1. http://www.islamreligion.com/articles/222/viewall/
2. http://muslimmatters.org/category/islam/the-supplication-series/
3. http://www.makedua.com/
4. http://www.kalamullah.com/worship.html
5. http://abdurrahman.org/zikr/index-dua.html
For Sisters ONLY!
6. http://sisters.islamway.com/forum/index.php?showtopic=44443
Wednesday, July 21, 2010
Monday, July 19, 2010
Du'a and Its Relationship with Destiny by Yasir Qadhi
http://www.khutbah.com/en/allah_angels/dua_destiny.php
Excerpted and edited further from: Qadhi, Abu Ammaar Yasir (2003). Du'a: The Weapon of the Believer: A Treatise on the Status and Etiquette of Du'a in Islam. Birmingham: Al-Hidaayah.
The topic of du'a and its relationship with destiny (qadr) is a very important one, and one around which much confusion exists. Many people ask, "If everything has already been destined to occur, then of what use is du'a? If Allah has written what I want, I will get it without making du'a. And if it is not written for me, then I will never get it no matter how much du'a I make."
The response to this question lies in understanding that the outcome of anything is dependent on the performance of the efforts that are necessary to procure it. In other words, it has already been decreed, for example, that a seed will give fruit if planted, but this will not occur unless the farmer takes the appropriate efforts in irrigating the crop, maintaining it, protecting the seedling as it grows, and ensuring as much as he can that the factors are amenable for the plant to give fruit.
So even though a person believes in divine decree, he must at the same time strive all he can to ensure that the desired goal occurs. And du'a is the means that one uses to achieve the desired goal that one has, and this in no way contradicts the destiny that has been written for that person. This stance is clarified by the Prophet sal Allaahu alayhi wa sallam's hadith reported by Thawban, that he, sal Allaahu alayhi wa sallam said: "Nothing increases one's lifespan except good deeds, and nothing repels divine decree except du’a. A person may be deprived of sustenance due to a sin that he does!" (Ibn Majah) In other words, the performance of good deeds is a cause of increasing one's lifespan. So if a person puts in the necessary effort, the results will be achieved, and this is also destined. So both the means to achieve a goal, and the fulfillment of the goal itself, are already decreed.
If someone were to ask, "How can du'a repel divine decree?" we would respond, "The fact that you may be ill has already been decreed by Allah for you, as has the fact that you will ask Allah to cure you of this illness (i.e. both the illness and your asking to cure the illness has been decreed). In a similar manner, a person may be deprived of his sustenance that was decreed for him, since Allah's eternal knowledge encompasses the fact that this person would perform a sinful deed that would cause the deprivation of his sustenance. All of this, then, is from the decree of Allah, all glory and praise be to Him." There are a number of ahadith that clarify this point. For example, Mu'adh ibn Jabal reported that the Prophet sal Allaahu alayhi wa sallam said: "Caution will be of no benefit against divine decree, but du'a benefits all things, whether they come down or not. I therefore advise you to make du'a, O servants of Allah" (Ahmad, Abu Ya'la and al-Tabarani)!
So no matter how cautious a person is, he cannot escape what is written for him, simply because Allah controls everything, and nothing escapes His knowledge or power. However, by turning to Allah through du'a , it is possible to avert something that might have been decreed. Salman al-Farsi narrated that the Prophet sal Allaahu alayhi wa sallam said: "Nothing repels divine decree except du'a, and nothing increases one's lifespan except good deeds" (Al-Tirmidhi and Al-Hakim).
This hadith informs us in no uncertain terms that the only way we can repel some divine decree is through du'a. So it is possible that some unpleasant matter has been preordained for us, but only if we do not make du'a to avert it from us. So if du'a is made, then this matter will not occur or be fulfilled, whereas if du'a is left, the misfortune will occur. Another narration in al-Tirmidhi also supports this. The Prophet sal Allaahu alayhi wa sallam said: "There is no Muslim on the face of the earth that asks Allah for anything except that Allah gives it to him, or averts from him a similar evil, as long as he does not ask for something evil or for breaking the ties of kinship" (Al-Tirmidhi).
From this narration, the benefits of du'a are made clear, and its value is understood. For not only is a person rewarded for making a du'a, but it is also a cause of repelling an evil that was destined for him, and in obtaining the good that he was expecting.
Ibn Hajr, commenting on the benefits of du'a, said: "And the benefit of performing du'a is the attainment of reward by obeying the command (of Allah to make du'a), and also by the attainment of what is asked for, for there is a possibility that the request is dependent on the du'a, since Allah is the Creator of both the effort and result of the effort" (Fath Al-Bari)!
Therefore, the proper response to the question posed earlier is, in the words of Ibn al-Qayyim, as follows: "The logical consequences of such a reasoning leads to a rejection of all efforts. It can, therefore, be said to a person who holds this view, 'If the satisfaction of your hunger and thirst has already been destined for you, then it will be fulfilled, whether you eat or not. On the other hand, if it has not been destined for you, it will never occur, whether you eat or not. And, if a son has been destined for you, then you will be granted one, whether you have intercourse with your wife or not. On the other hand, if a son has not been destined for you, then you will never be granted one. In this case, there is no point in you getting married...!' Now, will any sane person agree with all of these conclusions" (Al-Jawab Al-Kafi)?
To summarize then, divine decree (qadr) cannot be used as an excuse not to make du'a. For, just as one strives to ensure that one attains worldly needs, of food, drink and family, so too must one strive in one’s religious deeds to attain the desired goal. Du'a is intrinsically related to qadr; in fact, it is a part of one's qadr. Allah has already decreed that a certain matter will be granted to a servant, or an evil averted from him, if he makes du'a. And if he were to leave du'a, then the desired goal would not be reached. Hence it is the Sunnah of the Prophet sal Allaahu alayhi wa sallam to make the following du'a during the witr prayer: "...Bless me in what You have given me. And avert and turn away from me the evil that has been decreed for me, for verily You decree (all things), and none can decree against You..." (Al-Tirmidhi and Al-Nasa'i)
So the Muslim turns to Allah and prays to Him so that any and all evil can be averted from him.
Additionally, it should be remembered that the concept of divine decree is one that a human can never fully understand, due to his limited intellect and finite capabilities. The true Muslim does not delve too deeply into the philosophical ramifications of divine decree. Rather, he accepts all that has occurred to him in the past as having been destined for him, and he strives to obtain what he desires in the future (as long as it is permissible for him). Since he does not know what has been written for him in the future, he expects the best from Allah, and does everything in his power to ensure that what he wants is granted to him. Just like going to work every day will ensure, if Allah wills, that he gets his paycheck at the end of the month, so too does making du'a ensure, if Allah wills, that he achieves his desired goal.
Excerpted and edited further from: Qadhi, Abu Ammaar Yasir (2003). Du'a: The Weapon of the Believer: A Treatise on the Status and Etiquette of Du'a in Islam. Birmingham: Al-Hidaayah.
The topic of du'a and its relationship with destiny (qadr) is a very important one, and one around which much confusion exists. Many people ask, "If everything has already been destined to occur, then of what use is du'a? If Allah has written what I want, I will get it without making du'a. And if it is not written for me, then I will never get it no matter how much du'a I make."
The response to this question lies in understanding that the outcome of anything is dependent on the performance of the efforts that are necessary to procure it. In other words, it has already been decreed, for example, that a seed will give fruit if planted, but this will not occur unless the farmer takes the appropriate efforts in irrigating the crop, maintaining it, protecting the seedling as it grows, and ensuring as much as he can that the factors are amenable for the plant to give fruit.
So even though a person believes in divine decree, he must at the same time strive all he can to ensure that the desired goal occurs. And du'a is the means that one uses to achieve the desired goal that one has, and this in no way contradicts the destiny that has been written for that person. This stance is clarified by the Prophet sal Allaahu alayhi wa sallam's hadith reported by Thawban, that he, sal Allaahu alayhi wa sallam said: "Nothing increases one's lifespan except good deeds, and nothing repels divine decree except du’a. A person may be deprived of sustenance due to a sin that he does!" (Ibn Majah) In other words, the performance of good deeds is a cause of increasing one's lifespan. So if a person puts in the necessary effort, the results will be achieved, and this is also destined. So both the means to achieve a goal, and the fulfillment of the goal itself, are already decreed.
If someone were to ask, "How can du'a repel divine decree?" we would respond, "The fact that you may be ill has already been decreed by Allah for you, as has the fact that you will ask Allah to cure you of this illness (i.e. both the illness and your asking to cure the illness has been decreed). In a similar manner, a person may be deprived of his sustenance that was decreed for him, since Allah's eternal knowledge encompasses the fact that this person would perform a sinful deed that would cause the deprivation of his sustenance. All of this, then, is from the decree of Allah, all glory and praise be to Him." There are a number of ahadith that clarify this point. For example, Mu'adh ibn Jabal reported that the Prophet sal Allaahu alayhi wa sallam said: "Caution will be of no benefit against divine decree, but du'a benefits all things, whether they come down or not. I therefore advise you to make du'a, O servants of Allah" (Ahmad, Abu Ya'la and al-Tabarani)!
So no matter how cautious a person is, he cannot escape what is written for him, simply because Allah controls everything, and nothing escapes His knowledge or power. However, by turning to Allah through du'a , it is possible to avert something that might have been decreed. Salman al-Farsi narrated that the Prophet sal Allaahu alayhi wa sallam said: "Nothing repels divine decree except du'a, and nothing increases one's lifespan except good deeds" (Al-Tirmidhi and Al-Hakim).
This hadith informs us in no uncertain terms that the only way we can repel some divine decree is through du'a. So it is possible that some unpleasant matter has been preordained for us, but only if we do not make du'a to avert it from us. So if du'a is made, then this matter will not occur or be fulfilled, whereas if du'a is left, the misfortune will occur. Another narration in al-Tirmidhi also supports this. The Prophet sal Allaahu alayhi wa sallam said: "There is no Muslim on the face of the earth that asks Allah for anything except that Allah gives it to him, or averts from him a similar evil, as long as he does not ask for something evil or for breaking the ties of kinship" (Al-Tirmidhi).
From this narration, the benefits of du'a are made clear, and its value is understood. For not only is a person rewarded for making a du'a, but it is also a cause of repelling an evil that was destined for him, and in obtaining the good that he was expecting.
Ibn Hajr, commenting on the benefits of du'a, said: "And the benefit of performing du'a is the attainment of reward by obeying the command (of Allah to make du'a), and also by the attainment of what is asked for, for there is a possibility that the request is dependent on the du'a, since Allah is the Creator of both the effort and result of the effort" (Fath Al-Bari)!
Therefore, the proper response to the question posed earlier is, in the words of Ibn al-Qayyim, as follows: "The logical consequences of such a reasoning leads to a rejection of all efforts. It can, therefore, be said to a person who holds this view, 'If the satisfaction of your hunger and thirst has already been destined for you, then it will be fulfilled, whether you eat or not. On the other hand, if it has not been destined for you, it will never occur, whether you eat or not. And, if a son has been destined for you, then you will be granted one, whether you have intercourse with your wife or not. On the other hand, if a son has not been destined for you, then you will never be granted one. In this case, there is no point in you getting married...!' Now, will any sane person agree with all of these conclusions" (Al-Jawab Al-Kafi)?
To summarize then, divine decree (qadr) cannot be used as an excuse not to make du'a. For, just as one strives to ensure that one attains worldly needs, of food, drink and family, so too must one strive in one’s religious deeds to attain the desired goal. Du'a is intrinsically related to qadr; in fact, it is a part of one's qadr. Allah has already decreed that a certain matter will be granted to a servant, or an evil averted from him, if he makes du'a. And if he were to leave du'a, then the desired goal would not be reached. Hence it is the Sunnah of the Prophet sal Allaahu alayhi wa sallam to make the following du'a during the witr prayer: "...Bless me in what You have given me. And avert and turn away from me the evil that has been decreed for me, for verily You decree (all things), and none can decree against You..." (Al-Tirmidhi and Al-Nasa'i)
So the Muslim turns to Allah and prays to Him so that any and all evil can be averted from him.
Additionally, it should be remembered that the concept of divine decree is one that a human can never fully understand, due to his limited intellect and finite capabilities. The true Muslim does not delve too deeply into the philosophical ramifications of divine decree. Rather, he accepts all that has occurred to him in the past as having been destined for him, and he strives to obtain what he desires in the future (as long as it is permissible for him). Since he does not know what has been written for him in the future, he expects the best from Allah, and does everything in his power to ensure that what he wants is granted to him. Just like going to work every day will ensure, if Allah wills, that he gets his paycheck at the end of the month, so too does making du'a ensure, if Allah wills, that he achieves his desired goal.
Good Deed: #128 Supplicate/make Dua
http://1000gooddeeds.com/2010/02/16/good-deed-128-supplicatemake-dua/
1. 2:186 (Y. Ali) When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every supplicant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.
2. 40:60 (Y. Ali) And your Lord says: “Call on Me; I will answer your (prayer): but those who are too arrogant to serve Me will surely find themselves in Hell -- in humiliation!”
3. 7:55 (Y. Ali) Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds.
Topics discussed in this Verse: [Allah: call upon Him] [Allah's mercy] [Earth: mischief (corruption) in] [Fear of Allah]
4. 7:56 (Y. Ali) Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good.
5. Prophet (peace and blessings of Allah be upon him) said: “The dua’ of any one of you will be answered so long as he does not seek to hasten it, and does not say, ‘I made dua’ but I had no answer.’” (Narrated by al-Bukhaari, 5865; Muslim, 2735, from the hadeeth of Abu Hurayrah).
6. Abu Hurayrah, who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘There is no man who prays to Allah and makes dua’ to Him, and does not receive a response. Either it will be hastened for him in this world, or it will be stored up for him in the Hereafter, so long as he does not pray for something sinful, or to cut the ties of kinship, or seek a speedy response.’ They said, ‘O Messenger of Allah, what does seeking a speedy response mean?’ He said, ‘Saying, “I prayed to my Lord and He did not answer me.”’” (Al-Tirmidhi, 3859; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 852
7. The Prophet (S.A.W) said: Du`a is the weapon of the believer, and the pillar of faith, and the light of the heavens and the earth.
Action Plan
What to do when making du’aa:
1. Focus on the du’aa, concentrate on the fact that you’re “talking” to Allah, and make sure that your heart is really into it.
2. Supplicate during one of the times of response.
3. Have a meek heart, full of humbleness, softness, an awareness of our smallness in the presence of Allah.
4. Face the qiblah (direction of the Ka’bah).
5. Be in a state of wudhu. (#20 Be in a state of Wudhu)
6. Raise your hands to Allah.
7. Start the du’aa with praise to Allah, exalting and glorifying Him, using His most perfect Names and Attributes (al-Asmaa’ al-Husnaa’) (#99 Memorize the 99 names of Allah)
8. Follow it up with salutations to the Prophet Muhammad (sallallaahu ‘alaihi wa sallam). (#27 Send salutations to the Prophet)
9. Repent and beg of Allah’s forgiveness for past sins. (#23 Make Taubah – Repent)
10. Finally make your du’aa, being persistent in asking of Him what you wish, calling upon Him in a state of fear and hope.
11. Doing good deeds and staying away from sin increases the chances of duas being accepted.
Some of the Times of Response:
1. Tahajud time (#15 Perform Tahajjud/Qiyam Layl)
2. Time of iftaar
3. After performing wudhu’ (#20 Be in a state of wudhu)
4. When the adhaan is called; between the adhaan and iqaamah (#120 Reply to the adhaan)
5. During the salaah: After takbiratul-Ihraam; during the ruku’; after standing up from ruku’; during the sujuud (the moments when we are closer to Allah than we’ll ever be!); sitting between the two sajdahs, before the end of the salaah – i.e. after you’ve finished the tashahhud and before the tasleem.
6. After the salaah (#123 Remember Allah after salaah)
7. When it rains
8. Ramadan (#96 Fast in the month of Ramadaan)
9. Lailatul Qadr (#21 Search for the Night of Decree – Laylatul Qadr)
10. Night of Eid (#29 Celebrate Eid)
11. Before drinking zam zam (#79 Drink Zam Zam)
12. Day of Arafat (#70 Be present in Arafat on 9th Zil Hajj)
Dua response
Whoever asks something from Allah, his du`a is always heard and answered. Sometimes it is not answered in the way the supplicant expects. No du`a is rejected. Allah is more noble than to tell His servants to ask from Him, and then reject their du`a. Many Ahadith tell us of how Allah always answers the supplicant, and is pleased with Him. A believer who prays and asks from Allah, is guaranteed one of three things:
1. Either his du`a is answered immediately
2. Or he is given a reward for it for the Hereafter
3. Or a difficulty is averted from him
1. 2:186 (Y. Ali) When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every supplicant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.
2. 40:60 (Y. Ali) And your Lord says: “Call on Me; I will answer your (prayer): but those who are too arrogant to serve Me will surely find themselves in Hell -- in humiliation!”
3. 7:55 (Y. Ali) Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds.
Topics discussed in this Verse: [Allah: call upon Him] [Allah's mercy] [Earth: mischief (corruption) in] [Fear of Allah]
4. 7:56 (Y. Ali) Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good.
5. Prophet (peace and blessings of Allah be upon him) said: “The dua’ of any one of you will be answered so long as he does not seek to hasten it, and does not say, ‘I made dua’ but I had no answer.’” (Narrated by al-Bukhaari, 5865; Muslim, 2735, from the hadeeth of Abu Hurayrah).
6. Abu Hurayrah, who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘There is no man who prays to Allah and makes dua’ to Him, and does not receive a response. Either it will be hastened for him in this world, or it will be stored up for him in the Hereafter, so long as he does not pray for something sinful, or to cut the ties of kinship, or seek a speedy response.’ They said, ‘O Messenger of Allah, what does seeking a speedy response mean?’ He said, ‘Saying, “I prayed to my Lord and He did not answer me.”’” (Al-Tirmidhi, 3859; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 852
7. The Prophet (S.A.W) said: Du`a is the weapon of the believer, and the pillar of faith, and the light of the heavens and the earth.
Action Plan
What to do when making du’aa:
1. Focus on the du’aa, concentrate on the fact that you’re “talking” to Allah, and make sure that your heart is really into it.
2. Supplicate during one of the times of response.
3. Have a meek heart, full of humbleness, softness, an awareness of our smallness in the presence of Allah.
4. Face the qiblah (direction of the Ka’bah).
5. Be in a state of wudhu. (#20 Be in a state of Wudhu)
6. Raise your hands to Allah.
7. Start the du’aa with praise to Allah, exalting and glorifying Him, using His most perfect Names and Attributes (al-Asmaa’ al-Husnaa’) (#99 Memorize the 99 names of Allah)
8. Follow it up with salutations to the Prophet Muhammad (sallallaahu ‘alaihi wa sallam). (#27 Send salutations to the Prophet)
9. Repent and beg of Allah’s forgiveness for past sins. (#23 Make Taubah – Repent)
10. Finally make your du’aa, being persistent in asking of Him what you wish, calling upon Him in a state of fear and hope.
11. Doing good deeds and staying away from sin increases the chances of duas being accepted.
Some of the Times of Response:
1. Tahajud time (#15 Perform Tahajjud/Qiyam Layl)
2. Time of iftaar
3. After performing wudhu’ (#20 Be in a state of wudhu)
4. When the adhaan is called; between the adhaan and iqaamah (#120 Reply to the adhaan)
5. During the salaah: After takbiratul-Ihraam; during the ruku’; after standing up from ruku’; during the sujuud (the moments when we are closer to Allah than we’ll ever be!); sitting between the two sajdahs, before the end of the salaah – i.e. after you’ve finished the tashahhud and before the tasleem.
6. After the salaah (#123 Remember Allah after salaah)
7. When it rains
8. Ramadan (#96 Fast in the month of Ramadaan)
9. Lailatul Qadr (#21 Search for the Night of Decree – Laylatul Qadr)
10. Night of Eid (#29 Celebrate Eid)
11. Before drinking zam zam (#79 Drink Zam Zam)
12. Day of Arafat (#70 Be present in Arafat on 9th Zil Hajj)
Dua response
Whoever asks something from Allah, his du`a is always heard and answered. Sometimes it is not answered in the way the supplicant expects. No du`a is rejected. Allah is more noble than to tell His servants to ask from Him, and then reject their du`a. Many Ahadith tell us of how Allah always answers the supplicant, and is pleased with Him. A believer who prays and asks from Allah, is guaranteed one of three things:
1. Either his du`a is answered immediately
2. Or he is given a reward for it for the Hereafter
3. Or a difficulty is averted from him
Monday, July 12, 2010
1000 Good Deeds
http://1000gooddeeds.com/2010/06/03/good-deed-archive/
Check back for updates on the above link!
#1 Smile
#2 Greet one another
#3 Feed a fasting person
#4 Look after orphans
#5 Remove an obstacle
#6 Plant a tree
#7 Use a miswak
#8 Visit the sick
#9 Be good to your neighbours
#10 Provide water for the thirsty
#11 Be kind to your parents
#12 Have mercy on children
#13 Attend a funeral
#14 Look after widows
#15 Perform Tahajjud/Qiyam Layl
#16 Honor your guests
#17 Seek knowledge
#18 Remember Allah
#19 Perform I’tikaf (spiritual retreat)
#20 Be in a state of Wudhu
#21 Search for the Night of Decree (Laylatul Qadr)
#22 Perform Salaah on time
#23 Make Taubah (repentence)
#24 Forgive
#25 Be patient
#26 Be grateful
#27 Send salutations to the Prophet
#28 Read the Quran
#29 Celebrate Eid
#30 Fast 6 fasts in Shawwal
#31 Love your brother
#32 Respect and appreciate your mother
#33 Accept Walimah invitation
#34 Be intimate with your spouse
#35 Listen
#36 Speak the truth
#37 Take care of animals
#38 Build a Masjid
#39 Clean a Masjid
#40 Perform Salaah in congregation
#41 Attend Jumah (Friday prayer)
#42 Eat healthy food
#43 Eat dates
#44 Eat olives
#45 Eat pomegranates
#46 Use honey
#47 Marry
#48 Respect your husband
#49 Be kind to your wife
#50 Have children
#51 Keep strong family ties
#52 Memorise the Quran
#53 Learn Ayatul Kursi
#54 By heart Surah Yasin
#55 Recite last 3 Quls regularly
#56 Read Surah Kahf on Jumah
#57: Have good manners
#58 Be modest
#59 Reply to someone that sneezes
#60 Manage your anger
#61 Control your tongue
#62 Visit Madinah Al Munawwarah
#63 Perform Salaah in Masjid Nabawi
#64 Visit the grave of Prophet Muhammad (S.A.W)
#65 Visit Rawdah Jannah (Garden of Paradise)
#66 Visit Jannatul Baqi
#67 Visit Makkah Mukarramah
#68 Perform Umrah
#69 Perform Hajj- Journey of a lifetime
#70 Be present in Arafat on 9th Zil Hajj
#71 Spend the 10th of Dhil Hajj night in Muzdalifah
#72 Rami-Pelt the Jamarat 10,11,12 Dhil Haj
#73 Perform Qurbani/Udhiya (sacrifice an animal)
#74 Make Tawaf
#75 Perform Sai/Saee of Safa Marwa
#76 Increase good deeds during first 10 days of Dhil Hajj
#77 Kiss the Hajre Aswad
#78 Fast on day of Arafah
#79 Drink Zam Zam
#80 Celebrate Eid ul Adha
#81 Iman – Have faith
#82 Tawheed- Believe in Allah
#83 Believe in angels
#84 Believe in the Books
#85 Believe in the Messengers/Prophets
#86 Believe in the day of Judgement
#87 Believe in Taqdeer (fate)
#88 Establish Salaah
#89 Perform Salaah with Khushu (humility)
#90 Perform Tahiyyatul Wudu Nafl Salaah
#91 Fast on 10 Muharram
#92 Pay your Zakaah
#93 Give Sadaqa
#94 Make a Waqf/Sadaqah Jaariya
#95 Feed a poor person
#96 Fast in the month of Ramadaan
#97 Fast voluntarily on Monday and Thursday
#98 Fast on the white days
#99 Memorise the 99 names of Allah
#100 Love Allah
#101 Seek Allah’s love
#102 Love for Allah’s sake
#103 Love Prophet Muhammad (P.B.U.H)
#104 Make good intentions
#105 Enjoin good, forbid evil
#106 Teach
#107 Don’t waste
#108 Recycle
#109 Read Salatul Kusuf (eclipse prayer)
#110 Be strong
#111 Exercise
#112 Ride a horse
#113 Learn to swim
#114 Learn archery
#115 Race each other
#116 Be clean
#117 Sleep
#118 Wake up
#119 Adhaan (call to prayer)
#120 Reply to the Adhaan
#121 Remember Allah in the morning
#122 Remember Allah in the evening
#123 Remember Allah after Salaah
#124 Perform Salah Duha/Awabeen
#125 Perform Isthikhara (guidance prayer)
#126 Trust Allah
#127 Respect your elders
#128 Supplicate (make dua)
#129 Say Subhanallah (Tasbeeh )
#130 Say Alhamdulillah (Tahmeed)
#131 Say Allahu Akbar (Takbir)
#132 Say La illaha illallah (Tahleel)
#133 Have good business ethics
#134 Stay away from Riba (interest/usury )
#135 Pay your debt
#136 Be kind to debtors
#137 Seek Halaal (lawful) earnings
#138 Trade
#139 Share inheritance correctly
#140 Give gifts
#141 Give Sadaqah sincerely
#142 Give Sadaqah secretly
#143 Give Sadaqah to family first
#144 Give Sadaqah from Halaal sources
#145 Give Sadaqah for Allah’s pleasure
#146 Keep your promises
#147 Make Da’wah
#148 Be tolerant
#149 Be just
#150 Control and fight your desires
#151 Fight Shaytaan
#152 Strive with the tongue
#153 Fight oppression
#154 Make peace
#155 Make things easy for others
#156 Make an effort
#157 Be gentle
Check back for updates on the above link!
#1 Smile
#2 Greet one another
#3 Feed a fasting person
#4 Look after orphans
#5 Remove an obstacle
#6 Plant a tree
#7 Use a miswak
#8 Visit the sick
#9 Be good to your neighbours
#10 Provide water for the thirsty
#11 Be kind to your parents
#12 Have mercy on children
#13 Attend a funeral
#14 Look after widows
#15 Perform Tahajjud/Qiyam Layl
#16 Honor your guests
#17 Seek knowledge
#18 Remember Allah
#19 Perform I’tikaf (spiritual retreat)
#20 Be in a state of Wudhu
#21 Search for the Night of Decree (Laylatul Qadr)
#22 Perform Salaah on time
#23 Make Taubah (repentence)
#24 Forgive
#25 Be patient
#26 Be grateful
#27 Send salutations to the Prophet
#28 Read the Quran
#29 Celebrate Eid
#30 Fast 6 fasts in Shawwal
#31 Love your brother
#32 Respect and appreciate your mother
#33 Accept Walimah invitation
#34 Be intimate with your spouse
#35 Listen
#36 Speak the truth
#37 Take care of animals
#38 Build a Masjid
#39 Clean a Masjid
#40 Perform Salaah in congregation
#41 Attend Jumah (Friday prayer)
#42 Eat healthy food
#43 Eat dates
#44 Eat olives
#45 Eat pomegranates
#46 Use honey
#47 Marry
#48 Respect your husband
#49 Be kind to your wife
#50 Have children
#51 Keep strong family ties
#52 Memorise the Quran
#53 Learn Ayatul Kursi
#54 By heart Surah Yasin
#55 Recite last 3 Quls regularly
#56 Read Surah Kahf on Jumah
#57: Have good manners
#58 Be modest
#59 Reply to someone that sneezes
#60 Manage your anger
#61 Control your tongue
#62 Visit Madinah Al Munawwarah
#63 Perform Salaah in Masjid Nabawi
#64 Visit the grave of Prophet Muhammad (S.A.W)
#65 Visit Rawdah Jannah (Garden of Paradise)
#66 Visit Jannatul Baqi
#67 Visit Makkah Mukarramah
#68 Perform Umrah
#69 Perform Hajj- Journey of a lifetime
#70 Be present in Arafat on 9th Zil Hajj
#71 Spend the 10th of Dhil Hajj night in Muzdalifah
#72 Rami-Pelt the Jamarat 10,11,12 Dhil Haj
#73 Perform Qurbani/Udhiya (sacrifice an animal)
#74 Make Tawaf
#75 Perform Sai/Saee of Safa Marwa
#76 Increase good deeds during first 10 days of Dhil Hajj
#77 Kiss the Hajre Aswad
#78 Fast on day of Arafah
#79 Drink Zam Zam
#80 Celebrate Eid ul Adha
#81 Iman – Have faith
#82 Tawheed- Believe in Allah
#83 Believe in angels
#84 Believe in the Books
#85 Believe in the Messengers/Prophets
#86 Believe in the day of Judgement
#87 Believe in Taqdeer (fate)
#88 Establish Salaah
#89 Perform Salaah with Khushu (humility)
#90 Perform Tahiyyatul Wudu Nafl Salaah
#91 Fast on 10 Muharram
#92 Pay your Zakaah
#93 Give Sadaqa
#94 Make a Waqf/Sadaqah Jaariya
#95 Feed a poor person
#96 Fast in the month of Ramadaan
#97 Fast voluntarily on Monday and Thursday
#98 Fast on the white days
#99 Memorise the 99 names of Allah
#100 Love Allah
#101 Seek Allah’s love
#102 Love for Allah’s sake
#103 Love Prophet Muhammad (P.B.U.H)
#104 Make good intentions
#105 Enjoin good, forbid evil
#106 Teach
#107 Don’t waste
#108 Recycle
#109 Read Salatul Kusuf (eclipse prayer)
#110 Be strong
#111 Exercise
#112 Ride a horse
#113 Learn to swim
#114 Learn archery
#115 Race each other
#116 Be clean
#117 Sleep
#118 Wake up
#119 Adhaan (call to prayer)
#120 Reply to the Adhaan
#121 Remember Allah in the morning
#122 Remember Allah in the evening
#123 Remember Allah after Salaah
#124 Perform Salah Duha/Awabeen
#125 Perform Isthikhara (guidance prayer)
#126 Trust Allah
#127 Respect your elders
#128 Supplicate (make dua)
#129 Say Subhanallah (Tasbeeh )
#130 Say Alhamdulillah (Tahmeed)
#131 Say Allahu Akbar (Takbir)
#132 Say La illaha illallah (Tahleel)
#133 Have good business ethics
#134 Stay away from Riba (interest/usury )
#135 Pay your debt
#136 Be kind to debtors
#137 Seek Halaal (lawful) earnings
#138 Trade
#139 Share inheritance correctly
#140 Give gifts
#141 Give Sadaqah sincerely
#142 Give Sadaqah secretly
#143 Give Sadaqah to family first
#144 Give Sadaqah from Halaal sources
#145 Give Sadaqah for Allah’s pleasure
#146 Keep your promises
#147 Make Da’wah
#148 Be tolerant
#149 Be just
#150 Control and fight your desires
#151 Fight Shaytaan
#152 Strive with the tongue
#153 Fight oppression
#154 Make peace
#155 Make things easy for others
#156 Make an effort
#157 Be gentle
Sunday, July 11, 2010
Concept of Worship in Islam (III&E brochure)
The concept of worship in Islam is misunderstood by many people, including some Muslims. Worship is commonly taken to mean performing ritualistic acts such as prayers, fasting, charity, etc. This limited understanding of worship is only one part of the meaning of worship in Islam. That is why the traditional definition of worship in Islam is a comprehensive definition that includes almost everything in any individual's activities. The definition goes something like this: "Worship is an all inclusive term for all that God loves of external and internal sayings and actions of a person." In other words, worship is everything one says or does for the pleasure of Allah. This, of course, includes rituals as well as beliefs, social activities, and personal contributions to the welfare of one's fellow human beings.
Islam looks at the individual as a whole. He is required to submit himself completely to Allah, as the Qur'an instructed the Prophet Muhammad to do: Say (O Muhammad) my prayer, my sacrifice, my life and my death belong to Allah; He has no partner and I am ordered to be among those who submit (Muslims). (6:162-163) The natural result of this submission is that all of one's activities should conform to the instructions of the one to whom the person is submitting. Islam, being a way of life, requires that its followers model their life according to its teachings in every aspect, religious or otherwise. This might sound strange to some people who think of religion as a personal relationship between the individual and God, having no impact on one's activities and outside rituals.
As a matter of fact Islam does not think much of mere rituals when they are performed mechanically and have no influence on one's inner life. The Qur'an addresses the believers and their neighbors from among the People of the Book who were arguing with them about the change of the direction of the Qibla (the direction in which Muslims pray) in the following verse: It is not righteousness that you turn your faces toward the East or the West, but righteous is he who believes in Allah and the Last Day and the angels and the Book and the prophets, and gives his beloved money to his relatives and the orphans and the needy and for the ransoming of captives; and who observes prayer and pays the poor-due; and those who fulfill their promises when they have made one; and the patient in poverty and affliction and the steadfast in time of war. It is those who have proved truthful and it is those who are the God-fearing. (2:177)
The deeds in the above verse are the deeds of righteousness and they are only a part of worship. The Prophet (P.B.U.H) told us about faith, which is the basis of worship, that it "is made up of sixty and some branches: the highest of which is the belief in the Oneness of Allah (that is, there is no god but Allah) and the lowest in the scale of worship is removing obstacles and dirt from people's way."
Decent work is considered in Islam a type of worship. The Prophet (P.B.U.H) said: "Whoever finds himself at the nightfall tired of his work, God will forgive his sins." Seeking knowledge is one of the highest types of worship. The Prophet (P.B.U.H) told his companions that "seeking knowledge is a (religious) duty on every Muslim." In another saying he said: "Seeking knowledge for one hour is better than praying for seventy years." Social courtesy and cooperation are part of worship when done for the sake of Allah as the Prophet told us: "Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity and putting some water in your neighbor's bucket is a charity."
It is worth noting that even performing one's duties is considered a sort of worship. The Prophet (P.B.U.H) told us that whatever one spends for his family is a type of charity; he will be rewarded for it if he acquires it through legal means. Kindness to the members of one's family is an act of worship as when one puts a piece of food in his spouse's mouth. Not only this, but even the acts we enjoy doing very much are considered worship when they are performed according to the instructions of the Prophet (P.B.U.H). He told his companions that they will be rewarded even for having sexual intercourse with their wives. The companions were astonished and asked, "How are we going to be rewarded for doing something we enjoy very much?" The Prophet (P.B.U.H) asked them, "Suppose you satisfy your desires illegally; don't you think you will be punished for that?" They replied, "Yes." "So," he said, "by satisfying it legally with your wives, you are rewarded for it." This means they are acts of worship.
Thus, Islam does not consider sex a dirty thing that one should avoid. It is dirty and a sin only when it is satisfied outside marital life.
It is clear, from the previous discussion that the concept of worship in Islam is a comprehensive concept that includes all the positive activities of the individual. This, of course, is in agreement with the all-inclusive nature of Islam as a way of life. It regulates human life on all levels: individual, social, economic, political and spiritual. That is why Islam provides guidance in the smallest details of one's life on all these levels. Thus, following these details is following Islamic instructions in that specific area. It is a very encouraging element when one realizes that all his activities are considered by God as acts of worship. This should lead the individual to seek Allah's pleasure in his actions and always try to do them in the best possible manner, whether he is observed by his superiors or is alone. There is always the permanent supervisor, who knows everything: Allah.
Discussing the non-ritual worship in Islam first does not mean under-evaluating the importance of the ritual worship. Actually, ritual worship, if performed in true spirit, elevates man morally and spiritually and enables him to carry on his activities in all walks of life according to the guidance of God. Among ritual worships, Salah (ritual prayer) occupies the key position for two reasons. Firstly, it is the distinctive mark of a believer. Secondly, it prevents an individual from all sorts of abominations and vices by providing him chances of direct communion with his Creator five times a day, wherein he renews his covenant with God and seeks His guidance again and again: "You alone we worship and to You alone we turn for help. Guide us to the straight path." (1:5-6). Actually, Salah is the first practical manifestation of faith and also the foremost of the basic conditions for the success of the believers: Successful indeed are the believers who are humble in their prayers. (23:1-2)
The same fact has been emphasized by the Prophet Muhammad (P.B.U.H) in a different way. He says: "Those who offer their Salah with great care and punctuality, will find it a light, a proof of their faith and cause of their salvation on the Day of Judgment."
After Salah, Zakah (poor-due) is an important pillar of Islam. In the Qur'an, Salah and Zakah
have been mentioned together many times. Like Salah, Zakah is a manifestation of faith that affirms that God is the sole owner of everything in the universe. What men possess is a trust in their hands to discharge as God has laid down: Believe in Allah and His messenger and spend of that over which He has made you trustees. (57:7)
In this respect, Zakah is an act of devotion that, like prayer, brings the believer nearer to his Lord.
Apart from this, Zakah is a means of redistribution of wealth in a way that makes a contribution to social stability, providing a means of survival for those who have not, and reminding those who are wealthy that what they have is a trust from God. By purging the soul of the rich from selfishness, and the soul of the poor from resentment against society, Zakah blocks the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal generous feelings of the rich: it stands on a firmly based right of the destitute which, if denied by those holding the wealth, would be exacted by force, if necessary.
Siyam (fasting during the daylight hours of the month of Ramadan) is another pillar of Islam. The main function of fasting is to make the Muslim pure from "within" as other aspects of Shariah (Islamic law) make him pure from "without." By such purity he responds to what is true and good and shuns what is false and evil. This is what we can perceive in the Qur'anic verse: O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may gain piety. (2:183) In an authentic tradition, the Prophet (P.B.U.H) reported Allah as saying: "He suspends eating, drinking and gratification of his sexual passion for My sake." Thus his reward is going to be according to God's great bounty.
Fasting, then, awakens the conscience of the individual and gives it scope for exercise in a joint experience for all society at the same time, thus adding further strength to each individual. Moreover, fasting offers a compulsory rest to the overworked human machine for the duration of one month. Similarly, fasting reminds an individual of those who are deprived of life's necessities throughout the year or throughout life. It makes him realize the suffering of others, the less fortunate brothers in Islam, and thus promotes in him a sense of sympathy and kindness to them.
Lastly, we come to Hajj (pilgrimage to the House of God in Makkah). This very important pillar of Islam manifests a unique unity, dispelling all kinds of differences. Muslims from all corners of the world, wearing the same dress, respond to the call of Hajj in one voice and language: LABBAIK ALLAHUMMA LABBAIK (Here I am at your service, O Lord!). In Hajj there is an exercise of strict self-discipline and control where not only sacred things are revered, but even the life of plants and birds is made inviolable so that everything lives in safety:
1. And he that venerates the sacred things of God, it shall be better for him with his Lord. (22:30)
2. And he that venerates the way marks of God, it surely is from devotion of the heart. (22:32)
Pilgrimage gives an opportunity to all Muslims from all groups, classes, organizations, and governments from all over the Muslim world to meet annually in a great congress. The time and venue of this congress have been set by their One God. Invitation to attend is open to every Muslim. No one has the power to bar anyone. Every Muslim who attends is guaranteed full safety and freedom as long as he himself does not violate its safety.
Thus, worship in Islam, whether ritual or non-ritual, trains the individual in such a way that he loves his Creator most and thereby gains an unyielding will and spirit to wipe out all evil and oppression from human society and make the word of God dominant in the world.
Islam looks at the individual as a whole. He is required to submit himself completely to Allah, as the Qur'an instructed the Prophet Muhammad to do: Say (O Muhammad) my prayer, my sacrifice, my life and my death belong to Allah; He has no partner and I am ordered to be among those who submit (Muslims). (6:162-163) The natural result of this submission is that all of one's activities should conform to the instructions of the one to whom the person is submitting. Islam, being a way of life, requires that its followers model their life according to its teachings in every aspect, religious or otherwise. This might sound strange to some people who think of religion as a personal relationship between the individual and God, having no impact on one's activities and outside rituals.
As a matter of fact Islam does not think much of mere rituals when they are performed mechanically and have no influence on one's inner life. The Qur'an addresses the believers and their neighbors from among the People of the Book who were arguing with them about the change of the direction of the Qibla (the direction in which Muslims pray) in the following verse: It is not righteousness that you turn your faces toward the East or the West, but righteous is he who believes in Allah and the Last Day and the angels and the Book and the prophets, and gives his beloved money to his relatives and the orphans and the needy and for the ransoming of captives; and who observes prayer and pays the poor-due; and those who fulfill their promises when they have made one; and the patient in poverty and affliction and the steadfast in time of war. It is those who have proved truthful and it is those who are the God-fearing. (2:177)
The deeds in the above verse are the deeds of righteousness and they are only a part of worship. The Prophet (P.B.U.H) told us about faith, which is the basis of worship, that it "is made up of sixty and some branches: the highest of which is the belief in the Oneness of Allah (that is, there is no god but Allah) and the lowest in the scale of worship is removing obstacles and dirt from people's way."
Decent work is considered in Islam a type of worship. The Prophet (P.B.U.H) said: "Whoever finds himself at the nightfall tired of his work, God will forgive his sins." Seeking knowledge is one of the highest types of worship. The Prophet (P.B.U.H) told his companions that "seeking knowledge is a (religious) duty on every Muslim." In another saying he said: "Seeking knowledge for one hour is better than praying for seventy years." Social courtesy and cooperation are part of worship when done for the sake of Allah as the Prophet told us: "Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity and putting some water in your neighbor's bucket is a charity."
It is worth noting that even performing one's duties is considered a sort of worship. The Prophet (P.B.U.H) told us that whatever one spends for his family is a type of charity; he will be rewarded for it if he acquires it through legal means. Kindness to the members of one's family is an act of worship as when one puts a piece of food in his spouse's mouth. Not only this, but even the acts we enjoy doing very much are considered worship when they are performed according to the instructions of the Prophet (P.B.U.H). He told his companions that they will be rewarded even for having sexual intercourse with their wives. The companions were astonished and asked, "How are we going to be rewarded for doing something we enjoy very much?" The Prophet (P.B.U.H) asked them, "Suppose you satisfy your desires illegally; don't you think you will be punished for that?" They replied, "Yes." "So," he said, "by satisfying it legally with your wives, you are rewarded for it." This means they are acts of worship.
Thus, Islam does not consider sex a dirty thing that one should avoid. It is dirty and a sin only when it is satisfied outside marital life.
It is clear, from the previous discussion that the concept of worship in Islam is a comprehensive concept that includes all the positive activities of the individual. This, of course, is in agreement with the all-inclusive nature of Islam as a way of life. It regulates human life on all levels: individual, social, economic, political and spiritual. That is why Islam provides guidance in the smallest details of one's life on all these levels. Thus, following these details is following Islamic instructions in that specific area. It is a very encouraging element when one realizes that all his activities are considered by God as acts of worship. This should lead the individual to seek Allah's pleasure in his actions and always try to do them in the best possible manner, whether he is observed by his superiors or is alone. There is always the permanent supervisor, who knows everything: Allah.
Discussing the non-ritual worship in Islam first does not mean under-evaluating the importance of the ritual worship. Actually, ritual worship, if performed in true spirit, elevates man morally and spiritually and enables him to carry on his activities in all walks of life according to the guidance of God. Among ritual worships, Salah (ritual prayer) occupies the key position for two reasons. Firstly, it is the distinctive mark of a believer. Secondly, it prevents an individual from all sorts of abominations and vices by providing him chances of direct communion with his Creator five times a day, wherein he renews his covenant with God and seeks His guidance again and again: "You alone we worship and to You alone we turn for help. Guide us to the straight path." (1:5-6). Actually, Salah is the first practical manifestation of faith and also the foremost of the basic conditions for the success of the believers: Successful indeed are the believers who are humble in their prayers. (23:1-2)
The same fact has been emphasized by the Prophet Muhammad (P.B.U.H) in a different way. He says: "Those who offer their Salah with great care and punctuality, will find it a light, a proof of their faith and cause of their salvation on the Day of Judgment."
After Salah, Zakah (poor-due) is an important pillar of Islam. In the Qur'an, Salah and Zakah
have been mentioned together many times. Like Salah, Zakah is a manifestation of faith that affirms that God is the sole owner of everything in the universe. What men possess is a trust in their hands to discharge as God has laid down: Believe in Allah and His messenger and spend of that over which He has made you trustees. (57:7)
In this respect, Zakah is an act of devotion that, like prayer, brings the believer nearer to his Lord.
Apart from this, Zakah is a means of redistribution of wealth in a way that makes a contribution to social stability, providing a means of survival for those who have not, and reminding those who are wealthy that what they have is a trust from God. By purging the soul of the rich from selfishness, and the soul of the poor from resentment against society, Zakah blocks the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal generous feelings of the rich: it stands on a firmly based right of the destitute which, if denied by those holding the wealth, would be exacted by force, if necessary.
Siyam (fasting during the daylight hours of the month of Ramadan) is another pillar of Islam. The main function of fasting is to make the Muslim pure from "within" as other aspects of Shariah (Islamic law) make him pure from "without." By such purity he responds to what is true and good and shuns what is false and evil. This is what we can perceive in the Qur'anic verse: O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may gain piety. (2:183) In an authentic tradition, the Prophet (P.B.U.H) reported Allah as saying: "He suspends eating, drinking and gratification of his sexual passion for My sake." Thus his reward is going to be according to God's great bounty.
Fasting, then, awakens the conscience of the individual and gives it scope for exercise in a joint experience for all society at the same time, thus adding further strength to each individual. Moreover, fasting offers a compulsory rest to the overworked human machine for the duration of one month. Similarly, fasting reminds an individual of those who are deprived of life's necessities throughout the year or throughout life. It makes him realize the suffering of others, the less fortunate brothers in Islam, and thus promotes in him a sense of sympathy and kindness to them.
Lastly, we come to Hajj (pilgrimage to the House of God in Makkah). This very important pillar of Islam manifests a unique unity, dispelling all kinds of differences. Muslims from all corners of the world, wearing the same dress, respond to the call of Hajj in one voice and language: LABBAIK ALLAHUMMA LABBAIK (Here I am at your service, O Lord!). In Hajj there is an exercise of strict self-discipline and control where not only sacred things are revered, but even the life of plants and birds is made inviolable so that everything lives in safety:
1. And he that venerates the sacred things of God, it shall be better for him with his Lord. (22:30)
2. And he that venerates the way marks of God, it surely is from devotion of the heart. (22:32)
Pilgrimage gives an opportunity to all Muslims from all groups, classes, organizations, and governments from all over the Muslim world to meet annually in a great congress. The time and venue of this congress have been set by their One God. Invitation to attend is open to every Muslim. No one has the power to bar anyone. Every Muslim who attends is guaranteed full safety and freedom as long as he himself does not violate its safety.
Thus, worship in Islam, whether ritual or non-ritual, trains the individual in such a way that he loves his Creator most and thereby gains an unyielding will and spirit to wipe out all evil and oppression from human society and make the word of God dominant in the world.
Subscribe to:
Posts (Atom)
