The prophet (salalalhu alayhi wasalaam) said, "There is none of you who makes ablution and does it well and then says 'Ash-hadu Allaa ilaaha ill-Allah wa Anna Muhammadan Abduhu wa rasuluh' ( I testify that there is no God except Allah and that Muhammad is His servant an messanger) except that the eight gates of paradise would be opened for him and he may enter through whichever he wishes " [Muslim]
Saturday, August 27, 2016
Wednesday, August 24, 2016
List of major sign
Auf bin Malik (R.A.) says: I came to Rasulullah (Sallallahu Alayhi Wasallam) while he was in his skin tent during the Tabuk expedition. He said to me, "Count six things before the advent of Qiyamah:
(Bukhari).
Christain Rule Will be dominant
ANOMALOUS INCIDENTS WILL OCCUR
Occurrence of red winds, disfiguration of faces (man to pig), and people being swallowed into the ground.
GENOCIDE
A man from Abu Sufyaan's progeny massacres descendents of Nabi (S.A.W) and rules over Syria and Egypt.
WAR
A major war between Muslims and Christians: Half the Christian army will sign a peace treaty with the Muslim army, while the second half of the Christian army remains the common enemy.
ISTANBUL CONQUERED BY CHRISTIANS
The enemy half of the Christian army conquers Constantinople (Istanbul), Turkey.
ISTANBUL RECONQUERED JOINTLY BY MUSLIM AND CHRISTIANS
The Muslims and the good half of the Christian army conquer Constantinople together, against the enemy Christians. Thereafter, a Christian will say the victory was due to the cross, and the Muslim will say it was due to Islam. A battle between both sides will ensue, and the Muslim Ruler will be martyred.
SYRIA CONQUERED BY CHRISTIANS
The two Christian armies reunite, conquering Syria.
CHRISTIAN DOMINATION
Christians dominate the world up to Khaiber (near Madinah), and they will pursue Muslims with 80 flags, with 12,000 men under each flag.
MUSLIMS AWAIT IMAM MAHDI
TOTAL ECLIPSE
A total eclipse of the sun and moon will occur in Ramadhan, prior to Imam Mahdi's emergence.
IMAM MAHDI EMERGES
At age 40, Imam Mahdi appears in Makkah, then flees to Madinah.
MUSLIM ARMY MARCHES
The army of Mansoor from Khurasaan will head towards Makkah to aid Imam Mahdi. They will win many battles on the way. No force will be able to stop them. They will carry black flags.
SUFYAANI ARMY SWALLOWED BY THE EARTH.
The Sufyaani army (an Anti-Muslim force) from Syria singles out Imam Mahdi for execution. On the way to Makkah, they get swallowed into the ground. A second Sufyaani army is created with 960,000 men (of 80 nations).
CONFRONTATION IN SYRIA
Imam Mahdi and the Muslim army go to Syria to confront the Christians. The Christians, before the battle, will ask Muslims for the return of their prisoners-of-war. The Muslims will refuse. The battle will begin. One-third of Imam Mahdi's army will flee (their repentance will not be accepted), one-third will be martyred, and one-third will gain victory over the Christians.
MUSLIM ARMY UNDER IMAM MAHDI CONQUERS PALESTINE
JIHAAD ON INDIA
A jamaat of Muslims wages Jihaad on India and be successful.
SYRIA UNDER MUSLIM RULE
Imam Mahdi returns to Syria and establishes Muslim rule over the lands he passes.
ANIMOSTIY RIFE AMONGST THE PEOPLE
At this time, Muslims will be weak and there will be very few pious people.
3 RUMORS OF EMERGENCE OF DAJJAL... 3 YEARS OF DROUGHT
Before the emergence of Dajjal there will be three years of drought. The first year, the skies will retain 1/3 of its water, the second year 2/3, and all of its water the third year.
DAJJAL APPEARS
Dajjal appears. His followers, the Yahudis, will number 70,000 and will wear expensive silk attire and carry double edged swords.
HADHRAT ISA (A.S.) (JESUS) APPEARS
Hadhrat Isa (A.S.)descends during the lifetime of Imam Mahdi.
DAJJAL KILLED AT THE GATE OF HUDD
Hadhrat Isa (A.S.) kills Dajjal at the Gate of Hudd, near an Israeli airport, in the valley of "Ifiq." The final war between the Yahudi's will ensue, and the Muslims be victorious.
TOTAL PEACE
With the death of Dajjal, all wars will end. Jihad will be stopped; peace, harmony, and tranquility will be on earth. The earth will produce abundant crops and fruit. The people will follow Islam.
HADHRAT ISA RECEIVES REVELATION
The revelation tells that the Yajooj and Majooj will soon be released and the believers should be taken to Mt. Toor (Sinai).
YAJOOJ AND MAJOOJ ("Gog and Magog") RELEASED
The Yajooj and Majooj surge forth in large numbers. They destroy everything in their path in their effort to conquer the world. They will be released in two groups.
YAJOOJ AND MAJOOJ REACH JERUSALEM
When they reach Mount Khamrin in Jerusalem, they will proclaim to have conquered the world. Then the will shoot arrows into the sky to conquer the heavens. The arrows will return blood stained.
HARDHSHIPS ON MOUNT TOOR
Scarcity of provisions and hardships will afflict the Muslims. Hadhrat Isa (A.S.) and the Muslims will pray for the removal of the calamity.
YAJOOJ AND MAJOOJ KILLED BY INFECTIONS
Their prayers were answered and the Yajooj and Majooj develop boil infections, causing them to burst simultaneously as a result.
EARTH FULL OF STENCH OF CORPSES
Hadhrat Isa (A.S.) and his companions pray again and huge birds are sent to pick up the Yajooj and Majooj corpses and dispose of them in Nahbal (according to Tirmidhi), the ocean or elsewhere.
PEACE ON EARTH
It will rain for forty days and the earth will be cleansed. Muslims will burn the bows and arrow of Yajooj and Majooj for 7 years. Life will be peaceful while Hadhrat Isa (A.S.) is alive. The earth will be bountiful. Hadhrat Isa will live 19 years after marriage.
HADHRAT ISA PASSES AWAY AND BURIED NEXT TO MUHAMMED (S.A.W.)
OTHER LEADERS FOLLOW AFTER HADHRAT ISA (A.S.)
Jahjaan from Qahtaan, from a tribe in Yemen, will rule as the next Khalifa. Muquad, from a tribe of Banu Tamim will also be a deputy. SOCIETY SLOWLY DECAYS AND KUFR SETS IN
1 THE CAVING IN OF THE GROUND
The ground will cave in: one in the east, one in the west, and one in Hejaz, Saudi Arabia.
2 THE FORTY DAY SMOKE/FOG
Fog or smoke will cover the skies for forty days. The non-believers will fall unconscious, while Muslims will be ill (develop colds). The skies will then clear up.
3 THE NIGHT OF THREE NIGHTS
A night three nights long will follow the fog. It will occur in the month of Dhul-Hajj after Eid al-Adha, and cause much restlessness among the people.
4 THE RISING OF THE SUN IN THE WEST
After the night of three nights, the following morning the sun will rise in the west. People's repentance will not be accepted after this incident.
5 THE BEAST FROM THE EARTH APPEARS
One day later, the Beast from the earth will miraculously emerge from Mount Safaa in Makkah, causing a split in the ground. The beast will be able to talk to people and mark the faces of people, making the believers' faces glitter, and the non-believers' faces darkened.
6 THE BREEZE FROM THE SOUTH
A breeze from the south causes sores in the armpits of Muslims, which they will die of as a result.
7 DESTRUCTION OF THE KA'BAH
The Ka'bah will be destroyed by non-Muslim African group. Kufr will be rampant. Hajj will be discontinued. The Qur'an will be lifted from the heart of the people, 30 years after the ruler Muquad's death.
8 FINAL SIGN OF QIYAMAH: FIRE IN YEMEN
The fire will follow people to Syria, after which it will stop.
COMMENCEMENT OF QIYAMAH
Some years after the fire, Qiyamah begins with the Soor (trumpet) being blown. The year is not known to any person. Qiyamah will come upon the worst of creation.
Taken from:
'Signs of Qiyamah' by Mohammed Ali Ibn Zubair Ali and 'Major Signs of Qiyamat' by Mufti Afzal Hoosen Elias
- My death
- The conquest of Jerusalem
- Mass deaths amongst you people, just as when sheep die in large
numbers during an epidemic - Abundance of wealth to such an extent that if a person were to be
given a hundred Dinars he will still not be satisfied - General anarchy and bloodshed, that no Arab household will be spared
from it - Then a life of peace as a result of a peace agreement between you and the Banil Asfaar (Romans) which they will break and attack you with a force consisting of eighty flags and under each flag will be an army of twelve thousand men."
(Bukhari).
Signs Before the Major Signs (i.e. before the emergence of Imam Mahdi)
Christain Rule Will be dominant
ANOMALOUS INCIDENTS WILL OCCUR
Occurrence of red winds, disfiguration of faces (man to pig), and people being swallowed into the ground.
GENOCIDE
A man from Abu Sufyaan's progeny massacres descendents of Nabi (S.A.W) and rules over Syria and Egypt.
WAR
A major war between Muslims and Christians: Half the Christian army will sign a peace treaty with the Muslim army, while the second half of the Christian army remains the common enemy.
ISTANBUL CONQUERED BY CHRISTIANS
The enemy half of the Christian army conquers Constantinople (Istanbul), Turkey.
ISTANBUL RECONQUERED JOINTLY BY MUSLIM AND CHRISTIANS
The Muslims and the good half of the Christian army conquer Constantinople together, against the enemy Christians. Thereafter, a Christian will say the victory was due to the cross, and the Muslim will say it was due to Islam. A battle between both sides will ensue, and the Muslim Ruler will be martyred.
SYRIA CONQUERED BY CHRISTIANS
The two Christian armies reunite, conquering Syria.
CHRISTIAN DOMINATION
Christians dominate the world up to Khaiber (near Madinah), and they will pursue Muslims with 80 flags, with 12,000 men under each flag.
MUSLIMS AWAIT IMAM MAHDI
TOTAL ECLIPSE
A total eclipse of the sun and moon will occur in Ramadhan, prior to Imam Mahdi's emergence.
The Major Signs:
IMAM MAHDI EMERGES
At age 40, Imam Mahdi appears in Makkah, then flees to Madinah.
MUSLIM ARMY MARCHES
The army of Mansoor from Khurasaan will head towards Makkah to aid Imam Mahdi. They will win many battles on the way. No force will be able to stop them. They will carry black flags.
SUFYAANI ARMY SWALLOWED BY THE EARTH.
The Sufyaani army (an Anti-Muslim force) from Syria singles out Imam Mahdi for execution. On the way to Makkah, they get swallowed into the ground. A second Sufyaani army is created with 960,000 men (of 80 nations).
CONFRONTATION IN SYRIA
Imam Mahdi and the Muslim army go to Syria to confront the Christians. The Christians, before the battle, will ask Muslims for the return of their prisoners-of-war. The Muslims will refuse. The battle will begin. One-third of Imam Mahdi's army will flee (their repentance will not be accepted), one-third will be martyred, and one-third will gain victory over the Christians.
MUSLIM ARMY UNDER IMAM MAHDI CONQUERS PALESTINE
JIHAAD ON INDIA
A jamaat of Muslims wages Jihaad on India and be successful.
SYRIA UNDER MUSLIM RULE
Imam Mahdi returns to Syria and establishes Muslim rule over the lands he passes.
ANIMOSTIY RIFE AMONGST THE PEOPLE
At this time, Muslims will be weak and there will be very few pious people.
3 RUMORS OF EMERGENCE OF DAJJAL... 3 YEARS OF DROUGHT
Before the emergence of Dajjal there will be three years of drought. The first year, the skies will retain 1/3 of its water, the second year 2/3, and all of its water the third year.
DAJJAL APPEARS
Dajjal appears. His followers, the Yahudis, will number 70,000 and will wear expensive silk attire and carry double edged swords.
HADHRAT ISA (A.S.) (JESUS) APPEARS
Hadhrat Isa (A.S.)descends during the lifetime of Imam Mahdi.
DAJJAL KILLED AT THE GATE OF HUDD
Hadhrat Isa (A.S.) kills Dajjal at the Gate of Hudd, near an Israeli airport, in the valley of "Ifiq." The final war between the Yahudi's will ensue, and the Muslims be victorious.
TOTAL PEACE
With the death of Dajjal, all wars will end. Jihad will be stopped; peace, harmony, and tranquility will be on earth. The earth will produce abundant crops and fruit. The people will follow Islam.
HADHRAT ISA RECEIVES REVELATION
The revelation tells that the Yajooj and Majooj will soon be released and the believers should be taken to Mt. Toor (Sinai).
YAJOOJ AND MAJOOJ ("Gog and Magog") RELEASED
The Yajooj and Majooj surge forth in large numbers. They destroy everything in their path in their effort to conquer the world. They will be released in two groups.
YAJOOJ AND MAJOOJ REACH JERUSALEM
When they reach Mount Khamrin in Jerusalem, they will proclaim to have conquered the world. Then the will shoot arrows into the sky to conquer the heavens. The arrows will return blood stained.
HARDHSHIPS ON MOUNT TOOR
Scarcity of provisions and hardships will afflict the Muslims. Hadhrat Isa (A.S.) and the Muslims will pray for the removal of the calamity.
YAJOOJ AND MAJOOJ KILLED BY INFECTIONS
Their prayers were answered and the Yajooj and Majooj develop boil infections, causing them to burst simultaneously as a result.
EARTH FULL OF STENCH OF CORPSES
Hadhrat Isa (A.S.) and his companions pray again and huge birds are sent to pick up the Yajooj and Majooj corpses and dispose of them in Nahbal (according to Tirmidhi), the ocean or elsewhere.
PEACE ON EARTH
It will rain for forty days and the earth will be cleansed. Muslims will burn the bows and arrow of Yajooj and Majooj for 7 years. Life will be peaceful while Hadhrat Isa (A.S.) is alive. The earth will be bountiful. Hadhrat Isa will live 19 years after marriage.
HADHRAT ISA PASSES AWAY AND BURIED NEXT TO MUHAMMED (S.A.W.)
OTHER LEADERS FOLLOW AFTER HADHRAT ISA (A.S.)
Jahjaan from Qahtaan, from a tribe in Yemen, will rule as the next Khalifa. Muquad, from a tribe of Banu Tamim will also be a deputy. SOCIETY SLOWLY DECAYS AND KUFR SETS IN
The Final Signs of Qiyaamah:
1 THE CAVING IN OF THE GROUND
The ground will cave in: one in the east, one in the west, and one in Hejaz, Saudi Arabia.
2 THE FORTY DAY SMOKE/FOG
Fog or smoke will cover the skies for forty days. The non-believers will fall unconscious, while Muslims will be ill (develop colds). The skies will then clear up.
3 THE NIGHT OF THREE NIGHTS
A night three nights long will follow the fog. It will occur in the month of Dhul-Hajj after Eid al-Adha, and cause much restlessness among the people.
4 THE RISING OF THE SUN IN THE WEST
After the night of three nights, the following morning the sun will rise in the west. People's repentance will not be accepted after this incident.
5 THE BEAST FROM THE EARTH APPEARS
One day later, the Beast from the earth will miraculously emerge from Mount Safaa in Makkah, causing a split in the ground. The beast will be able to talk to people and mark the faces of people, making the believers' faces glitter, and the non-believers' faces darkened.
6 THE BREEZE FROM THE SOUTH
A breeze from the south causes sores in the armpits of Muslims, which they will die of as a result.
7 DESTRUCTION OF THE KA'BAH
The Ka'bah will be destroyed by non-Muslim African group. Kufr will be rampant. Hajj will be discontinued. The Qur'an will be lifted from the heart of the people, 30 years after the ruler Muquad's death.
8 FINAL SIGN OF QIYAMAH: FIRE IN YEMEN
The fire will follow people to Syria, after which it will stop.
COMMENCEMENT OF QIYAMAH
Some years after the fire, Qiyamah begins with the Soor (trumpet) being blown. The year is not known to any person. Qiyamah will come upon the worst of creation.
Taken from:
'Signs of Qiyamah' by Mohammed Ali Ibn Zubair Ali and 'Major Signs of Qiyamat' by Mufti Afzal Hoosen Elias
The minor signs of Qiyamah
Qiyamah will come when...
Hadhrat Abu Musa Ash'ari (R.A.) narrates that Rasulallah (Sallallahu Alayhii Wassallam) said, "Qiyamah will come...
- When it will be regarded as a shame to act on Quranic injunctions.
- When untrustworthy people will be regarded as trustworthy and the trustworthy will be regarded as untrustworthy.
- When it will be hot in winter.
- When the length of days is stretched, i.e. a journey of a few days is covered in a matter of hours.
- When orators and lecturers lie openly.
- When people dispute over petty issues.
- When women with children come displeased on account of them bearing offspring, and barren women remain happy on account of having no responsibility of offspring.
- When oppression, jealousy, and greed become the order of the day.
- When people blatantly follow their passions and whims.
- When lies prevail over the truth.
- When violence, bloodshed and anarchy become common.
- When immorality overtakes shamelessness and is perpetrated publicly.
- When legislation matters pertaining to Deen is handed over to the worst elements of the Ummat, and if people accept them and are satisfied with their findings, then such persons will not smell the fragrance of Jannat.
- When the offspring become a cause of grief and anger (for their parents).
The following is part of a lengthy Hadith narrated by Hadhrat Abdullah Ibn Mas'ood (R.A.) when he inquired from Rasulallah (Sallallahu Alayhi Wassallam) about the Signs of Qiyamah.
- Music and musical instruments will be found in every home.
- People will indulge in homosexuality.
- There will be an abundance of illegitimate children.
- There will be an abundance of critics, tale-carriers, back- biters and taunters in society.
- People will establish ties with strangers and sever relations with their near and dear ones.
- Hypocrites will be in control of the affairs of the community and evil, immoral people will be at the helm of business establishments.
- The Masjid will be decorated, but the hearts of the people will be devoid of guidance.
- The courtyards of Masjids will be built beautifully and high mimbars (pulpits) will be erected.
- Gangsters and evil people will prevail.
- Various wines will be consumed excessively.
Auf bin Malik (R.A.) says: I came to Rasulullah (Sallallahu Alayhi Wasallam) while he was in his skin tent during the Tabuk expedition. He said to me, "Count six things before the advent of Qiyamah:
1 My death
2 The conquest of Jerusalem
3 Mass deaths amongst you people, just as when sheep die in large numbers during an epidemic
4 Abundance of wealth to such an extent that if a person were to be given a hundred Dinars he will still not be satisfied
5 General anarchy and bloodshed, that no Arab household will be spared from it
6 Then a life of peace as a result of a peace agreement between you and the Banil Asfaar
(Romans) which they will break and attack you with a force consisting of eighty flags and under each flag will be an army of twelve thousand men." (Hadith: Sahih Bukhari).
IRAQ and SYRIA
Abu Nadhrah says: "We were sitting in the company of Jabir bin Abdullah (R.A.) when he said: 'Soon the people of IRAQ will neither receive any food (grain) nor any money.'" We asked, "Why would such a thing happen?" He replied, "Because of the non-Arabs." (i.e they will prevent food from going into Iraq, in the form of "sanctions" to this day.) He then said: "Soon the people of Shaam (SYRIA) will neither receive any money nor grain." We asked as to why this would happen. He replied: "Because of the Romans (christians)."
CONCEITED PEOPLE:
Hadhrat Abbas (R.A) narrates that Rasulallah (Sallallahu Alayhi Wassallam) has said, "Islam will spread far and wide, across the seas. Horses will cross the land and seas in the cause of Jihaad. Then a time will come wherein a group of people will emerge which recites the Quraan. They will claim,
'We have recited the Quraan and is there anyone who understands the Quraan better than us? There is NO ONE more proficient than us in the study of the Quraan.'
Then Rasulallah (Sallallahu Alayhi Wassallam) asked the Sahaba, "Do you see any good in their claims?" The Sahaba replied, "No". Rasulallah (Sallallahu Alayhi Wassallam) said, "But these conceited claimants will be from my Ummah and will be the fuel of the Fire."
from "Signs of Qiyamah" (excerpts)
by Mohammed Ali Ibn Zubair Ali
A word of smile
About ten years ago when I was an undergraduate in college, I was working as an intern at my University's Museum of Natural History. One day while working at the cash register in the gift shop, I saw an elderly couple come in with a little girl in a wheelchair.
As I looked closer at this girl, I saw that she was kind of perched on her chair. I then realized she had no arms or legs, just a head, neck and torso. She was wearing a little white dress with red polka dots.
As the couple wheeled her up to me I was looking down at the register. I turned my head toward the girl and gave her a wink. As I took the money from her grandparents, I looked back at the girl, who was giving me the cutest, largest smile I have ever seen. All of a sudden her handicap was gone and all I saw was this beautiful girl, whose smile just melted me and almost instantly gave me a completely new sense of what life is all about. She took me from a poor, unhappy college student and brought me into her world; a world of smiles, love and warmth.
That was ten years ago. I'm a successful business person now and whenever I get down and think about the troubles of the world, I think about that little girl and the remarkable lesson about life that she taught me.
From islamcam.com
A thousand camels
In the times of Umar (Radiallahu Anhu) there was a severe famine. All the people of Madinah were suffering due to the shortage of food. A caravan made up of a thousand camels loaded with a large stock of food grains belonging to Uthman (Radiallahu Anhu) arrived from Shaam (Syria). Several merchants offered to buy all of it. He asked them what profit they would pay. "Five per cent," they said. He answered that he could get higher profit than that. They began to argue with him, saying that they did not know of any merchant who would offer him more than their quote. He said to them, "I know of one who repays a profit of more than seven hundred to a dirham (Arabian currency)." He then recited the verse of the Noble Quran in which Allah Ta'ala mentioned this profit. "The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower." (2:261).
"O traders! Bear witness with me that I donate all this to the poor people of Madinah!" said Uthman (Radiallahu Anhu).
Source: Related by Shaikh Habibullah Mukhtaar in his book "Bringing Up Children in Islaam" in the chapter of Generosity.
Dear readers, what ever we give for the sake of Allah is really ours and whatever we keep with us will one day be someone else's. Let us follow the footsteps of our Prophet and the pious Sahabah, with whom Allah was pleased with, by helping the needy ones in this blessed month of Ramadan.
From islamcam.com
Fornication And Adultery
Chastity is defined as "controlling oneself from forbidden desires due to the love of Allah The Almighty in response to His command, as well as for seeking His reward in return."
Islam has always been keen to establish chastity in the Muslim community and has thus legislated many laws that reduce the strong impact of these desires and control them; it has also encouraged remaining on the straight path and warned against transgressing the defined boundaries by following these base desires.
Islam has preserved people’s honor and protected lineages from being mixed. Therefore, fornication and adultery are forbidden and classified as major and destructive sins. Islam has even forbidden everything that could lead to these sins, such as immoral exchange of looks between the two sexes, depraved words, seductive moves, a man and a woman being in seclusion in a room, and anything else which could lead to this awful sin. Allah The Almighty Says (what means): {"And come not near to unlawful sex. Verily, it is a great sin, and an evil way (that leads one to Hell unless Allah forgives him)."} [Quran, 17: 32]
Islam does not have laws which contradict one another as is the case with man-made legislation which has set penal laws for adultery and fornication but has facilitated every means that lead to it. Moreover, there are some societies that see no harm in allowing fornication and adultery and have set no penal laws for those who commit them. Other societies differentiate between committing this act in the marital home and outside of it; they only consider committing it the marital home as a crime and not if it is committed away from it! Islam, on the other hand, comprehensively forbids fornication and adultery and everything that leads to it.
Allah The Almighty commanded His Messenger 
Allah The Almighty made the punishment for these sins vary from lashing to stoning to death, along with the humiliation which results from informing the community of the perpetrators of this sin. Allah The Almighty Says (what means): {"The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment. [This is for unmarried persons, but if married, the punishment is to stone them to death]."} [Quran, 24: 2]
The Prophet
Since Islam has comprehensively forbidden fornication and adultery, it has also blocked all ways that lead to it. It does not have laws which contradict one another as is the case with man-made legislation which has set penal laws for adultery and fornication but has facilitated every means that lead to it. Moreover, there are some societies that see no harm in allowing fornication and adultery and have set no penal laws for those who commit them. Other societies differentiate between committing this act in the marital home and outside of it; they only consider committing it the marital home as a crime and not if it is committed away from it! Islam, on the other hand, comprehensively forbids fornication and adultery and everything that leads to it.
The evil consequences of fornication and adultery
Imaam Ibn Al-Qayyim 
"Fornication and adultery combine all evils; weakness in commitment to the religion, lack of piety, corruption of manhood and the decrease of praiseworthy jealousy. You will never find an adulterer or fornicator who is pious, fulfils his promises, is truthful in his speech, maintains friendship or has jealousy over his wife; he will be characterised by lies, deception, betrayal, accepting prohibitions and not being mindful of Allah." All these characteristics are consequences of fornication and adultery.
There are also other consequences such as:
• Incurring the wrath of Allah The Almighty.
• Corruption of one's wife and children.
• Poverty and gloominess of the face, which will be apparent to people.
• Darkness of the heart.
• Becoming insignificant in the eyes of people and in the sight of Allah The Almighty.
• Loss of the characteristics of chastity and righteousness and becoming known as a sinful, betraying adulterer or fornicator.
• Not being classified as a believer in general.
• Being decried as an evil person.
Celebrating Mawlid is a Bid'ah
The commands mentioned in the Quran and Sunnah to follow the laws of Allah and His Messenger
Say [O Muhammad], 'If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins.’" [Quran 3: 31]
Follow [O Mankind] what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember." [Quran 7: 3]
And [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way." [Quran 6: 153]
The Prophet
Among the reprehensible innovations that people have invented is the celebration of the birthday of the Prophet
Some of them simply make it an occasion to gather and read the story of Al-Mawlid, then they present speeches and Qaseedahs (odes) for this occasion.
Some of them make food and sweets etc., and offer them to the people present.
Some of them hold these celebrations in the mosques, and some of them hold them in their houses.
Some people do not limit themselves to the actions mentioned above; they include in these gatherings Haram and reprehensible things, such as free mixing between men and women, dancing and singing, or committing actions of Shirk such as seeking the help of the Prophet
Whatever form it takes and whatever the intentions of those who do this are, there is no doubt whatsoever that it is an invented, Haram innovation which was introduced by the Shee’ah Faatimids after the three best centuries of Islam, in order to corrupt the religion of the Muslims. The next person to do this after them, and reintroduce it was King Al-Muzaffar Abu Sa’eed Kawkaboori, the king of Irbil, at the end of the sixth century or the beginning of the seventh century AH, as was mentioned by the historians such as Ibn Khalkaan
Abu Shaamah
Ibn Katheer
Ibn Khalkaan
So, this is the origin of this celebration on the occasion of the Prophet’s birthday. More recently idle entertainment, extravagance, and wasting of money and time have become associated with an innovation for which Allah has not sent down any authority.
It is incumbent upon all Muslims to revive the Sunnah and put an end to Bid’ah (innovation); they should not perform any action until they know the ruling of Allah concerning it.
In conclusion, celebrating the birthday of the Prophet
The Prophet
If we see that there is no basis for celebrating the birthday of the Prophet
Referring to Allah means referring to His Book, and referring to the Messenger
Associating Partners With Allah
First: Major Shik
One of the most important things Muslims must know and pay attention to is the issue of Shirk (Associating partners with Allah in worship), its seriousness and its different types, so that our Tawheed (belief in the Oneness of Allah) and our Islam may be complete, and our faith may be sound.
The word Shirk in Arabic means taking a partner, i.e., regarding someone as the partner of another. It is used in Arabic when one wishes to express that he regards two people as equal in status; or that two people are involved in it.
In terms of Sharee'ha or Islamic terminology, Shirk means ascribing a partner or rival to Allah in Lordship (Ruboobiyyah), worship (Uloohiyyah) or in His Names and Attributes.
A rival is a peer or counterpart. Hence Allah forbids setting up rivals with Him and He condemns those who take them (rivals) as gods instead of or besides Allah in many verses of the Quran. Allah Says (what means): “Then do not set up rivals to Allah (in worship) while you know (that He Alone has the right to be worshipped).” [Quran 2:222]
And (what means): “And they set up rivals to Allah, to mislead (people) from His path! Say (O Muhammad, to the polytheists): ‘Enjoy (your brief life)! But certainly, your destination is the Fire!’” [Quran 14:30]
Prophet Muhammad sallallaahu alahyi wa sallam said: “Whoever dies claiming that Allah has a rival, will enter Hell.” [Al-Bukhari]
The types of Shirk:
The texts of the Quran and Sunnah (narrations of the Prophets sallallaahu alahyi wa sallam) indicate that Shirk sometimes puts a person beyond the pale of Islam and sometimes does not. Hence, the scholars divided Shirk into two types: major Shirk and minor Shirk. Following is a brief description of each type:
1 – Major Shirk
This means ascribing to someone other than Allah something that belongs only to Allah, such as Lordship (Ruboobiyyah), Worship (Uloohiyyah) and the Divine Names or Attributes (Al-Asmaa’ Was-Sifaat).
This kind of Shirk may sometimes be outwardly, such as the Shirk of those who worship idols and graves, or the dead or even living people. Other times, it may be hidden, such as those who put their trust in other than Allah, or the Shirk of the hypocrites. For even though their (hypocrites’) Shirk puts them beyond the pale of Islam and means that they will abide forever in Hell, it is a hidden Shirk, because they make an outward display of Islam and conceal their disbelief and Shirk, so they are inwardly Polytheists but not outwardly.
Shirk in the form of beliefs, such as:
- The belief that there is someone else who creates, gives life and death, reigns or controls the affairs of the universe along with Allah.
- The belief that there is someone else who must be obeyed absolutely besides Allah.
- Associating others with Allah in love and veneration, by loving a created being as loving Allah. This is the kind of Shirk that Allah does not forgive, and it is the Shirk about which Allah Says (what means):
“And of mankind are some who take (for worship) others besides Allah as rivals. They love them as they love Allah.” [Quran 2:165]
- The belief that there are those who know the Unseen that only Allah Knows. This is very common among some of the deviant sects.
- The belief that there is someone who bestows mercy in a manner that is befitting only for Allah, so he shows mercy as Allah does and forgives sins and overlooks the bad deeds of his 'worshippers'.
Shirk in the form of words:
Such as those who supplicate to someone other than Allah, or seek his help or seek refuge with him with regard to matters over which no one has control except Allah, whether the person called upon is a Prophet, a Wali (righteous person), an angel or a jinn, or some other created being. This is a kind of major Shirk which puts one beyond the pale of Islam.
Also, those who make fun of religion or who liken Allah to His creation, or say that there is another creator, provider or controller besides Allah are included in this type of Shirk. All of these fall under major Shirk and are grave sins that are not forgiven.
Shirk in the form of actions:
Such as one who sacrifices, prays or prostrates to something other than Allah, or who promulgates laws to replace the rulings of Allah and makes such laws the reference which people are obliged to refer to for judgement; or one who supports the disbelievers and helps them against the believers, and other acts that go against the basic meaning of faith and put the one who does them beyond the pale of Islam.
Suratul Falaq
ARABIC
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
1: قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ
2: مِن شَرِّ مَا خَلَقَ
3: وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
4: وَمِن شَرِّ ٱلنَّفَّٰثَٰتِ فِى ٱلْعُقَدِ
5: وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
TRANSLATION
Abdullah Yusuf Ali Translation
- Say: I seek refuge with the Lord of the Dawn
- From the mischief of created things;
- From the mischief of Darkness as it overspreads;
- From the mischief of those who practise secret arts;
- And from the mischief of the envious one as he practises envy.
TRANSLITERATION
Bismillaahir Rahmaanir Raheem
- Qul a'uzoo bi rabbil-falaq
- Min sharri ma khalaq
- Wa min sharri ghasiqin iza waqab
- Wa min sharrin-naffaa-thaati fil 'uqad
- Wa min shar ri haasidin iza hasad
TAFSEER
By Abul A'la Maududi
As qul (say) is a part of the message which was conveyed to the Prophet (peace be upon him) by revelation for preaching his prophetic message, its first addressee is the Prophet (peace be upon him) himself but after him every believer is also its addressee.The act of seeking refuge necessarily consists of three parts:
(1) The act of seeking refuge itself.
(2) The seeker of refuge.
(3) He whose refuge is sought.
Seeking refuge implies feeling fear of something and seeking protection of another, or taking cover of it, or clinging to it, or going under its shelter for safety. The seeker after refuge in any case is the person, who feels that he cannot by himself resist and fight the thing that he fears, but stands in need of refuge with another for protection. Then the one whose refuge is sought must necessarily be a person or being about whom the seeker after refuge believes that he or it alone can protect him from the calamity. Now, one kind of refuge is that which is obtained according to natural laws in the physical world from a perceptible material object or person or power, for example, taking shelter in a fort for protection against the enemy’s attack, or taking cover in a trench or behind a heap of earth, or wall, for protection against a shower of bullets, or taking refuge with a man or government, for protection from a powerful tyrant or taking refuge in the shade of a tree or building for protection from the sun. Contrary to this, the other kind of refuge is that which is sought in a supernatural Being from every kind of danger and every kind of material, moral or spiritual harm and injury on the basis of the belief that that Being is ruler over the physical world and can protect in supersensory ways the one who seeks His refuge. This second kind of refuge is the one that is implied not only in Surah Al-Falaq and Surah An-Nass but wherever in the Quran and the Hadith mention has been made of seeking refuge with Allah, it implies this particular kind of refuge, and it is a necessary corollary of the doctrine of Tauhid that this kind of refuge should be sought from no one but Allah. The polytheists sought this kind of protection, and seek even today, from other beings than Allah, e.g. the jinn, or gods and goddesses. The materialists also turn for this to material means and resources, for they do not believe in any supernatural power. But the believer only turns to Allah and seeks refuge only with Him, against all such calamities and misfortunes to ward off which he feels he has no power.
For example, about the polytheists it has been said in the Quran: And that from among men some people used to seek refuge with some people from among the jinn (Surah Al-Jinn, Ayat 16).
And explaining it in E.N. 47 of Surah Al-Jinn we have cited Abdullah bin Abbas’s tradition that when the polytheistic Arabs had to pass a night in an uninhabited valley, they would call out, saying: We seek refuge of the lord of this valley (i.e. of the jinn who is ruler and master of this valley). Contrary to this, about Pharaoh it has been said: When he witnessed the great signs presented by the Prophet Moses (peace be upon him), he showed arrogance on account of his might. (Surah Adh- Dhariyat, Ayat 39).
As for the attitude and conduct of the God-worshippers the Quran says that they seek Allah’s refuge for protection against the evil of everything that they fear, whether it is material or moral or spiritual. Thus, about Mary it has been said that when God’s angel appeared before her suddenly in human guise (when she did not know that he was an angel), she cried out: I seek the merciful God’s refuge from you, if you are a pious man. (Surah Maryam, Ayat 18).
When the Prophet Noah (peace be upon him) made an improper petition to Allah, and was rebuked by Allah in response, he immediately submitted: My Lord, I seek Your protection lest I should ask of You anything of which I have no knowledge. (Surah Hud, Ayat 47) When the Prophet Moses (peace be upon him) commanded the children of Israel to sacrifice a cow, and they said that perhaps he was having a jest with them, he replied: I crave Allah’s protection from behaving like ignorant people. (Surah Al-Baqarah, Ayat 67).
The same is the case with all the acts of seeking refuge which have been reported in respect of the Prophet (peace be upon him) in the books of Hadith. For instance, consider the following prayers that the Prophet (peace be upon him) made:
Aishah has reported that the Prophet (peace be upon him) used to pray, saying: O God, I seek Your refuge from the evil of the works which I did and from the evil of the works which I did not do. (i.e. if I have done a wrong, I seek refuge from its evil results, and if I have not done a work which I should have done, I seek refuge from the loss that I have incurred, or from that I should do what I should not do). (Muslim).
Ibn Umar has reported that one of the supplications of the Prophet (peace be upon him) was to the effect: O God, I seek Your refuge from being deprived of a blessing that You have bestowed on me and from being deprived of the well-being that You have granted me and I seek refuge lest Your wrath should descend on me suddenly, and I seek refuge from every kind of Your displeasure. (Muslim).
Zaid bin Arqam has reported that the Messenger (peace be upon him) of Allah used to pray: O God, I seek Your refuge from the knowledge which is not beneficial, from the heart which does not fear You, from the soul which is never satisfied, and from the prayer which is not answered. (Muslim).
Abu Hurairah has reported that the Messenger (peace be upon him) used to pray: O God, I seek Your refuge from hunger, for it is a most evil thing with which one may have to pass a night, and I seek Your refuge from dishonesty, for it is sheer evil-mindedness. (Abu Daud).
Anas has reported that the Prophet (peace be upon him) used to pray: O God, I seek Your refuge from leprosy and madness and all evil diseases. (Abu Daud).
Aishah has reported that the Prophet (peace be upon him) used to pray in these words: O God, I seek Your refuge from the mischief of the fire and from the evil of affluence and poverty. (Tirmidhi, Abu Daud).
Shakal bin Humaid requested the Prophet (peace be upon him) to teach him some prayer. He told him to say: O God, I seek Your refuge from the evil of my hearing, from the evil of my sight, from the evil of my tongue, from the evil of my heart, and from the evil of my lust, (Tirmidhi, Abu Daud).
Atlas bin Malik has reported that the Prophet (peace be upon him) used to say: O God, I seek Your refuge from helplessness, indolence, cowardice, old age and stinginess, and I seek Your refuge from the torment of the grave and from the mischief of life and death, (and according to a tradition in Muslim also) from the burden of debt and that the people should overpower me. (Bukhari, Muslim).
Khawla bint Hukaym Sulamiyyah says that she heard the Prophet (peace be upon him) as saying that the one who halts at a new stage (during the journey) and says: I seek refuge in the blameless words of Allah from the evil of the creatures, will not be caused any harm until he departs from that stage. (Muslim).
We have related these few prayers of the Prophet (peace be upon him) from the Hadith, which show that the believer should seek Allah’s refuge from every danger and evil and not the refuge of anyone else, nor he should become self sufficient of Allah and place reliance only on himself.
The word used in the original is Rabbil-Falaq. Falaq actually means to split and to pierce through. A great majority of the commentators have taken it to mean bringing out the light of dawn by splitting the darkness of night, for in Arabic falaq-as-subh is often used for the breaking of dawn, and also in the Quran the words Faliqul- isbah (He Who causes the dawn to appear by splitting the darkness of night) have been used for Allah. (Surah AlAnaam, Ayat 96).
Another meaning of falaq is also to create ot to bring into being, for everything created in the world appears by splitting something. All vegetation sprouts by splitting open the seed and the soil; all animals come out either from the womb of mother or by breaking open the egg, or some other obstruction. All springs gush out by splitting open the rock or soil. The day appears by piercing through the curtain of the night. The drops of rain pierce through the clouds and fall on the earth. In short, everything in the world comes into being as a result of breaking and splitting another thing; so much so that the earth and the heavens also in the beginning were one mass, then they were broken and parted. (Surah Al-Anbiya, Ayat 30).
Thus, according to this meaning the word falaq is common to all creations. Now, if the first meaning is adopted, the verse would mean: I seek refuge with the Lord of rising dawn, and according to the second meaning, it would mean: I seek refuge with the Lord of all creation. Here the attribute of Rabb has been used for Allah instead of His proper Name, for Allah’s attribute of being Rabb, i.e. Master, Sustainer and Provider, is more relevant to seeking and taking of His refuge. Then, if Rabb-ul-falaq implies Lord of the rising dawn, seeking His refuge would mean: I seek refuge with the Lord Who brings out the bright daylight from the darkness of night so that He may likewise bring well-being for me from all kinds of physical and psychical dangers. If it is taken to mean Rabb al-khalaq the meaning would be: I seek refuge with the Lord of all creation, so that He may protect me from the evil of His creation.
In other words: I seek His refuge from the evil of all creatures. A few things in this sentence deserve consideration.
First, that the creation of evil has not been attributed to Allah, but the creation of creatures has been attributed to Allah and of evil to the creatures. That is, it has not been said: I seek refuge from the evils that Allah has created, but that: I seek refuge from the evil of the things He has created. This shows that Allah has not created any creature for the sake of evil, but all His work is for the sake of good and a special purpose. However, from the qualities that He has created in the creatures to fulfill the purpose of their creation, sometimes evil appears from some kinds of creatures in most cases.
Second, that even if this one sentence was given and no mention made of seeking Allah’s refuge separately from the evils of some particular kinds of creatures in the following sentences, this one sentence alone would have sufficed to express the intent, for in it Allah’s refuge has been sought from the evil of all creatures. After this general prayer for refuge making mention of seeking refuge from some particular evils by itself gives this meaning: Though I seek Allah’s refuge from the evil of everything created by Allah, I stand in great need of Allah’s refuge from the particular evils that have been mentioned in the remaining verses of Surah Al-Falaq and Surah An-Nass.
Third, that the most suitable and effective prayer for seeking refuge from the evil of the creatures is that refuge should be sought with their Creator, for He is in any case dominant over His creatures and is aware of their evils, which we know, as well as of those which we do not know. Hence, His refuge is the refuge of the supreme Ruler Whom no power can fight and oppose, and with His refuge we can protect ourselves from every evil of every creature, whether we are aware of it or not. Moreover, this contains the prayer for refuge not only from the evils of the world but also from every evil of the Hereafter.
Fourth, that the word sharr (evil) is used for loss, injury, trouble and affliction as well as for the means which cause losses and injuries and afflictions; for example, hunger, disease, injury in accident or war, being burnt by fire, being stung or bitten by a scorpion or snake, being involved in the grief of children’s death and similar other evils which are evils in the first sense, for they are by themselves troubles and afflictions. Contrary to this, unbelief, polytheism and every kind of sin and wickedness, for instance, are evils in the second sense, for they cause loss and affliction, although apparently they do not cause any trouble at the moment, rather some sins give pleasure and bring profit. Thus, seeking refuge from evil comprehends both these meanings.
Fifth, that seeking refuge from evil also contains two other meanings. First, that man is praying to his God to protect him from the evil that has already taken place; second, that man is praying to his God to protect him from the evil that has not yet taken place.
After seeking Allah’s refuge generally from the evil of the creatures, now prayer is being taught for seeking refuge from the evil of some special creatures in particular. The word ghasiq in the verse literally means dark. Thus, at another place in the Quran it has been said: Establish the salat from the declining of the sun to the darkness of the night, ila-ghasaq-il-lail. (Surah Bani lsrail, Ayat 78), and waqab means to enter or to overspread. Prayer has been taught to seek refuge in particular from the evil of the darkness of night, for most of the crimes and acts of wickedness are committed at night, harmful animals also come out at night, and the night was a very dreadful thing in the time chaos prevailed in Arabia when these verses were revealed. Raiders came out in the dark of night and plundered and destroyed settlements. The people who were thinking of putting the Prophet (peace be upon him) to death, also made their secret plans at night, so that the murder could not be detected. Therefore, command was given to seek Allah’s refuge from the evils and calamities which descend at night. Here, the subtle relation that exists between seeking refuge from the evil of the dark night with the Lord of breaking dawn cannot remain hidden from anybody having insight and understanding.
A difficulty is confronted in the explanation of this verse in view of several authentic traditions. Aishah has reported: Once during a moon-lit night, the Prophet (peace be upon him) took hold of my hand and pointing to the moon said: Seek Allah’s refuge, for this is al ghasiq idha waqab. (Tirmidhi, Ahmad, Nasai, lbn Jarir, Ibn al-Mundhir, Hakim, Ibn Marduyah). To explain this some scholars said that idha waqab here means idha khasaf, i.e. when the moon is eclipsed. But in no tradition has it been mentioned that when the Prophet (peace be upon him) pointed to the moon, it was in eclipse. In the Arabic lexicon also idha waqab cannot mean idha khasaf. In our opinion the correct explanation of this Hadith is that since the moon rises in the night (in the daytime it does not shine even if it is there in the sky), what the Prophet (peace be upon him) meant was this: Seek God’s refuge from the night, the time when it (the moon) appears, for the light of the moon is not as helpful for the one who resists as for the one who attacks, and not as helpful for the victim of the crime as for the culprit. On this very basis the Prophet (peace be upon him) is reported to have said: When the sun has set, devils spread on every side. Therefore, gather your children together in the house and keep your animals tied down until the darkness of night disappears.
The word uqad in naffathat fil-uqad is plural of uqdah, which means a knot that is tied on a string or piece of thread. Nafath means to blow. Naffathat is plural of naffathah, which may mean the men who blow much, and if taken as a feminine gender, women who blow much; it may as well relate to nufus (human beings) or to jamaats (groups of men), for both nafas and jamaat are grammatically feminine. Blowing upon knots, according to most, rather all, commentators imply magic, for the magicians usually tie knots on a string or thread and blow upon them as they do so. Thus, the verse means: I seek refuge with the Lord of rising dawn from the evil of magicians, male and female. This meaning is also supported by the traditions which show that when magic was worked on the Prophet (peace be upon him), Gabriel had come and taught him to recite the Muawwidhatayn, and in the Muawwidhatayn this is the only sentence which relates directly to magic. Abu Muslim Isfahani and Zamakhshari have also given another meaning of naffathat fil-uqad, which is that it implies the deceitfulness of women and their influencing men’s resolutions, views and ideas and this has been compared to a magic spell, for in the love of women man starts behaving as if he was under a spell. Though this explanation is interesting, it runs counter to the commentary given by the earlier scholars; and it also does not correspond to the conditions in which the Muawwidhatayn were sent down as we have shown in the Introduction.
About magic one should know that in it since help is sought of the satans and evil spirits or stars to influence the other person evilly, it has been called kufr (unbelief) in the Quran: Solomon was not involved in kufr but the satans who taught magic to the people. (Surah Al-Baqarah, Ayat 102).
But even if it does not contain any word of kufr, or any polytheistic element, it is forbidden and unlawful and the Prophet (peace be upon him) has counted it among the seven heinous sins which ruin the Hereafter of man. In Bukhari and Muslim a tradition has been related from Abu Hurairah, saying that the Prophet (peace be upon him) said: Avoid seven deadly sins: associating another with Allah, magic, killing a soul unjustly which Allah has forbidden, devouring interest, eating the orphan’s property, fleeing from the enemy in the battlefield, and slandering simple and chaste Muslim women with un-chastity.
Hasad means that a person should feel unhappy at the better fortune, superiority or good quality that Allah has granted to another, and should wish that it should be taken away from the other person and given to him, or at least the other one should be deprived of it. However, hasad does not mean that a person should wish that he too should be blessed with the bounty that the other one has been blessed with. Here, Allah’s refuge has been sought from the evil of the jealous one when he feels jealous, and takes a practical step with word or deed to satisfy his heart. For until he takes a practical step, his being unhappy may by itself be bad but it is not an evil for the other person so that he may seek refuge from it. When such an evil appears from a jealous person the best thing would be to seek Allah’s refuge from it. Besides this, there are a few other things which are also helpful for obtaining immunity from the evil of the jealous person. First, that one should have trust in Allah and the faith that unless Allah so wills no one can harm him in any way. Second, that one should have patience over what the jealous person says and does and should not start behaving impatiently so as to be degraded morally to the level of the jealous person. Third, that one should in any case maintain dignity and practice piety even if the jealous person behaves frivolously, being fearless of God and shameless of the people. Fourth, that one should free his mind of every thought about the jealous person and should disregard him altogether, for making him a subject of one’s thought is a prelude to being influenced by him. Fifth, that one should do the jealous person a good turn as and when one can, not to speak of treating him evilly, no matter whether this good behavior mitigates his jealousy or not. Sixth, that one should understand rightly and remain steadfast to the doctrine of Tauhid for the heart which enshrines Tauhid, cannot be affected by anyone else’s fear except the fear of Allah.
Suratul Naas
ARABIC
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ قُل أَعوذُ بِرَبِّ النّاسِ
2|مَلِكِ النّاسِ
3|إِلٰهِ النّاسِ
4|مِن شَرِّ الوَسواسِ الخَنّاسِ
5|الَّذى يُوَسوِسُ فى صُدورِ النّاسِ
6|مِنَ الجِنَّةِ وَالنّاسِ
TRANSLATION
Abdullah Yusuf Ali Translation
- Say: I seek refuge with the Lord and Cherisher of Mankind,
- The King (or Ruler) of Mankind,
- The Allah (for judge) of Mankind,-
- From the mischief of the Whisperer (of Evil), who withdraws (after his whisper),-
- (The same) who whispers into the hearts of Mankind,-
- Among Jinns and among men.
TRANSLITERATION
Bismillaahir Rahmaanir Raheem
- Qul a'uzu birabbin naas
- Malikin naas
- Ilaahin naas
- Min sharril was waasil khannaas
- Al lazee yuwas wisu fee sudoorin naas
- Minal jinnati wan naas
TAFSEER
By Abul A'la Maududi
Here also, as in Surah Al-Falaq, instead of saying Audhu-billahi (I seek Allah’s refuge), a prayer has been taught to seek Allah’s refuge by reference to His three attributes: First, that He is Rabb-in-naas, i.e. Sustainer, Provider; second, that He is Malik-in-naas, i.e. Master of all mankind; third, that He is Ilah-in-naas, i.e. real Deity of all mankind. Here, one should clearly understand that the word ilah has been used in two meanings in the Quran: first for the thing or person who is practically being worshipped although it or he is not entitled to worship; second, for Him Who is entitled to worship, Who is in fact the Deity whether the people worship Him or not, wherever this word is used for Allah; it has been used in the second meaning. Seeking refuge by means of these three attributes means: I seek refuge with that God, Who being the Sustainer, King and Deity of men, has full power over them, can fully protect them and can really save them from the evil, to save myself and others from which I am seeking His refuge. Not only this; since He alone is Sustainer, King and Deity, therefore, there is no one beside Him with Whom I may seek refuge and he may give real refuge.The word waswas in waswas-il-khannas means the one who whispers over and over again, and waswasa means to whisper into someone’s heart an evil suggestion over and over again in such a way or ways that the one who is being inspired may not feel that the whisperer is whispering an evil suggestion into his heart. Waswasah by itself suggests repetition just as zalzalah contains the meaning of repetitive movement. Since man is not tempted by just one attempt but effort has to be made over and over again to seduce and tempt him, such an attempt is called waswasah and the tempter waswas. As for the word khannas, it is derived from khunus, which means to hide after appearing and to retreat after coming into view. Since khannas is the intensive form, it would imply the one who behaves thus very frequently. Now, obviously the whisperer has to approach man for whispering again and again, and besides, when he is also described as khannas, the combination of the two words by itself gives the meaning that after whispering once he retreats and then again returns over and over again to repeat the act of whispering. In other words, when once he fails in his attempt to whisper evil, he withdraws, then he again returns to make the second and the third and the next attempt over and over again.
After understanding the meaning of waswas-il-khannas, let us consider what is meant by seeking refuge from its evil. Its one meaning is that the seeker after refuge himself seeks God’s refuge from its evil, i.e. from the evil lest it should whisper some evil suggestion into his own heart. The second meaning is that the caller to Truth seeks God’s refuge from the evil of the one who whispers evil suggestions into the hearts of the people against himself. It is not in his own power to approach all the people in whose hearts evil suggestions are being whispered against himself individually and remove the misunderstandings of every person. It is also not right and proper for him that he should give up his mission of inviting others to Allah and should devote all his time and energy to removing the misunderstanding created by the whisperer and to answering their accusations. It is also below his dignity that he should stoop to the level of his opponents. Therefore, Allah has instructed the caller to truth to seek only His refuge from the evil of the wicked people, and then to attend single-mindedly to his work of invitation and mission. For it is not for him to deal with them but for Allah, who is Sustainer of men, King of men, God of men.
Here, one should also understand that an evil suggestion is the starting point of evil act. When it affects a careless or heedless person, it creates in him a desire for evil. Then, further whisperings change the evil desire into an evil intention and evil purpose. When the evil suggestion grows in intensity, the intention becomes a resolution, which then culminates in the evil act. Therefore, the meaning of seeking God’s refuge from the evil of the whisperer is that Allah should nip the evil in the bud.
If seen from another aspect, the order of the evil of the whisperers seems to be this: first they incite one to open unbelief, polytheism, or rebellion against Allah and His Messenger, and enmity of the righteous (godly) people. If they fail in this and a person does enter Allah’s religion, they misguide him to some innovation. If they fail in this too, they tempt him to sin. If they do not succeed even in this, they inspire the man with the suggestion that there is no haram in indulging in minor sins, so that if he starts committing these freely, he is over burdened with sin. If one escapes from this too, in the last resort they try that one should keep the true religion confined to oneself, and should do nothing to make it prevail, but if a person defeats all these plans, the whole party of the devils from among men and jinn makes a common front against him and incites and stirs up the people and makes them shower him with invective and accusation and slander, and defames him as widely as it can. Then, Satan comes to the believer and excites him to anger, saying: It is cowardly of you to have borne all this insult: arise and clash with your opponents. This is the last and final device with Satan by which he tries to thwart the struggle of the caller to truth and entangle him in difficulties and obstructions. If he succeeds in escaping from this too, Satan becomes powerless before him. About this same thing it has been said in the Quran: If Satan ever excites you to anger, seek refuge with Allah. (Surah Al-Aaraf, Ayat 200; Surah HaMim As-Sajdah, Ayat 36).
Say: Lord, I seek refuge with You from the promptings of satans. (Surah Al-Mominun, Ayat 97).
The fact is that if ever an evil suggestion from Satan so much as touches those who are God-fearing people, they immediately get alerted and clearly see the right course they should adopt. (Surah Al-Aaraf, Ayat 201).
And on this very basis about the people who escape from this last attack of Satan Allah says: None can attain to this rank except those who are men of great good fortune. (Surah HaMim As-Sajdah, Ayat 35).
In this connection, another thing should also be kept in mind, and it is this: Evil suggestion is not whispered into the heart of man only from outside by the satans from among men and jinn, but also by the self of man from within. His own wrong theories misguide his intellect, his own unlawful motives and desires lead his power of discrimination, will and power of judgment astray, and it is not only the satans from outside but within man his satan of the self also beguiles him. This same thing has been expressed in the Quran, thus: And We know the evil suggestions arising from his self. (Surah Qaaf, Ayat 16). On this very basis, the Prophet (peace be upon him) in his well-known Sermon said: We seek Allah’s refuge from the evils of our self.
According to some scholars, these words mean that the whisperer whispers evil into the hearts of two kinds of people: the jinn and the men. If this meaning is admitted, the word naas would apply to both jinn and men. They say that this can be so, for when the word rijal (men) in the Quran has been used for the jinn, as in Surah Al-Jinn, Ayat 6, and when nafar can be used for the group of jinn, as in Surah A1-Ahqaf, Ayat 29, men and jinn both can be included metaphorically in the word naas also. But this view is wrong because the words naas, ins and insan are even lexically contrary in meaning to the word jinn. The actual meaning of jinn is hidden creation and jinn is called jinn because he is hidden from man’s eye. On the contrary, the words naas and ins are spoken for insan (man) only on the basis that he is manifest and visible and perceptible. In Surah Al-Qasas, Ayat 29, the word anasa has been used in the meaning of raa, i.e. the Prophet Moses (peace be upon him) saw a fire in the direction of Toor. In Surah An-Nisa, Ayat 6, the word anastum has been used in the meaning of ahsastum or raaytum (i.e. if you perceive or see that the orphans have become capable). Therefore, naas cannot apply to jinn lexically, and the correct meaning of the verse is: From the evil of the whisperer who whispers evil into the hearts of men, whether he be from among the jinn or from the men themselves. In other words, whispering of evil is done by devils from among jinn as well as by devils from among men and the prayer in this Surah has been taught to seek refuge from the evil of both. This meaning is supported by the Quran as well as by the Hadith. The Quran says: And so it has always been that We set against every Prophet enemies from among devils of men and devils of jinn, who have been inspiring one another with charming things to delude the minds. (Surah Al-Anaam, Ayat 112).
And in the Hadith, lmam Ahmad, Nasai, and Ibn Hibban have related on the authority of Abu Dharr a tradition, saying: I sat before the Prophet (peace be upon him, who was in the Mosque. He said: Abu Dharr, have you performed the Prayer? I replied in the negative. He said: Arise and perform the Prayer. So, I performed the Prayer. The Prophet (peace be upon him) said: O Abu Dharr, seek Allah’s refuge from the devils of men and the devils of jinn. I asked, are there devils among men also? O Messenger of Allah! He replied: Yes.
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Tuesday, August 16, 2016
strong Iman
An elderly lady was well-known for her Iman and for her confidence in talking about it. She would stand in front of her house and say Alhamdulilah "Allah be praised" to all those who passed by. Next door to her lived an atheist who would get so angry at her proclamations he would shout, "There ain't no Lord!!" Hard times came upon the elderly lady, and she prayed for Allah to send her some assistance. She would pray out loud in her night prayer" Oh Allah! I need food!! I am having a hard time, please Lord, PLEASE LORD, SEND ME SOME GROCERIES!!" The atheist happened to hear her as she was praying, and decided to play a prank on her. The next morning the lady went out on her porch and noted a large bag of groceries and shouted, "Alhamdulilah, Allah be praised!." The neighbor jumped from behind a bush and said, "Aha! I told you there was no Lord. I bought those groceries, God didn't." The lady started jumping up and down and clapping her hands and said, "ALHAMDULILAH WA SHUKRILLAH”. He not only sent me groceries, but he made the devil pay for them!"
Patience
Once, the people of the city invited Mulla Nasruddin to deliver a speech. When he got on the minbar (pulpit), he found the audience was not very enthusiastic, so he asked "Do you know what I am going to say?" The audience replied "NO", so he announced "I have no desire to speak to people who don't even know what I will be talking about" and he left. The people felt embarrassed and called him back again the next day. This time when he asked the same question, the people replied "YES" So Mullah Nasruddin said, "Well, since you already know what I am going to say, I won't waste any more of your time" and he left. Now the people were really perplexed. They decided to try one more time and once again invited the Mullah to speak the following week. Once again he asked the same question - "Do you know what I am going to say?" Now the people were prepared and so half of them answered "YES" while the other half replied "NO". So Mullah Nasruddin said "The half who know what I am going to say, tell it to the other half" and he left!
The boy who use to delay his prayers
He remembered his grandmother's warning about praying on time: "My son, you shouldn't leave prayer to this late time." His grandmother's age was 70 but whenever she heard the Adhan, she got up like an arrow and performed Salah/Namaz/prayer. He, however could never win over his ego to get up and pray. Whatever he did, his Salah was always the last to be offered and he prayed it quickly to get it in on time. Thinking of this, he got up and realized that there were only 15 minutes left before Salat-ul Isha. He quickly made Wudhu and performed Salat-ul Maghrib. While making Tasbih, he again remembered his grandmother and was embarrassed by how he had prayed. His grandmother prayed with such tranquility and peace. He began making Dua and went down to make Sajdah and stayed like that for a while.
He had been at school all day and was tired, so tired. He awoke abruptly to the sound of noise and shouting. He was sweating profusely. He looked around. It was very crowded. Every direction he looked in was filled with people. Some stood frozen looking around, some were running left and right and some were on their knees with their heads in their hands just waiting. Pure fear and apprehension filled him as he realized where he was.
His heart was about to burst. It was the Day of Judgment. When he was alive, he had heard many things about the questioning on the Day of Judgment, but that seemed so long ago. Could this be something his mind made up? No, the wait and the fear were so great that he could not have imagined this. The interrogation was still going on. He began moving frantically from people to people to ask if his name had been called. No one could answer him. All of a sudden his name was called and the crowd split into two and made a passageway for him. Two people grabbed his arms and led him forward. He walked with unknowing eyes through the crowd. The angels brought him to the center and left him there. His head was bent down and his whole life was passing in front of his eyes like a movie. He opened his eyes but saw only another world. The people were all helping others.
He saw his father running from one lecture to the other, spending his wealth in the way of Islam. His mother invited guests to their house and one table was being set while the other was being cleared. He pleaded his case; "I too was always on this path. I helped others. I spread the word of Allah. I performed my Salah. I fasted in the month of Ramadan. Whatever Allah ordered us to do, I did. Whatever he ordered us not to do, I did not." He began to cry and think about how much he loved Allah. He knew that whatever he had done in life would be less than what Allah deserved and his only protector was Allah. He was sweating like never before and was shaking all over. His eyes were fixed on the scale, waiting for the final decision. At last, the decision was made. The two angels with sheets of paper in their hands, turned to the crowd. His legs felt like they were going to collapse. He closed his eyes as they began to read the names of those people who were to enter Jahannam/Hell.
His name was read first. He fell on his knees and yelled that this couldn't be, "How could I go to Jahannam? I served others all my life, I spread the word of Allah to others." His eyes had become blurry and he was shaking with sweat. The two angels took him by the arms. As his feet dragged, they went through the crowd and advanced toward the blazing flames of Jahannam. He was yelling and wondered if there was any person who was going to help him. He was yelling of all the good deeds he had done, how he had helped his father, his fasts, prayers, the Qur'an that he read, he was asking if none of them would help him. The Jahannam angels continued to drag him. They had gotten closer to the Hellfire. He looked back and these were his last pleas. Had not Rasulullah [saw] said, "How clean would a person be who bathes in a river five times a day, so too does the Salah performed five times cleanse someone of their sins?" He began yelling, "My prayers? My prayers? My prayers?"
The two angels did not stop, and they came to the edge of the abyss of Jahannam. The flames of the fire were burning his face. He looked back one last time, but his eyes were dry of hope and he had nothing left in him. One of the angels pushed him in. He found himself in the air and falling towards the flames. He had just fallen five or six feet when a hand grabbed him by the arm and pulled him back. He lifted his head and saw an old man with a long white beard.
He wiped some dust off himself and asked him, "Who are you?" The old man replied, "I am your prayers." "Why are you so late! I was almost in the Fire! You rescued me at the last minute before I fell in." The old man smiled and shook his head. "You always performed me at the last minute, and did you forget?" At that instant, he blinked and lifted his head from Sajdah. He was in a sweat. He listened to the voices coming from outside. He heard the adhan for Salat-ul Isha. He got up quickly and went to perform Wudhu.
"Say Your Prayers Before Prayers For You Are Said."
The tale of the two frogs
A group of frogs were hopping contentedly through the woods, going about their froggy business, when two of them fell into a deep pit. All of the other frogs gathered around the pit to see what could be done to help their companions. When they saw how deep the pit was, the rest of the dismayed group agreed that it was hopeless and told the two frogs in the pit that they should prepare themselves for their fate, because they were as good as dead.
Unwilling to accept this terrible fate, the two frogs began to jump with all of their might. Some of the frogs shouted into the pit that it was hopeless, and that the two frogs wouldn't be in that situation if they had been more careful, more obedient to the froggy rules, and more responsible.
The other frogs continued sorrowfully shouting that they should save their energy and give up, since they were already as good as dead. The two frogs continued jumping as hard as they could, and after several hours of desperate effort were quite weary.
Finally, one of the frogs took heed to the calls of his fellows. Spent and disheartened, he quietly resolved himself to his fate, lay down at the bottom of the pit, and died as the others looked on in helpless grief. The other frog continued to jump with every ounce of energy he had, although his body was wracked with pain and he was completely exhausted.
His companions began a new, yelling for him to accept his fate, stop the pain and just die. The weary frog jumped harder and harder and - wonder of wonders! Finally leapt so high that he sprang from the pit. Amazed, the other frogs celebrated his miraculous freedom and then gathering around him asked, "Why did you continue jumping when we told you it was impossible?" Reading their lips, the astonished frog explained to them that he was deaf, and that when he saw their gestures and shouting, he thought they were cheering him on. What he had perceived as encouragement inspired him to try harder and to succeed against all odds.
This simple story contains a powerful lesson. Your encouraging words can lift someone up and help him or her make it through the day. Your destructive words can cause deep wounds; they may be the weapons that destroy someone's desire to continue trying - or even their life. Your destructive, careless word can diminish someone in the eyes of others, destroy their influence and have a lasting impact on the way others respond to them.
The story of the Pious Drunkard and Fornicator
Sultan Murad IV, the Sultan of the Ottoman Empire from 1623-1640, would often anonymously go into the midst of the people and see their state. One evening, he felt an uneasiness in himself and the urge to go out. He called for his head of security and out they went. They came to a busy vicinity, and found a man lying on the ground. The Sultan prodded him but he was dead and the people were going about their own business. Nobody seemed to care about the dead man lying on the ground.
The Sultan called upon the people. They didn't recognise him and asked him what he wanted. He said, "Why is this man lying dead on the ground and why does no one seem to care? Where is his family?"
They replied, "He is so and so, the drunkard and fornicator!"
The Sultan said, "Is he not from the Ummah of Muhammad (saw)? Now help me carry him to his house."
The people carried the dead man with the Sultan to his house and once they reached, they all left. The Sultan and his assistant remained. When the man's wife saw his dead body, she began weeping. She said to his dead body, "May Allah have mercy on you! O friend of Allah! I bear witness that you are from the pious ones."
The Sultan was bewildered. He said, "How is he from the pious ones when the people say such and such about him? So much so that no one even cared he was dead!"
She replied, "I was expecting that. My husband would go to the tavern every night and buy as much wine as he could. He would then bring it home and pour it all down the drain. He would then say, 'I saved the Muslims a little today.' He would then go to a prostitute, give her some money and tell her to close her door till the morning. He would then return home for a second time and say, 'Today, I saved a young woman and the youth of the believers from vice.'"
The people would see him buying wine and they would see him going to the prostitutes and they would consequently talk about him. One day I said to him, "When you die, there will be no one to bathe you, there will be no one to pray over you and there will be no one to bury you!"
He laughed and replied, "Don't fear, the Sultan of the believers, along with the pious ones shall pray over my body."
The Sultan began to cry. He said, "By Allah! He has said the truth, for I am Sultan Murad. Tomorrow we shall bathe him, pray over him and bury him."
And it so happened that the Sultan, the scholars, the pious people and the masses prayed over him.
We judge people by what we see and what we hear from others. Only if we were to see what was concealed in their hearts, a secret between them and their Lord. If Allah knows, why does it matter who knows and who doesn't know?!
"O you who believe, abstain from many of the suspicions. Some suspicions are sins. And do not be curious (to find out faults of others), and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allah. Surely Allah is Most-Relenting, Very-Merciful." (49:12)
And i hurried to YOU
A Qur'aan teacher always advised her students to live by this Ayah:
وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ
"And I hurried to You, my Lord, so that You'll be pleased."
[Taahaa, [20]: 84]
She told them, "This Ayah is what moves me. When I hear the Adhaan and I'm occupied and in the middle of something, I remind myself of this Ayah and so I get up to pray."
"When my alarm goes off at 2am and I want to go back to sleep I remember: 'And I hurried to You, my Lord, so you'll be pleased', and so I get up and stand before Allah."
Her husband had the following arrangement with her: On his way home from a long day at work he'd call her so she'll get the food hot & ready, so he can come home and eat & rest.
One day he asked her to make Mahshi (stuffed grape leaves) - a very time consuming dish. The process involves wrapping many of them and then putting them in a pot to cook. She had 3 more to wrap; but the Adhaan was called.
So she left the 3 remaining grape-leaves (which would have taken her 5 more minutes) and went to pray.
Her husband came home and found that the food was not ready and she was in sujood. He noticed there were only 3 grape-leaves left. A bit upset, he uttered, "You could have just finished them & put the pot to cook then pray!" But she wasn't responding.
He went to her to discover that she had died in her Sujood!
SubhaanAllaah! Had she waited like any of us to "finish whats in her hand" she would have died in the kitchen! Indeed, the way we live our life is how we will die.
How to become a Muslim
Any human being can embrace Islam. You do not need anyone's permission. You simply say and believe that there is No God except Allah and that Mohammad is his Messenger. Once you say this sentence, you automatically become Muslim. From there, you start carrying on with the duties of Islam. You must do what Allah and His messenger tell you to, and stay away from what they tell you to. Islam does not tell you to do anything unless it is good for you. It also does not tell you to stay away from anything unless it is bad for you. You will notice the change in the way you look at things, the minute you become a Muslim. You will feel more relieved and secure only to think that you are fulfilling the orders of Allah. Doing this, you will clearly see the benefits of it for yourself and for mankind. You can embrace Islam in any Islamic center. This is only a formality. Once you say and believe in the Oneness of Allah and in the message of his Prophet Mohammad, then you are a Muslim.
To become a Muslim, simply say the following words:
Ash hadu alla ilaha illa Allah, wa ash hadu anna Mohammadan abduhu wa rasuluhu.
This means I testify and witness that there is no god worthy of being worshipped other than Allah and that Mohammad is His Messenger. You must say it and believe in it.
What's Next?
Becoming a Muslim was the most important decision you made in your life. One interesting fact about Islam is that it's not only a religion but a complete way of life. Allah (God) has shown us how to live our 24 hours daily life through the example of Prophet Muhammad (peace be upon him). The more you learn and practice Islam, the more you will attain closeness to God and inner peace. So, we advise you to learn the basics of Islam, such as, daily prayers, ablution, etc and start practicing them as soon as possible.
It may seem a little difficult in the beginning but rest assured that it's quite easy. A driving student who sits in the car for the first time gets really nervous. But after he drives more and more, it becomes so easy to him that he can drive with one finger (don't try this though).
Monday, August 15, 2016
Suratul Fathia
ARABIC
- بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
- الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
- الرَّحْمَنِ الرَّحِيمِ
- مَالِكِ يَوْمِ الدِّينِ
- إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
- اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
- صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
TRANSLITERATION
- Bismillaahir Rahmaanir Raheem
- Alhamdu lillaahi Rabbil 'aalameen
- Ar-Rahmaanir-Raheem
- Maaliki Yawmid-Deen
- Iyyaaka na'budu wa lyyaaka nasta'een
- Ihdinas-Siraatal-Mustaqeem
- Siraatal-lazeena an'amta 'alaihim ghayril-maghdoobi 'alaihim wa lad-daaalleen
TRANSLATION
1. In the name of Allah, Most Gracious, Most Merciful.
- Praise be to Allah, the Cherisher and Sustainer of the worlds;
- Most Gracious, Most Merciful;
- Master of the Day of Judgment.
- Thee do we worship, and Thine aid we seek.
- Show us the straight way,
- The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.
TAFSEER
By Abul A'la Maududi
One of the many practices taught by Islam is that its followers should begin their activities in the name of God. This principle, if consciously and earnestly followed, will necessarily yield three beneficial results. First, one will be able to restrain oneself from many misdeed, since the habit of pronouncing the name of God is bound to make one wonder when about to commit some offence how such an act can be reconciled with the saying of God's holy name. Second, if a man pronounces the name of God before starting good and legitimate tasks, this act will ensue that both his starting point and his mental orientation are sound. Third - and this is the most important benefit - when a man begins something by pronouncing God's name, he will enjoy God's support and succour; God will bless his efforts and protect him from the machinations and temptation of Satan. For whenever man turns to God, God turns to him as well.
As we have already explained, the character of this surah is that of a prayer. The prayer begins with praise of the One to whom our prayer is addressed. This indicates that whenever one prays one ought to pray in a dignified manner. It does not become a cultivated person to blurt out his petition. Refinement demands that our requests should be preceded by a wholehearted acknowledgement of the unique position, infinite benevolence and unmatched excellence of the One to Whom we pray. Whenever we praise someone, we do so for two reasons. First, because excellence calls for praise, irrespective of whether that excellence has any direct relevance to us or not. Second, we praise one who, we consider to be our benefactor; when this is the case our praise arises from a deep feeling of gratitude. God is worthy of praise on both counts. It is incumbent on us to praise Him not only in recognition of His infinite excellence but also because of our feeling of gratitude to Him, arising from our awareness of the blessings He has lavished upon us. It is important to note that what is said here is not merely that praise be to God, but that all praise be to God alone. Whenever there is any beauty, any excellence, any perfection-in whatever thing or in whatever shape it may manifest itself- its ultimate source is none other than God Himself. No human beings, angels, Demigods, heavenly bodies-in short, no created beings-are possessed of an innate excellence; where excellence exists, it is a gift from God. Thus, if there is anyone at all whom we ought to adore and worship, to whom we ought to feel indebted and grateful, towards whom we should remain humble and obedient, it is the creator of excellence, rather than its possessor.
In Arabic the word Rabb has three meanings: (i) Lord and Master; (ii) Sustainer, Provider, Supporter, Nourisher and Guardian, and (iii) Sovereign, Ruler, He Who controls and directs. God is the Rabb of the universe in all three meanings of the term.
Whenever we are deeply impressed by the greatness of something we try to express our feelings by using superlatives. If the use of one superlative does not do full justice to our feelings, we tend to re-emphasize the extraordinary excellence of the object of our admiration by adding a second superlative of nearly equivalent meaning.* This would seem to explain the use of the word Rahim following Rahman. The form of the word Rahman connotes intensity. Yet God's mercy and beneficence towards His creatures is so great, so extensive and of such an infinite nature that no one word, however strong its connotation, can do it full justice. The epithet Rahim was therefore added to that of Rahman.
God will be the Lord of the Day when all generations of mankind gather together on order to render an account of their conduct, and when each person will be finally rewarded or punished for his deeds. The description of God as Lord of the Day of Judgement following the mention of his benevolence and compassion indicates that we ought to remember another aspect of God as well-namely, that He will judge us all, that He is so absolutely powerful, that on the Day of Judgement no one will have the power either to resist the enforcement of punishments that He decrees or to prevent anyone from receiving the rewards that He decides to confer. Hence, we ought not only to love Him for nourishing and sustaining us and for His compassion and mercy towards us, but should also hold Him in awe because of His justice, and should not forget that our ultimate happiness or misery rests completely with Him.
The term ibadah is used in three sense: (i) worship and adoration; (ii) obedience and submission; and (iii) service and subjection. In this particular context the term carries all these meanings simultaneously. In other words, we say to God that we worship and adore Him, that we are obedient to Him and follow His will, and also that we are His servants. Moreover man is so bound to none save God, that none but He, may be the subject of man's worship and total devotion, of man's unreserved obedience, of man's absolute subjection and servitude.
Not only do we worship God, but our relationship with Him is such that we turn to Him alone for help and succour. We know that He is the Lord of the whole universe and that He alone is the Master of all blessings and benefactions. Hence, in seeking the fulfilment of our needs we turn to Him alone. It is towards Him alone that we stretch forth our hands when we pray and supplicate. It is in Him that we repose our trust. It is therefore to Him alone that we address our request for true guidance.
We beseech God to guide us in all walks of life to a way which is absolutely true, which provides us with a properly-based outlook and sound principles of behaviour, a way which will prevent our succumbing to false doctrines and adopting unsound principles of conduct, a way that will lead us to our true salvation and happiness. This is man's prayer to God as he begins the study of the Qur'an. It is, in short, to illuminate the truth which he often tends to lose in a labyrinth of philosophical speculation; to enlighten him as to which of the numerous ethical doctrines ensures a sound course of conduct; to show which of the myriad ways and by-ways is the clear, straight, open road of sound belief and right behaviour.
This defines the 'straight way' which we ask God to open to us. It is the way which has always been followed by those who have enjoyed God's favours and blessings. This is the way which has been trodden from the beginning of time by all those individuals and communities that have unfailingly enjoyed God's favours and blessings.
This makes it clear that the recipients of God's favour are not those who appear, briefly, to enjoy worldly prosperity and success; all too often, these people are among those whom God has condemned because they have lost sight of the true path of salvation and happiness. This negative explanation makes it quite clear that in'am (favour) denotes all those real and abiding favours and blessings which one receives in reward for righteous conduct through God's approval and pleasure, rather than those apparent and fleeting favours which the Pharaohs, Nimrods and Korahs (Qaruns) used to receive in the past, and which are enjoyed even today by people notorious for oppression, evil and corruption.
