Lamya's Corner

"There was for Saba, aforetime, a sign in their homeland [Yemen] two gardens to the right and to the left . . . be grateful to Him[Allah] . . .But they turned away, and We sent against them the flood released from the Dams [Maarib dam]" (Qur'an. Saba:15-16)

3rd day of Divine Link [Part 1] June 22, 2011

Filed under: Seminar Notes — lamyaalmas @ 9:22 pm

Chapter 4: Anatomy of Salat

What parts of the Salah are absolutely crucial for it to be valid? Which are essential, but do not invalidate it? And which enhance Salah, but are neither crucial nor essential? This is what this section will discuss, and in my opinion is what most of us need to both learn about Salah, be conscious of mistakes made during Salah and strive to correct them, as well as quell the many differences among Muslims about what is:

1)      Crucial [invalidates the whole Salah or parts of it],

2)      Essential [does not invalidate, but should be remedied] ,

3)      and a Salah enhancement factor [which are optional].

Shurut of Salah

1.      Definition

Linguistic meaning: Shurut is the plural of Shart, and it means “the sign” or “the indicator.”

In other words, it means is that it is a precondition. So in regards to Salah it refers to something necessary to be complete before the actual Salah. So a Shart is what is necessary for it, but before it.

Technical meaning: an evident and constant attribute whose absence necessitates the absence of the hukm, but whose presence does not automatically bring about its object. And it is separate from the essence of the act itself. That is a mouthful, I know! Let’s illustrate with an example.  Tahara [purification, be it Wuduu or Ghusl from a major hadath] is a condition for the validity of the Salah. But it is not part of the Salah itself, it is completely separate. If you purify yourself you do not have to necessarily pray, but if you pray you do have to purify yourself. Make sense?

2.      Pre-requisite for obligating Salah

Pre-requisite of Salah are the attributes sought to obligate salah on an individual, and they are not part of the salah itself.

a)      Islam: in order to obligate salah on  a person, they first have to be Muslim. Narrated Ibn Abbas: When the Prophet sent Muadh to Yemen, he said to him, “You are going to a nation from the people of the Scripture, so let the first thing to which you will invite them, be the Tawhid of Allah. If they learn that, tell them that Allah has enjoined on them, five prayers to be offered in one day and one night. And if they pray, tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor. And if they agree to that, then take from them Zakat but avoid the best property of the people.” [Bukhari]

Q. is it obligatory on a convert to Islam to make up for the missed Salah during his/her lifetime prior to Islam? No. When they came to Islam, their files of bad deeds are expunged and the good deeds remain.

b)      Puberty: Aishah narrated that the Prophet (saw) said: “The pen has been lifted for three: the insane until he regains his sanity, the child until he reaches puberty, and the sleeper until he wakes up.” [Bukhari and Muslim]

Q. Are we obligated to order our minors to perform Salah? Yes. But note that we are not obligating them because it has become incumbent upon them, but the purpose is to train them and create a routine for them for the road to Salah ahead once they hit puberty. To suppose that our children will assume their obligation of Salah once they hit puberty is unrealistic. Allah (SWT) says, “Enjoin prayer on your family [and people], and be steadfast therein. We do not ask you to provide sustenance: We provide it for you. But the (fruit of) the Hereafter is for righteousness.” [20:132] In addition, know that as long as your children live under your roof  you can enforce Salah on them.

 

c)      Sound mind: Aishah narrated that the Prophet (saw) said: “The pen has been lifted for three: the insane until he regains his sanity, the child until he reaches puberty, and the sleeper until he wakes up.” [Bukhari and Muslim]

Q. What is the ruling on someone who loses his mind voluntary [by intoxication, or medication] or by force [by sickness or passing out], and remains as such until the time of one Salah or more expires? If that person is in the primary stages of intoxication and they can pray [that is they are conscious of what they are saying and doing in salah] then they can pray. If they are totally wasted, then they need to recover first and then make up for it. The same goes for medication.

3.      Conditions of validating Salah

These are the acts required and acquired to validate Salah, prior to the establishment of Salah; they are not part of the act of Salah itself. Such as Wudu or Ghusl for instance.

a)      To be performed after the time has certainly started.

“Indeed prayer has been decreed upon the believers, a decree of specified times” [4:103]

Q. What is the ruling on praying while doubting the start of its time? You cannot pray when you doubt the start of the prayer time. You can estimate based on when you know prayer started the day before for example, but taking a wild guess is not acceptable. Prayers are performed at appointed times—they have a start and expiration time.

 

b)      Purification from minor and ritual impurities.

There are two forms of impurities: minor [that just needs wudu] and major like Janabah [from sexual intercourse] that needs ghusl.

“O you who believe! When you rise to prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles.” [5:6]

Abu Hurayrah narrated that the Messenger of Allah (saw) “Allah does not accept the prayer of a person who has released gas until he makes a new ablution. A person from Hadhramaut asked Abu Hurayrah, “What does releasing gas mean?” He answered, “Wind with or without sound.” [Bukhari and Muslim]

c)      Removal of physical filth [impurities], from the body and place of worship

“And your clothing purify.” [74:4]

Note: Najes does not mean dirty. Najes means urine, stool of human beings and animals [some animals but that is a totally different story altogether—may you get a chance to take a Fiqh of Tahara class –Al Maghrib offers it through a one week course called “Purification Act.” It’s absolutely essential for every Muslim].

 Narrated Anas bin Malik: “A Bedouin came and passed urine in one corner of the mosque. The people shouted at him but the Prophet stopped them till he finished urinating. The Prophet ordered them to spill a bucket of water over that place and they did so.” [Bukhari]

Abu Dawood narrated in his Sunan with his isnaad that Abu Sa’eed al-Khudri said: “Whilst the Prophet (peace and blessings of Allaah be upon him) was leading his companions in prayer, he took off his shoes and placed them to his left. When the people saw that, they took off their shoes. When the Messenger of Allaah had finished the prayer he said, “What made you take off your shoes?” They said, “We saw you take off your shoes, so we took off our shoes.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Jibreel (peace be upon him) came to me and told me that there was some dirt on them.” And he said: “When one of you comes to the mosque, let him check his shoes, and if he seeds any dirt on them, let him wipe them and pray in them.”

You must also consider the place where you pray, and make sure that there is no Najasa—mud and dirt does not constitute Najasa.

Q. What is the ruling on praying while carrying Najas [impure filth] unaware of it? Does not invalidate Salah, because not in direct contact with it. Patients who carry a bag of urine or stool around with them, can pray.

d)     Covering the ‘Awrah

Definition: it is a term that denotes the parts of the body that are not meant to be exposed in public.

“O children of Adam, take your adornment [by wearing proper clothing] for every masjed.” [7:31] Ibn Abbas said about this ayah, “It means proper clothing for Salah” and this includes for Salah in the home as well so we clear any misunderstanding. What you wear for the Salah should be something that you would feel comfortable wearing while receiving a guest into your home. What would be better is if you have special clothing for Salah. Teach this to your kids as well, so they understand the significance of Salah.

Verdict: by unanimous agreement, it is most preferable to fully dress up in the best manner in preparation for Salah. Beyond that, there is a difference of opinion on the minimum extent of covering for the validity of Salah:

The ‘awrah of a man in Salah:

He has to cover what it between the navel and thighs. There is a disagreement about the exposing of the navel, thighs and knees.

The ‘awrah of a woman in Salah:

Her entire body, must be covered, except her hands and face. Allah says, “ . . . and to display of their adornment only that whci his apparent” [24:31]

Q. What is the ruling on covering the feet in Salah for women? Various opinions:

First Opinion: The most preferable opinion in the Madhab of Abu Hanfiah is that women are not obligated to cover their feet for Salat because they are treated like the hands, but they ought to do so outside of Salah.

Second Opinion: Women should cover their feet in Salah and outside Salah. Umm Salamah asked the Prophet (saw), “Can a woman pray in a long shirt [like a long dress] and head covering without a loincloth?” He said, “If the shirt is long enough, flowing and covers the top of her feet [i.e. it’s allowed to do so].” This is related by Abu Dawud. [Malik, Shafi’I and Ahmed]

Q. What is the ruling of Salah if the ‘awrah was accidentally exposed? If it is a one time exposure that can be fixed quickly then it is okay. But if it requires repetitive fixing, and the exposure is with every raka’a then the prayer is invalid, and must be restarted. Evidence that it does not invalidate Salah is a hadith of the Prophet (saw). And it was narrated in Saheeh al-Bukhaari that ‘Amr ibn Salamah al-Jarami said: “My father came from the Prophet (saw) and said that he had heard the Prophet  (saw) say, ‘When the time for prayer comes, let the one among you who knows the most Qur’aan lead you in prayer.’ They looked and they did not find anyone who knew more Qur’aan than me, so they made me lead them in prayer, and I was a boy of six or seven years.” The boy wore nothing but a loincloth, and when he would make sujood his ‘awrah would show. So the women complained. So, money was gathered to buy him some clothes, and he was so happy with them. If the Salah was invalid, he would have been replaced right then and there, and the salah would have be redone, but the fact that he wasn’t points to the fact that the Salah was still valid. The young boy was never as happy as when he received the clothes for his imam position.

Summary of Opinions

Scholar[s]

Opinion

Daleel

Imam Abu Hanifah

The most preferable opinion in the madhab is that women are not obligated to cover their feet for Salah because they are treated like the hands, but they ought to do so outside of Salah

Imams

Malik

Shafi’I and

Ahmed

Women should cover their feet in Salah and outside Salah

Umm Salamah that she asked the Prophet, “Can a woman pray in a long shirt [like a long dress] and head covering without a loincloth?” He said, “If the shirt is long enough, flowing and covers the top of her feet [i.e. it’s allowed to do so].” This is related by Abu Dawud. And many scholars attribute this statement to Umm Salamah.

e. Facing the direction of the Qiblah:

“And from wherever you go out [for prayer], turn your face in the direction of the sacred Mosque; and wherever you believers may be, turn your faces toward it.” [Al Baqara:150]

First Scenario: If the Ka’bah is visible

By unanimous agreement, if the person can see the actual structure of the ka’bah [i.e. being in the Haram in Makkah], he or she is obligated to face the Ka’bah itself.

Second Scenario: If the Ka’bah is not visible

First opinion: Abu Hanifah, Malik and Ahmed

Facing an estimated direction of the Ka’bach is enough.

Second opinion: Shafi’i

Facing the qiblah exactly is an obligation, and it has to be done by following someone’s knowledge of the qiblah; otherwise, it should be by the best ijtihad possible.

Ministry of Islamic affairs in Makkah they realized that there were two hundred masajed in Makkah that are not facing the Ka’bah—they found this out using laser technology. So, they now need to fix the direction of the Qiblah. Shaykh Uthaymeen one day, in Hajj season, and some brothers brought the compass to figure out the direction of the Qibalah. While they did that the Shaykh asked which way is the Ka’bah. They pointed and he started the salah. So, do not stress yourself because you are unable to pinpoint the exact direction of the Ka’bah. Use your best judgment.

Q. What is the exact direction of the Qiblah for people living in the West? [North America in particular]

There is a huge dispute between ahl as sunnah wa ahl al jama’ah and some sects who believe that the qiblah is to the south east. Ahl as Sunnah has two opinions. The Malikis hold the opinion that the direction of the qiblah is to the east directly. The majority, which is held by the prominent Islamic organizations such as ISNA, is that the qiblah direction is the NE. Scientists say that the best direction is the NE because the earth is flat. If you look at a flat map, then the direction is east, but the earth is round. The actual physical measurement of the qiblah will lead to the NE as the closest direction between America and Makkah.

Since we live in America at different degrees. Generally speaking, it is NE. However, you need to measure the degrees from the local location where you live. You need to check online to determine the exact degree. Always remember when you do is that you go by the compass to that direction. Without a compass, make the best guess.

How do you determine the direction of the qiblah? It is decided when you know one of the four major directions. How do you determine one of the major directions? If you can see the sun, then it is easy. You can check the highways as well: even numbered highways travel easy-west, and odd numbered highways travel north and south. If you do not see the highways, sometimes the even the streets will give an indication and have: N, S, E or W. If there is no way to determine direction of the qiblah, then use your best judgment and make the salah.

Q. If after salah you realize that you were facing the wrong direction, what do you do? If there is still time to pray, you can pray the salah again. If it is past its time then your salah is considered valid.

Q. What if you see someone praying in the wrong direction? You can turn them in the right directly, gently. If they resist then do not argue, just let them be.

Summary of Opinions

Sholar [s]

Opinions

Imams Abu Hanifah, Malik and Ahmed

To face and estimate the direction of the Ka’bah is enough.

Imam Shafi’i

Facing the Qiblah exactly is an obligation, and it has to be done by following someone’s knowledge of the qiblah, if not then by the best ijtihaad possible.

Savor the sweetness of the qiblah:

Do you know the significance of the moving the qiblah form Jerusalem to Makkah?

The prophet (saw) was hoping that the qiblah would be moved for many years. Allah (swt) said, “we see your face pleading with Allah to move the qiblah towards Makkah.” The sweetness of keeping it towards Jerusalem was to seal the deal with lineage of Ibrahim. Muhammad (saw) and his followers are not the bearers of the torch of guidance, it moved from another line to our line. Also, remember that you are not the only facing the direction of the qiblah, people from the other side of the globe are facing the same direction. It proves a sense of unity. Plus, Ibrahim (as) made dua that Allah make Makkah a place of worship, and Allah answered his dua.

f. An-Niyyah, the intention for Salat

Definition: it is the act of the heart concerning the action of the Mukallaf [the accountable party]

When a person makes wudu and goes to the masjid, he is doing these actions with the intention of salah. The determination for what you are doing is the intention itself. When you make wudu and take the prayer rug and put it in the direction of the qiblah, the intention is for the present salah, and you know which salah you are praying. The actual intention is the act of the heart.

Umar narrated, the Messenger (saw) said, “Deeds are judged by their intentions. . .” [Bukhari and Muslim]

Scenarios related to the niyyah:

–          Should the niyyah in the heart match the actual act of that particular salat?

Yes, you cannot make the intention for dhuhr and pray asr, which may happen as a mistake. A mu’adhin said that his imam had a heavy lunch after dhuhr salah and took a nap, and when he was woken up for salat al-asr, the imam started reciting aloud. The people said, “Subhan Allah,” The imam stopped then continued reciting aloud. The people again said, “Subhan Allah.” For the third time, the imam began reciting aloud. The people said, “Subhan Allah.”  Out of frustration, hes aid, “Tayyib, assalaam alaykum wa rahmatulla, assalaam alaykum wa rahmatullah” and then asked the congregation what was happening and they explained that it was salat al asr and not salat al maghrib. If you are praying a fard salah, your intention must be for the fard. Similarly with the sunnah.

–          Should the niyyah be uttered by tongue?

There is not authentic evidence that the Prophet (saw) uttered the intention out loud. Although some imams do so to announce it.

–          Should the niyyah start with the first takbir simultaneously?

For some fuqaha, you need to have the intention right when you start the takbeerat ul ihram. You have to have it at the time you raise your hands. Unfortunately in the Shafi’I school they are so meticulous about this issue that it causes so much obsession because when people try to the match the intention at the time of takbir and then miss it, then they will have to start again. Some people start their salah over and over again. As long as the intention is in the heart, say Allahu Akbar and start the salah.

–           When is the niyyah made? Does the niyyah begin when raising the hands or when you are standing in line or when you are setting up the prayer rug? All of the preparations for the Salah are enough, and you do not have to measure the beginning of salah when you raise your hands. The Shafi’I madhan is very meticulous about this, and to come it extends to the wud’u and they do it over and over. Do not fall into the wiswas. The actual act itself as you move for the salah is already deciding what you are doing and is the intention insha Allah.

–          Should the niyyah of the Ma’moom match the niyyah of the imam? The ma’moom is the one follow the imam. If the imam is praying asr, can you pray duhr behind him if you had missed it? According to Imam Abu Hanifa, the intention must match the imam. Can you pray fard behind someone who is praying nafl? Scenario: you come to the masjed for salat at-taraweeh and you have not prayed isha, can you join him in th esalat al taraweeh and pray isha? According to the Hanafi’s no, because the imam was made to be followed and this applies to the intention as well.

However, there is a hadith of Mu’adh ibn Jabal, he would pray isha with the Prophet (saw) in the masjed and then would lead his community in the salah in his neighborhood. When he lead his people, he would be praying nafl because he already prayed his fard, and the people would pray their fard behind him. One time, Mu’adh recited all of Surat Al Baqarah in the salah, and one of the people praying behind him could not take it and ended the salah early and went home. some people told Mu’adh what the man had done, and he replied that man is a munafiq. When the people talked about it, someone told the man that Mu’adh called him a munafiq, and the man went to the prophet (saw) and complained they are shepherds, and spend most of the day in the sun and Mua’dh led them with Surat Al Baqara. A companion said he had never seen the prophet so furious when giving advice and said, “What is wrong with you? Are you going to cause people to leave this deen? If you are praying by yourself, read what you wish, but when you are you leading the jama’ah then recite a shorter surah.” This is unless he knows that the congregation wants to be led in a long salah and likes to listen to his recitation.

–          What if the Imam starts the salah with the wrong intention? If when the imam finishes he realizes the time  that the prayer is dhuhr and not asr does it invalidate the salah of the followers? According to the majority, it invalidates the imam’s salah but not the salah of the followers. If the imam remembers while in salah, then he must interrupt and stop the salah and start over. An alternative option is that the imam pulls someone from behind to finish leading the salah.

–          Can you change your intention while you are in salah?  You can downgrade the intention, but you cannot upgrade it. You can make fard into nafl and nafl to nafl but you cannot make nafl into fard.

 

g. The continuation of the acts of salah without long intermission

When you start the salah, the actions must be done in sequence and cannot be interrupted. If too much scratching, fidgeting during salah then you must stop and restart. If it is brief then it is fine. If someone is in salah, and sees something dangerous [i.e. a baby approeaching something hazardous for instance], then the person can move from the spot and protect the child, but if it will take time for you to chase the child around, then the salah has been interrupted.

If in the middle of salah you sneeze uncontrollably—for several minutes—or you recite al fatihah and then there is a long silence then the salah has been interrupted and is invalid.

h. To avoid foreign speech

Means any speech that is not part of the adhkaar and permissible words for the act of ibaadah.

If someone sneezes and by mistake says, ‘alhamdullilah’ –if it is a mistake then it is fin. If someone responds ‘yarhamukum Allah’ then the person’s salah is invalidated. You cannot respond to the salam while you are in salah. The uleme said the minimum foreign speech is to have a word of three letters.

Exceptions: if imam made a mistake in salah say ‘suban Allah’ , forget the next ayah you can say the ayah to remind him. If you are in salah and need to alert someone of an emergency, you are allowed to say ‘subhan Allah’ or if someone is calling you can simply say ‘subhan Allah’ as well.

Zayd ibn Arqam narrated, “we used to speak in salat, unit the ayah ‘…and stand before Allah in devout [frame of mind]’ (al Baqarah: 238) was revealed. Thereafter, we were ordered to remain silent and we were forbidden from talking.” [Muslim]

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Advice for the Da’ee on his journey to Da’wah June 5, 2011

Filed under: Contemplations — lamyaalmas @ 9:37 pm

Points from Sheikh Khaled Yasin’s lecture at the Muslim Youth Convention on May 4th 2011 in Minneapolis

1) People who do Dawa have a personality, although themselves not personalities. They are neither born as Da’ees nor is it in their genes. They are dedicated beings, who love for others what they love for themselves.

2) Oftentimes when we think of Dawa, we make it seem as if it’s rocket science only for the elite. And in seeking out to be ones, we eventually get lost in the sauce [in so much specialized knowledge and science of Islam]. Fact is, that when one is thirsty, they don’t need Pepsi, all they need is something basic like ‘water.’ So, keep that in mind. It’s not the complexities of this religion that attract people to it, but it is the simple common sense of Islam that does.

‎3) Having ‘ Iman’ means having “morality” and being “obedient” to the commands of Allah (SWT) and His Messenger (saw). Morality means you know what to do and what not to do, and stick to it. Iman without morality and being obedience to the commands of Allah (SWT) and his Prohet (saw) is abstract, castles in the sky. How do you know what is right and wrong? You know it in your heart and through common sense. Plus Allah (SWT) has given you a book of guidance, the Qur’an, and the living example of the Prophet (saw). Umar ibn Al Khattab said, “This religion [Islam] is a religion of obedience.”

4) Your morality has be correct. You have to be a legal Muslim. You have to be a Muslim within bounds/rules. If you’re a Muslim who is driving 85 on a 65 mile highway, you are out of bounds; you are illegal. It is NEVER right even if you are rushing to congregational prayer in the Masjed on a Friday. You are illegal, you are not following the rules, you are out of bounds. The end does not justify the means. The means are just as important as the ends–they are inseparable.

5)  Our religion has a system of knowledge [the Qur’an, knowledge of the Sunnah, Tabi’een, the Fuqahaa etc]. If you don’t know much then you shouldn’t be talking much. You can only give as much as you know, if anything this gives you an incentive to be learning every day. The Prophet (saw) said, “If you want this world then you should acquire knowledge; if you want the Hereafter you should acquire knowledge; and if you want them both then you should acquire knowledge.”

6)  Our religion has a system of identity: you have to be in the right place/status in the right uniform. Imagine wearing sleepwear to work, it would be unacceptable, right? So, why is it acceptable to be in a position to speak for Islam, when you aren’t wearing the uniform? So, the right uniform in the right place, not just in the Masjed but outside of the Masjed where it counts the most.

7) You have to be a role model, not just inside the Masjed where you have a natural disposition because you are among Muslims, but where it counts the most and where you spend most of your time, i.e. outside of the Masjed. As a Da’ee you gotta walk the walk and talk the talk where it matters.

8 ) Your personality and character should be so desirable that everyone who comes into contact with you should want a part of it, or want to imitate it. Your reputation precedes you, before people actually see you and how you dress. In other words, your personality/character/morals have a ‘fragrance’ [figuratively speaking] about them—they are identifiable. So, polish your character. Check yourself before you wreck yourself.

10) Islam is a common sense religion, so if you don’t have common sense then everything you say or do will be Greek to people around you as the saying goes.

11) Be real! Don’t be a fake. Don’t be a Munafeq, aka a hypocrite.

12) Know that when you take this road [the road of Dawa], you can go from Zero to Hero! You have to be ambitious; it’s what gives you life. Allah (SWT) says, “O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life.” [Qur’aan 8:24]

14) Learn to give Dawah. Turn those stumbling blocks to stepping stones.

15) Make up your mind, do you want to be a soldier of Allah or that of Shaytan? A friend of Allah or Shaytan? There’s no middle ground, no neutral, no undecided. On whose side are you? Then show your allegiance.

‎16) Seek Tawbah [forgiveness] as Shaytan always makes you feel you are not good enough but Shaytan is doing what he has been given permission to do by Allah (SWT).

17) Seek good company, you can’t do it alone.

18) Make up your mind to excel in whatever you are doing. Don’t ever settle for passing grades, but rather strive to excel.

19) Come back to the deen [come back to Islam]. If you are out of bounds, come back and be within the bounds of Islam.

20) Attach yourself to a Masjed.

21) Get away from crime. And most of us will say Alhamdullilah, I am in no way close to any crime. But that is not the case. Considering this a “steal” , that is buying from someone selling and passing an iphone for $50 as a real one, instead of questioning that it may be fake, or may have been obtained through illegal means. Yes, it’s a steal literally and guess what? You’re involved!  Don’t deal with I-CLONES!

22) Say, farewell to welfare. It deprives you of your dignity. You can’t be living on people’s tax dollars and expect them to respect you. A Muslim works hard and never settles to live off of others. A Muslim works hard and relies on Allah (SWT). A Muslim is responsible and productive.

23) Don’t estrange yourself from your parents–know that the best of deeds after prayer is kindness to parents. Respecting them, and being their best allies [except of course obeying them in what displeases Allah but even that with kindness].

24) Be decent, dignified, and respectful not just among your family and friends, but in society at large. Remember the Prophet (saw) before he became a prophet was known as Al Ameen, the trustworthy one.

25) Dawah is like a vehicle, so learn to drive. You could look cool in a car, but when you can’t drive and commit a traffic violation it ain’t gonna fly when you hear the “woot woot” of the police car! You’ll be out of bounds and thrown in jail, no matter how cool are you. Your tools have to qualify, and have to be tested before use.

26) Have a genuine desire to change for the better, even to the best. Allah (SWT) says, “Truly, God does not change the condition of a people until they change what is in themselves.” [Quran 13:11]

27) Respect other people–you cannot call them to Islam if you don’t have any respect for them. This is not in just in your actions, but genuinely make it your natural disposition to do so for Allah (SWT) says, “And indeed We have honored the Children of Adam. . .”  and that includes all of them, regardless of their religion.

28) The biggest fools are those who fool themselves, so own up to your mistake and face them. That is the first step towards reforming yourself.

29) Set your priorities, for the Prophet (saw) says, “Take advantage of five matters before five other matters: your youth, before you become old; and your health, before you fall sick; and your richness, before you become poor; and your free time before you become busy; and your life, before your death.”

Know that your life is a factory where you assemble all that you have been blessed with to SERVE Allah (SWT). 

 

Excuses for why I can’t give Dawah?

Filed under: Contemplations — lamyaalmas @ 7:39 pm

My Notes and thoughts on “Excuses we make for not being involved in Dawa” presented at the Muslim Youth Convention May 5th, 2011

1) I don’t know enough to give Dawah: The Prophet (saw) said, “Convey on my behalf a single Ayah [verse].” How many of us know one ayah? Indeed, I am sure that most of us know Surat Al Ikhlas which is the Surah in which Allah (SWT) identifies Himself (SWT) to us. It is the essence of our belief, Tawheed [Monotheism].

2) I am not a good Muslim: This is part of Shaytan’s deception. He makes us believe that we are not good enough for Dawah. In earnest, are we ever going to good enough for anything Mr. Shaytan? Listen to the Dawah efforts of Tufayl ibn ‘Amr Al Dawsi from his Excellency himself:

I approached Makkah. As soon as the Quraysh leaders saw me, they came up to me and gave me a most hearty welcome and accommodated me in a grand house. Their leaders and notables then gathered and said:

“O Tufayl, you have come to our town. This man who claims that he is a Prophet has ruined our authority and shattered our community. We are afraid that he would succeed in undermining you and your authority among your people just as he has done with us. Don’t speak to the man. On no account listen to anything he has to say. He has the speech of a wizard, causing division between father and son, between brother and brother and between husband and wife.”

They went on relating the strangest of stories of his incredible deeds, and managing therewith to scare me of him. I made up my mind not to approach this man, or speak to him or listen to anything he had to say.

The following morning I went to the Sacred Masjed to make tawaaf around the Ka’bah as an act of worship to the idols that we made pilgrimage to and glorified. I inserted a piece of cotton in my ears out of fear that something of the speech of Muhammad would reach would make its way to my hearing. As soon as I entered the Masjed, I saw him standing near the Ka’bah. He was praying in a fashion which was different from our prayer. His whole manner of worship was different. The scene captivated me. His worship made me tremble and I felt drawn to him, despite myself, until I was quite close to him.

Notwithstanding the precaution I had taken, God willed that some of what he was saying should reach my hearing and I heard a speech that was so beautiful that I said to myself, “What are you doing, Tufayl? You are a perceptive poet. You can distinguish between the good and the bad in poetry. What prevents you from listening to what this man is saying? If what comes from him is good, accept it, and if it is bad, reject it.” I remained there until the Prophet left for his home. I followed him as he entered his house, and I entered also and said, “O Muhammad, your people have said certain things to me about you. By God, they kept on frightening me away from your message so that I even blocked my ears to keep out your words. Despite this, God caused me to hear something of it and I found it good. So tell me more about your mission.”

The Prophet [saw] did and recited to me Surat al-Ikhlaas and Surat al-Falaq. I swear by God, I hadn’t heard as beautiful as them. Neither was a more noble or just mission ever described to me. Thereupon, I stretched out my hand and offered it in allegiance to him, and testified that there is no deity worthy of worship but Allah and that Muhammad is the messenger of Allah. This is how I entered Islam.

I stayed in Makkah for a while, learning the teachings of Islam and memorizing parts of the Qur’an. When I decided to return to my people, I said, “O’ Rasullallah, I am a man who is obeyed among my tribe. I am going back to them and I shall invite them to Islam.”

When I returned to my people, my father, who was quite old then, came up to me and I said, “‘O Father, let me relate my news to you. I am no longer from you and you are not of me.” “Why so, my son?” he asked. “I have accepted Islam and now follow the religion of Muhammad, peace and blessings of God be upon him,” I replied. “My son,” he said, “your religion is my religion.” “Go and wash yourself and cleanse your clothes,” I said. “Then come that I may teach you what I have learnt.”

This the old man did and I explained Islam to him and he became a Muslim. “Then came my wife and I said, “Let me relate my news to you. I am no longer of you and you are not of me.” “Good heavens! Why so?” she exclaimed. “Islam has separated us,” I explained. “I have become a Muslim and follow the religion of Muhammad.” “Your religion is my religion,” she replied. “Then go and purify yourself, not with the water of Dhu Shara, the idol of the Daws, but with pure water from the mountain.” “Good gracious! Do you fear anything from Dhu Shara?” “Damn Dhu Shara. I told you, go and wash there, far away from people. I guarantee you that this dumb stone won’t do a thing to you.” She went and washed and I explained Islaam to her and she became a Muslim. I then invited the Daws as a whole to become Muslims. They were all slow in responding, except Abu Hurayrah. He was the quickest to respond to the invitation of Islam. The next time I went to Makkah, Abu Hurayrah was with me.

“What have you left behind?” the Prophet asked me. “Hearts with veils over them obscuring the truth, and firm disbelief. Sin and disobedience have won over the Daws.” The Prophet thereupon stood up, made Wudu’u and prayed with his hands raised to the heavens. Abu Hurayrah remarked, “When I saw the Prophet like this, I was afraid that he was praying against my people and that they would be destroyed.”But the Prophet, upon whom be peace, prayed, “O Lord, guide the Daws, guide the Daws, guide the Daws.”Then he turned to me and said, “Go back to your people, befriend them, treat them gently and invite them to Islaam.”

I stayed in the land of the Daws inviting them to Islaam until after the Hijrah of the Prophet to Madinah and after the battle of Badr, Uhud and Khandaq had taken place. Then I went to the Prophet. With me were eighty families who had become Muslims and who were strong in their faith. The Prophet was pleased with us and he gave us a portion of the booty after the battle of Khaybar. We said to him, “O Rasoolullah, make us the right wing of your army in every battle and make our efforts acceptable.” Tufayl stayed with the Prophet until the liberation of Makkah. After the destruction of the idols there, Tufayl asked the Prophet to send him to put an end to the worship of Dhu-l Kafayn, the chief idol of his people. The Prophet gave him permission.

Back in Tihama among the Daws, men, women and children of the tribe had gathered and were agitated that the idol was going to be burnt. They were waiting to see if any evil would befall Tufayl, should he harm Dhu-l Kafayn. Tufayl approached the idols with the worshippers around it. As he set fire to it, he proclaimed,

“O Dhu-l Kafayn, of your worshippers I certainly am not.
Fire have I inserted into your heart.”

Whatever shirk remained in the Daws tribe went up in the flames that burnt the idol. The whole tribe became Muslims.

So, let me ask you, “How much do you think Tufayl ibn ‘Amr Al Dawsi knew?” So, don’t give Shaytan what he would he wants by putting off conveying what you know about Islam, until you become a good Muslim because it is a lifelong journey from the cradle to the grave. Starting Dawa with what we know, will serve as a reminder to ourselves to stay in check, as well as give us an incentive to learn more. Insha Allah.

‎3) They will label me an extremist/terrorist and may even report me, and send me to jail: The Prophets (saw) endured and sacrificed for the sake of the message. You are joining their ranks. Besides, if you are then it’s an indication that you’re on the right path—it’s a testimony to your success. Ibn Taymiyyah when imprisoned said “What can my enemies do to me? I have in my breast both my heaven and my garden. If I travel they are with me, never leaving me. Imprisonment for me is a chance to be alone with my Lord. To be killed is martyrdom and to be exiled from my land is a spiritual journey.”

‎4) If some Muslims are doing it, then I don’t have to: Each one on us has been entrusted with this job [dawah]. Indeed many of us have accepted to take on the job [being Muslims] but not all of us are actually doing the job. So, let’s revise what it means to be Muslim and what is asked of us and start fulfilling it.

‎5) “I am busy making a living, I don’t have time for Dawah”: Your understanding of Dawah is so narrow and uncreative. You can transform your work space into a Dawa space/ground/field just by being a good Muslim, this of course requires that you know what being a good Muslim entails and actually practice it. Use your tact and skill. Besides, did you not know that Allah (SWT) is the one who provides; He is the Provider. Do the job you were born to do, serving Allah, and He will take it upon Himself to provide for you. It is said that when one serves the earth Allah (SWT) says to the earth, “enslave him/her and use them” but when you serve Allah, He says to the earth, ‘serve him/her’. Given the choice I would rather go for the latter.

Dear Muslims, know you are doctors who have the cure to ALL of humanities problems, and not sharing it is denying the gift that you have been blessed with, and asked to share.  Let’s jump on the “Dawah bandwagon.” Everyone in their own capacity! I pray that Allah makes us Muslims who talk the talk and walk the walk