Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Eid ul Adha
Some Narrations Related To The ‘Eid Prayer[1]
Compiled by Imran Ayub
1. Recommendation To Take A Bath
A man asked Alee about the recommended Ghusls, to which Alee (may Allaah be pleased with him) replied, “(They are performed on) the Day of Jumuah, the Day of Arafah, the Day of Nahr (Sacrifice), and the Day of Fitr.”[2]
2. Recommended To Adorn Ourselves
Narrated Abdullaah bin Umar (may Allaah be pleased with him): Umar (may Allaah be pleased with him) bought a silk cloak from the market, took it to Allaah Messenger (peace be upon him) and said, “O Allaah's Messenger! Take it and adorn yourself with it during the Eid and when the delegations visit you.” Allaah's Messenger (peace be upon him) replied, “This dress is for those who have no share (in the Hereafter).” After a long period Allaah's Messenger (peace be upon him) sent to Umar a cloak of silk brocade. Umar came to Allaah's Messenger (peace be upon him) with the cloak and said, “O Allaah's Messenger! You said that this dress was for those who had no share (in the Hereafter); yet you have sent me this cloak.” Allaah's Messenger (peace be upon him) said to him, “Sell it and fulfil your needs by it.”[3]
Al – Haafiz ibn Hajar (may Allaah be pleased with him) said, “The evidence derived from this Hadeeth is that the Prophet (peace be upon him) approved of Umar’s understanding concerning adornment, and only objected to wearing that kind of garment, because it was made of silk.”[4]
3. Not To Eat Before Going Out For The Pray
Abdullaah bin Buraidah narrated from his father: “The Prophet (peace be upon him) would not leave on the day of Fitr until he ate, and he would not eat on the day of Adhaa until he prayed.”[5]
4. The Prayer Is Obligatory And Should Be Prayer On A Musallaa[6]
It was narrated that Umm ‘Attiyah ( may Allaah be pleased with him) said: On Al – Fitr and Al – Adhaa, the Messenger of Allaah (peace be upon him) commanded us to bring out that girls who had reached puberty, menstruating women and women in seclusion. The menstruating women were to keep away from the prayer but to witness goodness and the supplications of the Muslims. I said, “O Messenger of Allaah, one of us may not have a Jilbaab.” He (peace be upon him) said, “Let her sister lend her a Jilbaab to wear.”[7]
In the version narrated in Saheeh Bukhaari, it says, Narrated Muhammad: Umm ‘Attiyah (may Allaah be pleased with him) said: “Our Prophet (peace be upon him) ordered us to come out (on ‘Eid day) with the mature girls and the virgins staying in seclusion.” Hafsah (may Allaah be pleased with her) narrated the above mentioned Hadeeth and added, “The mature girls or virgins staying in seclusion but the menstruating women had to keep away from the Musallaa.”[8]
Sheikh al – Albaanee (may Allaah have mercy on him) said, “The Prophet’s (peace be upon him) command indicates that it is obligatory to go the musallaa and, obviously, to pray (the ‘Eid prayer). Thus the truth is that it is obligatory, and not merely voluntary.”[9]
5. No Adhaan And No Iqaamah
It was narrated that Jaabir bin Samurah (may Allaah be pleased with him) said: “I prayed both ‘Eid with the Messenger of Allaah (peace be upon him), not just one or two times, with no Adhaan and no Iqaamah.”[10]
6. Khutbah Is Given After The Prayer
Narrated Ibn ‘Umar (may Allaah be pleased with him): “Allaah’s Messenger (peace be upon him), Aboo Bakr and ‘Umar (may Allaah be pleased with them both) used to offer the Salaat – al – ‘Eidain (the two ‘Eid Prayers) before delivering the Khutbah.”[11]
7. No Voluntary Prayers Before and After
Narrated Ibn ‘Abbaas (may Allaah be pleased with him): “The Prophet (peace be upon him) offered two Rak’aah Salaat (prayer) on the day of ‘Eid – al – Fitr and he did not offer any Salaat before or after it. Then he went towards women along with Bilaal and ordered them to give alms and so they started giving their ear – rings and necklaces (in charity).”[12]
8. Number of Takbeers And Their Place
The authentic Hadeeth indicate the correct numbers are 7 Takbeers in the first Ra’kaah and 5 Takbeers in the last one. However, the commonly followed 3 Takbeers in the first and last Rak’aah is based on an unreliable Hadeeth, and Allaah knows best
Authentic Hadeeth: Katheer bin ‘Abdullaah narrated from his father, from his grandfather: “The Prophet (peace be upon him) said the Takbeer in the first (Rak’aah) seven (times) before the recitation, and in the last, five (times) before the recitation.”[13]
Weak Hadeeth: Aboo ‘Aa’ishah, who was sat with Aboo Hurayrah, narrated that Sa’eed bin Al – ‘Aas asked Aboo Moosaa Al – Asha’aree and Hudhaifah bin Yamaan: “How did the Messenger of Allaah (peace be upon him) perform the Takbeer during (‘Eid) Al – Adha and Al – Fitr?” Aboo Moosaa said, “He would say the Takbeer four times, just like he would do for the funeral prayer.” Hudhaifah said, “He has told the truth.” So Aboo Moosaa said, “And this is how I would say the Takbeer in Al – Basrah, while I as in charge of them.” And Aboo ‘Aa’ishah said, “And I was present (at this time) with Sa’eed bin Al – ‘Aas.”[14]
9. Raising Hands For The Extra Takbeers
Sheikh al – Albaanee (may Allaah have mercy on him) said, “The reports from ‘Umar and his son (may Allaah be pleased with them both) do not make this a Sunnah, especially when we know that these reports are not authentic. As for the one from ‘Umar, it is recorded by al – Bayhaqee with a weak chain. As for his son’s, I am unable to locate it.”[15]
10. What To Recite Between Each Takbeer
Ibn ul – Qayyim (may Allaah have mercy on him) said, “The Prophet (peace be upon him) used to remain silent between every two Takbeers, and nothing has been reported from him regarding Thikr[16] between them.”[17]
11. Raising The Voice For Each Takbeer
Dr. Muhammad al – Jibaaly said, “There are no authentic reports indicating that people raised their voices with Takbeer when they prayed behind the Prophet (peace be upon him) or his Successors. Furthermore, a general rule is a Muslim should say all Thikr silently, especially if there are other people around him who may be disturbed by his raised voice.”[18]
Allaah, the Most High, says in the Qur’aan: “Invoke your Lord with humility and in secret. He likes not the aggressors.”[19]
12. Taking One Route And Returning On Another
Aboo Hurayrah (may Allaah be pleased with him) narrated: “When Allaah’s Messenger (peace be upon him) would go out on the day of ‘Eid by one route, he would return by another.”[20]
13. Takbeer During The Two ‘Eids
Allaah, the Most High, says in the Qur’aan: “It is neither their meat nor their blood that reaches Allâh, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allâh for His Guidance to you. And give glad tidings (O Muhammad SAW) to the Muhsinûn (doers of good).”[21]
Az – Zuhree (may Allaah be pleased with him) said, “The people said the Takbeer on ‘Eid from the time they left their homes until they reached the musallaa, and (said it at the musallaa) until the imam arrived. When the imam arrived, they became silent; but if he said the Takbeer, they would also say it.”[22]
14. Wording Of The Takbeer
From Ibn Mas’ood (may Allaah be pleased with him) and Ibn ‘Abbaas (may Allaah be pleased with him):
“Allaahu akbar; Allaahu akbar; Allaahu akbar; laa ilaha illa – llaah; Allaahu akbar; Allaahu akbar; Allaahu akbaru; wa – lillaahi il – hamd.”
(Allaah is the greatest; Allaah is the greatest; Allaah is the greatest; there is no (true) god except Allaah; Allaah is the greatest; Allaah is the greatest; Allaah is the greatest; and to Allaah belongs all praise.)[23]
15. Adding To The Takbeer and Reciting It In Unison
An example of an inauthentic addition to the Takbeer:
“Allaahu akbaru kabeeraa, wal – hamdu lillaahi katheera, wa – subhaan Allaahi wa – bi – hamdihi bukratan wa – aseelaa…”
Dr. Muhammad al – Jiblaay said, “Even though these additional statements generally have good meanings, they should be avoided because the sahaabah did not say them.”[24]
Ibn Hajar (may Allaah have mercy on him) said, “Some baseless additions to the Takbeer have been innovated in our time.”[25]
Sheikh ‘Uthaymeen (may Allaah have mercy on him) said, “In some masjids, a mu’athin (announcer) says the Takbeers (of ‘Eid) on the loud – speaker, and people echo what he says. This is a bid’ah (innovation) because it is known from the Prophet’s (peace be upon him) guidance in regard to Thikr that every person should mention Allaah, the Most High, by himself. It is not permissible to depart from the guidance of the Prophet (peace be upon him) and his companions.”[26]
And It is Only Allaah Who grants success. May Allaah Exalt the mention of His slave and Messenger Muhammad (peace be upon him), and render him, his household and companion safe from Evil.
References
§ Festivals & Celebrations, by Dr. Muhammad al – Jiblaay, al – Kitaab & as – Sunnah Publishing, 2nd Edition, 2005
§ Jaami’ at – Tirmithee, checked by Haafiz Aboo Taahir Zubayr ‘Alee Za’i, Darussalam Publishers, [English Translation], 2007
§ Sunan ibn Maajah, checked by Haafiz Aboo Taahir Zubayr ‘Alee Za’i, Darussalam Publishers, [English Translation], 2007
§ Saheeh Bukhaari, Darussalam Publishers, [English Translation], 1997
§ Saheeh Muslim, Darussalam Publishers, [English Translation], 2007
§ The Noble Qur’aan, Darussalam Publishers, [English Translation], 12th Edition, 1995
[1] For a detailed discussion, please refer to the excellent book ‘Festivals & Celebrations’, by Dr. Muhammad al – Jibaaly
[2] Recorded by al – Bayhaqee. Verified to be authentic by Sheikh al – Albaanee in Irwaa ul – Ghaleel, Number 164; as quoted in ‘Festivals & Celebrations’, p. 10
[3] Saheeh Bukhaari, Volume 2, Book 13, Hadeeth Number 948, p. 56
[4] Fath ul – Baaree 2:481; as quoted in ‘Festivals & Celebrations’, p. 12
[5] Jaami’ at – Tirmithee, Volume 1, Hadeeth Number 542, p. 537, Classed as Hasan (Good) by Haafiz Aboo Taahir Zubayr ‘Alee Za’i.
[6] A place designated for prayer. It is sometimes applied to the grounds were the ‘Eid and Janaazah are performed
[7] Saheeh Muslim, Volume 2, Book 8, Hadeeth Number 2,056, p. 407
[8] Saheeh Bukhaari, Volume 2, Book 13, Hadeeth Number 974, p. 67
[9] Tamaam ul – Minnah 344; as quoted in ‘Festivals & Celebrations’, p. 32
[10] Saheeh Muslim, Volume 2, Book 8, Hadeeth Number 2,051, p. 405; Jaami’ at – Tirmithee, Volume 1, Hadeeth Number 532, p. 528, Classed as Saheeh (authentic) by Haafiz Aboo Taahir Zubayr ‘Alee Za’i
[11] (Agreed Upon); Saheeh Bukhaari, Volume 2, Book 13, Hadeeth Number 963, p. 62; Saheeh Muslim, Volume 2, Book 8, Hadeeth Number 2,052, p. 405; Jaami’ at – Tirmithee, Volume 1, Hadeeth Number 531, p. 528, Classed as Saheeh by Haafiz Aboo Taahir Zubayr ‘Alee Za’i
[12] (Agreed Upon); Saheeh Bukhaari, Volume 2, Book 13, Hadeeth Number 964, p. 62; Saheeh Muslim, Volume 2, Book 8, Hadeeth Number 2,057, p. 407 – 408; Jaami’ at – Tirmithee, Volume 1, Hadeeth Number 537, p. 533 (without the mention of Bilaal and the women giving charity), Classed as Saheeh by Haafiz Aboo Taahir Zubayr ‘Alee Za’i
[13] Jaami’ at – Tirmithee, Volume 1, Hadeeth Number 536, p. 531, Classed as Hasan (Good) by Haafiz Aboo Taahir Zubayr ‘Alee Za’i. Imaam at – Tirmithee said, “The Hadeeth of Katheer’s grandfather is a Hasan Hadeeth, and it is the best thing reported on this topic from the Prophet (peace be upon him).”
[14] Sunan Aboo Daawood, Volume 1, Hadeeth Number 1,153, p. 665. Aboo ‘Aa’ishah is Majhool (unknown) and the Hadeeth is classed as Da’eeh (weak) by Haafiz Aboo Taahir Zubayr ‘Alee Za’i. For a detailed discussion, please refer to http://docs.umm-ul-qura.org/QawlSadid.pdf
[15] Tamaam ul – Minnah 348; as quoted in ‘Festivals & Celebrations’, p. 42
[16] Remembering Allaah and mentioning Him
[17] Zaad ul – Ma’aad 1:427; as quoted in ‘Festivals & Celebrations’, p. 44
[18] ‘Festivals & Celebrations’, p. 44
[19] The Noble Qur’aan, Soorah Al-A'raf 7:55, p. 243
[20] Jaami’ at – Tirmithee, Volume 1, Hadeeth Number 541, p. 536, Haafiz Aboo Taahir Zubayr ‘Alee Za’i classed this Hadeeth as Hasan. A similar Hadeeth, from Jaabir bin ‘Abdullaah (may Allaah be pleased with him), is reported in Saheeh Bukhaari, Volume 2, Book 13, Hadeeth Number 986, p. 73
[21] The Noble Qur’aan, Soorah Al-Hajj 22:37, p. 481
[22] Recorded by Ibn Abee Shaybah. Verified to be authentic by Sheikh al – Albaanee in Irwaa ul – Ghaleel, Number 164; as quoted in ‘Festivals & Celebrations’, p. 23
[23] Recorded by Ibn Abee Shaybah from Ibn Mas’ood (may Allaah be pleased with him) and by al – Bayhaqee from Ibn ‘Abbaas (may Allaah be pleased with him). Verified to be authentic by Sheikh al – Albaanee in Irwaa ul – Ghaleel, Number 654; as quoted in ‘Festivals & Celebrations’, p. 23. Refer to Dr. Jibaaly’s book for more versions of Takbeers.
[24] ‘Festivals & Celebrations’, p. 26
[25] Fath ul – Baaree 2:595; as quoted in ‘Festivals & Celebrations’, p. 26
[26] As’ilatun wa – Ajwibaatun fee Salaat il – ‘Eidayn, p. 31 – 32; as quoted in ‘Festivals & Celebrations’, p. 26
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Saturday, October 27, 2012
Thursday, June 11, 2009
Prophet Muhammad (pbuh)
The Ideal Husband *
By Fethullah Gulen
Muslim Intellectual - Turkey
Prophet Muhammad personifies the roles of perfect father and husband. He was so kind and tolerant with his wives that they could not envisage their lives without him, nor did they want to live away from him. He married Sawdah, his second wife, while in Makkah. After a while, he wanted to divorce her for certain reasons. She was extremely upset at this news and implored him, "O Messenger of Allah, I wish no worldly thing of you. I will sacrifice the time allocated to me if you don't want to visit me. But please don't deprive me of being your wife. I want to go to the hereafter as your wife. I care for nothing else" (Muslim).
The Messenger did not divorce her, nor did he stop visiting her.
Once he noticed that Hafsah was uncomfortable over their financial situation. "If she wishes, I may set her free," he said, or something to that effect. This suggestion so alarmed her that she requested mediators to persuade him not to do so. He kept his faithful friend's daughter as his trusted wife.
Separation Calamity
All of his wives viewed separation from the Messenger of Allah as a calamity, so firmly had he established himself in their hearts. They were completely at one with him. They shared in his blessed, mild, and natural life. If he had left them, they would have died of despair. If he had divorced one of them, she would have waited at his doorstep until the Last Day.
After his death, there was much yearning and a great deal of grief. Abu Bakr and `Umar found the Messenger's wives weeping whenever they visited them. Their weeping seemed to continue for the rest of their lives. Muhammad left an everlasting impression on everyone. At one point, he had nine wives and dealt equally with all of them and without any serious problems. He was a kind and gentle husband, and never behaved harshly or rudely. In short, he was the perfect husband.
Each of his wives thought that she was his most beloved.
A few days before his death, he said, "A servant has been allowed to choose this world or his Lord. He chose his Lord" (Al-Bukhari). Abu Bakr, intelligent and smart, began to cry, understanding that the Prophet was talking about himself. His illness got worse daily, and his severe headache caused him to writhe in pain. But even during this difficult period, he continued to treat his wives with kindness and gentleness. He asked for permission to stay in one room, as he had no strength to visit them one by one. His wives agreed, and the Messenger spent his last days in `A'ishah's room.
Most Beloved
Each wife, because of his generosity and kindness, thought she was his most beloved. The idea that any man could show complete equality and fairness in his relationships with nine women seems impossible. For this reason, the Messenger of Allah asked God's pardon for any unintentional leanings. He would pray, "I may have unintentionally shown more love to one of them than the others, and this would be injustice. So, O Lord, I take refuge in Your grace for those things beyond my power." (At-Tirmidhi).
What gentleness and sensitivity! I wonder if anyone else could show such kindness to his children or spouses. When people manage to cover up their lower inborn tendencies, it is as if they have done something very clever and shown tremendous willpower. But they sometimes expose these very defects unconsciously while bragging of their cleverness. The Messenger, despite showing no fault, sought only God's forgiveness.
His gentleness penetrated his wives' souls so deeply that his departure led to what they must have felt to be an unbridgeable separation. They did not commit suicide, as Islam forbids it, but their lives now became full of endless sorrow and ceaseless tears.
The Messenger was kind and gentle to all women, and advised all other men to follow him in this regard. Sa`d ibn Abi Waqqas described his kindness as follows:
`Umar said: One day I went to the Prophet and saw him smiling. "May God make you smile forever, O Messenger of God," I said, and asked why he was smiling. "I smile at those women. They were chatting in front of me before you came. When they heard your voice, they all vanished," he answered still smiling. On hearing this answer, I raised my voice and told them, "O enemies of your own selves, you are scared of me, but you are not scared of the Messenger of God, and you don't show respect to him." "You are hard-hearted and strict," they replied. (Al-Bukhari )
The Messenger discussed matters with his wives as friends.
`Umar also was gentle to women. However, the most handsome man looks ugly when compared to Joseph's beauty. Likewise, `Umar's gentleness and sensitivity seem like violence and severity when compared to those of the Prophet. The women had seen the Messenger's gentleness, sensitivity, and kindness, and so regarded `Umar as strict and severe. Yet `Umar shouldered the caliphate perfectly and became one of the greatest examples after the Prophet. He was a just ruler and strove to distinguish right from wrong. His qualities enabled him to be caliph. Some of his qualities might seem rather severe; however, those very qualities enabled him to shoulder very demanding responsibilities.
Consultation
The Prophet did consult with his wives. The Messenger discussed matters with his wives as friends. Certainly he did not need their advice, since he was directed by revelation. However, he wanted to teach his nation that Muslim men were to give women every consideration. This was quite a radical idea in his time, as it is today in many parts of the world. He began teaching his people through his own relationship with his wives.
For example, the conditions laid down in the Treaty of Hudaybiyah disappointed and enraged many Muslims, for one condition stipulated that they could not make the pilgrimage that year. They wanted to reject the treaty, continue on to Makkah, and face the possible consequences. But the Messenger ordered them to slaughter their sacrificial animals and take off their pilgrim attire. Some Companions hesitated, hoping that he would change his mind. He repeated his order, but they continued to hesitate. They did not oppose him; rather, they still hoped he might change his mind, for they had set out with the intention of pilgrimage and did not want to stop half way.
Noticing this reluctance, the Prophet returned to his tent and asked Umm Salamah, his wife accompanying him at that time, what she thought of the situation. So she told him, fully aware that he did not need her advice. In doing this, he taught Muslim men an important social lesson: There is nothing wrong with exchanging ideas with women on important matters, or on any matters at all.
She said, "O Messenger of God, don't repeat your order. They may resist and thereby perish. Slaughter your sacrificial animal and change out of your pilgrim attire. They will obey you, willingly or not, when they see that your order is final" (Al-Bukhari).
He immediately took a knife in his hand, went outside, and began to slaughter his sheep. The Companions began to do the same, for now it was clear that his order would not be changed.
The Messenger encouraged us through his enlightening example to behave kindly with women.
Counsel and consultation, like every good deed, were practiced by God's Messenger first within his own family and then in the wider community. Even today, we understand so little about his relationships with his wives that it is as if we are wandering aimlessly around a plot of land, unaware of the vast treasure buried below our feet.
Two Halves
Women are secondary beings in the minds of many, including those self-appointed defenders of women's rights as well as many self-proclaimed Muslim men. In Islam, a woman is part of a whole, a part that renders the other half useful. We believe that when the two halves come together, the true unity of a human being appears. When this unity does not exist, humanity does not exist - nor can prophethood, sainthood, or even Islam.
Our Prophet encouraged us through his enlightening words to behave kindly to women. He declared, "The most perfect believers are the best in character, and the best of you are the kindest to their families" (Abu Dawud and At-Tirmidhi). It is clear that women have received the true honor and respect they deserve, not just in theory but in actual practice, only once in history - during the period of Prophet Muhammad.
This World or the Next
The wives of the Messenger were given the choice of remaining with him or leaving:
[O Prophet, say to your wives: "If you desire the life of this world and its glitter, then come! I will provide for your enjoyment and set you free in a handsome manner. But if you seek God, His Messenger, and the Home of the Hereafter, verily God has prepared for you, the well-doers among you, a great reward."] (Al-Ahzab 33:29)
A few of his wives who wanted a more prosperous life asked, "Couldn't we live a little more luxuriously, like other Muslims do? Couldn't we have at least a bowl of soup every day, or some prettier garments?" At first sight, such wishes might be considered fair and just. However, they were members of the family that was to be an example for all Muslim families until the Last Day.
The Messenger reacted by going into retreat. The news spread, and everyone rushed to the mosque and began to cry. The smallest grief felt by their beloved Messenger was enough to bring them all to tears, and even the smallest incident in his life would disturb them. Abu Bakr and `Umar, seeing the event in a different light as their daughters were directly involved, rushed to the mosque. They wanted to see him, but he would not leave his retreat. Eventually, on their third attempt, they gained entry and began to rebuke their daughters. The Messenger saw what was happening, but only said, "I cannot afford what they want" (Muslim).
The Qur'an declared [O wives of the Prophet! You are not like any other women] (Al-Ahzab 33:32).
Others might save themselves by simply fulfilling their obligations, but those who were at the very center of Islam had to devote themselves fully so that no weakness would appear at the center. There were advantages in being the Prophet's wives, but these advantages brought responsibilities and potential risks. The Messenger was preparing them as exemplars for all present and future Muslim women. He was especially worried that they might enjoy the reward for their good deeds in this world and thereby be included in [You have exhausted your share of the good things in your life of the world and sought comfort in them](Al-Ahqaf 46:20).
Life in the Prophet's house was uncomfortable. For this reason, either explicitly or implicitly, his wives made some modest demands. As their status was unique, they were not expected to enjoy themselves in a worldly sense. Some godly people laugh only a few times during their lives; others never fill their stomachs. For example, Fudayl ibn `Iyad never laughed. He smiled only once, and those who saw him do so asked him why he smiled, for they were greatly surprised. He told them, "Today I learned that my son `Ali died. I was happy to hear that God had loved him, and so I smiled" (Abu Nu`aym, Hilyat al-Awliya'). If there were such people outside of the Prophet's household, his wives, who were even more pious and respectful of God and regarded as Mothers of the Believers, would certainly be of a higher degree.
It is not easy to merit being together with the Messenger in this world and the hereafter. Thus, these special women were put to a great test. The Messenger allowed them to choose his poor home or the world's luxury. If they chose the world, he would give them whatever they wanted and then dissolve his marriage with them. If they chose God and His Messenger, they had to be content with their lives. This was a peculiarity of his family. Since this family was unique, its members had to be unique. The head of the family was chosen, as were the wives and children.
The Messenger first called `A'ishah and said, "I want to discuss something with you. You'd better talk with your parents before making a decision." Then he recited the verses mentioned above. Her decision was exactly as expected from a truthful daughter of a truthful father: "O Messenger of Allah, do I need to talk with my parents? By Allah, I choose Allah and His Messenger" (Muslim).
`A'ishah herself tells us what happened next: "The Messenger received the same answer from all his wives. No one expressed a different opinion. They all said what I had said." They did so because they were all at one with the Messenger. They could not differ. If the Messenger had told them to fast for a lifetime without break, they would have done so and endured it with pleasure. However, they endured hardship until their deaths.
Some of his wives had enjoyed an extravagant lifestyle before their marriage to him. One of these was Safiyyah, who had lost her father and husband and had been taken prisoner during the Battle of Khaybar. She must have been very angry with the Messenger, but when she saw him, her feelings changed completely. She endured the same destiny as the other wives. They endured it because love of the Messenger had penetrated their hearts.
Mothers of the Believers
The Messenger was the perfect head of a family.
Safiyyah was a Jew. Once, she was dismayed when this fact was mentioned to her sarcastically. She informed the Messenger, expressing her sadness. He comforted her saying, "If they repeat it, tell them, 'My father is Prophet Aaron, my uncle is Prophet Moses, and my husband is, as you see, Prophet Muhammad, the Chosen One. What do you have more than me to be proud of?'"
The Qur'an declares that his wives are the Mothers of the Believers (Al-Ahzab 33:6). Although 14 centuries have passed, we still feel delight in saying "my mother" when referring to Khadijah, `A'ishah, Umm Salamah, Hafsah, and his other wives. We feel this because of him. Some feel more love for these women than they do for their real mothers. Certainly, this feeling must have been deeper, warmer, and stronger in the Prophet's own time.
The Messenger was the perfect head of a family. Managing many women with ease, being a lover of their hearts, an instructor of their minds, an educator of their souls, he never neglected the affairs of the nation or compromised his duties.The Messenger excelled in every area of life. People should not compare him to themselves or to the so-called great personalities of their age. Researchers should look at him, the one to whom angels are grateful, always remembering that he excelled in every way. If they want to look for Muhammad they must search for him in his own dimensions. Our imaginations cannot reach him, for we do not even know how to imagine properly. God bestowed upon him, as His special favor, superiority in every field.
Ideal Father & Grandfather
Prophet Muhammad was an extraordinary husband, a perfect father, and a unique grandfather. He was unique in every way. He treated his children and grandchildren with great compassion, and never neglected to direct them to the straight path and to good deeds. He loved them and treated them tenderly, but did not allow them to neglect matters related to the afterlife. He showed them how to lead a humane life, and never allowed them to neglect their religious duties or to become spoiled. His ultimate goal was to prepare them for the hereafter. His perfect balance in such matters is another dimension of his divinely inspired intellect.
Anas ibn Malik, the Messenger's servant for 10 continuous years, says, "I have never seen a man who was more compassionate to his family members than Muhammad." (Muslim) If this admission were made just by us, it could be dismissed as unimportant. However, millions of people, so benign and compassionate that they would not even offend an ant, declare that he embraced everything with compassion. He was a human like us, but God inspired in him such an intimate affection for every living thing that he could establish a connection with all of them. As a result, he was full of extraordinary affection toward his family members and others.
All of the Prophet's sons died. Ibrahim, his last son, died in infancy. The Prophet often visited his son before the latter's death, although the Prophet was very busy. Ibrahim was looked after by a nurse. The Prophet would kiss and play with him before returning home. (Muslim) When Ibrahim took his last breaths, the eyes of the Prophet started shedding tears. `Abdur-Rahman ibn `Awf said, "O Allah's Messenger, even you (weep)!" The Prophet said, "O Ibn `Auf, this is mercy." Then he wept more and said, "The eyes shed tears and the heart grieves, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation." (Al-Bukhari)
The Messenger was completely balanced in the way he brought up his children. He loved his children and grandchildren very much, and instilled love in them. However, he never let his love for them be abused. None of them deliberately dared to do anything wrong. If they made an unintentional mistake, the Messenger's protection prevented them from going even slightly astray. He did this by wrapping them in love and an aura of dignity. For example, once Hasan or Husain wanted to eat a date that had been given to be distributed among the poor as alms. The Messenger immediately took it from his hand, and said, "Anything given as alms is forbidden to us." (Ibn Hanbal, Muslim) In teaching them while they were young to be sensitive to forbidden acts, he established an important principle of education.
Whenever he returned to Madinah, he would carry children on his mount. On such occasions, the Messenger embraced not only his grandchildren but also those in his house and those nearby. He conquered their hearts through his compassion. He loved all children.
He loved his granddaughter Umamah. He often went out with her on his shoulders, and even placed her on his shoulders while praying. When he prostrated, he put her down; when he had finished praying, he placed her on his back again. (Muslim) He showed this degree of love to Umamah to teach his male followers how to treat girls. This was a vital necessity; only a decade earlier, it had been the social norm to bury infant or young girls alive. Such public paternal affection for a granddaughter had never been seen before in Arabia.
The Messenger proclaimed that Islam allows no discrimination between son and daughter. How could there be? One is Muhammad, the other is Khadijah; one is Adam, the other is Eve; one is 'Ali, the other is Fatima. For every great man there is a great woman.
As soon as Fatimah, the daughter of the Messenger, entered the room where the Messenger was, he would stand, take her hands, and make her sit where he was sitting. He would ask about her health and family, show his paternal love for her, and compliment her.
Fatimah, knowing how fond he was of her, loved him more than her own self. Her great mission was to be the seed for godly people. She always watched her father and how he called people to Islam. She wept and groaned when the Messenger told her that he would die soon, and rejoiced when he told her that she would be the first family member to follow him. (Al-Bukhari and Muslim) Her father loved her, and she loved her father.
* This article was taken, with slight modifications, with kind permission from theauthor's website.
is an influential Turkish Muslim intellectual who inspired a series of social activities, including a transnational education and business network, interfaith dialogue forums, and multicultural encounters. Fethullah Gulen
By Fethullah Gulen
Muslim Intellectual - Turkey
Prophet Muhammad personifies the roles of perfect father and husband. He was so kind and tolerant with his wives that they could not envisage their lives without him, nor did they want to live away from him. He married Sawdah, his second wife, while in Makkah. After a while, he wanted to divorce her for certain reasons. She was extremely upset at this news and implored him, "O Messenger of Allah, I wish no worldly thing of you. I will sacrifice the time allocated to me if you don't want to visit me. But please don't deprive me of being your wife. I want to go to the hereafter as your wife. I care for nothing else" (Muslim).
The Messenger did not divorce her, nor did he stop visiting her.
Once he noticed that Hafsah was uncomfortable over their financial situation. "If she wishes, I may set her free," he said, or something to that effect. This suggestion so alarmed her that she requested mediators to persuade him not to do so. He kept his faithful friend's daughter as his trusted wife.
Separation Calamity
All of his wives viewed separation from the Messenger of Allah as a calamity, so firmly had he established himself in their hearts. They were completely at one with him. They shared in his blessed, mild, and natural life. If he had left them, they would have died of despair. If he had divorced one of them, she would have waited at his doorstep until the Last Day.
After his death, there was much yearning and a great deal of grief. Abu Bakr and `Umar found the Messenger's wives weeping whenever they visited them. Their weeping seemed to continue for the rest of their lives. Muhammad left an everlasting impression on everyone. At one point, he had nine wives and dealt equally with all of them and without any serious problems. He was a kind and gentle husband, and never behaved harshly or rudely. In short, he was the perfect husband.
Each of his wives thought that she was his most beloved.
A few days before his death, he said, "A servant has been allowed to choose this world or his Lord. He chose his Lord" (Al-Bukhari). Abu Bakr, intelligent and smart, began to cry, understanding that the Prophet was talking about himself. His illness got worse daily, and his severe headache caused him to writhe in pain. But even during this difficult period, he continued to treat his wives with kindness and gentleness. He asked for permission to stay in one room, as he had no strength to visit them one by one. His wives agreed, and the Messenger spent his last days in `A'ishah's room.
Most Beloved
Each wife, because of his generosity and kindness, thought she was his most beloved. The idea that any man could show complete equality and fairness in his relationships with nine women seems impossible. For this reason, the Messenger of Allah asked God's pardon for any unintentional leanings. He would pray, "I may have unintentionally shown more love to one of them than the others, and this would be injustice. So, O Lord, I take refuge in Your grace for those things beyond my power." (At-Tirmidhi).
What gentleness and sensitivity! I wonder if anyone else could show such kindness to his children or spouses. When people manage to cover up their lower inborn tendencies, it is as if they have done something very clever and shown tremendous willpower. But they sometimes expose these very defects unconsciously while bragging of their cleverness. The Messenger, despite showing no fault, sought only God's forgiveness.
His gentleness penetrated his wives' souls so deeply that his departure led to what they must have felt to be an unbridgeable separation. They did not commit suicide, as Islam forbids it, but their lives now became full of endless sorrow and ceaseless tears.
The Messenger was kind and gentle to all women, and advised all other men to follow him in this regard. Sa`d ibn Abi Waqqas described his kindness as follows:
`Umar said: One day I went to the Prophet and saw him smiling. "May God make you smile forever, O Messenger of God," I said, and asked why he was smiling. "I smile at those women. They were chatting in front of me before you came. When they heard your voice, they all vanished," he answered still smiling. On hearing this answer, I raised my voice and told them, "O enemies of your own selves, you are scared of me, but you are not scared of the Messenger of God, and you don't show respect to him." "You are hard-hearted and strict," they replied. (Al-Bukhari )
The Messenger discussed matters with his wives as friends.
`Umar also was gentle to women. However, the most handsome man looks ugly when compared to Joseph's beauty. Likewise, `Umar's gentleness and sensitivity seem like violence and severity when compared to those of the Prophet. The women had seen the Messenger's gentleness, sensitivity, and kindness, and so regarded `Umar as strict and severe. Yet `Umar shouldered the caliphate perfectly and became one of the greatest examples after the Prophet. He was a just ruler and strove to distinguish right from wrong. His qualities enabled him to be caliph. Some of his qualities might seem rather severe; however, those very qualities enabled him to shoulder very demanding responsibilities.
Consultation
The Prophet did consult with his wives. The Messenger discussed matters with his wives as friends. Certainly he did not need their advice, since he was directed by revelation. However, he wanted to teach his nation that Muslim men were to give women every consideration. This was quite a radical idea in his time, as it is today in many parts of the world. He began teaching his people through his own relationship with his wives.
For example, the conditions laid down in the Treaty of Hudaybiyah disappointed and enraged many Muslims, for one condition stipulated that they could not make the pilgrimage that year. They wanted to reject the treaty, continue on to Makkah, and face the possible consequences. But the Messenger ordered them to slaughter their sacrificial animals and take off their pilgrim attire. Some Companions hesitated, hoping that he would change his mind. He repeated his order, but they continued to hesitate. They did not oppose him; rather, they still hoped he might change his mind, for they had set out with the intention of pilgrimage and did not want to stop half way.
Noticing this reluctance, the Prophet returned to his tent and asked Umm Salamah, his wife accompanying him at that time, what she thought of the situation. So she told him, fully aware that he did not need her advice. In doing this, he taught Muslim men an important social lesson: There is nothing wrong with exchanging ideas with women on important matters, or on any matters at all.
She said, "O Messenger of God, don't repeat your order. They may resist and thereby perish. Slaughter your sacrificial animal and change out of your pilgrim attire. They will obey you, willingly or not, when they see that your order is final" (Al-Bukhari).
He immediately took a knife in his hand, went outside, and began to slaughter his sheep. The Companions began to do the same, for now it was clear that his order would not be changed.
The Messenger encouraged us through his enlightening example to behave kindly with women.
Counsel and consultation, like every good deed, were practiced by God's Messenger first within his own family and then in the wider community. Even today, we understand so little about his relationships with his wives that it is as if we are wandering aimlessly around a plot of land, unaware of the vast treasure buried below our feet.
Two Halves
Women are secondary beings in the minds of many, including those self-appointed defenders of women's rights as well as many self-proclaimed Muslim men. In Islam, a woman is part of a whole, a part that renders the other half useful. We believe that when the two halves come together, the true unity of a human being appears. When this unity does not exist, humanity does not exist - nor can prophethood, sainthood, or even Islam.
Our Prophet encouraged us through his enlightening words to behave kindly to women. He declared, "The most perfect believers are the best in character, and the best of you are the kindest to their families" (Abu Dawud and At-Tirmidhi). It is clear that women have received the true honor and respect they deserve, not just in theory but in actual practice, only once in history - during the period of Prophet Muhammad.
This World or the Next
The wives of the Messenger were given the choice of remaining with him or leaving:
[O Prophet, say to your wives: "If you desire the life of this world and its glitter, then come! I will provide for your enjoyment and set you free in a handsome manner. But if you seek God, His Messenger, and the Home of the Hereafter, verily God has prepared for you, the well-doers among you, a great reward."] (Al-Ahzab 33:29)
A few of his wives who wanted a more prosperous life asked, "Couldn't we live a little more luxuriously, like other Muslims do? Couldn't we have at least a bowl of soup every day, or some prettier garments?" At first sight, such wishes might be considered fair and just. However, they were members of the family that was to be an example for all Muslim families until the Last Day.
The Messenger reacted by going into retreat. The news spread, and everyone rushed to the mosque and began to cry. The smallest grief felt by their beloved Messenger was enough to bring them all to tears, and even the smallest incident in his life would disturb them. Abu Bakr and `Umar, seeing the event in a different light as their daughters were directly involved, rushed to the mosque. They wanted to see him, but he would not leave his retreat. Eventually, on their third attempt, they gained entry and began to rebuke their daughters. The Messenger saw what was happening, but only said, "I cannot afford what they want" (Muslim).
The Qur'an declared [O wives of the Prophet! You are not like any other women] (Al-Ahzab 33:32).
Others might save themselves by simply fulfilling their obligations, but those who were at the very center of Islam had to devote themselves fully so that no weakness would appear at the center. There were advantages in being the Prophet's wives, but these advantages brought responsibilities and potential risks. The Messenger was preparing them as exemplars for all present and future Muslim women. He was especially worried that they might enjoy the reward for their good deeds in this world and thereby be included in [You have exhausted your share of the good things in your life of the world and sought comfort in them](Al-Ahqaf 46:20).
Life in the Prophet's house was uncomfortable. For this reason, either explicitly or implicitly, his wives made some modest demands. As their status was unique, they were not expected to enjoy themselves in a worldly sense. Some godly people laugh only a few times during their lives; others never fill their stomachs. For example, Fudayl ibn `Iyad never laughed. He smiled only once, and those who saw him do so asked him why he smiled, for they were greatly surprised. He told them, "Today I learned that my son `Ali died. I was happy to hear that God had loved him, and so I smiled" (Abu Nu`aym, Hilyat al-Awliya'). If there were such people outside of the Prophet's household, his wives, who were even more pious and respectful of God and regarded as Mothers of the Believers, would certainly be of a higher degree.
It is not easy to merit being together with the Messenger in this world and the hereafter. Thus, these special women were put to a great test. The Messenger allowed them to choose his poor home or the world's luxury. If they chose the world, he would give them whatever they wanted and then dissolve his marriage with them. If they chose God and His Messenger, they had to be content with their lives. This was a peculiarity of his family. Since this family was unique, its members had to be unique. The head of the family was chosen, as were the wives and children.
The Messenger first called `A'ishah and said, "I want to discuss something with you. You'd better talk with your parents before making a decision." Then he recited the verses mentioned above. Her decision was exactly as expected from a truthful daughter of a truthful father: "O Messenger of Allah, do I need to talk with my parents? By Allah, I choose Allah and His Messenger" (Muslim).
`A'ishah herself tells us what happened next: "The Messenger received the same answer from all his wives. No one expressed a different opinion. They all said what I had said." They did so because they were all at one with the Messenger. They could not differ. If the Messenger had told them to fast for a lifetime without break, they would have done so and endured it with pleasure. However, they endured hardship until their deaths.
Some of his wives had enjoyed an extravagant lifestyle before their marriage to him. One of these was Safiyyah, who had lost her father and husband and had been taken prisoner during the Battle of Khaybar. She must have been very angry with the Messenger, but when she saw him, her feelings changed completely. She endured the same destiny as the other wives. They endured it because love of the Messenger had penetrated their hearts.
Mothers of the Believers
The Messenger was the perfect head of a family.
Safiyyah was a Jew. Once, she was dismayed when this fact was mentioned to her sarcastically. She informed the Messenger, expressing her sadness. He comforted her saying, "If they repeat it, tell them, 'My father is Prophet Aaron, my uncle is Prophet Moses, and my husband is, as you see, Prophet Muhammad, the Chosen One. What do you have more than me to be proud of?'"
The Qur'an declares that his wives are the Mothers of the Believers (Al-Ahzab 33:6). Although 14 centuries have passed, we still feel delight in saying "my mother" when referring to Khadijah, `A'ishah, Umm Salamah, Hafsah, and his other wives. We feel this because of him. Some feel more love for these women than they do for their real mothers. Certainly, this feeling must have been deeper, warmer, and stronger in the Prophet's own time.
The Messenger was the perfect head of a family. Managing many women with ease, being a lover of their hearts, an instructor of their minds, an educator of their souls, he never neglected the affairs of the nation or compromised his duties.The Messenger excelled in every area of life. People should not compare him to themselves or to the so-called great personalities of their age. Researchers should look at him, the one to whom angels are grateful, always remembering that he excelled in every way. If they want to look for Muhammad they must search for him in his own dimensions. Our imaginations cannot reach him, for we do not even know how to imagine properly. God bestowed upon him, as His special favor, superiority in every field.
Ideal Father & Grandfather
Prophet Muhammad was an extraordinary husband, a perfect father, and a unique grandfather. He was unique in every way. He treated his children and grandchildren with great compassion, and never neglected to direct them to the straight path and to good deeds. He loved them and treated them tenderly, but did not allow them to neglect matters related to the afterlife. He showed them how to lead a humane life, and never allowed them to neglect their religious duties or to become spoiled. His ultimate goal was to prepare them for the hereafter. His perfect balance in such matters is another dimension of his divinely inspired intellect.
Anas ibn Malik, the Messenger's servant for 10 continuous years, says, "I have never seen a man who was more compassionate to his family members than Muhammad." (Muslim) If this admission were made just by us, it could be dismissed as unimportant. However, millions of people, so benign and compassionate that they would not even offend an ant, declare that he embraced everything with compassion. He was a human like us, but God inspired in him such an intimate affection for every living thing that he could establish a connection with all of them. As a result, he was full of extraordinary affection toward his family members and others.
All of the Prophet's sons died. Ibrahim, his last son, died in infancy. The Prophet often visited his son before the latter's death, although the Prophet was very busy. Ibrahim was looked after by a nurse. The Prophet would kiss and play with him before returning home. (Muslim) When Ibrahim took his last breaths, the eyes of the Prophet started shedding tears. `Abdur-Rahman ibn `Awf said, "O Allah's Messenger, even you (weep)!" The Prophet said, "O Ibn `Auf, this is mercy." Then he wept more and said, "The eyes shed tears and the heart grieves, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation." (Al-Bukhari)
The Messenger was completely balanced in the way he brought up his children. He loved his children and grandchildren very much, and instilled love in them. However, he never let his love for them be abused. None of them deliberately dared to do anything wrong. If they made an unintentional mistake, the Messenger's protection prevented them from going even slightly astray. He did this by wrapping them in love and an aura of dignity. For example, once Hasan or Husain wanted to eat a date that had been given to be distributed among the poor as alms. The Messenger immediately took it from his hand, and said, "Anything given as alms is forbidden to us." (Ibn Hanbal, Muslim) In teaching them while they were young to be sensitive to forbidden acts, he established an important principle of education.
Whenever he returned to Madinah, he would carry children on his mount. On such occasions, the Messenger embraced not only his grandchildren but also those in his house and those nearby. He conquered their hearts through his compassion. He loved all children.
He loved his granddaughter Umamah. He often went out with her on his shoulders, and even placed her on his shoulders while praying. When he prostrated, he put her down; when he had finished praying, he placed her on his back again. (Muslim) He showed this degree of love to Umamah to teach his male followers how to treat girls. This was a vital necessity; only a decade earlier, it had been the social norm to bury infant or young girls alive. Such public paternal affection for a granddaughter had never been seen before in Arabia.
The Messenger proclaimed that Islam allows no discrimination between son and daughter. How could there be? One is Muhammad, the other is Khadijah; one is Adam, the other is Eve; one is 'Ali, the other is Fatima. For every great man there is a great woman.
As soon as Fatimah, the daughter of the Messenger, entered the room where the Messenger was, he would stand, take her hands, and make her sit where he was sitting. He would ask about her health and family, show his paternal love for her, and compliment her.
Fatimah, knowing how fond he was of her, loved him more than her own self. Her great mission was to be the seed for godly people. She always watched her father and how he called people to Islam. She wept and groaned when the Messenger told her that he would die soon, and rejoiced when he told her that she would be the first family member to follow him. (Al-Bukhari and Muslim) Her father loved her, and she loved her father.
* This article was taken, with slight modifications, with kind permission from theauthor's website.
is an influential Turkish Muslim intellectual who inspired a series of social activities, including a transnational education and business network, interfaith dialogue forums, and multicultural encounters. Fethullah Gulen
Friday, May 1, 2009
Emergency Status (Dharurah) and Islamic banks
By
Zaharuddin Abd Rahman
( This article is an excerpt from my book "money, you and Islam" which can be purchased at this link )
"If a person was lost for days in the thick forest without eating and may die, could he consume a pig due to desperation (dharurat)?" I asked the participants in an Islamic finance seminar.
"Yes, he could," answered the participants confidently.
"Wrong" I replied, creating confusion.
"This is because other options are still exist in the forest to ease his hunger such as snails, worms, plants, fruits and so on, which are far better than a pig. That should be prioritized rather than consuming the pig," I argued.
"Thus there is no dharurat at that time, and it is not permissible for the man to consume the pig just because it is tastier, more appetizing and fatter than worms" I said firmly, inviting laughter from participants.
The same situation applies to Islamic banking in Malaysia. Muslims should give priority to Islamic banking although it looks less ‘appetizing' and causes additional difficulties as compared to riba based institutions. Muslims cannot use dharurat as an excuse to use the facilities of conventional banks.
As mentioned:
"Verily what is allowed due to emergency (dharurat) requires a certainty that the emergency occurred after every effort of searching (for what is permitted)." (Syarhul Umdah, 1/426)
The example above is to indicate that the argument of emergency for using conventional banks and insurance in Malaysia these days is totally unacceptable since there are Islamic banks, Islamic banking windows and takaful. The excuse that the price in conventional banks is cheaper should not be used as it is similar to the lost and starving person who saw a chicken (that is permitted) but consumed a pig just because he desired it. The only exception is when all Islamic institutions have rejected your application. Remember the Islamic Legal Maxims that reads:
Meaning: "What is permissible due to dharurat is limited to a certain limit." (As-Ashbah Wa An-Nazair, As-Suyuti, 1/82; Hawashi Asy-Syarwani, 3/272)
Consider the following scenarios:
In a secluded village where clean drinking water is scarce, two sellers approach the villagers with the following offer:
Seller A: Offering 1 liter of cheap liquor at only RM0.50 a bottle.
Seller B: Offering 1 liter of cheap orange juice at only RM1.00 a bottle.
Who do you think, in the above scenario, is inconsiderate and malicious? If your answer is B ( because selling orange in higher price than liqour), YOU MIGHT NEED TO RETHINK AND RECHECK your level of belief and taqwa, it might be at a worrying stage. Why?
It shows that the person make the visible and material element i.e price as a more important than the spiritual element i.e the prohibition of liquor.
To me, there is nothing more malicious and cruel than offering liquor that is prohibited, and at a cheap price that attracts people to do the prohibited.
Do not reprimand seller B for selling at a higher price, as we do not know his capital and cost to obtain the oranges. He also wants to profit while offering a permitted drink.
You say, "True, but seller B should be more considerate and sacrifice to save a lot of people from being attracted to what is prohibited". I believe it depends on the ihsan and belief of seller B but what he did was permissible. It depends on the owner. Therefore, if the owner of an Islamic bank is unable to give discounts, other owners may not be able to do so as well.
Finally, we should be fair in evaluating Islamic banks and not hastily accusing them as malicious when they are actually saving the Muslim ummah from falling into the trap of riba-based conventional banks.
Best regards,
Zaharuddin Abd Rahman
Wednesday, May 21, 2008
Economics and Islam
"O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent, and do not kill yourselves. Surely Allah is Merciful to you." Qur'an [4:29]
Islam is a complete way of life. Allah, the Creator of humanity, has given us guidelines affecting many different aspects of our lives, including the economic aspect. There is a great deal of information in the Qur'an and Sunnah which describes how Muslims are to engage in economic transactions. Just as Muslims are obligated to obey the rules of Islam regarding prayer, fasting, etc., they are also commanded to obey the injunctions regarding interest for example.
Reflecting the growing and global Muslim revival, Islamic banking is widely regarded as the fastest growing segment of the international banking system. The remarkable growth and development of Islamic banks all over the world has produced greater accessibility to different services and transactions which satisfy the conditions elucidated in the Qur'an and Sunnah. Judging from the success of some of these banks, it may be that they are pioneers into a potentially huge and untapped market. To top it off, they are helping bring to reality the goal of economic independence and strength to the Muslim Ummah.
Monday, May 19, 2008
22 Dua from The Holy Quran
" And when My servants ask thee concerning Me, I am indeed close (to them): I respond to the dua (prayer) of every suppliant when they calleth on Me " [ Quran 2:186 ]
1. Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire (2:201)
2. Our Lord! Bestow on us endurance and make our foothold sure and give us help against those who reject faith. (2:250)
3. Our Lord! Take us not to task if we forget or fall into error. (2:286)
4. Our Lord! Lay not upon us such a burden as You did lay upon those before us. (2:286)
5. Our Lord! Impose not on us that which we have not the strength to bear, grant us forgiveness and have mercy on us. You are our Protector. Help us against those who deny the truth. (2:286)
6. Our Lord! Let not our hearts deviate from the truth after selves, and unless You grant us forgiveness and bestow Your mercy upon us, we shall most certainly be lost! (7:23)
13. Our Lord! Place us not among the people who have been guilty of evildoing. (7:47)
14. Our Lord! Lay open the truth between us and our people, for You are the best of all to lay open the truth. (7:89)
15. Our Lord! Pour out on us patience and constancy, and make us die as those who have surrendered themselves unto You. (7:126)
16. Our Lord! Make us not a trial for the evildoing folk, and save as by Your mercy from people who deny the truth (10:85-86)
17. Our Lord! You truly know all that we may hide [in our hearts] as well as all that we bring into the open, for nothing whatever, be it on earth or in heaven, remains hidden from Allah (14:38)
18. Our Lord! Bestow on us mercy from Your presence and dispose of our affairs for us in the right way. (18:10) & (59:10)
19. Our Lord! In You we have placed our trust, and to You do we turn in repentance, for unto You is the end of all journeys. (60:4)
20. Our Lord! Perfect our light for us and forgive us our sins, for verily You have power over all things. (66:8)
21. Surah Al-An'am 6.162: Say (O Muhammad SAW): "Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alamîn (mankind, jinns and all that exists). Our Lord! Perfect our light for us and forgive us our sins, for verily
You have power over all things. (66:8)
22. Surah Al-An'am 6.162: Say (O Muhammad SAW): "Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alamîn (mankind, jinns and all that exists).
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