13 years ago
http://thisissunnah.com/03/2009/importance-of-praying-salah-on-time-part-1/
Islam has divided time into different time slots, giving values to some than others. For example, the era of our Prophet Muhammad (saw) was the best era this world will ever see, this era is followed by the Ta’bi’in, where the Quran-i Azimusshan and Hadith explain fondly of them. The month of Ramadan is the most valued month in a year, and the night of Layla’t-ul’Qadr is the most valued night in the month of Ramadan. Jummah is the best day of the week, and in the day of Jummah there is an hour where Allah (swt) does not turn away any prayers made. And in everyday the very beginning of the time slot of Sehri and the very beginning of the time slot for Salah are the most valued times of the day.
Salah is the most excellent prayer one can do and Islam without Salah is not thinkable. One cannot seperate hotness from fire, nor can one seperate Salah from a Muslim. Like that it is a must that the sun rises for daylight , for a person to consider himself as a Muslim, as well doing all the necessary deeds, they must pray Salah, and the best way would be, to pray on time.
When asked to our Prophet Muhammed (saw), which Ibadah is the best in virtue, He (saw) replied “to pray Salah on time”. Abdul Malik Bin Abu Mahzure explains he heard the following from Rasulullah (saw),
“A person will gain Allah’s blessing if he prays Salah in the very beginning of its time slot, he will gain Allah’s mercy if he prays in the middle of the time period, and will only gain Allah’s forgiveness if he prays at the end of the time slot”
http://thisissunnah.com/03/2009/salah-the-importance-of-its-time-2/
If a person prays Salah at the end of the time slot, Allah would only forgive them for praying the Salah in its time period, however they will miss out on Allah’s (swt) blessings and mercy. If a person delays their prayer, it is only because the shaytan is tricking them, or that they are following their nafs, unless they have an acceptable reason for the delay. We must not forget that the duty of shaytan and nafs is to prevent Muslims from praying to Allah (swt) and to make us fall for this Dunya.
In a Hadith our Prophet (saw) says
“It is the job the shaytan to delay your duties to Allah”, in another Hadith, our Prophet (saw) says “Those who delay will perish”
Salah is an ibadah, between Allah (swt) and the servant, for the servant to show to his Creator how much he is in need of Allah (swt), and hence, this is only possible via a sincere, obedient prayer to be prayed on time with wiseness and piousness.
Praying Salah in the very beginning of its time slot, will enable one to gain the blessings of Allah (swt), this is because a Muslim rushes to pray on time without any delay. This shows the servant’s piousness and his seriousness towards his obedience to Allah (swt), and shows the understanding that the very important part of his life is to pray.
A Muslim in search for the forgiveness, mercy and blessings of Allah (swt) must do his daily prayers, fast in Ramadan and must give zakat on time. What we do now in this world, is what we will rely on tomorrow, so we as Muslims, must be wise and pious in whatever we do and we must do it for the sake of Allah (swt) only.
Islam has divided time into different time slots, giving values to some than others. For example, the era of our Prophet Muhammad (saw) was the best era this world will ever see, this era is followed by the Ta’bi’in, where the Quran-i Azimusshan and Hadith explain fondly of them. The month of Ramadan is the most valued month in a year, and the night of Layla’t-ul’Qadr is the most valued night in the month of Ramadan. Jummah is the best day of the week, and in the day of Jummah there is an hour where Allah (swt) does not turn away any prayers made. And in everyday the very beginning of the time slot of Sehri and the very beginning of the time slot for Salah are the most valued times of the day.
Salah is the most excellent prayer one can do and Islam without Salah is not thinkable. One cannot seperate hotness from fire, nor can one seperate Salah from a Muslim. Like that it is a must that the sun rises for daylight , for a person to consider himself as a Muslim, as well doing all the necessary deeds, they must pray Salah, and the best way would be, to pray on time.
When asked to our Prophet Muhammed (saw), which Ibadah is the best in virtue, He (saw) replied “to pray Salah on time”. Abdul Malik Bin Abu Mahzure explains he heard the following from Rasulullah (saw),
“A person will gain Allah’s blessing if he prays Salah in the very beginning of its time slot, he will gain Allah’s mercy if he prays in the middle of the time period, and will only gain Allah’s forgiveness if he prays at the end of the time slot”
http://thisissunnah.com/03/2009/salah-the-importance-of-its-time-2/
If a person prays Salah at the end of the time slot, Allah would only forgive them for praying the Salah in its time period, however they will miss out on Allah’s (swt) blessings and mercy. If a person delays their prayer, it is only because the shaytan is tricking them, or that they are following their nafs, unless they have an acceptable reason for the delay. We must not forget that the duty of shaytan and nafs is to prevent Muslims from praying to Allah (swt) and to make us fall for this Dunya.
In a Hadith our Prophet (saw) says
“It is the job the shaytan to delay your duties to Allah”, in another Hadith, our Prophet (saw) says “Those who delay will perish”
Salah is an ibadah, between Allah (swt) and the servant, for the servant to show to his Creator how much he is in need of Allah (swt), and hence, this is only possible via a sincere, obedient prayer to be prayed on time with wiseness and piousness.
Praying Salah in the very beginning of its time slot, will enable one to gain the blessings of Allah (swt), this is because a Muslim rushes to pray on time without any delay. This shows the servant’s piousness and his seriousness towards his obedience to Allah (swt), and shows the understanding that the very important part of his life is to pray.
A Muslim in search for the forgiveness, mercy and blessings of Allah (swt) must do his daily prayers, fast in Ramadan and must give zakat on time. What we do now in this world, is what we will rely on tomorrow, so we as Muslims, must be wise and pious in whatever we do and we must do it for the sake of Allah (swt) only.
http://groups.yahoo.com/group/peacefocus/message/1406
KHAWF (fear) is one of the acts of worship, and should be for Allah alone. This has a tremendous position and lofty status in the fields of worship. It can be divided into two categories:
KHAWF (fear) is one of the acts of worship, and should be for Allah alone. This has a tremendous position and lofty status in the fields of worship. It can be divided into two categories:
Shirk of 'secret fear'
It is to fear someone about affairs over which only Allah has power. For example: To fear that a creature could prevent you from completing your life span, or to fear that someone would stop your sustenance, or to fear that someone (has the power) to prevent you from entering Paradise.
Such fear that a person harbors toward a created being with the belief that he has the ability to do these things, when only Allah Alone has the power and ability to do them, is secret fear and is considered Shirk (associating partners with Allah).
Disobedience
If a person doesn't say the truth, or enjoin good and forbid wrong, because of fear of another person, then this is an act of disobedience.
Fear is an act of worship and should be entertained for Allah alone. Allah says in the Qur'an:
"...so fear them not, but fear Me, if you are (true) believers..." (Qur'an, 3:175)
Allah also said:
"...Therefore fear not men but fear Me (O Jews) and sell not My Verses for a miserable price..." (Qur'an, 5:44)
The Prophet (peace be upon him) said: "Seven people shall receive shade from Allah when there is no shade except His shade... (one of them is) a man who is called by a charming lady of noble birth and he says 'I fear Allah.'" (Al-Bukhari)
– Extract from the Sheikh's lecture "Enter into Islam wholeheartedly" published by Albaseerah.org.
Abu Hurairah reported:
The Messenger of Allah (peace be upon him) never found fault with food. If he had inclination to eating it, he would eat; and if he disliked it, he would leave it.
– Al-Bukhari and Muslim
http://groups.yahoo.com/group/peacefocus/message/1407
HEADSCARFS and head coverings are some of the misrepresented words that have been connected with the Hijab. Many haven't really understood the meaning or implementation of Hijab. Most misconceptions are due to: lack of knowledge or simply not wanting to obey Allah.
Linguistically, Hijab means a screen or covering (Hans Weir Arabic to English dictionary). Screen, when used as a noun means an upright partition used to divide a room, give shelter, or provide concealment and, when used as a verb it means conceal, protect, or shelter with a screen. Conceal means to prevent from being seen or known. (Oxford dictionary, online version).
In Islamic Shariah terms, Hijab means covering or veil. Allah said in the Qur'an:
"Nay! Surely, they (evil-doers) will be veiled from seeing their Lord that Day." (Qur'an, 83:15)
The word used here is 'Mahjooboon', which is derived from 'Hajaba' which means to prevent from being seen. Allah also says in the Qur'an:
"And when you (Muhammad, peace be upon him) recite the Qur'an, We put between you and those who believe not in the Hereafter, an invisible veil (or screen their hearts, so they hear or understand it not)." (Qur'an, 17:45)
These verses show that both linguistically and Islamically, Hijab refers to something that covers and veils. During the time of the Prophet (peace be upon him), when Allah commanded that Muslim women must cover in front of non-Mahram men, they tore their 'Murats' – woolen dress or a waist-binding cloth – and covered themselves.
In another verse, Allah said:
"O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful." (Qur'an, 33:59)
A major mistake many make is restricting the term 'Hijab' to mean a flimsy scarf that covers the hair only; in other words, a 'headscarf.' Some Muslim women in the West wear tight jeans, t-shirts and a headscarf while going out and think they are adhering to the Islamic dress code. This is incorrect. Some of the conditions laid out in the Qur'an and Sunnah for Hijab are as follows:
• Covers the whole body
Some scholars say it includes covering of face and hands, while others say it is recommended and not obligatory.
• Not a display that attracts attention
• Not perfumed
• Not transparent
• Roomy, and not tight-fitting
• Doesn't resemble the dress of men or what is specific to non-Muslims.
Hijab is for all times and all places, not restricted for Muslim lands alone. Some wear Hijab in Muslim lands and switch to headscarfs in the West. We have to fear Allah everywhere we go and this dysfunctional practice is a direct result of our weakness in our understanding of Tawheed (monotheism) and a deficiency in our Aqeedah (belief). Hijab is a protection of Muslim women's honour and respect.
Islam is about submission to the Creator in all aspects of our lives. When we are instructed to do something by Allah, we should just "hear and obey."
HEADSCARFS and head coverings are some of the misrepresented words that have been connected with the Hijab. Many haven't really understood the meaning or implementation of Hijab. Most misconceptions are due to: lack of knowledge or simply not wanting to obey Allah.
Linguistically, Hijab means a screen or covering (Hans Weir Arabic to English dictionary). Screen, when used as a noun means an upright partition used to divide a room, give shelter, or provide concealment and, when used as a verb it means conceal, protect, or shelter with a screen. Conceal means to prevent from being seen or known. (Oxford dictionary, online version).
In Islamic Shariah terms, Hijab means covering or veil. Allah said in the Qur'an:
"Nay! Surely, they (evil-doers) will be veiled from seeing their Lord that Day." (Qur'an, 83:15)
The word used here is 'Mahjooboon', which is derived from 'Hajaba' which means to prevent from being seen. Allah also says in the Qur'an:
"And when you (Muhammad, peace be upon him) recite the Qur'an, We put between you and those who believe not in the Hereafter, an invisible veil (or screen their hearts, so they hear or understand it not)." (Qur'an, 17:45)
These verses show that both linguistically and Islamically, Hijab refers to something that covers and veils. During the time of the Prophet (peace be upon him), when Allah commanded that Muslim women must cover in front of non-Mahram men, they tore their 'Murats' – woolen dress or a waist-binding cloth – and covered themselves.
In another verse, Allah said:
"O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful." (Qur'an, 33:59)
A major mistake many make is restricting the term 'Hijab' to mean a flimsy scarf that covers the hair only; in other words, a 'headscarf.' Some Muslim women in the West wear tight jeans, t-shirts and a headscarf while going out and think they are adhering to the Islamic dress code. This is incorrect. Some of the conditions laid out in the Qur'an and Sunnah for Hijab are as follows:
• Covers the whole body
Some scholars say it includes covering of face and hands, while others say it is recommended and not obligatory.
• Not a display that attracts attention• Not perfumed
• Not transparent
• Roomy, and not tight-fitting
• Doesn't resemble the dress of men or what is specific to non-Muslims.
Hijab is for all times and all places, not restricted for Muslim lands alone. Some wear Hijab in Muslim lands and switch to headscarfs in the West. We have to fear Allah everywhere we go and this dysfunctional practice is a direct result of our weakness in our understanding of Tawheed (monotheism) and a deficiency in our Aqeedah (belief). Hijab is a protection of Muslim women's honour and respect.
Islam is about submission to the Creator in all aspects of our lives. When we are instructed to do something by Allah, we should just "hear and obey."
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To meet the demands of faith, it is not enough to worship and obey Allah. Rather, worship and obedience should be tempered with genuine love for Allah. For without love, worship and obedience may degenerate into hypocrisy, which is not acceptable to Allah. He does not stand in need of any of our deeds. On the contrary, He accepts only those deeds that are done exclusively for Him and are characterized with a strong love for Him. Love for Him should surpass one’s love for other worldly things. The Qur’an sets the following standard:
(Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious.) (At-Tawbah 9:24)
The same point is reiterated in the Sunnah. The Prophet (peace and blessings be upon him) observed that one’s faith is not genuine unless one holds him (the Prophet) dearer than family, possessions, and all else (Muslim). In some variant reports of this hadith, mention is made of Allah and His Messenger as one’s most cherished ones.
It is reported on the authority of Anas that the Prophet (peace and blessings be upon him) said:
It is reported on the authority of Anas that the Prophet (peace and blessings be upon him) said:
One can taste the sweetness of faith, if he is characterized with the following:
~if he holds Allah and His Messenger dearer than all else;
~when he loves a person he loves him only for the sake of Allah; and
~if he has as great an abhorrence of returning to unbelief after Allah has rescued ~him from it as he has of being cast into fire.(Muslim)
A Query and Its Clarification
Some people ask whether it is at all possible to love someone that one has never seen and whether that love can surpass one’s love for all else. The answer to this question is that it is more than possible, it is innate in man to love what is unseen. He does not love what he observes serving him day and night, such as his own body parts. He stands in need of their smooth functioning for his well-being. However, if asked to make a choice, he will forego all his physical faculties in preference to his mental faculty, though the latter is something invisible and imperceptible. What explains this is that although man has not seen his own mental faculty, he realizes that it represents that which accounts for his excellence and dignity. If he is deprived of other physical faculties, he will still enjoy that dignity. However, if he is stripped of his mental faculty, he will be reduced to an animal, commanding no respect or honor.
Some people ask whether it is at all possible to love someone that one has never seen and whether that love can surpass one’s love for all else. The answer to this question is that it is more than possible, it is innate in man to love what is unseen. He does not love what he observes serving him day and night, such as his own body parts. He stands in need of their smooth functioning for his well-being. However, if asked to make a choice, he will forego all his physical faculties in preference to his mental faculty, though the latter is something invisible and imperceptible. What explains this is that although man has not seen his own mental faculty, he realizes that it represents that which accounts for his excellence and dignity. If he is deprived of other physical faculties, he will still enjoy that dignity. However, if he is stripped of his mental faculty, he will be reduced to an animal, commanding no respect or honor.
The above point holds true for all the objects in the universe. Man benefits from innumerable objects of nature, day and night. However, he knows that these do not serve him on their own. On the contrary, the Supreme Being has assigned them the duty to serve him. He knows well that he has not created and cannot create any of these objects. Furthermore, he is not entitled to their subservience. Since he recognizes that he owns everything as a result of the favor and grace shown by the Supreme Being and that He can withdraw these at any time, it fills man’s heart with overflowing gratitude to Allah. This prompts man to love Allah more than all else.
It is not, therefore, correct to hold that man cannot love Allah. Allah is no doubt invisible; yet His manifestations are too evident. Man observes these all around himself. Each object of nature—be it the clouds, winds, rivers and mountains—points to Allah’s existence. Birds sing in praise of Him and trees share this hymn. His signs are embedded in each and every particle of dust and in every leaf. Far from being hidden, Allah is manifest, evident everywhere. Man suffers from such misperception if he fails to recognize this evident truth. As a result, he does not develop any love for Allah. This, in turn, divests man of Allah’s love.
A Practical Way to Achieve Love for Allah
The Qur’an shows us the practical way that can be easily followed by everyone, namely the way of Prophet Muhammad (peace and blessings be upon him). In him, Allah presented the one who loved Him perfectly. Following the Prophet as role model, we can observe how a lover of Allah led his life in the company of his family and friends. His life stands out as the most practicable way in that it presents a living example. Allah observes:
The Qur’an shows us the practical way that can be easily followed by everyone, namely the way of Prophet Muhammad (peace and blessings be upon him). In him, Allah presented the one who loved Him perfectly. Following the Prophet as role model, we can observe how a lover of Allah led his life in the company of his family and friends. His life stands out as the most practicable way in that it presents a living example. Allah observes:
(Say: If you love Allah, follow me [so] that Allah love you and forgive your sins.) (Aal ‘Imran 3:31)
The Prophet (peace and blessings be upon him) stands as the best model for the love for Allah. No one can excel the Prophet in this regard. Given this, one should not do something that may mark a deviation from the practice of Muhammad (peace and blessings be upon him), whose every action was characterized by the perfect measure of devotion and piety.
An Important Warning
It is worth clarifying that we have employed the expression “love” throughout this discourse. We have not used any other expression. For it is “love” that is used in this context in the Qur’an and the Sunnah. Anything other than love betrays imbalance; hence it cannot be used in the context of Allah and His Messenger. Furthermore, it constitutes disrespect towards them. Man’s dealings with Allah and His Messenger are governed by Shari`ah norms. Any deviation, even if it is prompted by a pious intention, results only in innovation and error. Poets and Sufi masters have carelessly used other expressions in this context. Poets are given to exaggeration. Even when they do not offer prayers and fasting, they make tall claims about their love for Allah and His Messenger. Each one of them pretends to be a lover of the Messenger. Sufi masters, too, are guilty of imbalance. Dissatisfied with the use of love in this context, they adopted the expression “ishq” (infatuation or extreme love) as rather more than a mere synonym.
It is worth clarifying that we have employed the expression “love” throughout this discourse. We have not used any other expression. For it is “love” that is used in this context in the Qur’an and the Sunnah. Anything other than love betrays imbalance; hence it cannot be used in the context of Allah and His Messenger. Furthermore, it constitutes disrespect towards them. Man’s dealings with Allah and His Messenger are governed by Shari`ah norms. Any deviation, even if it is prompted by a pious intention, results only in innovation and error. Poets and Sufi masters have carelessly used other expressions in this context. Poets are given to exaggeration. Even when they do not offer prayers and fasting, they make tall claims about their love for Allah and His Messenger. Each one of them pretends to be a lover of the Messenger. Sufi masters, too, are guilty of imbalance. Dissatisfied with the use of love in this context, they adopted the expression “ishq” (infatuation or extreme love) as rather more than a mere synonym.
Love is not something that is beyond the governance of norms. Rather, it is to be pursued within certain parameters. The love of Allah serves as a touchstone for self-evaluation and for assessing others. The unmistakable test is that when the believer is faced with the option of a way that he likes, and that is preferred by his friends and relatives, but that is contrary to Allah’s command, he should renounce it. Likewise, he should disregard a way that runs counter to Shari`ah. If he accords greater importance to his own desires, it betrays his love for himself or for others, and the hollowness of his claim to faith. However, if he disregards all such options and unreservedly opts for the way prescribed by Allah, he is to be taken as a true and genuine lover of Allah, even if he never presumes to claim such a title for himself.
________________
* Excerpted with slight modifications from Tazkiyah: The Islamic Path of Self-Development. Courtesy of The Islamic Foundation.
Amin Ahsan Islahi (1904-1997) was one of the leading scholars of the Indian subcontinent. He compiled a 9-volume commentary on the Qur’an and authored a number of books. His eloquent speeches and writings on da`wah (calling people to Islam), Islamic state, and many other topics have inspired generations of young Muslims.
* Excerpted with slight modifications from Tazkiyah: The Islamic Path of Self-Development. Courtesy of The Islamic Foundation.
Amin Ahsan Islahi (1904-1997) was one of the leading scholars of the Indian subcontinent. He compiled a 9-volume commentary on the Qur’an and authored a number of books. His eloquent speeches and writings on da`wah (calling people to Islam), Islamic state, and many other topics have inspired generations of young Muslims.
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