Truth Always Prevails

(They say): "Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower," Aal-e-Imran [3:8]

By Shahid Athar, M.D.

We, the physicians, have now come to accept a fact known to our patients for centuries: that healing is from God, and we are just an instrument of the Healer. We give the same medication to two different patients with the same type of medical problem or perform similar operations on two patients otherwise at the same risk and one will survive and the other one doesn't. It is more than simple luck. As Socrates put it, "I dress the wound and God heals it." This was also acknowledged by the Prophet Abraham, "and when I am ill, it is He who cures me" (Quran 26:80). God himself attests to it by saying "If God touches thee with an affliction, no one can remove it but He" (Quran 6:17).

Healing from the Quran
The Quran is not a textbook of medicine, rather it contains rules of guidance that if followed will promote good health and healing. This is why the Quran calls itself a book of healing."O mankind, there has come unto you a direction from your Lord and a healing for the heart and for those who believe in guidance and mercy" (Quran 10:57).
"We have sent down in the Quran that which is healing and a mercy to those who believe" (Quran 17:82)

Healing from the Quran is of three types:
a. Legislative effect: This includes faith (iman) in God as not only the Creator but the Sustainer and the Protector. This also includes the medical benefits of obligatory prayers, fasting, charity and pilgrimage.

b. Health Guidelines: Health-promoting items from the Quran and the tradition of the Prophet Mohammed (peace be upon him) including the use of honey, olives, fruit, lean meat, avoiding excessive eating, and the prohibition of alcohol, pork, homosexuality, sexual promiscuity and sex during menstruation.

c. The direct healing effect of the Quran:
Recitation of Quran by the ill or for the ill (ruqya) has shown to have a direct healing effect. This most likely uses the medical benefits of echo.Echo of sound is such a powerful force that it has been used to blast off mountains. Now the miniaturized version of echo is used in medicine to break kidney stones (lithotripsy), gallstones, and even vegetations in the subendothelial bacterial endocarditis (SBE).

Listening to the recitation of the Holy Quran has been shown in a study conducted by Dr. Ahmed E. Kadi and his associates to lower blood pressure, heart rate, and to cause smooth muscle relaxation in Muslim Arabs, non-Arab Muslims and even in non-Muslims.

It is postulated that the echo target of “Alif Lam Meem” (the first three words of Surat AlBaqarah-the 2nd chapter of the Quran) is in the heart and that of Ya-seen (chapter 36) is in the pituitary gland of the brain.

Thus the Prophet Mohammad always stressed reading the Quran (Quran-recitation) loudly and not silently by saying, "The comparison between a silent reader and a recitor is like a bottle of perfume when it is closed and when it is opened."

Use of Meditation in Prayer and Healing

Meditation includes acts of remembrance and communications with God as ordained to us.
1. "When my servant asks you (O Muhammad) about me, (tell them) I am close to them: I listen to the prayer of each supplicant when he asks Me. Let them listen to My call and believe in Me, that they may walk in the right way" (Quran 2:186).

2. "Your Lord says: "Call on Me and I will answer your call" (Quran 40:60).

3. "Those who believe and whose hearts find rest in the remembrance of God, for in the remembrance of God do hearts find rest" (Quran 13:28).

4. "Remember Me, I will remember you; thank Me and reject Me not" (Quran 2:152).

5. "Remember thy Lord much and praise Him in the evening and morning" (Quran 3:41).

6. "Such as those who remember God standing, sitting and reclining" (Quran 3:191).

7. "and men who remember God much and women who remember God, God has prepared for them forgiveness and a vast reward" (Quran 33:35).

8. "O you believe! Remember God with much remembrance and glorify Him in the morning and evening" (Quran 33:41-42).

Sayings of the Prophet Muhammad

The Prophet Muhammad, like all other prophets of God, was engaged in the remembrance of God most of the time. He is known to have said:

1. "There is a polish for everything that removes the rust and the polish for the rust-of- heart is the dhikr (remembrance) of God."

2. He was asked which people are most virtuous and most highly esteemed by God on the Day of Judgement. The messenger of God (P) replied "Those who remember God often."

3. It is narrated in a hadith Qudsi (direct revelation to Prophet Muhammad) "God Most High says I am as my Servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me by himself, I make mention of him to Myself. If he makes mention of Me in an assembly, I make mention of him in an assembly better than his. If he comes closer to Me a hand span, I come closer to him arms-length, if he comes to Me walking, I come to him running."

Thus meditation/remembrance has been a practice of all Sufi sheikhs. In the words of Sheikh al-Mursi "dhikr (meditation) pleases God, defeats and drives evil forces, increases livelihood, makes the personality more prestigious, cleanses the heart, removes the faults and saves the tongue from lying, gossip, backbiting and hypocrisy while engaged in the remembrance of God."

Seeking Help with Prayers

According to Imam Ghazali, illness increases faith and brings man closer to God. Knowing this nature, we are told by the Quran -"O you who believe, seek help with patience and prayers, as God is with those who patiently persevere" (Quran 2:153).

The Prophet Muhammad used to comfort the ill when he visited them and would say the following prayer:
"O Allah remove the hardship, O Lord of mankind, grant cure for You are the Healer. There is no cure but from You, a cure which leaves no illness behind."

He would also make following prayer for his own health:
"O Allah cure my body, cure my heart and cure my eyesight from any illness" (repeated 3 times).

Do Prayers Work?
Yes they do. Dr. Larry Dossey in his book "The Healing Words" has documented the healing effects of prayer. Citing one example from the research conducted by Dr. Byrd at San Francisco General Hospital in 1988, 393 critically ill heart patients admitted to the intensive care units over a 10-month period were divided into two groups.

Patients categorized into group (A) were prayed for by name until they left the hospital. Those in group (B) were not prayed for. Those giving the prayers were not told how to pray. The results were very interesting. Those prayed for left the hospital early, had a lower incidence of cardiac arrest, 2-1/2 times less incidence of congestive heart failure and required 1/5th less antibiotics.

The research team also observed that prayer combined with loving care worked even better. Men who had angina pectoris and a loving, caring wife, reported a 50% reduction in angina than men who were single or divorced.

Prayers work for us even while we are sleeping. The Prophet Muhammad advised us to say prayers from Quran (Surah Ikhlas, Al Falaq, Annas and/or last verse of Al Baqra (2:286) before going to sleep.

My Own Practice
I do dhikr in all my free time, especially while driving, and I pray for myself, my family, my friends and my patients by name, knowing that cure is only from God.One time I visited a critically ill patient who had an adrenal tumor (pheochromocytoma) and was in hypotensive shock. I asked her what I could do for her and she, out of desperation (doctors had told her she wouldn't make it) asked me to pray. So I placed my hand over the site of the tumor and made the prophetic prayer and left. The next day when I came, I was surprised to see her sitting up in bed smiling. She told me that in the evening, the radiologist x-rayed her again and found no trace of the tumor. He could not explain it but thought that the arteriogram might have infarcted the tumor.

The Sufi Practices
In the treatment of diseases, Sufis use prayers and the knowledge of specific verses of the Quran and the names of Allah. This is called the Science of Tawidh (Taweez). They use science of numerology associated with Arabic alphabets. Some sample tawidh is given for illustration. One must know the healing is not in a piece of paper, words or numbers, but only from Allah. In my humble opinion, Tawidh is only a way to become God-conscious and receive His mercy as a result.

Shahid Athar, M.D. is a Clinical Associate Professor of Medicine, Indiana University School of Medicine. Dr. Athar is also the Chairman of the Islamic Medical Association of North American and a member of the Islamic Academy of Sciences (IAS).

http://www.islamonline.net/English/Science/2002/10/article09.shtml

Ebrahim Kazim

Tahajjud (the optional late-night prayers) is derived from the Arabic root “hajada” meaning: he was wakeful in the night.

In the silent, dark and tranquil hours of the night, we seek liberation from the burdens of daily hectic life and focus solely on worship and praise of Allah. And… we can offer our Tahajjud prayers with calm and serenity. It is a time for pause and quiet reflection during some uniquely serene moments.

The timing of Tahajjud prayers offers an exceptionally spiritual atmosphere and purity of thought in preparation for the day to begin. It also enhances the concentrating ability of the memory components of the brain and helps us to place the forthcoming duties of the day into their respective compartments by reversing pending improper intentions, if any.
We will need the intimacy, that closeness to Allah in order to express our innermost thoughts, feelings, desires and fears… indeed our whole life history. The rising by night for Tahajjud prayers is more affirmative and most suitable for understanding and strengthening one’s faith, and also for framing and formulating the wordings of prayer and praise.

It kindles the divine flame within us to receive true illumination in the darkness of the night. It opens the window to the heart for light to enter its dark crevices where problems are lurking to be solved. Just as a person is mirrored clearly in the calm and still waters of a lake, so the mind is reflected in the supplicating words of Tahajjud prayers.

Tahajjud prayers ignite the divine spark that lies dormant within us. It makes us a shining example and a beacon to instill brightness in the lives of those persons we encounter who are still at the beginning of their journey to Allah. We may not be aware of this particular influence of ours in the lives of others whom we meet, which has already been laid down in Allah’s plan and wisdom. Prayers are performed in mosques, where the union and awareness of the unique bond of faith give us many lessons for seeking tranquility together and drawing lessons for social reconciliation.

Love for Allah grows with time, being a slow process. We pray for forgiveness in the early hours before dawn. We observe that angels and men of knowledge are linked together, according to what the Qur’an says. The best time for Tahajjud is to delay it to the last third portion of the night, according to Sunnah.

Psychologists assume that the repair of the body takes place during stage 3 and 4 of deep sleep (dreamless sleep), during which memory and learning molecules are also re-synthesized in the hippocampus of the brain. Hence, we can formulate our wordings of petition and others much better during this period.

“Every night, when the last third of it remains, Allah, our Sustainer, the Blessed, the Superior, descends to the lowest heaven saying, ‘Is there anyone to ask Me so that I may grant him his request? Is there anyone to invoke Me so that I may respond to his invocation? Is there anyone seeking My forgiveness so that I may forgive him?’” (Narrated by Muslim.)

According to the Qur’an, Tahajjud prayers will raise us to a higher status of faith. Those who wake up to pray and call on their Sustainer, in fear and hope, would be rewarded.

From stage 4 of deep sleep, we pass on to stage 5, known as Rapid Eye Movement (REM) sleep, when dreaming occurs. There are 4 or 5 such periods in every night of restful sleep. The dreams of early morning, say before Tahajjud prayers, are remembered more vividly and with more accurate details and actions of the main figures, than those dreams of earlier in the night. This is because memory molecules are synthesized during stages of deep sleep, which precedes the REM sleep when dreaming occurs.

Moreover, the Morning Prayer around 5 A.M. would add a further quota of beneficial effects of this extra physical and spiritual exercise.
We look forward to each day with optimism and enthusiasm, and to prepare in advance in the morning the list of good deeds we are planning to do during the day. During Tahajjud prayers, we can formulate our supplications, which will assist in maulding our personality and daily schedule, beginning in the early morning.

When we wake up, our first port of call should be the prayer mat, followed by priorities in our agenda. Prayer contributes to our tranquility and peace of mind. However, even the largest ships meet with turbulent waters, and we, as human beings, are liable to come across trials and tribulations that we have been destined for.

Although Man has achieved phenomenal success in science and technology, he cannot solve problems of moral nature, violence, discrimination and many other daily situations, locally and world-wide. If Allah needs no praise because He is above all praise and if He needs no petition because He knows our needs better than we do ourselves, and if His bounties are open without asking, to the righteous and the sinner alike, then why should we pray at all and make du`aa'?

In the Qur’an, Allah advises us to make du`aa ' and He promises to respond. This is for our own spiritual growth and fulfillment, consolation, success in this life and in the Hereafter, and for a perfected personality with strong will power - all of these through His grace and guidance.

Offering du`aa' is a constant reminder to us that we are not alone in this world but feel a divine presence. When prayers are followed by meaningful action and service to mankind, we upgrade ourselves from being better Muslims to a much higher status and we ascend faster through al-siraat-al-mustaqeem (the correct path of truth) towards Allah, our eventual goal!


excerpt from http://www.readingislam.com/servlet/Satellite?cid=1123996015840&pagename=IslamOnline-English-AAbout_Islam/AskAboutIslamE/AskAboutIslamE

Tahajjud Prayer is part of the Sunnah of the Prophet (peace and blessings be upon him), which Muslims are preferred to follow all the time.

In his famous work, Fiqh As-Sunnah, Sheikh Sayyid Sabiq elaborates on the subject as follows:

Ordering His Messenger to perform Tahajjud, Allah Almighty says what means:
*{And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.}* (Al-Israa’ 17:79)

This order, although it was specifically directed to the Prophet, also refers to all Muslims, since the Prophet is a perfect example and guide for us in all matters.

Moreover, performing Tahajjud Prayers regularly qualifies one as one of the righteous and makes one earn Allah's bounty and mercy. In praising those who perform the late night Prayers, Allah says what means:
*{And they who pass the night prostrating themselves before their Lord and standing.}* (Al-Furqan 25:64)
Next to these Qur’anic verses, there also exist a number of hadiths that reinforce the importance of Tahajjud.

`Abdullah ibn Salam reported:
“When the Prophet (peace and blessings be upon him) came to Madinah, the people gathered around him and I was one of them. I looked at his face and understood that it was not the face of a liar. The first words I heard him say were: ‘O people, spread the salutations, feed the people, keep the ties of kinship, and pray during the night while the others sleep, and you will enter Paradise in peace.’” (At-Tirmidhi.)

Salman Al-Farsi quoted the Prophet (peace and blessings be upon him) as saying:“Observe the night Prayer; it was the practice of the righteous before you and it brings you closer to your Lord and it is penance for evil deeds and erases the sins and repels disease from the body.” (At-Tabarani)

Etiquette of Prayer

The following acts are recommended for one who wishes to perform the Tahajjud Prayer:
Upon going to sleep, one should make the intention to perform the Prayers. Abu Ad-Darda' quoted the Prophet (peace and blessings be upon him) as saying:“Whoever goes to his bed with the intention of getting up and praying during the night, but, being overcome by sleep, fails to do that, he will have recorded for him what he has intended, and his sleep will be reckoned as a charity (an act of mercy) for him from his Lord.” (An-Nasa'i and Ibn Majah)

On waking up, it is recommended that one wipes the face, use a toothbrush, and look to the sky and make the supplication which has been reported from the Prophet (peace and blessings be upon him).

Abu Hudhaifa reported:
"Whenever the Prophet intended to go to bed, he would recite: (With Your name, O Allah, I die and I live)."
And when he woke up from his sleep, he would say: (All the Praises are for Allah Who has made us alive after He made us die (sleep) and unto Him is the Resurrection.)" (Al-Bukhari)

One should begin with two quick rak`ahs and then one may pray whatever one wishes after that. `A’ishah said:“When the Prophet prayed during the late-night, he would begin his Prayers with two quick rak`ahs.” (Muslim)

It is recommended that one wakes up one's family, for Abu Hurairah quoted the Prophet (peace and blessings be upon him) as saying:“May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses, sprinkles water on his face.” (Ahmad)

The Prophet (peace and blessings be upon him) also said:“If a man wakes his wife and prays during the night or they pray two rak`ahs together, they will be recorded among those (men and women) who (constantly) make remembrance of Allah.” (Abu Dawud.)

If one gets sleepy while performing Tahajjud, one should sleep. This is based on the hadith narrated by `A’ishah (may Allah be pleased with her), who quoted Allah’s Messenger as saying:“When one of you gets up during the night for Prayer and his Qur’anic recital gets mixed up to the extent that he does not know what he says, he should lie down.” (Muslim.)

Recommended Time for Tahajjud

Tahajjud may be performed in the early part of the night, the middle part of the night, or the latter part of the night, but after the obligatory `Isha’ Prayer (night Prayer).
While describing the Prophet’s way of performing Prayer, Anas (may Allah be pleased with him) said:“If we wanted to see him praying during the night, we could see him praying. If we wanted to see him sleeping during the night, we could see him sleeping. And sometimes he would fast for so many days that we thought he would not leave fasting throughout that month. And sometimes he would not fast (for so many days) that we thought he would not fast during that month.” (Al-Bukhari, Ahmad and An-Nasa’i.)

Commenting on this subject, Ibn Hajar says:“There was no specific time in which the Prophet (peace and blessings be upon him) would perform his late night Prayer; but he used to do whatever was easiest for him.”

Best Time for Tahajjud

It is best to delay this Prayer to the last third portion of the night. Abu Hurairah (may Allah be pleased with him) quoted the Messenger of Allah (peace and blessings be upon him) as saying:“Our Lord descends to the lowest heaven during the last third of the night, inquiring: ‘Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?’” (Al-Bukhari)

`Amr ibn `Absah (may Allah be pleased with him) reported that he heard the Prophet (peace and blessings be upon him) saying:“The closest that a slave comes to his Lord is during the middle of the latter portion of the night. If you can be among those who remember Allah the Exalted One at that time, then do so.” (At-Tirmidhi)

The Number of Rak`ahs in Tahajjud

Tahajjud Prayer does not entail a specific number of rak`ahs that must be performed, nor is there any maximum limit that may be performed. It would be fulfilled even if one prayed just one rak`ah of Witr after `Isha’.Samurah ibn Jundub (may Allah be pleased with him) said:“The Messenger of Allah ordered us to pray during the night, a little or a lot, and to make the last of the Prayer the Witr Prayer.” (At-Tabarani and Al-Bazzar)

excerpt from http://www.islamonline.net/servlet/Satellite?cid=1123996016300&pagename=IslamOnline-English-AAbout_Islam/AskAboutIslamE/AskAboutIslamE

Maulana Wahiduddin Khan

The field of education, covering ethics, religion, skills and general knowledge, is a very broad and very vital one. The importance of learning in enabling the individual to put his potentials to optimal use is self-evident. Without education, the training of the human minds is incomplete. No individual is a human being in the proper sense until he has been educated.
Education makes man a right thinker and a correct decision-maker. It achieves this by bringing him knowledge from the external world, teaching him to reason, and acquainting him with past history, so that he may be a better judge of the present. Without education, man, as it were, is shut up in a windowless room. With education, he finds himself in a room with all its windows open to the outside world.


This is why Islam attaches such great importance to knowledge and education. The Qur’an, it should be noted repeatedly asks us to observe the earth and heavens. This instills in man the desire to learn natural science. When the Qur’an began to be revealed, the first word of its first verse was ‘Iqra!’ that is, ‘Read.’ Education is thus the starting point of every successful human activity.

All the books of hadith have a chapter on knowledge (ilm). In Sahih Bukhari, there is a chapter entitled, "The virtue of one who acquires ilm (learning) and imparts it to others.} In the hadith, the scholar is accorded great respect. According to one tradition, the ink of a scholar’s pen is more precious than the blood of a martyr, the reason being that while a martyr is engaged in the task of defense, an alim (scholar) builds individuals and nations along positive lines. In this way, he bestows upon the world a real life treasure.

The very great importance attached to learning in Islam is illustrated by an event in the life of the Prophet. At the battle of Badr, in which the Prophet was victorious, seventy of his enemies were taken prisoner. Now these captives were all literate people. So, in order to benefit from their erudition, the Prophet declared that if each prisoner taught ten Medinan children how to read and write, that would serve as his ransom and he would be set free. This was the first school in the history of Islam, established by the Prophet himself. It was of no matter to him that all its teachers were non-Muslims, all were prisoners of war, and all were likely to create problems again for Islam and Muslims once they were released. This Sunnah of the Prophet showed that whatever the risk involved, education was paramount.

Islam not only stresses the importance of learning, but demonstrates how all the factors necessary to progress in learning have been provided by God. An especially vital factor is the freedom to conduct research. Such freedom was encouraged right from the beginning, as is illustrated by an incident which took place after the Prophet had migrated from Mecca to Medina. There he saw some people atop the date palms pollinating them. Since dates were not grown in Mecca the Prophet had to ask what these people were doing to the trees. He thereupon forbade them to do this, and the following year date crop was very poor as compared to previous year. When the Prophet asked the reason, he was told that the yield depended on pollination. He then told the date-growers to resume this practice, admitting that they knew more about "worldly matters" than he did.

In this way, the Prophet separated practical matters from religion, thus paving the way for the free conduct of research throughout the world of nature and the adoption of conclusions based thereon. This great emphasis placed on exact knowledge resulted in the awakening of a great desire for learning among the Muslims of the first phase. This process began in Mecca, then reached Medina and Damascus, later centering on Baghdad. Ultimately it entered Spain. Spain flourished, with extraordinary progress made in various academic and scientific disciplines. This flood of scientific progress then entered Europe, ultimately ushering in the modern, scientific age.

http://www.alrisala.org/Articles/tazkiya/education.htm

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To seek knowledge is a sacred duty, it is obligatory on every Muslim, male and female. The first word revealed of the Qur’an was "Iqra" READ! Seek knowledge! Educate yourselves! Be educated.

Surah Al-Zumr, ayah 9 reveals: "Are those equal, those who know and those who do not know?" Surah Al-Baqarah, ayah 269 reveals: "Allah grants wisdom to whom He pleases and to whom wisdom is granted indeed he receives an overflowing benefit."

Centuries old monarchy, colonialism and the oppressive rule of their own people have brought about moral and spiritual degeneration of Muslims throughout the world. To retrieve them from this degeneration, it’s about time that the Muslim Ummah restructures its educational priorities along Islamic lines, fulfilling the existing needs as well. By virtue of such an educational program, the future generations will become the torch-bearers of Islamic values and play an effective role in the present world. The challenges of modern times call for rebuilding the structure of our educational program on such a foundation as to fulfil our spiritual as well as temporary obligations. Today we need an education system which can produce, what the late Sayyid Abul A’la Mawdudi said, "Muslim philosopher, Muslim scientist, Muslim economist, Muslim jurist, Muslim statesman, in brief, Muslim experts in all fields of knowledge who would reconstruct the social order in accordance with the tenets of Islam."

The Muslims today are the most humiliated community in the world. And should they persist in following the same educational program as given by their colonial masters, they will not be able to recover themselves from moral and spiritual decadence.

Ibn Mas’ud (Allah be pleased with him) reported that the Messenger of Allah (S) said: The position of only two persons is enviable; the person whom Allah bestowed wealth empowering him to spend it in the way of righteousness, and the person whom Allah gave wisdom with which he adjudges and which he teaches to others.

According to Tirmidhi and Ibn Majah, Ibn Abbas (Allah be pleased with him) narrated that the Messenger of Allah (S) said: A single scholar of religion is more formidable against shaytaan than a thousand devout persons.

Islam is our greatest gift. We have to be thankful for this gift. We have to render to Allah His due. Allah has given us so much by making us a part of the Ummah of the Prophet Muhammad (S) so we must totally commit ourselves as followers of the Prophet (S). We must become true Muslims.

Now how can we become Muslims in the true sense of the word? First let’s define what a Muslim is. A Muslim is not a Muslim simply because he’s born one. A Muslim is a Muslim because he is a follower of Islam, a submitter to the Will of Allah. We’re Muslim if we consciously and deliberately accept what has been taught by the Prophet Muhammad (S) and act accordingly. Otherwise we’re not true Muslims.

The first and most crucial obligation on us is to acquire knowledge and secondly to practice and preach this knowledge. No man becomes truly a Muslim without knowing the meaning of Islam, because he becomes a Muslim not through birth but through knowledge. Unless we come to know the basic and necessary teachings of the Prophet Muhammad (S) how can we believe in him, have faith in him, act according to what he taught? It is impossible for us to be a Muslim, and at the same time live in a state of ignorance.

It is essential to understand that the greatest gift of Allah – for which we are so over whelmed with gratitude – depends primarily on knowledge. Without knowledge one can’t truly receive Allah’s gift of Islam. If our knowledge is little, then we will constantly run the risk of losing that magnificent gift, which we have received unless we remain vigilant in our fight against ignorance.
A person without knowledge is like someone walking along a track in complete darkness. Most likely his steps will wander aside and he easily can be deceived by shaytaan. This shows that our greatest danger lies in our ignorance of Islamic teachings and in our unawareness of what the Qur’an teaches and what guidance has been given by the Prophet (S). But if we are blessed with the light of knowledge we will be able to see plainly the clear path of Islam at every step of our lives. We shall also be able to identify and avoid the dangerous paths of Kufr, Shirk and immorality, which may cross it. And, whenever a false guide meets us on the way, a few words with him will quickly establish that he is not a guide who should be followed.


On this knowledge depends whether our children and we are true Muslims and remain true Muslims. It is therefore not a trivial to be neglected. We do not neglect doing whatever is essential to improve our trades and professions. Because we know that if we do neglect, we will starve to death and so lose the precious gift of life. Why then should we be negligent in acquiring that knowledge on which depends whether we become Muslims and remain Muslims? Does such negligence not entail the danger of losing an even more precious gift – our Iman? Is not Iman more precious than life itself? Most of our time and labor is spent on things, which sustain our physical existence in this life. Why can we not spend even a tenth part of our time and energy on things, which are necessary to protect our Iman, which only can sustain us in the present life and in the life to come? It is not necessary to study extensively to become a Muslim. We should at least spend about one hour out of twenty-four hours of the day and night in acquiring the knowledge of this Deen, the way of life, the Islam.

Every one of us, young or old, man or woman, should at least acquire sufficient knowledge to enable ourselves to understand the essence of the teachings of the Qur’an and the purpose for which it has been sent down. We should also be able to understand clearly the mission, which our beloved Prophet (S) came into this world to fulfil. We should also recognize the corrupt order and system, which he came to destroy. We should acquaint ourselves, too, with the way of life which Allah has ordained for us.

No great amount of time is required to acquire this simple knowledge. If we truly value Iman, it cannot be too difficult to find one hour every day to devote for our Iman.

Knowledge is identified in Islam as worship. The acquiring of knowledge is worship, reading the Qur’an and pondering upon it is worship, travelling to gain knowledge is worship. The practice of knowledge is connected with ethics and morality – with promoting virtue and combating vice, enjoining right and forbidding wrong. This is called in the Qur’an: amr bil-l ma’ruuf wa nah-y ‘ani-l munkar.

Not only should we seek knowledge, but when we learn it, it becomes obligatory on us to practice it. Though we must remember that correct knowledge should come before correct action. Knowledge without action is useless because a learned person without action will be the worst of creatures on the Day of Resurrection. Also, action should not be based on blind imitation for this is not the quality of a thinking, sensible human being.

Knowledge is pursued and practiced with modesty and humility and leads to beauty and dignity, freedom and justice.

The main purpose of acquiring knowledge is to bring us closer to God. It is not simply for the gratification of the mind or the senses. It is not knowledge for the sake of knowledge or science for the value of sake. Knowledge accordingly must be linked with values and goals.
One of the purposes of acquiring knowledge is to gain the good of this world, not to destroy it through wastage, arrogance and in the reckless pursuit of higher standards of material comfort.
Another purpose of knowledge is to spread freedom and dignity, truth and justice. It is not to gain power and dominance for its own sake.


Obviously, what we may call the reservoir of knowledge is deep and profound. It is a vast and open field that is not limited.

It is impossible for anyone to gain anything more than a fraction of what there is to know in the short span of one’s life. We must therefore decide what is most important for us to know and how to go about acquiring this knowledge.

The following ahadith shows how important and how rewarding knowledge is.
"He who acquires knowledge acquires a vast portion." AND "If anyone going on his way in search of knowledge, God will, thereby make easy for him the way to Paradise."


We, the children, are the future. The future lies in our hands, but only through knowledge because whoever neglects learning in youth, loses the past and is dead for the future.
May Allah (SWT) give us strength to behave and act just as He likes us to do and be pleased with us, and that should be the purpose of our lives. Rabbi zidnee ilma (O Lord, increase us in knowledge). Aameen.


http://www.geocities.com/athens/parthenon/4482/education.html

Maulana Wahiduddin Khan

One day the Prophet of Islam seated himself in a mosque in Medina, along with some companions. Shortly thereafter, a Bedouin entered the mosque and began urinating. The Prophet’s Companions rose with the intention of beating the Bedouin. But the Prophet forbade them to do so, asking them to let him be. When the man had finished urinating, the Prophet asked the Companions to fetch a bucket of water and wash the place clean.
Afterwards he explained to his Companions: You are sent to make things easy and not to make things difficult (Fathul Bari, 1/386).


This illustrates for us an unwavering principle of Islam, that is, in social life when any unpleasant incident takes place, the believers should concentrate on finding a solution to the problem and not just think in terms of what punishment to mete out to the problem-maker. On all such occasions the urge to reform should be engendered within the believers instead of a desire to exact revenge. Such methods should be adopted as alleviate rather than aggravate the problem. Just as when some building is set on fire, the most natural impulse is to immediately extinguish it, rather than fan the flames to make it flare up even more.
In most controversial matters there can be both easy and diffiicult ways of resolving the problem. Treading the path of facility usually eases matters, whereas treading the path of difficulty can cause matters to flare up with even greater intensity. In all situations, Islam gives preference to the former, rather than to the latter approach.


This is an eternal principle of Islam, relating to both personal and social life. It ought to be applied in all matters inside as well as outside the home. It is a perfect principle on which to base a perfect system of life.

http://www.alrisala.org/Articles/tazkiya/facility.htm

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"Truthfulness leads to righteousness, and righteousness leads to Paradise"

Those who disbelieve and turn (men) from the way of Allah, He rendereth their actions vain. (1)
And those who believe and do good works and believe in that which is revealed unto Muhammad - and it is the truth from their Lord - He riddeth them of their ill-deeds and improveth their state. (2) That is because those who disbelieve follow falsehood and because those who believe follow the truth from their Lord. Thus Allah coineth their similitudes for mankind. (3) -Muhammad [47:3]

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Relieve Your Heart! Think Well of Others!

“Beware of assumptions, for assumption is the falsest of speech, and do not be inquisitive, and do not spy upon one another, and do not vie with one another, and do not envy one another, and do not hate one another, and do not shun one another; be fellow-brothers and slaves of Allah.” (Al-Bukhari: Book 8 Vol. 73 Hadith 92)

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سُوۡرَةُ البَقَرَة

لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡہَا مَا ٱكۡتَسَبَتۡ‌ۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَا‌ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرً۬ا كَمَا حَمَلۡتَهُ ۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَا‌ۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦ‌ۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآ‌ۚ أَنتَ مَوۡلَٮٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡڪَـٰفِرِينَ (٢٨٦)
Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk. (286)

اللهممقلبالقلوبثبّتقلبيعلىدينك

Allahumma muqallibul Qulub thabit qalbi 'ala deenek.

"O turner of the hearts! Establish my heart upon Your religion."

sayyidul istighfar


"If a believer says this with complete faith and sincerity in the morning and dies before that evening, he will enter paradise. If he says it during the night and dies before the morning, he will enter paradise."

"O Allah!

You are my Lord.

There is no God except You.

You created me and I am Your slave.

To the best of my ability, I will abide by my covenant and pledge to You.

I seek Your protection from the evil of my own creation.

I acknowledge Your favors to me and I admit my sins.

So please forgive me for no one

can forgive sins except You."

Bukhari :: Book 4 :: Volume 52 :: Hadith 41

Narrated Abdullah bin Masud:

I asked Allah's Apostle, "O Allah's Apostle! What is the best deed?" He replied, "To offer the prayers at their early stated fixed times." I asked, "What is next in goodness?" He replied, "To be good and dutiful to your parents." I further asked, what is next in goodness?" He replied, "To participate in Jihad in Allah's Cause." I did not ask Allah's Apostle anymore and if I had asked him more, he would have told me more.

`Ali ibn `Abu Talib.

"Do not ask these three kinds of people to statisfy your needs: the liar, for surely the will make things seem near when they are in distant; the fool, for surely he will want to help you, but will only harm you; and the man whose own need is linked to your needs, for surely he will use your need as a means to secure his own need"

Muhammed (PBUH)

Al-Anbiya [21:107]

And We have sent you (O Muhammad SAW) not but as a mercy for the 'Alamîn (mankind, jinn and all that exists).

Al-Fath [48:8]Verily, We have sent you (O muhammad SAW) as a witness, as a bearer of glad tidings, and as a warner

Aal-e-Imran [3:31] Say (O muhammad SAW to mankind): "If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur'ân and the Sunnah), Allâh will love you and forgive you your sins. And Allâh is Oft-Forgiving, Most Merciful."

99 Names Of Allah


Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names."[Al Isra 17:110]

1

Allah (الله)

The Greatest Name

2

Ar-Rahman (الرحمن)

The All-Compassionate

3

Ar-Rahim (الرحيم)

The All-Merciful

4

Al-Malik (الملك)

The Absolute Ruler

5

Al-Quddus (القدوس)

The Pure One

6

As-Salam (السلام)

The Source of Peace

7

Al-Mu'min (المؤمن)

The Inspirer of Faith

8

Al-Muhaymin (المهيمن)

The Guardian

9

Al-Aziz (العزيز)

The Victorious

10

Al-Jabbar (الجبار)

The Compeller

11

Al-Mutakabbir (المتكبر)

The Greatest

12

Al-Khaliq (الخالق)

The Creator

13

Al-Bari' (البارئ)

The Maker of Order

14

Al-Musawwir (المصور)

The Shaper of Beauty

15

Al-Ghaffar (الغفار)

The Forgiving

16

Al-Qahhar (القهار)

The Subduer

17

Al-Wahhab (الوهاب)

The Giver of All

18

Ar-Razzaq (الرزاق)

The Sustainer

19

Al-Fattah (الفتاح)

The Opener

20

Al-`Alim (العليم)

The Knower of All

21

Al-Qabid (القابض)

The Constrictor

22

Al-Basit (الباسط)

The Reliever

23

Al-Khafid (الخافض)

The Abaser

24

Ar-Rafi (الرافع)

The Exalter

25

Al-Mu'izz (المعز)

The Bestower of Honors

26

Al-Mudhill (المذل)

The Humiliator

27

As-Sami (السميع)

The Hearer of All

28

Al-Basir (البصير)

The Seer of All

29

Al-Hakam (الحكم)

The Judge

30

Al-`Adl (العدل)

The Just

31

Al-Latif (اللطيف)

The Subtle One

32

Al-Khabir (الخبير)

The All-Aware

33

Al-Halim (الحليم)

The Forebearing

34

Al-Azim (العظيم)

The Magnificent

35

Al-Ghafur (الغفور)

The Forgiver and Hider of Faults

36

Ash-Shakur (الشكور)

The Rewarder of Thankfulness

37

Al-Ali (العلى)

The Highest

38

Al-Kabir (الكبير)

The Greatest

39

Al-Hafiz (الحفيظ)

The Preserver

40

Al-Muqit (المقيت)

The Nourisher

41

Al-Hasib (الحسيب)

The Accounter

42

Al-Jalil (الجليل)

The Mighty

43

Al-Karim (الكريم)

The Generous

44

Ar-Raqib (الرقيب)

The Watchful One

45

Al-Mujib (المجيب)

The Responder to Prayer

46

Al-Wasi (الواسع)

The All-Comprehending

47

Al-Hakim (الحكيم)

The Perfectly Wise

48

Al-Wadud (الودود)

The Loving One

49

Al-Majid (المجيد)

The Majestic One

50

Al-Ba'ith (الباعث)

The Resurrector

51

Ash-Shahid (الشهيد)

The Witness

52

Al-Haqq (الحق)

The Truth

53

Al-Wakil (الوكيل)

The Trustee

54

Al-Qawiyy (القوى)

The Possessor of All Strength

55

Al-Matin (المتين)

The Forceful One

56

Al-Waliyy (الولى)

The Governor

57

Al-Hamid (الحميد)

The Praised One

58

Al-Muhsi (المحصى)

The Appraiser

59

Al-Mubdi' (المبدئ)

The Originator

60

Al-Mu'id (المعيد)

The Restorer

61

Al-Muhyi (المحيى)

The Giver of Life

62

Al-Mumit (المميت)

The Taker of Life

63

Al-Hayy (الحي)

The Ever Living One

64

Al-Qayyum (القيوم)

The Self-Existing One

65

Al-Wajid (الواجد)

The Finder

66

Al-Majid (الماجد)

The Glorious

67

Al-Wahid (الواحد)

The One, the All Inclusive, The Indivisible

68

As-Samad (الصمد)

The Satisfier of All Needs

69

Al-Qadir (القادر)

The All Powerful

70

Al-Muqtadir (المقتدر)

The Creator of All Power

71

Al-Muqaddim (المقدم)

The Expediter

72

Al-Mu'akhkhir (المؤخر)

The Delayer

73

Al-Awwal (الأول)

The First

74

Al-Akhir (الأخر)

The Last

75

Az-Zahir (الظاهر)

The Manifest One

76

Al-Batin (الباطن)

The Hidden One

77

Al-Wali (الوالي)

The Protecting Friend

78

Al-Muta'ali (المتعالي)

The Supreme One

79

Al-Barr (البر)

The Doer of Good

80

At-Tawwab (التواب)

The Guide to Repentance

81

Al-Muntaqim (المنتقم)

The Avenger

82

Al-'Afuww (العفو)

The Forgiver

83

Ar-Ra'uf (الرؤوف)

The Clement

84

Malik-al-Mulk (مالك الملك)

The Owner of All

85

Dhu-al-Jalal wa-al-Ikram (ذو الجلال و الإكرام)

The Lord of Majesty and Bounty

86

Al-Muqsit (المقسط)

The Equitable One

87

Al-Jami' (الجامع)

The Gatherer

88

Al-Ghani (الغنى)

The Rich One

89

Al-Mughni (المغنى)

The Enricher

90

Al-Mani'(المانع)

The Preventer of Harm

91

Ad-Darr (الضار)

The Creator of The Harmful

92

An-Nafi' (النافع)

The Creator of Good

93

An-Nur (النور)

The Light

94

Al-Hadi (الهادي)

The Guide

95

Al-Badi (البديع)

The Originator

96

Al-Baqi (الباقي)

The Everlasting One

97

Al-Warith (الوارث)

The Inheritor of All

98

Ar-Rashid (الرشيد)

The Righteous Teacher

99

As-Sabur (الصبور)

The Patient One

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