The Mosque

The Mosque
Posted: 26 Aug 2013 05:00 AM PDT
 By Leila Adam
“The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give zakah and do not fear except Allah, for it is expected that those will be of the [rightly] guided .” (Qu’ran, 9:18).
I have met people who get frustrated with their local mosque and leave to form other groups. I know that a lot of good can come from such groups, yet I feel disturbed at the process of distancing oneself from the mosque. Sometimes, groups are forced to have classes somewhere else besides the mosque. I understand that and I’ve experienced it, but this can lead to such a distance that the group decides to  set up its own musallah (prayer space), which then becomes a mosque environment — an environment of like-minded individuals.
I know the mosque can be frustrating sometimes, like a big family where different personalities clash and vie for attention; where mealtimes are noisy and people step on each other’s toes in the kitchen; where certain siblings deem their rooms to be out of bounds to other siblings. You see the similarities—but  that’s the point; the local mosque is one big, untidy family.
Things are not perfect in our mosque. There are several ugly issues that crop up from time to time that get us all down. Despite this, I’ve always resisted the temptation to disconnect from the local mosque.
We have a long standing tradition in Ramadan where, every weekend, different groups host a big open-invitation community iftar (breaking the fast program) in the mosque. One evening last year, I remember being greatly touched by the sight of a Somali friend coming into the mosque and sitting down, exhausted after helping to cook iftar for 500 people. Then I saw another friend, a Cambodian woman, who was among those who came to eat, get up and go over to give her a shoulder massage. That same night, I saw a Pakistani woman praying next to a Somali woman, putting her hand out to gently try to stop a child (not her own) from disturbing her neighbor. At the end of the prayer, the Somali woman smiled at her and said, “Don’t worry, I feel no disturbance from these children while I’m praying.”
How beautiful are these women in our local mosque family, subhan’Allah (all praise be to God). These women spend several hours together in classes each week, smile at each other every Jumu`ah (Friday), see each other come and go over the years, and stop in the hallways to coo over their latest babies and rescue each other’s toddlers from causing havoc in the toilets. These are the same women who truly don’t mind whether a Malaysian or an Arab or an African teaches their child in Sunday madrasah (school); they’re just grateful that someone is kind enough to volunteer to teach.
I know there are groups out there that are experiencing success and like-minded synergy of action and learning. I will even join such groups and InshaAllah (God willing) benefit from them, just as a child from a family will go and join a karate club or play a team sport. But at the end of the day, I will return to my beautiful, jumbled and precious local mosque family.

A Gift for the 27th Night: A Ramadan Du`a’ with English Translation



By Shaykh Muhammad Jebril | Translated by Shazia Ahmad

 

Many of us spend a good portion of our Ramadan nights with our hands raised in du`a’ (supplication), listening to the heart-felt words of our imam or shaykh calling on Allah in the witr prayer.  For those of us who don’t speak Arabic, it is a time when we often long to understand the meaning of the words being said with such evident intensity and feeling.  It is for this reason that we would like to present a beautiful du`a’ of Sh. Muhammad Jebril of Cairo, Egypt - said at the completion of his recitation of the Quran in Ramadan[1] - accompanied by an English translation. 

 

Please remember us in your du`a’s as Ramadan draws to a close.  May Allah help us make the most of these last few precious days and nights of this blessed month.  Ameen.

Translation 

Podcast: Download (Duration: 34:55 – 4.3 MB)

Indeed, Allah speaks the truth. Indeed Allah speaks the truth, the One who is unique in His majesty by the perfection of His beauty, glorified and exalted.

He who sent down the clear Criterion (the Qur'an) to His servant ﷺ (peace be upon him) in order to make him a warner to the worlds; He who sent His noble messenger to the two mighty races of jinn and mankind to give glad tidings and to warn; and we are to this (truth) from among those who bear witness.

O Allah, guide us along with those whom You have guided aright; and grant us well-being along with those whom You have granted well-being; and protect us with those whom You have protected. Bless for us all that You have given us; and save us and keep away from us any evil that You have decreed. O Allah, save us and keep away from us any evil that You have decreed. O Allah, save us and keep away from us any evil that You have decreed, for verily You decree in truth, and none can decree over You. And none is abased whom You befriend, and none is honored whom You oppose. Blessed are You, our Lord, Exalted. To You, O Allah, all praise is due for what You have decreed, and to You, O Allah, is due all thanks for Your blessings and bounty. We seek forgiveness from (You) Allah, and we repent to You. We seek forgiveness from Allah, and we repent to You.

We seek forgiveness from You, O Allah, for every sin and every misstep (we have taken), and we turn to You in repentance. We believe in You and rely on You. You are the Rich, the Self-Sufficient and Free of Needs (al-Ghaniyy), and we are poor and bereft before You. You are the Strong (al-Qawiyy), and we are weak and vulnerable before You.

You are the Rich (al-Ghaniyy), and we are poor and bereft before You.  You are the Strong (al-Qawiyy), and we are weak and vulnerable before You.

You are the Rich (al-Ghaniyy), and we are poor and bereft before You.  You are the Strong (al-Qawiyy), and we are weak and vulnerable before You.

O Allah - You who connects with those who are cut off (from hope) - connect us to You.

O Allah, gift us with righteous action from You that will bring us closer to You.

O Allah, conceal (our faults) and protect us while we are on Earth, and when we are beneath the Earth, and on the Day when our deeds are presented to You.  [Repeated three times]

O Allah, beautify our standing before You.

O Allah, do not disappoint us on the Day we are presented before You to be judged. [Repeated three times]

O Allah, accept our prayers, our fasting, our standing in worship, our bowing and our prostration.

O Allah, accept our prayers.  O Allah, accept our fasting.  O Allah, accept our standing in worship.  O Allah, accept our bowing.  O Allah, accept our prostration. [Repeated three times]

O Allah, make us among those who are freed from the Fire this Ramadan. [Repeated three times]

O Allah, save us from the Fire. O Allah, save us from the Fire. O Allah, save us from the Fire. O Allah, protect us from the shame and disgrace of the Fire. O Allah, protect us from any deed that draws us closer to the Fire. O Allah, enter us into Paradise with the righteous, by Your mercy, O You Who is Most Noble (al-`Azeez), Oft-Forgiving (al-Ghaffar).

O Allah, make us, our Lord, in this month of ours, on this day of ours, on this very night, from those who are freed from the Fire, and make us from those who are accepted by You, the successful.

… By Your mercy, O Most Merciful of those who show mercy...

By Your mercy, O Most Merciful of those who show mercy…

By Your mercy, O Allah…

O Master and King (al-Malik), O Allah… O You Who is Sanctified and Pure (al-Quddus), O Allah… O Source and Giver of Peace (as-Salaam), O Allah… O Inspirer of Faith (al-Mu’min), O Allah… O Guardian of All Things (al-Muhaymin), O Allah… O Honorable and Mighty (al-`Azeez), O Allah…O You Who Compels His Servants and Mends the Broken (al-Jabbar), O Allah… O Grand and Majestic (al-Mutakabbir), O Allah… O Creator of All (al-Khaliq), O Allah… O Creator of All, O Allah…

O Maker of Order (al-Baari’), O Allah… O Shaper of Forms (al-Musawwir), O Allah… O Oft-Forgiving (al-Ghaffar), O Allah… O You Who Subdues His Servants (al-Qahhar), O Allah… O Giver of All (al-Wahhab), O Allah… O Sustainer (ar-Razzaq), O Allah… O Opener (al-Fattah), O Allah…

O All-Knowing One (al-`Aleem), O Allah… O You Who Restricts (al-Qaabidh), O Allah… O You Who Expands and Relieves (al-Baasit), O Allah… O You Who Abases (al-Khaafidh), O Allah… O You Who Exalts (ar-Raafi`), O Allah… O Bestower of Honor (al-Mu`izz), O Allah… O You Who Lowers (al-Mudhill), O Allah… O You Who Hears All (as-Sami`), O Allah… O You Who Sees All (al-Baseer), O Allah…

O You Who is the Absolute Judge (al-Hakam), O Allah… O You Who is Absolutely Just (al-‘Adl), O Allah… O Gentle and Subtly Kind (al-Lateef), O Allah… O All-Aware (al-Khabeer), O Allah… O Most Forbearing (al-Haleem), O Allah… O Magnificent (al-`Adheem), O Allah…

O You Who Forgives and Conceals (al-Ghafur), O Allah…  O You Who Appreciates and Rewards Thankfulness (al-Shakur), O Allah… O Knower of All Things (al-‘Aleem), O Allah… O Great One (al-Kabeer), O Allah… O Preserver (al-Hafeedh), O Allah O Nourisher of All Things (al-Muqeet), O Allah… O You Who Calls to Account (al-Haseeb) O Allah…

O Mighty and Majestic (al-Jaleel), O Allah… O Most Generous (al-Kareem), O Allah… O Most Generous, O Allah… O Ever-Watchful (al-Raqeeb), O Allah… O You Who Responds and Answers (al- Mujeeb), O Allah…

O Vast and Omnipotent One (al-Wasi`), O Allah… O Glorious One (al-Majeed), O Allah… O You Who Perceives and Finds (al-Waajid), O Allah… O Unique One (al-Waahid), O Allah… O You Who is Self-Sufficient and Free of Want (as-Samad), O Allah… O You Who is Capable and Strong (al-Qadir), O Allah…

O Creator of All Power (al-Muqtadir), O Allah…  O You Who Brings Forward (al-Muqaddim), O Allah… O You Who Delays (al-Mu’akhir), O Allah… O You Who is the First (al-Awwal), O Allah… O You Who is the First, O Allah… O You Who is the Last (al-Aakhir), O Allah… O You Who is Manifest (adh-Dhahir), O Allah… O You Who is Hidden (al-Batin), O Allah… O Close Protecting Guardian (al-Waaliy), O Allah… O Most High (al-Muta`aliy), O Allah… O Living, Eternal One (al-Hayy), O Allah… O Self-Subsisting One (al-Qayyum), O Allah… O Self-Subsisting One, O Allah… O Nourisher (al-Muqeet), O Allah… O You Who Gives Death (al-Mumeet), O Allah…

O Most Gentle and Gracious Bestower (al-Barr), O Allah… O Ever-Relenting One (at-Tawwab), O Allah… O Avenger (al-Muntaqim), O Allah… O Avenger, O Allah… O You Who Pardons (al-`Affuw), O Allah… O Most Kind (ar-Ra’uf), O Allah… O Most Kind, O Allah…

O Owner of All Sovereignty (Maliku’l Mulk), Lord of Majesty and Honor (Dhu’l Jalali wa’likram), O Allah… O Just and Equitable One (al-Muqsit), O Allah… O Gatherer (al-Jaami`), O Allah… O You Who is Rich and Free of Needs (al-Ghaniy), O Allah… O Enricher (al-Mughni), O Allah… O Witholder (al-Mani`), O Allah… O Distressor (ad-Daar), O Allah… O Guide (al-Haadi), O Allah… O Light (of the heavens and the Earth) (al-Nur), O Allah…

O Originator of All Things (al-Badi`), O Allah… O Infinite and Everlasting (al-Baaqi), O Allah… O Inheritor of All (al-Waarith), O Allah… O Guide to the Right Path (ar-Rasheed), O Allah… O Most Patient (as-Sabur), O Allah…

O Allah… O Allah… O Allah…

O You Whom there is nothing like - the Hearing (al-Sami`), the Seeing (al-Baseer), O Allah.

O You who are the best of protectors and the best of those who give help. Glory be to You. We cannot account for the praises that are due to You; You are as You praise Yourself. Sublime is Your Countenance; Exalted is Your position. You do as You will by Your Power and Ability, and You decree as You want by Your Honor. O Living, Self-Subsisting One (al-Hayy al-Qayum); Originator of the heavens and the Earth; Possessor of Majesty and Honor (Dhu’l-Jalali wa’l-Ikram).

O Allah, beautify us with the beauty of the Qur'an. O Allah, enter us into Paradise by the intercession of the Qur'an. O Allah, ennoble us by the nobility of the Qur'an. O Allah, dress us with the honorable mantle (khil`ah) of the Qur'an. O Allah, dress us with the honorable mantle of the Qur'an. O Allah, honor us with the honor of the Qur'an.

O Allah, have mercy on the entire community of Muhammad ﷺ, by the sanctity of the Qur'an, O Most Merciful (al-Raheem), Loving One (al-Rahman).

O Allah, guide us and lead us to the truth and to the straight path, by the blessings of the magnificent Qur'an; and by the sanctity of the one You have sent as a mercy to all the worlds ﷺ. And forgive us, O Most Generous (al-Kareem), and grant us well being, O Most Merciful (al-Raheem).

O Allah, make the Qu'ran the blossoming spring of our hearts, and the light of our chests, and the dispeller of our sadness and grief. O Allah, make the Qur'an a proof for us, and not a proof against us.

O Allah, make us those who read the Qur'an and become elevated… and do not make us those who read it and become wretched and humiliated.

O Allah, bestow on us, by every letter of the Qur'an (that we have read) a sweetness, and by every word (from its pages) magnanimity and generosity, and by every verse happiness and joy, and by every chapter peace and security, and by every section reward.

O Allah, bless us with contentment, and make beloved to us prayer in congregation, and help us to remember death, Our Lord, in every moment (of our lives).

O Allah… Resurrect us, Our Lord, with the Prophet ﷺ, the Chosen (al-Mustafa), the one to whom you have granted the right of intercession.

O Allah, we seek refuge in You from knowledge that does not benefit; and from a heart that is not humbled in devotion to You; and from an eye that does not weep (out of love and awe of You); from an eye that does not weep; from an eye that does not weep; and from an ego that is never satisfied; and from a supplication that is not heard.

O Allah, we seek refuge in You from knowledge that does not benefit; and from a heart that is not humbled in devotion to You; and from an eye that does not weep (out of love and awe of You); and from an ego that is never satisfied; and from a supplication that is not heard.

O Allah, we seek refuge in You from knowledge that does not benefit; and from action that is not elevated (to the heavens and accepted); and from an eye that does not weep (out of love and awe of You); and from an ego that is never satisfied; and from a supplication that is not heard.

O Allah, we ask you for knowledge that benefits; and for a heart that is humbled in devotion to You; and for a tongue busy with remembering You and expressing gratitude to You; and for actions that are righteous and accepted by You; and for a certainty (in You) that is genuine and true.

O Allah, we seek refuge in You from death and its agonies; and the grave and its distress; and the Sirat and its perils; and the Day of Rising and its terrors. [Repeated three times]

O Allah, make us fearful and conscious of You as if we see You; and grant us happiness through reverence of You (taqwa); and grant us the pleasure of seeing You (in Paradise); and gather us in the company of Your Prophet and Chosen One ﷺ (al-Mustafa). [Repeated three times]

O Allah, grant victory to Islam and honor the Muslims. O Allah raise high, with Your Grace, the two words of truth and religion.  O Allah, destroy the disbelievers who show hostile enmity to You and Your religion.

O Allah, bring the Muslims back to Your religion in a beautiful return (in repentance). [Repeated three times]

O Allah, grant success and victory to those striving in Your cause, wherever they may be. [Repeated three times]

O Allah, grant us success and victory over (the weaknesses of) of our own selves. [Repeated three times]

O Allah, respond to our du`a’, and heal our sick, and have mercy on our dead, and defeat our enemies. Do not disappoint us in our hope (in You); and let the last of our deeds be the best of them.

O Allah, fulfill from our hopes whichever please You; grant authority over our affairs to those who are the best of us, and not to those who are the worst of us.

O Allah, lift Your displeasure and anger from us. O Allah, lift Your displeasure and anger from us. O Allah, lift Your displeasure and anger from us, and do not call us to account for what we have done; and do not hold us accountable for what the foolish among us do; and do not place upon us, due to our sins, an authority who does not fear or revere You and who will not have mercy on us.

O Allah, purify our hearts; divest us of our faults; relieve our worries and troubles; protect us in the best way; and gather for us the best of the hereafter and the best of this life.

O Allah, rectify our condition. O Allah, join together and unite our hearts.

O Allah, allow our end to be concluded with righteous deeds.

O Allah, encompass us in the vastness of Your mercy.

O Allah, avert the harms and evils that concern and trouble us.

O Allah, allow us to pass away with sound faith, (faithful to) the Book and the Sunnah, and in a state in which You are pleased with us, O You Who is the Most Generous (al-Kareem).

O Allah, allow the Qur'an to be our close companion in this life; and in our graves a comforting friend; and a light on the Sirat; and an intercession at the time of resurrection; and our companion in Paradise; and make it a protection and barricade between us and the Hellfire; and a guide and leader to all good works, by Your Grace, O Most Generous of those who show generosity.

O Allah, distance us from our mistakes as You have distanced the East from the West. O Allah, purge our sins from us the way a white cloth is purified from filth; O Allah cleanse us from our sins with the (purity of) water, snow, and hail.

O Allah, You are the Forgiving (al-`Affuw), and You love to forgive, so please forgive us.  O Allah, You are the Forgiving (al-`Affuw), and You love to forgive, so please forgive us. O Allah, You are the Forgiving (al-`Affuw), the Generous (al-Kareem), the Forbearing (al-Haleem), the Great (al-`Adheem), and You love to forgive, so please forgive us.

O Allah, grant us well being and safety; pardon us; accept our deeds; accept us; accept our repentance, and excuse us, by Your loving Grace, O Most Merciful of those who show mercy.

Our Lord, accept from us (our deeds), You are the All-Hearing (as-Sami`), the All-Knowing (al-`Aleem).  Accept our repentance, Our Lord, You are the Oft-relenting (at-Tawwab), The Merciful (ar-Raheem). Forgive us and have mercy upon us, Our Lord, You are the Forgiving (al-Ghafur), the Merciful (ar-Raheem). Save us from sorrow and worry and the greatest distress (of punishment in the Hereafter). Save us from sorrow and worry and the greatest distress (of punishment in the Hereafter).

O Allah, bestow on us the gift of seeing Your Noble Countenance. [Repeated three times]

O Allah, make us from among those who have running beneath them the rivers of Paradise… "Their prayer therein will be, “Glory be to You, O Allah”; and their greeting (to one another) therein is, “Peace.”  And the conclusion of their prayer will be, “Praise be to Allah, the Cherisher and Sustainer of the worlds.” (Qur'an, 10:10)

"Our Lord, condemn us not if we forget or fall into error.  Our Lord, lay not on us a burden like that which you laid on those before us.  Our Lord, lay not on us a burden greater than we have strength to bear.  Pardon us, and grant us forgiveness, and have mercy on us.  You are our Protector.  Help us against those who stand against faith." (Qur'an, 2:286)

"Our Lord, let not our hearts deviate after You have guided us, and grant us mercy from You; for You art the Grantor of bounties without measure. Our Lord, surely it is You Who will gather mankind together on the Day about which there is no doubt, for verily, Allah never fails in His promise." (Qur'an, 3:8-9)

"Our Lord, forgive us our sins and anything we may have done that transgressed our duty.  Establish our feet firmly, and help us against those that resist Faith." (Qur'an, 3:147)

"Our Lord, indeed whoever You admit to the Fire - You have disgraced him, and for the unjust wrongdoers there are no helpers.  Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous.  Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise." (Qur'an, 3:192-194)

"In Allah do we put out trust. Our Lord, make us not a trial for those who practice oppression; and save us, by Your mercy, from those who reject You."  (Qur'an, 10:8-9)

"Our Lord, In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final return.  Our Lord, make us not a test and a trial for the disbelievers, but forgive us, our Lord, for You are the Exalted in might, the Wise." (Qur'an, 60:4-5)

"Our Lord, forgive us and our brethren who came before us into the faith, and leave not, in our hearts, ill feeling against those who have believed.  Our Lord, You are indeed full of kindness, most merciful." (Qur'an, 59:10)

O Allah, to You we lovingly submit; and in You we believe; and upon You do we rely. To You we turn (in repentance), and by You we argue (and advocate). Forgive us for what we have sent forth (in deeds) and for what we have held back; for what we have made known, and for what we have hidden; and for (our deeds) which You have more knowledge of than we ourselves.

O Allah, be compassionate with us, for You are the One who shows us mercy. Do not punish us for our sins, for You are the Powerful over us. Be gracious and kind to us, Our Lord, for what has come to pass in our time and place; and (we ask You, O Allah) to conclude our lives for us with a beautiful and joyful ending. 

"Exalted is Your Lord, the Lord of Might and Honor, above what they describe; and praise be on the messengers (of God); and all praise is due to Allah, the Lord and Cherisher of the worlds." (Qur'an, 37:180-182)

Send peace and blessings, O Allah, on our master Muhammad, and upon his blessed family and noble companions. Ameen.



[1] This du`a’ was performed at Masjid Amr ibn al-‘Aas in Cairo, Egypt in Ramadan 1410/1990.  Original audio can be found on the shaykh’s official website:  http://www.jebril.com.
 

How do we end our Ramadan?

How do we end our Ramadan?
Posted: 07 Aug 2013 05:00 AM PDT

Originally published in August 2011.
We thank Allah subhanahu wa ta`ala (exalted is He) who has blessed us with witnessing yet another Ramadan! The Prophet ﷺ (peace be upon him) said that actions are judged by their ending [Bukhari]. So while many of us have started preparing for Eid, we should also make sure that we end this blessed month in a great way.
Tawbah: Repentance
We end this month by returning to Allah (swt) in a state of humility and repentance. We seek forgiveness of Allah (swt) and repent to Him because we acknowledge that our deeds are deficient, and we acknowledge that we have wronged ourselves and others.
Repenting to Allah (swt) is a reminder that Allah is the One who guided us to righteous deeds, and we do not know if He will accept them from us. Allah (swt) teaches us in the Qur’an that when we end a deed, we end it with seeking forgiveness. We seek forgiveness after finishing our prayers and after we end a gathering just as Allah (swt) told the Prophet ﷺ to seek forgiveness and to repent after the Opening of Makkah.
We are taught to repeat the du`a’ of the last 10 nights: “O Allah, You Alone are the One who Pardons, and You Alone love to Pardon, so pardon me.” This du`a’ embodies one of the goals of Ramadan, to be forgiven and to start anew. Pardoning, or ‘afw, means to wipe the slate clean. We end this month by turning back to Allah (swt) and asking Him to wipe our slates clean.
Shukr: Gratitude
We end this month in a state of gratitude to Allah (swt). Allah (swt) says:

“[…] to complete the period and to glorify Allah for that [to] which he has guided you; and perhaps you will be grateful,” (Qur’an 2:185).
We thank Allah (swt) for all that He has given us during this month. He blessed us to be among those who worshiped Him and He gave us the health and ability to fast, to pray, and to increase in our good deeds. We thank Him for giving us the opportunity to grow and come closer to Him. We thank Him for the innumerable gifts – the ones we often forget because we are accustomed to their presence in our lives.
Gratitude is a trait of the believers that is highlighted throughout the Qur’an and the tradition of the Prophet ﷺ. We even see that when the believers enter Paradise, they say:
“[…] ‘Praise to Allah, who has guided us to this; and we would never have been guided if Allah had not guided us.’ […]” (Qur’an 7:43).
Being grateful to Allah (swt) and thanking Him reminds us to be humble, because we would not have received anything good or have had the opportunity to do any good without the Help of Allah (swt). Gratitude is a means to faith. It reminds us of our need and reliance upon Allah (swt).
Takbeer: Proclaiming the Greatness of Allah
We end this month by declaring the Greatness of Allah (swt) for what He has guided us to. Allah (swt) says:
“[…] to complete the period and to glorify Allah for that [to] which he has guided you; and perhaps you will be grateful,” (Qur’an 2:185).
Takbeer is to declare the Greatness of Allah (swt), to exalt Him, and magnify Him. Saying “Allahu Akbar” is the highest and best way to exalt Allah (swt). It literally means “Allah is Greater”, and it is understood: Greater than everything and anything else.
We make takbeer from the night of Eid until the Eid prayer by saying:
Allahu Akbar, Allahu Akbar                           Allah is Greater, Allah is Greater
La ilaaha il Allah,                                                There is no deity worthy of worship except for Allah
Allahu Akbar, Allahu Akbar                           Allah is Greater, Allah is the Greater
wa Lillahil Hamd                                                  and for Allah Alone is All Praise
We repeat this throughout the night and day, reminding ourselves that Allah (swt) is Greater than everything else, that He is Perfect, Flawless and deserving of all Praise for having guided us to finish Ramadan.
Shaykh ibn Uthaymeen (rahimahu allah, may Allah have mercy on him) says: “What is more beautiful than seeing the people declare the greatness of Allah (swt) and His Magnificence in every area and place, filling the horizon with Allahu Akbar (Allah is Greater than everything), Alhamdulillah (Praise and thanks is for Allah Alone) and La ilaaha il Allah (There is no deity worthy of worship except for Allah), between hope and awe of Him!”
Intention to Change
We end this month with the intention to continue fasting, praying and doing good. Ramadan is a month of change that is meant to give us a spiritual cleansing that will last us the whole year. The virtues of fasting and praying do not end after we celebrate Eid; rather, Eid should be the beginning of a new chapter for us to continue doing the habits we started in Ramadan. We can continue reading the Qur’an, fasting Mondays and Thursdays, or the White Days (the 13th-15th of each lunar month), and we can pray the night prayers every night (or once a week).
We’ve tasted the sweetness of standing during the night; we’ve tasted the sweetness of raising our hands to Allah (swt) in supplication; we’ve tasted the sweetness of breaking our fast after a long day; we’ve tasted the sweetness of giving charity.
Continuing these habits after Ramadan may be difficult, but now you know that you can do it. The sacrifices we’ve made during this month to take full advantage of it have shown us that developing good habits and a strong spiritual relationship with Allah (swt) is not out of our reach. We’ve done it, so now can we continue it? One of the great past scholars, ibn Rajab (ra) says: “Be cautious of returning to enslavement after having been freed.”
So we ask Allah (swt), the One who guided us to worship Him in Ramadan, to help us continue in our worship and good deeds. Remember that Ramadan has left us but the One who created this month will never leave. He is Living and His reward is Everlasting.
Posted: 06 Aug 2013 05:00 AM PDT
http://www.flickr.com/photos/tresadorablennl/5999802234/During this blessed month of Ramadan, quite a few calamities befell our community: a runaway teenager (who returned home safely, alhamdulilLah, praise be to God), a near-fatal car accident caused by an intoxicated driver and two emergency surgeries, all of which happened within the first 20 days of Ramadan.  In discussing the wave of trials, friends around me were baffled by the number of calamities in the month where one seeks the Mercy of Allah, subhanahu wa ta`ala (Exhalted is He), through heightened worship.  I remember sharing the same sentiment but answering the question of:“Why are so many difficult tests occurring in Ramadan?” to the effect of, “Allah is Merciful and we are blessed to have these trials in this month of Ramadan.”
I know now that I did not fully understand or appreciate the true meaning of my response.
Allah (swt) knows best, but perhaps I too, was to be tested so that I could begin to appreciate Allah’s infinite Mercy.  Just a few days ago I was feeling peculiarly nonspiritual in the morning.  By evening I would say, I probably felt the closest to Allah than I did the entire month.  That afternoon, my children and I were swimming in the community pool where 3 lifeguards watched over the large toddler pool that fed into a larger, deeper pool.   My children and I were together the entire time, except for a few minutes when my older children were playing in the deeper pool while I was playing with my younger children.  After a short time, I noticed my youngest son, who was not wearing a flotation device, was not around.  I scanned the rest of the toddler pool searching for my son.   Not finding him, my eyes turned to where my older two were playing; I did not see him.  In a calm, yet surreal manner, I began wading through the toddler pool to my older kids and when I turned the corner, I saw my older daughter struggling to lift my son above the surface of the water.   As my daughter passed his water laden body to me I was thankful to see that he was conscious and breathing.  I yelled for help as I put my son over the side of the pool.  After vomiting a lot of water several times, everyone was thrilled to hear him say that he wanted to go home.  He looked good, we went home.
Within an hour, my youngest son, who usually never sleeps in the afternoon, became very subdued and began to cough.  I was concerned, but not wanting to overreact, I just continued to monitor him.   I wasn’t sure how to read his behavior.   Shortly after, my son began to breathe with difficulty making a low gasping sound with every breath.  I took my son to the hospital, forgetting that my nearest facility did not have emergency services.  AlhamdulilLah, within minutes the nurse called 911 and via ambulance my son was taken to the nearest hospital with a pediatric intensive care unit.  From the firemen, to the paramedics, to the nurses in the emergency room, the message was the same.   For the benefit of our readers, I wanted to share this brief message as it can save lives.  Anytime a child falls in the pool, even if he did not become fully submerged, you should immediately go to the hospital for observation.  In short, if a little bit of fluid gets in the lungs, or even if not, within 24 hours the lungs can continue to absorb water from the body ultimately leading to death if gone untreated.  This is called “dry drowning.”
It turned out that my son did have fluid in the lungs.  AlhamdulilLah, after 24 hours of oxygen treatments, breathing medications, antibiotics and watching “The Lion King” 3 times (at my son’s request), he was released in good health.  Subhan’Allah, so many lessons (spiritual, practical, etc.) were learned that night in the ICU.  At the same time, my most humble iftar (meal to break fast) and suhoor (meal before fasting begins) were experienced in the ICU.  My best taraweeh and tahajjud prayers (extra nightly prayers) in the whole month of Ramadan, was performed in a cramped space between my son’s hospital bed and my visitor’s chair.  And that night was my most concentrated reading and reflection on Surat Ya-Seen (surah 36 in the Qu’ran).  I was grateful for the opportunity to get closer to Allah (swt) after feeling so “off” just earlier in the day.
To go back and reflect on “why so many difficult tests occur in Ramadan?” It is simple, Allah (swt) in his infinite Mercy, loves us so much, he gives us opportunities for increased dhikr (remembrance), prayer, dua (wishes), shukr (thankfulness), Qu’ran recitation and reflection, and contemplation through these trials.  And what a better time to perform all of these good deeds than in the blessed month of Ramadan, where the reward for good deeds are multiplied several fold?
Below are just a few of the benefits of being tested, especially in Ramadan, for the tested, for family and friends of the tested, and for the entire community.
The one who is directly tested has the potential for several rewards during his trial:
  1. For being patient
  2. For their increased tawakkul (reliance) in Allah (swt)
  3. For turning to Allah (swt) in du`a’
  4. For asking others to turn to Allah (swt) to make dua for them
  5. For being humbled by the test and realizing that Allah (swt) is the Ultimate Planner
  6. For reflecting on Allah’s (swt) qualities and His attributes
  7. If there is a loss involved, for remembering how much Allah (swt) has blessed him with so many other things in this life
  8. If there was imminent loss and health/wealth was saved, for thanking Allah (swt) for His mercy and blessing in being saved from that loss
  9. For seeing others who have a tougher test, and praying for them and at the same time being thankful for not being tested as strongly
  10. For doing extra good deeds in gratitude for Allah’s (swt) mercy during the test
For those who hear of their fellow brother’s/sister’s test they too, have potential for several rewards:
  1. For making du`a’ for their fellow brother/sister
  2. For asking others to make dua for the one who is being tested
  3. For their increased tawakkul in Allah (swt)
  4. For reflecting on the test and realizing/appreciating Allah’s (swt) attributes
  5. As a result of the other person’s trial, for reflecting on Allah’s (swt) favor and blessings upon them
  6. For their gratitude for not having suffered the same trial
  7. For doing good deeds to help the one who is being tested (assisting with money, cooking for the tested person, helping with childcare, etc.)
And finally on a community level, people feel a stronger sense of connection amongst community members because:
  1. People were open with each other in sharing their test and asking for du`a’
  2. Community members united on something good, and contributed to the tested person’s general welfare through dua, donations, food, etc.
  3. There was a greater level of interaction amongst community members due to the increased level of communication (i.e. regarding du`a’ requests, etc.)
As reflected in the following hadith (saying of the Prophet), May Allah (swt) bless us with patience and contentment during difficult times. Ameen.
“How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.
(Narrated by Muslim, 2999)

Eid Ke Din Ki Sunnate


Eid Ke Din Ki Sunnate

ईद की सुन्नते

1,Shariat Ke Muwafiq or Apni Hesiyat Ke Mutabiq Cheeze Kharidna

शरीअत के और अपनी हैसियत के मुताबिक़ चीज़ें ख़रीदना

2,Gusal Karna

गुस्ल करना

3,Miswaak Karna

मिस्वाक करना

4.Umdah Se Umdah Kapre Pehenna«Naye Ya Dhule Huwe» 

उम्दा से उम्दा पहनना

5,Khushbu Lagana

खुशबु लगाना

6,Subah Ko Bahut Jaldi Uthna

सुबह को जल्दी उठाना

7,Eidgaah Me Sawere Sawere Jana

ईदगाह में सवेरे सवेरे जाना

8,Eidgah Jane Se Pehle Koi Mithi Cheez Khana

ईदगाह जाने से पहले मीठी चीज़ खाना

9,Eidgah Jane Se Pehle Sadqae Fitra Ada karna

ईदगाह जाने से पहले सदका ए फ़ित्र अदा करना

10,Eid Ki Namaz Eidgaah Me Jaa Kar Parhna

ईद कि नमाज़ ईदगाह में जाकर पढना
Yaani Bila Kisi Ujar Ke Shahar Ki Masjid Me Na Parhna

11,Jis Raste Se Jaye Uske Dusre Raste Se Wapas Aana

जिस रस्ते से जाये उसके दुसरे रास्ते से वापस आना

12,Pedal Jana

पैदल जाना

13,Raste Me Taqbeer
الله اكبر الله اكبر لا اله الا الله والله اكبر و لله الحمد

रास्ते में तकबीर “ अल्लाहु अकबर अल्लाहु अकबर ला इलाहा इल्लल लाहू वल्लाहु अकबर व लिल्लाहिल हम्द “ पढ़ना



Al-Ghazāliī on the Secrets of Fasting

Al-Ghazāliī on the Secrets of Fasting
Posted: 25 Jul 2013 05:00 AM PDT
http://www.flickr.com/photos/19667991@N03/4684828669/in/photolist-88YYm6-7VxUcJ-8Reheg-cfic39-dMQ8in-avMt8V-bWnJr5-9FRG2H-7AoyyG-7XKDoA-9nEsAi-9FSnS4-8bEa4J-9FUuAL-9FUsqG-8bASAZ-9FRAcc-9FUJtC-9FUvbf-9FUEcQ-9FUFcm-9FUPTJ-9FUAfj-9FRnEx-9FUNrN-9FUyGh-9FRTNn-9FUGfo-9FUrpL-9FUDdq-9FRMGa-9FRNdH-9FVi9m-9FRu7x-8bASyH-8bEa9s-8bASDp-9FUhzb-9FRDTP-9FUwjf-9FRshg-9FRCHF-9FUu6f-9FRkyB-9FUj2C-9FRxZc-9FUxfu-9FUk5h-9FRmpp-9FRS8D-9FUoDbBy Rami Koujah
To claim that the act of fasting is more than mere abstention from food, drink, and intimacy with one’s spouse is a cliché. Despite being aware of this, for many of us, the daylight hours of Ramadan remain drawn-out moments of thirst and hunger. Certainly many of us feel the spiritual ecstasy after satiating ourselves, whether it is by praying tarawīh (nightly Ramadan prayer) or enjoying qiyām (late-night prayer) at the masjid (mosque). The night has become the focal point for many, and, not to undermine its significance, most people do not appreciate the spirituality that can be enjoyed during the day. After all, it is doubtlessly easier to appreciate an act of worship when not burdened by the grueling fast. To remedy this issue who better to turn to than Abū Hāmid al-Ghazālī.1
In his magnum opus, Ihyā’ ʿUlūm al-Dīn, al-Ghazālī discusses the “secrets” of fasting and the method by which one can attain them and fulfill the objectives of fasting. For the sake of space, we will limit ourselves to a few points he mentions. He begins by stating that the way by which the devil influences the hearts of people is through their desires (shahawāt). Our desires, namely, are food, drink, and intimacy. It is by overcoming one’s desires that one finds refuge from the devil and tranquility. Al-Ghazālī deems this point central to realizing the objectives of fasting.
Al-Ghazālī quotes the well known hadīth (tradition) in which the Prophet ﷺ  says that God, subhanahu wa ta`ala (exhalted is He), said:
“All of the actions of the son of Adam are for him, except for fasting. [Fasting] is for me and and I reward for it [what I please]…”2
Why does God (swt) say that fasting, to the exclusion of other acts of worship, is for Him? Is not our prayer and charity for His sake as well? Al-Ghazālī writes that God (swt) has given the action of fasting an extra degree of honor, by attributing it to Himself, in two ways
Firstly, fasting is a hidden act of worship; no one is actually able to see you fast. This fact guards one’s intention from being corrupted, unlike prayer, charity and, Hajj (pilgrimage).
Secondly, fasting is an act by which one subdues the devil. Recall, the devil’s capacity is only exercised via one’s desires. By abstaining from food, drink, and intimacy, a Muslim is able to control his desires and hinder the effects of the devil. By defeating the devil, one aids in bringing victory to God (swt), i.e., God’s religion:
“O you who have believed, if you support Allah , He will support you and plant firmly your feet” (Qu’ran 47:7).
In the commentary of al-Jalālayn (definition??) we find that bringing victory to God (swt) means bringing victory to His religion and Messenger ﷺ.
After elaborating on the merits of fasting, followed by rules of fasting, al-Ghazālī discusses the methodology by which we can realize the fruits of fasting.
Fasting is practiced at one of three levels:
(1)   the level of the lay people,
(2)   the level of the elect, and
(3)   the level of the elect of the elect.
The fasting of the laity, the lowest level of fasting, involves merely following the outward rulings of fasting. Fasting at the next level up involves fasting with one’s limbs (the present article will elaborate on this level as it is the most relevant). The third level of fasting involves being physically, spiritually, and intellectually occupied with one’s lord without breaking consciousness from this state for even a moment. This includes fasting with one’s heart and mind.
The second level of fasting involves six things:
1. Fasting with one’s sight.
One should abstain from looking at things that are disliked (makrūh) or illicit (harām). This includes things that distract one’s heart from the remembrance of God (swt).
2. Fasting with one’s tongue.
While fasting, one should not lie, backbite, slander, use obscene language, quarrel with others, speak insincerely, or engage in idle chatter. Rather, one should try to spend more time being silent, remembering their Lord, and reciting His book.
3. Fasting with one’s ears.
One should refrain from listening to things that are disliked (makrūh) or forbidden (harām). Al-Ghazālī mentions that anything which is forbidden to say is forbidden to listen to. In the Qur’ān, God juxtaposes those who engage in listening to lies with those who consume what is unlawful [5:42].
4. Keeping the remainder of one’s body parts (e.g. hands, feet) from engaging in blameworthy acts.
Hopefully this is not an issue for any of us, but speaking to such a wide audience, al-Ghazālī warns people of consuming from that which is unlawful. After all, doing so defeats the whole purpose of fasting.
5. Do not overeat.
Everyone knows they shouldn’t, but we all do. Al-Ghazālī advises against overeating when it comes to breaking one’s fast. After all, the point of fasting is to control one’s desires. What has one gained if they end up binging in one (or several) meals and make up for what they’ve managed to hold off on. Moreover, as al-Ghazālī mentions, many of us deck out our dining tables with such an assortment like we are trying to eat the food pyramids of Giza. And you know someone is going to get the wrath if the samosas run out. So much for keeping the devil at bay.
6. After breaking one’s fast, one should balance a feeling of hope and fear.
One should be hopeful that one’s fast has been accepted by God yet also be fearful that the fast may have been lacking. In short, one should not become overly confident because the quality of one’s fast will slowly dwindle.
Yes, fulfilling the outward aspects of fasting will make one’s act valid. But we should be concerned with more than just that, as al-Ghazālī mentions. At a higher level, in consideration of the Hereafter, we should be concerned with the act being accepted and the objectives being fulfilled, in addition to it being valid. In al-Ghazālī’s understanding, the objective of the fast is embodying one of the attributes of God, al-Samadiyya, namely, being resistant, enduring, and mastering our desires. In this way we follow the example of the angels who are above having desires.
The beauty of Ramadan is not only to be found after the sun has set. The struggles of fasting have their own share of beauty and spirituality. As al-Shaykh Shabīr Ahmad al-ʿUthmānī writes in his renowned commentary of Sahīh Muslim, we bear the toils of fasting for the sole purpose of gaining God’s pleasure.3
Finally, al-Ghazālī leaves us by posing a question we should all ask ourselves. Fasting, and every act of worship included, has both an outward and inward realization. Will we be satisfied with fulfilling the outward, or will be strive towards realizing the inward beauty?
  1. The following is taken from Ihyā’ ʿUlūm al-Dīn, pp. 419-430.
  2. Sahih Muslim #2679
  3. Shabīr Ahmad al-ʿUthmānī, Fath al-Mulhim, vol. 3 pp. 286

How Faith Influences Health

How Faith Influences Health
Posted: 29 Jul 2013 05:00 AM PDT
http://www.flickr.com/photos/lessapathymorecake/7165024013/Reflecting on the Health Benefits of Fasting
by Khalil Marcus Lambert, Ph.D.
In his famous book, How to Eat to Live, the leader of the Nation of Islam (a conduit through which many African-Americans were introduced to Islam) emphatically states: “There is no way for us to learn the right way to eat in order to live a long life, except through the guidance and teachings of Allah.”
Although Elijah Muhammad’s Islamic creed diverted from traditional mainstream Islam, he understood well that the key to addressing the complete spiritual and mental vitality of his people was by placing an emphasis on their physical well-being, which he addressed through ancestral eating habits and social vices; undoubtedly a wholesome approach borrowed from the Qur’an and example of the Prophet Muhammad ﷺ (peace be upon him).
The Prophet Muhammad ﷺ placed great emphasis on physical matters in developing spiritual matters. In a famous hadith (saying of the Prophet)1 , the Messenger of Allah ﷺ observes a man praying the ritual salah (prayer) and says to the man, “Go back, for you have not prayed.” After the man’s return, the Prophet ﷺ says to him repeatedly, “Go back, for you have not prayed.” Because the man was not implementing the true mechanics of the prayer to the best of his ability, he was likely depriving himself of its complete spiritual and emotional benefit.
Arguably every religious ritual or habit put into practice by the Prophet ﷺ holds a deep spiritual benefit that is only uncovered through regular or meticulous application.  However, many traditions have obvious physical and emotional benefits as well.  Within the Islamic tradition are directives that uplift the whole life of the individual.  Fasting is the perfect example.
Routine, periodic fasting has been shown to have a number of positive effects:
  1. detoxification;
  2. contracted stomach (and satisfaction with less food);
  3. lower blood sugar and cholesterol;
  4. and even evidence for combating cancer.2 
During a fast, energy is diverted away from the digestive system to concentrate on metabolic and immune functions.  Master regulator hormones called glucocorticoids are released to aid the body in breaking down fat cells and forming glucose molecules for energy. Side effects of this can be the release of toxins trapped in fat cells and maintenance of normal blood pressure.3
Elijah Muhammad notes, “Fasting is a greater cure of our ills, both mental and physical, than all of the drugs of the earth combined into one bottle or a billion bottles.” These were wise words to many African American families predisposed to poor health conditions.
What many Muslims have not truly appreciated are the Islamic and faith-based practices that influence our body’s health.  Many researchers have studied the effects of Ramadan, prayer, and other religious influences on individual health, yet population-based studies have been confounded by profound cultural and ethnic diversity.  Thus, it is difficult to draw conclusions about health associations from a population with so many contributing variables.  Still, intriguing questions remain about the overall health benefits of Islamic mandates.
For example, what are the health implications of the prohibition of alcohol, pork, sex before marriage, etc. on the Muslim community? How has the non-reductionist, holistic perspective on healing affected the health of Muslim populations? Can common characteristics be observed in the (epi)genetic profiles of Muslims?4
A 2008 study in the American Journal of Cardiology found an association with members of the Church of Jesus Christ of Latter-day Saints, better known as Mormons, and heart health.  Mormons who typically fast at least once a month for a 24-hour period had a lower prevalence of coronary artery disease.5 Interestingly, Prophet Muhammad ﷺ encouraged his followers to “fast three days a month as the reward of good deeds is multiplied ten times, which is equal to one year of fasting.”6 Many Muslims even follow a more regular prophetic regime of fasting on Mondays and Thursdays.
How faith-based practices coincide with physical well-being is no coincidence.  What may seem like a novel concept is actually very intentional in Islam.  The Qur’an commands: “O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship. ”7
How can one reach their full spiritual maturity in a poor physical and mental condition? The healthier you feel in mind and body, the easier it is for you to grow in iman (faith).  Being healthy is Islamic, and Islam is wholesome health.
  1. Sahih Bukhari, Volume 1, Book 12, Number 724
  2. Lee, C., et al. (2012). Fasting Cycles Retard Growth of Tumors and Sensitize a Range of Cancer Cell Types to Chemotherapy. Science Translational Medicine, 4(124).
  3. Kerndt PR, Naughton JL, Driscoll CE, Loxterkamp DA. Fasting: the history, pathophysiology and complications. West J Med. 1982 Nov;137(5):379-99.
  4. Epigenetics are changes in gene expression that are not caused by changes in the DNA sequence. Epigenetics changes are a result of chemical modifications to chromosomes instead of DNA mutations.
  5. Horne, B. D., et al. (2012). Relation of Routine, Periodic Fasting to Risk of Diabetes Mellitus, and Coronary Artery Disease in Patients Undergoing Coronary Angiography. The American journal of cardiology, 109(11), 1558-1562.
  6. Sahih Bukhari, Volume 3, Book 31, Number 197
  7. Qur’an 2:172