10 great goals to set for this Ramadan

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  Qur'an & Hadith
بـــــــــــــــــــســم الله الرحمن الرحــيــــــــــــــــم

  • Eat, drink and be moderate
Almost all of us do it - once Iftar time hits, we just keep plowing food and drink into our mouths till it's hard to move afterwards. And those of us who do it know this is totally contrary to the spirit of Ramadan, through which we're supposed to learn self-control not self-indulgence. Let's try to stick to the Prophetic rule on eating: fill our stomachs with one-third food, one-third water and one-third breathing space, even in Ramadan.
  • Give a dollar a day in charity...or five or ten


The Prophet Muhammad, peace and blessings be upon him, was always generous but even more so in Ramadan. Let's open our hearts and dig a little deeper in our wallets this year. Even less than a dollar a day adds up. Whatever you can give, it's the intention that counts.
  • Memorize 4 new Surahs
Memorizing the Quran often seems like a daunting task. But the key is doing it in small bites. Since there are four weeks in Ramadan, try to memorize one new Surah a week. Start off with a short, easy one. Once you've started, you'll build momentum and may even want to memorize a longer one the following week.
  • Go to Tarawih prayers
Post-Iftar, the first urge is to sleep after an exhausting day. But try your best to head out to the mosque for Tarawih prayers. Praying alone is wonderful, but doing it in congregation is fantastic. The community spirit is part of Ramadan's blessings. Don't miss it this year. If going every day is not possible, try going at least one week.
  • Attend the Tarawih prayer in which the recitation of the Quran will be finished
Call the local mosque and find out which day the Imam will be finishing the recitation of the Quran in prayer. Attend to not only hear part of the Quran's recitation in prayer, but also participate in the heart-rending Duas that follow it.
  • Stop swearing and/or backbiting – with a special box
It's hard not to shoot our mouths off when someone's upset us. Whether we utter those four-letter words or backbite about someone to our family and friends, we know this isn't the God-approved way of letting off steam. In Ramadan, when we want to build our spirituality, we've got to wage Jihad against our bad habits.
Try this: get a box and every time you catch yourself swearing or backbiting put some money in it. It could be a buck or less. The point is to choose an amount that makes it feel like punishment.
At the end of the month send the money to a charity or buy a gift for the person whom you've backbitten the most against.
  • Call/email your relatives
You'd think that given the easy access to email, competitive long-distance calling rates, phone cards, etc. these days, we'd keep in touch with family and friends more often. But the opposite seems to be the case, as we get caught up in life's "busyness."
Strengthening ties with family members and keeping in touch with friends is part of our way of life and an act Allah is very pleased with. This Ramadan, call family and friends or at least email them a Ramadan card and ask them how their fasting is going.
  • Go on a technology diet
Even if you work in the IT industry, you can do this. Avoid checking personal email and surfing the web during your fast. After Iftar, instead of plopping yourself in front of the screen, go to Tarawih. The same goes for the television. The point is to try to give our full attention to spiritual elevation this month.
  • Read 5 minutes of Quran a day...just five, not more, not less


Even if you feel you've got absolutely no time, set a timer or the alarm on your cell phone and find a relatively quiet place. You can read the first page of the Quran you open or follow a sequence. The choice is yours. The point is simply to connect with God through His revelation in the month of the Quran.
  • Forgive everyone who has hurt you
Still got a festering wound from the fight with your friend last year? Still upset about something your spouse said during a heated argument? Or are you still bitter about the way your parents sometimes treated you as a kid? Let go of the anger and pain this Ramadan and forgive those who have hurt you. Forgiving someone is not only good for the body, but it's also great for the soul. And in Ramadan, ten days of which are devoted to Allah's forgiveness, shouldn't we lesser beings forgive too?
If you find it very difficult to forgive everyone, forgive at least three people.

Lessons of Fasting in Ramadan

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بـــــــــــــــــــســم الله الرحمن الرحــيــــــــــــــــم

"Blessed be He in whose hand is the Sovereignty, and He is able to do all things. He created death and life that He may try which of you is best in deed. He is the Exalted in Might, and Forgiving." (Surah 67, Verses 1-2)

Allah also says in the Qur'an:

"It is HE who made the night and day to follow each other for such as have the will to celebrate His praises or to show their gratitude." (Surah 25: Verse 62)

Life and death and the succession of nights and day have a purpose and that is to test us and to give us an opportunity to express our thanks and gratitude to our Creator and Sustainer. The month of Ramadan comes and goes. We must examine ourselves now and see what we have learned and achieved during this month. The test of success of this month lies in the effects it has left upon us.

Discipline:

We learned in this month how to discipline ourselves for the sake of Allah. In our morning and evening, we follow a strict schedule of eating and drinking. We were constantly aware that even in our such mundane activities as eating and drinking, we must remain under divine injunctions. We changed our habits in our daily routines because we learned that we were not the servants and slaves to our habits, but always the servants of Allah. Then after Ramadan, we have to keep this spirit of discipline in other modes of our life and must continue with our submission to the commands of Allah.

Renewal of Devotional Life:

Ramadan renewed our enthusiasm for worship and devotion to Allah. In this month we were more careful of our daily prayers and had special prayers at night. There is no religion without prayer and Muslims learnt in this month how to strengthen and deepen their religious life.

Renewal of Contact with the Qur'an:

Ramadan and the Qur'an are linked together from the beginning. It was in this month that this divine message was revealed to Prophet Muhammad (pbuh). We are told that the Prophet peace be upon him was fasting when he received the first revelation. Fasting prepares the faithfuls' heart to learn the Word of Allah. It is the most suitable condition for our spiritual and mental communication with the Qur'an. The Muslim Ummah pays more attention to the Qur'an in this month. This renewed contact with the Qur'an must help us in following its message.

Renewal of Identity with the Ummah:

Ramadan is not an individual experience only, but it is an experience in community. The whole Muslim Ummah fasts together in one and the same month. We identify with one another in our obedience to Allah. This gives us a new sense of togetherness and association. Ramadan teaches us that the Muslim Ummah is the community of piety and devotion to Allah and its members derive their strength from each other in deeds of piety and virtue.

The bonds that are based on piety and virtue are the strongest bonds and it is these bonds that prove good for mankind. The strength of the Muslim community lies in its commitment to the values of goodness, morality and piety. Ramadan leaves an imprint of all these values upon the Muslim Ummah.

A Fresh Sense of Care and Sympathy:

Fasting in the month of Ramadan helps us to understand the suffering and the pains of the poor and needy. By our voluntary hunger and thirst we realize what it means to be deprived of basic necessities of life. Ramadan is called the month of charity and sympathy. We learn how to be more kind and generous in this month. Many Muslims also pay their Zakat in the month of Ramadan.

Jihad or Struggle:

Fasting in Ramadan and Jihad both of them were prescribed in the same year, that is, the second year of Hijrah in Madinah. Fasting prepares for hardships and sacrifice. These are two important things without which Jihad is not possible. Muslims learn in Ramadan how to struggle against the forces of evil in their own selves, in the society around them and in the world at large.

Taqwa:

To summarize all the moral and spiritual gifts of Ramadan, we can say that Ramadan has given us the great gift of taqwa. Taqwa is the sum total of Islamic life. It is the highest of all virtues in the Islamic scheme of things. It means, God consciousness, piety, fear and awe of Allah and it signifies submission to Allah and total commitment to all that is good and rejection of all that is evil and bad.

A community that has experienced Ramadan is a different community. It is not the same community morally, spiritually, and existentially as it was before Ramadan. Now, after Ramadan, we must use this training to strengthening our community centers and organizations, strengthening our moral and material resources and investing more in Islamic future of ourselves and our coming generations.


Ramadan (Fasting), The month of forbearance & brotherhood

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بـــــــــــــــــــســم الله الرحمن الرحــيــــــــــــــــم




"O'belivers, prescribed for you is the Fast, even as it was prescribed for those that were before you happily you will be God fearing." The Glorious Qur'an: (Surah 2, Verse 183)

When the Holy Prophet Muhammad(صلى الله عليه وسلم) used to sight the moon of the holy month of Ramazan, he stood facing the Qibla and with utmost humbleness in the presence of Allah asked success in this holy month by saying:

  • "O' Allah! Make its dawn on us in peace, conviction in faith, safety, submission, and abundance of prosperity, immunity from sickness, recitation of Qur'an and assistance in prayers and fasting. O' Allah! Keep us healthy in the month of Ramazan and keep us confident in our faith in it, and let it not last without being forgiven."

The Holy Prophet Muhammad(صلى الله عليه وسلم) said: "Certainly prayers in this month are accepted."

Ramazan, the month of fasting, is the 9th month of Islamic calendar. During the days of this holy month every adult Muslim has to fast according to Islamic rules. The sick and invalids are, of course, an exception to this rule. People can eat and drink (not any alcoholic drinks) from sunset until the sunrise.

Fasting has three significances:
Moral Significance
Fasting will remind man of the omnipotent and that everything is derived from Him (Allah Almighty) and will come back to Him, and also of the days he has spent uselessly. It will wake up the human feelings and will strengthen the faith and will power of man.
Social Significance
Statistics has proved that during this month, the quarrels and homicides have been reduced. The person who is in fast will feel the situation of being hungry, and then he will be provoked to help the poor and the needy. So the classical differences would be decreased. In the world in which the hunger may be the most important problem, fasting could be one of the best ways to diminish the space between the poor and the rich.
Health Importance
It is obvious that the output of fats in the body bring many diseases. Fasting is, thus, a fair diet for body and the construction of the body can rest during a month.
Rewards of Month of Ramdaan
The Holy Prophet Muhammad(صلى الله عليه وسلم) used to declare the approach of the holy month of Ramazan. According to the traditions and history, the Holy Prophet Muhammad(صلى الله عليه وسلم) used to gather the people when the end of the month of Shaaban closed. He used to explain to them the approach of the month of Ramazan in different sermons and made them prepared to derive from it the advantages of this golden opportunity, to acquire human merits from its holy programmes so as to be obedient to the commandments of Allah in practice, to perform their duties and recognize their rights so that they may be able to defend them and be acquainted with the spiritually so that they should not be succumb to difficulty or unevenness, or be weak or humble to their superiors, or be proud or disappointed when defeated. Therefore, the greatest school for perfecting man in performing his deeds that was the goal of the holy messengers and holy persons is this month which is interpreted as the month of Allah.
Imam Muhammad Baqir (A.S.) said that on the last Friday of the month of Shaaban the Holy Prophet Muhammad(صلى الله عليه وسلم) gathered all the people and addressed and explained to them the importance of this month.
First, he praised and glorified Allah and then by his vehement voice he said: O' people! The month of Ramazan has come with its mercies and blessings. In this month there is a Night of Power (Laylatul-Qadr). You have been enjoined to fast so as to keep yourselves from worldly desires and follow the commandments of Allah. The purpose of it is to keep you nearer to Allah. Do not lose this opportunity lest shall be very unfortunate."
On account of this reasons when the Holy Prophet Muhammad(صلى الله عليه وسلم) sighted the moon of the holy month of Ramazan, he used to raise his hands praying that Allah may bestow His blessings, health, safety and peace under the protection of Faith, and the people should be able to continue their lives in prosperity and health and success in their works and overcome all diseases and difficulties and to bless those who recite the Holy Qur'an, say prayers and keep fasting with true spirit.

At the end of this sermon, he prayed Allah saying,
  • "O Allah keep us safe in this month of Ramazan, and make it the month full of blessings and safety so that we may abide by what you have enjoined us, and by so doing you may forgive us."
Rewards of good deeds
Then the Holy Prophet Muhammad(صلى الله عليه وسلم) stressed the rewards of good deeds done in this month. He said that "whoever stays awake in the night and offers 2 "rakaats" (units) of "sunnah" (recommended) prayers is equal to a person who had stayed awake for 70 nights and offered "sunnah' prayers. Whoever accomplishes a good deed is tantamount to performing his obligations in other months of the year. And whoever performs his religious obligation once accordingly he will be rewarded like a person who has performed 70 times in other months of the year.
Then the Holy Prophet Muhammad(صلى الله عليه وسلم) in brief words emphasized the reason and importance of this month by saying that in this month the school of Islamic instructions is opened and that whatsoever the Muslims learnt in other months, must practice and train themselves so as to attain the highest degree of religious morality.
Hence, the Holy Prophet Muhammad(صلى الله عليه وسلم) said that Ramazan is the month of forbearance and patience that means a man must forbear patiently the difficulties he will meet in fulfilling the commandments of Allah lest he fails to conform to them. On the other hand, he should fight against his desires lest he be the slave of his own desires and fall into the bad situation and lose his exalted position of humanity.
The Holy Prophet Muhammad(صلى الله عليه وسلم) said,
  • "If anybody amongst you invites a believer for an Iftar (food for ending a fast at sunset), Allah will give him the reward as if he has set free a slave, and he will forgive his minor sins."
Hearing this commandment, the companions of the Prophet asked that every body amongst them does not have the means of doing so, hence they will nor enjoy these rewards. The Holy Prophet Muhammad(صلى الله عليه وسلم) replied them that it is not for Allah to burden those who have no means and deprive them of this reward, but if those people who aspire that "If I had the means, I would have done so". By this aspiration Allah will reward them and give them a high position in the Hereafter.

It is the law of Allah to command his servant according to his capacity. If a person arranges for Iftar to the one who fast by giving him even some milk mixed with water or few dates or some hot water, it will be acceptable to him. In short, everybody should do a virtuous action according to his capacity. Neither the poor should refrain from doing this good deed because of his poverty nor the rich deserve to do like poor but every one should do according to his capacity.

The Holy Prophet Muhammad(صلى الله عليه وسلم) also said that anybody who in this month of Ramazan helps his inferiors in any way and lessens his difficulties, Allah would reward him by making easy his deeds on the Day of Judgment for this good action.
3 Parts of Month of Ramadan
Then, in short, the Holy Prophet Muhammad(صلى الله عليه وسلم) divided the month of Ramazan into three parts.
  • In the first part, Allah showers His mercies and blessings to his servants, so that they may acquire all their needs.
  • In the second part, the servants are purified in their past sins and ask for forgiveness.
  • In the third part, Allah keeps them under His benevolence and kindness, accepts their aspiration and prayers and keeps them safe from the wrath in the Hereafter.
Consequently, people like these who are pure and embellished with faith and who are under the Mercy of Allah by doing good deeds in this world, surely in the Hereafter they will dwell in the Paradise and enjoy the reward of their efforts.
The Command for fasting in Ramadan came in the first year of the Hijra. The Holy Prophet Muhammad(صلى الله عليه وسلم) delivered a lecture on the last Friday of the preceding month, Sha'ban, in which he said:
  • "O people! You are now under the shadow of the month, which has a night (Night of Qadr), which is better than thousand months. It is the month of Ramadan in which fasting has been made compulsory by God. It is the month of patience; and the reward of patience is paradise. It is the month of mutual sympathy. Whoever feeds a fasting brother at the time of breaking the fast, God will be as much pleased with him as though he would have emancipated a slave, and it means that his sins of past would be forgiven."
Somebody pleaded that not everybody was affluent enough to feed others. The Holy Prophet Muhammad(صلى الله عليه وسلم) said:
  • "Allah is generous enough to be pleased with you even if you break the fast of a Muslim brother with a morsel of date or a cup of water if it is the only thing which you can offer."
God does not see the wealth offered but it is the feeling of the heart only which counts. Then the Holy Prophet Muhammad(صلى الله عليه وسلم) proceeded to say: "Anybody who makes the burden of his servants lighter in this month Allah will make his sins lighter for him on the Day of Judgment."
The Holy Prophet Muhammad(صلى الله عليه وسلم) said: "Ramadan burns the sins and faults as fire burns the wood."
Imam Muhammad al-Baqir (A.S.) told one of his companions: "O Jabir! Whoever, during Ramadhan, fasts in days, stands for prayers in parts of nights, controls his sexual desires and emotions, puts rein on his tongue, keeps his eyes down, and does not injure the feelings of others, will become as free from sin as he was the day he was born."
Jabir said: "How tough are these conditions!"
Benefits
The month of Ramadhan gives us a chance to start life afresh. Fast like living things have a body and a soul. The required abstinence from food, water, sexual relations etc. is the body of the fast; "piety" is its soul. If we are not striving to refine our character by fast, our fast will be a body without soul. Fast cleans our body from impurities. Likewise, it must purify our hearts and minds from all impure thoughts, improper desires and undisciplined sensations.
Imam Ja'far Sadiq (A.S.) has said:
"Your fast day should not be like other ordinary days. When you fast, all your senses - eyes, ears, tongue, hands and feet - must fast with you." How?
  • Eyes: Keep your eyes off unlawful things and objects; spend this most precious gift of God in good cause and pious acts and read Qur'an and Du'as.
  • Ears: Abstain from hearing unlawful gossip, lies, false statements, music and obscene topics. Pay your attention towards sermons and topics of learning etc.
  • Tongue; Do not tell lies or useless tales; do not spread rumors or, damaging gossips about other persons; keep aloof from falsity. Use the power of speech in spreading the word of God; in creating good will in the society.
  • Hand: Do not inflict injury upon others by your actions; instead strive to help them as far as you can.
  • Feet: Do not go towards forbidden places, like bars and cinemas. Do not run between people creating strife. Go towards those places where God is remembered, and your movements should be to bring people together.
And above all, your heart and mind must be with you in fasting. Because fast, in its real sense, will not be complete unless your thoughts, your emotions, your actions -in short, all aspects of our life - become pure, clean and free from blemish.
*Source: Quran & Hadith

Salat al Istikharah - صَلاةُ الاسْتِخَارَةِ -Seeking Allah’s choice in a matter

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*Source: Quran & Hadith


بـــــــــــــــــــســم الله الرحمن الرحــيــــــــــــــــم




"Put your trust in Allah, certainly, Allah loves those who put their trust (in Him)."[Surah al-Imran; 3:159]

Istikharah is to seek guidance from Allah when one is faced with a problem to which no solution is apparent. To ask Allah to guide you to the path best for you concerning an affair with two halal options.
Whenever a person is faced with a difficult problem, or becomes hesitant in making a decision and his knowledge of the matter is insufficient to guide him then after seeking advice from trusted friends and family, he should turn to Allah and beseech His grace. He should willingly and with an open heart and mind supplicate for divine guidance and ask for direction so that the problem is solved in his own best interest. The Du'a at such an occasion is called Istikharah.


Anytime a Muslim is making a decision, he or she should seek Allah's guidance and wisdom. Allah alone knows what is best for us, and there may be good in what we perceive as bad, and bad in what we perceive as good. This prayer is usually made when making a decision to marry someone, or working out which university to attend, and so on. But it can be related to any significant, or insignificant aspect of a person's life. If confused about a decision, where you have a choice to make, make this prayer. Simply, seek Allah (Ta'ala)'s guidance.

It comprises of a two rakat non-obligatory (nafil) prayer, prayed at anytime during the day, with the specified du'a recited at the end.

The Dua for salat al-Istikharah

According to a traditional report transmitted on the authority of Muhammad ibn al-Munkadir, it was Jabir ibn 'Abdillah (radiAllahu anhum) who said:
"Allah's Messenger (salAllahu alayhi wasalam) used to teach us how to seek guidance in choosing the best option available in a practical enterprise [al-istikhara fi'l-amr], just as he would sometimes teach us a Chapter (Surah) from the Qur'an.:


"'If one of you is concerned about some practical undertaking, or about making plans for a journey, he should perform two cycles of ritual prayer [rak'atain], not as an obligatory observance [farida], but voluntarily. Then he should say:


الَّلهُمَّ إنِّي أسْتَخْيرُكَ بِعِلْمِكَ وَ أسْتَقْدِرُكَ بِقُدْرَتِكَ، وَ أسْألُكَ مِنْ فضْلِكَ الْعَظيِمِ، فَإنَّكَ تَقْدِرُ وَلا أقْدِرُ، وَتَعْلَمُ وَلا أعْلَمُ، وَأنْتَ عَلَّامُ الْغُيُوبِ. الَّهُمَّ إنْ كُنْتَ تَعْلمُ أنَّ [هذَا الْأمْرَ] خَيْرٌ لي فِي دِينيِ وُ مَعَاشِي وَ عَاقِبَةِ أمْرِي أوْ قَالَ عَجِل أمْرِى وَآجِلِهِ فاقْدُرْهُ لى وَيَسِّرْهُ لِى ثُمَّ بَارِكْ لى فِيهِ؛ وَإنْ كُنْتَ تَعْلمُ أنَّ [هذَا الأمْرَ] شَرٌّ لى فى دِينِى وَمَعَاشِى وِعَاقِبَةِ أمْرِى، أوْ قَاَلَ فِى عَاجِلِ اْمْرى وَآجِلِهِ، فَاصرِفْنىِ عَنْهُ، وَقْدُرْ لِى الْخيْرَ حَيْثُ كانَ ثُمّ ارْضِنِى بِهِ.

Allahumma inni astakhiruka bi ilmika wa-astaqdiruka biqudratika wa-as'aluka min fadhlika al-adheem. Fa innaka taqdiru wala' aqdiru. Wa ta'lamu wala a'alamu wa anta allaamul ghuyub. Allahumma in kunta ta'lamu anna [hadhal-amr] khayrun li fi deeni wa-ma'ashi wa-aqibat amri, fa'qdruhli wa-yasirh li thumma barik li feehi. Wa in-kunta ta'lamu anna [hadhal amr] sharrun li fi deeniy wa-ma'ashi was-'aqibat amri. Fa asrifh anni wa-srif 'anhu. Wa aqdurh liyal khayr hayth kana thumma a-rdhini bihi

O Allah! I seek Your counsel by Your knowledge and by Your power I seek strength and I ask You from Your immense favour, for verily You are able while I am not and verily You know while I do not and You are the Knower of the unseen. O Allah! If You know this affair [this matter] to be good for me in relation to my religion, my life, and end, then decree and facilitate it for me, and bless me with it. But if in Your Knowledge, You know [this matter] to be ill for me towards my religion, my life, and end, then drive it away from me and drive me away from it, and decree for me what is good wherever it be and make me satisfied with such.

Imam an-Nawawi holds that "after performing the istikharah, a person must do what he is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the istikharah. And if his feelings change, he should leave what he had intended to do, otherwise he is not completely leaving the choice to Allah, and would not be honest in seeking aid from Allah's power and knowledge. Sincerity in seeking Allah's choice, means that one should completely leave what he himself had desired or determined."

Summary of the method

In time of decision making, and a feeling of uncertainty about your affairs.

You wish to pray to Allah Ta'ala to seek some guidance (on a halal matter).

Before reciting the dua' make sure that you are not already inclined to a given decision; otherwise it will mean that you are not serious about seeking guidance from Allah (Ta'ala).

You perform the prayer, and recite the cited dua' at the end.

Upon performing the prayer, you will have a feeling or inclination towards one choice. So that is the choice that you have to take, inshaAllah (God Wiling).

If your his mind has not been made up after the first day, and some doubt still persists, then repeat the salah the following day. This can be continued for up to seven days. InshaAllah, you will come to know of the advantage or disadvantage of that matter.

After performing the salah, one should "have a good feeling" -- a 'firmness' about one of the options. Whatever option one feels is best right after saying the du'a should be the decision. If still in doubt, the salat can be repeat (up to seven times). After having placed one's trust in Allah (Subhanahu wa Ta'ala), simply following one's feelings after performing it.

*Source: Quran & Hadith

Lying is the source of all Sins

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★Islam Info★ 
السلام عليكم

بـــــــــــــــــــســم الله الرحمن الرحــيــــــــــــــــم

Lying, in essence, is deliberately telling something that is other than the truth and is something dispraised by all sensible people. A liar is always in doubt and never truly believes anything. Had this been the only disadvantage of lying, it would have been sufficient. Some philosophers have stated, “The one who knows himself to be a liar will never believe people who tell the truth. Moreover, the one who is known to be a liar will never be believed, even when he tells the truth. Not only this, but when people hear lies, they may automatically attribute it to him, even if he is not the one who told it.”


Lying is the source of all sins and it is the shortest way to Hell. The Prophet Muhammad(صلى الله عليه وسلم), said:
  • “Beware of lying because lying leads to dissoluteness, and dissoluteness leads to Hell. A person keeps on telling lies until he is written before Allaah as a liar.” [Al-Bukhaari and Muslim]




Reasons and Signs:


There are several causes of lying and various signs that indicate it. There is no doubt that knowing such causes and signs is of great help in treatment because the first step in the treatment of any disease is knowing its causes and determining its symptoms in order to eliminate them. Al-Maawardi may Allaah have mercy upon him mentioned some of these reasons as follows:

1-    Bringing benefit and driving away harm. The liar thinks that lying is safer and more beneficial; hence, he resorts to lying as he is deceived and aspires to get something in return.
2-    Preferring his speech to be pleasant and nice, thinking that the truth is neither pleasant nor nice. So, he prefers to lie as it is the easiest thing to do.
3-    Intending to gratify one’s thirst for revenge. So, he may tell lies about his enemy and attribute falsities to him.
4-    Getting used to lying, which turns into a habit because its reasons accumulate and a liar becomes familiar with them.
5-    Having an inclination to domineer, as the liar thinks that he is superior to the others to whom he gives information, thereby believing himself to be like a righteous scholar.


Some of the Signs of Lying:

    *  When one tells a liar something, he cannot differentiate between what he tells him and what he made up.
    * One can make a liar doubtful of his own words to the extent that he might take them back.
    * If one argues with a liar about what he said, he would get confused and not be able to defend himself or refute what he says.
    * Doubt and suspicion would be apparent on his face. Some wise men have said that faces are like mirrors that expose the secrets that people conceal.


If a person becomes a liar, all unknown rumors would be attributed to him, in addition to other made up lies, to the extent that people would tell lies about him. Thus, he would combine two different things: the disgrace of being a liar and the harm of lying to him.


Types of Lying:

There are various types of lying; be it lying in deeds, sayings or intentions. The first is lying in sayings. It means deliberately telling something that is not true or real. This type has different forms that vary in the degree of guilt. The gravest and worst type is telling lies about Allaah the Exalted and/or His Messenger, sallallaahu ‘alayhi wa sallam. Allaah The Almighty Says (what means): {And who is more unjust than one who invents about Allaah a lie} [Quran 6:21]
This also includes deciding what is lawful and what is unlawful according to personal whims and not according to the Sharee‘ah. That is why Allaah The Almighty rebukes the disbelievers when they claim that what they say is the legislation of Allaah.
 Allaah The Almighty Says (what means):


  •     * {And do not say about what your tongues assert of untruth, “This is lawful and this is unlawful,” to invent falsehood about Allaah}[Quran 16:116]
  •     * {Or have they other deities who have ordained for them a religion to which Allaah has not consented? But if not for the decisive word, it would have been concluded between them. And indeed, the wrongdoers will have a painful punishment.}[Quran 42:21]


Moreover, the Prophet Muhammad(صلى الله عليه وسلم), warned us against telling lies about him when he said:

  • “Whoever tells a lie about me intentionally, let him settle in his seat in Hell.”[Saheeh Al-Jaami‘ As-Sagheer: 6519]

This type also includes inventing lies about the believers such as those who testify to falsehood do. The Prophet Muhammad(صلى الله عليه وسلم), considered testifying to falsehood one of the grave major sins. Nowadays, we find that many people sell their religion and conscience and testify to falsehood, thereby squandering or failing to give people’s rights or making false accusations against them out of greed for a worldly reward or to gratify their thirst for revenge.

Another example is lying when joking in order to make others laugh. The Prophet, sallallaahu ‘alayhi wa sallam, said: “Woe to him who lies to make people laugh. Woe to him! Woe to him!
A believer cannot be a liar for faith and lying cannot be combined in one person. Hence, when the Prophet Muhammad(صلى الله عليه وسلم), was asked if a believer could be a liar, he replied in the negative, in spite of the fact that he stated that a believer could be a miser or a coward. This is because lying is one of the signs of hypocrisy. The Prophet, sallallaahu ‘alayhi wa sallam, said: “There are three characteristics of a hypocrite: when he speaks he lies, when he makes a promise he breaks it and when he is trusted he betrays.”

Lying is not one of the characteristics of the noble rather a characteristic of the mean who despise themselves and find lying easy. If they had real self-esteem, they would have avoided lying.

‘Umar ibn Al-Khattaab may Allaah be pleased with him said, “It is better for me to tell the truth even if it would demean me - and it rarely does - than to tell a lie that may elevate me - and it rarely does.”
The second type is lying in deeds. One may do something in order to deceive others into believing that something actually happened, while it did not, or to express the existence of something that does not really exist. Lying in deeds could be more dangerous or more effective than lying in sayings. An example of this is what was narrated in the Quran about the brothers of Yoosuf (Joseph) may Allaah exalt his mention when they came to their father at night weeping and with his shirt stained with false blood . So they lied both in their deeds and in their sayings. [Al-Akhlaaq Al-Islaamiyyah:1/529]

The third type is lying in intentions, and this is when one intends to do something for the sake of anyone or anything other than Allaah. This is supported by the Hadeeth of the three types of people who would be the first to be thrown in Hell: the martyr, the scholar and the one who used to give charity.
Each one of these three would claim that he did what he did for the sake of Allaah but they would be told that they are liars. The first would be told, “You fought so that people would say that you are courageous.’ The second would be told, “You gave in charity so that people would say that you are generous,” and the third would be told, “You learned so that people would say that you are a scholar.

"Therefore, lying is indeed the source of all sins and it brings utter disgrace upon the liar."
Source: Qur'an & Hadith Group

Haya (shyness, humility and bashfulness)

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★Islam Info★ 
السلام عليكم

بـــــــــــــــــــســم الله الرحمن الرحــيــــــــــــــــم



Haya itself is derived from the word hayat which means life. This term covers a wide number of concepts. In English, it may be translated as modesty, shyness, self-respect, bashfulness, shame, honour, humility, etc.

Haya is equally important for both men and women.

  • قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ
"Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do."
  • وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاء بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُوْلِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاء وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

"And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful."
(Surah Noor 24-(30-31))


When someone has Haya in them, they will live a life of Islam. On the other hand if they do not have Haya they are living a life that is dead "Islamically" but alive according to this dunya.

The Prophet Muhammad(صلى الله عليه وسلم) said: "Haya and Trustworthiness will be the first to go from this world; therefore keep asking Allah for them."

(Baihaqi)

...

Role of Haya in our life.

Haya plays a huge role in the lives of Muslims because it is a very important part of our Iman (faith/belief). If we do not have any form of haya within us then it is most likely that our Iman is very weak. For as it states in the following hadith:

Narrated by Abu Huraira (ra): The Prophet Muhammad(صلى الله عليه وسلم) said, "Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya is a part of faith." (Bukhari)

We also learn from the Prophet Muhammad(صلى الله عليه وسلم) the importance of having haya and how it is not something to be ashamed of, but instead, one should be concerned and ashamed if they do not possess it within their character.

Narrated Abdullah ibn Umar (ra): The Prophet Muhammad(صلى الله عليه وسلم) passed by a man who was admonishing his brother regarding Haya and was saying, "You are very shy, and I am afraid that might harm you." On that, Allah's Apostle said, "Leave him, for Haya is (a part) of Faith." (Bukhari)

Now the above hadith is also a form of proof that "shyness" is not just something regarding women but also an attribute that believing men should have, for it is an indication if their fear of Allah and an indication of the value of their Deen.

We often find that shyness, humility and bashfulness is frowned upon by our society as a weakness or a lack of confidence when, Infact these are quality of a dignified upright human being, who is conscious of their actions and their responsibilities in life.

...

Types of Haya

Now to discuss the different types of haya. Haya' is of two kinds: good and bad:

The good Hayâ'

is to be ashamed to commit a sin or a thing which Allah and His MessengerMuhammad(صلى الله عليه وسلم) has forbidden, and bad Hayâ' is to feel ashamed to do a thing, which Allah and His Messenger (saws) ordered to do.

The stronger this sense of haya becomes, the more it motivates one to make sure that Allah (swt) doesn't see him/her doing anything prohibited. The way to develop this haya is that one must keep learning and absorbing more knowledge and applying it to their lives.

Another type of haya is more of a social aspect concerning others besides Allah (swt). Normally these things often come in regard with ones relationship with family. For instance, a child not wanting to do something displeasing to his mother, or a wife not wanting to do something displeasing to her husband or even a student who is careful about saying something incorrect in front of his teacher..

Last but not least is the type of haya in which the believers become shy of themselves. This is when they have reached the peek of their Iman. What this means is that if they do, or say, or see, anything wrong or even commit the tiniest sin, they start to feel extremely bad and embarrassed or they feel extreme guilt in their heart. This builds a high degree of self-consciousness and that is what strengthens the believers commitment to Allah (swt)

...

Bad Haya

After discussing the various types of "beneficial" haya, it is time to discuss the type of haya which is not only against the teachings of our Prophet (saw) but it is also solid proof of the weakness of someone's Iman.

This negative aspect revolves around a person's shamefulness or shyness of doing something that Allah (swt) has ordered us to do through the Qur'an or our Prophet's Muhammad(صلى الله عليه وسلم) Sunnah.

This constitutes the shamefulness or embarrassment of doing a lawful act or something that is ordered upon us from Allah (swt). Meaning for someone not to follow an obligation of Islam, due the fact of being shy in front of others about it.

An example of bad haya is that which is popular amongst many in this western society. There are many in this society who claim that they have haya but to follow the order of hijab is backwards and that women in this society shouldn't have to cover, or men ignoring Prophet Muhammad(صلى الله عليه وسلم)'s instruction of keeping beard.

If someone really had haya they would never contradict anything that Allah (swt) has ordained upon us even if they found it a test and a trial.

Abdullah ibn Umar (ra) narrated that the Prophet Muhammad(صلى الله عليه وسلم) said: "Indeed haya (modesty) and Iman are Companions. When one of them is lifted, the other leaves as well." (Baihaqi)

Modesty has been called the ornament of a woman, which prevents ill-intentioned men from daring to have bad thoughts about her. This haya has been made a part of her nature to safeguard her from being abused by immoral men.

Narrated on the authority of Anas bin Malik, the Prophet Muhammad(صلى الله عليه وسلم) said: When lewdness is a part of anything, it becomes defective; and when haya is a part of anything it becomes beautiful. (Tirmidhi)

At the time of our beloved Prophet Muhammad(صلى الله عليه وسلم) as soon as the verses of Hijab were revealed, all the Quraish and Ansar ran home to their wives and daughters and close female relatives to tell them to cover themselves. The ones who had veils used them and the ones who did not have veils made some right away.

For instance the following hadith tells us:

Narrated by Aisha (ra): May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them.

And when the verse "That they should cast their outer garments over themselves" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments. (Abu Dawood)

This indicates that all these women wanted to guard their modesty which is why they followed out the orders of Allah.

Yet, another hadith talks about the level of modesty in our mother Aisha (ra): Narrated Aisha (ra): "I used to enter my house where Allah's Messenger (peace be upon him) was and take off my garment, saying that only my husband and my father were there; but when Umar was buried along with them, I swear by Allah that I did not enter it without having my clothes wrapped round me owing to modesty regarding Umar." (at-Tirmidhi and Ahmed)

...

Special characteristic of a Mu'min and Mu'mina

The Haya is a special characteristic of a Mu'min ( believing, practicing Muslims). People who ignore the teachings of the Prophet Muhammad(صلى الله عليه وسلم) do not concern themselves with Haya.

Haya and Iman are interdependent; therefore either they both exist together or they both perish. Thus, the Prophet Muhammad(صلى الله عليه وسلم) has said in one hadith, "When there is no haya left, then do as you please."

Today lack of haya and all its ingredients have become a common place even among well-known Muslims in the zeal of imitating the disbelievers.

They have adopted the lifestyles of the disbelievers more than the traditions of the Prophet (saws):

Malik b Uhaimir reported that he heard the Prophet Muhammad(صلى الله عليه وسلم) saying that, "Allah (swt) will not accept any good deeds or worship of an immodest and vulgar person." We asked "Who is a vulgar and immodest person?" He replied, "A man who's wife entertains Ghair-mehram men."

“…..No person has more Ghira than Allah." (Sahih Bukhari)

...

Merits of Haya

There are many merits of Haya if one wants to know. Here are some just to list a few.

Firstly Allah loves Haya. We know this by the following hadith: " Surely Allah (is One who) has haya and is the Protector. He loves haya and people who cover each others faults."(Bukhari)

Secondly, Haya itself is a Greatness of Islam as our Prophet indicated: "Every way of life has a innate character. The character of Islam is haya." Or "Every Deen has an innate character. The character of Islam is modesty (haya)." (Abu Dawood)

Thirdly, Haya only brings good and nothing else. Our Prophet Muhammad(صلى الله عليه وسلم) said: "Haya does not bring anything except good." (Bukhari)

Fourthly, Haya is a very clear indication of our Iman. As the Prophet Muhammad(صلى الله عليه وسلم) had mentioned to the Ansar who was condemning is brother about being shy: "Leave him, for Haya is (a part) of Faith." (Bukhari)

Fifthly, Haya leads us to Paradise. As the Prophet Muhammad(صلى الله عليه وسلم) told us: "Haya comes from Iman; Iman leads to Paradise. Obscenity comes from antipathy; and antipathy leads to the fire." (Bukhari)

All praise be to Allah (sbhanahuwataala), and may His peace and blessings be upon Prophet Muhammad(صلى الله عليه وسلم), his family, his companions and his truthful followers until the day of judgment.

Source: Qur'an & Hadith Group

Days & Dates of Islamic Significance in the Year



السلام عليكم ورحمة الله وبركاته




بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْم


The Islamic religious year is known as Hijri year. It began with the Hijrah of the Prophet Muhammad (PBUH) from Makkah to Madinah in the year 622 of the common era. The twelve-month year is based on a purely lunar cycle of 354 days. Thus Islamic dates have no fixed relation to the seasons of the 365 day solar year. Over the course of years all Islamic events may occur in spring, summer, autumn or winter.

Twelve Islamic months are as follows:
  1. Muharram ul Haram
  2. Safar
  3. Rabi-ul-Awwal
  4. Rab-ul-Akhir
  5. Jamadi-ul-Awwal
  6. Jamadi-ul-Akhir
  7. Rajab
  8. Sha'aban
  9. Ramadhan
  10. Shawwal
  11. Dhul Qadah
  12. Dhul Hijjah

Important Days:
Following are the most important religious days in Islam:

  • Friday:
This is the main day of weekly religious service in Islam. Mosques are usually filled to capacity with worshippers on this day. Worship service which consists of sermon and congregational prayer is held around noon time. In most Muslim countries Friday is also a weekly holiday. Government offices and schools are closed on this day.
Muslims respect Friday because, according to Islamic tradition, it was the first day of creation when God created the heavens and earth. It is also believed to be the day when the resurrection will take place and so it will be the Day of Judgment. Muslims believe that Friday has a special cosmic significance and it is a very blessed day of the week.

  • Ramadan (9th month):
Ramadan is the ninth month of Islamic lunar calendar. Muslims consider this whole month a blessed month. They fast during the days of this month and make special prayers at night. People also give more charity and do extra righteous deeds.
During the month of Ramadan, Prophet Muhammad received the first revelation. The angel Gabriel came to him while he was in the cave of Hira, near Makkah, and told him that God had appointed Muhammad as His last Messenger and Prophet. Muhammad began his prophetic mission from that time and started preaching the divine message that continued coming to him at different intervals during the rest of his life for 23 years. Ramadan is thus the month of celebration as well as the month of discipline and self control.

  • Laylat al Qadr:
This is a special night of the month of Ramadan. The Qur'an has spoken about this night in Surah 97, al Qadr. It is mentioned that the Qur'an was sent down in the Night of Qadr. The Night of Qadr is better than one thousand months. The whole night is blessed, it is full of peace and angelic presence. Although it is not told exactly which night of the month of Ramadan is the Night of Qadr, Muslim make special prayers in the last ten nights of the month of Ramadan, hoping that one of it is the blessed Night of Qadr.
Popularly the night of the 27th of Ramadan is celebrated with special prayers and vigils. Mosques are full of worshippers and special prayers services, readings from the Qur'an and religious chants are performed in mosques or private gatherings.

  • Eid-ul-Fitr (1st of Shawwal, 10th month):
At the conclusion of the month of Ramadan, on the first day of the 10th month of Islamic lunar calendar occurs Eid-ul-Fitr. This is one of two main festivals of Islam and is celebrated by all Muslims throughout the world
The ceremony of Eid-ul-Fitr starts early morning with a worship service. This service is generally held in a large open place and is attended by thousands of Muslims. After the prayer the leader of the prayer (Imam) delivers a short sermon and then people greet each other. The rest of the ceremonies are held generally privately with families and friends.
The significance of Eid is that it is a day of thanksgiving to Allah that He gave the opportunity to Muslims to benefit from and enjoy the blessings of the month of Ramadan.

  • The Day of Hajj (9th of Dhul Hijjah, 12th month):
Pilgrimage (Hajj) is one of the five pillars of Islam. Every adult Muslim who can afford it physically and financially must perform Hajj at least once in his/her life. The Hajj takes about five days, beginning from the eighth day until the twelfth . The twelfth month of Islamic year is named after Hajj and is called Dhul Hijjah.
Hajj ceremonies take a pilgrim from Makkah to its surrounding historical places Mina, `Arafah and Muzdalifa. The main day of Hajj is the 9th day of Dhul Hijjah. On this day all pilgrims must gather in the valley of `Arafah from mid day until sunset. Muslims in other places who are not on pilgrimage often observe this day of `Arafah with fasting. It is an optional fasting and is considered very meritorious.

  • Eid-ul-Adha (from 10 12 of Dhul Hijjah, 12th month):
Following the day of Hajj comes Eid-ul-Adha. It begins from the 10th day of the 12th month of the Islamic lunar calendar. This is the second main annual festival in Islam. On this day also exactly like the previous celebration, festivities begin with a prayer service held in an open place in the morning of the first day. This prayer is attended by a large number of Muslims. Since this festival occurs immediately after the Day of Pilgrimage those who go to make pilgrimage celebrate it in Mina, near Makkah. Other Muslims around the world also join with the pilgrims in their joy and thanksgiving.
Another significance of Idul Adha is that it is a time of sacrifice. Muslims commemorate Prophet Abraham's willingness to sacrifice his son, Ishmael. Since God gave Prophet Abraham (peace be upon him) a lamb to sacrifice instead of sacrificing his only son, Muslims also offer the sacrifices of animals. The sacrifice can be done after the prayer on the 10th until the 12th before sunset. The meat of the animals is given to needy people and friends and a portion of it is also kept for one's own consumption. Often people cook this meat during the holidays, make feasts and enjoy the celebration.

Other important days:
The above days are universally recognized by all Muslims. There are some other important days that are often celebrated by Muslims with varying degrees of enthusiasm and devotion. Some Muslims do not consider them as religious holidays at all.

  • New Year Day (First day of Muharram, 1st month):
The New Year Day of Hijrah reminds Muslims of the Hijrah (migration) of the Prophet Muhammad peace be upon him - from Makkah to Madinah in the year 622. It is well known that the Hijrah did not take place on the first day of Muharram, it probably occurred in the month of Rabi'ul Awwal (3rd month). Also the Hijri calendar was instituted some time in the reign of Caliph 'Umar (634 644 C.E.). However, due to the association of Islamic calendar with Hijrah, new year day becomes an important day to remember the meaning and significance of Hijrah.
In modern times, some Muslims also began using it to send greeting cards and celebrate new year. There are, however, no religious services associated with this day.

  • Ashura (10th of Muharram, 1st month):
After his arrival in Madinah in the year 622, Prophet Muhammad - peace be upon him instituted fasting on the 10th of Muharram. A year later this fasting was replaced with the mandatory fasting in the month of Ramadan. However, fasting on `Ashura' remained a voluntary fasting. Many Muslims usually fast on this day also.
This day is also associated with the martyrdom of Prophet Muhammad's grandson Hussain ibn Ali. He was killed in the battle of Karbala' on the 10th of Muharram in 61 A.H. (October 10, 680 C.E.). It is a day of sadness for all Muslims. Shi'ahs in particular attach a great significance to this day and mark this day and the whole month of Muharram with mourning. Special gatherings (majalis) are held to remember the suffering of the Imam and his family and the events that led to Karbala'.

  • Maulid al Nabi (12th of Rabi'ul Awwal, 3rd month):
This day is remembered as the Birthday of the Prophet peace be upon him. It is a very popular day of celebration. It, probably, began early in the Fatimid Egypt (beginning of tenth century C.E.) where people began distributing sweets and making special chanting and festivities on this day.
There are no special prayers or religious services associated with this day, but many Muslims use this day to talk about the Prophet, his life and example. They use it as a time to express their love and devotion for Prophet Muhammad. It is now celebrated with varying degrees of enthusiasm throughout the Muslim world and wherever Muslims live. Some people, however, criticize it because it has no sanction in the Qur'an and the Sunnah of the Prophet and the early community (salaf) did not mark this day with any special festivities.

  • Night of Isra' and Mi'raj (27th of Rajab, 7th month):
Night journey of the Prophet Muhammad peace be upon him from Makkah to Jerusalem and then his ascension to Heavens occurred in the year 620 C.E. It is mentioned briefly in the Qurán (Surah 17 and 53). The Hadith literature gives much more details of this experience of the Prophet.
Muslims remember this day as a day of great miracle and honor of the Prophet. On the eve of the 27th of Rajab, gatherings are held in the mosques and homes to remember the event and the whole story is told in poetry, chants or lectures. Sweets are distributed and great happiness and joy is expressed.
There are also no special prayers associated with this night. Muslims remember this day with varying degrees of enthusiasm and devotion. Some people do not celebrate it at all.

  • Night of the Middle of Sha'ban (15th of Sha'ban, 8th month):
There are all kinds of legends associated with this night. In some countries it is celebrated with firework.
People make special prayers at night and consider it a "night of destiny". There are no authentic ahadith about this night. There are, however, a number of weak (da`if) ahadith that mention that the Prophet Muhammad peace be upon him - used to make special prayers on this night. He used to visit the Cemetery of Muslims and pray for those who passed away and used to fast the following day. The cumulative effect of these ahadith make them acceptable to some. On the basis of these reports some consider fasting on this day a blessed act. Again, this night and its following day are not universally accepted by all Muslims.

Source: Qur'an & Hadith Group

Prayers - Salah(Namaz) & Du'a

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بـــــــــــــــــــســم الله الرحمن الرحــيــــــــــــــــم


The Five daily mandatory prayers are the pillars of Islam. Referred to as Salaah, the Muslim form of prayer comprises of a series of postures in which Qur'anic verses are recited and Allah SWT is praised and supplicated.

The primary purpose of prayer is to instill Allah-consciousness in an individual. It is our duty as a creation of Allah SWT to worship Him at any time or under any circumstances. It will make a Muslim more disciplined and help him avoid committing deeds that are forbidden by Allah SWT.

Prior to performing prayer, the Muslim purifies himself/herself. He/she must be clean and pure from any najaasah or impurities before performing the prayer. The purification process, via ablution or a complete bath, is with water. In the absence of water, one can perform the tayammum with sand or other alternative substances.

The five obligatory prayers that Muslims perform every day are Fajr, Zuhr ,Asr, Maghreeb and Ishaa'. In countries where there are large Muslim communities, the call to prayer (azaan) is announced loudly to indicate the time of each prayer. That is followed by the iqaamah which denotes that the prayer is about to begin. The command concerning prayer is contained in the following Qur'anic verse:

"Verily! I am Allah (SWT)! Laa-ilaaha-illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Solaah (iqaamat-us-solaah) for My Remembrance. [Taaha: 14]

While in prayer, a state of full concentration or khushook should be attained to ensure that the person's heart is attuned to make his/her act a true remembrance of Allah SWT and is turned to Him for forgiveness. When khushook is attained, the worshipper feels a kind of calmness and strength to obey Allah SWT and to avoid what He forbids.

There are several blessings that Muslims should notice while performing their prayers. Prayer makes us fully aware that we are servants of Allah SWT and thus we should adore and obey Him by performing what has been prescribed to us. That is why the prayer has been described as 'remembrance' in the Qur'an - its true meaning and purpose lie in remembering Allah SWT.

Regular establishment of prayer makes one constantly aware that we live in His presence and His love, and at the same time fear His power so as to avoid whatever that may displease Him.This is emphasized in the following Qur'anic verse:

"Recite what is sent of the Book by inspiration to thee; and establish regular Prayer, for Prayer restrains from shameful and unjust deeds; and remembrance of Allah (SWT) is the greatest (thing in life) without doubt. And Allah (SWT) knows the (deeds) that ye do." [Al-Ankaboot: 45]

On the importance of prayer, Prophet Muhammad(صلى الله عليه وسلم) said:

"The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." [Bukhari]

Apart from the daily five, there are also several recommended prayers that Muslims can perform in order to please Allah SWT and to gain rewards in the Hereafter.

The other Arabic word that can be translated as prayer in English is du'aa, which means supplication or asking assistance from Allah SWT to fulfill a specific need of this life or in the Hereafter. In Islam, worship means to revere, serve and obey Allah SWT in one's life wholly and completely. The word du'aa indicates a direct relationship between the worshipper and his Creator.

Affirming this, the Prophet Muhammad(صلى الله عليه وسلم) said:

"Du'aa is worship." [Abu Dawood]

The Last Sermon of Prophet Muhammad(صلى الله عليه وسلم)

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The Last Sermon of Prophet Muhammad(صلى الله عليه وسلم) Delivered on the Ninth Day of Dhul Hijjah 10 A.H in the Uranah Valley of Mount Arafat.

بـــــــــــــــــــســم الله الرحمن الرحــيــــــــــــــــم
Seal of Prophethod

"O people, perhaps you shall not see me again after this. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.

O people, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that he will indeed reckon your deeds. Allah has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived ...

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things; so beware of following him in small things.

O people, it is true that you have certain rights with regard to your women, but they also have rights over you. If they abide by your rights, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with anyone whom you do not approve, as well as never to commit adultery.

O people, listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to. You know that every Muslim is the brother of another Muslim. You are all equal. Nobody has superiority over another except by piety and good action. Remember, one day you will appear before Allah and answer for your deeds. So beware do not stray from the path of righteousness after I am gone.

O people, no Prophet or Apostle will come after me and no new faith will be born. Reason well, therefore O people,  understand my words which I convey to you. I leave behind me two things, the Quran and my example the Sunnah and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again and may the last ones understand my words better than those who listen to me directly.
Be my witness O Allah, that I have conveyed your message to your people."

Characteristics of Prophet Muhammad(صلى الله عليه وسلم)

بـــــــــــــــــــســم الله الرحمن الرحــيــــــــــــــــم
 Prophet Muhammad(صلى الله عليه وسلم)
  • Dress
His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the sholders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life (Ahmed, Musnad, Hafiz Bin Qaiyyam).

His blanket had several patches (Tirmizi). He had very few spare clothes, but he kept them spotlessly clean (Bukhari). He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,
"Why can't this man wash them." (Abu Dawud, Chapter "Dress").
On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,
"When Allah has blessed you with His bounty, your appearance should reflect it." (Abu Dawud)
He used to observe: "Cleanliness is piety".

  • Mode of living
His house was but a hut with walls of unbaked clay and a thatched roof of palm leaves covered by camel skin. He had separate apartments for his wives, a small room for each made of similar materials. His own apartment contained a rope cot, a pillow stuffed with palm leaves , the skin of some animal spread on the floor and a water bag of leather and some weapons. These were all his earthly belongings, besides a camel, a horse, and an ass and some land which he had aquired in the later part of his life (Bukhari, Muslim, Abu Dawud). Once a few of his disciples, noticing the imprint of his mattress on his body, wished to give him a softer bed but he politely declined the offer saying,
"What have I to do with worldly things. My connection with the world is like that of a traveler resting for a while underneath the shade of a tree and then moving on."
Amr Ibn Al-Harith, a brother in law of the prophet (pbuh), says that when the prophet died, he did not leave a cent, a slave man or woman, or any property except his white mule, his weapons and a piece of land which he had dedicated for the good of the community (Bukhari, Sahih Bukhari).
He advised the people to live simple lives and himself practiced great austerities. Even when he had become the virtual king of arabia, he lived an austere life bordering on privation. His wife Aiysha (ra) says that there was hardly a day in his life when he had two square meals (Muslim, Sahih Muslim, Vol.2, pg 198). When he died there was nothing in his house except a few seeds of barley left from a mound of the grain obtained from a Jew by pawning his armour (Bukhari, Sahih Bukhari, Chapter "Aljihad").
He had declared unlawful for himself and his family anything given by the people by way of zakat or sadaqa (types of charity). He was so particular about this that he would not appoint any member of his family as a zakat collector (Sahah-Kitab Sadqat).
  • His manners and disposition
"By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you" (translation of Qur'an, Chapter 3: Verse 159)
About himself the prophet (pbuh) said
"Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment." (Malik, Mawatta; Ahmed, Musnad; Mishkat)
By nature he was gentle and kind hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character. In the cause of right and justice he could be resolute and severe but more often than not, his severity was tempered with generosity. He had charming manners which won him the affection of his followers and secured their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he had to conceal any such vein by practice and artifice: with fear of Allah, sincere humility was ingrained in his heart.
  • He used to say,

"I am a Prophet of Allah but I do not know what will be my end." (Bukhari, Sahih Bukhari, Chapter "Al-Janaiz")
In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts of men, he said,
"O people of Quraish be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul Mutalib, I cannot protect you either; O Fatima, daughter of Muhammad, even you I cannot save." (Sahahin)
  • He used to pray,
"O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do not punish me." (Ahmed, Musnad, Vol. 6 pg. 103)
He always received people with courtesy and showed respect to older people and stated:
"To honor an old man is to show respect to Allah."
He would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The Prophet (pbuh) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy.
When he left Aiysha (ra) said, "You did not think well of this man, but you treated him so well."
The Prophet (pbuh) replied, "He is a bad person in the sight of Allah who does not behave courteously and people shun his company because of his bad manners." (Bukhari, Sahih Bukhari)
He was always the first to greet another and would not withdraw his hand from a handshake till the other man withdrew his. If one wanted to say something in his ears, he would not turn away till one had finished (Abu Dawud, Tirmizi). He did not like people to get up for him and used to say,
"Let him who likes people to stand up in his honour, he should seek a place in hell." (Abu Dawud, Kitabul Adab, Muhammadi Press, Delhi).
He would himself, however, stand up when any dignitary came to him. He had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster brother was given similar treatment. He avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which was the Prophet (pbuh). Quite frequently uncouth Bedouins accosted him in their own gruff and impolite manner but he never took offence. (Abu Dawud Kitabul Atama).
He used to visit the poorest of ailing persons and exhorted all Muslims to do likewise (Bukhari, Sahih Bukhari, Chapter "Attendance on ailing persons"). He would sit with the humblest of persons saying that righteousness alone was the criterion of one's superiority over another. He invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals (Tirmizi, Sunan Tirmizi).
Whenever he visited a person he would first greet him and then take his permission to enter the house. He advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect (Ibid).
There was no type of household work too low or too undignified for him. Aiysha (ra) has stated,
"He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping." (Qazi Iyaz: Shifa; Bukhari, Sahih Bukhari, Chapter: Kitabul Adab)
He would not hesitate to do the menial work of others, particularly of orphans and widows (Nasi, Darmi). Once when there was no male member in the house of the companion Kabab Bin Arat who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants (Ibn Saad Vol. 6, p 213).
  • Children
He was especially fond of children and used to get into the spirit of childish games in their company. He would have fun with the children who had come back from Abyssinia and tried to speak in Abyssinian with them. It was his practice to give lifts on his camel to children when he returned from journeys (Bukhari, Sahih Bukhari, Vol. 2 pg.886). He would pick up children in his arms, play with them, and kiss them. A companion, recalling his childhood, said,
"In my childhood I used to fell dates by throwing stones at palm trees. Somebody took me to the Prophet (pbuh) who advised me to pick up the dates lying on the ground but not to fell them with stones. He then patted me and blessed me." (Abu Dawud)
  • Daily routine
On the authority of Ali, Tirmizi has recorded that the Prophet (pbuh) had carefully apportioned his time according to the demands on him for offering worship to Allah public affairs, and personal matters.
After the early morning prayers he would remain sitting in the mosque reciting praises of Allah till the sun rose and more people collected. He would then preach to them. After the sermons were over, he would talk genially with the people, enquire about their welfare and even exchange jokes with them. Taxes and revenues were also disrtibuted at this time (Muslim, Sahih Muslim Tirmizi, Sunan Tirmizi). He would then offer chaste prayers and go home and get busy with household work (Bukhari, Muslim, Tirmizi).
He would again return to the mosque for the mid-day and afternoon prayers, listen to the problems of the people and give solace and guidance to them.
After the afternoon prayers, he would visit each of his wives and, after the evening prayers, his wives would collect at one place and he would have his dinner (Muslim, Sahih Muslim). After the night prayers, he would recite some suras of the Quran and before going to bed would pray: "O Allah, I die and live with thy name on my lips."
On getting up he would say,
"All praise to Allah Who has given me life after death and towards Whom is the return."
He used to brush his teeth five times a day, before each of the daily prayers. After midnight, he used to get up for the Tahajjud prayers which he never missed even once in his life (Bukhari, Sahih Bukhari). He was not fastidious about his bed: sometimes he slept on his cot, sometimes on a skin or ordinary mattress, and sometimes on the ground (Zarqani).
On Friday he used to give sermons after the weekly "Jumma" prayers. He was not annoyed if anyone interrupted him during the sermons for anything. It is stated that once, while he was delivering his sermon, a bedouin approached him and said, "O messenger of Allah, I am a traveler and am ignorant of my religion." The prophet (pbuh) got down from the pulpit, explained the salient features of Islam to him and then resumed the sermon (Tirmizi, Sunan Tirmizi).
On another occasion his grandson Husain, still a child, came tumbling to him while he was delivering a sermon. He descended and took him in his lap and then continued the sermon (Ibid).
  • Trust in Allah (swt)
Muhammad (pbuh) preached to the people to trust in Allah (swt). His whole life was a sublime example of the precept. In the loneliness of Makkah, in the midst of persecution and danger, in adversity and tribulations, and in the thick of enemies in the battles of Uhud and Hunain, complete faith and trust in Allah (swt) appears as the dominant feature in his life. However great the danger that confronted him, he never lost hope and never allowed himself to be unduly agitated. Abu Talib knew the feelings of the Quraish when the Prophet (pbuh) started his mission. He also knew the lengths to which the Quraish could go, and requested the Prophet (pbuh) to abandon his mission, but the latter calmly replied,
"Dear uncle, do not go by my loneliness. Truth will not go unsupported for long. The whole of Arabia and beyond will one day espouse its cause." (Ibn Hisham, Sirat-ur-Rasul.)
When the attitude of the Quraish became more threatening, Abu Talib again begged his nephew to renounce his mission but the Prophet's (pbuh) reply was:
"O my uncle, if they placed the sun in my right hand and the moon in my left, to force me to renounce my work, verily I would not desist thereform until Allah made manifest His cause, or I perished in the attempt." (Ibid)
To another well-wisher, he said, "Allah will not leave me forelorn."
A dejected and oppressed disciple was comforted with the words:
"By Allah, the day is near when this faith will reach its pinnacle and none will have to fear anyone except Allah." (Bukhari, Sahih Bukhari)
It was the same trust in Allah (swt) which emboldened the Prophet (pbuh) to say his prayers openly in the haram in the teeth of opposition. The Quraish were once collected there and were conspiring to put an end to his life when he next entered the haram. His young daughter Fatima, who happened to overhear their talk rushed weeping to her father and told him of the designs of the Quraish. He consoled her, did his ablutions and went to the Kaaba to say prayers. There was only consternation among the Quraish when they saw him (Ahmed, Musnad, Vol. 1, pg. 368).
Then leaving his house for Madinah he asked Ali (ra) to sleep on his bed and told him,
"Do not worry, no one will be able to do you any harm" (Tabari, Ibn Hisham)
Even though the enemies had surrounded the house, he left the house reciting the Quranic verse:
"We have set a barricade before them and a barricade behind them and (thus) have covered them so that they see not" (translation of Qur'an 36:9 )
Abu Bakr was frightened when pursuers came close to the cavern in which he and Prophet Muhammad (pbuh) were hiding during their flight, but the Prophet (pbuh) heartened him, "Grieve not. Allah is with us."
A guard was kept at the Prophet's house in Madinah because of the danger that surrounded him but he had it withdrawn when the Quranic verse was revealed:
"Allah will protect you from the people" (translation of Qur'an 5:67).
A man was caught waiting in ambush to assault the Prophet (pbuh) but he was directed to be released with the words,
"Even if this man wanted to kill me, he could not." (Ahmed, Musnad, Vol.3 pg. 471)
A Jewess from Khaibar had put poison in the Prophet's (pbuh) food. He spat it out after taking a morsel but a disciple who had his fill died the next day. The Jewess was brought before the prophet (pbuh) who questioned her:
"Why did you do this?" "To kill you," was her defiant reply. She was told, "Allah would not have allowed you to do it." (Muslim, Sahih Muslim.)
In the battle of Uhud when the rear guard action of the Makkan army had disorganized the Muslim army and had turned the tables, the Prophet (pbuh) stood as firm as a rock even though he had suffered personal injuries. When Abu Sufiyan taunted the Muslims and shouted "Victory to hubal!" (hubal was one of their idols), the Prophet (pbuh) asked Umar (ra) to shout back, "Allah is our protector and friend. You have no protector and friend. Allah is Great, Magnificent." (Ibn Hisham, Sirat-Ur-Rasul).
Again in the battle of Hunain, when the unexpected assault of the army had swept the Muslim force off its feet and a defeat seemed imminent, the Prophet (pbuh) did not yield ground. With trust in Allah (swt) he showed such courage that the Muslim army rallied behind him to win a signal victory.
Justice
The Prophet (pbuh) asked people to be just and kind. As the supreme judge and arbiter, as the leader of men, as generalissimo of a rising power, as a reformer and apostle, he had always to deal with men and their affairs. He had often to deal with mutually inimical and warring tribes when showing justice to one carried the danger of antagonizing the other, and yet he never deviated from the path of justice. In administering justice, he made no distinction between believers and nonbelievers, friends and foes, high and low.
From numerous instances reported in the traditions, a few are given below.
  • Sakhar, a chief of a tribe, had helped Muhammad (pbuh) greatly in the seige of Taif, for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar: one by Mughira of illegal confinement of his (Mughira's) aunt and the other by Banu Salim of forcible occupation of his spring by Sakhar. In both cases, he decided against Sakhar and made him undo the wrong. (Abu Dawud, Sunan Dawud, pg.80)
  • Abdullah Bin Sahal, a companion, was deputed to collect rent from Jews of Khaibar. His cousin Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid and done to death. Mahisa reported this tragedy to the Prophet (pbuh) but as there were no eye-witnesses to identify the guilty, he did not say anything to the Jews and paid the blood-money out of the state revenues (Bukhari, Sahih Bukhari Nasai).
  • A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Asama Bin Zaid interceded to save her from punishment. The Prophet (pbuh) refused to condone the crime and expressed displeasure saying,
    "Many a community ruined itself in the past as they only punished the poor and ignored the offences of the exalted. By Allah, if Muhammad's (My) daughter Fatima would have committed theft, her hand would have been severed." (Bukhari, Sahh Bukhari, Chapter "Alhadood")
  • The Jews, in spite of their hostility to the Prophet (pbuh), were so impressed by his impartiallity and sense of justice that they used to bring their cases to him, and he decided them according to Jewish law. (Abu Dawud, Sunan Dawud)
    Once, while he was distributing the spoils of war, people flocked around him and one man almost fell upon him. He pushed the men with a stick causing a slight abrasion. He was so sorry about this that he told the man that he could have his revenge, but the man said, "O messenger of Allah, I forgive you." (Abu Dawud, Kitablu Diyat).
  • In his fatal illness, the Prophet (pbuh) proclaimed in a concourse assembled at his house that if he owed anything to anyone the person concerned could claim it; if he had ever hurt anyone's person, honor or property, he could have his price while he was yet in this world. A hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once. (Ibn Hisham, Sirat-ur-Rasul)
  • Equality
Muhammad (pbuh) asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one's superiority over another. It has already been shown how he mixed with everyone on equal terms, how he ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he refused all privileges and worked like any ordinary laborer.
Two instances may, however, be quoted here:
  1. Once the Prophet (pbuh) visited Saad Bin Abadah. While returning Saad sent his son Quais with him. The Prophet (pbuh) asked Quais to mount his camel with him. Quais hesitated out of respect but the Prophet (pbuh) insisted: "Either mount the camel or go back." Quais decided to go back. (Abu Dawud, Kitabul Adab)
  2. On another occasion he was traveling on his camel over hilly terrain with a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride the camel, but Uqba thought this would be showing disrespect to the Prophet (pbuh). But the Prophet (pbuh) insisted and he had to comply. The Prophet (pbuh) himself walked on foot as he did not want to put too much load on the animal. (Nasai pg. 803)
The prisoners of war of Badr included Abbas, the uncle of the Prophet (pbuh). Some people were prepared to forgo their shares and remit the Prophet's (pbuh) ransom but he declined saying that he could make no distinctions. (Bukhari, Sahih Bukhari, Chapter "Ransoms")
During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet (pbuh) took upon himself the task of collecting firewood. His companions pleaded that they would do it and that he need not take the trouble, but he replied,
"It is true, but I do not like to attribute any distinction to myself. Allah does not like the man who considers himself superior to his companions." (Zarqani, Vol 4 pg. 306)

  • Kindness to animals
The Prophet (pbuh) not only preached to the people to show kindness to each other but also to all living souls. He forbade the practice of cutting tails and manes of horses, of branding animals at any soft spot, and of keeping horses saddled unnecessarily (Muslim, Sahih Muslim). If he saw any animal over-loaded or ill-fed he would pull up the owner and say,
"Fear Allah in your treatment of animals." (Abu Dawud, Kitab Jihad).
A companion came to him with the young ones of a bird in his sheet and said that the mother bird had hovered over them all along. He was directed to replace her offspring in the same bush (Mishkat, Abu Dawud)
During a journey, somebody picked up some birds eggs. The bird's painful note and fluttering attracted the attention of the Prophet (pbuh), who asked the man to replace the eggs (Bukhari, Sahih Bukhari).

As his army marched towards Makkah to conquer it, they passed a female dog with puppies. The Prophet (pbuh) not only gave orders that they should not be disturbed, but posted a man to see that this was done.
He stated,
"Verily, there is heavenly reward for every act of kindness done to a living animal."

  • Love for the poor

The Prophet (pbuh) enjoined upon Muslims to treat the poor kindly and to help them with alms, zakat, and in other ways. He said:
"He is not a perfect muslim who eats his fill and lets his neighbor go hungry."
He asked, "Do you love your Creator? Then love your fellow beings first."
  1. Monopoly is unlawful in Islam and he preached that "It is difficult for a man laden with riches to climb the steep path that leads to bliss."
  2. He did not prohibit or discourage the acquisition of wealth but insisted that it be lawfully acquired by honest means and that a portion of it would go to the poor. He advised his followers "To give the laborer his wages before his perspiration dried up."
  3. He did not encourage beggary either and stated that "Allah is gracious to him who earns his living by his own labor, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg."
  4. To his wife he said, "O Aysha, love the poor and let them come to you and Allah will draw you near to Himself." (Bukhari, Sahih Bukhari)
One or two instances of the Prophet's (pbuh) concern for the poor may be given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet (pbuh) who remonstrated the owner thus: "This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him." His clothes were restored to the Madinan and, in addition, some grain was given to him (Abu Dawud, Kitabul Jihad).
A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt owing to the failure of his date crop. The Prophet (pbuh) went with Jabir to the house of the creditor and pleaded with him to give Jabir some more time but the creditor was not prepared to oblige. The Prophet (pbuh) then went to the oasis and having seen for himself that the crop was really poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet (pbuh) went again to the orchard and asked Jabir to pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left something to spare (Bukhari, Sahih Bukhari).
His love for the poor was so deep that he used to pray:
"O Allah, keep me poor in my life and at my death and raise me at resurrection among those who are poor." (Nasai, Chapter: Pardon)

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