By: Maria Zain
The Qur’an is full of wonderful stories that revolve around fatherhood. It is probably one of the most overlooked thematic messages in the Qur’an. Repeatedly, Allah bears witness to prophets who are recognized as great fathers.
Chapter four of the Qur’an (an-Nisaa) tells us how humanity sprung forth from the first prophet and father, Adam, and the womb of our mother, Hawwa (Eve).
Prophet Nuh (Noah) pleaded with his son to believe in the oneness of God before calamity hit.
Prophet Lut (Lot) valiantly protected his children from the surrounding lewdness and temptation in his community.
Prophet Yaqub (Jacob) dealt with the heartbreaking abduction of his young son, Yusuf (Joseph) by his older brothers.
Then there was the epic du’a of the father of the Abrahamaic faiths, Ibrahim (AS),as he took upon the task of building the Ka’abah with his wonderful son, Ismail. By way that Allah had commanded the dynamic father and son duo to build the Ka’abah is testament to how important the role of the father is in Islam.
After all, Allah (SWT) could have commanded Ibrahim to build the House of Allah on his own, but he had a little helper, an assistant, and the final prophet, Muhammad, came from the direct lineage of Ismail.
By: Halide Yenen
One of the Companions of the Messenger of Allah (p.b.u.h.) asked Prophet Muhammad for advice. He asked that the advice be short so that he would be able to remember it. “Don’t get angry,” said the Prophet. The same Companion repeated his request for some brief advice; each time he received the same answer from the Prophet each time, “Don’t get angry!”
(Source; Bukhari, A’dab, 76)
Anger is a natural, universal and intuitive emotion that human beings have been given as a means of self-defense against threats. When expressed in a healthy fashion, anger can display productive and protective results, yet its uncontrolled use leads to destruction. Anger has the effect of making at least two people unhappy.
When we feel that we are not understood, that our desires cannot be attained, that our expectations have not been met, when we sense a threat or act of aggression against our values or our loved ones, we feel as though we are in an impasse; when we are obstructed from reaching an important goal, we become angry. This feeling, while alerting us to the presence of a problem, triggers feelings of concern, hatred, revenge and aggression, all in the name of protecting ourselves.
By: Shaykh Faraz A. Khan
The matter of avoiding unnecessary disputation while upholding sounds standards of decency and conduct returns to the issue of enjoining the good and forbidding evil, which is a communal obligation (fard kifaya) and an essential duty in Islam. Based on the criteria outlined below, if the conditions of enjoining the good and forbidding evil are met, one must do so. Otherwise, one can be vague so as to avoid disputation of no benefit.The Obligation and Importance
Allah Most High states, “And let there be amongst you a group inviting to virtue, commanding the good and forbidding evil—those indeed are the successful ones” (3:104).
We have now arrived at the sujood (prostration). Ibn Al-Qayyim described the sujood as the secret of prayer, the greatest pillar, and the seal of the rukoo’. He said all the other actions we did before it were just preludes.
We should step back and reflect: what do we feel when we go into sujood? Some of us simply do it because it is a part of prayer; others because it is where we can makedu`a’ (supplication). But how many of us feel the humility of the soul, as we put our faces on the ground, in glorification of God?
Where do we find happiness? Not material happiness, but true internal happiness. As Muslims, we may respond that true happiness in this world comes from being closer to God. The closer you are to Allah, the more your heart is at rest. This is why the Prophet ﷺ chose to be with Allah, saying “God has given a slave the choice between immortality in this world for as long as God wills, or meeting his Lord, and he has chosen to meet his Lord.” When Abu Bakr (radi Allahu `anhu – may Allah be pleased with him) heard this he wept, because he knew that the Prophet ﷺhad chosen being with Allah over this life.
Uthmaan ibn Abi’l-Aas (radi Allahu anhu) came to the Prophet (sal Allahu alaihi wa sallam) and said: “The Shaytaan comes between me and my prayer and recitation of Quran, and he is confusing me.” The Messenger of Allah (sal Allahu alaihi wa sallam) said: “That is a devil called Khinzab. If you notice that, then seek refuge with Allah from him, and spit drily to your left three times.” Uthmaan ibn Abi’l-Aas (radi Allahu anhu) said: “I did that, and Allah took him away from me.” [Muslim]
This hadith tells us what to do if in the middle of Salaat we feel distracted or get confused.
If the Shaytaan is not able to prevent people from obeying Allah, then he strives to corrupt their acts of worship and obedience, so that he can deprive them of the reward. We should seek protection with Allah (subhana wa ta’ala) from the devil by saying “Aoodhu billahi minash shaytaan ir-rajeem” before beginning any good deed.
By: Professor Noor Ahmed Noor
Sickness can be very disturbing, but if viewed in the light of the teachings and the practical example of our Nabi(Sallallaahu alaiyhi wassallam), then it will become easier to cope with even the agony of pain. Furthermore, if these teachings are practised, our illnesses will become a means for us to earn great rewards in the Aakhirah.
This concise booklet is based on the Urdu book, Maraz bhi Allah ki rahmat he by Professor Noor Ahmad Noor of Pakistan. It provides a better understanding of sickness and explains how every Muslim should view sicknesses and disease in a positive light. It deals briefly with some aspects relating to sickness like glad tidings for the sick; virtues and etiquette for visiting the sick; some Masnoon duas for cure; the salaah of the sick; hope in Allah Ta’ala and ends with a few anecdotes about the last moments of some Awliyaa (Friends) of Allah.
May Allah Ta’ala accept this humble effort of Daaru- Nashril Islaamiyyah who has translated and compiled this booklet into English. Ameen.
Du’a (supplication) is more likely to be accepted by Allah (Subhanahu wa Ta’ala) as mentioned by Prophet (salAllahu alayhi wasalam), if the correct adab (manner) and etiquette is used. Listed below are some of the etiquettes of du’a.
Any Muslim who supplicates Allah with a supplication that does not contain any sin or cutting off of family relations, Allah will give him one of three things for it:
1. Either He will speedily answer his du’a
2. or He will save it for him until the Hereafter
3. or He will avert something bad from him equal to the value of his du’a.
1. Faithfulness to Allah