The Merit And Importance of Jumuah or Friday (فضل وأهمية الجمعة)

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First Khutbah

All praise and thanks are due to Allaah. We praise Him, ask His help and forgiveness, and seek refuge with Allaah from the evil of our souls and our sinful acts, for he whom Allaah guides aright, there is none to mislead him, and he who is led astray, there is none to guide him (aright). I bear witness that none has the right to be worshiped except Allaah; He is the Lord with no associate. And I bear witness that Muhammad is His Messenger and bondsman who has conveyed the message, fulfilled the trust, and striven in the cause of Allaah as he ought to strive, until there came unto him from his Lord the hour that was certain.

The best of talk is embodied in the Book of Allaah, the best of guidance is that of Muhammad sallallaahu ‘alaihi wa sallam, the most evil things are innovations in religion (bid`ah), every act of bid`ah leads to falsehood, and every falsehood leads to the Hellfire. O Allaah, protect us from the Hell and its severe torture and from the condition of its people.

O servants of Allaah! You should know –may Allaah have mercy on us out of His Absolute Benevolence – that Allaah made for His servants certain occasions for acquiring bonus good deeds. Thus, they draw near to Him through performing what He has enjoined upon them in these occasions of all acts of worship, and win the favors and bounties which Allaah the Ever-Generous bestows on them on such occasions. As a result they will lead a righteous life as Allaah says which means: “(Namely) those whose lives the angels take in a state of purity, saying (to them), “Peace be on you; enter ye the Garden, because of (the good) which ye did (in the world).”” (Al-Nahl: 32)Also, He says which means, “And find in their Hereafter nothing but goodness.”(An-Naba’: 36). And, “The Truth (comes) from thy Lord alone; so be not of those who doubt.”(Ar-Rahmaan: 60) The reward is dependant on the kind of action “Then shall anyone who has done an atom’s weight of good, see it! And anyone who has done an atom’s weight of evil, shall see it.” (Az-Zalzalah: 7-8).

O servants of Allaah! You should know- may Allaah lead us to what pleases Him – that Allaah, out of His great wisdom, diverted those who were before us from the best day on which the sun has risen and gave the nation of Islaam the guidance for it. Allaah says which means: “Such is the Bounty of Allaah, which He bestows on whom He will: and Allaah is the Lord of the highest bounty.” (Al-Jumu’ah: 4). He also says which means, “It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allaah will choose for His special mercy whom He wills for Allaah is Lord of grace abounding.” (Al-Baqarah: 105)Also, “Such is the bounty from Allaah; and sufficient is it that Allaah knoweth all.” (An-Nisaa’: 70).

The Messenger of Allaah sallallaahu ‘alaihi wa sallam said: “We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it. So Allaah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews’ (holy day is) tomorrow (i.e Saturday) and the Chrisitans’ (is) the day after tomorrow (i.e. Sunday)”. (Bukhaari & Muslim)

The Messenger of Allaah sallallaahu ‘alaihi wa sallam said: “It was Friday from which Allaah diverted those who were before us. For the Jews (the day set aside for prayer) was Saturday, and for the Christians it was Sunday. In this order would they (Jews and Christians) come after us on the Day of Resurrection. We are the last of (the nations) among the people in this world and the first among the creatures to be judged on the Day of Resurrection”. (Muslim)

Allaah’s Messenger sallallaahu ‘alaihi wa sallam also said: “The most virtuous of your days is Jumu`ah. On that day, Aadam was created and on that day he died, (on that day) the horn will be blown and the people will be dumbfounded! Increase your prayers upon me as your prayers upon me will be presented to me” The people said: “O Messenger of Allaah, how will our prayers be presented to you when you have passed away?” He said: “Allaah has prohibited the earth from eating the bodies of the Prophets”. (Ahmad, Abu Daawood, Ibn Maajah, Ibn Hibbaan & Al-Haakim)

Allaah’s Messenger sallallaahu ‘alaihi wa sallam said: “The best day on which the sun has risen is Friday; on it Allaah created Aadam. On it, he was made to enter paradise, on it he was expelled from it. And the last hour will take place on no day other than Friday”. (Ahmad & Tirmithi)

In his Muwatta’ Imaam Maalik reported that the Messenger of Allaah sallallaahu ‘alaihi wa sallam said: “The best of days on which the sun rises is the day of Jumu`ah. On it Aadam was created, and on it he fell from the Garden, on it he was forgiven, and on it he died. On it the Hour occurs, and every moving thing listens from morning till sunset in apprehension of the Hour except jinn and men. In it is a time when Allaah gives to a Muslim servant standing in prayer whatever he asks for”

You should know, servants of Allaah, that it was the practice of your prophet sallallaahu ‘alaihi wa sallam to honor this day and hold it in high esteem by performing certain acts of worship on it alone. Following are some of them:

1- The Prophet sallallaahu ‘alaihi wa sallam used to recite in the Morning prayer on Friday Surat Alif-Lam-Mim As-Sajdah’ (Chapter 32) ‘Surely there came over the man a time’ (Chapter 76) (Muslim, Abu Daawood, Tirmithi, Nasaa’i & Ahmad).

2- It is preferred to pray for Allaah’s blessings on the prophet sallallaahu ‘alaihi wa sallam during the day and night of Jumu`ah as the Prophetsallallaahu ‘alaihi wa sallam said: “Make many prayers upon me during the day of Friday and the night of Friday” (Al-Bayhaqi).

3- The performance of Jumu`ah prayer which is among the most important Islamic obligations and among the greatest gatherings of Muslims and he who neglects it Allaah will seal their hearts from accepting the guidance.

4- The command of performing ghusl on this day is stressed heavily.

5- Putting on perfume on this day, which is given preference over applying it on any other day of the week.

6- The use of siwaak (tooth-stick).

7- Going early to Salaatul-Jumu`ah (Friday prayer).

8- Keeping one’s self occupied with the remembrance of Allaah, supplication, and recitation until the Imaam begins his khutbah.

9- Listening to the Khutbah is obligatory. If he does not listen, he does an evil act and as a result has no reward. Allaah’s prophet sallallaahu ‘alaihi wa sallam said:“When the Imaam is delivering the Khutbah, and you ask your companion to keep quiet and listen, then, no doubt you have done an evil act”. (Al-Bukhaari, Muslim, Maalik, and Abu Daawood)

10- “The reciter of Surat al-Kahf on Jumu`ah will be blessed with a light that will rise from underneath his feet to the peak of the sky. This will be a light for him on the Day of Resurrection, and he will be forgiven for what is between the Jumu`ah (and the next) Jumu`ah” (Al-Haakim in his Mustadrak, Al-Bayhaqi in his Sunan, and Ad-Daarami in his Musnad).

11- Recitation of Surat al-Jumu`ah and al-Munaafiqoon or al-Ghaashiyah and al-A`la during the Jumu`ah prayer, as the Messenger of Allaah sallallaahu ‘alaihi wa sallam used to recite them in the Jumu`ah prayer. (Muslim, Tirmithi, and Ibn Maajah)

12- It is the weekly feast-day for Muslims as reported in Ahmad’s Musnad, Al-Haakim’s Mustadrak, and other books of Sunnah.

13- It is preferred that a Muslim wear the best of his clothes on that day. It is reported that the Prophet sallallaahu ‘alaihi wa sallam said: “A man who performs ghusl on Friday, perfumes himself if he has perfume, wears form the best of his clothes, then goes to the mosque covered with calmness until he reaches the mosque, and offers two rak’ahs of prayer if he wishes, and does not harm anybody, and then listens quietly while the Imaam speaks until he offers the prayer, all his sins between that Friday and the next Friday will be forgiven” (Ahmad)

14- It is not permissible for the one upon whom Jumu`ah is obligatory, to travel on its day before attending it if its time is due.

15- It is prefered to perfume the mosque with incense on Friday for it is reported that Ibn `Umar, may Allaah be pleased with him, used to perfume the mosque of Al-Madinah with incense every Friday at midday.

16- The one who goes to attend the Jumu`ah will be given the full reward of fasting the days of a year and observing night-vigil on its nights for every one of his steps. It is reported that the Messenger of Allaah sallallaahu ‘alaihi wa sallam said: “Whoever performs ghusl on Friday after having sexual intercourse with his wife[1] and then goes early to the mosque and attends from the beginning of the Khutbah and draws near to the Imaam and listens to him attentively, then Allaah will give him the full reward of fasting the days of a year and observing night-vigil on its nights for every one of his steps”(Musannaf, Ahmad)

17- On Friday, one’s sins are expiated, for it is reported in the authentic hadith that one who attends Jumu`ah will be forgiven for what is between the Jumu`ah (and the next) Jumu`ah as long as he avoids grave sins.

18- The Blazing fire is kindled to intensify its heat everyday, except on Friday.

19- In it is a time when Allaah gives to a Muslim servant whatever he asks for. This is reported in the two Saheeh books of hadeeth.

20- There are special conditions and rulings which are restricted to Jumu`ah only, such as residence, Khutbah, etc.

21- Giving Sadaqah (charity) on that day is preferred to giving it on any other day.

22- In paradise, the believers will see Allaah and visit Him on Friday.

23- It is the best day which Allaah has chosen from the days of the week, just as he has chosen Ramadan as the best of the months and Laylat al Qadr (the night or power) as the best of the nights and Muhammad as the best of His creatures.

24- It is Makrooh (undesirable) to observe fast on it alone as mentioned in many authentic hadiths.

25- The Khutbah of Jumu`ah should basically include stating the pillars of belief, that is belief in Allaah, his Angels, His books, His Messengers, in the Last Day; the mention of paradise and the Hellfire; the bounty and everlasting pleasures which Allaah has prepared for his servants and friends; and the punishment and everlasting torture that He has made for His enemies who disobey Him.

Scholars of the past and present have stressed the importance of the Khutbah of Jumu`ah and its great effect on Da`wah to Allaah, provided that it is employed properly and the orator fulfils the following conditions:

1- Devotion to Allaah: for it is the basic condition for the acceptance of one’s actions and attaining their fruits. Therefore, if the khutbah is not meant to attain the reward of Allaah, be it directing people to what embodies their pleasure and happiness both in this world and the hereafter, their words will not exceed the ears of the audience as they proceed only from their tongues. In contrast, what proceeds from the heart reaches the heart directly.

2- Following in the footsteps of Allaah’s Messenger sallallaahu ‘alaihi wa sallam with respect to his way and guidance, in general, and his guidance regarding the Khutbah ofJumu`ah, in particular. Allaah says which means, “Say: “If ye do love Allaah, follow me: Allaah will love you and forgive you your sins; for Allaah is Oft-Forgiving, Most Merciful.” (Aal ‘Imraan: 31). He also says which means, “Deem not the summons of the Messenger among yourselves like the summons of one of you to another: Allaah doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Messenger’s order, lest some trial befall them, or a grievous Penalty be inflicted on them.” (An-Noor: 63). Thus he supports the Sunnahof the Prophet and does his utmost in reviving it and fights against Bid`ahand removes it.

3- Scientific efficiency through Fiqh (comprehension) of religion and broad readings: so that the orator may be able to benefit his audience of Muslims, for one cannot give what he does not possess.

4- Good and excellent example: Allaah says which means: “And those who pray, “Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous.” (Al-Furqaan: 74), i.e. a good example. Also the khutbah is meant to admonish the hearts and affect the feelings and emotions, and this cannot be achieved unless the adviser or commander practices what he preaches. Allaah says which means: “Do ye enjoin right conduct on the people, and forget (to practise it) yourselves. And yet ye study the Scripture? Will ye not understand?” (Al-Baqarah: 44).

One cannot give what he does not possess. Our righteous predecessors were aware of this fact and many of their stories in this respect are narrated. Once the slaves of Madinah came to Imaam Maalik Ibn Anas, the Imaam of Daar Al-Hijrah (the home of migration), may Allaah have mercy upon him, and complained about the severity of slavery. They asked him to deliver a khutbah encouraging people to free the slaves and explaining the merit of this act. He promised them to do something good. He waited for a short period and did not deliver a khutbahconcerning their complaint except after a month. When he delivered the khutbah he encouraged people to free slaves and explained the great reward which Allaah prepared for him who frees a slave seeking the reward of Allaah. His words affected people greatly, to the extent that people got out of the mosque and freed great numbers of slaves. The freed slaves came to him to blame and thank him. They blamed him for he delayed his khutbahconcerning their complaint for that period and thanked him for their freedom as a result of his khutbah.

His answer to their blame indicated the importance of setting a good example for the orator and Daa`iyah and its effect on his words andDa`wah. He said: “As for delaying the talk about your issue, when you asked me that, I found that I did not possess a slave to set free before speaking about freeing slaves and its merit. So I worked until I earned enough money to buy a slave and then I freed him. Thereupon I delivered my khutbah which in turn affected people’s souls. So praise be to Allaah who is the source of all favors.”

5- Being acquainted with the condition of the audience, so he knows what is suitable to them and how to affect them like rabbaani (godly) scholars. Allaah describes them saying, which means, “It is not (possible) that a man, to whom is given the Book, and Wisdom, and the Prophetic office, should say to people: “Be ye my worshippers rather than Allaah’s”: on the contrary (he would say): “Be ye worshippers of Him Who is truly the Cherisher of all: for ye have taught the Book and ye have studied it earnestly.” (Aal ‘Imraan: 79). A Rabbaani is the scholar who is well acquainted with how to teach and admonish people, so he teaches them the clear, general, basic principles of knowledge before the ambiguous, specific, and branch issues of knowledge.

6- Show a reaction to the words he says in his khutbah: which indicates that the khateeb is affected by the issues that he is tackling which are concerned with the hopes and pains of his nation. Thus he affects the audience, attracts their attention, and makes them responsive to him. This is the Prophetic guidance, for Imaam Muslim reported:“When Allaah’s Messenger sallallaahu ‘alaihi wa sallam delivered the khutbah, his eyes became red, his voice rose, and his anger increased so that he was like one giving a warning against the enemy and saying: ‘The enemy has made a morning attack on you and in the evening too” But the state of some orators, who are unimpressive in their khutbahs to the extent of being boring and causing the audience to sleep, their act is undoubtedly in contrast with the guidance of the Prophet.”

O servants of Allaah! Be pious and conscious of Allaah, and thank Him for what He conferred on you alone of the blessings of this day from among all nations. So fulfil what He made obligatiory for you on it and on the other days, so that you shall attain happiness in this world and win the pleasure of Your Lord in the Next. O Allaah! Help us so that we may thank You, for the blessings and favors You conferred on us, remember You, thank You, and worship you in the best way. I ask Allaah’s forgiveness for me and you, so ask His forgiveness, repent to Him, for he who repents to Allaah after committing a sin will have his sin forgiven.

Second Khutbah

All praise and thanks are due to Allaah, the Cherisher and Sustainer of the worlds. May Allaah’s peace and blessings be upon our prophet Muhammad, His household, his companions, and those who follow in his footsteps and pursue his guidance and call to Islam until the Day of Judgment. O Allaah! Make us with them out of Your Benevolence, Generosity and Bounty, O Lord of The Worlds.

Servants of Allaah! We have mentioned some of the characteristics of Friday and some of the conditions to be fulfilled by the orator. Now we will discuss some of the conditions of the khutbah itself:

1 – It should include praising Allaah as He deserves to be praised, teaching the pillars of Islaam, its laws and ethics, enjoining what is good and forbidding what is evil. The prophet sallallaahu ‘alaihi wa sallam used to praise Allaah with His due praise and then say: “He whom Allaah guides aright, there is none to mislead him, and he who is led astray, there is none to guide him (aright). The best of talk is embodied in the Book of Allaah” Then, he used to say the tashahhud (i.e. to bear witness that there is no god but Allaah) and then say, “to commence”. He also would command or forbid his companions if the occasion necessitated this, even while delivering the khutbah. Once he commanded the man who entered the mosque (while he was delivering the khutbah) to offer two rak`ahs as reported by Al-Bukhaari.

2 – It should include what benefits Muslims concerning their religion and worldly life, by reminding them of Allaah’s great blessings in that He guided them to Islam and sent the honorable prophet sallallaahu ‘alaihi wa sallam to them, and of the Days of Allaah; warning them against His wrath and punishment; asking them to be pious and conscious of Him and do what makes them nearer to Him, His pleasure and Gardens; and forbidding them from what makes them nearer to His wrath and Hellfire.

It should not be used as a means to decry and defame certain personalities by name. During his speech about the required methodology of admonition and delivering khutbahs, Sheikh `Abdullaah Ibn Qa`ood, may Allaah preserve him, said: “.. Thus, it is clear that the way of decreasing the praising of Allaah in the khutbah to the least amount of praise which appears in the khutbah, as a means to praise certain persons by name or defame others by name, contradicts the way of the Prophet sallallaahu ‘alaihi wa sallam, his Companions, and those who followed on their footsteps. Thus we should follow in their footsteps with complete devotion to Allaah, so that Allaah may accept from us our obedience and we achieve the purpose for which the khutbah is meant. This purpose consists of reminding people from time to time, showing them the right path, knowing their problems and the diseases of their hearts in order to solve and cure them by the cure that Allaah prescribed for them in His saying (which means): “O mankind! There hath come to you a direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe, a Guidance and a Mercy. Say: “In the Bounty of Allaah. And in His Mercy, in that let them rejoice”: that is better than the (wealth) they hoard.” (Yoonus: 57- 58)

3 – Shortness of the khutbah, without failing to fulfill its purpose by choosing eloquent words, avoiding difficult, strange words and terms which common people do not understand. Also, the lengthening of prayer, in such a way that is not boring, is recommended. For the Prophet sallallaahu ‘alaihi wa sallam said: “The lengthening of prayer by a man and the shortness of the khutbah (sermon) is the sign of his understanding (of faith)” (Muslim and Ahmad).

Ibn Al-Qayyim, may Allaah have mercy on him, said: “Whoever reflects on the khutbahs of the Prophet sallallaahu ‘alaihi wa sallam and those of his Companions finds them sufficient to explain the guidance and monotheism, the Attributes of Allaah, and the general principles of faith and Da`wah to Allaah. They showed the favors of Allaah which make His creatures love Him, and His Days which make them fear His punishment. Moreover, they included the command to remember and thank Him so that He may love them, mentioned of His Attributes and Names…what makes them love Him, and Commanded them to obey, thank, and remember Him so that He may love them. As a result, the audience will leave having loved Allaah and Him having loved them. Then long ages passed over them and the light of prophetood disappeared, to the extent that the laws and commands became mere formal practices, performed without being conscious of their purposes and objectives. Thus, they made these forms and practices sanctified that should not be neglected, while they neglected their objectives which really deserved their attention. They became concerned with ornamenting their khutbahs with rhymed prose and good style, and thus, the share of hearts from them decreased or even disappeared, and they failed to fulfil their objective.”

[1] It is preferred for a married Muslim to have sexual intercourse with his wife and then perform ghusl on Friday for this will help him to lower his gaze while going to the mosque.

Islam -Frequently Asked Questions

islam-faq

What is Islam?
The Arabic word ‘ Islam’ stands for ‘Submission’ or ‘Peace’. In a religious context, it implies the peace that reaches out to one when one completely submits oneself to the will of Almighty God. This is achieved only when the individual acts in accordance with the direction of his Creator in all spheres of life.
Who is the founder of Islam?
The Almighty God who created the universe, endowed man with a special gift of intelligence and thought, to enable him to discriminate between good and bad. Man has also been given, the freedom to choose his own path by either accepting or rejecting the instructions of the Almighty Creator. The divine revelations were conveyed by God to mankind through numerous prophets who preached the ideals to all communities during different periods of human history. The thousands of prophets whom God selected for human guidance have promulgated the basic doctrine with remarkable similarity. The belief in and the profound reverence for all messengers and revealed scriptures from God forms an integral part of Islamic faith. Islam is not a religion founded by Prophet Mohammed, (Peace Be Upon Him). The Qur’an has most emphatically corroborated the fact that the Islamic conception of life was revealed to man by a long chain of prophets chosen by the Almighty Creator.
Who is Muslim?
The word ‘Muslim’ means one who has submitted oneself to the Omnipotent Creator. A true Muslim is one who has disciplined his life in accordance with the instructions conveyed by God through His messengers. A person becomes a Muslim not by birth alone, but by his faith and deeds.
How can one be a Muslim?
I testify that there is none who deserves to be worshipped but Allah. I testify that Mohammed is the messenger of Allah“. By taking this solemn oath sincerely and endeavoring to regulate one’s life following the instructions conveyed by Allah through his messengers, one becomes a true Muslim. By declaring that there is none worthy of worship save Allah, and that Mohammed is the Prophet of Allah, the believer announces his or her faith in God’s oneness, His sole right to be worshipped and that Muhammed is the last of the prophets. It also confirms his or her belief in all prophets and the scriptures they brought.
Why does Islam seem to be strict?
No prophet taught that religion is to be confined within the walls of places of worship. On the contrary, Muslims are expected to follow the instructions of Almighty Allah in the course of all their activities in life. The word ‘Muslim’ means ‘one who has submitted his self to the will of Allah’, and for the same reason a true Muslim cannot compromise on anything that stands in the way of guiding his life according to divine strictures. The view that consciousness of God is to be confined only to the place of worship is alien to Islam. Muslims always have religion foremost in their minds whereas many others consider religion as irrelevant in the present age.
ISLAMIC BELIEFS
“O people! Worship your Guardian Lord, Who created you and those who came before you that you may become righteous. Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith fruits for your sustenance; Then set not up rivals unto Allah when you know (the truth).” Holy Qur’an 2:21, 22

What are the Islamic beliefs?
Muslims believe in one, unique, incomparable God, in the angels created by Him, in the revealed Scriptures, in the prophets through whom His revelations were made to mankind, in the Day of Judgement and life after death, individual accountability for actions, and in God’s complete authority over human destiny.

What does faith in ‘One God’ mean?
Allah, the Creator and Protector of all beings in the universe, big and small, in His essence His goodness and his deeds, remains alone and unique. One offers worship only to Him, who is Almighty, higher than everyone else and Himself being perfect in everything. By monotheism, Islam implies, not the mere belief that there is just one God, but it power the way for prayers and offerings to the one who is all Merciful and Omniscient.
Who is Allah?
The Arabic word ‘Allah’ is the shortened form of ‘al-ilah’, ‘The God, the one and only God, the first, the last, the eternal, the hidden, the manifest, the ultimate reality’. Even non-Muslim Arabs use the term ‘Allah’ when they speak of God. The basic creed of Islam is this simple formula: ‘There is no God but Allah’ (‘La ilaha illallah’). The Arabic term ‘Allah’ denoting God, is unique in many ways. It has no plural like ‘gods’; it has no gender like ‘godess’; nor does this word generate a visual image of any kind. “Allah”, He is God, the One true God, He is the one who deserves all worship and there is nothing comparable to him. Nevertheless, ninety-nine different attributes of Allah are named in the Qur’an.
Who are the angels?
Angels are the servants of God and they were created from light. They are beyond the realm and reach of human comprehension. They do not have freedom of action and can only carry out the command of God.
What are the Scriptures?
The Scriptures are the sacred books containing divine revelations from God which were conveyed through His messengers for the guidance of man. Prophets were sent to all peoples of all ages, to warn them and guide them to righteousness and virtue. The names of the four known scriptures are ‘the Torah’, ‘the Zabur’, ‘the Injeel’ and ‘the Qur’an’. ‘The Torah’ was revealed to Prophet Moses (Peace be upon him) and it is the greatest among the Israelites books. The Zabur was revealed to Prophet David (Peace be upon him). ‘The Injeel’ which Allah revealed to Prophet Jesus (Peace be upon him), is a confirmation of ‘the Torah’ and a complement to it. The Qur’an, which was revealed to the last of the prophets, is but a restatement of the faith delivered to the prophets before him. The more the Qur’an is studied with an unprejudiced mind, the more this truth emerges, that the Qur’an is a confirmation of all the earlier scriptures and messages sent by God through His messengers who lived and preached among various sects of humanity.
Who are the prophets?
Prophets are men, chosen by God at various stages and under varying circumstances of history, to lead men from darkness to light. The Qur’an repeatedly states the fact that prophets with the same message were sent to each and every community. The process of revelation continued unabated, sometimes in succession, at other times in broken sequences until the period in history, when the termination of Divine revelation and messengership, with the Qur’an and Prophet Mohammed (Peace be upon him) became a significant milestone in the history of mankind. It is true that the lives and mission of many a prophet has been made obscure and distorted by legends that grew around them or by people with vested interests, who used the names of these prophets to exploit men and mislead them from the right faith. No prophet of God has claimed himself to be divine. They were all mortals who lived and passed away from this earth after completing their mission of conveying the basic message to mankind, which was a call for the recognition and affirmation of God’s existence, uniqueness and Lordship over all creation. It is an integral part of Islamic faith to believe in all the prophets of God.
What does Islam say about life after death?
Death does not terminate man’s life. On the other hand, Islam teaches that it is the door that opens to an eternal lifer after death. The appropriate reward for one’s earthly deeds, good or bad, is disbursed only in the Hereafter. The Islamic belief is that mankind will be resurrected, on the Day of Judgment, after every creation is destroyed. After being reborn, man will face a trial which will be in absolute control of the Almighty. Here, all the good and bad acts of man during his sojourn on earth will be unfurled before his eyes in order to be ultimately judged by God. The virtuous will be rewarded with virtue and the wrong doers punished appropriately. Those who have made sacrifices and discharges noble deeds will receive the shelter of peace in Heaven and those who have denigrated their lives through vices and evil will be condemned to suffer horrors of Hell. Islam inculcates the concept of accountability both in public and private life of a person by emphasizing the paramount importance of life Hereafter for mankind.
What does faith in destiny mean in Islam?
The Law of God, the Creator and Ruler of the worlds, is a powerful, all pervasive law which governs all that comprises the universe. No creation can lodge this Law and man’s position is no different. Even man’s environment and physical constitution are regulated on the basis of this divine law. The good and the bad that befall him happen on the basis of divine Destiny. How they befall on each one is in accordance with the predetermined decision made by the Omniscient Creator, who is aware of the ultimate good and evil of mankind. Hence, Islam directs man to believe in Destiny, whether good or bad, which Allah has measured and ordained for all creatures according to His previous knowledge and as deemed suitable by His wisdom.
MUHAMMED () AND THE QUR’AN
“Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures), in the Taurat and the Gospel; For he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him and follow the Light which is sent down with him, It is they
who will prosper..” Holy Qur’an 37:15

What are the fundamental sources of Islamic faith?
The sacred fundamental sources of Islamic faith are the Qur’an, and the practice and example of Prophet Muhammed (ﷺ).

Who is Muhammed?
Muhammed (ﷺ) is the last of the prophets of Islam. It is through him that the religion of absolute submission to God, was perfected. Muhammed (ﷺ) is not just the successor of Noah, Abraham, Moses and Jesus, but of all the prophets who were sent across the world, whose names are either known or unknown. His mission was not to establish new religion, but on the other hand, to perfect the Religion taught by the earlier prophets.

We have not sent thee but as a (Messenger) to all mankind, giving them glad tidings, and warning them (against sin), but most men know not.” Holy Qur’an 37:15

How was the life of Muhammed?
Muhammed (ﷺ) was born at Mecca in AD 570. Having lost his father before his birth and his mother at the age of seven, he grew up as an orphan. Despite the immoral circumstances prevailing in the Arabia of his time, Muhammed was particularly well known for his personality radiating honesty, nobility, sincerity, generosity and trustworthiness. Mohammed (ﷺ), at the age of twenty five married Khadeeja, a forty year old trader. He started receiving divine revelations at the age of forty. Being chosen as a prophet, he preached the divine messages to the people of Mecca. Their response however was bitter, arrogant and violent. Beaten up, tortured, and threatened with death, he fled his motherland to Yathrib (Medin) a city in the northern side of Arabia. Consequently a Muslim nation was formed in Madina and its leadership was taken up by him. Battle after battle had to be fought while in Madina when unbelievers attacked the Muslims seeking to destroy the religion of truth. In fact, they were battles fought for freedom to practice religion. The most amazing success of the Prophet’s life is the tremendous success which he achieved in transforming the life of his followers in all aspects. In a span of just 23 years, he raised them from the depth of degradation to great moral and spiritual heights so as to make them a model for future generations. He passed away at the age of 63 in Medina, having lived a most fruitful life.
Why is Muhammed called the last prophet?

“Muhammed is not the father of any of your men, but (he is) the messenger of Allah, and the seal of prophets; and Allah has full knowledge of all things.” Holy Qur’an 33:40

The earlier prophets had been sent exclusively to particular regions or sects. We learn that many prophets had predicted the arrival of a great prophet who would be a blessing to the whole world. Muhammed (ﷺ) is indeed a prophet to the entire world. The messages presented through him are applicable to the last of man on earth. The super human powers which were bestowed on some prophets never lasted beyond their lives. However, the Qur’an which proves the prophethood of Muhammed (ﷺ), illustrates its consistency and supremacy and is open for verification by anyone. All authorities are unanimously agreed upon the fact that the life and mission of prophet Muhammed (ﷺ) was realised completely under the fullest glare of documented history. The whole life of Muhammed (ﷺ) has been recorded in detail and each incident, whether major or minor is worthy to be adopted as a model. It has been emphatically asserted that no messenger of God would appear after Muhammed and that all mankind ought to adopt the guidelines laid down in the Qur’an and to emulate the practice and example of Muhammed (ﷺ) since the religion of Islam was perfected by them.

What is Qur’an?
The Qur’an is the final sacred scripture presented through the Last Prophet of Islam. It contains nothing but the words of God. It is the sctipture that can guide all mankind to the last day. For the same reason, the very God who presented it, promised mankind that the Qur’an will be protected and preserved to the last without any alteratoin or interpolation. The Qur’an is the only religious text that is free from any human tampering. It is at the same time a text that can guide men of all times through the right path and is also an irrefutable evidence for the prophethood fo Muhammed (ﷺ).
What does Qur’an narrate?
The Qur’an contains the moral instruction, essential for man to suceed during this life on earth and during the life after death. We may say that, the central theme of the Qur’an borders on the relationship between the Creator and the created. The Qur’an is full of narrations that speak of beliefs and practices needed to guide one’s life through the path of virtue. The purpose of illustrating incidents of the past that have provided lessons for mankind, is to warn mankind against deviating from the path of God. Along with the precepts that aid to the refinement of the self, if contains the rules and regulations to be observed in life. Besides, the Qur’an also explains various universal phenomena, in a manner that convinces anyone of the existence of God. The Qur’an can also be said to be the crystallisation of one and the same religious consciousness preached by all prophets, and the collection of the essence and clarification of all the scriptures of the past.
Why is Qur’an considered divine?
The Qur’an is a unique book, the like of which is no man is capable of composing. Despite being compiled by an illiterate, who had displayed no literary flair until the age of forty, the unique literary style of the Qur’an, is one that remains absolutely inimitable. Amongst the existing scriptures, the Qur’an remains apart, for it can claim to be the only divine text that maintains the very form in which it was first presented. The moral codes laid down in the Qur’an are applicable for all times and matchless is the righteousness that they manifest. It is indeed a wonder, that over a spell of twenty three years, under varied circumstances, the Qur’an verses dealt with subjects that are vast and intense, without any disscrepancy whatsoever. Incomparable and great is the transformation that the Qur’an engendered. In such a short span, the Qur’an transformed a degraded and depraved society to a point that attained the highest levels of moral excellence, making them the models for the future generation of men. It has been proved beyond doubt that, word for word the prophecies in the Qur’an stem from a supreme source. It is a greater wonder that the Qur’an, which was revealed fourteen centuries ago, at a time when the world was in absolute darkness in the fields of science and technology, does not contain a single statement that is contradictory to modern scientific knowledge. Yet another explicit evidence that indicates the supremacy of the Qur’an is that many of the findings of modern science attest the view that the Qur’an is indeed the word of the Almighty, the Creator of the universe.

“And if you are in doubt as to what We have revealed from time to time to Our servant then produce a Sura like thereunto; And call your witness or helpers (if there are any) besides Allah, if your are truthful. But if you cannot – and of a surety you cannot then fear the fire whose fuel is men and stones, – which is prepared for those who reject faith.” Holy Qur’an 33:40

ISLAMIC RITES
“Recite what is sent of the book by inspiration to thee, and establish regular prayer: for prayer restains from shameful and evil deeds; and remembrance of Alah is the greatest (thing in life) without doubt and Allah ows the (deeds) that you do.”

What are the ‘Five Pillars of Islam’?
There are five compulsory acts of worship that are paramount to Islam. They are the Vow of truth, Salat (Prayer), Zakaat (Charity), Fasting and Hajj (Pilgrimage).

What is the Vow of truth?
“I testify that, none but Allah deserves to be worshipped and Muhammed (ﷺ) is the messenger of Allah”. It is after taking this pledge that one becomes a Muslim. The person who chants this pledge vows that he will offer worship to the One and Only creator and none else, and that he will lead his life, following the practice and example of Prophet Muhammed (ﷺ).
What is Salat (Prayer)?

“A person, who does not desist from bad and unjust deeds after offering prayers, strays away from Allah.” Prophet Muhammed (ﷺ)

It is the compulsory responsibility of every Muslim to offer Salaat five times a day. The timings to be strictly adhered to fall before sunrise, during midday, evening, after sunset and at night. The Salaat is to be performed after doing ritual ablutions which symbolises purification of body and soul. It is certain that the life of a true Muslim who sincerely takes the vow of truth and offers prayer five times, meticulously standing with folded hands, bowing, prostrating and sitting, thus involving oneself in a conversation with Creator, will be freed of all wrongs.

What is Zakaat (Charity)?

“Of their wealth take alms, that so thou mightest purify and sanctify them; and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower.” ( Holy Qur’an 9:103 )

The literal meaning of Zakat is ‘to purify’. It is not just a form of charity or almsgiving. Muslims are liable to set apart a share of their own wealth for those who suffer poverty and want in the society. This compulsory charity is known as Zakaat. The Zakaat rate of per annum is fixed at the of 2.5% for goods to be traded and 10% for agriculture produce, (5% if the produce is the result of irrigation). Certain minimum limits have been prescribed for each item, above which ‘Zakaat’ is due. The Zakaat is to be collected from those liable by the government or by an institution entrusted by the community, in order to distribute to the deserving.

What is Fasting ( Saum )?

“Ramadhan is the (month) in which was sent down the Qur’an, as a guide to mankind, also clear (signs) for guidance and judgement (between right and wrong). So everyone of you who is present (at his home) during that month should spent it in fasting.” Holy Qur’an 2:185

It is the responsibility of a Muslim to abstain from taking food and drink and also to abstain from sexual intercourse during day time for a period of one month. Ramadhan, the month in which the Qur’an was first revealed, is the stipulated month for fasting. The believer who observes fasting for a month is able to elevate his self above all temptations of a physical nature.

What is Hajj ( Pilgrimage )?

“Whoever performs Hajj solely for the sake of Allah and, in the course of it, abstains from sensuality and disobedience, he returns from there as immaculate as a child just born.” Prophet Muhammed (ﷺ)

Every healthy and affluent Muslim should undertake a pilgrimage to Mecca, once in his life time. This pilgrimage is known as Hajj. People of different nationalities, languages and colours, gather in millions at Mecca during the month of Hajj. The concept of one humanity upheld by Islam is explicit during Hajj pilgrimage when the pilgrims have the same thought, carry the same prayer on their lips, and are uniformly dressed (the man using just two pieces of cloth – one to wear and the other to cover and the women covering all the parts of their bodies except their face and hands). A single humanity, where there is no discrimination between master or labourer, black or white, elite or lowly, native or foreigner, is symolized by the multitude of humanity that assemble for this holy pilgrimage.

What is Ka’aba?
The Ka’aba is a place of worship situated in Mecca. It is the first shrine built to worship the Almighty. It was in the premises of the Ka’aba that Ibrahim (ﷺ), the prophet, abandoned his child and wife, obeying God’s command. Ka’aba was rebuilt by Ibrahim and his son Ismail following God’s command. Muslims around the world offer Salaat, facing Ka’aba. The Hajj rituals are performed in the premises of Ka’aba.
Do Muslims worship Ka’aba?
Muslims worship only the Omnipotent Creator of the universe. The Ka’aba is a creation, and being the first monument built for the worship of the One True God, Muslims revere it. The Hajj is performed around the Ka’aba, but it does not contain any prayer to the Ka’aba. This applies also to the Salaat being performed facing the Ka’aba. He who worships the Ka’aba and offers prayers to it, does not belong to the Islam.
What is the view of Islam with regard to Virtue and Vice?
Man is incapable of accurately distinguishing and understanding virtue and vice. Prophets were sent by the Almighty to enlighten man on the nature of virtue and vice. Prophet Muhammed (ﷺ) is the last prophet and therefore for any man after Muhammed (ﷺ), the yardstick to measure virtue and vice is simply the life of Muhammed (ﷺ) and the Qur’an, the sacred scripture presented through him. It is sufficient to look up the Qur’an and the ideal life of Muhammed (ﷺ) to comprehend the good and bad related to any subject.
What are the specialities of the character of a Muslim?
The Qur’an and the sayings of Muhammed (ﷺ) enjoins each Muslim to have the following characteristics in each of his actions. They are-honesty, justice, honouring of contracts, patience, perseverance, tolerance, mercy, humility, affection, decency, love, respect etc.

• Allah will not show mercy to him who does not show mercy
• The strong is not the one who overcomes the people by his strength, but strong is the one who controls himself while in anger
• Modesty and chastity are the parts of the faith.
• The one, who protects the honour of his brethren in his absence, will be saved from the horrible sufferings of Hell.
• It is treacherous to lie to your brethren in matters that he trusts you.
Prophet Muhammed (ﷺ)
What are the characteristics that ought not to be in a Muslim?
The Qur’an and the sayings of Muhammed (ﷺ) make it clear that, Muslims ought not to harbour feelings deceit, jealousy, greed, hatred, treachery, extravagance, miserliness, pride, hypocrisy, vainglory, mockery, falsehood, gossip, scandal-mongering and short temper.

• Anybody who speaks a lot will have a lot of mistakes, and those who commit a lot of mistakes will have a lot of sins, and those who have a lot of sins will in the Helfire.
• No one will enter Paradise who has even a little bit of pride.
• To be virtuous is to be morally upright. Vice is which causes doubts in your mind and which you did not wish to be seen by others.
• Miserliness and immorality are two bad qualities, which can never come together in a true believer.
• Gossippers and slanderers will never enter Paradise. If any one has any of the following four bad qualities, he is a hypocrite. If he has the only one of these four, there will still be signs of hypocrisy in him until he gets rid of that vice. The four bad qualities are – betrayal of trust, speaking untruth, breaking agreements and shouting foul words during quarrels.
Prophet Muhammed (ﷺ)
What is the Islamic stand regard to food?
Islam does not accept the stand which recommends the absolute abstinence from food and drink, in order to attain salvation. While permitting the consumption of all good food and drink, Islam strongly and particularly disapproved excesses in this field. A true Muslim is one, who completely abstains from the forbidden food and drink such as carcass, pork, blood, alcohol and the meat that is slaughtered in the name of some one other than Allah.
What is the Islamic code of dress?
Garments are for beatifying and for covering one’s body. The mode of dress should never display excess show and arrogance. Islam teaches a decent way of dressing to all women and men. The paramount purpose of clothing is to cover one’s nakedness. No man or a woman should dress in a way which rouses sexual desire in a stranger. Women ought to fully cover all the parts of their bodies except the face and hands. The aim of prescribing such a dress code for woman is to protect her honour and to ensure her safety.
How do Muslims regard entertainments?
Islam, while allowing all entertainments that cheer one’s mind and body, strictly states that they should not transgress the limits. Islam detests all those pleasures which keep man away from the consciousness of God and those that cause moral degeneration..
What is the Islamic view of marriage?

“And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your (hearts): Verily in that on Signs for those who reflect..”  Holy Qur’an 30:21

It is the stern command of Islam that the sexual instinct, natural to man should attain consummation only through wedlock. Matrimony is a holy act. Celibacy has been strongly prohibited. Marriage is viewed by Islam as a sacred contract. The dos and don’ts that the two mates ought to adopt in matrimonial life have been prescribed by Islam. Obeying these stipulations, man and woman can ensure a successful and blissful married life and a peaceful life after death.

• The resources of this world are for you to enjoy. The best wealth you can have in this world is a good wife.
• The best wealth that a man can have in this world is a good wife. A good wife is one who is a joy to look at, one who obeys her husband’s commands and one who protects the wealth during his absence.
• The best of men are those who treat their wives well.
Prophet Muhammed (ﷺ)
What is Islamic wedding?
When the father or the guardian of the bride offers to give her in marriage to the bridegroom and when he accepts the offer in the presence of witnesses, the marriage is solemnised. The prescription of Islam is that the bridegroom ought to give the bride ‘mahr’ (dower) on the occasion of the wedding and that the consent of the bride should be sought beforehand.
What are the responsibilities of man and woman in a family?
Going by the teachings of Islam, though the responsibilities and rights of man and woman are different in matrimonial life, they are complementary. It is the responsibility of the woman to maintain the home and their children. The man’s duty is to protect his home and earn decent livelihood. Islam, which reveres the motherhood of woman, reposes the full responsibility on man to look after her and the children.
What is the Islamic view on polygamy?
Islam permits polygamy on condition that the husband treats the wives in a just manner. However the number of wives should not exceed four. It is sinful and mean to have extra-marital relations. As per the strict code of Islam, on no account should a man stray towards another woman. A man who cannot satisfy his thirst for sex with one wife is allowed to resort to polygamy. Islam completely bans the heinous practice of disowning responsibility after having sexual relation with a woman. Instead, Islam permits, in unavoidable circumstances, a sacred arrangement for keeping wives legitimately, where they are protected and allowed their rights without any partiality. There are contexts where the practice of polygamy becomes more of a social necessary than a personal need, especially when the number of women in a society exceeds that of men. Generally women out number men. During war times the proportion varies further, as men are more likely into account situations like this, when polygamy becomes socially indispensable, and permits it conditionally.
What does Islam say about divorce?
Islam gives necessary instructions for the preservation of family relationship. Conformation to these instructions paves the way for a strong family bond and trouble free matrimonial life. However, Islam is not blind to the discords that may occur in family life. Islam recommends three practical and scientific methods to prevent the severing of family relations due to discord caused by lack of discipline. The first procedure recommends good advice, failing which one boycotts the bed. If this also fails, mild physical punishment can be given, without bruising her body or mind. When all the three methods fail, the relatives of the couple can arbitrate and try for a compromise. If this attempt also fails to reunite the couple, Islam permits a divorce in a decent manner. Islam is very stern on the issue of divorce and it is allowed only in absolutely unavoidable situations.

• Know that all of you are rulers and that you will be questioned about all that you rule over. A leader is a ruler. Every man is the ruler of his household. The woman is in charge of her house and children. Hence every one of you is a ruler and you are responsible for those whom you rule.
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• Know that all of you are rulers and that you will be questioned about all that you rule over. A leader is a ruler. Every man is the ruler of his household. The woman is in charge of her house and children. Hence every one of you is a ruler and you are responsible for those whom you rule.
Prophet Muhammed (ﷺ)
Who has the right for divorce?
A divorce is possible for both man and woman who are certain that they cannot get along in any way with the partner. Only the manner of divorce varies a little between the man and the woman.
What does Islam say about bringing up children?
It is the duty of the parents to bring up children who are the blessing of family life, in a manner beneficial to their life on earth and life after death. Parents should take care of the material and spiritual needs of the children. They should be loved and respected. Besides, they should be encouraged to do good and prevented form indulging in evil deeds. Islam permits minor punishments to correct wrong deeds without causing injury to their pride. Children should be treated equally. Islam strongly desires that both boys and girls should be brought up with equal regard, without any discrimination.

• Those who do not show mercy towards the young and those who do not show reverence towards elders are not to be considered to belong to our community.
• The greatest gift that a father can give to his son is to teach him good manners.
Prophet Muhammed (ﷺ)
How should one behave to one’s parents?

“Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them but address them, in terms of honour and, out of kindness, lower to them the wing of humility through mercy, and say: My Lord! Bestow on them your Mercy as they cherished me in childhood.” Holy Qur’an 17: 23, 24

Islam teaches that after the obligation to the Creator, one’s great obligation is to one’s own parents. It is a great sin to be impertinent, negligent and disobedient to them. Only if parents ask the children to act against God, they shall disobey. Even if the parents remain non-Muslims, it is the responsibility of the Muslim children to look after them. It is the unavoidable responsibility of the children to protect their parents who have attained old age. Islam also teaches that it is sinful to rebuke and abuse one’s aged parents.

• One who breaks family ties will never enter Paradise.
• To give alms to the poor is charity. But if assistance is provided to a relative, then it is charity as well as strengthening of family ties.
• He who wishes to enter Paradise through the best door must please his parents.
Prophet Muhammed (ﷺ)
How are the societies that have been conceived by Islam?

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other not that may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).”

Islam teaches that all men are the creations of the One and Only God and that they exist under His protection. It is from a single matter, the essence of clay, that everyone has been created. The origin of all humanity is from the first parents – Adam and Eve. The distinctions that men have created have absolutely no place before the Almighty who created them. The worship offered only to One True God is the source of strength that can unite mankind. Narrow mindedness and shriveled outlook disappear when one prostrates before the almighty. When one realizes that faith and good deeds alone are what makes a man noble in the presence of God, all hastiness and arrogance fostered by pride and vanity and he becomes humble and pious. With the realization that there is only one God, and that all men are His servants, with no distinction between the rich and the poor, the native and the foreigner, the fair and the dark, the elite and the lowly, the master and the slave, they prostrate only before him, the Almighty, the Merciful. This is the picture of the society that has been conceived by Islam, a society without narrow boundaries.

What does Islam say about the neighbourhood?
Just as relationship in a family, Islam views that the relationship between neighbours ought to be warm and cordial. The Prophet (ﷺ) advised decent behaviour to the neighbours without causing any kind of disturbance to them. He taught us to take into account the opinion of the neighbour with regard to one’s character and personality. It is clear that the mutual responsibility amongst neighbours is indeed significant, as exemplified by the advice of the Prophet when he said that no true Muslim fills his belly when his neighbour is starving and that should be considered even if one has to dilute the broth by adding a little water.

• I swear in His Name, Who holds my life, no man is a true believer unless he desires for his brother that which he desires for himself
• Know that you are good if your neighbours speak well of you. Know that you are bad if your neighbours speak badly about you.
Prophet Muhammed (ﷺ)
Can a Muslim be communal?
Islam teaches that it is not one’s birth, but good deeds and faith that determine one’s nobility. The Islamic slogan “One God for one mankind” aims at eliminating all the narrow views, like communalism, casteism, racism etc. Prophet Muhammed (ﷺ) declared in plain words that “He who invites to communalism, fights and dies for communalism, not belong to us”. The followers of Muhammed (ﷺ) therefore can never be communal.
What are the Islamic directions in the financial front?
According to Islam all the resources on earth have been created for mankind. It is the right of every human being to make use of the natural resources. Everyone has the right to work hard and earn wealth. However, the earnings should not be the result of the exploitation of others. Income can be earned through business, cultivation, hardwork, trade, and the like. But in every transaction, clear moral instructions have to be observed. What one earns, while observing these moral laws, is his own and not of the society or of the nation. But it is the responsibility of the individuals to spend from their income, to meet the needs of the society and the nation. While Islam sanctions business transactions and approves of fair profits, it prohibits profiteering and hoarding. It bans taking or giving interest and usury. In business, there ought not to be deceit, treachery or fraudulence. The field of production should be free from exploitation. No product should be marketed suppressing its drawbacks. Miserliness and extravagance should be shunned. Aid should be provided to those who suffer from poverty. Zakath has been instituted for this.

• One, who eats his fill while his neighbor starves, is not a true Muslim.
• The trader who is prompt and honest will be among prophets, martyrs and the righteous on Day of Judgement.
• Weigh correctly anything that you sell and when you buy something have it weighed correctly.
• Tell the buyer about the defects, if any, of the goods you sell. Having done that, the transaction is acceptable, if not detestable.
• All fraudulent and treacherous transactions are forbidden.
• Hoarding is a sin. One who hoards food grains in order to sell the same for a better price is a criminal.
• One who repays his debts promptly and in the best manner is the best amongst you.
• Allah’s curse will fall on those who lend money on interest and on those who bear witness to such deals.
• Monopoly is unlawful in Islam.
• Cheat not in weights and measures.
Prophet Muhammed (ﷺ)
What does Qur’an say about master-labourer relationship?
It is only natural that the master and labourer come to picture when production, trade and cultivation set in. The relationship between the master and labourer does not warrant any confrontation. On the other hand, it ought, to be of co-operation, as per the teachings of Islam. The Prophet has said that the income earned through one’s own labour is the best income. The labourer should be given the wages that they deserve. There should be a proper agreement with regard to the wages, between the employer and the labourer, before the work starts. The amount thus arrived at should be distributed without making any deduction whatsoever and it should be paid even before the sweat of the labourer dried up. The employee should not be exploited and he should have complete security while doing the work assigned to him. It is the responsibility of the employee to endeavour sincerely for a satisfactory completion of the work assigned to him.

• The best wealth is that which does a labourer earn..
• The best food is that which is earned by one’s toil.
• Allah considers the labourer as His friend.
• Allah loves the labourer. One who toils for his family is like one whose struggle in the cause of God.
Prophet Muhammed (ﷺ)
What should be the approach of Muslims towards non-Muslims?
The teachings of Islam state that the Muslim community should coexist in complete harmony and tolerance with people of other religious communities. The Qur’an prescribes that as long as the other communities do not oppress the members of the Muslim community, they ought to coexist in love and tolerance. This has been demonstrated by Muhammed (ﷺ) through his life. Even the subjects of a Caliphate have no right to hamper the freedom of faith nor the freedom of worship of the non-Muslim citizens. The ruler is liable for the complete protection of their lives and property. The Prophet (ﷺ)has taught that it is an unpardonable sin to be unjust to non-Muslim citizens.
What is ‘Jihad’?
Jihad means “effort”, “strive” or “struggle”. All efforts to sacrifice, adopting the divine path and in the pursuit of truth are Jihad. The control over self and the surrender to the will of God, is the first phase of Jihad. Jihad is the conquest of one’s self in order to ward off all kinds of temptations which might ultimately lead to evil.

“Fight in the cause of Allah those who fight you. But do not transgress limits; For Allah loveth not transgressors.” Holy Qur’an 2:190

Jihad is also the worthy utilization of one’s wealth, energy and time for the divine cause. Just as it is imperative for a person to worship the One True God for becoming a member of the Islamic community, after pledging the vow of truth, it is also his responsibility to propagate the message of the true religion amongst his fellowmen. The efforts of sacrifice which form the path of fulfilling the aforementioned responsibility, is indeed Jihad. The message of the true religion should be conveyed to others by making one’s own life the example of the teachings of the religion and also by resorting to the use of logic and good advice. Islam is averse to the idea of forced conversion. The Qur’an makes it very clear that in matters related to religion there ought to be no coercion, and the duty of the followers of the faith is just to enlighten the people and that if any person accepts the faith should be done it on his own accord. Islam does not permit attack on innocent people in the name of religion. Islam permits the use of force if it is indispensable, to ensure freedom of religion in the event of a situation where the right to live according to the tenets of Islam is denied and the freedom to propagate religion is hampered. Islam has sanctioned war only to ensure the end of violence and restoration of peace. It is the stricture of the Qur’an that even in war one should not shed one’s dignity nor should one transgress the limits. In the event of a Muslim society being forced into war, all those who are able and healthy should volunteer. All these efforts of sacrifice to protect the true religion constitute Jihad. The armed war is but the last of them, which would be resorted to, when every other choice fails.

“Allah forbids you not, with regard to those who fight you not for (your) faith nor drive you out of your homes, from dealing kindly and justly with them: For Allah loveth those who are just.” Holy Qur’an 60:8

How did Islam spread in the world?
The reason for the rapid spread of Islam was the attraction that the thinking people developed towards an ideal free from superstition upholding the worship of the ‘One and Only God’, the Creator and the pursuit of His messengers. It was only natural for those thinking people to be drawn to the practice of a faith that sought the path of ‘surrender to God’, at a time when their perceptions were fogged by false deities, and their agents who posed as priests. The ideal of ‘One God, one humanity’, simultaneously put forth by Islam, uproots the parochial beliefs put up in the name of ones birth. The access to the message of ‘one humanity’ experienced by those who were being oppressed in the name of religion and caste, further led to the propagation of Islam. The selfless and sincere lives led by Muslims who migrated different parts of the world for business purposes and the like, also drew the people of those countries to Islam.

To this day, Islam, which occupies the mind of man though manifold noble ways, continues to influence the thoughts and deeds of millions of peoples in all continents around the world, with its sterling ideals.

 

Repentance (Tawbah) in Islam

repentance-tawbah-islam

Repentance:  means turning back from disobeying Allaah to obeying Him.

Repentance: is beloved to Allaah, as He says: 

“Verily, Allaah loves those who repent and those who purify themselves.”

 [Surah Al-Baqarah: 222]

Repentance: is an obligation on every believer. Allaah says: 

“O you who believe! Turn to Allaah in sincere repentance!” 

[Surah At-Tahreem: 8]

Repentance: is from the means of attaining success.  Allaah says: 

“And O believers, all of you, repent to Allaah in order that you may be successful.” 

[Surah An-Noor: 31]

Success is when someone gets what he is looking for and is saved from what he is running from.

Through Sincere Repentance: Allaah forgives sins no matter how big they are and no matter how many they are.  Allaah says:

 “Say: O My slaves who have transgressed against themselves (because of sins), do not despair from the mercy of Allaah.  Verily, Allaah forgives all sins.  Verily, He is All-Forgiving, Most Merciful.”

 [Surah Az-Zumar: 53]

 

O my brother who has fallen into sins, do not despair from the mercy of your Lord, for indeed the door to repentance is open until the sun rises from the west.  The Prophet SAWS said: 

“Verily, Allaah extends His hand out at night in order to accept the repentance of the sinner by day.  And He extends His hand out during the day in order to accept the repentance of the sinner by night, until (the day) when the sun will rise from its west.”

 [Reported by Muslim]

And how many people have repented to Allaah from numerous and enormous sins and Allaah has accepted their repentance?  Allaah says: 

“And those who do not supplicate to another god along with Allaah, nor do they kill a person that Allaah has made forbidden (to kill) except with just cause, nor do they commit fornication.  And whoever does this shall receive the punishment.  The torment will be doubled for him on the Day of Resurrection and he will abide therein in disgrace.  Except those who repent and believe and do righteous deeds, for those, Allaah will change their sins into good deeds.  And Allaah is Most Forgiving, Most Merciful.”

[Surah Al-Furqaan: 68-70]

Sincere Repentance: must meet five conditions (in order to be accepted), which are:

1.     Sincerity to Allaah, the Most High: This is by the person doing it only for the sake of Allaah and seeking His reward and salvation from His punishment.

2.     Remorse: for the sin that was committed, such that he is sad he did it and wishes he had never done it.

3.     Ceasing: to commit the sin immediately.  If the sin was against Allaah, then he should (1) stop doing it if it was an unlawful act, or (2) hasten to do it if it was an obligation that he abandoned doing.  And if the sin was against a created being (such as humans), then he should hasten to free himself from it, whether by returning it back to him or seeking his forgiveness and pardon.

4.     Determination: to not go back to doing that sin again in the future.

5.     The repentance should not occur before the time when its acceptance is terminated, either by death or by the sun rising from the west.  Allaah says: 

“Repentance is of no effect for those who commit sins constantly until when death faces one of them, he says: Verily I repent now.”
[Surah An-Nisa: 18] 

The Prophet SAWS said: 

“Whoever repents before the sun rises from its west, Allaah will accept his repentance.”

 [Reported by Muslim]

O Allaah, grant us the sincere repentance and accept it from us, verily You are the All-Hearing, the All-Knowing.

(Article by Muhammad As-Saalih Al-‘Uthaimeen)

KARBALA: DETAILED ACCOUNT OF THE MARTYRDOM OF IMAM HUSSAIN (عليه السلام)

imam-hussain

IMAM HUSSAIN GAVE A TALK TO HIS COMPANIONS

Imam Hussain gathered all his people together and said:
“All praise to Allah Most High, and praise to Allah Most High that He gave my grandfather RasulAllahhood. And O Allah Most High, I thank You for the fact that I was born into the family of RasulAllah, may Allah’s peace and blessings be upon him, and for giving us the Holy Qur’an.
O people! You have been very loyal to me; you have stayed with me through good and bad. My sons and my relatives are all related to RasulAllah, may Allah’s peace and blessings be upon him, and are all pious people. O People! I had a dream last night and in it, I am looking at someone in the distance mounted on a horse and he was saying to me that people are moving, and death is following them. And I also saw RasulAllah, may Allah’s peace and blessings be upon him, who said tomorrow evening we would be meeting together. As you know, these people are thirsty for my blood. They want to kill me. I give you my permission to go back to Makkah because they only want to kill me. I am happy with you all and willingly give you  permission to go.”

When they heard this they all spoke together and told him that they were prepared to sacrifice their lives for him: “We swear to Allah Most High that wherever you go we will go with you; whatever hardship you endure, we will suffer with you. What use are our lives without you?”

When he heard them say this, he told them to go to their tents.

IMAM HUSSAIN GAVE COMFORT TO HIS SISTER ZAYNAB

In the evening, Imam Hussain was reciting some sad poetry when his sister Zaynab heard him. She came out of her tent, and said, “O I wish that I were not alive today, so that I would not have to see this day.” Imam Hussain said to his sister, “What are you saying? Where is your patience? Be afraid of Allah Most High, and believe in his commands and thank Allah Most High. My mother, Fatima, who was the daughter of our Prophet, may Allah’s peace and blessings be upon him, has passed away. My father, Ali, has also passed away. My brother, Hasan, has gone as well. And all the people who are on this earth will one day have to die, and even the angels will have to die. And there is no doubt that one day will come when everything will be destroyed, and there will be only Allah Most High. My father was better than me, my mother was better than me, my brother was better than me. We all must obey our Prophet, may Allah’s peace and blessings be upon him. If the people who were better than us have gone, who are we to think we will not? We will have to go one day. O my sister, if I were to die tomorrow then I do not want you to pull your hair or beat your chest or cry loudly. Be patient, because Allah is pleased with those who are patient.”

When she heard this, she became very quiet and went inside her tent. Imam Hussain called his people and said, “Tighten all the ropes which are connected to each tent, and dig a trench around the tents and set fire in them, so when the enemy comes to attack us in the morning they will not be able to reach the tents.”

After doing this, they went and prayed until the Fajr prayer. Imam Hussain led the Fajr prayer for his followers. It was Friday the 10th of Muharram 61 AH.

IMAM HUSSAIN’S HISTORICAL SERMON

When Imam Hussain saw that both sides were ready to go to war, he mounted a camel and faced the opposition and made the following speech:
“O people do not rush to kill me as I am the grandson of RasulAllah, may Allah’s peace and blessings be upon him. I have not come here of my own accord but have been called by you people. At this time, there is not a man on earth who is the grandson of a prophet apart from me. Pause to think for a while regarding who I am. If you want to know about me, go and ask RasulAllah’s Companions who are still alive. Go and ask Ja’far bin Abdullah, Abu Sa’id, Suhail bin Sa’d, Zaid bin Arqam and Anas bin Malik. They will tell you how RasulAllah used to love us. Tell me is it right for you to receive me with un-sheathed swords? Tell me, for what crime do you want to kill me? Have I killed anyone that you want to punish me for his or her murder? Or have I taken anybody’s property? O people listen to me, did you not write letters asking me to come? Once again I say, I have come here because you have invited me. But since I have come here, you do not recognise me and you do not wish to support me.”

He then finished his sermon and dismounted the camel.

EXCHANGE OF WORDS BETWEEN ZUHAIR AND SHIMAR

Zuhair bin Qayn, one of the supporters of Imam Hussain, said, “O people of Kufa! We are all brothers, and we have not yet started to fight. On one side is the grandson of our Prophet and on the other side is Ibn Ziyad. You should leave that evil man and come and join Imam Hussain‘s group. Those who contribute to the killing of the grandson of RasulAllah will be in utter loss on the Day of Judgement, because RasulAllah will not intercede on their behalf. Victory lies with Imam Hussain; with King Yazid and the governor there is nothing but shame.”

Shimar responded that Zuhair bin Qayn his group would all be punished and killed. Zuhair replied, “You should not interrupt us. We are honest supporters of Imam Hussain, and for that reason we will be granted Paradise.” Zuhair wanted to continue with this verbal battle, but Imam Hussain told him to go back to his tent.

SEPARATION OF HUR BIN YAZID FROM THE ARMY OF UMAR BIN SA’D

When Umar bin Sa’d decided to attack, Hur came before him and asked him if they were going to fight with Imam Hussain, and if they had not accepted his proposals. Umar bin Sa’d said that he wanted to accept one of those proposals but Ibn Ziyad had not agreed to any of those conditions. After listening to this, Hur started to move closer and closer towards Imam Hussain and his followers with thirty of his men. One person said, “Hur, why are your legs shaking? Hur answered “I am trying to decide whether to go to Paradise or to Hell.”

Before they knew it, he and his men were beside Imam Hussain. He said “I am the person who made you encamp here and stopped you from going back to Makkah. I swear by Allah Most High I did not realise that the situation would escalate to such a degree that they would want to kill you. What I have done was wrong. Can you tell me, if I ask for forgiveness, will Allah Most High forgive me?” Imam Hussain said, “Of course, Allah Most High will forgive you and will make duaa for you that Allah Most High forgives you for your past sins.”
In this way Hur joined Imam Hussain and left Umar bin Sa’d‘s army.

Hur then addressed Umar bin Sa’d‘s army: “O people, why did you not accept any of the terms offered by Imam Hussain? Do you think that Allah Most High will allow you to succeed and defeat the grandson of his beloved Prophet, may Allah’s peace and blessings be upon him? Do you think that by killing Imam Hussain you will gain salvation? O residents of Kufa! You called Imam Hussain and have now left him alone. How sad it is that you have surrounded him in a place where he cannot go anywhere; and how pathetic it is that you have blocked the river (Euphrates) so that no person from his followers can have water. The Jews, Christians, fire-worshippers, dogs, pigs and other animals are drinking water but Imam Hussain cannot have water! Is he not even worthy of drinking our water? O people, if you do not repent from this and give Imam Hussain water, on the Day of Judgement, Allah Most High will also deprive you of water from the river Kawthar.”

While Hur was making his speech, the people started firing arrows at him and he went back inside the camp.

BEGINNING OF THE WAR

On 10th of Muharram, Umar bin Sa’d got his bow and arrows ready and started to fire them towards Imam Hussain and his followers. He said “O people, be my witness that I was the first one to shoot my arrows towards Imam Hussain.”
When his people saw this they also started to shoot their arrows towards them.

Afterwards, Yassar the slave of Ziyad, and Salam, the slave of Ubaydullah came from Umar bin Sa’d’s army and challenged Imam Hussain and said, “Send two of your champions and we shall fight them.” From Imam Hussain’s side, Abdullah bin Umair Kalbi came out to fight. He killed Yassar. Salam tried to kill Abdullah and struck a blow with which Abdullah lost the fingers of one of his hands. Then Abdullah struck a blow on Salam and killed him too. Nearby was his wife who came running towards him and said, “I am proud of you for your willingness to sacrifice yourself for the grandson of RasulAllah, may Allah’s peace and blessings be upon him, and I am also with you.” Abdullah said to her, “You should go back to where Imam Hussain is.” Then Abdullah went towards Umar bin Sa’d’s army and started to fight against them until they all attacked him and martyred him.

END OF IBN JOZAH

Ibn Jozah was from the army of Umar bin Sa’d. He left his post and started to say to Imam Hussain and his followers, “Where is Hussain? Which one of you is Hussain?”
The third time he asked this, one of the people from the crowd said, “He is with us. What would you like to say to him?” Ibn Jozah said “O Hussain, I have come to tell you that you are shortly going to enter the The fires of Hell.” Imam Hussain said, “You are a liar. After my death I will meet Allah Most High, Who is most Merciful and most Kind. Who are you?” Ibn Jozah told his name. Imam Hussain then made a supplication: “O Allah Most High, send him to the fire of Hell.”
Upon hearing this, Ibn Jozah became angry when he heard this and tried to ride his horse towards Imam Hussain at full speed. But his horse became frightened and tossed him over, whereby his foot got caught in the stirrup and he was left hanging to the ground. The horse started to gallop very fast and he was dragged along the floor, to the extent that eventually there was no flesh left on his face and he died.

One of Ibn Jozah’s friends said: “I will not fight against Hussain as his supplications are accepted immediately.”

MARTYRDOM OF IBN KHUZAIR

Yazid bin Ma‘qil came from the other side to challenge Imam Hussain’s companions to single combat. Ibn Khuzair came out from Imam Hussain’s side and said, “You people are liars and cheats. You should repent for coming to fight with Imam Hussain.” They started to fight and Ibn Khuzair killed Yazid bin Ma‘qil. When his people saw this, they rushed over to attack Ibn Khuzair and K‘ab bin Jabir martyred him. K‘ab’s wife was on Imam Hussain’s side.When she saw that her husband had killed Ibn Khuzair, she came over and said to him, “How can you kill a person who was the best amongst us in reading the Holy Qur’an, and was known as Sayyidul Qurrah (master of Qur’an reciters). I do not want anything to do with you. I am asking for a divorce from you as we have nothing in common.”

MARTYRDOM OF UMAR BIN QURZAH

One of Imam Hussain’s followers, Umar bin Qurzah, came to help Ibn Khuzair and fought until he was also martyred. One of his brothers was in the army of Umar bin Sa’d. He shouted in aloud voice: “O Hussain, you are a liar and your father was a liar also, and you brain-washed my brother so that he became your follower and was killed for you.” Imam Hussain answered, “I did not mislead your brother but Allah Most High guided him on the Straight Path. You are being misled.” Upon hearing this Umar got angry and started to attack Imam Hussain’s side and said, “There will be either me or you left; only one of us will survive this battle.”
In themean time, Nafi’ bin Hilal from Imam Hussain’s side shot an arrow at him and injured him badly and then pulled his sword out ready to go and cut off his head. Just as he was about to do so, some people from the other side came and took him back, thus he survived. After this two other people, Muzahim bin Harees and Yazid bin Sufyan came out to fight. They challenged anyone, asking who wanted to confront them. Nafi’ bin Hilal and Hur came out for the single combat. This was the same Hur who had deserted Umar bin Sa’d’s army and had repented. They both went out to fight these two people and Allah Most High gave them victory over both of them.

The losses suffered by Umar’s army greatly worried Amar bin Hajjaj, so he suggested that rather than meeting Imam Hussain’s supporters in single combat, a general attack should be launched. Umar bin Sa’d agreed with his plan. When Imam Hussain heard this, he said, “O Amar bin Hajjaj, how can you turn the people against us? If you were to die in this position, in your heart you know who is speaking the truth and who is telling lies; you know which of the two groups is on the Straight Path and which one is not.” Hajjaj could not bear to listen to the truth so he attacked Imam Hussain’s side with the entire right-wing of the army under him. The attack was resisted by Imam Hussain’s companions but Muslim bin ‘Awsaja was left on the ground of the battlefield. Imam Hussain came to him and comforted him, saying, “May Allah Most High be merciful to you.” Habib bin Muzahar, who was close-by, said, “May Allah Most High grant you Paradise.” Muslim bin ‘Awsaja opened his eyes and said, “Whatever happens, for so long as you are alive, do not leave Imam Hussain’s side. He is on the Straight Path.” Thus ‘Awsaja passed away.

RAIN OF ARROWS ON IMAM HUSSAIN’S  FOLLOWERS

The rival force decided to launch their attack at once, and simultaneously began to fire arrows at Imam Hussain and his followers. Some of Imam Hussain’s followers and their horses sustained injuries. Hur’s horse was injured, and many of the horses were no longer capable of being used in the battle. But the brave soldiers began fighting on foot and the fight dragged on until the afternoon. By mid-afternoon, the battle was in full force. Umar bin Sa’d and his followers saw that they were losing the battle and lost the courage to continue fighting. Eventually, Shimar and Umar bin Sa’d ordered the others to begin to launch fireballs upon the tents of Imam Hussain and his followers. When Imam Hussain realised what they were planning to do, he came out of his tent and shouted, “Have you got no shame? There are children and women in these tents, how are they going to protect themselves if they get burnt?” He turned to Shimar and asked him, “Are you not ashamed to throw fireballs on my tent when my wife and children are inside it?” Shimar replied, “It does not matter to me that by burning down these tents I will go to Hell, I will burn them down anyway.”

Eventually, two men, Humaid bin Muslim and Shabath bin Rib‘i, told him that it was wrong to attack the tents in such a manner, and so they stopped.

MARTYRDOM OF HABIB BIN MUZAHAR AND HUR BIN YAZID

As people from Imam Hussain’s side were martyred during the course of the battle, his group of followers began to look very small in number. In contrast, when members of the opposition lost their lives it made no difference to their strength. In the mean time, the hour for the Friday prayer had arrived. Abu Thumama Sa‘idi suggested to Imam Hussain that they should ask the rival force to allow them to offer the Friday prayer, and if the enemy decided to kill them during the prayer, it would still be a great honour to die in the state of prayer.
Imam Hussain told him to ask Shimar if they were permitted to say the prayer so he went ahead to ask. Haseen bin Numair emerged from the ranks of the army, saying, “What is the point of saying prayers when your prayers are not accepted.” Habib bin Muzahar from Imam Hussain’s side said, “O dog of the world, do you think your prayers are accepted? How can you say that the prayers of the grandson of RasulAllah, may Allah’s peace and blessings be upon him, are not accepted? Are you not ashamed of saying this?” Haseen got angry and sped on his horse towards Habib. Habib attacked him so hard with his sword that he fell off his horse and was badly injured. His companions ran to his rescue and took his body away, and started to fight with Habib. Habib fought against them with great courage and killed Badeel bin Suream. Another person attacked Habib from behind, and as he turned round to confront him, Haseen returned and martyred Habib.

When Imam Hussain saw this he was deeply saddened that such a courageous man had been martyred. Hur asked Imam Hussain to allow him to sacrifice himself and take revenge for the death of Habib. Hur used his sword powerfully in the battlefield and killed many men. This inspired such awe in the hearts of Umar bin S’ad’s men that they began to fire arrows at him. Eventually, it was Abu Thamama who martyred him.

MARTYRDOM OF NAFI’ BIN HILAL

Nafi’ bin Hilal, one of Imam Hussain‘s friends, was a very courageous person; he killed twelve of Umar bin Sa’d’s soldiers. Eventually, he was injured so severely that they captured him and took him to Umar bin Sa’d. Umar bin Sa’d looked at Nafi’ bin Hilal and said, “Look what we have done to you!” Nafi’ said, “I have killed twelve of your men and sent them to the fires of Hell. If I had any more strength in my arms, I would kill you and send you to the fire of Hell too. But I am glad to fight for Imam Hussain, and to be martyred by people who are on the wrong path.” After saying this he breathed his last and joined the other blessed souls in martyrdom.

SOME OTHER MARTYRS

The fighting continued and people went to Imam Hussain for permission to sacrifice themselves in battle. Abdullah and Abdur Rahman, who were from the Gafari tribe, went to Imam Hussain and asked for his permission to fight. Permission was granted, and they were soon martyred while fighting against Umar bin Sa’d’s army. Similarly, Saif and Malik went to seek Imam Hussain’s permission. When they entered the battlefield, they told the rival force, “Leave the wrong path and join us on the Straight Path. How will you explain yourselves to Allah Most High on the Day of Judgement?” When they heard this Umar bin Sa’d’s men attacked and martyred them. Similarly, Shawdhb bin Abdullah and Ibn Abi Shabib Shakri’s servant, Shuzab, went to Imam Hussain to ask his permission to sacrifice their lives for the sake of saving the valuable principles of Islam. They too achieved martyrdom. This pattern of events was repeated again and again, and many were martyred in this way.

MARTYRDOM OF IMAM HUSSAIN’S FAMILY

When all his close friends and followers who came with him had been martyred, only members of Imam Hussain’s immediate family remained: his young sons, his brother and himself. One of Imam Hussain’s sons, Ali Akbar, came to request Imam Hussain’s permission to sacrifice himself in the cause of the Truth. Permission was granted and as he entered the battlefield, he killed many of Umar bin Sa’d’s men but they were too great in number and he suffered repeated attacks at their hands. Murah bin Munqad Abdi attacked Ali Akbar from behind with a spear, which made him fall to the ground. When the people saw him falling to the ground, they ran to him and attacked him with swords and martyred him. Oun, Abdur Rahman, and Ja’far went with Imam Hussain to bring Ali Akbar’s body back to the tent. Abdullah bin Muslim then went to fight and was injured by Umar bin Subeah Saydani’s arrow. He was on the ground. Umar saw his chance and shot another arrow and martyred Abdullah. The enemy were slowly surrounding them and Abdullah bin Qutbah Ta‘i martyred Oun bin Abdullah bin Ja’far. Uthman bin Kahlid and Bisher bin Shawoth martyred Abdur Rahman bin Aqeel. Abdullah bin Urah Kashee martyred Ja’far bin Aqeel.

Qasim bin Hasan, Imam Hussain’s nephew and son of Imam Hasan, went to fight. As soon as he entered the battlefield, Umar bin Sa’d bin Nafaill Azdi attacked him viciously from behind. Qasim fell to the ground and shouted, “O my uncle, O my uncle!” When Imam Hussain heard this, he quickly went to his assistance and attacked Umar. Umar tried to save himself but his hand got injured and as he fell, he shouted to his friends. His friends came in such a disorderly fashion that the great commotion caused by their galloping horses crushed him to death.  Imam Hussain stood by Qasim and said, “How evil is this group, how wretched are these people who have martyred you? Tomorrow on the Day of Judgement, I will present you in front of Allah Most High and He will decide their fate. I have been forced into such a weak position that even when my nephew calls out to me for help, I cannot help him. I have never before faced such helplessness, and I swear by Allah Most High that my enemies are great in number and my companions are few.” While Imam Hussain was talking to Qasim, he slowly passed away. Imam Hussain carried his body on his back and brought him to where the bodies of Ali Akbar and his other relatives had been placed. Abu Bakr bin Hasn was also attacked and martyred.

MARTYRDOM OF ABDULLAH BIN HUSSAIN

For a short period of time, the battle was less intense so Imam Hussain walked out of the tent. Then he sat down with his son, Abdullah bin Hussain, in his lap. Abdullah bin Hussain was four or five year old at that time. A person from Bani Asad shot an arrow which penetrated Abdullah’s neck, and he was also martyred. Imam Hussain looked up towards the sky and said, “O Allah Most High, if you do not help us, we will be killed one by one. Take revenge on these tyrant people.”

IMAM HUSSAIN’S BROTHERS WERE MARTYRED

Abbas bin Ali, Imam Hussain’s brother called his two other brothers, Abdullah and Ja’far, and said, “Let us fight the enemy who are against Allah Most High and his Prophet, even if we have to be martyred.” They fought with their all hearts, until Hani bin Sabet martyred Abdullah bin Ali and Ja’far bin Ali. A person from the tribe of Bani, Abban bin Daram attacked Uthman bin Ali and knocked him down. Then he got on top of his chest, cut off his head and martyred him. Another person from the same tribe martyred Mohammad bin Ali. Abu Bakr bin Ali was also martyred.

IMAM HUSSAIN WAS LEFT ALONE

Imam Hussain’s sons, nephews, brothers, relatives, friends and supporters – all had been martyred. Imam Hussain was left alone. Imam Hussain was thirsty and tired due to the intense fighting. He started to proceed towards the river Euphrates for a drink. When he was close enough to the river, Haseen bin Numair shot an arrow that hit Imam Hussain in the face. Imam Hussain pulled the arrow out of his face and as he was wiping the blood, he kept saying; “O Allah Most High, punish those who are attacking the grandson of your beloved Prophet. Punish those who use force against me.” Later, Shimar and ten of his men went towards Imam Hussain’s tent. Imam Hussain admonished them saying, “Don’t you have any shame? Are you not afraid of the Hereafter? Have you lost all sense of humanity? Tell your men not to harm the women and children.” When noone answered him, Imam Hussain picked up his sword and started to fight.

Shimar had with him Abdur Rahman bin Jofee, Qasam bin Nazeed Jofee, Sahleh bin Wahhab, Sinan bin AnsNakhee, Khowlah bin Yazid Asbahee, and he shouted to them to surround Imam Hussain and kill him. When they tried to surround Imam Hussain, he attacked them and they all fell to the ground. In the end, they all attacked him simultaneously. Even then, Imam Hussain fought them off. While this was happening, Sayyida Zaynab (Imam Hussain’s sister) came out of her tent to see what was happening. When she saw that her brother was being attacked, she looked up towards the sky saying, “O sky, why do you not fall down on the earth when they are attacking Imam Hussain?” She saw Umar bin Sa’d and said to him, “Ibn Sa’d, my brother Hussain will be martyred before your very eyes. Do you not have any shame?” Upon hearing this Umar bin Sa’d’s eyes filled with tears and they rolled down into his beard. He had nothing to say in his defence and turned away from Sayyida Zaynab.

Imam Hussain continued fighting, determined not to surrender to those who had marked the beginning of monarchism in Islam. He said to them, “You are hungry for my blood. I swear by Allah Most High, that Allah Most High will not be pleased with you. Allah Most High will punish you for my death and he will take revenge before you even realise that He has done it. And I swear by Allah Most High that if you kill me, the doors of bloodshed will be opened on you, and there will be many killings amongst your people. Why? Because you wish to kill an innocent person and this is not permissible in Islam.” When Imam Hussain told them this, not one person answered him. Meanwhile, Imam Hussain was still protecting himself in the fight.

In the back of their minds, all of the soldiers intended not to be the one to actually kill him. In their hearts, they knew that he was the grandson of RasulAllah, may Allah’s peace and blessings be upon him, and nobody wanted to be that person who is hated and cursed until the Day of Judgement for killing Imam Hussain.

MARTYRDOM OF IMAM HUSSAIN

Shimar shouted to his men, “How cowardly you all are? You cannot even kill an injured person. There are so many of you that if all of you were to throw one stone at a time, he would be killed and buried. So what are you doing? Attack him at once and kill him instantly.” When Imam Hussain heard that Shimar was urging the people to attack him, he said, “The prophecy of RasulAllah has come true. RasulAllah had said that he was looking at a white dog that was sniffing at the blood of his family.” The reason Imam Hussain said this was because Shimar had leprosy.  When they heard this, they started to attack. Some of them started to shoot arrows at Imam Hussain. Zurah bin Sahreek Tamimi attacked Imam Hussain on his right shoulder, causing him deep and serious wounds. After that, Sinan bin Anas Nakhee threw a spear at Imam Hussain. The sheer force made Imam Hussain fall to the ground, and Khowla bin Yazid Asbahi came forward with the intention of cutting off Imam Hussain’s head. At that time, Imam Hussain’s whole body was shaking. Sanan said to Khowla, “You get back, I will cut his head off.” He came forward and cut Imam Hussain’s head and separated it from his blessed body. They started to divide Imam Hussain’s belongings amongst themselves. Baher bin Ka’b took Imam Hussain’s shirt, Qais took Imam Hussain’s shoes and Aswad Azdee took his sword. There were spear wounds , and forty-three sword wounds on Imam Hussain’s body. Umar bin Sa’d ordered ten horsemen to ride over Imam Hussain’s body at such a speed that the meat would be separated from the bones.

During the course of the battle 72 people had been killed from the enemy’s side, and 88 people had been martyred from the side of Imam Hussain. Umar bin Sa’d led the funeral prayer for his deceased and buried them, and left Imam Hussain and his followers as they were.

According to the Islamic calendar, it was the time of the Friday prayer on 10th Muharram 61H when Imam Hussain was martyred.

Golden Rule in Islam: Love for humanity what you love for yourself

al-aqsa-mosque

By Abu Amina Elias

In the name of Allah, the Beneficent, the Merciful

The golden rule, or the ethics of reciprocity, is an Islamic moral principle which calls upon people to treat others the way they would like to be treated. According to the Oxford Dictionary of Philosophy, the golden rule is defined as:

Any form of the dictum: do unto others as you would have them do unto you. In some form this is found in almost all religions and ethical systems.

Source: Blackburn, Simon. “Golden Rule.”

This principle was stated several times by our Prophet Muhammad, so it is a principle Muslims should discuss when sharing Islam with people of other religions.

Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ أَوْ قَالَ لِجَارِهِ مَا يُحِبُّ لِنَفْسِهِ

None of you has faith until he loves for his brother or his neighbor what he loves for himself.

Source: Sahih Bukhari 13; Sahih Muslim 45, Grade: Muttafaqun Alayhi

An-Nawawi comments on this tradition, saying:

 الأولى أن يحمل ذلك على عموم الأخوة حتى يشمل الكافر والمسلم فيحب لأخيه الكافر مايحب لنفسه من دخوله في الإسلام كما يحب لأخيه المسلم دوامه على الإسلام ولهذا كان الدعاء بالهداية للكافر مستحبا والمراد بالمحبة إرادة الخير والمنفعة ثم المراد المحبة الدينية لا المحبة البشرية

It is better to interpret this as brotherhood in general, such that it includes the disbeliever and the Muslim. So he should love for his brother, the disbeliever, what he loves for himself which is his entering Islam, just as he should love for his brother Muslim that he remains in Islam. For this reason, it is recommended to supplicate for the disbeliever to be guided. The meaning of love here is an intention for good and benefit, and this meaning is religious love, not human love.

Source: Sharh Arba’een An-Nawawi

In another narration, the Prophet said:

وَالَّذِي نَفْسِي بِيَدِهِ لَا يُؤْمِنُ عَبْدٌ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ مِنْ الْخَيْرِ

By Him in whose Hand is my soul, a servant does not believe until he loves for his brother what he loves for himself of goodness.

Source: Musnad Ahmad 12734, Grade: Sahih

In another narration, the Prophet said:

لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِلنَّاسِ مَا يُحِبُّ لِنَفْسِهِ وَحَتَّى يُحِبَّ الْمَرْءَ لَا يُحِبُّهُ إِلَّا لِلَّهِ عَزَّ وَجَلَّ

None of you has faith until he loves for the people what he loves for himself, and until he loves a person only for the sake of Allah the Exalted.

Source: Musnad Ahmad 13463, Grade: Sahih

In another narration, the Prophet said:

لا يَبْلُغُ عَبْدٌ حَقِيقَةَ الإِيمَانِ حَتَّى يُحِبَّ لِلنَّاسِ مَا يُحِبُّ لِنَفْسِهِ مِنَ الْخَيْرِ

The servant does not reach the reality of faith until he loves for the people what he loves for himself of goodness.

Source: Sahih Ibn Hibban 238, Grade: Sahih

In another narration, the Prophet said:

لَا يَجِدُ أَحَدٌ حَلَاوَةَ الْإِيمَانِ حَتَّى يُحِبَّ الْمَرْءَ لَا يُحِبُّهُ إِلَّا لِلَّهِ

None of you will find the sweetness of faith until he loves a person only for the sake of Allah.

Source: Sahih Bukhari 5694, Grade: Sahih

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ أَحَبَّ أَنْ يُزَحْزَحَ عَنْ النَّارِ وَيَدْخُلَ الْجَنَّةَ فَلْتُدْرِكْهُ مَنِيَّتُهُ وَهُوَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْتِي إِلَى النَّاسِ مَا يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ

Whoever would love to be delivered from the Hellfire and entered into Paradise, then let him die with faith in Allah and the Last Day, and let him treat the people the way he would love to be treated.

Source: Sahih Muslim 1844, Grade: Sahih

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا تَدْخُلُونَ الْجَنَّةَ حَتَّى تُؤْمِنُوا وَلَا تُؤْمِنُوا حَتَّى تَحَابُّوا أَوَلَا أَدُلُّكُمْ عَلَى شَيْءٍ إِذَا فَعَلْتُمُوهُ تَحَابَبْتُمْ أَفْشُوا السَّلَامَ بَيْنَكُمْ

You will not enter Paradise until you believe and you will not believe until you love each other. Shall I show you something that, if you did, you would love each other? Spread peace between yourselves.

Source: Sahih Muslim 54, Grade: Sahih

In another narration, the Prophet said:

وَالَّذِي نَفْسِي بِيَدِهِ لا تَدْخُلُوا الْجَنَّةَ حَتَّى تُسْلِمُوا وَلا تُسْلِمُوا حَتَّى تَحَابُّوا  وَأَفْشُوا السَّلامَ تَحَابُّوا وَإِيَّاكُمْ وَالْبُغْضَةَ فَإِنَّهَا هِيَ الْحَالِقَةُ لا أَقُولُ لَكُمْ تَحْلِقُ الشَّعْرَ وَلَكِنْ تَحْلِقُ الدِّينَ

By the one in whose hand is my soul, you will not enter Paradise until you submit, and you will not submit until you love one another. Greet each other with peace and you will love one another. Beware of hatred, for it is the razor. I do not say it shaves hair, but rather it shaves away the religion.

Source: Al-Adab Al-Mufrad 260, Grade: Hasan

In another narration, the Prophet said:

وَأَحْسِنْ إِلَى جَارِكَ تَكُنْ مُؤْمِنًا وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُسْلِمًا

Be kind to your neighbor and you will be a believer; love for the people what you love for yourself and you will be a Muslim.

Source: Sunan At-Tirmidhi 2305, Grade: Hasan

In another narration, the Prophet said:

وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُؤْمِنًا وَأَحْسِنْ جِوَارَ مَنْ جَاوَرَكَ تَكُنْ مُسْلِمًا

Love for the people what you love for yourself and you will be a believer; behave well with your neighbors and you will be a Muslim.

Source: Sunan Ibn Majah 4217, Source: Sahih

In another narration, the Prophet said:

وَأَحِبَّ لِلْمُسْلِمِينَ الْمُؤْمِنِينَ مَا تُحِبُّ لِنَفْسِكَ وَأَهْلِ بَيْتِكَ وَاكْرَهْ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَأَهْلِ بَيْتِكَ تَكُنْ مُؤْمِنًا وَجَاوِرْ مَنْ جَاوَرْتَ مِنَ النَّاسِ بِإِحْسَانٍ تَكُنْ مُسْلِمًا

Love for the Muslims, the believers, and the people of your house what you love for yourself. Hate for them and the people of your house what you hate for yourself, and then you will be a believer. Be a good neighbor to whomever will be your neighbor among the people and you will be a Muslim.

Source: Shu’b Al-Iman 10369, Grade: Sahih

Abu Muntafiq reported: He said, “O Messenger of Allah, teach me what will save me from Allah’s punishment and enter me into Paradise.” The Messenger of Allah, peace and blessings be upon him, said:

اعْبُدِ اللَّهَ وَلا تُشْرِكْ بِهِ شَيْئًا وَأَقِمِ الصَّلاةَ الْمَكْتُوبَةَ وَأَدِّ الزَّكَاةَ الْمَفْرُوضَةَ وَحُجَّ وَاعْتَمِرْ وَأَظُنُّهُ قَالَ وَصُمْ رَمَضَانَ وَانْظُرْ مَا تُحِبُّ لِلنَّاسِ أَنْ يَأْتُوهُ إِلَيْكَ فَافْعَلْهُ بِهِمْ وَمَا تَكْرَهُ أَنْ يَأْتُوهُ إِلَيْكَ فَذَرْهُمْ مِنْهُ

Worship Allah and do not associate anything with Him. Establish the prescribed prayers, give the obligatory charity, fast the month of Ramadan, and however you love for the people to treat you, then treat them that way, and however you hate for the people to treat you, then do not treat them that way.

Source: Al-Ma’jam Al-Kabeer 15833, Grade: Hasan

Khalid ibn Abdullah Al-Qasri reported: He was giving a sermon upon the pulpit, saying that his father told him that his grandfather said: The Messenger of Allah, peace and blessings be upon him, said:

أَتُحِبُّ الْجَنَّةَ

Do you love Paradise?

He said, “Yes.” The Prophet said:

فَأَحِبَّ لِأَخِيكَ مَا تُحِبُّ لِنَفْسِكَ

Then love for your brother what you love for yourself.

Source: Musnad Ahmad 16219, Grade: Sahih li ghayri

Az-Zubair ibn Awwam reported: The Prophet, peace and blessings be upon him, said:

دَبَّ إِلَيْكُمْ دَاءُ الْأُمَمِ قَبْلَكُمْ الْحَسَدُ وَالْبَغْضَاءُ هِيَ الْحَالِقَةُ لَا أَقُولُ تَحْلِقُ الشَّعَرَ وَلَكِنْ تَحْلِقُ الدِّينَ وَالَّذِي نَفْسِي بِيَدِهِ لَا تَدْخُلُوا الْجَنَّةَ حَتَّى تُؤْمِنُوا وَلَا تُؤْمِنُوا حَتَّى تَحَابُّوا أَفَلَا أُنَبِّئُكُمْ بِمَا يُثَبِّتُ ذَاكُمْ لَكُمْ أَفْشُوا السَّلَامَ بَيْنَكُمْ

There have come to you the diseases of the nations before you: envy and hatred, and hatred is the razor. It shaves the religion and it does not shave hair. By the one in whose hand is the soul of Muhammad, you will not believe until you love one another. Shall I tell you something which, if you did, you would love each other? Spread peace between yourselves.

Source: Musnad Ahmad 1415, Grade: Sahih

Abu Al-Mughirah reported: He said, “O Messenger of Allah, tell me about a deed that will bring me near Paradise and distance me from the Hellfire.” The Messenger of Allah, peace and blessings be upon him, said:

تُقِيمُ الصَّلَاةَ وَتُؤْتِي الزَّكَاةَ وَتَحُجُّ الْبَيْتَ وَتَصُومُ رَمَضَانَ وَتُحِبُّ لِلنَّاسِ مَا تُحِبُّ أَنْ يُؤْتَى إِلَيْكَ وَتَكْرَهُ لَهُمْ مَا تَكْرَهُ أَنْ يُؤْتَى إِلَيْكَ

Establish the prayer, give the charity, perform pilgrimage to the House, fast the month of Ramadan, and love for people what you would love for yourself, and hate for people what you would hate for yourself.

Source: Musnad Ahmad 15453, Grade: Hasan

Mu’adh ibn Anas reported: The Messenger of Allah, peace and blessings be upon him, said:

أَفْضَلُ الْإِيمَانِ أَنْ تُحِبَّ لِلَّهِ وَتُبْغِضَ فِي اللَّهِ وَتُعْمِلَ لِسَانَكَ فِي ذِكْرِ اللَّهِ

The best faith is to love for the sake of Allah, to hate for the sake of Allah, and to work your tongue in the remembrance of Allah.

Mu’adh said, “How is it, O Messenger of Allah?” He said:

وَأَنْ تُحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ وَتَكْرَهَ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَأَنْ تَقُولَ خَيْرًا أَوْ تَصْمُتَ

That you love for the people what you love for yourself, and you hate for the people what you hate for yourself, and that you speak goodness or remain silent.

Source: Musnad Ahmad 21627, Grade: Hasan

Ibn Rajab comments on these traditions, saying:

  قَالَ بَعْضُ الصَّالِحِينَ مِنَ السَّلَفِ أَهْلُ الْمَحَبَّةِ لِلَّهِ نَظَرُوا بِنُورِ اللَّهِ وَعَطَفُوا عَلَى أَهْلِ مَعَاصِي اللَّهِ مَقَتُوا أَعْمَالَهُمْ وَعَطَفُوا عَلَيْهِمْ لِيُزِيلُوهُمْ بِالْمَوَاعِظِ عَنْ فِعَالِهِمْ وَأَشْفَقُوا عَلَى أَبْدَانِهِمْ مِنَ النَّارِ وَلَا يَكُونُ الْمُؤْمِنُ مُؤْمِنًا حَقًّا حَتَّى يَرْضَى لِلنَّاسِ مَا يَرْضَاهُ لِنَفْسِهِ وَإِنْ رَأَى فِي غَيْرِهِ فَضِيلَةً فَاقَ بِهَا عَلَيْهِ فَتَمَنَّى لِنَفَسِهِ مِثْلَهَا فَإِنْ كَانَتْ تِلْكَ الْفَضِيلَةُ دِينِيَّةً كَانَ حَسَنًا

Some of the righteous predecessors said: The people who love Allah look by the light of Allah, and they are compassionate with those who disobey Allah. They hate their actions but show mercy to them so that through their admonitions they might leave their actions. They are afraid that the Hellfire will consume their bodies. The believer will not truly be a believer until he is pleased for people to have what he is pleased for himself. If he sees in someone else some merit by which they excel him, then he wishes the like of it for himself. If that merit is related to the religion then it is good.

Source: Jami’ Ulum wal-Hikam 13

Success comes from Allah, and Allah knows best.

Dua and Tawassul (Intercession or Wasila)

dua-tawasul-wasila-intercession-islam

Allah says in the Qur’an:

“O you who believe, keep your duty to Allah, and seek means of nearness to Him, and strive hard in His way that you may be successful ” [Al-Maidah:35]

A large number of scholars and mufassir have explained the Arabic word “wasila” as a method to get closer to Allah by doing good deeds. In “Tafsir Ibn Kathir“, ibn Kathir writes that no Mufassir has disregarded the above meaning and all of them agree upon it.

Moreover in Sahih Bukhari we find a hadith Qudsi which explains that one gets closer to Allah (tawasil) and is loved by Him when he offers his compulsory and optional prayers.

In the collection of hadith in Sahih Muslim we come across a hadith narrated on the authority of Rabia b.Kaab, in which he said:

“I was with Allah’s Messenger (may peace be upon him) one night, and I brought him water and what he required. He said to me: ‘Ask (anything you like)’. I said: ‘I ask for your company in Paradise.’ He (the Holy Prophet) said: ‘or anything else besides it.’ I said: ‘That is all (what I require)’. He said: ‘Then help me to achieve this for you by devoting yourself often to prostration’ ” [Sahih Muslim]

It is repeatedly stated in The Quran that along with accepting Islamic faith one is expected to do good deeds. From the above mentioned hadith we come to know that the meaning of finding a Wasila towards Allah is to do good deeds. In fact the verse in itself suggests a form of Wasila, that is Jihad. Dua or calling upon Allah is one of the most prestigious act which one can do. That’s why our Prophet told us that calling upon Allah is a prayer and if we don’t ask from Allah then He gets angry with us. Similarly in Quran we have:

“And your Lord says: Call on Me, I will answer your (prayer). But Those who are too arrogant to serve Me will surely find themselves in hell, in humiliation “ [Ghafir:60]

“When My servants ask you concerning Me, I am indeed close (to them). I listen to the prayer of every suppliant when he calls on Me’ let them also, with a will, listen to My call, and believe in Me, that they may walk in the right way “ [Al-Baqarah:186]

When we look in The Quran and the Sahih ahadith, we find many supplications. Important thing about them is that they reflect a direct relationship between the suppliant and Allah. There is no third person or a source involved between the two. No Prophet associated any pious person or a senior Prophet (before him) in his supplication as an intercessor while calling Allah. If this is the case, then what permits anyone to use pious people or Prophets as intercessors while calling Allah. If we can’t find our Prophet or his companions do such a thing then how can we do it on our own. It is certainly not a good deed, in fact it is lethal. There are some narrations which are commonly presented as evidence to intimate wasila regarding rank or status of a dead Person, but the truth is that they are either unauthentic or misunderstood. Please read the article Intimating Wasila Regarding Rank or Status of a Dead Person for details.

BIG MISTAKE – Calling on others instead of Allah

If one makes a pious dead person an intercessor of his supplications to Allah, then he is indulging himself in innovations which may lead to shirk (Polytheism).

Today we find a large number of people calling the dead and thinking that they have the ability to convey their message to Allah. They say like:

“O’ Jesus, O’ Ali, O’ Muhammad, O’ Ghaus, O’ Abdul Qadir, O’ Daata, please help us convey our message to Allah as He cannot say no to you and we don’t feel confident that He (Allah) will listen to us.”

They make these persons as intercessors or associates with Allah, and do not fear about the biggest of all sins, called shirk (Polytheism). If one commits shirk then he earns Hell forever. Polytheists of Makkah also had these sort of believes, and Allah mentions in the Quran:

“And they serve besides Allah that which can neither harm them nor profit them and they say, These are our intercessors with Allah. Say, Would you inform Allah of what He knows not in the heavens and the earth? Glory be to Him, and supremely exalted is He above what they set up! (with Him).” [Yunus:18]

“Now surely sincere obedience is due to Allah (alone). And those who choose protectors besides Him (say), we serve them only that they may bring us nearer to Allah. Surely Allah will judge between them in that in which they differ. Surely Allah guides not him who is a liar, ungrateful.” [Al Zumar:3]

A hadith in Sahih Muslim also throws light upon the faith of the polytheists of Makkah. Ibn Abbas (Allah be pleased with him) reported that the polytheists recited the talbiyah [uttering loudly (at the time of pilgrimage) to Allah that one is obedient to Him] as:

“Labaik Allahumma, Labaik! Labaika laa shareeka lakal labaik.” (Here I am at your service, there is no associate with You). But they added this, “Only one associate with You, You possess mastery over him, but he does not possess mastery (over You). They used to say this and go around the Kaaba (House of Allah in Makkah). Because of their adding this statement to the talbiyah, the prophet, peace be upon him, sayyid “Woe to them, because they have said, ‘But one associate with You, You possess mastery over him, but he does not possess mastery (over You). [recorded in Sahih Muslim]

So when Allah never made anyone His partner then how can people associate partners or intercessors with Him. Some people argue that these verses are for idols and not human beings, as the polytheists used to worship idols and not human beings. Well its very simple to answer this, just open the most authentic book of ahadith The Sahih Bukhari, and you will find in the chapter of Tafsir that the idols worshipped in Prophet Noah’s time were actually reminders of Pious people before them. Second evidence is provided by the conquest of Makkah. When the Prophet took charge of The Kaaba he threw away all the idols and amongst them found idols of the Prophet Ibrahim and Ismael (Bukhari Kitab Al-Maghazi). So all these idols were reminders of human beings and the following Quranic verse makes it clear to understand this fact:

“Those whom you call on besides Allah are slaves like yourselves, so call on them, then let them answer you, if you are truthful.” [Al Araf:194]

“Those whom they call upon desire, (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest. And they hope for His Mercy and fear His Torment. Verily the Torment of your Lord is (something) to be afraid of!” [Al Isra:57]

No one merely worshipped an idol of wood or stone. Worshipping of idols by Hindus and Fire by Majusis (fire worshippers) is based on the fact that they used idols and fire as a source or media to worship God. It’s a pity that many Muslims today have the same believes like these Hindus and think that these dead or alive pious people would get them closer to God. Some say that God is in them and everything is God. Some say that Muhammad (peace be upon him) can save them from Allah but if Muhammad (peace be upon him) gets hold of anyone then no one can help. These concepts of polytheism came only because Quran was not read and understood properly. By looking up in the Quran, we find that if Allah decides to punish someone then that person cannot be helped by anyone, even the Prophets of Allah become helpless at that moment.

The story of the Prophet Noah and His son is a very good example to explain the point. When Noah (peace be upon him) saw his son drowning, he cried to his Lord and said: My Lord, surely my son is of my family, and Your promise is true and You are the Most Just of the Judges. Allah replied:

O Noah, he is not of your family; he is (an embodiment of ) unrighteous conduct. So ask not of Me that of which you have no knowledge. I admonish you lest you be of the ignorant. [Hud:45-46]

Now an honest look at the above mentioned Quranic verse clearly explains that even the Prophet of Allah could not save his own son, although he had been preaching Allah’s religion for 950 years. In Quran Allah told His Prophet Muhammad (peace be upon him):

“Surely you cannot guide whom you love, but Allah guides whom He pleases, and He knows best those who walk aright ” [Al Qasas:56]

Moreover in ahadith of Sahih Bukhari and Sahih Muslim we find Prophet Muhammad (peace be upon him) advising his relatives to do good deeds. He clearly told them that it was not possible for him to save them from Allah’s anger. He specifically made it very clear to his own daughter Fatimah (may Allah be pleased with her), that he would be unable do anything for her, once in front of Allah on the day of judgment. He advised her to do good deeds in order to save her self from Allah’s wrath. Now these examples from Sahih Ahadith clearly explain the true concept of Wasila.

O yes! The supplication of the Prophet was definitely a wasila for his companions. They used to come to him for their problems and asked him to pray for them. The prophet used to pray for them and Allah solved their problems. But this was when he was alive. After he died, his companions never went to his grave to use him as an intercessor between Allah and themselves. They were very clear that once someone dies, he breaks his links with this world and is not aware of what happens behind him. This was the reason that during the need for rain (after Prophet’s death) they (Prophet’s companions) never went to his grave, they used to go to his uncle Abbas (may Allah be pleased with him), to invoke Allah for the rain. Anas (radiallahu anhu) narrated:

” Whenever drought threatened them, Umar bin Al-Khattab (may Allah be pleased with him) used to ask Abbas bin Abdul Muttalib to invoke Allah for rain. He used to say, ‘O Allah! We used to ask our Prophet (peace be upon him) to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah! Bless us with rain’. And so it would rain.” [Bukhari – Chapter Al-Istisqa (Invoking Allah for rain)]

It is of great importance to notice that it is permissible for one to request a living religious person to invoke Allah on his behalf but if you ask Allah through a dead or an absent (person etc) then it is not allowed. Moreover we find in this hadith the Umar (may Allah be pleased with him) also prayed to Allah himself. Thus praying to Allah by oneself is also essential, apart from requesting someone else to pray on behalf of someone.

So it is very obvious now that the companions of the Prophet never went to his grave to solve their problems. This was because they were trained that way. The following hadith taken from Sahih Muslim would explain the teachings of the Prophet about graves:

“Ayesha (may Allah be pleased with her) reported: As the messenger of Allah (may peace be upon him) was about to breathe his last, he drew his sheet upon his face and when he felt uneasy, he uncovered his face and said in this very state: Let there be curse upon the Jews and the Christians that they have taken the graves of their Apostles as places of worship. He in fact warned (his followers) against what they (the Jews and the Christians) did.” [Sahih Muslim]

“Narrated by Ayesha (may Allah be pleased with her), she said: The Messenger of Allah (may peace be upon him) said during his illness from which he never recovered: Allah cursed the Jews and the Christians that they took the graves of their Prophets as mosques. She (Ayesha) reported: Had it not been so, his (Prophet) grave would have been in an open place, but it could not be, due to the fear that it may not be taken as a mosque.” [Sahih Muslim]

So dear brothers! Call upon Allah ONLY. Call on Him, without making anyone as an intercessor or associating anyone with Him. Allah knows what we have in our hearts. Surely He listens to His people and fulfils their needs.

The Khilafah (Caliphate)

The Khilafah (Caliphate) is a general leadership over all Muslims in the world. Its responsibility is to implement the laws of the Islam system and convey the Islamic Message to the rest of the world. The Khilafah is also called the Imama as both words have been narrated in many sahih ahadith with the same meaning.The Khilafah ruling system bears no resemblance to any of the governments in the Muslim world today. Although many commentators and historians have tried to interpret the Khilafah within existing political frameworks, it is in fact a unique political system.

calipkate-khilafah

The Khaleefah (Caliph) is the head of state in the Khilafah. He is not a king or dictator but an elected leader whose authority to rule must be given willingly by the Muslims through a special ruling contact called baya. Without this baya he cannot be the head of state. This is completely opposite to a king or dictator who imposes his authority through coercion and force. The tyrant kings and dictators in the Muslim world are ample examples of this, imprisoning and torturing the Muslims and stealing their wealth and resources.This contract of baya stipulates that the Khaleefah must be just and rule the people by sharia. He is not sovereign and cannot legislate laws from his own mind that suit his personal and family interests. Any legislation he wishes to pass must be derived from the Islamic legal sources through a precise and detailed methodology called ijtihad. If the Khaleefah legislates any law contrary to this or commits oppression against his people, the highest and most powerful court in the State – the Unjust Acts Court (mahkamat muzalim) can impeach the Khaleefah and order his removal from office.

The Khaleefah has been likened by some to a Pope, who is the Spiritual Head of all Muslims, infallible and appointed by God. This is not the case as the Khaleefah is not a priest. His post is an executive post within the Islamic government. He is not infallible and can make mistakes, which is why many checks and balances exist within the Islamic system to ensure he and his government remain accountable. The Khaleefah is not appointed by Allah rather he is elected by the Muslims and assumes authority through the contract of baya. The Khilafah is not a theocracy. Its legislation is not restricted to religious and moral codes that neglect the problems of society. Shari’ah is a comprehensive system that legislates on political, social, economic, foreign policy and judicial matters. Economic progress, elimination of poverty and enhancing the people’s standard of living are all goals the Khilafah will aim to achieve. This is completely opposite to the backward, medieval theocracies founded in Europe during the middle ages where the poor were forced to work and live in squalid conditions in return for the promise of heaven. Historically the Khilafah was an immensely wealthy state with a flourishing economy, high standard of living and a world leader in industry and scientific research for centuries.

The Khilafah is not an empire that favours some lands above others. Nationalism and racism have no place in Islam and are totally prohibited. The Khaleefah can be from any race or colour, and from any school of thought (mazahib) as long as he is Muslim. The Khilafah is an expansionist state but does not conquer new lands in order to steal their wealth and resources. Rather its foreign policy is to convey the Islamic message alone.The Khilafah bears no resemblance to the republican system that is widespread in the Muslim world today. The republican system is based on democracy where sovereignty is given to the people. This means they have the right to legislate laws and a constitution. Sovereignty in Islam is to the sharia. No one in the Khilafah including the Khaleefah can legislate laws from their own minds.The Khilafah is not a totalitarian state. It cannot spy on its Muslim or non-Muslim citizens. Everyone in the Khilafah has the right to express his or her opposition to policies of the state without fear of arrest or imprisonment. Torture and imprisonment without trial is completely forbidden.

The Khilafah does not oppress its non-Muslim minorities. Non-Muslims (dhimmi) are protected by the state and not forced to leave their religions and adopt Islamic values. Rather non-Muslim citizens are protected and their homes, properties and lives cannot be violated. Imam Qarafi, a Classical Scholar summed up the responsibility of the Khilafah to the dhimmi when he said: “It is the responsibility of the Muslims to the People of the Dhimma to care for their weak, fulfil the needs of the poor, feed the hungry, provide clothes, address them politely, and even tolerate their harm even if it was from a neighbour, even though the Muslim would have an upper hand (by the fact that It is an Islamic state). The Muslims must also advise them sincerely on their affairs and protect them against anyone who tries to hurt them or their family, steal their wealth, or violates their rights.”

Women in the Khilafah are not regarded as inferior or second class citizens. Islam gave women the right to wealth, property rights, rights over marriage and divorce as well as a place in society. Islam established a public dress code for women – the Khimar and Jilbab in order to establish a productive society free from the type of negative and harmful relationships prevalent in the west.Establishing the Khilafah and appointing a Khaleefah is obligatory on all Muslims in the world, male and female. Performing this duty (fard) is the same as performing any other duty which Allah (SWT) has ordered us, where no complacency is allowed. Indeed the Khilafah is a vital issue for the Muslims.

The future Khilafah will undoubtedly usher in a new era of peace, stability and prosperity for the Muslim world and beyond, ending years of oppression by some of the worst tyrants this world has ever seen. The days of colonialism and exploitation of the Muslim world will finally come to an end, and the Khilafah will utilise all resources at its disposal to further the interests of Islam and Muslims as well as establish an alternative for the people of the world to the Capitalist system.

Some Ahadith on Khilafah:

Then there will be a caliphate according to the manner of prophecy

Al-Tirmidhi Hadith

Hadith 5378 Narrated by Hudhayfah ibn al-Yaman

An-Nu’man told on Hudhayfah’s authority that Allah’s Messenger (peace be upon him) said, “Prophecy will remain among you as long as Allah wishes it to remain, then Allah Most High will remove it. Then there will be a caliphate according to the manner of prophecy as long as Allah wishes it to remain, then Allah Most High will remove it. Then there will be a distressful kingdom which will remain as long as Allah wishes it to remain, then Allah Most High will remove it. Then there will be a proud kingdom which will remain as long as Allah wishes it to remain, then Allah Most High will remove it. Then there will be a caliphate according to the manner of prophecy.” Then he stopped. Habib said: “When Umar ibn Abdul Aziz became caliph I wrote to him, mentioning this tradition to him and saying, “I hope you will be the commander of the faithful after the distressful and the proud kingdoms.” It pleased and charmed him, i.e. Umar ibn AbdulAziz.” Ahmad and Bayhaqi, in Dala’il an-Nubuwwah, transmitted it.

The prophet or the Caliph has two groups of advisors

Sahih Al-Bukhari Hadith

Hadith 9.306 Narrated byAbu Said Al Khudri

The Prophet said, “Allah never sends a prophet or gives the Caliphate to a Caliph but that he (the prophet or the Caliph) has two groups of advisors: A
group advising him to do good and exhorts him to do it, and the other group advising him to do evil and exhorts him to do it. But the protected person
(against such evil advisors) is the one protected by Allah.”

Caliphate will remain with the Quraish

Sahih Al-Bukhari Hadith

Hadith 9.254 Narrated byIbn Umar

Allah’s Apostle said, “This matter (caliphate) will remain with the Quraish even if only two of them were still existing.”

As long as Quraish stick to the rules and regulations of the religion (Islam)

Sahih Al-Bukhari Hadith

Hadith 9.253 Narrated by Muhammad bin Jubair bin Mutim

That while he was included in a delegation of Quraish staying with Muawiya, Muawiya heard that ‘Abdullah bin ‘Amr had said that there would be a king from Qahtan tribe, whereupon he became very angry. He stood up, and after glorifying and praising Allah as He deserved, said, “To proceed, I have come to know that some of you men are narrating things which are neither in Allah’s Book, nor has been mentioned by Allah’s Apostle . Such people are the ignorant among you. Beware of such vain desires that mislead those who have them. I have heard Allah’s Apostle saying, ‘This matter (of the caliphate) will remain with the Quraish, and none will rebel against them, but Allah will throw him down on his face as long as they stick to the rules and regulations of the religion (Islam).

*Note: Caliphate will remain with the Quraish till they follow rules and regulations of Islam, but if they deviate then rebellions may succeed.

The nation of ‘Arabs, will remain prosperous as long as you choose and appoint another chief whenever a former one is dead.

Sahih Al-Bukhari Hadith

Hadith 5.645 Narrated by Jarir

While I was at Yemen, I met two men from Yemen called Dhu Kala and Dhu Amr, and I started telling them about Allah’s Apostle. Dhu Amr said to me, “If what you are saying about your friend (i.e. the Prophet) is true, then he has died three days ago.” Then both of them accompanied me to Medina, and when we had covered some distance on the way to Medina, we saw some riders coming from Medina. We asked them and they said, “Allah’s Apostle has died and Abu Bakr has been appointed as the Caliph and the people are in a good state.’ Then they said, “Tell your friend (Abu Bakr) that we have come (to visit him), and if Allah will, we will come again.” So they both returned to Yemen. When I told Abu Bakr their statement, he said to me, “I wish you had brought them (to me).” Afterwards I met Dhu Amr, and he said to me, “O Jarir! You have done a favor to me and I am going to tell you something, i.e. you, the nation of ‘Arabs, will remain prosperous as long as you choose and appoint another chief whenever a former one is dead. But if authority is obtained by the power of the sword, then the rulers will become kings who will get angry, as kings get angry, and will be delighted as kings get delighted.”

Sahih Muslim Hadith

Hadith 6963 Narrated by Abu Sa’id al-Khudri

Allah’s Apostle (peace be upon him) said: There would be amongst your caliphs a caliph who would give handfuls of wealth to the people but would not count it.

Twelve caliphs & all of them will belong to Quraysh.

Sunan of Abu-Dawood

Hadith 4266 Narrated by Jabir ibn Samurah

The Prophet (peace be upon him) said: The religion will continue to be established till
there are twelve caliphs over you, and the whole community will agree on each of them. I then heard from the Prophet (peace be upon him) some remarks
which I could not understand. I asked my father: What is he saying: He said: all of them will belong to Quraysh.

Sahih Al-Bukhari Hadith

Hadith 9.329 Narrated by Jabir bin Samura

I heard the Prophet saying, “There will be twelve Muslim rulers (who will rule all the Islamic world).” He then said a sentence which I did not hear. My father
said, “All of them (those rulers) will be from Quraish.”

There will be Caliphs who will increase in number

Sahih Al-Bukhari HadithHadith 4.661 Narrated by Abu Huraira

The Prophet said, “The Israelis used to be ruled and guided by prophets:Whenever a prophet died, another would take over his place. There will be no
prophet after me, but there will be Caliphs who will increase in number.”The people asked, “O Allah’s Apostle! What do you order us (to do)?” He
said, “Obey the one who will be given the pledge of allegiance first. Fulfiltheir (i.e. the Caliphs) rights, for Allah will ask them about (any
shortcoming) in ruling those Allah has put under their guardianship.”

The whole community [The majority] will agree on each of them

Sunan of Abu-Dawood

Hadith 4266 Narrated by Jabir ibn Samurah

The Prophet (peace be upon him) said: The religion will continue to be established till there are twelve caliphs over you, and the whole community
will agree on each of them. I then heard from the Prophet (peace be upon him) some remarks which I could not understand. I asked my father: What is
he saying: He said: all of them will belong to Quraysh.

Follow my Sunnah and that of the rightly-guided caliphs.

Sunan of Abu-Dawood

Hadith 4590 Narrated by Irbad ibn Sariyah

Abdur Rahman ibn Amr as-Sulami and Hujr ibn Hujr said:

We came to Irbad ibn Sariyah who was among those about whom the following verse was revealed:”Nor (is there blame) on those who come to thee to be provided with mounts, and when thou saidst: “I can find no mounts for you.” We greeted him and said: We have come to see you to give healing and obtain benefit from you. Al-Irbad said: One day the Apostle of Allah (peace be upon him) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid. A man said: Apostle of Allah! It seems as if it were a farewell exhortation, so what injunction do you give us? He then said: I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.
*Every evil innovation is an error.

The kingdom will belong to Quraysh.

Al-Tirmidhi Hadith

Hadith 5992 Narrated by Abu Hurayrah

Allah’s Messenger (peace be upon him) said, “The kingdom will belong to Quraysh, the legal authority to the Ansar, the office of making the call to prayer to the Abyssinians, and faithfulness to Azd,” i.e. the Yemen. In a version it is in mawquf form. Tirmidhi said, the mawquf is sounder Tirmidhi transmitted it, saying this (mawquf) is sounder.

*The kingdom will belong to Quraysh in Arabia

Sahih Muslim Hadith

Hadith 4568 Narrated by Abu Sa’id al-Khudri
The Messenger of Allah (peace be upon him) said: When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later.
*Note: Because the other one has no right take office of caliphate when one caliph has already been chosen.

The way to work for Khilafah

It has today become an indisputable reality that this Ummah yearns for the return of the Islamic Khilafah. She has witnessed much that solidifies this desire. Today, we find that Allah (swt) has brought back the desire in the hearts of the Muslims and this Ummah to return to the rule of Islam. Amongst them are those who are willing to dedicate their time and effort for the service of Islam. This article seeks to explain how such people can work for Islam and work for its noble aims.

Knowledge before action

Hazzam bin Hakeem narrated from his uncle from the Messenger of Allah (saw) who said: “You are in a time of many jurisprudents (fuqaha), few speakers/lecturers, many who give and few who ask; so action in this time is better than knowledge. There will soon come a time of few jurisprudents, many speakers, many who beg and few who give; so knowledge in this time is better than action.”

This noble advice by the Messenger (saw) builds the principle that Islam has always placed knowledge before action. It is saddening to see that amongst some workers for Islam, action comes before knowledge. This is highly dangerous, since we saw at the beginning of the last century a plethora of patriotic movements rising up against the colonialist occupation only to find that when the colonialists left they implemented the same secular models in their lands. Also we find today, under the banner of Islam, some Muslim governments conducting “experiments” for Islamisation, even though the Qur’an and Sunnah showed in detail the Islamic system, and this has been explained in many volumes of books.

Islam has placed knowledge and thinking as a precondition for action, and this ensures that the action undertaken is the correct action and that the action is according to Islam and is the correct action to achieve the aim. But the question may be asked – what type of knowledge is required? Here are a few areas that anyone working for Islam should seek to understand:

i. To gain an understanding of Islam and its basic concepts. These concepts need to start with the Aqa’id (belief) because this is the basis of all correct actions. A Muslim must be convinced of his basis, because under all strong structures lay a strong, solid foundation. We have witnessed, with great sadness, excellent people with much energy working for the goals of Islam one day and then leaving this work the other because their foundations were weak and all they had was zeal and desire rather than sound knowledge.

ii. To understand the Shari’ah rules. Islam has made it an obligation for a Muslim to understand the Hukm Shari’ concerning his actions. So a Muslim must be aware of his obligations. It is incorrect for a Muslim to work for Islam, yet fall short of abiding by the rules of Islam in his personal life. Again we witness with sadness many who openly call out against ‘Western culture’ yet in their own lives are engrossed with its films and music, soaps and trivialities the same West gives them. In understanding the Shari’ah rules, one must make sure he or she does not limit themselves to just a specific area which they are inclined to. Rather Islam needs to be taken completely.

iii. To understand the main points of Kufr. This area is unobvious to many. The Messenger (saw) used to know the thoughts of the Quraish so that he could speak out against them. Also Allah (swt) encouraged this, so in the Qur’an He (swt) points out on many occasions the contradictions that existed with the Mushrikeen. Today the Muslim needs to be aware of the dominant ideology, capitalism, its components and its contradiction with Islam. Again this knowledge requires more than just a superficial understanding such that the call of Islam becomes a general unconvincing call. When Allah (swt) says, “Say ‘This is my way: I call to Allah with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allah. And I am not of the Mushrikeen” [TMQ Yusuf: 108], he commands the knowledge to be precise. Today we need to understand globalization, democracy, freedom, interfaith dialogue, and secularism amongst many other ideas that are invalid and cannot be adopted by the Muslims.

iv. Knowledge of the correct Islamic work. If a Muslim were to study Islam correctly he would find that Islam has placed the authority as the most essential organ to safeguard the rules of Islam and the Muslims. This necessitates that in the absence of this authority work is required to bring it back. The Khilafah is the only correct structure Islam has laid down, the Messenger (saw) said, “after me there will be no Prophet, but there will be Khulafah and they will number many”. So the correct Islamic work is to call for the Khilafah. That means to work to bring back its return. This work by definition is a political work, and thus requires an aware Islamic political party.

Apart from what has been mentioned above, a Muslim must seek knowledge continuously and must always strive to excel in his or her understanding.

Carrying Da’wa

If a Muslim was to engage in gaining knowledge he would realise quickly that knowledge without action is like a donkey with books on its back. This knowledge would be of no use to the people no matter how much he gained and how much of a faqih he became. Islam has said that the most essential component in carrying Islam and bringing back the Khilafah is to carry Da’wa. That is to invite people. Allah (swt) says, “Invite to the way of your Lord…” [TMQ An-Nahl: 125]. Also Islam has mandated that Da’wa should be carried immediately after knowledge. Never in the history of Islam has a Da’wa carrier stayed at home after being affected by Islam. The stories of the Sahabah (ra) are all an evidence for this. Also the Messenger (saw) said, “Convey from me even if it is one ayah”. The following needs to be kept in mind when carrying Da’wa.

i. Da’wa should be a focused work. The Muslims need to be told in a clear, unambiguous way that the many problems we see are due to the absence of the Khilafah and that Islam demands the Da’wa carrier to discuss this issue. Muslims must expose the plans of the West in our lands, their agents in the form of our leaders and all that stems from their corrupt ideology that distances the Muslims from uniting once again under this strong leadership such as the erroneous concepts of nationalism, pragmatism, gradualism and the like.

ii. A Muslim should not talk about what he does not know. The Messenger (saw) always sought revelation from Allah (swt) before he spoke a word. This forms a general rule that one cannot speak out of ignorance.

iii. Da’wa should be carried purely for the pleasure or Allah (swt). A Da’wa carrier must not seek benefit or position from carrying Da’wa. Rather he must do this purely for the sake of Allah (swt). This principle, that is to carry Da’wa for the pleasure of Allah (swt) if understood, will ensure the Da’wa carrier does not stray from his path and change his argument to suit the people.

iv. When carrying Da’wa nothing should interfere with the correct idea and the conveyance of it. The Messenger (saw) was the best example, and he conveyed this message without allowing egoism or personality into the discussion.

v. The call should be carried without compromise. It is not permissible to change the message in order to please the people or to win a temporary supporter. Rather this call needs to be frank, carried with wisdom, that is using the best of styles but conveying the haq (truth) completely. Furthermore the ideas that are carried must not be reconciled with the Western ideology and its standards. It must rather be derived purely from Islam.

vi. The carrier of the Da’wa must be ready to face the trials and tribulations that those who oppose it will place in his or her path. The only way to prepare for this is to have the clear knowledge of the key Islamic ideas such as al Qadaa wal Qadr, or Rizq (sustenance) being from Allah (swt), or Al-Tawakkul (reliance on Allah [swt]) amongst other ideas. Also they must equip themselves with the knowledge of the previous Prophets (as) and their companions and how they bore hardships and finally they must be close to the Qur’an as there is not any other book but this that has the ability to motivate, inspire and energise.

Working with an Islamic Party

Allah (swt) has made carrying Da’wa Fard upon every Muslim. He (swt) has also obligated upon the community to establish at least one group to call to al-Khair, that is Islam, to enjoin al-Maroof (all that is good) and forbid al-Munkar (all that is evil).

Allah (swt) says in the Qur’an,

“Let there arise from amongst you a band of people, who call to Al-Khair, enjoining al-maroof and forbidding al-munkar. And they are those who will gain success.” [TMQ Ale-Imran: 103]

This ayah obligates the establishment of a group. If one was to study the nature of the task to re-establish the Khilafah one would find that for this work to be effective, there needs to be a collective effort. Furthermore the Messenger (saw) worked with the Sahabah (ra) as a group to change the Kufr society and transform it to an Islamic one.

There are some points to consider before choosing which group or groups are correct to ensure that the action undertaken is one with full awareness. As with all actions, Allah (swt) will account us for obedience to him and so to just choose any group would be impermissible, rather the one or ones that fulfils the obligation pointed out in this noble ayah must be considered. These are the points:

i. This group must call to Islam. Allah (swt) mentions in this ayah the word ‘Al Khair’, which is Islam. So if they were a nationalistic, democratic, capitalistic, socialist group etc… then they would not fulfil the command in this ayah. In fact joining groups who are based upon these foreign ideas or who call for such ideas would be sinful, as to call for these ideas and to gather around them is haram.

ii. This group must call to the vital issue, as defined by Islam. The vital issue today is the re-establishment of the Khilafah. It is the Khilafah that will implement Islam, and without it, it would be impossible for the society to adhere to all of the laws of Islam. By definition, calling for the Khilafah is a political work, as it involves changing the society to establish an authority and removing the present authorities based upon non-Islam. So this group must be a political group or party.

iii. It must have a clear method of affiliation. It has been observed that many groups are tarnished with infighting, strands, wings and the like. This is due to the members of these groups not having a unified aim and sets of ideas. Rather the people are often chosen because they show some sort of enthusiasm to do work regardless of them carrying the same ideas and aims.

iv. The group must have a ‘culturing process’. That is they must have a way of developing newcomers to the group as well as established members. This culturing must be taken seriously and all should need to go through it. This ensures they are built and developed with the Islamic culture, purifying their intentions and thoughts, building their concepts and strengthening their resolve. So the initial zeal and enthusiasm is transferred to a sound knowledge and consistent work. It is saddening to see the many who begin to work for Islam and then stop this work; this can generally be attributed to a lack of culturing with Islam in this group.

v. This group must be clear in its language, and bold in its actions – to enjoin the Maroof and forbid the Munkar requires from the Muslim to challenge all that is wrong and uphold all that is right.

vi. The group must study the reality clearly and comprehensively. Islam mandated that the reality in which the group works must be understood. This includes the study of the thoughts and ideas that exist in society as well as the plots and plans of the Kafiroon and her agent rulers in our lands. To just have a generalised understanding of the reality would not allow the people to understand the true nature of the problem we face.

vii. The group must not look down upon the Ummah nor abuse them for not working with them or not adhering to Islam. Rather it should seek to lift up their spirits, energise them, wake them from their slumber and bring about this change. The Messenger of Allah (saw) said, “Whoever says the people are destroyed are the most destroyed of the people.” [Sahih Muslim].

viii. The group should have a strong atmosphere that gels the members together. This atmosphere must be a pure one and it should be based upon seeking the pleasure of Allah (swt). We witness many groups that exist in the West that are run like a company, where the members have to continuously be forced to undertake actions. This is contrary to the way of Islam where the strength of the idea makes a person willingly want to sacrifice his time and effort. The Messenger of Allah (saw) wrote in a letter to Abdullah Ibn Jahsh, when he sent him to lead an expedition to keep an eye on Quraysh at Nakhlah, between Makkah and Ta’if: “Do not coerce anyone of your companions to proceed with you, and go forth with my order with those who follow you.”

These three points; gaining knowledge, carrying da’wa and working with an Islamic Party would be the practical way to work for Khilafah. So after this, we would say join this work with the sincere ones who seek to achieve the highest place in Jannah. Strengthen your resolve, for the Ummah yearns for change, and this change requires work. May our deeds be multiplied in reward in the eyes of Allah (swt) and may we become the ones who will be the “beloved” to the Messenger (saw)!

The Messenger Muhammad (saw) said:
“Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers.” It was asked, “Who are those strangers, O Messenger of Allah?” He replied, “Those that correct the people when they become corrupt.” This is the narration of at-Tabaraani in his al-Kabeer.

And Allah Knows Best

Islam and Agriculture

islam-and-agriculture-pdf

Ibn Rajab al-Hanbal (رحمه الله‎) mentioned that one of the Salaf [pious predecessors] was asked “Why don’t you get yourself a farm for you and your family”? He said,

“Allah (عز و جل) has sent me to kill the farmer and take his farm”.

When Umar ibn al-Khattab (رضي الله عنه) had heard that the Sahabah were busy cultivating the very fertile land that they won through Ghaneema [spoils of war] from Jihad fi Sabilillah in Jordan, he waited until the time of harvest and then ordered that all of the farms be burned down to the ground. So some of the Sahabah came complaining and he said,

“This is the job of the people of the book; your job is to fight Jihad fi Sabilillah and spread the religion of Allah.” (Al-Awlaki: Allah is preparing us for victory, p30-31)

Narrated Abu Umama al-Bahili (رضي الله عنه)

I saw some agricultural equipment and said: “I heard the Prophet (ﷺ) saying: “There is no house in which these equipment enters except that Allah will cause humiliation to enter it.” (Sahih al-Bukhari 2321)

 

 

Ibn at-Tin (رحمه الله‎) said, “This is from among the prophesies of the Prophet, since now we see that most of the injustice is geared towards farmers.”

Narrated AbuAyyub (رضي الله عنه):

AbuImran (رضي الله عنه) said: We went out on an expedition from Medina with the intention of (attacking) Constantinople. AbdurRahman ibn Khalid ibn al-Walid (رضي الله عنه) was the leader of the company. The Romans were just keeping their backs to the walls of the city. A man (suddenly) attacked the enemy.

Thereupon the people said: Stop! Stop! There is no god but Allah. He is putting himself into danger.

AbuAyyub said: This verse was revealed about us, the group of the Ansar (the Helpers). When Allah helped His Prophet (ﷺ) and gave Islam dominance, we said (i.e. thought): Come on! Let us stay in our property and improve it.

Thereupon Allah, the Exalted, revealed, “And spend of your substance in the cause of Allah, and make not your hands contribute to (your destruction)”. To put oneself into danger means that we stay in our property and commit ourselves to its improvement, and abandon fighting (i.e. jihad).

AbuImran said: AbuAyyub continued to strive in the cause of Allah until he (died and) was buried in Constantinople. (Sunan Abi Dawud 2512)

Narrated Abdullah ibn Umar (رضي الله عنه):

I heard the Messenger of Allah, (ﷺ) say: When you enter into the inah (loan) transaction, hold the tails of oxen, are pleased with agriculture, and give up conducting jihad. Allah will make disgrace prevail over you, and will not withdraw it until you return to your original religion. (Sunan Abi Dawud 3462)

Ibn Abbas (رضي الله عنه) said:

The people of Mecca asked the Prophet (ﷺ) to turn al-Safa hill into gold and remove the mountains (surrounding Mecca) for them so that they can engage in agriculture. It was said to him: ‘If you wish to wait for them until We may select people from them (to believe in you), or you can give them what they have asked for. But if they disbelieve after that, We will destroy them like We destroyed those before them’. He said: ‘No, I would rather wait’. And so Allah, glorious and majestic is He, revealed this verse:

“And nothing has prevented Us from sending signs except that the former peoples denied them. And We gave Thamud the she-camel as a visible sign, but they wronged her. And We send not the signs except as a warning.” [Al-Isra’ 17:59]

(Asbab al-Nuzul 17.59)

In explanation of

And they say, “We will not believe you until you break open for us from the ground a spring. Or [until] you have a garden of palm tress and grapes and make rivers gush forth within them in force [and abundance]. [Al-Isra’ 17:90-91]

Al Wahidi recorded that Ibn Abbas (رضي الله عنه) said:

“…The  pagans of Mecca said: ‘O Muhammad, if you do not accept our offer, then you know that, compared to other people, we have a more restricted land, a tougher life and much less wealth. So ask your Lord, Who has sent you with that which He has sent you, to remove from us these mountains which have restricted our land and expand our country and run through it rivers like the rivers of Syria and Iraq… ” (Asbab al-Nuzul 17.90)

Another narration which gives information that the Arabs will put the earth in use which would help to achieve their agricultural goals is the Hadith,

The hour will not come to pass until the lands of the Arabs will become rivers and grasslands again. (Sahih Muslim 157 b)

At this occasion we should mention where the Prophet said,

There will not be a time except that what comes after that is worse, until you reach your Lord. (Sahih al-Bukhari 7068)

In the Qur’an, there were recounted stories of previous nations destroyed by Allah because they disobeyed his messengers and ignored his laws.

There was for [the tribe of] Saba’ in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], “Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord.”But they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees. [Saba, 34:15-16]

And he entered his garden while he was unjust to himself. He said, “I do not think that this will perish – ever. [Al-Kahf, 18:35]

And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, “Oh, I wish I had not associated with my Lord anyone.” [Al-Kahf, 18:42]

Have you not considered how your Lord dealt with ‘Aad -[With] Iram – who had lofty pillars, The likes of whom had never been created in the land? And [with] Thamud, who carved out the rocks in the valley? And [with] Pharaoh, owner of the stakes? [Al Fajr, 89:6-10]

And ask them about the town that was by the sea – when they transgressed in [the matter of] the sabbath – when their fish came to them openly on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient. [Al-A’raf, 7:163]

And you had already known about those who transgressed among you concerning the sabbath, and We said to them, “Be apes, despised.” [Al-Baqarah, 2:65 and Al-A’raf 7:166]

Say, “Shall I inform you of [what is] worse than that as penalty from Allah ? [It is that of] those whom Allah has cursed and with whom He became angry and made of them apes and pigs and slaves of Taghut (rulers & judges not upon Sharia). Those are worse in position and further astray from the sound way.” [Al-Ma’idah, 5:60]

So is one whose breast Allah has expanded to [accept] Islam and he is upon a light from his Lord [like one whose heart rejects it]? Then woe to those whose hearts are hardened against the remembrance of Allah . Those are in manifest error. [Az-Zumar, 39:22]

As for ‘Aad, they were arrogant upon the earth without right and said, “Who is greater than us in strength?” Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs. [Fussilat, 41:15]

And how many a generation before them did We destroy who were greater than them in [striking] power and had explored throughout the lands. Is there any place of escape? [Qaf, 50:36]

It was narrated from Bishr, from Ibn ‘Awn, from Nafi’, from Ibn ‘Umar (رضی اللہ عنهم) who said:

“Umar acquired some land at Khaibar. He came to the Prophet and consulted him about it. He said: ‘I have acquired a great deal of land, and I have never acquired any wealth that is more precious to me than it. What do you command me to do with it?’ He said: ‘If you wish, you may freeze it and give it in charity.’ So he gave it in charity on condition that it would not be sold or given away, and he gave it in charity to the poor, relatives, to emancipate slaves, for the cause of Allah, for wayfarers and guests. There is no sin -on the administrator- if he eats (from it) or feeds a friend, with no intention of becoming wealthy from it.'” These are the wordings of Isma’il. (Sunan an-Nasa’i 3600)

Ibn Mas’ud (رضي الله عنه) reported a Hadith which says:

Do not acquire land (for farming) lest you become too attached to worldly matters. (Jami` at-Tirmidhi 2328)

Al-Teebi (رحمه الله‎) said: what is meant is that you should not be preoccupied with farming and let that distract you from remembrance of Allah (Tuhfat al-Ahwadhi, 6/511).

This overindulgence which causes disregard of the other Islamic obligations such as Jihad in Allah’s Path, it is what was meant when Allah said,

Do not throw yourselves into destruction. [Al-Baqarah, 2:195]

Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the [early] morning. Without making exception. So there came upon the garden an affliction from your Lord while they were asleep. And it became as though reaped. And they called one another at morning, [Saying], “Go early to your crop if you would cut the fruit.” So they set out, while lowering their voices, [Saying], “There will surely not enter it today upon you [any] poor person.” And they went early in determination, [assuming themselves] able. But when they saw it, they said, “Indeed, we are lost; Rather, we have been deprived.” The most moderate of them said, “Did I not say to you, ‘Why do you not exalt [ Allah ]?’ ” They said, “Exalted is our Lord! Indeed, we were wrongdoers.” [Al-Qalam, 68:17-29]

And [recall] when you said, “O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions.” [Moses] said, “Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked.” And they were covered with humiliation and poverty and returned with anger from Allah [upon them]. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing. [Al-Baqarah, 2:61]

This is the reason the Ayah was revealed, contrary to what many think.

Men whom neither trade nor sale (business) diverts from the remembrance of Allah [An Nur, 24:37].

O you who have believed, when [the adhan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. [Al-Jumu’ah, 62:9]

O you who have believed, let not your wealth and your children divert you from remembrance of Allah . And whoever does that – then those are the losers. [Al-Munafiqun, 63:9]

Say, [O Muhammad (ﷺ)], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.” [At-Tawbah, 9:24]

Abu Hurairah (رضي الله عنه) reported:
 Messenger of Allah (ﷺ) said, “The best of people is a man who is holding his horse’s rein in the way of Allah (in Jihad) and is galloping towards the place wherever he hears a call for war or detects a note of danger; he goes on proceeding, seeking martyrdom or death wherever it is expected. And a man who retires with some sheep in a mountainside or a valley. He performs Salat regularly and pays the Zakat, continues worshipping his Rubb, till death overtakes him. He does not interfere in the affairs of the people except for betterment.” (Riyad as-Salihin: Book 1, Hadith 601 and Book 12, Hadith 1299)

Narrated Abu Huraira (رضي الله عنه):

People say that I have narrated many Hadiths (The Prophet’s narration). Had it not been for two verses in the Qur’an, I would not have narrated a single Hadith, and the verses are: “Verily those who conceal the clear sign and the guidance which We have sent down . . . (up to) Most Merciful.” (2:159-160). And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). But I (Abu Huraira) used to stick to Allah’s Messenger (ﷺ) contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize. (Sahih al-Bukhari 118)

Blessing is tied to the forelocks of horses until the Day of Resurrection: Reward and spoils of war (Sunan an-Nasa’i 3572) while there is humiliation in following tails of cows. Hanging onto the tails of cows implies not only agriculture but involvement in all trades and transactions which occupy the Muslims to such an extent that they abandon Jihad as a result of this involvement.

Ibn Kathir has related the verses 10:24-25 of Surah Yunus with the hadith of Abu Ad-Darda’ (رضي الله عنه) recorded by Ibn Abi Hatim and Ibn Jarir in which the  Messenger of Allah (ﷺ) said:

Two angels descend every day in which the sun rises and say that which all Allah’s creatures would hear except Jinn and humans: `O people! Come to your Lord! Anything little and sufficient is better than a lot but distractive. (Tafsir Ibn Kathir 10:24-25)

 

Tawassul

Tawassul in Arabic means seeking to draw close. Allaah says in the Qur’aan (interpretation of the meaning): “…[they] desire means of access to their Lord…” [al-Isra’ 17:57], i.e., means of drawing close to Him. There are two types of Tawassul, correct Islamic tawassul and forbidden tawassul.

Correct Islamic tawassul:

This means seeking to draw close to Allaah through acts of worship which He loves and which please Him; these may be waajib (obligatory) or mustahabb (encouraged), and may take the form of words, actions or beliefs. Some types are as follows:

Seeking to draw close to Allaah by means of His names and attributes. Allaah says (interpretation of the meaning): “And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.” [al-A’raaf 7:180]. So when a person makes du’aa’ to Allaah, he begins by calling on Allaah with the name that is most apt, such as “al-Rahmaan” (the Most Merciful) when seeking mercy and al-Ghafoor (the All-Forgiving) when asking for forgiveness, and so on.

Seeking to draw close to Allaah by means of faith and Tawheed. Allaah says (interpretation of the meaning): “Our Lord! We believe in what You have sent down, and we follow the Messenger, so write us down among those who bear witness (to the truth).” [Aal ‘Imraan 3:53]

Seeking to draw close to Allaah through righteous deeds, whereby a person asks Allaah by virtue of the best deeds that he has done, such as salaah, fasting, reading Qur’aan, avoiding haraam things, and so on. An example of this is the saheeh hadeeth narrated in the Saheehayn about the three people who entered a cave, and a rock fell and blocked their way out. They asked Allaah by virtue of their best deeds (to save them). A person may also ask Allaah by virtue of his total dependency upon Him, as Allaah mentions in the Qur’aan (interpretation of the meaning): “[Ayyoob said:] ‘Verily, distress has seized me, and You are the Most Merciful of those who show mercy.’ [al-Anbiya’ 21:83]; or by admitting his own wrongdoing and his need for Allaah, as Yoonus is described as saying (interpretation of the meaning): “ ‘None has the right to be worshipped except You (O Allaah). Glorified (and exalted) are You. Truly I have been of the wrong-doers.’” [al-Anbiya’ 21:87]

The rulings on Islamically correct tawassul vary according to its type. Some types are waajib, such as seeking to draw close to Allaah through His names and attributes and through Tawheed (believing in His absolute Oneness), and some are mustahabb, such as seeking to draw close to Him by virtue of all kinds of righteous deeds.

Tawassul that is bid’ah and therefore forbidden:

This is the attempt to draw close to Allaah by means of things that He does not like and that do not please Him, whether they be words, deeds or beliefs. One example of this is trying to draw close to Allaah by calling on the dead or people who are absent, asking them for help, and so on. This is a form of major shirk (shirk akbar), which goes against Tawheed and means that a person is no longer considered to be a Muslim. Calling upon Allaah, whether it is for a purpose such as asking Him to grant some benefit or to ward off some harm, or as an act of worship to express humility and submission before Him, can only be addressed directly to Allaah. If du’aa’s or prayers are addressed to anything or anyone else, this is shirk. Allaah says (interpretation of the meaning): “And your Lord said: ‘Invoke Me (and ask Me for anything), I will respond to your invocation. Verily! Those who scorn My worship [i.e., do not invoke Me and do not believe in My Oneness], they will surely enter Hell in humiliation!” [Ghaafir 40:60]. In this aayah, Allaah explains the punishment of those who arrogantly refuse to call on Allaah, whether they call on someone other than Allaah or they do not call on Him at all, out of pride and self-admiration, even if they do not call on anyone else.

Allaah says (interpretation of the meaning): “Invoke your Lord with humility and in secret…” [al-A’raaf 7:55]. Allaah commands His slaves to call on Him and not anyone else.

Allaah says of the people of Hell (interpretation of the meaning): “[They say:] ‘By Allaah, we were truly in a manifest error when we held you (false gods) as equals (in worship) with the Lord of the Worlds.” [al-Shu’ara’ 26:96-97]

Anything that results in equating something other than Allaah with Allaah in worship or acts of obedience is shirk, the crime of associating partners with Him. Allaah says (interpretation of the meaning): “And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him until the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (one the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.” [al-Ahqaaf 46:5-6]

Allaah says (interpretation of the meaning): “ And whoever invokes (or worships) besides Allaah, any other god, of whom he has no proof, then his reckoning is only with his Lord. Surely, al-kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah) will not be successful.” [al-Mu’minoon 23:117].

Allaah states that anyone who calls on anything other than him is taking that thing as a god, as He says (interpretation of the meaning): “…And those, whom you invoke or call upon instead of Him, own not even a qitmeer (the thin membrane over a date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad), like Him Who is the All-Knower (of everything).” [Faatir 35:13-14].

In this aayah, Allaah explains that He is the only One Who deserves to be called upon, because He, and no one else, is the Sovereign who is directing everything. Those things that are worshipped cannot hear du’aa’s, let alone respond to the one who invokes them, and even if they were able to hear, they cannot respond, because they do not have the power to either benefit or harm.

The mushrik Arabs whom the Prophet (peace and blessings of Allaah be upon him) was sent to call were disbelievers because of this shirk. They would call upon Allaah sincerely at times of difficulty, but they became disbelievers at times of ease and plenty, when they would call on others besides Him. Allaah says (interpretation of the meanings):

“And when they embark on a ship, they invoke Allaah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.” [al-‘Ankaboot 29:65]

“And when harm touches you upon the sea, those that you call upon besides Him vanish from you excpet Him (Allaah Alone). But when He brings you safely to land, you turn away (from Him)…” [al-Isra’ 17:67].

“… till when you are in the ships and they sail with them with a favourable wind, and they are glad therein, then comes a stormy wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allaah, making their Faith pure for Him Alone…” [Yoonus 10:33]

The shirk of some people nowadays goes even further than the shirk of people in the past, because they direct some acts of worship to something other than Allaah, calling upon them and asking them for help even at times of distress; laa hawla wa laa quwwata illa Billaah (there is no strength and no help except in Allaah). We ask Allaah to keep us safe and sound.

To sum up asking the dead for anything is shirk, and asking the living for anything that no one except Allaah is able to do, is also shirk. And Allaah knows best.

[Source]