Al Hijra
The Hijrah, or migration, of the Muslims to Medina, Al Hijra is on the first day of the Muharram and is the Islamic New Year. Muharram is the month in which the journey of Muhammad from Mecca to Medina took place in 622 CE. There are a few rituals associated with the Islamic New Year, compared to the Eid al-Fitr and Eid al-Adha.
There are no religious observances prescribed for Al-Hijra. It is a time for reflection on the year to come. In the recent times, some Muslims even exchange greeting cards to commemorate this holiday.
The Islamic Calendar
The Islamic Calendar consists 12 Lunar months. Each month consists 29.5 days on an average and the year ultimately has 354 days. Each of the months, start with the viewing of the crescent moon or the �Hilal� with the bare eye. The calendars are printed depending on the astronomical calculations made for the viewing of the moon earlier. The leap years in the Lunar calendar are those years which when divided by the numeral 30, produces a remainder of the numbers 2, 5, 7, 10, 13, 16, 18, 21, 24, 26 and 29.
In Saudi Arabia and Egypt, noting the time of the sunset and the moonset on the 29th day of every month marks the start of the month. The moon setting before the sun will mean the next day is the 30th of the month and the sun setting before the moon will mean the following day is the first day of the following month.
For the Muslims, Al Hijrah was the focal point for considering their chronology. Al Hijra commemorates the epic journey between two cities, which are 300 miles apart. In a deeper sense, Al Hijra marked the beginning of an era, a culture and a history for the entire mankind. Islam made a progress due to the fact that Muslims considered all the aspects and dimensions of Al Hijra to be sacred.
Difference with the Solar Calendar
The Islamic calendar has an average of 354.3670 days, whereas the Solar calendar has an average of 365.2422 days. Thus, the Hijra calendar gains ground in comparison to the Solar calendar at the rate of about 11 days per year.
The Islamic months do not match up with any particular season. Moreover, a lunar month stretches from 29 to 30 days only, while the solar month will have days stretching from 28 to 31 days.
The years of the Islamic Calendar or the Hijra, are calculated from 1 Muharram, 622 CE. The Suffix �AH� follows them, implying �After Hijira�.
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Friday, November 26, 2010
What is Business?
A business (also known as company, enterprise, or firm) is a legally recognized organization designed to provide goods, services, or both to consumers or tertiary business in exchange for money. Businesses are predominant in capitalist economies, in which most businesses are privately owned and typically formed to earn profit that will increase the wealth of its owners. The owners and operators of private, for-profit businesses have as one of their main objectives the receipt or generation of a financial return in exchange for work and acceptance of risk. Businesses can also be formed not-for-profit or be state-owned.
Basic forms of ownership
Although forms of business ownership vary by jurisdiction, there are several common forms:
• Sole proprietorship: A sole proprietorship is a for-profit business owned by one person. The owner may operate on his or her own or may employ others. The owner of the business has unlimited liability for the debts incurred by the business.
• Partnership: A form of for-profit business owned by two or more people. In most forms of partnerships, each partner has unlimited liability for the debts incurred by the business. There are three typical classifications of partnerships: general partnerships, limited partnerships, and limited liability partnerships.
• Corporation: Can be either public or private in nature. A public company is often listed on the stock exchange and typically has unlimited liability. Privately owned companies have limited liability and are often signified by the term "Pvt Ltd". The relevant jurisdiction normally specifies the rules of incorporation, whether rules are replaceable, who is responsible for making decisions and how the directing mind of the company may be elected. In South Africa private companies can also take the form of being a closed corporation.[2]. Corporate entities have a legal personality and can enter into transactions and agreements as if they were natural persons.
• Cooperative: Often referred to as a "co-op", a cooperative is a limited liability entity that can be organized for-profit or not-for-profit. A for-profit cooperative differs from a for-profit corporation in that it has members, as opposed to shareholders, who share decision-making authority. Cooperatives are typically classified as either consumer cooperatives or worker cooperatives.
Types of businesses might include:
Agriculture and mining businesses are concerned with the production of raw material, such as plants or minerals.
• Financial businesses include banks and other companies that generate profit through investment and management of capital.
• Information businesses generate profits primarily from the resale of intellectual property and include movie studios, publishers and packaged software companies.
• Manufacturers produce products, from raw materials or component parts, which they then sell at a profit. Companies that make physical goods, such as cars or pipes, are considered manufacturers.
• Real estate businesses generate profit from the selling, renting, and development of properties, homes, and buildings.
• Retailers and Distributors act as middle-men in getting goods produced by manufacturers to the intended consumer, generating a profit as a result of providing sales or distribution services. Most consumer-oriented stores and catalogue companies are distributors or retailers. See also: Franchising
• Service businesses offer intangible goods or services and typically generate a profit by charging for labor or other services provided to government, other businesses, or consumers
• Transportation businesses deliver goods and individuals from location to location, generating a profit on the transportation costs
Management
The efficient and effective operation of a business, and study of this subject, is called management. The main branches of management are financial management, marketing management, human resource management, strategic management, production management and operation management.
Basic forms of ownership
Although forms of business ownership vary by jurisdiction, there are several common forms:
• Sole proprietorship: A sole proprietorship is a for-profit business owned by one person. The owner may operate on his or her own or may employ others. The owner of the business has unlimited liability for the debts incurred by the business.
• Partnership: A form of for-profit business owned by two or more people. In most forms of partnerships, each partner has unlimited liability for the debts incurred by the business. There are three typical classifications of partnerships: general partnerships, limited partnerships, and limited liability partnerships.
• Corporation: Can be either public or private in nature. A public company is often listed on the stock exchange and typically has unlimited liability. Privately owned companies have limited liability and are often signified by the term "Pvt Ltd". The relevant jurisdiction normally specifies the rules of incorporation, whether rules are replaceable, who is responsible for making decisions and how the directing mind of the company may be elected. In South Africa private companies can also take the form of being a closed corporation.[2]. Corporate entities have a legal personality and can enter into transactions and agreements as if they were natural persons.
• Cooperative: Often referred to as a "co-op", a cooperative is a limited liability entity that can be organized for-profit or not-for-profit. A for-profit cooperative differs from a for-profit corporation in that it has members, as opposed to shareholders, who share decision-making authority. Cooperatives are typically classified as either consumer cooperatives or worker cooperatives.
Types of businesses might include:
Agriculture and mining businesses are concerned with the production of raw material, such as plants or minerals.
• Financial businesses include banks and other companies that generate profit through investment and management of capital.
• Information businesses generate profits primarily from the resale of intellectual property and include movie studios, publishers and packaged software companies.
• Manufacturers produce products, from raw materials or component parts, which they then sell at a profit. Companies that make physical goods, such as cars or pipes, are considered manufacturers.
• Real estate businesses generate profit from the selling, renting, and development of properties, homes, and buildings.
• Retailers and Distributors act as middle-men in getting goods produced by manufacturers to the intended consumer, generating a profit as a result of providing sales or distribution services. Most consumer-oriented stores and catalogue companies are distributors or retailers. See also: Franchising
• Service businesses offer intangible goods or services and typically generate a profit by charging for labor or other services provided to government, other businesses, or consumers
• Transportation businesses deliver goods and individuals from location to location, generating a profit on the transportation costs
Management
The efficient and effective operation of a business, and study of this subject, is called management. The main branches of management are financial management, marketing management, human resource management, strategic management, production management and operation management.
Rights of Muslims
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make dua for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need.
16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his ambitions.
21. When he sneezes and says "Alhamdulillah" , say "Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you, confident that you will fulfil
it, then you must fulfil it. (For example, Zayd takes an oath that Amr never
goes to the bazaar and he is confident that Amr will fulfil this oath of his,
then Amr must ensure that he does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If he oppresses someone,
prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as well.
31. When you meet him, make salam to him. If a man shakes the hand of a man,
and a woman shakes the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you, do not cut-off speaking to
him for more than three days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate him.
35. Direct him towards good deeds and stop him from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth nor in his honour.
40. If he is sitting, do not make him get up and take his place.
1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make dua for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need.
16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his ambitions.
21. When he sneezes and says "Alhamdulillah" , say "Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you, confident that you will fulfil
it, then you must fulfil it. (For example, Zayd takes an oath that Amr never
goes to the bazaar and he is confident that Amr will fulfil this oath of his,
then Amr must ensure that he does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If he oppresses someone,
prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as well.
31. When you meet him, make salam to him. If a man shakes the hand of a man,
and a woman shakes the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you, do not cut-off speaking to
him for more than three days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate him.
35. Direct him towards good deeds and stop him from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth nor in his honour.
40. If he is sitting, do not make him get up and take his place.
Thursday, November 25, 2010
Prayer(Du'a ) from the Holy Quran.
In The Name of Allah, the Beneficent, the Merciful.
An invocation or a du'a is not the crutch of the weak or the incapable. It is the finest strategy for all kinds of success - whether material or spiritual.
Most of the time men have worded their invocations in their own languages. However, the finest of the invocations are the ones worded by Allah Subhanuhu wa Ta`ala Himself and mentioned in the Noble Qur'an.
I would like to share with you some invocations from the Noble Qur'an. Since these invocations are mentioned in Qur'an and are taught to us by Allah Subhanuhu wa Ta`ala Himself, they are the best and perfect invocations.
What's more, Allah has promised that He will respond to invocations made by the righteous, by the sinners and even by unbelievers.
Du'a for acceptance of efforts
O our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower and Accept our repentance.
Truly, you are the one who Accepts repentance, the Most Merciful.
Du’a for the good of the world and Hereafter.
O our Lord, grant us the good of this world and the hereafter and save us from the torment of the hell fire.
(AL-BAQARAH, Q2 vs 127-128)
S:online Dawah
An invocation or a du'a is not the crutch of the weak or the incapable. It is the finest strategy for all kinds of success - whether material or spiritual.
Most of the time men have worded their invocations in their own languages. However, the finest of the invocations are the ones worded by Allah Subhanuhu wa Ta`ala Himself and mentioned in the Noble Qur'an.
I would like to share with you some invocations from the Noble Qur'an. Since these invocations are mentioned in Qur'an and are taught to us by Allah Subhanuhu wa Ta`ala Himself, they are the best and perfect invocations.
What's more, Allah has promised that He will respond to invocations made by the righteous, by the sinners and even by unbelievers.
Du'a for acceptance of efforts
O our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower and Accept our repentance.
Truly, you are the one who Accepts repentance, the Most Merciful.
Du’a for the good of the world and Hereafter.
O our Lord, grant us the good of this world and the hereafter and save us from the torment of the hell fire.
(AL-BAQARAH, Q2 vs 127-128)
S:online Dawah
Wednesday, November 24, 2010
Understanding the Prophet's Life
The Prophet Muhammad, peace be upon him, was neither fatalistic nor reckless. His trust in God was absolute, but that had never caused him to drift with the tide of events. Revelation had reminded him that he must never forget to say "insha Allah" (if God so wills) when he planned to act, and that the memory of God must be associated with humility (especially in regard to his own powers as a human being). Still, this by no means implied that he should forget to show responsibility and foresight in his choices in the world of human beings. Thus, Muhammad had been planning an emigration to Medina (hijrah) for almost two years, and nothing had been left to chance. Only after making intelligent and thorough use of his human powers had he trusted himself to the divine will, thereby clarifying for us the meaning of at-tawakul ala Allah (reliance on God, trusting oneself to God): responsibly exercising all the qualities (intellectual, spiritual, psychological, sentimental, etc.) each one of us has been granted and humbly remembering that beyond what is humanly possible, God alone makes things happen. Indeed, this teaching is the exact opposite of the temptation of fatalism: God will act only after humans have, at their own level, sought out and exhausted all the potentialities of action.
Abu Bakr had enlisted the services of a non-Muslim Bedouin, Abdullah ibn Urayqat, to guide them to Medina by an inconspicuous, unfamiliar route. The Prophet and his Companion had entrusted themselves to God, yet they had not hesitated to enlist the help of a Bedouin who, although he shared their enemies' polytheistic beliefs, was well known to them for his trustworthiness. Such an attitude is present throughout the Prophet's life: the women and men he surrounded himself with might not share his faith, but they were known to him for their moral qualities and/or their human abilities. Muhammad, like those who came after him, would not hesitate to rely on them.
:
Source:"In The Footsteps of The Prophet" - Tariq Ramadan, pp. 81-83
Abu Bakr had enlisted the services of a non-Muslim Bedouin, Abdullah ibn Urayqat, to guide them to Medina by an inconspicuous, unfamiliar route. The Prophet and his Companion had entrusted themselves to God, yet they had not hesitated to enlist the help of a Bedouin who, although he shared their enemies' polytheistic beliefs, was well known to them for his trustworthiness. Such an attitude is present throughout the Prophet's life: the women and men he surrounded himself with might not share his faith, but they were known to him for their moral qualities and/or their human abilities. Muhammad, like those who came after him, would not hesitate to rely on them.
:
Source:"In The Footsteps of The Prophet" - Tariq Ramadan, pp. 81-83
In the Light of the Quran
"Say: Verily, my Lord grants provision abundantly to whomsoever He pleases and straitens it for whomsoever He pleases."
The extent of livelihood that a person receives depends entirely upon God's will. However, this does not necessarily indicate that those with whom He is pleased receive a greater portion of it whereas those with whom He is displeased receive less. As part of God's dispensation, those who believe in God as well as those who do not believe in Him receive their livelihood. A person's affluence, therefore, does not indicate his proximity with God. By the same token, a person's stringent circumstances do not necessarily indicate God's displeasure with him. It is common knowledge that wrongdoers and dishonest people often amass heaps of wealth even though God disapproves of their wrong-doing and dishonesty.
Those who consider attainment of material possession and benefit to be the criterion of a person's goodness have completely missed the point. What really matters is the attainment of God's pleasure and the way to attain it is to cultivate those good moral qualities that please Him. If one has these qualities and, in addition to this, enjoys an abundance of worldly bounties, this certainly signifies God's favour upon him. Anyone who is so blessed should thank Him.
Researched from
"Towards Understanding the Quran" - Sayyid Abul Ala Mawdudi, Vol. 9, pp. 195, 196
The extent of livelihood that a person receives depends entirely upon God's will. However, this does not necessarily indicate that those with whom He is pleased receive a greater portion of it whereas those with whom He is displeased receive less. As part of God's dispensation, those who believe in God as well as those who do not believe in Him receive their livelihood. A person's affluence, therefore, does not indicate his proximity with God. By the same token, a person's stringent circumstances do not necessarily indicate God's displeasure with him. It is common knowledge that wrongdoers and dishonest people often amass heaps of wealth even though God disapproves of their wrong-doing and dishonesty.
Those who consider attainment of material possession and benefit to be the criterion of a person's goodness have completely missed the point. What really matters is the attainment of God's pleasure and the way to attain it is to cultivate those good moral qualities that please Him. If one has these qualities and, in addition to this, enjoys an abundance of worldly bounties, this certainly signifies God's favour upon him. Anyone who is so blessed should thank Him.
Researched from
"Towards Understanding the Quran" - Sayyid Abul Ala Mawdudi, Vol. 9, pp. 195, 196
Words of the Holy quran
Word of advice from chapter 6 vs 38-45
There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end.
Those who reject our sings are deaf and dumb,- in the midst of darkness profound: whom Allah willeth, He leaveth to wander: whom He willeth, He placeth on the way that is straight.
Say: "Think ye to yourselves, if there come upon you the wrath of Allah, or the Hour (that ye dread), would ye then call upon other than Allah.- (reply) if ye are truthful!
"Nay,- On Him would ye call, and if it be His will, He would remove (the distress) which occasioned your call upon Him, and ye would forget (the false gods) which ye join with Him!"
Before thee We sent (apostles) to many nations, and We afflicted the nations with suffering and adversity, that they might learn humility.
When the suffering reached them from us, why then did they not learn humility? On the contrary their hearts became hardened, and Satan made their (sinful) acts seem alluring to them.
But when they forgot the warning they had received, We opened to them the gates of all (good) things, until, in the midst of their enjoyment of Our gifts, on a sudden, We called them to account, when lo! they were plunged in despair!
Of the wrong-doers the last remnant was cut off. Praise be to Allah, the Cherisher of the worlds.
There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end.
Those who reject our sings are deaf and dumb,- in the midst of darkness profound: whom Allah willeth, He leaveth to wander: whom He willeth, He placeth on the way that is straight.
Say: "Think ye to yourselves, if there come upon you the wrath of Allah, or the Hour (that ye dread), would ye then call upon other than Allah.- (reply) if ye are truthful!
"Nay,- On Him would ye call, and if it be His will, He would remove (the distress) which occasioned your call upon Him, and ye would forget (the false gods) which ye join with Him!"
Before thee We sent (apostles) to many nations, and We afflicted the nations with suffering and adversity, that they might learn humility.
When the suffering reached them from us, why then did they not learn humility? On the contrary their hearts became hardened, and Satan made their (sinful) acts seem alluring to them.
But when they forgot the warning they had received, We opened to them the gates of all (good) things, until, in the midst of their enjoyment of Our gifts, on a sudden, We called them to account, when lo! they were plunged in despair!
Of the wrong-doers the last remnant was cut off. Praise be to Allah, the Cherisher of the worlds.
Wisdom from the Holy Quran.
In the Name of Allah, the Beneficient, the Merciful.
The Holy Quran is the words of Allah, revealed to Prophet Muhammed.It has 114 chapters and the chapter 32 vs 4-12 below is one of the chapters of the Holy quran
It is Allah Who has created the heavens and the earth, and all between them, in
six Days, and is firmly established on the Throne (of Authority): ye have none,
besides Him, to protect or intercede (for you): will ye not then receive
admonition?
He rules (all) affairs from the heavens to the earth: in the end will (all
affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years
of your reckoning.
Such is He, the Knower of all things, hidden and open, the Exalted (in power),
the Merciful;-
He Who has made everything which He has created most good: He began the creation
of man with (nothing more than) clay,
And made his progeny from a quintessence of the nature of a fluid despised:
But He fashioned him in due proportion, and breathed into him something of His
spirit. And He gave you (the faculties of) hearing and sight and feeling (and
understanding): little thanks do ye give!
And they say: "What! when we lie, hidden and lost, in the earth, shall we indeed
be in a Creation renewed? Nay, they deny the Meeting with their Lord.
Say: "The Angel of Death, put in charge of you, will (duly) take your souls:
then shall ye be brought back to your Lord."
If only thou couldst see when the guilty ones will bend low their heads before
their Lord, (saying:) "Our Lord! We have seen and we have heard: Now then send
us back (to the world): we will work righteousness: for we do indeed (now)
believe."
This requires us to ponder on our origin and end and to know that all affairs start with Allah and will end with Allah.
o Allah, forgives, have mercy on us and pardon us all.
The Holy Quran is the words of Allah, revealed to Prophet Muhammed.It has 114 chapters and the chapter 32 vs 4-12 below is one of the chapters of the Holy quran
It is Allah Who has created the heavens and the earth, and all between them, in
six Days, and is firmly established on the Throne (of Authority): ye have none,
besides Him, to protect or intercede (for you): will ye not then receive
admonition?
He rules (all) affairs from the heavens to the earth: in the end will (all
affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years
of your reckoning.
Such is He, the Knower of all things, hidden and open, the Exalted (in power),
the Merciful;-
He Who has made everything which He has created most good: He began the creation
of man with (nothing more than) clay,
And made his progeny from a quintessence of the nature of a fluid despised:
But He fashioned him in due proportion, and breathed into him something of His
spirit. And He gave you (the faculties of) hearing and sight and feeling (and
understanding): little thanks do ye give!
And they say: "What! when we lie, hidden and lost, in the earth, shall we indeed
be in a Creation renewed? Nay, they deny the Meeting with their Lord.
Say: "The Angel of Death, put in charge of you, will (duly) take your souls:
then shall ye be brought back to your Lord."
If only thou couldst see when the guilty ones will bend low their heads before
their Lord, (saying:) "Our Lord! We have seen and we have heard: Now then send
us back (to the world): we will work righteousness: for we do indeed (now)
believe."
This requires us to ponder on our origin and end and to know that all affairs start with Allah and will end with Allah.
o Allah, forgives, have mercy on us and pardon us all.
Friday, November 19, 2010
On the prophet's last sermon
In The Name of Allah, The Beneficient, The Merciful.
All praise and adoration are due to the Lord of the World, T he beginning and The end. To you we belong and to you we shall return.
A self thought on the prohet’s last sermon motivate me to write this very post.
After having gave praise and thanks to Allah, he said
‘O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY’
A prohet who knew his people and started his speech with a mind blowing words and we can conclude that he indeed was able to communicate to those present on that day and this is obvious today. If they had not bring the message as the prophet instructed, you and I would probably not have islam today.
So they have done their part, so what is you and I going to do so that the message will get to the yet unborn in our family and the world.
So brothers and sisters, let’s give this a thought and propagate the religion atleast within our immediate family.
May Allah ease our tasks.
Jumat Mubarak.
Note; A full message of the prophet’s last sermon can be found in my November posts on this blog, so take time to check it out.
All praise and adoration are due to the Lord of the World, T he beginning and The end. To you we belong and to you we shall return.
A self thought on the prohet’s last sermon motivate me to write this very post.
After having gave praise and thanks to Allah, he said
‘O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY’
A prohet who knew his people and started his speech with a mind blowing words and we can conclude that he indeed was able to communicate to those present on that day and this is obvious today. If they had not bring the message as the prophet instructed, you and I would probably not have islam today.
So they have done their part, so what is you and I going to do so that the message will get to the yet unborn in our family and the world.
So brothers and sisters, let’s give this a thought and propagate the religion atleast within our immediate family.
May Allah ease our tasks.
Jumat Mubarak.
Note; A full message of the prophet’s last sermon can be found in my November posts on this blog, so take time to check it out.
On Luqman and Wisdom
Wisdom provides us with the capacity to solve real life problems. So, acquiring wisdom becomes a must if we want to live meaningful lives. As we live through life and its experiences, it is vital that we reflect on such experiences to make our subsequent steps in life easier. As Immanuel Kant, a famous philosopher said that “Science is organized knowledge. Wisdom is organized life.”
So, if wisdom enables a person to make more sound decisions, take a shortcut path to success, recalibrate values for the better, and simply live a better life, then why not spend time reflecting on our own experiences as well as learning from others? As Will Durant, a renowned philosopher and Pulitzer Prize winner stated, “A wise man can learn from another man’s experience; a fool cannot learn even from his own.”
The words of the Quran and teachings of our prophet Muhammad guide us to a wealth of wisdom and knowledge. In fact, Allah calls Quran the “Book of wisdom” in many places in the Quran. He says: “A.L.R. These are the ayats of the Book of wisdom.” (Yunus, Chapter #10, Verse #1). The Almighty also says: “We have sent it down as an Arabic Quran, in order that ye may learn wisdom.” (Yusuf, Chapter #12, Verse #2)
Quran emphasizes the importance of wisdom throughout its text. Allah sent prophets and messengers to propagate that wisdom. He says in one of such verses: “A similar (favor have ye already received) is that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and wisdom, and in new knowledge.” (Al-Baqara, Chapter #2, Verse #151)”
In its text, Quran also teaches wisdom through the words of a person named Luqman. Although not a prophet, Allah had granted him enormous wisdom. He was wise enough to have an entire chapter named after him. He was a pious person and according to the Quran was granted wisdom by Allah. As Allah says in the Quran: And indeed We bestowed upon Luqman AlHikmah (wisdom and religious understanding, etc.) saying: “Give thanks to Allah,” and whoever gives thanks, he gives thanks for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All Rich (Free of all wants), Worthy of all praise. (Luqman: 12)
In his book “Stories of the Prophet”, Ibn Katheer writes that Luqman’s real name was known as “Luqman Ibn ‘Anqa’ Ibn Sadun” or according to some “Luqman Ibn Tharan” who was from among the people of Aylah (Jerusalem) (Stated by As-Suhaili from Ibn Jarir and Al-Qutaibi). Some accounts describe him as an Ethiopian slave who worked as a carpenter. Because of his wisdom people went to him to settle their affairs and therefore he was also known to be a judge.
Although Quran makes no reference regarding him being as a prophet, it is narrated by some as described by Ibn Katheer in his book “Stories of the Prophet” that he was offered to become one. Ibn Katheer mentions, Sa’id said: I heard Qatadah as saying: It was said to Luqman: “How did you prefer wisdom to Prophethood when you were enabled to choose between them?” He said: “If Allah were to assign me with Prophethood, I would accept it and try hard to win His Pleasure, but He enabled me to choose. I feared of being too weak for Prophethood, so I chose wisdom.”
Luqman’s Wisdom
The following are the words of wisdom of Luqman as described in the Quran. Later, another section quotes his wisdom as narrated by other reliable narrators as mentioned by Ibn Katheer in his book “Stories of the Prophets”.
Luqman’s wisdom in the Quran
Luqman’s wisdom in the Quran is described in the context of him explaining it to his son. It is described in the Quran in the following verses.
• Regarding not to associate anyone in the worship and oneness of Allah –
And (remember) when Luqman said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great Zoolm (wrong) indeed. (Quran: Luqman: 13)
• Being dutiful to ones parents –
And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination. (Quran: Luqman: 14)
• Being dutiful to ones parents except where they tell you to deviate from the Right path–
But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do. (Quran: Luqman: 15)
• Every person is accountable for everything that he does –
“O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), WellAware (of its place). (Quran: Luqman: 16)
• Enjoining Prayers
“O my son! perform AsSalat (prayers), enjoin (people) for Al-Maroof (Islamic Monotheism and all that is good), and forbid (people) from AlMunkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily! These are some of the important commandments ordered by Allah with no exemption. (Quran: Luqman: 17)
• Do not be arrogant and proud
“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not each arrogant boaster. (Quran: Luqman: 18)
• Be humble and lower your voice
“And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the voice (braying) of the donkey.” (Quran: Luqman: 19)
Other words of wisdom from Luqman (not narrated in the Quran) [ibn Katheer]
• Luqman on being granted respect and honor
Narrated Ibn Wahb: I was told by ‘Abdullah Ibn ‘Ayyash Al-Fityani after’ Umar, the freed slave of ‘Afrah as saying: “A man came to Luqman, the wise and asked: Are you Luqman? Are you the slave of so and so? He said: “Yes!” The man said: You are the black shepherd! Luqman said: As for my black color, it is obviously apparent, so what makes you so astonished? The man said: You became frequently visited by the people who pleasingly accept your judgments! Luqman said: 0 cousin! If you do what I am telling you, you will be like this. The man said: What is it? Luqman said: Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at.”
Lowering of the gaze usually refers to not looking at men / women (other than your spouse) with a bad desire and to look at them only for valid reasons as prescribed in the religion. Refer to Islam-qa.com for detailed explanation on this topic.
• Luqman on the value of Wisdom
Narrated Damurah after As-Sariy Ibn Yahia as saying: Luqman said to his son: “O my son! Verily, wisdom has brought the indigent to the courts of kings. ”
• Luqman on propagating wisdom to others and to take it seriously when given by others
I was told by my father after ‘Amr Ibn ‘Uthman after Damurah Ibn Hafs Ibn ‘Umar as saying: “Luqman placed a bag of mustards beside him and started to advise his son, giving him with every piece of advice a mustard till it all ran out. He said: O my son! I gave you advice that if a mountain was given, it would split………”
• Luqman on the need to have a pleasing tongue and sound heart
Yazid Ibn Hamn and Waki’ told us after Abul AShhab after Khalid Ar-Rab’i as saying: “Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts thereof. Luqman did so and brought him the tongue and heart. The master asked: Did not you find anything more pleasant than these? Luqman said: No! After a while, the master ordered him to slaughter a goat and to throw the most malignant two parts thereof. Luqman slaughtered the goat and threw the tongue and heart. The master exclaimed and said: I ordered you to bring me the most delicious parts thereof and you brought me the tongue and heart, and I ordered you to throwaway the most malignant parts thereof and you threw the tongue and heart, how can this be? Luqman said: Nothing can be more pleasing than these if they were good, and nothing can be more malicious than these if they were malignant.”
• Luqman on “Speech is silver and slince is golden”
Luqman said to his son: “O my son! I have never regretted because of keeping silent. If words are silver, silence is golden.”
• Luqman on the need to have kindness, mercy and love for others
Abu Mu’awiyah told us after Hisham Ibn ‘Urwah after his father as saying: “Wisdom dictates: O my son: Let your speech be good and your face be smiling, you will be more loved by the people than those who give them provisions.” And, he said: “It is stated in the wisdom -or the Torah – : “Kindness is the head of wisdom.” And, he said: “It is stated in the Torah: “As you show mercy (to others), mercy will be shown to you.”
• Luqman on giving
And, he said: “It is stated in the wisdom: “You will gain what you give (or, harvest what you grow).”
• Luqman on friendships
And, he said: “It is stated in the wisdom: “Love your friend and the friend of your father.”
• Luqman on patience, knowledge, and goodness
`Abdur Razzaq told us after Mu’amir after Ayyub after Abu Qulabah as saying: Luqman was once asked: Who is the best one in terms of patience? He said: It is the one who practices no harm after observing patience. Those who asked him said: Who is the best one in terms of knowledge? He said: It is he who adds to his own knowledge through the knowledge of others. They asked: Who is the best from among the whole people? He said: It is the wealthy. They said: Is it the one who has properties and riches? He said: No! But, it is the one if whose good was sought, he would not hold it back or prevent it. And, it is the one who does not need anything from others.
• Luqman on the need to keep good company and to consult scholars
‘Abdullah Ibn Ahmed said: I was told by Al-¬Hakam Ibn Abu Zuhair Ibn Musa after Al-Faraj Ibn Fudalah after Abu Sa’id as saying: Luqman said to his son: “O my son! Let only the pious men eat your food, and consult the scholars over your affairs.”
Finally, wisdom in matters is one of the blessings that Allah grants to His creation. The Almighty says in the Quran: “He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.” (Quran: Al-Baqara: 269)
Note: Hikmah here refers to “Wisdom”
Comments? Feedback? Your own wisdom that you have acquired over the years? Share that below.
Culled from Iqra sense
So, if wisdom enables a person to make more sound decisions, take a shortcut path to success, recalibrate values for the better, and simply live a better life, then why not spend time reflecting on our own experiences as well as learning from others? As Will Durant, a renowned philosopher and Pulitzer Prize winner stated, “A wise man can learn from another man’s experience; a fool cannot learn even from his own.”
The words of the Quran and teachings of our prophet Muhammad guide us to a wealth of wisdom and knowledge. In fact, Allah calls Quran the “Book of wisdom” in many places in the Quran. He says: “A.L.R. These are the ayats of the Book of wisdom.” (Yunus, Chapter #10, Verse #1). The Almighty also says: “We have sent it down as an Arabic Quran, in order that ye may learn wisdom.” (Yusuf, Chapter #12, Verse #2)
Quran emphasizes the importance of wisdom throughout its text. Allah sent prophets and messengers to propagate that wisdom. He says in one of such verses: “A similar (favor have ye already received) is that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and wisdom, and in new knowledge.” (Al-Baqara, Chapter #2, Verse #151)”
In its text, Quran also teaches wisdom through the words of a person named Luqman. Although not a prophet, Allah had granted him enormous wisdom. He was wise enough to have an entire chapter named after him. He was a pious person and according to the Quran was granted wisdom by Allah. As Allah says in the Quran: And indeed We bestowed upon Luqman AlHikmah (wisdom and religious understanding, etc.) saying: “Give thanks to Allah,” and whoever gives thanks, he gives thanks for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All Rich (Free of all wants), Worthy of all praise. (Luqman: 12)
In his book “Stories of the Prophet”, Ibn Katheer writes that Luqman’s real name was known as “Luqman Ibn ‘Anqa’ Ibn Sadun” or according to some “Luqman Ibn Tharan” who was from among the people of Aylah (Jerusalem) (Stated by As-Suhaili from Ibn Jarir and Al-Qutaibi). Some accounts describe him as an Ethiopian slave who worked as a carpenter. Because of his wisdom people went to him to settle their affairs and therefore he was also known to be a judge.
Although Quran makes no reference regarding him being as a prophet, it is narrated by some as described by Ibn Katheer in his book “Stories of the Prophet” that he was offered to become one. Ibn Katheer mentions, Sa’id said: I heard Qatadah as saying: It was said to Luqman: “How did you prefer wisdom to Prophethood when you were enabled to choose between them?” He said: “If Allah were to assign me with Prophethood, I would accept it and try hard to win His Pleasure, but He enabled me to choose. I feared of being too weak for Prophethood, so I chose wisdom.”
Luqman’s Wisdom
The following are the words of wisdom of Luqman as described in the Quran. Later, another section quotes his wisdom as narrated by other reliable narrators as mentioned by Ibn Katheer in his book “Stories of the Prophets”.
Luqman’s wisdom in the Quran
Luqman’s wisdom in the Quran is described in the context of him explaining it to his son. It is described in the Quran in the following verses.
• Regarding not to associate anyone in the worship and oneness of Allah –
And (remember) when Luqman said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great Zoolm (wrong) indeed. (Quran: Luqman: 13)
• Being dutiful to ones parents –
And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination. (Quran: Luqman: 14)
• Being dutiful to ones parents except where they tell you to deviate from the Right path–
But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do. (Quran: Luqman: 15)
• Every person is accountable for everything that he does –
“O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), WellAware (of its place). (Quran: Luqman: 16)
• Enjoining Prayers
“O my son! perform AsSalat (prayers), enjoin (people) for Al-Maroof (Islamic Monotheism and all that is good), and forbid (people) from AlMunkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily! These are some of the important commandments ordered by Allah with no exemption. (Quran: Luqman: 17)
• Do not be arrogant and proud
“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not each arrogant boaster. (Quran: Luqman: 18)
• Be humble and lower your voice
“And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the voice (braying) of the donkey.” (Quran: Luqman: 19)
Other words of wisdom from Luqman (not narrated in the Quran) [ibn Katheer]
• Luqman on being granted respect and honor
Narrated Ibn Wahb: I was told by ‘Abdullah Ibn ‘Ayyash Al-Fityani after’ Umar, the freed slave of ‘Afrah as saying: “A man came to Luqman, the wise and asked: Are you Luqman? Are you the slave of so and so? He said: “Yes!” The man said: You are the black shepherd! Luqman said: As for my black color, it is obviously apparent, so what makes you so astonished? The man said: You became frequently visited by the people who pleasingly accept your judgments! Luqman said: 0 cousin! If you do what I am telling you, you will be like this. The man said: What is it? Luqman said: Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at.”
Lowering of the gaze usually refers to not looking at men / women (other than your spouse) with a bad desire and to look at them only for valid reasons as prescribed in the religion. Refer to Islam-qa.com for detailed explanation on this topic.
• Luqman on the value of Wisdom
Narrated Damurah after As-Sariy Ibn Yahia as saying: Luqman said to his son: “O my son! Verily, wisdom has brought the indigent to the courts of kings. ”
• Luqman on propagating wisdom to others and to take it seriously when given by others
I was told by my father after ‘Amr Ibn ‘Uthman after Damurah Ibn Hafs Ibn ‘Umar as saying: “Luqman placed a bag of mustards beside him and started to advise his son, giving him with every piece of advice a mustard till it all ran out. He said: O my son! I gave you advice that if a mountain was given, it would split………”
• Luqman on the need to have a pleasing tongue and sound heart
Yazid Ibn Hamn and Waki’ told us after Abul AShhab after Khalid Ar-Rab’i as saying: “Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts thereof. Luqman did so and brought him the tongue and heart. The master asked: Did not you find anything more pleasant than these? Luqman said: No! After a while, the master ordered him to slaughter a goat and to throw the most malignant two parts thereof. Luqman slaughtered the goat and threw the tongue and heart. The master exclaimed and said: I ordered you to bring me the most delicious parts thereof and you brought me the tongue and heart, and I ordered you to throwaway the most malignant parts thereof and you threw the tongue and heart, how can this be? Luqman said: Nothing can be more pleasing than these if they were good, and nothing can be more malicious than these if they were malignant.”
• Luqman on “Speech is silver and slince is golden”
Luqman said to his son: “O my son! I have never regretted because of keeping silent. If words are silver, silence is golden.”
• Luqman on the need to have kindness, mercy and love for others
Abu Mu’awiyah told us after Hisham Ibn ‘Urwah after his father as saying: “Wisdom dictates: O my son: Let your speech be good and your face be smiling, you will be more loved by the people than those who give them provisions.” And, he said: “It is stated in the wisdom -or the Torah – : “Kindness is the head of wisdom.” And, he said: “It is stated in the Torah: “As you show mercy (to others), mercy will be shown to you.”
• Luqman on giving
And, he said: “It is stated in the wisdom: “You will gain what you give (or, harvest what you grow).”
• Luqman on friendships
And, he said: “It is stated in the wisdom: “Love your friend and the friend of your father.”
• Luqman on patience, knowledge, and goodness
`Abdur Razzaq told us after Mu’amir after Ayyub after Abu Qulabah as saying: Luqman was once asked: Who is the best one in terms of patience? He said: It is the one who practices no harm after observing patience. Those who asked him said: Who is the best one in terms of knowledge? He said: It is he who adds to his own knowledge through the knowledge of others. They asked: Who is the best from among the whole people? He said: It is the wealthy. They said: Is it the one who has properties and riches? He said: No! But, it is the one if whose good was sought, he would not hold it back or prevent it. And, it is the one who does not need anything from others.
• Luqman on the need to keep good company and to consult scholars
‘Abdullah Ibn Ahmed said: I was told by Al-¬Hakam Ibn Abu Zuhair Ibn Musa after Al-Faraj Ibn Fudalah after Abu Sa’id as saying: Luqman said to his son: “O my son! Let only the pious men eat your food, and consult the scholars over your affairs.”
Finally, wisdom in matters is one of the blessings that Allah grants to His creation. The Almighty says in the Quran: “He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.” (Quran: Al-Baqara: 269)
Note: Hikmah here refers to “Wisdom”
Comments? Feedback? Your own wisdom that you have acquired over the years? Share that below.
Culled from Iqra sense
Sunday, November 7, 2010
Benefits of Islam
Praise be to Allah.
This is a reasonable enough question for one who has not entered Islam, but one who believes in and practices this religion already knows the blessings which are his because of this religion. There are many reasons for this, which include the following:
(1) The Muslim worships One God, Who has no partner, and Who has the most beautiful names and the highest attributes. Thus the Muslim’s focus and aim is concentrated, focused on His Lord and Creator; he puts his trust in Him and asks Him for help, patience and support; he believes that Allaah is able to do all things, and has no need of a wife or son. Allaah created the heavens and earth; He is the One Who gives life and death; He is the Creator and Sustainer from Whom the slave seeks provision. He is the All-Hearing Who responds to the supplication of His slave, and from Whom the slave hopes for a response. He is the All-Merciful and All-Forgiving, to Whom the slave turns in repentance when he has committed a sin or fallen short in his worship of Allaah. He is the Omniscient and All-Seeing, who knows all intentions and what is hidden in people’s hearts. The slave feels ashamed to commit a sin by doing wrong to himself or to others, because his Lord is watching over him and sees all that he does. He knows that Allaah is All-Wise, the Seer of the Unseen, so he trusts that what Allaah decrees for him is good; he knows that Allaah will never be unjust to him, and that everything that Allaah decrees for him is good, even if he does not understand the wisdom behind it.
(2) The effects of Islaamic worship on the soul of the Muslim include the following:
Prayer keeps the slave in contact with his Lord; if he enters it in a spirit of humiliation and concentration, he will feel tranquil and secure, because he is seeking a "powerful support," which is Allaah, may He be glorified and exalted. For this reason, the Prophet of Islaam, Muhammad (peace and blessings of Allaah be upon him) used to say: "Let us find relaxation and joy in prayer." If something distressed him, he would hasten to pray. Everyone who finds himself faced with disaster and tries prayer finds strength, patience and consolation, because he is reciting the words of his Lord, which cannot be compared to the effect of the words of a created being. If the words of some psychologists can offer a little comfort, what do you think of the words of the One Who created the psychologist?
Now let us look at zakaat, which is one of the pillars of Islaam. Zakaat purifies the soul from stinginess and miserliness, and accustoms people to being generous and helping the poor and needy. It will bring a great reward on the Day of Resurrection, just like other forms of worship. It is not burdensome, like man-made taxes; it is only 25 in every thousand, which the sincere Muslim pays willingly and does not try to evade or wait until someone chases him for it.
Fasting involves refraining from food and sex. It is a form of worship, and a way in which one can feel the hunger of those who are deprived. It is also a reminder of the blessings of the Creator, and it brings rewards beyond measure.
Hajj is the Pilgrimage to the sacred House of Allaah, which was built by Ibraaheem (Abraham, upon whom be peace). By performing Hajj one is obeying the command of Allaah and the call to come and meet Muslims from all over the world.
(3) Islaam commands all kinds of good and forbids all kinds of evil. It encourages good manners and proper treatment of others. It enjoins good characteristics such as truthfulness, patience, deliberation, kindness, humility, modesty, keeping promises, dignity, mercy, justice, courage, patience, friendliness, contentment, chastity, good treatment, tolerance, trustworthiness, gratitude for favours, and self-control in times of anger. Islaam commands the Muslim to fulfil his duty towards his parents and to uphold family ties, to help the needy, to treat neighbours well, to protect and safeguard the wealth of the orphan, to be gentle with the young and show respect to the old, to be kind to servants and animals, to remove harmful things from the road, to speak kind words, to forgive at the time when one has the opportunity to take revenge, to be sincere towards one’s fellow-Muslims, to meet the needs of the Muslims, to give the debtor time to repay his debt, to prefer others over oneself, to console others, to greet people with a smiling face, to visit the sick, to support the one who is oppressed, to give gifts to friends, to honour his guest, to treat his wife kindly and spend on her and her children, to spread the greeting of peace (salaam) and to seek permission before entering another person’s house, lest one see something private that the other person does not want one to see.
Some non-Muslims may do these things out of politeness or good manners, but they are not seeking reward from Allaah or salvation of the Day of Judgement.
If we look at what Islam has prohibited, we will find that it is in the interests of both the individual and society as a whole. All these prohibitions serve to safeguard the relationship between the slave and his Lord, and the relationship of the individual with himself and with his fellow-man. The following examples demonstrate this:
Islam forbids the association of anything in worship with Allaah and the worship of anything other than Allaah, because this spells doom and misery. Islaam also forbids visiting or believing soothsayers and fortune-tellers; magic or witchcraft that may cause a rift between two people or bring them together; belief in the influence of the stars on events and people’s lives; cursing time, because Allaah is directing its affairs; and superstition, because this is pessimism.
Islam forbids cancelling out good deeds by showing off, boasting or reminding others of one’s favours; bowing or prostrating to anything other than Allaah; sitting with hypocrites or immoral people for the purposes of enjoying their company or keeping them company; and invoking the curse or wrath of Allaah on one another or damning one another to Hell.
Islaam forbids urinating into stagnant water; defecating on the side of the road or in places where people seek shade or where they draw water; from facing the qiblah (direction of prayer) or turning one’s back towards it when passing water or stools; holding one’s penis in one’s right hand when passing water; giving the greeting of salaam (peace) to one who is answering the call of nature; and putting one’s hand into any vessel before washing it, when one has just woken up.
Islaam forbids the offering of any nafl (supererogatory) prayers when the sun is rising, when it is at its zenith, and when it is setting, because it rises and sets between the horns of Shaytaan (Satan); praying when there is food prepared that a person desires; praying when one urgently needs to pass water, stools or wind, because that will distract a person from concentrating properly on his prayer.
Islam forbids the Muslim to raise his voice in prayer, lest it disturb other believers; to continue offering supererogatory prayers at night when one feels drowsy - such a person should sleep then get up; to stay up all night in prayer, especially one night after another; and to stop praying when there is doubt as to the validity of one’s wudoo’ - unless one hears a sound or smells an odour.
Islaam forbids buying, selling and making "lost and found" announcements in the mosque - because it is the place of worship and remembrance of Allaah, where worldly affairs have no place.
Islam forbids haste in walking when the iqaamah (call immediately preceding congregational prayer) is given, and prescribes walking in a calm and dignified manner. It is also forbidden to boast about the cost of building a mosque; to decorate a mosque with red or yellow paint or adornments which will distract the worshippers; to fast day after day without a break; and for a woman to observe a supererogatory fast when her husband is present without his permission.
Islaam forbids building over graves, making them high, sitting on them, walking between them wearing shoes, putting lights over them or writing on them. It is forbidden to disinter the dead or to take graves as places of worship. Islam forbids wailing, tearing one’s clothes or leaving one’s hair unkempt when a person dies. Eulogizing the dead in the manner of the times of Ignorance (Jaahiliyyah) is also forbidden, although there is nothing wrong with informing others that a person has died.
Islaam forbids the consumption of riba (interest); all kinds of selling which involve ignorance (of the product), misleading and cheating; selling blood, wine, pork, idols and everything that Allaah has forbidden - their price, whether bought or sold - is haraam; najash, which is offering a price for something one has no intention of buying, as happens in many auctions; concealing a product’s faults at the time of selling; selling something which one does not own or before it comes into one’s possession; undercutting, outbidding or out bargaining another; selling produce before it is clear that it is in good condition and free of blemish; cheating in weights and measures; and hoarding. A partner who has shares in a plot of land or a date palm tree is forbidden to sell his share without consulting his partners. It is forbidden to consume the wealth of orphans unjustly; to bet or gamble; to take anything by force; to accept or offer bribes; to steal people’s wealth or to consume it unjustly; to take something for the purpose of destroying it; to undermine the value of people’s possessions; to keep lost property which one has found, or to keep quiet about it and not announce it, for it belongs to the one who recognizes it; to cheat in any way; to ask for a loan with no intention of repaying it; to take anything of the wealth of a fellow-Muslim, unless it is given freely, because what is taken because of another person’s shyness is haraam; and to accept a gift because of intercession.
Celibacy and castration are forbidden, as is marrying two sisters, or a woman and her aunt (paternal or maternal), whether he marries the aunt after marrying her niece or vice versa, for fear of breaking the ties of kinship. It is forbidden to make deals in marriage, such as saying "Let me marry your daughter and I will give you my daughter or sister in marriage." Such reciprocal deals are a form of oppression and injustice, and haraam. Islaam forbids mut’ah (temporary marriage), which is a marriage contract for a period of time agreed by the two parties, at the end of which the marriage expires. Islaam forbids intercourse with a menstruating woman, until she has purified herself (by taking a bath after her period ends), and also forbids anal intercourse. A man is forbidden to propose marriage to a woman when another man has already proposed to her, unless the other man withdraws his proposal or gives him permission. It is forbidden to marry a previously-married woman without consulting her, or a virgin without seeking her permission. It is forbidden to wish (a newly married couple) "Bi’l-rafaa’ wa’l-baneen (a joyful life and many sons)," because this is the greeting of the people of Jaahiliyyah, who hated daughters. The divorced woman is forbidden to conceal what Allaah has created in her womb (if she is pregnant). A husband and wife are forbidden to speak (to others) about the intimacies of married life. It is forbidden to turn a woman against her husband or to take divorce lightly. It is forbidden for a woman to ask for another’s divorce, such as asking a man to divorce a woman so that she can marry him. A wife is forbidden to spend her husband’s money without his permission, or to keep away from his bed without good reason, because the angels will curse her if she does that. A man is forbidden to marry his father’s wife, or to have intercourse with a woman who is pregnant from another man. It is forbidden for a man to practise ‘azl (coitus interruptus) with his free wife without her permission. It is forbidden for a man to return home from a journey late at night and startle his family, unless he has previously notified them when he will arrive home. A man is forbidden to take anything of his wife’s mahr (dowry) without her consent, or to keep annoying his wife so that she will give up her wealth.
Islaam forbids women to make a wanton display of themselves (tabarruj). It also forbids extreme forms of female circumcision. Women are forbidden to admit anyone into their husband’s home without his permission; his general permission is acceptable so long as they stay within the limits of sharee’ah. It is forbidden to separate a mother and child (in case of divorce); to let one’s womenfolk behave foolishly (in an immoral fashion) and not say anything; to let one’s gaze wander everywhere; and to follow an accidental glance with an intentional glance.
Islaam forbids the eating of dead meat, regardless of whether it died by drowning, strangulation, shock or falling from a high place; eating blood, pork and anything slaughtered in a name other than that of Allaah or for idols; eating the flesh or drinking the milk of beasts that feed on filth and waste matter; eating the flesh of every carnivorous beast that has fangs and every bird that has talons; eating the meat of domesticated donkeys; killing animals by keeping them and throwing stones at them until they die, or detaining them without food until they die; slaughtering with teeth or nails; slaughtering one animal (for food) in front of another; or sharpening the knife in front of the animal to be slaughtered.
In the area of clothing and adornment, men are forbidden the extravagance of wearing gold. Muslim are forbidden to be naked or to expose their thighs; to leave their clothes long (below the ankles) and trail them on the ground for the purpose of showing off; and to wear clothes that will attract attention.
It is forbidden to bear false witness; to make false accusations against a chaste believing woman; to accuse someone who is innocent; to utter lies; to slander and backbite; to call people by offensive nicknames; to spread gossip and malicious slander; to make fun of the Muslims; to boast about one’s status; to shed doubts on a person’s lineage; to utter slander, insults and obscenities; to speak in an indecent or rude manner; or to utter evil in public, except by one who has been wronged.
Islaam forbids telling lies; one of the worst kinds of lie is to lie about dreams, like fabricating dreams and visions in order to prove one’s virtue, or make some material gains, or to frighten an enemy.
Muslims are forbidden to praise themselves, or to talk in a secret way: two may not converse secretly to the exclusion of a third, because this is offensive. It is forbidden to curse a believer or someone who does not deserve to be cursed.
Islaam forbids speaking ill of the dead; praying for death; wishing for death because of some suffering that one is passing through; praying against one’s self, one’s children, one’s servants or one’s wealth.
Muslims are told not to eat the food that is directly in front of others or to eat from the centre of the dish or platter; rather they should eat from what is directly in front of them or thereabouts, because the barakah (blessing) comes in the middle of the food. It is forbidden to drink from a broken edge of a vessel, because this could cause harm; or to drink from the mouth of a vessel; or to breathe into it. It is forbidden to eat while lying on one’s stomach; to sit at a table where wine is being drunk; to leave a fire burning in one’s house when one sleeps; to sleep with Ghamr in one’s hand, like an offensive smell or the remainder of food (grease); to sleep on one’s stomach; or to talk about or try to interpret bad dreams, because these are tricks of the Shaytaan.
It is forbidden to kill another person except in cases where it is right to do so; to kill one’s children for fear of poverty; to commit suicide; to commit fornication, adultery or sodomy (homosexuality); to drink wine, or even to prepare it, carry it from one place to another, or sell it. Muslims are forbidden to please people by angering Allaah; to offend their parents or even to say "Uff" (the slightest word of contempt) to them; to claim that a child belongs to anyone but his real father; to torture by means of fire; to burn anyone, alive or dead, with fire; to mutilate the bodies of the slain; to help anyone commit falsehood; or to cooperate in wrongdoing and sin.
It is forbidden to obey any person by disobeying Allaah; to swear falsely; to swear a disastrous oath; to eavesdrop on people without their permission; to invade people’s privacy or look at their private parts; to claim something that does not belong to one or that one did not do, for the purpose of showing off; to look into someone’s else’s house without permission; to be extravagant; to swear an oath to do something wrong; to spy on others or be suspicious about righteous men and women; to envy, hate or shun one another; to persist in falsehood; to be arrogant or feel superior; to be filled with self-admiration; to be pleased with one’s arrogance. Islam forbids taking back one’s charity, even if one pays to get it back; employing someone to do a job without paying him his wages; being unfair in giving gifts to one’s children; bequeathing everything in one’s will and leaving one’s heirs poor - in such a case the will should not be executed; writing a will that concerns more than one third of one’s legacy; being a bad neighbour; or changing a will to the detriment of one or some of one’s heirs. A Muslim is forbidden to forsake or shun his brother for more than three days, except for a reason sanctioned by sharee’ah; to hold small stones between two fingers and throw them because this could cause injury to eyes or teeth; to include his heirs in a will, because Allaah has already given heirs their rights of inheritance; to disturb his neighbour; to point a weapon at his Muslim brother; to hand someone an unsheathed sword, lest it harm him; to come (walk) between two people except with their permission; to return a gift, unless there is some shar’i objection to it; to be extravagant; to give money to foolish people; to wish to be like someone to whom Allaah has given more of something; to cancel out his charity by giving offensive reminders of his giving; to wilfully conceal testimony; or to oppress orphans or scold one who asks for help or money. It is forbidden to treat with evil medicines, because Allaah would not create a cure for this ummah which includes something that He has forbidden. It is forbidden to kill women and children in warfare; to boast to one another; or to break promises.
Islaam forbids betraying a trust; asking for charity that one does not need; alarming a Muslim brother or taking away his possessions, whether jokingly or seriously; changing one’s mind after giving a gift, except in the case of a gift from a father to his child; practising medicine without experience; or killing ants, bees and hoopoe birds. A man is forbidden to look at the ‘awrah (private parts) of another man, and a woman is forbidden to look at the ‘awrah of another woman. It is forbidden to sit between two people without their permission; or to greet only those whom one knows, because the greeting is to be given to those whom you know and those whom you do not know. A Muslim is forbidden to let an oath come between him and good deeds; he should do what is good and make expiation for the oath. It is forbidden to judge between two disputing parties when one is angry, or to judge in favour of one party without hearing what the other has to say. It is forbidden for a man to walk through the market-place carrying something - like a sharp weapon - that could harm the Muslims, unless it is properly covered. A Muslim is forbidden to make another person get up, so that he can take his place.
There are more commands and prohibitions which came for the benefit and happiness of individuals and mankind as a whole. Have you ever seen any other religion that can compare to this religion?
Read this response again, then ask yourself: is it not a great pity that I am not one of them? Allaah says in the Qur’aan (interpretation of the meaning): "And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Aal ‘Imraan 3:85]
Finally, I hope that everyone who reads this will be guided to the correct way and to follow the truth. May Allaah protect you and us from all evil.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
This is a reasonable enough question for one who has not entered Islam, but one who believes in and practices this religion already knows the blessings which are his because of this religion. There are many reasons for this, which include the following:
(1) The Muslim worships One God, Who has no partner, and Who has the most beautiful names and the highest attributes. Thus the Muslim’s focus and aim is concentrated, focused on His Lord and Creator; he puts his trust in Him and asks Him for help, patience and support; he believes that Allaah is able to do all things, and has no need of a wife or son. Allaah created the heavens and earth; He is the One Who gives life and death; He is the Creator and Sustainer from Whom the slave seeks provision. He is the All-Hearing Who responds to the supplication of His slave, and from Whom the slave hopes for a response. He is the All-Merciful and All-Forgiving, to Whom the slave turns in repentance when he has committed a sin or fallen short in his worship of Allaah. He is the Omniscient and All-Seeing, who knows all intentions and what is hidden in people’s hearts. The slave feels ashamed to commit a sin by doing wrong to himself or to others, because his Lord is watching over him and sees all that he does. He knows that Allaah is All-Wise, the Seer of the Unseen, so he trusts that what Allaah decrees for him is good; he knows that Allaah will never be unjust to him, and that everything that Allaah decrees for him is good, even if he does not understand the wisdom behind it.
(2) The effects of Islaamic worship on the soul of the Muslim include the following:
Prayer keeps the slave in contact with his Lord; if he enters it in a spirit of humiliation and concentration, he will feel tranquil and secure, because he is seeking a "powerful support," which is Allaah, may He be glorified and exalted. For this reason, the Prophet of Islaam, Muhammad (peace and blessings of Allaah be upon him) used to say: "Let us find relaxation and joy in prayer." If something distressed him, he would hasten to pray. Everyone who finds himself faced with disaster and tries prayer finds strength, patience and consolation, because he is reciting the words of his Lord, which cannot be compared to the effect of the words of a created being. If the words of some psychologists can offer a little comfort, what do you think of the words of the One Who created the psychologist?
Now let us look at zakaat, which is one of the pillars of Islaam. Zakaat purifies the soul from stinginess and miserliness, and accustoms people to being generous and helping the poor and needy. It will bring a great reward on the Day of Resurrection, just like other forms of worship. It is not burdensome, like man-made taxes; it is only 25 in every thousand, which the sincere Muslim pays willingly and does not try to evade or wait until someone chases him for it.
Fasting involves refraining from food and sex. It is a form of worship, and a way in which one can feel the hunger of those who are deprived. It is also a reminder of the blessings of the Creator, and it brings rewards beyond measure.
Hajj is the Pilgrimage to the sacred House of Allaah, which was built by Ibraaheem (Abraham, upon whom be peace). By performing Hajj one is obeying the command of Allaah and the call to come and meet Muslims from all over the world.
(3) Islaam commands all kinds of good and forbids all kinds of evil. It encourages good manners and proper treatment of others. It enjoins good characteristics such as truthfulness, patience, deliberation, kindness, humility, modesty, keeping promises, dignity, mercy, justice, courage, patience, friendliness, contentment, chastity, good treatment, tolerance, trustworthiness, gratitude for favours, and self-control in times of anger. Islaam commands the Muslim to fulfil his duty towards his parents and to uphold family ties, to help the needy, to treat neighbours well, to protect and safeguard the wealth of the orphan, to be gentle with the young and show respect to the old, to be kind to servants and animals, to remove harmful things from the road, to speak kind words, to forgive at the time when one has the opportunity to take revenge, to be sincere towards one’s fellow-Muslims, to meet the needs of the Muslims, to give the debtor time to repay his debt, to prefer others over oneself, to console others, to greet people with a smiling face, to visit the sick, to support the one who is oppressed, to give gifts to friends, to honour his guest, to treat his wife kindly and spend on her and her children, to spread the greeting of peace (salaam) and to seek permission before entering another person’s house, lest one see something private that the other person does not want one to see.
Some non-Muslims may do these things out of politeness or good manners, but they are not seeking reward from Allaah or salvation of the Day of Judgement.
If we look at what Islam has prohibited, we will find that it is in the interests of both the individual and society as a whole. All these prohibitions serve to safeguard the relationship between the slave and his Lord, and the relationship of the individual with himself and with his fellow-man. The following examples demonstrate this:
Islam forbids the association of anything in worship with Allaah and the worship of anything other than Allaah, because this spells doom and misery. Islaam also forbids visiting or believing soothsayers and fortune-tellers; magic or witchcraft that may cause a rift between two people or bring them together; belief in the influence of the stars on events and people’s lives; cursing time, because Allaah is directing its affairs; and superstition, because this is pessimism.
Islam forbids cancelling out good deeds by showing off, boasting or reminding others of one’s favours; bowing or prostrating to anything other than Allaah; sitting with hypocrites or immoral people for the purposes of enjoying their company or keeping them company; and invoking the curse or wrath of Allaah on one another or damning one another to Hell.
Islaam forbids urinating into stagnant water; defecating on the side of the road or in places where people seek shade or where they draw water; from facing the qiblah (direction of prayer) or turning one’s back towards it when passing water or stools; holding one’s penis in one’s right hand when passing water; giving the greeting of salaam (peace) to one who is answering the call of nature; and putting one’s hand into any vessel before washing it, when one has just woken up.
Islaam forbids the offering of any nafl (supererogatory) prayers when the sun is rising, when it is at its zenith, and when it is setting, because it rises and sets between the horns of Shaytaan (Satan); praying when there is food prepared that a person desires; praying when one urgently needs to pass water, stools or wind, because that will distract a person from concentrating properly on his prayer.
Islam forbids the Muslim to raise his voice in prayer, lest it disturb other believers; to continue offering supererogatory prayers at night when one feels drowsy - such a person should sleep then get up; to stay up all night in prayer, especially one night after another; and to stop praying when there is doubt as to the validity of one’s wudoo’ - unless one hears a sound or smells an odour.
Islaam forbids buying, selling and making "lost and found" announcements in the mosque - because it is the place of worship and remembrance of Allaah, where worldly affairs have no place.
Islam forbids haste in walking when the iqaamah (call immediately preceding congregational prayer) is given, and prescribes walking in a calm and dignified manner. It is also forbidden to boast about the cost of building a mosque; to decorate a mosque with red or yellow paint or adornments which will distract the worshippers; to fast day after day without a break; and for a woman to observe a supererogatory fast when her husband is present without his permission.
Islaam forbids building over graves, making them high, sitting on them, walking between them wearing shoes, putting lights over them or writing on them. It is forbidden to disinter the dead or to take graves as places of worship. Islam forbids wailing, tearing one’s clothes or leaving one’s hair unkempt when a person dies. Eulogizing the dead in the manner of the times of Ignorance (Jaahiliyyah) is also forbidden, although there is nothing wrong with informing others that a person has died.
Islaam forbids the consumption of riba (interest); all kinds of selling which involve ignorance (of the product), misleading and cheating; selling blood, wine, pork, idols and everything that Allaah has forbidden - their price, whether bought or sold - is haraam; najash, which is offering a price for something one has no intention of buying, as happens in many auctions; concealing a product’s faults at the time of selling; selling something which one does not own or before it comes into one’s possession; undercutting, outbidding or out bargaining another; selling produce before it is clear that it is in good condition and free of blemish; cheating in weights and measures; and hoarding. A partner who has shares in a plot of land or a date palm tree is forbidden to sell his share without consulting his partners. It is forbidden to consume the wealth of orphans unjustly; to bet or gamble; to take anything by force; to accept or offer bribes; to steal people’s wealth or to consume it unjustly; to take something for the purpose of destroying it; to undermine the value of people’s possessions; to keep lost property which one has found, or to keep quiet about it and not announce it, for it belongs to the one who recognizes it; to cheat in any way; to ask for a loan with no intention of repaying it; to take anything of the wealth of a fellow-Muslim, unless it is given freely, because what is taken because of another person’s shyness is haraam; and to accept a gift because of intercession.
Celibacy and castration are forbidden, as is marrying two sisters, or a woman and her aunt (paternal or maternal), whether he marries the aunt after marrying her niece or vice versa, for fear of breaking the ties of kinship. It is forbidden to make deals in marriage, such as saying "Let me marry your daughter and I will give you my daughter or sister in marriage." Such reciprocal deals are a form of oppression and injustice, and haraam. Islaam forbids mut’ah (temporary marriage), which is a marriage contract for a period of time agreed by the two parties, at the end of which the marriage expires. Islaam forbids intercourse with a menstruating woman, until she has purified herself (by taking a bath after her period ends), and also forbids anal intercourse. A man is forbidden to propose marriage to a woman when another man has already proposed to her, unless the other man withdraws his proposal or gives him permission. It is forbidden to marry a previously-married woman without consulting her, or a virgin without seeking her permission. It is forbidden to wish (a newly married couple) "Bi’l-rafaa’ wa’l-baneen (a joyful life and many sons)," because this is the greeting of the people of Jaahiliyyah, who hated daughters. The divorced woman is forbidden to conceal what Allaah has created in her womb (if she is pregnant). A husband and wife are forbidden to speak (to others) about the intimacies of married life. It is forbidden to turn a woman against her husband or to take divorce lightly. It is forbidden for a woman to ask for another’s divorce, such as asking a man to divorce a woman so that she can marry him. A wife is forbidden to spend her husband’s money without his permission, or to keep away from his bed without good reason, because the angels will curse her if she does that. A man is forbidden to marry his father’s wife, or to have intercourse with a woman who is pregnant from another man. It is forbidden for a man to practise ‘azl (coitus interruptus) with his free wife without her permission. It is forbidden for a man to return home from a journey late at night and startle his family, unless he has previously notified them when he will arrive home. A man is forbidden to take anything of his wife’s mahr (dowry) without her consent, or to keep annoying his wife so that she will give up her wealth.
Islaam forbids women to make a wanton display of themselves (tabarruj). It also forbids extreme forms of female circumcision. Women are forbidden to admit anyone into their husband’s home without his permission; his general permission is acceptable so long as they stay within the limits of sharee’ah. It is forbidden to separate a mother and child (in case of divorce); to let one’s womenfolk behave foolishly (in an immoral fashion) and not say anything; to let one’s gaze wander everywhere; and to follow an accidental glance with an intentional glance.
Islaam forbids the eating of dead meat, regardless of whether it died by drowning, strangulation, shock or falling from a high place; eating blood, pork and anything slaughtered in a name other than that of Allaah or for idols; eating the flesh or drinking the milk of beasts that feed on filth and waste matter; eating the flesh of every carnivorous beast that has fangs and every bird that has talons; eating the meat of domesticated donkeys; killing animals by keeping them and throwing stones at them until they die, or detaining them without food until they die; slaughtering with teeth or nails; slaughtering one animal (for food) in front of another; or sharpening the knife in front of the animal to be slaughtered.
In the area of clothing and adornment, men are forbidden the extravagance of wearing gold. Muslim are forbidden to be naked or to expose their thighs; to leave their clothes long (below the ankles) and trail them on the ground for the purpose of showing off; and to wear clothes that will attract attention.
It is forbidden to bear false witness; to make false accusations against a chaste believing woman; to accuse someone who is innocent; to utter lies; to slander and backbite; to call people by offensive nicknames; to spread gossip and malicious slander; to make fun of the Muslims; to boast about one’s status; to shed doubts on a person’s lineage; to utter slander, insults and obscenities; to speak in an indecent or rude manner; or to utter evil in public, except by one who has been wronged.
Islaam forbids telling lies; one of the worst kinds of lie is to lie about dreams, like fabricating dreams and visions in order to prove one’s virtue, or make some material gains, or to frighten an enemy.
Muslims are forbidden to praise themselves, or to talk in a secret way: two may not converse secretly to the exclusion of a third, because this is offensive. It is forbidden to curse a believer or someone who does not deserve to be cursed.
Islaam forbids speaking ill of the dead; praying for death; wishing for death because of some suffering that one is passing through; praying against one’s self, one’s children, one’s servants or one’s wealth.
Muslims are told not to eat the food that is directly in front of others or to eat from the centre of the dish or platter; rather they should eat from what is directly in front of them or thereabouts, because the barakah (blessing) comes in the middle of the food. It is forbidden to drink from a broken edge of a vessel, because this could cause harm; or to drink from the mouth of a vessel; or to breathe into it. It is forbidden to eat while lying on one’s stomach; to sit at a table where wine is being drunk; to leave a fire burning in one’s house when one sleeps; to sleep with Ghamr in one’s hand, like an offensive smell or the remainder of food (grease); to sleep on one’s stomach; or to talk about or try to interpret bad dreams, because these are tricks of the Shaytaan.
It is forbidden to kill another person except in cases where it is right to do so; to kill one’s children for fear of poverty; to commit suicide; to commit fornication, adultery or sodomy (homosexuality); to drink wine, or even to prepare it, carry it from one place to another, or sell it. Muslims are forbidden to please people by angering Allaah; to offend their parents or even to say "Uff" (the slightest word of contempt) to them; to claim that a child belongs to anyone but his real father; to torture by means of fire; to burn anyone, alive or dead, with fire; to mutilate the bodies of the slain; to help anyone commit falsehood; or to cooperate in wrongdoing and sin.
It is forbidden to obey any person by disobeying Allaah; to swear falsely; to swear a disastrous oath; to eavesdrop on people without their permission; to invade people’s privacy or look at their private parts; to claim something that does not belong to one or that one did not do, for the purpose of showing off; to look into someone’s else’s house without permission; to be extravagant; to swear an oath to do something wrong; to spy on others or be suspicious about righteous men and women; to envy, hate or shun one another; to persist in falsehood; to be arrogant or feel superior; to be filled with self-admiration; to be pleased with one’s arrogance. Islam forbids taking back one’s charity, even if one pays to get it back; employing someone to do a job without paying him his wages; being unfair in giving gifts to one’s children; bequeathing everything in one’s will and leaving one’s heirs poor - in such a case the will should not be executed; writing a will that concerns more than one third of one’s legacy; being a bad neighbour; or changing a will to the detriment of one or some of one’s heirs. A Muslim is forbidden to forsake or shun his brother for more than three days, except for a reason sanctioned by sharee’ah; to hold small stones between two fingers and throw them because this could cause injury to eyes or teeth; to include his heirs in a will, because Allaah has already given heirs their rights of inheritance; to disturb his neighbour; to point a weapon at his Muslim brother; to hand someone an unsheathed sword, lest it harm him; to come (walk) between two people except with their permission; to return a gift, unless there is some shar’i objection to it; to be extravagant; to give money to foolish people; to wish to be like someone to whom Allaah has given more of something; to cancel out his charity by giving offensive reminders of his giving; to wilfully conceal testimony; or to oppress orphans or scold one who asks for help or money. It is forbidden to treat with evil medicines, because Allaah would not create a cure for this ummah which includes something that He has forbidden. It is forbidden to kill women and children in warfare; to boast to one another; or to break promises.
Islaam forbids betraying a trust; asking for charity that one does not need; alarming a Muslim brother or taking away his possessions, whether jokingly or seriously; changing one’s mind after giving a gift, except in the case of a gift from a father to his child; practising medicine without experience; or killing ants, bees and hoopoe birds. A man is forbidden to look at the ‘awrah (private parts) of another man, and a woman is forbidden to look at the ‘awrah of another woman. It is forbidden to sit between two people without their permission; or to greet only those whom one knows, because the greeting is to be given to those whom you know and those whom you do not know. A Muslim is forbidden to let an oath come between him and good deeds; he should do what is good and make expiation for the oath. It is forbidden to judge between two disputing parties when one is angry, or to judge in favour of one party without hearing what the other has to say. It is forbidden for a man to walk through the market-place carrying something - like a sharp weapon - that could harm the Muslims, unless it is properly covered. A Muslim is forbidden to make another person get up, so that he can take his place.
There are more commands and prohibitions which came for the benefit and happiness of individuals and mankind as a whole. Have you ever seen any other religion that can compare to this religion?
Read this response again, then ask yourself: is it not a great pity that I am not one of them? Allaah says in the Qur’aan (interpretation of the meaning): "And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Aal ‘Imraan 3:85]
Finally, I hope that everyone who reads this will be guided to the correct way and to follow the truth. May Allaah protect you and us from all evil.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Pillars of Islam
Duties and practices
Five Pillars
The Five Pillars of Islam are five concepts, basic to accepting the religion for Shia Muslims, and five essential practices for Sunni Muslims.
According to Shia Islam, the five basic pillars are as follow:
1. Monotheism, God is one and unique.
2. Justice, the concept of moral rightness based on ethics, fairness, and equity, along with the punishment of the breach of said ethics.
3. Last Judgment, God's final assessment of humanity.
4. Prophethood, the institution by which God sends emissaries, or prophets, to guide mankind.
5. Leadership, A divine institution which succeeded the institution of Prophethood. Its appointees (Imams) are divinely appointed.
These five pillars are followed by ten subsidiary pillars; 1.Prayer; 2.Fasting; 3.Pilgrimage; 4.Alms giving; 5.Struggle; 6.Directing others towards good; 7.Directing others away from evil; 8.One Fifth (20% tax on all earnings after deduction of house-hold and commercial expenses.); 9.Love those who are in the God's path; 10.Disassociation with those who oppose the God.
The Five Pillars of Sunni Islam are:
1. The shahadah, which is the basic creed of Islam that must be recited under oath with the specific statement: "'ašhadu 'al-lā ilāha illā-llāhu wa 'ašhadu 'anna muħammadan rasūlu-llāh", or "I testify that there is none worthy of worship except God and I testify that Muhammad is the Messenger of God." This testament is a foundation for all other beliefs and practices in Islam. Muslims must repeat the shahadah in prayer, and non-Muslims wishing to convert to Islam are required to recite the creed.
2. Salah, or ritual prayer, which must be performed five times a day.
3. Sawm, or fasting during the month of Ramadan. Muslims must not eat or drink (among other things) from dawn to dusk during this month, and must be mindful of other sins.
4. Zakat, or alms-giving, which is giving a fixed portion of accumulated wealth by those who can afford it to help the poor or needy, and also to assist the spread of Islam.
5. The Hajj, which is the pilgrimage during the Islamic month of Dhu al-Hijjah in the city of Mecca. Every able-bodied Muslim who can afford it must make the pilgrimage to Mecca at least once in his or her lifetime.
Five Pillars
The Five Pillars of Islam are five concepts, basic to accepting the religion for Shia Muslims, and five essential practices for Sunni Muslims.
According to Shia Islam, the five basic pillars are as follow:
1. Monotheism, God is one and unique.
2. Justice, the concept of moral rightness based on ethics, fairness, and equity, along with the punishment of the breach of said ethics.
3. Last Judgment, God's final assessment of humanity.
4. Prophethood, the institution by which God sends emissaries, or prophets, to guide mankind.
5. Leadership, A divine institution which succeeded the institution of Prophethood. Its appointees (Imams) are divinely appointed.
These five pillars are followed by ten subsidiary pillars; 1.Prayer; 2.Fasting; 3.Pilgrimage; 4.Alms giving; 5.Struggle; 6.Directing others towards good; 7.Directing others away from evil; 8.One Fifth (20% tax on all earnings after deduction of house-hold and commercial expenses.); 9.Love those who are in the God's path; 10.Disassociation with those who oppose the God.
The Five Pillars of Sunni Islam are:
1. The shahadah, which is the basic creed of Islam that must be recited under oath with the specific statement: "'ašhadu 'al-lā ilāha illā-llāhu wa 'ašhadu 'anna muħammadan rasūlu-llāh", or "I testify that there is none worthy of worship except God and I testify that Muhammad is the Messenger of God." This testament is a foundation for all other beliefs and practices in Islam. Muslims must repeat the shahadah in prayer, and non-Muslims wishing to convert to Islam are required to recite the creed.
2. Salah, or ritual prayer, which must be performed five times a day.
3. Sawm, or fasting during the month of Ramadan. Muslims must not eat or drink (among other things) from dawn to dusk during this month, and must be mindful of other sins.
4. Zakat, or alms-giving, which is giving a fixed portion of accumulated wealth by those who can afford it to help the poor or needy, and also to assist the spread of Islam.
5. The Hajj, which is the pilgrimage during the Islamic month of Dhu al-Hijjah in the city of Mecca. Every able-bodied Muslim who can afford it must make the pilgrimage to Mecca at least once in his or her lifetime.
Articles of Faith
Articles of faith
Allah means God in Arabic
Islam's fundamental theological concept is Monotheism—the belief that there is only one God. The Arabic term for God is Allāh; most scholars believe it was derived from a contraction of the words al- (the) and ʾilāh (deity, masculine form), meaning "the god" (al-ilāh), but others trace its origin to the Aramaic Alāhā. Other non-Arabic nations might use different names as much as Allah, for instance "Tanrı" in Turkish or "Khodā" in Persian.
In traditional Islamic theology, God is beyond all comprehension; Muslims are not expected to visualize God but to worship and adore Him as the Protector. They believe that the purpose of existence is to worship God. The Qur'an has described God by certain attributes or names, the most common being al-rahman, meaning "the compassionate" and al-rahim, meaning "the merciful" (See Names of God in Islam).[26] God is described in chapter 112 of the Qur'an as:
"Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him." (112:1-4)
Revelations
The first sura in a Qur'anic manuscript by Hattat Aziz Efendi
The Islamic holy books are the records which most Muslims believe were dictated by God to various prophets, with the Qur'an as the last book. Muslims believe that parts of the previously revealed scriptures, the Tawrat (Torah) and the Injil (Gospels), had become distorted—either in interpretation, in text, or both. Muslims believe that the Qur'an is the literal Word of God; it is the central religious text of Islam revealed in Arabic. Muslims believe that the verses of the Qur'an were revealed to Muhammad by God through the archangel Gabriel (Jibrīl). on many occasions between 610 and his death on June 8, 632. The Qur'an was reportedly written down by Muhammad's companions (sahabah) while he was alive, although the prime method of transmission was orally. It was compiled in the time of Abu Bakr, the first caliph, and was standardized under the administration of Uthman, the third caliph.
The Qur'an is divided into 114 suras, or chapters, which combined, contain 6,236 āyāt, or verses. The chronologically earlier suras, revealed at Mecca, are primarily concerned with ethical and spiritual topics. The later Medinan suras mostly discuss social and moral issues relevant to the Muslim community. The Qur'an is more concerned with moral guidance than legal instruction, and is considered the "sourcebook of Islamic principles and values". Muslim jurists consult the hadith, or the written record of Prophet Muhammad's life, to both supplement the Qur'an and assist with its interpretation. The science of Qur'anic commentary and exegesis is known as tafsir.
The word Qur'an means "recitation". When Muslims speak in the abstract about "the Qur'an", they usually mean the scripture as recited in Arabic rather than the printed work or any translation of it. To Muslims, the Qur'an is perfect only as revealed in the original Arabic; translations are necessarily deficient because of language differences, the fallibility of translators, and the impossibility of preserving the original's inspired style. Translations are therefore regarded only as commentaries on the Qur'an, or "interpretations of its meaning", not as the Qur'an itself. The first translation of part of the Qur'an was done by Salman the Persian.
Angels
Belief in angels is fundamental to the faith of Islam. The Arabic word for angel (malak) means "messenger", like its counterparts in Hebrew (malakh) and Greek (angelos). According to the Qur'an, angels do not possess free will, and worship God in total obedience. Angels' duties include communicating revelations from God, glorifying God, recording every person's actions, and taking a person's soul at the time of death. They are also thought to intercede on man's behalf. The Qur'an describes angels as "messengers with wings—two, or three, or four (pairs): He [God] adds to Creation as He pleases..
Prophets
Muslims identify the prophets of Islam (Arabic: نبي) as those humans chosen by to be His messengers. According to the Qur'an the descendants of Abraham and Imran were chosen by God to bring the "Will of God" to the peoples of the nations. Muslims believe that prophets are human and not divine, though some are able to perform miracles to prove their claim. Islamic theology says that all of God's messengers preached the message of Islam—submission to the Will of God. The Qur'an mentions the names of numerous figures considered prophets in Islam, including Adam, Noah, Abraham, Moses and Jesus, among others. Muslims believe that God finally sent Muhammad (Seal of the Prophets) to convey the divine message to the whole world (to sum up and to finalize the word of God), whereas he had previously sent the other messengers (rusul) to convey their messages to all men of faith, the family of Abraham.
Resurrection and judgment
Belief in the "Day of Resurrection", Qiyamah (also known as yawm ad-dīn, "Day of Judgment" and as-sā`a, "the Last Hour") is also crucial for Muslims. They believe that the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Qur'an and the hadith, and also in the commentaries of scholars. The Qur'an emphasizes bodily resurrection, a break from the pre-Islamic Arabian understanding of death.
The Qur'an lists several sins that can condemn a person to hell, such as disbelief, riba, and dishonesty. Muslims view heaven as a place of joy and bliss, with Qur'anic references describing its features and the physical pleasures to come. There are also references to ridwān. Mystical traditions in Islam place these heavenly delights in the context of an ecstatic awareness of God.
Predestination
In accordance with the Islamic belief in predestination, or divine preordainment (al-qadā wa'l-qadar), God has full knowledge and control over all that occurs. This is explained in Qur'anic verses such as "Say: 'Nothing will happen to us except what Allah has decreed for us: He is our protector'..." For Muslims, everything in the world that occurs, good or evil, has been preordained and nothing can happen unless permitted by God. According to Muslim theologians, although events are pre-ordained, man possesses free will in that he has the faculty to choose between right and wrong, and is thus responsible for his actions. According to Islamic tradition, all that has been decreed by God is written in al-Lawh al-Mahfūz, the "Preserved Tablet".
Source; Wikipidia
Allah means God in Arabic
Islam's fundamental theological concept is Monotheism—the belief that there is only one God. The Arabic term for God is Allāh; most scholars believe it was derived from a contraction of the words al- (the) and ʾilāh (deity, masculine form), meaning "the god" (al-ilāh), but others trace its origin to the Aramaic Alāhā. Other non-Arabic nations might use different names as much as Allah, for instance "Tanrı" in Turkish or "Khodā" in Persian.
In traditional Islamic theology, God is beyond all comprehension; Muslims are not expected to visualize God but to worship and adore Him as the Protector. They believe that the purpose of existence is to worship God. The Qur'an has described God by certain attributes or names, the most common being al-rahman, meaning "the compassionate" and al-rahim, meaning "the merciful" (See Names of God in Islam).[26] God is described in chapter 112 of the Qur'an as:
"Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him." (112:1-4)
Revelations
The first sura in a Qur'anic manuscript by Hattat Aziz Efendi
The Islamic holy books are the records which most Muslims believe were dictated by God to various prophets, with the Qur'an as the last book. Muslims believe that parts of the previously revealed scriptures, the Tawrat (Torah) and the Injil (Gospels), had become distorted—either in interpretation, in text, or both. Muslims believe that the Qur'an is the literal Word of God; it is the central religious text of Islam revealed in Arabic. Muslims believe that the verses of the Qur'an were revealed to Muhammad by God through the archangel Gabriel (Jibrīl). on many occasions between 610 and his death on June 8, 632. The Qur'an was reportedly written down by Muhammad's companions (sahabah) while he was alive, although the prime method of transmission was orally. It was compiled in the time of Abu Bakr, the first caliph, and was standardized under the administration of Uthman, the third caliph.
The Qur'an is divided into 114 suras, or chapters, which combined, contain 6,236 āyāt, or verses. The chronologically earlier suras, revealed at Mecca, are primarily concerned with ethical and spiritual topics. The later Medinan suras mostly discuss social and moral issues relevant to the Muslim community. The Qur'an is more concerned with moral guidance than legal instruction, and is considered the "sourcebook of Islamic principles and values". Muslim jurists consult the hadith, or the written record of Prophet Muhammad's life, to both supplement the Qur'an and assist with its interpretation. The science of Qur'anic commentary and exegesis is known as tafsir.
The word Qur'an means "recitation". When Muslims speak in the abstract about "the Qur'an", they usually mean the scripture as recited in Arabic rather than the printed work or any translation of it. To Muslims, the Qur'an is perfect only as revealed in the original Arabic; translations are necessarily deficient because of language differences, the fallibility of translators, and the impossibility of preserving the original's inspired style. Translations are therefore regarded only as commentaries on the Qur'an, or "interpretations of its meaning", not as the Qur'an itself. The first translation of part of the Qur'an was done by Salman the Persian.
Angels
Belief in angels is fundamental to the faith of Islam. The Arabic word for angel (malak) means "messenger", like its counterparts in Hebrew (malakh) and Greek (angelos). According to the Qur'an, angels do not possess free will, and worship God in total obedience. Angels' duties include communicating revelations from God, glorifying God, recording every person's actions, and taking a person's soul at the time of death. They are also thought to intercede on man's behalf. The Qur'an describes angels as "messengers with wings—two, or three, or four (pairs): He [God] adds to Creation as He pleases..
Prophets
Muslims identify the prophets of Islam (Arabic: نبي) as those humans chosen by to be His messengers. According to the Qur'an the descendants of Abraham and Imran were chosen by God to bring the "Will of God" to the peoples of the nations. Muslims believe that prophets are human and not divine, though some are able to perform miracles to prove their claim. Islamic theology says that all of God's messengers preached the message of Islam—submission to the Will of God. The Qur'an mentions the names of numerous figures considered prophets in Islam, including Adam, Noah, Abraham, Moses and Jesus, among others. Muslims believe that God finally sent Muhammad (Seal of the Prophets) to convey the divine message to the whole world (to sum up and to finalize the word of God), whereas he had previously sent the other messengers (rusul) to convey their messages to all men of faith, the family of Abraham.
Resurrection and judgment
Belief in the "Day of Resurrection", Qiyamah (also known as yawm ad-dīn, "Day of Judgment" and as-sā`a, "the Last Hour") is also crucial for Muslims. They believe that the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Qur'an and the hadith, and also in the commentaries of scholars. The Qur'an emphasizes bodily resurrection, a break from the pre-Islamic Arabian understanding of death.
The Qur'an lists several sins that can condemn a person to hell, such as disbelief, riba, and dishonesty. Muslims view heaven as a place of joy and bliss, with Qur'anic references describing its features and the physical pleasures to come. There are also references to ridwān. Mystical traditions in Islam place these heavenly delights in the context of an ecstatic awareness of God.
Predestination
In accordance with the Islamic belief in predestination, or divine preordainment (al-qadā wa'l-qadar), God has full knowledge and control over all that occurs. This is explained in Qur'anic verses such as "Say: 'Nothing will happen to us except what Allah has decreed for us: He is our protector'..." For Muslims, everything in the world that occurs, good or evil, has been preordained and nothing can happen unless permitted by God. According to Muslim theologians, although events are pre-ordained, man possesses free will in that he has the faculty to choose between right and wrong, and is thus responsible for his actions. According to Islamic tradition, all that has been decreed by God is written in al-Lawh al-Mahfūz, the "Preserved Tablet".
Source; Wikipidia
islam
Islam (Arabic: الإسلام al-’islām, pronounced is the monotheistic religion articulated by the Qur’an, a text considered by its adherents to be the verbatim word of God (Arabic: الله, Allāh), and by the teachings and normative example (called the Sunna) of Muhammad, the last Prophet of Islam. The word Islam means ‘Submission (to God)', and an adherent of Islam is called a Muslim.
Muslims believe that God is one and incomparable. Muslims also believe that Islam is the completed and universal version of a primordial faith that was revealed at many times and places before, including notably, to the prophets Abraham, Moses and Jesus. But Muslims maintain that previous messages and revelations have been changed and corrupted over time, and thus entailing the Quran, which they consider to be the final revelation from God. Religious practices include the Five Pillars of Islam, which are five obligatory acts of worship, and the following of Islamic law (Arabic: شريعة Šarīʿah), which touches on virtually every aspect of life and society, encompassing everything from banking and welfare to warfare and the environment.
The majority of Muslims belong to one of two denominations; with 75-90% of them being Sunni and 10-20% are Shi'a, in addition to a small minority belonging to other sects. About 13% of Muslims live in Indonesia, the largest Muslim country,[9] 25% in South Asia, 20% in the Middle East, 2% in Central Asia, 4% in the remaining South East Asian countries, and 15% in Sub-saharan Africa.[11] Sizable communities are also found in China and Russia, and parts of the Caribbean. Converts and immigrant communities are found in almost every part of the world. With about 1.57 billion Muslims comprising about 23% of the world's population[11] (see Islam by country), Islam is the second-largest religion and arguably the fastest-growing religion in the world.
Etymology and meaning
The word islam is a verbal noun originating from the triliteral root s-l-m, and is derived from the Arabic verb ’áslama, which means "to give up, to desert, to surrender (to God)." Another word derived from the same root is salaam (سلام) which means 'Peace'. Believers demonstrate submission to God by worshipping Him, following His commands, and avoiding polytheism. The word sometimes has distinct connotations in its various occurrences in the Qur'an. In some verses (ayat), there is stress on the quality of Islam as an internal conviction: "Whomsoever God desires to guide, He expands his breast to Islam." Other verses connect islām and dīn (usually translated as "religion"): "Today, I have perfected your religion (dīn) for you; I have completed My blessing upon you; I have approved Islam for your religion."[22] Still others describe Islam as an action of returning to God—more than just a verbal affirmation of faith. Another technical meaning in Islamic thought is as one part of a triad of islam, imān (faith), and ihsān (excellence) where it represents acts of worship (`ibādah) and Islamic law (sharia).
Muslims believe that God is one and incomparable. Muslims also believe that Islam is the completed and universal version of a primordial faith that was revealed at many times and places before, including notably, to the prophets Abraham, Moses and Jesus. But Muslims maintain that previous messages and revelations have been changed and corrupted over time, and thus entailing the Quran, which they consider to be the final revelation from God. Religious practices include the Five Pillars of Islam, which are five obligatory acts of worship, and the following of Islamic law (Arabic: شريعة Šarīʿah), which touches on virtually every aspect of life and society, encompassing everything from banking and welfare to warfare and the environment.
The majority of Muslims belong to one of two denominations; with 75-90% of them being Sunni and 10-20% are Shi'a, in addition to a small minority belonging to other sects. About 13% of Muslims live in Indonesia, the largest Muslim country,[9] 25% in South Asia, 20% in the Middle East, 2% in Central Asia, 4% in the remaining South East Asian countries, and 15% in Sub-saharan Africa.[11] Sizable communities are also found in China and Russia, and parts of the Caribbean. Converts and immigrant communities are found in almost every part of the world. With about 1.57 billion Muslims comprising about 23% of the world's population[11] (see Islam by country), Islam is the second-largest religion and arguably the fastest-growing religion in the world.
Etymology and meaning
The word islam is a verbal noun originating from the triliteral root s-l-m, and is derived from the Arabic verb ’áslama, which means "to give up, to desert, to surrender (to God)." Another word derived from the same root is salaam (سلام) which means 'Peace'. Believers demonstrate submission to God by worshipping Him, following His commands, and avoiding polytheism. The word sometimes has distinct connotations in its various occurrences in the Qur'an. In some verses (ayat), there is stress on the quality of Islam as an internal conviction: "Whomsoever God desires to guide, He expands his breast to Islam." Other verses connect islām and dīn (usually translated as "religion"): "Today, I have perfected your religion (dīn) for you; I have completed My blessing upon you; I have approved Islam for your religion."[22] Still others describe Islam as an action of returning to God—more than just a verbal affirmation of faith. Another technical meaning in Islamic thought is as one part of a triad of islam, imān (faith), and ihsān (excellence) where it represents acts of worship (`ibādah) and Islamic law (sharia).
Etiquettes of Eid
The Sunnahs that the Muslim should observe on the day of Eid are as follows:
1 – Doing ghusl before going out to the prayer.
It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta’ 428.
Al- Nawawi (may Allah have mercy on him) said that the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer.
The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger.
2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha.
Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allah (peace and blessings of Allah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953.
It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended.
Ibn Hajar (may Allah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allah. Al-Fath, 2/446
Whoever does not have any dates may break his fast with anything that is permissible.
But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.
3 – Takbeer on the day of Eid
This is one of the greatest Sunnahs on the day of Eid because Allah says (interpretation of the meaning):
“(He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him” [al-Baqarah 2:185]
It was narrated that al-Waleed ibn Muslim said: I asked al-Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, ‘Abd-Allah ibn ‘Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers).
It was narrated in a saheeh report that ‘Abd al-Rahmaan al-Sulami said, “They emphasized it more on the day of al-Fitr than the day of al-Adha.”. Wakee’ said, this refers to the takbeer. See Irwa’ al-Ghaleel, 3/122/
Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out.
Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa’ al-Ghaleel, 1/121
Saying takbeer when coming out of one’s house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf. For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, “Why do you not recite takbeer?”
Ibn Shihaab al-Zuhri (may Allah have mercy on him) used to say, “The people used to recite takbeer from the time they came out of their houses until the imam came in.”
The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer.
In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq.
Description of the takbeer:
It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (may Allah be pleased with him) that he used to recite takbeer during the days of tashreeq:
Allahu akbar, Allahu akbar, laa ilaaha ill-Allah, wa Allahu akbar, Allah akbar, wa Lillaah il-hamd (Allah is Most Great, Allah is most Great, there is no god but Allah, Allah is Most great, Allah is most great, and to Allah be praise).
It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allahu akbar” repeated three times.
Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allahu akbaru kabeera, Allahu akbaru kabeera, Allahu akbar wa ajallu, Allahu akbar wa Lillaah il-hamd (Allah is Most Great indeed, Allah is Most Great indeed, Allah is most Great and Glorified, Allah is Most Great and to Allah be praise).” See al-Irwa’, 3/126.
4 – Offering congratulations
The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allah minna wa minkum (May Allah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations.
It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allah be upon him) met one another on the day of Eid, they would say to one another, “May Allah accept (good deeds) from us and from you.” Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446.
Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allah accepted the repentance of a man, they went and congratulated him for that, and so on.
Undoubtedly these congratulations are among the noble characteristics among the Muslims.
The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (may Allah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it.
5 – Adorning oneself on the occasion of Eid
It was narrated that Jaabir (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) had a cloak which he would wear on the two Eids and on Fridays. Saheeh Ibn Khuzaymah, 1756,
Al-Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid.
So a man should wear the best clothes that he has when going out for Eid.
With regard to women, they should avoid adorning themselves (to show off to non-mahram men) when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.
6 – Going to the prayer by one route and returning by another
It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allah be upon him) used to vary his route. Narrated by al-Bukhaari, 986.
It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.
1 – Doing ghusl before going out to the prayer.
It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta’ 428.
Al- Nawawi (may Allah have mercy on him) said that the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer.
The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger.
2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha.
Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allah (peace and blessings of Allah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953.
It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended.
Ibn Hajar (may Allah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allah. Al-Fath, 2/446
Whoever does not have any dates may break his fast with anything that is permissible.
But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.
3 – Takbeer on the day of Eid
This is one of the greatest Sunnahs on the day of Eid because Allah says (interpretation of the meaning):
“(He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him” [al-Baqarah 2:185]
It was narrated that al-Waleed ibn Muslim said: I asked al-Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, ‘Abd-Allah ibn ‘Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers).
It was narrated in a saheeh report that ‘Abd al-Rahmaan al-Sulami said, “They emphasized it more on the day of al-Fitr than the day of al-Adha.”. Wakee’ said, this refers to the takbeer. See Irwa’ al-Ghaleel, 3/122/
Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out.
Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa’ al-Ghaleel, 1/121
Saying takbeer when coming out of one’s house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf. For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, “Why do you not recite takbeer?”
Ibn Shihaab al-Zuhri (may Allah have mercy on him) used to say, “The people used to recite takbeer from the time they came out of their houses until the imam came in.”
The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer.
In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq.
Description of the takbeer:
It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (may Allah be pleased with him) that he used to recite takbeer during the days of tashreeq:
Allahu akbar, Allahu akbar, laa ilaaha ill-Allah, wa Allahu akbar, Allah akbar, wa Lillaah il-hamd (Allah is Most Great, Allah is most Great, there is no god but Allah, Allah is Most great, Allah is most great, and to Allah be praise).
It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allahu akbar” repeated three times.
Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allahu akbaru kabeera, Allahu akbaru kabeera, Allahu akbar wa ajallu, Allahu akbar wa Lillaah il-hamd (Allah is Most Great indeed, Allah is Most Great indeed, Allah is most Great and Glorified, Allah is Most Great and to Allah be praise).” See al-Irwa’, 3/126.
4 – Offering congratulations
The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allah minna wa minkum (May Allah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations.
It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allah be upon him) met one another on the day of Eid, they would say to one another, “May Allah accept (good deeds) from us and from you.” Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446.
Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allah accepted the repentance of a man, they went and congratulated him for that, and so on.
Undoubtedly these congratulations are among the noble characteristics among the Muslims.
The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (may Allah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it.
5 – Adorning oneself on the occasion of Eid
It was narrated that Jaabir (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) had a cloak which he would wear on the two Eids and on Fridays. Saheeh Ibn Khuzaymah, 1756,
Al-Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid.
So a man should wear the best clothes that he has when going out for Eid.
With regard to women, they should avoid adorning themselves (to show off to non-mahram men) when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.
6 – Going to the prayer by one route and returning by another
It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allah be upon him) used to vary his route. Narrated by al-Bukhaari, 986.
It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.
The prophet's Last sermon
Prophet Muhammad (SAWS) delivered his last sermon (Khutbah) on the ninth of Dhul Hijjah (12th and last month of the Islamic year), 10 years after Hijrah (migration from Makkah to Madinah) in the Uranah Valley of mount Arafat. His words were quite clear and concise and were directed to the entire humanity.
After praising, and thanking Allah he said:
"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.
O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn ‘Abd’al Muttalib (Prophet’s uncle) shall henceforth be waived…
Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.
Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.
O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH, that I have conveyed your message to your people".
(Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of Imam Muslim also refers to this sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the most complete version of this sermon in his Masnud, Hadith no. 19774.)
After praising, and thanking Allah he said:
"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.
O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn ‘Abd’al Muttalib (Prophet’s uncle) shall henceforth be waived…
Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.
Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.
O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH, that I have conveyed your message to your people".
(Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of Imam Muslim also refers to this sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the most complete version of this sermon in his Masnud, Hadith no. 19774.)
First Ten Days of Dhul Hijjah
Most Muslims very well know the blessings of the nights of Ramadan, especially the last ten nights. However, not everyone knows that the first ten days of the last month of the Islamic month, Dhul Hijjah, are equally packed with blessings.
Allah has provided Muslims numerous opportunities throughout the year to renew their faith and to encourage them towards acts of goodness by specifying such special days. So, we have another such opportunity that we shouldn’t let pass by just like any other period in time.
Allah says in the Quran in Surah Al-Fajr (interpretation of the meaning):
“By the dawn; By the 10 nights” [al-Fajr 89:1-2].
Most scholars agree that these ten nights refer to the first ten nights of Dhul-Hijjah. Ibn Katheer also had validated that opinion by stating: “This is the correct opinion.” [Tafseer Ibn Katheer, 8/413]
Ibn ‘Abbas reports that the Messenger of Allah (sallallaahu alaihi wa sallam) said,
“No good deeds done on other days are superior to those done on these days [meaning the ten days of Dhul-Hijjah].”
Among the deeds recommended during those ten days are observing voluntary fasting, offering animal sacrifices (lamb, goat, etc.), sincere repentance, recitation of the Quran, staying up the night and finally praying the Eid prayers on the tenth day of Dhul Hijjah.
Hafsah reported, “There are five things that the Messenger (saws) never abandoned: fasting the day of ‘Ashurah, fasting the [first] 10 [days of Dhul-Hijjah], fasting 3 days of every month and praying two rak’aah before the dawn prayer.” [Related by Ahmad and an-Nasa'i]
Abu Hurairah relates that the Messenger of Allah (saws) said, “There are no days more loved to Allah for you to worship Him therein than the ten days of Dhul Hijja. Fasting any day during it is equivalent to fasting one year and to offer salatul tahajjud (late-night prayer) during one of its nights is like performing the late night prayer on the night of power. [i.e., Lailatul Qadr].” [Related by at-Tirmidhi, Ibn Majah, and al-Baihaqi]
The Prophet (SAWS) commanded us to recite a lot of Tasbeeh (“Subhan-Allah”), Tahmeed (“Al-hamdu Lillaah”) and Takbeer (“Allaahu akbar”) during this time. ‘Abdullaah ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (SAWS) said: “There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahleel (“La ilaaha ill-Allah”), Takbeer and Tahmeed.” (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh). (Islam-QA.com)
So, as Muslims we should welcome the ten days of Dhul Hijjah with the same fervor and enthusiasm as we welcome the last ten days of Ramadan or any other blessed days in Islam. Lets make the most of it.
Source:IQRASENSE
Allah has provided Muslims numerous opportunities throughout the year to renew their faith and to encourage them towards acts of goodness by specifying such special days. So, we have another such opportunity that we shouldn’t let pass by just like any other period in time.
Allah says in the Quran in Surah Al-Fajr (interpretation of the meaning):
“By the dawn; By the 10 nights” [al-Fajr 89:1-2].
Most scholars agree that these ten nights refer to the first ten nights of Dhul-Hijjah. Ibn Katheer also had validated that opinion by stating: “This is the correct opinion.” [Tafseer Ibn Katheer, 8/413]
Ibn ‘Abbas reports that the Messenger of Allah (sallallaahu alaihi wa sallam) said,
“No good deeds done on other days are superior to those done on these days [meaning the ten days of Dhul-Hijjah].”
Among the deeds recommended during those ten days are observing voluntary fasting, offering animal sacrifices (lamb, goat, etc.), sincere repentance, recitation of the Quran, staying up the night and finally praying the Eid prayers on the tenth day of Dhul Hijjah.
Hafsah reported, “There are five things that the Messenger (saws) never abandoned: fasting the day of ‘Ashurah, fasting the [first] 10 [days of Dhul-Hijjah], fasting 3 days of every month and praying two rak’aah before the dawn prayer.” [Related by Ahmad and an-Nasa'i]
Abu Hurairah relates that the Messenger of Allah (saws) said, “There are no days more loved to Allah for you to worship Him therein than the ten days of Dhul Hijja. Fasting any day during it is equivalent to fasting one year and to offer salatul tahajjud (late-night prayer) during one of its nights is like performing the late night prayer on the night of power. [i.e., Lailatul Qadr].” [Related by at-Tirmidhi, Ibn Majah, and al-Baihaqi]
The Prophet (SAWS) commanded us to recite a lot of Tasbeeh (“Subhan-Allah”), Tahmeed (“Al-hamdu Lillaah”) and Takbeer (“Allaahu akbar”) during this time. ‘Abdullaah ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (SAWS) said: “There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahleel (“La ilaaha ill-Allah”), Takbeer and Tahmeed.” (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh). (Islam-QA.com)
So, as Muslims we should welcome the ten days of Dhul Hijjah with the same fervor and enthusiasm as we welcome the last ten days of Ramadan or any other blessed days in Islam. Lets make the most of it.
Source:IQRASENSE
Asalam alaikum
It is with the intention to serve Allah that i opened this blog so as to share information about islam with both muslims and non muslims.
Your comments towards a better service will be highly appreciated.
Your comments towards a better service will be highly appreciated.
Saturday, November 6, 2010
5 key factors to ensure business success.
To create and run a successful business that is profitable is not for the faint of heart. There are reports that said that between 57% - 60% of small business will fail within the first 90 days, so the numbers are not in your favour either. Here are five key areas to focus on when you're building your business for success:
1. Become very clear about your business.
When you have a clear goal for your business, it is very easy to spot strength, weaknesses, opportunities and threat that will grow your business.
2. Select your niche market.
To achieve success is impossible unless you understand your customer. I recommend doing some in-depth research about your ideal consumer. What do they do? Where do they spend their time out? Where do they hang out online? What are their current wants and needs both personally and professionally?
3. Create marketing strategies.
Marketing is really a term for many small parts of the equation. Marketing involves your product, your price, your promotions and even the way you package your products and the place you market your product.
4. Find a mentor.
A mentor can be someone that you know personally or someone you've never even met before. Your mentor can be your parents or even your spouse. The mentors are to advice you on how you can make things work out and they equally challenge you to produce the desire results within the shortest time possible.
5. Evaluating your activities.
Above all, take time to review your business activities from time to time, compare your plans with the actual and carry out necessary control.
Monday, November 1, 2010
Business Success Strategies
Business success strategies that enable entrepreneurs to achieve their goals,some work very well, while others don’t work.
This is where you have to really know your product and your target customers. You need to know how to approach them so that they want to buy your product. Even better if they are so impressed with it that they almost beg you to sell it to them.
But how do you get there from here?
First, you examine your customer in all ways that relate to your offer. What problems do they face? How does your product help them? What is their biggest fear? How can your product ease that fear?
What can you tell them or say that will convince them that you are the one who can help them. They feel a connection with you. If you can show them that you feel their pain because “it happened to you”, they will more readily want to hear how you solved the problem for yourself.
Building Business Success Strategies Into Your Plan
Think that business success strategies are what you work on after your business is up and running. While that is certainly true, that concept is not complete. From the moment you set pen to paper in preparing your business plan, you must be thinking of the strategies you will use to ensure success.
First, determine what success means to you and your business. Is it a certain sales quota or the number of outlets you build or the size of your affiliate roster?
How you answer will determine what goes into your plan. If you see success as an income figure alone, then all aspects of your plan will build around that goal. If the goal is to create a sizable affiliate membership, your focus might be on things your company can do to make that a reality.
The way to build these business success strategies into your overall plan is to set short and long-term goals based on your end goal.
Let's say you want to build a huge affiliate base which will bring you the desired sales. You need to have some idea of what an affiliate can accomplish. You also must know if you can attract those super affiliates, or if you'll have to create your own.
Apparently, there are not a lot of super affiliates out there, but that doesn't mean you cannot improve the affiliates you do have.
At this point, your business strategy might be to offer excellent affiliate training. This training would be steps above the other training programs out there. Yours will provide workshops, videos and other resources that focus on all the methods that work best for your particular business or product.
With such an excellent training program, you are sure to attract the right affiliates that you can build into super affiliates.
The next very important step is to determine how you will reward those with the high sales. This might be products, vacations, bonuses or anything else with perceived value. You want to hang on to those super affiliates, and the best way to do that is to reward them handsomely.
Another element is to determine the sales quota that you see as being successful. Will you achieve that quota with affiliates or by other sales avenues? It will depend in part on the type of product you are selling.
You must know your target customer. What problems do they face and how can your product help them? What causes them to click the buy button? Conversely, what turns them off hitting that button? This is crucial to your success, and if you don't know it, you can be losing sales.
Business Sucess and Employees
Making a small business successful requires one to understand the one secret to get there. Ask any successful small business owner, "What do you do on a daily basis", they will most likely tell you, "I build my business each day".
Why build the business evereyday when they have employees? It is simple, the business owner has an idea of his or her destination and therefore need to be involved in all aspects of the business but mostly building and establishing their aims.
Let imagine one thing, "If you are doing all the tasks that your business has then you won't have any time for building your business to its full potential".
What does this have to do with the small business secret to success?
The reason this is related to the success of your business is because successful individuals need to be able to hire help and then leave their help do most of the work. The part that most small business owners have trouble with is they either micromanage all aspects of the business or they don't do enough. The trick to finding a place right in the middle is to keep in contact with all your employees and watch over them every so often to make sure they are doing what is best for the business.
Here is a trick that I use to make sure my business is always heading towards my vision
Every week my employees and I will get together to discuss the progress we made the previous week and see what needs to be done in the next week. What this does is gives me a sense of security that my business isn't going off course and it gives my employees ask questions and bounce ideas off me and the others. The thing I love most about doing this every week is that I don't have to micromanage my employees and I can stick to the most important part of my job which is building the empire that I know my business can become.
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