Ensure Benefiting From Time

Khaled Al-Jeraisy

It is absolutely necessary for Muslims to be careful about time. The Muslim is required to utilize and invest his time in what benefits him in this world and the Hereafter. In this regard, he can follow the good example set by the Righteous Salaf. They were so careful that in less than a century they were able to make radical changes in the societies into which they introduced Islam.

The Righteous Salaf made sure that no time, however short it was, passed without doing something useful, such as acquiring useful knowledge, doing good deeds, helping other Muslims and serving or advising the Ummah (nation). Remarking Imam Hammad Ibn-Salama Al-Basry's [a grammarian] meticulous care for time, Musa Ibn-Ismaeel said, "It is unbelievable! I have never seen Hammad laugh at all. He was always busy explaining the Hadith, praying, reading or praising the Lord. This is how he spent his day. Abdurrahman Al-Mahdi [Abdurrahman Ibn-Mahdi Ibn-Hassan Ibn-Abdurrahman, a critic and an able reciter; he was considered a good model for knowledge and work. See: Shamsuddeen Adh-Dhahabi, ”Biographies of Noble Scholars”, 9/192-193.] said: "If you were to tell Hammad, 'You are going to die tomorrow', there would be nothing he could add to what he is already doing." [Abu-Hajjaj Yusuf Al-Mizzi, “Tahdheeb Al-Kamal fi Asma' Arrijal”, in Arabic, investigated by B. A. Ma'ruf, 1992, Vol. 7, p. 265.]

Regretting the time he spent eating, Shumait Ibn-Ajlan [Abu-Naeem Al-Asbahani, “Hilyatul-Awliya'wa Tabaqat Al-Asfiya'“ (The Pious Friends' Ornaments and Classes of the Pure), in Arabic, investigated by Mustafa Abdul-Qadir Ata, 1418, 3/149] said, "By Allah, the time I hate most is that which I spend eating." How conscious of time! [Ibid, 3509, 3/151]

Once a wise man said, "If you spend one day on other than carrying out justice, performing obligatory worship, achieving some gain, praising the Lord, establishing something good or acquiring knowledge, you have been ungrateful to your day and have wronged yourself." [Abdurra`uf Al-Minawi, “Faidh Al-Qadeer bi Sharh Al-Jami` Assagheer”, 6/288]

Encouraging Utilization of Time and Warning Against Wasting It

Khaled Al-Jeraisy

Of the well-known Hadiths calling for grabbing the opportunity for investing time is the one related by Ibn-Abbas; the Prophet (sallallahu `alayhi wa sallam) said, "Grab five things before five others: your youth before your decrepitude, your health before your illness, your wealth before your poverty, your leisure before your work, and your life before your death." [al-Hakim in al-Mustadrak] This Hadith, like many others, is typically brief, yet comprehensive and loaded with meaning. It succinctly expresses in brief what specialists have presented in manuscripts. It points out the importance of time and the initiative to invest it, together with the importance of utilizing the power of the youth stage and leisure time in fruitful good work. It also warns against five obstacles that prevent proper utilization of time.

The Prophet (sallallahu `alayhi wa sallam), used to call on Muslims to take the initiative to do good deeds before any obstacles arise. For instance, he said, "Lose no time to do good deeds before you are caught up by one of seven calamities awaiting you: a starvation which may impair your wisdom; a prosperity which may mislead you; an ailment which may damage your health; an old age which may harm your senses; a sudden death; the Dajjal (Antichrist); or Doomsday, which is indeed the hardest and most bitter." [at-Tirmidhi, al-Baihaqi]

The above Hadith urges Muslims to take the initiative, and not to delay good deeds; man's life is not free from impediments, such as those calamities, which can prevent him from accomplishing what could have been done earlier. Wise are those who grab available opportunities before being handicapped by obstacles.

In one Hadith, the Prophet (sallallahu `alayhi wa sallam) said, "If one becomes worried, he hurries up, and if he hurries up, he sooner reaches his destination." [at-Tirmidhi, al-Hakim]

Explaining this Hadith, Attayyibi says: "The Prophet gave this as an example to illustrate man's journey to a safe haven in the afterlife. Satan, supported by man's evil desires and wishful thinking, obstructs his way. If he is fully aware and has kept purity of intention regarding his deeds, he is safe from Satan's conniving." The example can be true in the case of the person who has set himself targets, and is worried lest he should be encountered by obstacles before reaching them. He, therefore, makes a greater effort in order to reach his targets.

The Prophet (sallallahu `alayhe wa sallam) always demanded that work should start early in the morning. On the authority of Sukhr Al-Ghamidi: "The Prophet said, 'O Allah, bless my nation's early rising.' If he dispatched an army or a division, he did that early in the morning." [Abu Dawud, Ibn Hibban] Sukhr was a merchant who used to do his business early in the morning, and he made good profit and became rich.

Aisha reported a Hadith with a similar meaning; the Prophet (sallallahu `alayhi wa sallam) said, " Rise early to earn your living and do your affairs, for it brings about blessing and success." [at-Tabarani]

Fatima, the Prophet's daughter, said that when he saw her still lying in bed one morning, he told her, "My daughter, get up and witness your Lord's bounty, and do not be among the indifferent; Allah distributes daily bread between the break of dawn and sunrise." [al-Baihaqi]

Dialogue Between the Pious and the Wretched

Shaykh `Aa'id Abdullah al-Qarnee

Dialogue Between al-Aswad al-`Ansi and Abu Muslim al-Khawlani

Al Aswad al `Ansi, a man in Yemen who claimed prophethood, asked Abu Muslim to believe in him and testify that he is a messenger. Abu Muslim told him: "I can't hear a thing." So Abu Muslim, one of the awliyaa' (friends, allies of Allah) from the second generation of Muslims, belied him. Al Aswad al `Ansi prepared firewood and threw him in fire. Abu Muslim said: "Hasbuna'Llah wa ni`mal wakeel (Allah is sufficient for us and He is the best Protector . the words that Prophet Ibrahim `alayhis salam said when he was thrown in fire)", so Allah made the fire cool and safe for him.

[Later] `Umar hugged him in joy and said: "Welcome, O Khaleel (i.e. referring to Prophet Ibrahim `alayhis salam) of this Ummah" - or "the man who resembled al-Khaleel Ibraheem", or as he said, may Allah be pleased with him. Why? Because the Taqiyy (pious one) knew Allah and the Shaqiyy (wretched one) denied Allah's favors and went beyond the limits in transgression against Allah and His awliyaa' (allies)."

Dialogue between Rab`ee ibn `Aamir and Rustum

Rab`ee bin `Aamir entered upon Rustom, the leader of Persia, who had 280,000 soldiers under him. Rustum addressed him with arrogance of one who has power, "What brought you here?. . Rab`ee was wearing a thorn robe and had with him a spear and an old horse.

Rustom told him laughingly, while his ministers and companions were sitting with him: "You came to conquer the world with this spear, an old horse and a thorn robe?" So Rab`ee ibn `Aamir responded to him, confident in Allah's help: "Allah sent us to take servants from servitude to (other) servants to servitude of the Lord of servants, and from the narrowness of this world to the vastness of the hereafter, and from the tyranny of religions to the justice of Islam." So the wretched one responded to him after the reply of Rab`ee bin `Aamir baffled him: "Do not exit my palace or hall until you carry soil on your head", so Rab`ee bin `Aamir carried soil and said to his companions, "This is a glad tiding that Allah will let us own their land."

Later, Sa`d bin Abi Waqqaas entered this land victoriously and entered the hall of misguidance and smashed the den of the Persian idolatry, and said, what was related in the Qur'an, "How much they left behind of gardens and springs and crops and noble sites and comfort wherein they were amused. Thus. And we caused it to be inherited by another people." [Ad-Dukhaan, 44:25-28]

"These are two adversaries who have disputed over their Lord." [Hajj, 22:19] Such end befell those who did not know Allah, who did not obey his orders, nor shunned what He forbade.

Dialogue Between Khubayb bin `Adiyy and Disbelievers

Khubayb bin `Adiyy was brought to be hung and was asked, "What do you wish o Khubayb?" He said to the disbelieving, pagan polytheists: "I wish to pray two units of prayer", so he stood up, made ablution, quickly prayed two rak`ahs, and then told them: "By Allah, if you would not think that I fear death, I would lengthen the two units of prayer." Then they raised him to hang him and he supplicated against them: "O Allah, count them one by one, kill them to do away with them, and do not leave any one of them." They said: "Do you wish that Muhammad be in your place and that you be with your family and your wealth?" He said, "No, by Allah, I do not wish that the Messenger of Allah, sallallahu `alayhi wa sallam, be hurt by a thorn, and that I be with my family and my wealth." Then they killed him.

Biographers, such as Moosa bin `Uqbah, said Khubayb bin `Adiyy said before he was killed: "O Allah, inform the Prophet what happened to me. As-Salaamu `alayka, O Messenger of Allah, as-Salamu `alayka O Messenger of Allah, as-Salamu `alayka O Messenger of Allah." He was in Makkah, while the Messenger, sallallahu `alayhi wa sallam, was in Madinah, and who said at that moment: . `Alaykas-Salam O Khubayb, `Alaykas-Salam O Khubayb, `Alaykas-Salam O Khubayb." Then Khubayb recited a poem about his death:

I do not care if I am killed as a Muslim,
From which side my death comes in the way of Allah.
And that is for His sake, if He wills,
He will bless parts of the body torn.

Debate Between Al-Hajjaaj and Sa`eed bin Jubayr

Shaykh `Aa'id Abdullah al-Qarnee

Al Hajjaaj kept pursuing the noble scholar Sa`eed bin Jubayr for eight years or more until he eventually found him.

Bin Jubayr was a scholar known for his scrupulous piety and a man of great knowledge and action who was waging jihad to raise the flag of La ilaha ill Allah the uppermost.

When he was arrested - as in the story mentioned by the author of Tuhfatul Ahwadhi - Sa`eed bin Jubayr entered upon al Hajjaaj, so al Hajjaaj told him: "What is your name (and he knew his name well)?"

He answered: "Sa`eed bin Jubayr."

So Al Hajjaaj responded to him saying: "Nay, you are Shaqiy bin Kusayr." (Al-Hajjaaj is playing with words here: Sa`eed means happy and Shaqiy means unhappy, wretched. Jubayr means one who splints broken bones, and Kusayr one who breaks them.)

Sa`eed told him: "My mother knew better when she named me."

So Al Hajjaaj told him: "You are wretched (shaqayta) and your mother is wretched" (shaqiyat - Al Hajjaaj is again playing with words, referring to Shaqiyy - "unhappy/wretched"). Then he told him: "By Allah, I will replace your dunya with a blazing Fire."

Sa`eed said, "If I knew you could do it, I would take you as a god."

So al Hajjaaj told him, "I have gold and wealth."

Bags of gold and silver were brought and spread before Sa`eed bin Jubayr in order to try him.

Sa`eed bin Jubayr said: "O Hajjaaj, if you gathered it to be seen and heard in show-off, and to use it to avert others from the way of Allah, then by Allah, it will not avail you (lan yughneeka) against Him in any way."

So Al Hajjaaj said: "I have a female slave-singer" (al-mughanniyah - al-Hajjaaj continues to play with words, responding in mockery to Sa`eed's words 'lan yughneeka/it will not avail you' with a word that has the same triliteral root). He told her: "Sing for me and entertain me."

Sa`eed bin Jubayr cried, and Al Hajjaaj told him: >"Are you crying out of joy?"

So Sa`eed told him: "By Allah, I do not cry out of joy, but I cry for the slave girl that was subjected to other than what she was created for, for she was not created to sing, and `ood (musical instrument) was not built but for disobedience of Allah."

Al Hajjaaj said: "Take him and turn him to other than the Qiblah. By Allah, O Said bin Jubayr, I will kill you with a killing with which I have not killed any of the people."

Sa`eed said: "O Hajjaaj choose for yourself whatever killing you want, by Allah you will not kill me with a killing except that Allah will kill you with a like of it, so choose for yourself whatever killing you like."

Al Hajjaaj said: "Turn him (wallooh) to other than the Qiblah."

Sa`eed said: "Wherever you [might] turn (tuwalloo), there is the Face of Allah." [Qur'an, 2:115]

Al Hajjaaj said, "Put him under the earth."

Sa`eed said: "From it [the earth] We created you, and into it We will return you, and from it We will extract you another time." [Qur'an, 20:55]

The Death of Al-Hajjaaj

Al-Hajjaaj said: "Kill him."

Sa`eed said: "Laa ilaha ill Allah Muhammadun Rasulullah. Take it, O Hajjaaj, until you meet me with it tomorrow before Allah. O Allah, do not give him authority over anyone after me! O One who cuts up the tyrants, cut up al Hajjaaj!" - and in the same gathering a blister appeared on Al-Hajjaaj's hand and he became enraged like a bull for a whole month - he couldn't sleep from the pain and fatigue, nor could he eat and drink.

Al-Hajjaaj said about himself: "No night has passed except that I saw myself swimming in blood and no night has passed except that I saw as if al Qiyamah took place and that Allah took me to account and that I was killed for whoever I killed with one killing, except Sa`eed bin Jubayr - Allah punished me for killing him with seventy killings."

Allah caused him to die after a month. He is considered wretched and miserable, although he belonged to Muslims. This is because he didn't know the guidance or uprightness and because he couldn't make sense out of his life mission.

Contemplating the Case of the Human without Senses

Imam Ibn ul Qayyim al Jawziyyah

Consider the case of the human who is deprived of the sense of sight. Think how grave is his bereavement. He does not see where to put his step, does not see what is in front of him, does not distinguish colours and agreeable and disagreeable sights; he does not benefit from the scholarship of books; he is unable to reflect and contemplate the wonders of Allah’s creation. He cannot take note of much of what is advantageous or harmful to him; he may not be able to avoid falling in a hole in his way, nor protect himself from a wild animal, or an enemy intent on assailing and killing him. He cannot flee if attacked, but will have to beat the mercy of his adversary. Had it not been for special care from Allah, in some was similar to that given to the newborn, he would be much more likely to perish than to survive. He is like a mass of flesh and bones, and that is why Allah promises him, if he is resigned and patient, that he will be rewarded with Paradise. It is an illustration of the immensity of the Lord’s kindness that He compensated a blind person’s vision with a mental vision, so tat you see that he has the sharpest intuition and insight. Another grace is that he enjoys clarity of objective, so that he is not distracted or scatter-brained. In this way he can enjoy his life, and take care of what is good for him, and is not depressed, indignant or frustrated. This I true of those born blind. As for the one who lost his sight after he had been sighted, he is like all those who have had catastrophes, who have transferred from a state of well being to one of suffering. He takes it very hard, because he is barred from what e had always enjoyed of sights, scenes, and ways of using his vision; his case is different.

Similarly, a person who is deprived of hearing misses the skill of communication and talking, and misses consequently he exchange of ideas and the pleasant experience of melodious sounds. People will be reluctant to communicate with him and will express annoyance at his presence. He will be cut off from people’s news and conversation; he is present but not really present, alive but it is like death-in-life, close by but really far.

There has been much dispute concerning who is less deprived and more normal, a blind person or a deaf-mute. There have been many supporters of both views, and both parties have cited several points. This debate, however, refers to a more basic one: Which of the two senses is more valuable, hearing or seeing? I have mentioned above details of this debate [i.e. in an earlier part of the book], and I have listed there the arguments of the different parties and their proofs, and discussed the truth about the matter. Here we may add that the loss of the sense that is more basic to integrity will be graver. We can briefly say here that for an unsighted person the loss is more serous, but his loss is less in religious matters, and his outcome will be better. For the deaf person, on the other hand, the loss is less grave in worldly matters, but he misses more in a religious sense, and his outcome is worse. His deafness will deprive him of all the preaching and admonition, and hi way is blocked o useful sciences, while the way is open to tempting desires that are visible, while he does not have enough knowledge to deter him from getting involved. Therefore, his religious disadvantage s greater, while the blind man’s disadvantage in worldly maters is greater. It may be observed in this connection that there was not among the Prophet’s Companions a deaf-mute, while there were a number of unsighted companions. It is rare that Allah should test his devotees with dumbness, while he may test many with blindness. This is then the decisive statement concerning this issue: that the deaf-mute’s loss is religious, and the blind-person’s loss is worldly. It is a real blessing if one is spared both handicaps, and enjoys the use of both hearing and sight, and has them intact to the end of one’s life.

Appraising a Civilization

Dr. Akram Diya Al-Umari

The Muslim historian does not judge any civilization on the basis of its material achievement only; he also takes into consideration the extent to which it has realized the basic objective ordained by God, the Creator for His creatures. Allah said: “I have only created Jinns and men, that they may serve Me.” (al-Dhariyat 51:56).

Thus a noble civilization is one which creates a suitable environment – political, social, economic, cultural, and material – that will enable man to direct himself toward the worship of God alone and to adhere strictly to His commandments in all his activities, unimpeded by the institutions of the society. These institutions should not be permitted to cause any contradiction between religious belief and conduct, nor should they put pressure on anyone to deviate from his obligations toward Allah, Lord of the worlds. No matter how advanced a civilization may be in its sciences, literature and arts; no matter how colorful its achievements in architecture, furniture, clothing, and cuisine; no matter how far a civilization has advanced in material progress; in the opinion of the Muslim historian, it still remains “backward” and “deficient” so long as it falls short of creating an environment appropriate to the worship of God and the observance of His commandments as embodied in the Shariah.

Islamic civilization itself has passed through several stages, and undoubtedly most of its material achievements were not realized during its early period. Major achievements came in the third and fourth centuries AH. For this reason, we find the Western historian Adam Mitez voicing the opinion that the fourth century of the hijrah represents the peak of Islamic civilization, because this period was the most appropriate for the worship of God alone. When compared with the behavior of the Muslims in the fourth century of the hijrah, the behavior of the Muslims in the first century was clearly more in accordance with the teachings of the Shari`ah. The Prophet alluded to this when he said: “The best of generations is my generation, then those that come after them, then those that come after them.”

This logic seems strange indeed to the minds of non-Muslim historians, because they have accepted the criteria and values of Western civilization. But for the Muslim historian who has managed to break free of the domination of Western values, criteria and concepts, the whole matter appears self-evident. The Muslim has been able to achieve this new vision due to the new wave of Islamic awareness, the effects of which are now quite visible throughout the contemporary Islamic world. One of these effects has been the breaking away of the young Muslim generation from the clutches of Western civilization. Islam and iman have inspired them with feelings of superiority, self-confidence, and independence, both spiritual and intellectual. This is significant because it represents the first correct step in the direction of establishing a new civilization, God willing.

Al-`Izz Ibn `Abdus-Salam - Sultan of the `Ulama'

Dr. Muhammad Esma'il Sieny

The Ayyoubite ruler of Egypt Najmuddin Ayyoub was known for his austere and awesome personality, despite the fact he was at the same time very decent and bashful. It is reported that even his princes would not dare to talk to him (out of awe) unless he asked them to do so.

On an "Eid" holiday the Sultan headed the grand celebrations, surrounded by his guards and many celebrities, while the princes passed to greet him with great reverence. On this awesome and glorious occasion our hero Al-'Izz ibn Abdus-Salam remembered that there were shops publicly selling wine in that Muslim State. He confidently went up to the Sultan and addressed him, "O Ayyoub! What will your answer be to Allah when He asks you on the Day of Judgment, 'Have I not given you the sovereignty over Egypt and you allowed intoxicant drinking?' " The Sultan, taken by surprise, asked, "Has this really happened?" Al-'Izz answered, "Yes, such and such shops sell wine and other sinful things, while you are busy in the luxuries of your kingdom." The Sultan answered, "Sir, this is not my doing. It has been there since my father's days." Our hero asked, "Are you of the people about whom the Qur'an reports to have said: "We have found our fathers on a path, and we are following them?" (A reference to the disbelievers' typical response to their prophets).

The Sultan immediately issued a decree that the wine shops be closed.

Later, a student of our hero, Al-Baji , asked him, "How are you, Sir?" "My son," came the answer, "I saw him (the Sultan) in that state of pomposity. So I wanted to humiliate him lest he might become vain, hence hurt himself (spiritually)." Al-Baji asked: "Were you, Sir, not afraid of him?" "By Allah, my son, I was filled with awe from Allah the Almighty so the Sultan became like a cat in my eyes."

But who was Al-`Izz ibn 'Abdus-Salam who dared to address a fearful and powerful king of his time?

Our hero was born in Damascus in the year 577 or 578 A.H. to a poor and obscure family. As a young man he used to live in a place provided for poor students next to the Damascus Mosque. Due to his diligence and intelligence, he reports, "I never needed to finish my study with a teacher. For as soon as I got to the middle my teacher would say to me, 'You have digested the subject. You have no need for me, and you can depend on yourself to finish it.' But I would not leave my teachers until I completed studying the specified course of study in that field." His thirst for learning made him unsatisfied by the education he got from the Damascus scholars. He went to Baghdad in 597 (at the age of twenty) to learn from its scholars. We are told that even at the age of sixty, when our hero had already become a very well-known scholar in his own right, he would not hesitate in attending sessions conducted by some reputable Egyptian scholars in Cairo.

Naturally, our hero did not keep his learning for himself, since he actively participated in the scholarly activities of his time. He taught at Damascus schools and in Cairo as well, where in the latter he spent the last twenty years of his life in teaching and writing. At Damascus, he was involved in the prestigious activity of giving religious consultation and views, sometimes in contradiction and defiance to officially supported ones. An example of this was our hero's view on the Qur'an (Words of Allah), which contradicted that of the Sultan in Damascus, Al-Ashraf Musa ibn Al-'Adil. This caused the Sultan to issue decrees that our hero stop giving religions rulings and verdicts and be confined to his house. The response of Al-'Izz to the minister who conveyed the decree to him were expressions of gratitude to the Sultan for relieving him of that difficult task and for giving him the opportunity to be free to himself in order to concentrate more on his studies and devotions.

Both in Syria and in Egypt our hero also delivered sermons in the principal mosques. It was in the mosque of Damascus that he denounced the Sultan's alliance and confederation with the enemies of the faithful against his own brother. And in Damascus our hero defied the authorities by issuing a religious ruling that people should not sell arms to the crusaders, who were allies to Sultan Al-Saleh Ismail. The actions brought the wrath of the Sultan on the head of our hero who was then imprisoned.

Upon his release in 639 A.H., Al-'Izz ibn 'Abdus-Salam went to Egypt where he was given a warm welcome by its King Najmuddin Ayyoub, and was appointed Judge, then Chief Judge and Khateeb (sermon giver) in the central mosque in Egypt. It was in his post as Chief Judge in Egypt that our hero defied the ruling authorities in the most daring acts of his life. The first act was the public sale of the ruling Memluke princes.

History tells us that upon his appointment as Chief Judge, he noticed that the Memluke princes (who were originally purchased by Sultan Najmuddin Ayyoub with money from the public treasury) acted like free men in transactions not permitted by the law for men of their status as bondsmen. Al-'Izz would not validate those transactions. When they talked to him, he pointed out that they should be sold and that their price be returned to the Public Treasury, then they could be officially freed. It was only then that their transactions would be valid. Naturally, those princes and army commanders were enraged by the idea. When the Sultan heard of this encounter he remarked that that was none of the business of the chief Judge. Our hero resigned from the post and started to leave the country. But thousands of people from all spheres of the Egyptian society followed him in a huge march, which forced the Sultan to apologize to him and to ask him to return to his post. Al-Izz accepted to return to his job with the provison that the religious ruling regarding the princes be implemented. Thus, the Sultan agreed. However, the Memluke princes were infuriated and attempted to assassinate our hero, but through the grace of Allah their leader was awestruck when he raised the sword to strike Al-'Izz. He was mesmerized upon seeing the defenceless old man courageously facing him, and the sword dropped from his hand. The assistant leader wept and asked for forgiveness, and the auction took place (a unique auction in history where ruling Memluke princes were sold in public).

For this daring act our hero, who died in 660 A.H., will always be remembered. But that was only one of the many instances of Al-'Izz ibn 'Abdus-Salam's memorable contributions to the history of Islamic heroism.

Al Imam Abu Hanifah An-Nu`man (80 AH – 150 AH)

Dr. Muhammad Esma'il Sieny

It is a well-known fact that Muslims follow some basic schools of thought in matters of Islamic Jurisprudence, other than questions of faith and fundamentals of worship and legal practices. For the latter are not subject to controversy, since they have been clearly defined in the Qur'an and in the teachings of Prophet Muhammad, sallallahu `alayhi wa sallam

The renowned scholars of the four basic schools were Abu Haneefah, Malik ibn Anas, Muhammad ibn Idrees ash-Shaafii and Ahmad ibn Hanbal. Now we will try to shed some light on the personality of Abu Haneefah, whose school of thought is widely spread especially in Asia (including the Indian subcontinent, the whole of Central Asia and countries like Turkey and Afghanistan).

Abu Haneefah An-Nu`man was born in Koofa, Iraq, in the year 80 AH. He was lucky to be born in the second generation of Islam, since he had the opportunity to learn from some companions of Prophet Muhammad, sallallahu `alayhi wa sallam, and many renowned scholars of the second generation. It has been pointed out that Abu Haneefah was the first to codify Islamic law or jurisprudence (commonly known as Fiqh) compiled from the Qur'an and the Sunnah.

Our hero was a merchant by profession, but he spent both ends of the day in teaching in the mosque. He was exemplary in his conduct both as a merchant and a teacher. For he was not only very honest in his commercial dealings, but he was very conscientious as well, to the extent that he would refuse any profit he felt uneasy about, even if it was a legitimate one. Once a lady came to his store and requested him to sell a silk dress for her. He asked her about the suggested price for the dress. When she told him “100 dirhams”, he told her that it was worth more than that. She could not believe that until it was sold for her before her own eyes for 500 dirhams. On another occasion our hero warned his partner not to sell a certain garment due to some defects in it. Somehow his partners forgot and sold that garment. When our hero knew that, he decided to give out in charity all the money earned that day, and he broke the partnership with his friend who sold the defective garment even though inadvertently.

As a teacher, our hero used to support all his needy students in order for them to devote all their time to learning. His encouragement of education made him very generous even to scholars. It is reported that when he wanted to buy clothes for himself or his family, he would do the same for some of the scholars he knew. In fact, our hero's generosity reached everyone that came in contact with him. One day he was walking down the street when he noticed a man trying to hide from him. Abu Haneefah asked the man, “Why are you trying to hide from me?” When he was told that he owed our hero 10,000 dirhams and was embarrassed because he could not pay the money to him, our hero informed the man that he no longer wanted the loan back. He further asked the man to forgive him for causing him so much trouble and feeling of embarrassment!

As a typical man of piety our hero was very kind to all his acquaintances, whom he visited when ill and inquired about when absent. A very interesting case is reported in the encounter between our hero and his drunkard neighbour, who would get drunk and keep singing aloud all night long causing so much annoyance to Abu Haneefah. Once the police caught the man (the noisy neighbour) and took him to prison. Abu Haneefah noticed that night that the neighbourhood was quiet. So he inquired about his noisy neighbour. Upon knowing of his neighbour's imprisonment, he rushed to the governor of the city interceding for his neighbour who was immediately released. Not only that, Abu Haneefah gave the man some money to compensate for the earnings he lost due to imprisonment. The drunkard was so impressed with this kind attitude and treatment that he decided to repent and devote his time to learning the message of Islam in the mosque.

Abu Haneefah's fear of falling into fault made him refuse all the offers made by governors and the Caliph to appoint him in public offices, including the post of a judge. For that reason Caliph Abu Ja`far al-Mansoor ordered that Abu Haneefah be put in jail where he died in the year 150 AH.

But even if our hero died in prison, his name is still very much alive in the memory of Islamic history and millions of the followers of his school of thought and others all over the world.

A Descriptive Record of the Tatar Invasion of Muslim lands

Imam Ibn al-Atheer

Ibn al-Atheer's descriptive record of their ungodliness and destruction is truly vivid; he said:

"I have for several years restrained myself from mentioning the Tatar event, the remembrance of which causes me to shudder. Even now I hesitate to recall it, for who can write an epitaph for Islam and the Muslims? Who can find it possible to recount the tragedy? Oh, that my mother had not given me birth, or that I had died before this moment; Yet, I have been urged by a group of friends to outline a record of the event, and find that to decline their request would benefit me nothing...It was such a great catastrophe the like of which the days and the nights are too sterile to produce. It swept all of mankind, but particularly the Muslims. If it is said that since Creation there has been nothing like it the saying would be true. Histories have never seen its likeness; and may Future never bring about anything approximating it until the Final Destruction of the world by Gog and Maggog [Armagiddon]...They [The Tatar] sparned no one: they killed men, women, and children. They cut open the wombs of those with child. They destroyed unborn babies...They killed and robbed and vanadalized. Even Alexander who, by the concensus of historians, ruled the world, did not invade it as rapidly and as rampantly as these. It took him twenty years, but for them the ravage took less than a year. He did not kill or terrorize, he only subjected the world to his obedience. They ravaged and destroyed. Neither they nor their animals had a sense of discrimination or discernment of what they ate. They knew neither marriage nor fatherood." Ibn al-Atheer, Al-Kaamil fee al-Taareekh, Vol XII, pp 137-8

“Apology and Justification” Cannot Serve as a Basis for the Interpretation of Early Islamic History

Dr. Akram Diya Al-Umari

This logic is a result of the psychological and intellectual oppression created in our minds by the cultural invasion of the West. One aspect of the logic is the apologetic approach which some Muslim historians use when they discuss the issue of jihad in Islam, or the Islamic conquests (al futuh al islamiyyah). They view these military expeditions as having been launched in defense of the Arabian Peninsula against the incursions of the Romans and the Persians. Even the military expeditions of the Prophet himself have not escaped this apologetic approach, which portrays them as being waged in defense of the state of Madinah. Professor Muhammad Shalabi al Nu`mani’s study of the Sirah, despite his excellence, has also committed this error.

Some Muslim historians have even gone so far to reject some well-known and well-documented incidents because they were unable to produce the apologetic justification they needed. For example, one such writer denies Ibn Ishaq’s reports concerning the slaughter of the warriors of Qurayzah, although these reports are confirmed in the books of hadith, Sirah and history. It is as if he doubts the fairness of killing them. The Islamic interpretation of history is not apologetic, nor is it a defensive justification. It is based on the conviction that Islam is the truth, and whatever contradicts it is falsehood. Whatever God has legislated in Islam, be it jihad or anything else, is right and has no need of apology or justification, however strange or unacceptable it may appear to the dominant Western mentality of the twentieth century. We should not modify Islam and its history to suit the tastes and ideologies of people in any particular age. What people commend at one particular time may be distasteful at another, and what is considered good by people in one place may be regarded as bad by the people of another place. Only God can truly or evaluate anything and this is reflected in His law, the Shariah. True judgment cannot come from the whims, desires and subjective personal opinions of mere mortals. God is victorious over what he ordains.

When Muslims Steal

AB Khan
Al Jumuah Vol 9, Issues 4 & 5, 1418 H

Some Muslims today often display an admirable zeal in applying some parts of Islam that may not even be obligatory while they take on a complacent, self-satisfied attitude with respect to the essentials of the Deen. In one particular area, this results in Muslims stealing. The Prophet sallallahu alayhe wa sallam said: "The worst thief among men is the one who steals from his prayer." When his companions asked, "O Messenger of Allah, how does he steal from his prayer?", he replied, "He does not complete its rukoo (bowing) and sujood (prostration)." In a related report, the Prophet, observing a man not completing his rukoo properly, and pecking in his sujood, warned that if the man were to die in that state, he would die on a faith other than Islam. In any mosque, one can observe Muslims pecking, bobbing down and quickly back up in rukoo and sujood. Some of us move so impatiently through our prostrations that one is left wondering how it was humanly possible for an individual to have said "subhaana rabbiyal a'laa" the minimum three times. And even if this was accomplished, what was its significance? Can we really reflect on our relationship with the Creator if we move through our prayer so quickly? Have we understood and pondered about what was said during any part of our Salah?

Allah subhanahu wa ta'aala says in the Qur'aan, "Successful indeed are the believers. Those who offer their prayers with humility and attentiveness (khushoo')." [23:1-2] If we rush through our rukoo and sujood but spend long hours in idle talk or even in meetings regarding some activity we usually have, what have we achieved? The Prophet sallallahu alayhe wa sallam said "The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If If is sound, then the rest of his deeds will be sound. And if it is defective, then the rest of his deeds will be defective." If our prayer is no more than a no-impact, mildly aerobic workout, is it any wonder that the rest of our deeds, individual and collective, are often ineffective? Rukoo and sujood are symptomatic of the problems we have with our salah as a whole. The important thing to keep in mind is that each and every one of us, scholar or student, experienced imam or newcomer to Islam, man or woman, can and should improve our prayer from the day we learn it to the day we die. So the next time we prepare to bow down, let's make sure we don't get caught stealing.

When Muslims Steal

AB Khan
Al Jumuah Vol 9, Issues 4 & 5, 1418 H

Some Muslims today often display an admirable zeal in applying some parts of Islam that may not even be obligatory while they take on a complacent, self-satisfied attitude with respect to the essentials of the Deen. In one particular area, this results in Muslims stealing. The Prophet sallallahu alayhe wa sallam said: "The worst thief among men is the one who steals from his prayer." When his companions asked, "O Messenger of Allah, how does he steal from his prayer?", he replied, "He does not complete its rukoo (bowing) and sujood (prostration)." In a related report, the Prophet, observing a man not completing his rukoo properly, and pecking in his sujood, warned that if the man were to die in that state, he would die on a faith other than Islam. In any mosque, one can observe Muslims pecking, bobbing down and quickly back up in rukoo and sujood. Some of us move so impatiently through our prostrations that one is left wondering how it was humanly possible for an individual to have said "subhaana rabbiyal a'laa" the minimum three times. And even if this was accomplished, what was its significance? Can we really reflect on our relationship with the Creator if we move through our prayer so quickly? Have we understood and pondered about what was said during any part of our Salah?

Allah subhanahu wa ta'aala says in the Qur'aan, "Successful indeed are the believers. Those who offer their prayers with humility and attentiveness (khushoo')." [23:1-2] If we rush through our rukoo and sujood but spend long hours in idle talk or even in meetings regarding some activity we usually have, what have we achieved? The Prophet sallallahu alayhe wa sallam said "The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If If is sound, then the rest of his deeds will be sound. And if it is defective, then the rest of his deeds will be defective." If our prayer is no more than a no-impact, mildly aerobic workout, is it any wonder that the rest of our deeds, individual and collective, are often ineffective? Rukoo and sujood are symptomatic of the problems we have with our salah as a whole. The important thing to keep in mind is that each and every one of us, scholar or student, experienced imam or newcomer to Islam, man or woman, can and should improve our prayer from the day we learn it to the day we die. So the next time we prepare to bow down, let's make sure we don't get caught stealing.

The Prayer of the Weak and its Connection with Aid and Victory of the Ummah

Shaykh Husayn al-Awaaishah

From Sa`d, radiyallaahu `anhu, who said that Allaah's Messenger, sallallaahu `alayhi wa sallam said: Indeed Allaah aids this Ummah due to its weak ones, through their supplication, their Prayer and their purity of intention. [Reported by an-Nasaa`ee and others, and it is found in al-Bukhaaree and other places without mention of purity of intention. It is found in Saheeh ut-Targheeb (5)]

So with this the inferiority of the people's thinking is clear, those who say: Give your attention to the rich, the powerful and the people of standing and leave the poor. We have indeed abandoned the weak, the poor, those in poverty, and the pious, and we have tasted the bitterness of defeat, of humiliation and of ruin. Why shouldn't this be our predicament when victory of this Ummah was tied to their supplication, their Prayer and their purity of intention? So let us take care to keep the company of the weak and the pious, and seek victory from Allaah, the One free and removed from all imperfections and the Most High, asking them to supplicate for the removal of our suffering and the suffering of the Ummah of Muhammad, sallallaahu `alayhi wa sallam.

The Importance of the Mosque in Islam

Dr. Mustafa as-Siba'i

From the events of the emigration to Madinah, it is clear that the Prophet, sallallahu `alaihi wa sallam, never stayed in any place unless he built a mosque therein for the believers to gather. He built the Qubaa mosque when he stayed there for four days. He also built a mosque between Qubaa and Madinah when the time of the Friday prayer came while he was in the residence of the tribe of Salimibn Auf in the heart of Ranonaa’ Valley.

When he arrived in Madinah, the first act he performed was the building of a mosque.

This indicates the importance of a mosque in Islam. All acts of worship (ibadah) in Islam are for the purification of the soul, refinement of morals, and strengthening the ties of mutual cooperation among the Muslims. The congregational prayers and the Friday and Eid prayers are strong examples of the nature of the Muslim community and in the unity of their opinions, goals and cooperation in achieving righteousness and in fearing Allah.

Thus, if this is the case with the acts of worship, it is no wonder that mosques carry a great social and spiritual place in the lives of the Muslims. The mosque is the thing which unites them and their efforts. It refines their souls and awakens their minds and hearts. It solves their problems. The mosque shows their strength and cohesiveness.

The history of the mosques in Islam has proved that from them come the great armies of Islam which rush to fill the earth with Allah’s guidance. From the mosques the beams of the light of guidance emanate for the Muslims and others. Inside them, the seeds of Islamic civilization develop and grow.

Is it not true that Abu Bakr, `Umar, `Uthman, Ali, Khalid, Saad, Abu Ubaidah, and their likes from among the greats of Islamic history were but the students of the Muhammad’s school which was headquartered in the Prophet’s mosques?

Another special characteristic of the mosques in Islam is that the word of truth emanates from them every week on the tongues of the preachers. The topic may be about forbidding evil and enjoining good or an invitation to do some good, an awakening for the heedless, an invitation to assembly, objections to a wrongdoer, or a warning about a tyrant. We (i.e. the author and his generation) witnessed, when we were still children, how the mosques were the centers of the nationalist movement against the French occupation. From the mosques also clame the leaders of the Jihad against colonialism in general and against Zionism (Israel) in specific.

If we see the mosques crippled and not playing their great role today, it is due to the fault of some of their paid preachers, mercenaries or the ignorant. On the day when the strong leaders and the scholars of Islamic legislation, sincere to Allah and His Messenger, give advice to the leaders and common Muslims and ascend the pulpits and lead the prayers, on that day the mosque will return to its leading position in the Islamic society. The mosque will return to its role in raising real men, graduating heroes, reforming corruption, fighting evil and building society upon the foundation of fearing and pleasing Allah alone. We hope for this to take place, Allah willing, when the vanguard of our purified, believing youths, who are educated with Allah’s religion and who behave with the Prophet’s manners, occupy the pulpits and the rooms of the mosques.

The Importance of the Mosque in Islam

Dr. Mustafa as-Siba'i

From the events of the emigration to Madinah, it is clear that the Prophet, sallallahu `alaihi wa sallam, never stayed in any place unless he built a mosque therein for the believers to gather. He built the Qubaa mosque when he stayed there for four days. He also built a mosque between Qubaa and Madinah when the time of the Friday prayer came while he was in the residence of the tribe of Salimibn Auf in the heart of Ranonaa’ Valley.

When he arrived in Madinah, the first act he performed was the building of a mosque.

This indicates the importance of a mosque in Islam. All acts of worship (ibadah) in Islam are for the purification of the soul, refinement of morals, and strengthening the ties of mutual cooperation among the Muslims. The congregational prayers and the Friday and Eid prayers are strong examples of the nature of the Muslim community and in the unity of their opinions, goals and cooperation in achieving righteousness and in fearing Allah.

Thus, if this is the case with the acts of worship, it is no wonder that mosques carry a great social and spiritual place in the lives of the Muslims. The mosque is the thing which unites them and their efforts. It refines their souls and awakens their minds and hearts. It solves their problems. The mosque shows their strength and cohesiveness.

The history of the mosques in Islam has proved that from them come the great armies of Islam which rush to fill the earth with Allah’s guidance. From the mosques the beams of the light of guidance emanate for the Muslims and others. Inside them, the seeds of Islamic civilization develop and grow.

Is it not true that Abu Bakr, `Umar, `Uthman, Ali, Khalid, Saad, Abu Ubaidah, and their likes from among the greats of Islamic history were but the students of the Muhammad’s school which was headquartered in the Prophet’s mosques?

Another special characteristic of the mosques in Islam is that the word of truth emanates from them every week on the tongues of the preachers. The topic may be about forbidding evil and enjoining good or an invitation to do some good, an awakening for the heedless, an invitation to assembly, objections to a wrongdoer, or a warning about a tyrant. We (i.e. the author and his generation) witnessed, when we were still children, how the mosques were the centers of the nationalist movement against the French occupation. From the mosques also clame the leaders of the Jihad against colonialism in general and against Zionism (Israel) in specific.

If we see the mosques crippled and not playing their great role today, it is due to the fault of some of their paid preachers, mercenaries or the ignorant. On the day when the strong leaders and the scholars of Islamic legislation, sincere to Allah and His Messenger, give advice to the leaders and common Muslims and ascend the pulpits and lead the prayers, on that day the mosque will return to its leading position in the Islamic society. The mosque will return to its role in raising real men, graduating heroes, reforming corruption, fighting evil and building society upon the foundation of fearing and pleasing Allah alone. We hope for this to take place, Allah willing, when the vanguard of our purified, believing youths, who are educated with Allah’s religion and who behave with the Prophet’s manners, occupy the pulpits and the rooms of the mosques.

The Excellence of Attachment to the Mosques and Sitting in Them

Shaykh Husayn al-Awaaishah

The Prayer - Its Effect in Increasing Eemaan and Purifying the Soul

From Aboo Hurairah radiyallaahu `anhu who said that I heard Allah's Messenger, sallallahu `alaihi wa sallam, say: "There are seven whom Allaah will shade in His shade on the Day when there is no shade except His shade. A just ruler; a youth who grew up in the worship of Allaah, the Mighty and Majestic; a man whose heart is attached to the mosques, two men who love each other for Allaah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position, but he says: 'I fear Allaah'; a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allaah in private so his eyes shed tears." [Reported by al-Bukhaaree (Eng. Trans. 1/356/no. 629), Muslim (Eng. Trans 2/493 no. 2248) and others]

From Aboo Hurairah radiyallaahu `anhu, from the Prophet, sallallahu `alaihi wa sallam, that he said: "A man does not frequent the mosques for the Prayer and the remembrance of Allaah except that Allaah, the Most High, greets him joyfully, just as the family of one who is absent greet him with joy when he returns to them." [Reported by Ibn Abee Shaybah, Ibn Maajah, Ibn Khuzaimah and others and it is found in Saheehit-Targheeb (no. 315)]

From Aboo Dardaa radiyallaahu `anhu, who said that I heard Allaah's Messenger, sallallahu `alaihi wa sallam say: "The mosque is the house of every pious person, and Allaah has granted comfort and mercy for everyone for whom the mosque is his house, and that they will traverse the bridge (as-Siraat) to Allah's Pleasure and Paradise." [Reported by at-Tabaraanee in al-Kabeer and al-Awsat and al-Bazzaar who declared it hasan, and it occurs in Saheehut-Targheeb (no. 328)]

From `Abdullaah ibn `Amr, radiyallaahu `anhumaa, from Allaah's Messenger, sallallahu `alaihi wa sallam, that he said: "There are six sittings in which a person is guaranteed the safekeeping of Allaah, the Most High, as long as he is in one of them: In a congregational mosque; with a sick person; at a funeral; in his house; with a just ruler whom he supports and treats with respect; or at a place where people are fighting jihaad." [Declared hasan by Shaykh al-Albaanee in Saheehut-Targheeb (no. 326) and is reported by at-Tabaraanee and al-Bazzaar.]

From Aboo Hurairah, radiyallaahu `anhu, waho said: "Indeed there are those who are pillars for the mosques and there are angels who sit in their company. So if they are absent they ask after them, and if they are in need then they assist them." [Saheeh as the asying of Aboo Hurairah radiyallaahu `anhu, as occurs in Saheehut-Targheeb (no. 327), reported by al-Haakim.]

The Excellence of Attachment to the Mosques and Sitting in Them

Shaykh Husayn al-Awaaishah

The Prayer - Its Effect in Increasing Eemaan and Purifying the Soul

From Aboo Hurairah radiyallaahu `anhu who said that I heard Allah's Messenger, sallallahu `alaihi wa sallam, say: "There are seven whom Allaah will shade in His shade on the Day when there is no shade except His shade. A just ruler; a youth who grew up in the worship of Allaah, the Mighty and Majestic; a man whose heart is attached to the mosques, two men who love each other for Allaah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position, but he says: 'I fear Allaah'; a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allaah in private so his eyes shed tears." [Reported by al-Bukhaaree (Eng. Trans. 1/356/no. 629), Muslim (Eng. Trans 2/493 no. 2248) and others]

From Aboo Hurairah radiyallaahu `anhu, from the Prophet, sallallahu `alaihi wa sallam, that he said: "A man does not frequent the mosques for the Prayer and the remembrance of Allaah except that Allaah, the Most High, greets him joyfully, just as the family of one who is absent greet him with joy when he returns to them." [Reported by Ibn Abee Shaybah, Ibn Maajah, Ibn Khuzaimah and others and it is found in Saheehit-Targheeb (no. 315)]

From Aboo Dardaa radiyallaahu `anhu, who said that I heard Allaah's Messenger, sallallahu `alaihi wa sallam say: "The mosque is the house of every pious person, and Allaah has granted comfort and mercy for everyone for whom the mosque is his house, and that they will traverse the bridge (as-Siraat) to Allah's Pleasure and Paradise." [Reported by at-Tabaraanee in al-Kabeer and al-Awsat and al-Bazzaar who declared it hasan, and it occurs in Saheehut-Targheeb (no. 328)]

From `Abdullaah ibn `Amr, radiyallaahu `anhumaa, from Allaah's Messenger, sallallahu `alaihi wa sallam, that he said: "There are six sittings in which a person is guaranteed the safekeeping of Allaah, the Most High, as long as he is in one of them: In a congregational mosque; with a sick person; at a funeral; in his house; with a just ruler whom he supports and treats with respect; or at a place where people are fighting jihaad." [Declared hasan by Shaykh al-Albaanee in Saheehut-Targheeb (no. 326) and is reported by at-Tabaraanee and al-Bazzaar.]

From Aboo Hurairah, radiyallaahu `anhu, waho said: "Indeed there are those who are pillars for the mosques and there are angels who sit in their company. So if they are absent they ask after them, and if they are in need then they assist them." [Saheeh as the asying of Aboo Hurairah radiyallaahu `anhu, as occurs in Saheehut-Targheeb (no. 327), reported by al-Haakim.]

Saying of the Salaf About the Du`aa

Shaykh Husayn al-Awaaishah

The Book of Du`a

1. `Umar radhiallahu `anhu is reported to have said, "I do not carry the worry of acceptance but the worry of du`a. If I am inspired on how du`a is made, acceptance will accompany it."

2. Abu Dharr radhiallahu `anhu said, "For (the purposes) cure, that much du`a, as there is salt in food, is sufficient."

3. Muwarriq said, "I do not find any example for the believer except a man in the sea on a log who calls: 'O my Lord, O my Lord.' Perchance He (`azza wa jall) may redeem him."

4. Qasim bin `Abd said, "I said to Anas bin Malik: 'O Abu Hamzah pray to Allah for us.' He said: 'Du`a is elevated by good deeds.'"

5. Ibn Mas`ud radhiallahu anhu said, "Allah does not accept du`a from the ostentatious, the one who flaunts and the one who is not serious, (He accepts only) from a person who praises and asks from his heart."

6. It is reported that `Abdullah ibn al-Mubarak saw a man who was asking Allah, and he had a pebble in his hand. So he said to him, "If you are asking Allah for any good do not ask Him holding a stone in your hand."

7. `Aishah radhiallahu `anha is reported to have said, "No believer makes du`a and it is wasted. Either it is granted here in this world or deposited for him in the Hereafter as long as he does not get frustrated."

8. `Abdullah ibn Abi Salih said, "Ta`us called upon me and I said to him, 'O Abu Abd al-Rahman, pray to Allah for me.' He said, 'Pray for yourself because He responds to the distressed one when he calls Him."

The Importance of the Mosque in Islam

Dr. Mustafa as-Siba'i

The Biography of Allah’s Prophet, sallallahu `alayhi wa sallam

From the events of the emigration to Madinah, it is clear that the Prophet, sallallahu `alaihi wa sallam, never stayed in any place unless he built a mosque therein for the believers to gather. He built the Qubaa mosque when he stayed there for four days. He also built a mosque between Qubaa and Madinah when the time of the Friday prayer came while he was in the residence of the tribe of Salimibn Auf in the heart of Ranonaa’ Valley.

When he arrived in Madinah, the first act he performed was the building of a mosque.

This indicates the importance of a mosque in Islam. All acts of worship (ibadah) in Islam are for the purification of the soul, refinement of morals, and strengthening the ties of mutual cooperation among the Muslims. The congregational prayers and the Friday and Eid prayers are strong examples of the nature of the Muslim community and in the unity of their opinions, goals and cooperation in achieving righteousness and in fearing Allah.

Thus, if this is the case with the acts of worship, it is no wonder that mosques carry a great social and spiritual place in the lives of the Muslims. The mosque is the thing which unites them and their efforts. It refines their souls and awakens their minds and hearts. It solves their problems. The mosque shows their strength and cohesiveness.

The history of the mosques in Islam has proved that from them come the great armies of Islam which rush to fill the earth with Allah’s guidance. From the mosques the beams of the light of guidance emanate for the Muslims and others. Inside them, the seeds of Islamic civilization develop and grow.

Is it not true that Abu Bakr, `Umar, `Uthman, Ali, Khalid, Saad, Abu Ubaidah, and their likes from among the greats of Islamic history were but the students of the Muhammad’s school which was headquartered in the Prophet’s mosques?

Another special characteristic of the mosques in Islam is that the word of truth emanates from them every week on the tongues of the preachers. The topic may be about forbidding evil and enjoining good or an invitation to do some good, an awakening for the heedless, an invitation to assembly, objections to a wrongdoer, or a warning about a tyrant. We (i.e. the author and his generation) witnessed, when we were still children, how the mosques were the centers of the nationalist movement against the French occupation. From the mosques also clame the leaders of the Jihad against colonialism in general and against Zionism (Israel) in specific.

If we see the mosques crippled and not playing their great role today, it is due to the fault of some of their paid preachers, mercenaries or the ignorant. On the day when the strong leaders and the scholars of Islamic legislation, sincere to Allah and His Messenger, give advice to the leaders and common Muslims and ascend the pulpits and lead the prayers, on that day the mosque will return to its leading position in the Islamic society. The mosque will return to its role in raising real men, graduating heroes, reforming corruption, fighting evil and building society upon the foundation of fearing and pleasing Allah alone. We hope for this to take place, Allah willing, when the vanguard of our purified, believing youths, who are educated with Allah’s religion and who behave with the Prophet’s manners, occupy the pulpits and the rooms of the mosques.

The Etiquette for Salat al-Jumuah

Jamaal al-Din Zarabozo

"O believers, when the call is proclaimed for the prayer on Friday, come to the remembrance of Allah and leave off business, that is better for you if you but did know." [Al-Jumuah, 62:9]

Purifying and cleaning oneself

The person intending to perform Salat al-Jumuah is highly encouraged to have ghusl (full bath or shower). The majority of the scholars are of the opinion that the ghusl for Salat a-Jumuah is recommended (sunnah) but not obligatory. The ghusl is performed starting from the time of Fajr Prayer. Also, if a person performs ghusl and then later invalidates his ablution, he need not repeat the ghusl. Making ablution (wudhu) suffices. Furthermore, one ghusl may be used for removing sexual defilement (janabah) and for Salat al-Jumuah.

Going early to the masjid

There is a great reward in going early to Salat al-Jumuah, beginning after sunrise. By leaving for Salat al-Jumuah, one gets the reward of waiting for the Prayer, making dhikr (remembering Allah) and voluntary prayers during that time. Abu Umamah narrated that the Messenger of Allah (sallallahu `alaihi wa sallam) said, "The angels sit at the doors to the Masjids and with them are scrolls in which they record the people [who come]. When the Imam appears, the scrolls are rolled up." Abu Umamah was asked, "Does the one who comes after the Imam still have a Friday Prayer?" he said, "Certainly, but he is not one of those who is recorded [as coming early]." [Ahmad and al-Tabarani]

Dressing well for Salat al-Jumuah

This is a special time that requires Muslims to appear in the best manner possible. One should therefore put on his best attire for Salat al-Jumuah.

The Prophet (sallallahu `alaihi wa sallam) said, "If one has the means, he should buy two pieces of clothing, other than his work clothes or [everyday clothing], to wear on Friday." [Abu Dawud]

Performing tahiyyat al-Masjid

If a person comes late to the Friday Prayer while the Imam is delivering the khutbah, should he pray the two rak`ahs of tahiyyat al-Masjid (prayer of greeting the mosque) and the sit or should he simply skip them? The strongest opinion is to perform the tahiyyat al-Masjid based on the Hadith of the Prophet (sallallahu `alaihi wa sallam): "If one of you comes to the Masjid, he should pray two rak`ahs before he sits" [Al-Bukhari and Muslim]. However, tahiyyat al-Masjid is not required of the person giving the khutbah. Also, this requirement is limited only to prayers offered in a Masjid.

Other Etiquette of Salat al-Jumuah:

2. Walking to the Masjid whenever feasible as there is a reward for every step taken to the Masjid.
3. Avoiding stepping over people to get to a particular spot in the Masjid.
4. Avoiding dividing two people who are sitting together.
5. Not making someone stand and taking his place.
6. Not clasping one’s hands and intertwining one’s fingers while waiting for the prayer.
7. Sitting in the front rows and close to the Imam whenever possible.
8. Remaining quiet while the Imam is delivering the khutbah. This actually includes listening to the Imam and not playing with anything while the Imam is speaking.
9. Going to the Masjid in a state of calmness and not being hurried.
10. Reciting surah al-Kahf (surah 18) as an authentic Hadith states: "For whoever recites surah al-Kahf on Friday, it will be a light for him from that Friday to the next." [Al-Bayahaqi and Al-Hakim] The surah could be read any time of the day.

Indeed, Salat al-Jumuah is one of the most important acts of worship in Islam. The Prophet (sallallahu `alaihi wa sallam) has described the wonderful blessings and benefits that Allah has vouchsafed upon Muslims through this magnificent act. Knowing how important this prayer is in Allah’s sight, Muslims must do their best to perform it in the best way possible. They should strive and sacrifice for the sake of this Prayer.

The Etiquette for Salat al-Jumuah

Jamaal al-Din Zarabozo

"O believers, when the call is proclaimed for the prayer on Friday, come to the remembrance of Allah and leave off business, that is better for you if you but did know." [Al-Jumuah, 62:9]

Purifying and cleaning oneself

The person intending to perform Salat al-Jumuah is highly encouraged to have ghusl (full bath or shower). The majority of the scholars are of the opinion that the ghusl for Salat a-Jumuah is recommended (sunnah) but not obligatory. The ghusl is performed starting from the time of Fajr Prayer. Also, if a person performs ghusl and then later invalidates his ablution, he need not repeat the ghusl. Making ablution (wudhu) suffices. Furthermore, one ghusl may be used for removing sexual defilement (janabah) and for Salat al-Jumuah.

Going early to the masjid

There is a great reward in going early to Salat al-Jumuah, beginning after sunrise. By leaving for Salat al-Jumuah, one gets the reward of waiting for the Prayer, making dhikr (remembering Allah) and voluntary prayers during that time. Abu Umamah narrated that the Messenger of Allah (sallallahu `alaihi wa sallam) said, "The angels sit at the doors to the Masjids and with them are scrolls in which they record the people [who come]. When the Imam appears, the scrolls are rolled up." Abu Umamah was asked, "Does the one who comes after the Imam still have a Friday Prayer?" he said, "Certainly, but he is not one of those who is recorded [as coming early]." [Ahmad and al-Tabarani]

Dressing well for Salat al-Jumuah

This is a special time that requires Muslims to appear in the best manner possible. One should therefore put on his best attire for Salat al-Jumuah.

The Prophet (sallallahu `alaihi wa sallam) said, "If one has the means, he should buy two pieces of clothing, other than his work clothes or [everyday clothing], to wear on Friday." [Abu Dawud]

Performing tahiyyat al-Masjid

If a person comes late to the Friday Prayer while the Imam is delivering the khutbah, should he pray the two rak`ahs of tahiyyat al-Masjid (prayer of greeting the mosque) and the sit or should he simply skip them? The strongest opinion is to perform the tahiyyat al-Masjid based on the Hadith of the Prophet (sallallahu `alaihi wa sallam): "If one of you comes to the Masjid, he should pray two rak`ahs before he sits" [Al-Bukhari and Muslim]. However, tahiyyat al-Masjid is not required of the person giving the khutbah. Also, this requirement is limited only to prayers offered in a Masjid.

Other Etiquette of Salat al-Jumuah:

2. Walking to the Masjid whenever feasible as there is a reward for every step taken to the Masjid.
3. Avoiding stepping over people to get to a particular spot in the Masjid.
4. Avoiding dividing two people who are sitting together.
5. Not making someone stand and taking his place.
6. Not clasping one’s hands and intertwining one’s fingers while waiting for the prayer.
7. Sitting in the front rows and close to the Imam whenever possible.
8. Remaining quiet while the Imam is delivering the khutbah. This actually includes listening to the Imam and not playing with anything while the Imam is speaking.
9. Going to the Masjid in a state of calmness and not being hurried.
10. Reciting surah al-Kahf (surah 18) as an authentic Hadith states: "For whoever recites surah al-Kahf on Friday, it will be a light for him from that Friday to the next." [Al-Bayahaqi and Al-Hakim] The surah could be read any time of the day.

Indeed, Salat al-Jumuah is one of the most important acts of worship in Islam. The Prophet (sallallahu `alaihi wa sallam) has described the wonderful blessings and benefits that Allah has vouchsafed upon Muslims through this magnificent act. Knowing how important this prayer is in Allah’s sight, Muslims must do their best to perform it in the best way possible. They should strive and sacrifice for the sake

The Etiquette for Salat al-Jumuah

Jamaal al-Din Zarabozo

"O believers, when the call is proclaimed for the prayer on Friday, come to the remembrance of Allah and leave off business, that is better for you if you but did know." [Al-Jumuah, 62:9]

Purifying and cleaning oneself

The person intending to perform Salat al-Jumuah is highly encouraged to have ghusl (full bath or shower). The majority of the scholars are of the opinion that the ghusl for Salat a-Jumuah is recommended (sunnah) but not obligatory. The ghusl is performed starting from the time of Fajr Prayer. Also, if a person performs ghusl and then later invalidates his ablution, he need not repeat the ghusl. Making ablution (wudhu) suffices. Furthermore, one ghusl may be used for removing sexual defilement (janabah) and for Salat al-Jumuah.

Going early to the masjid

There is a great reward in going early to Salat al-Jumuah, beginning after sunrise. By leaving for Salat al-Jumuah, one gets the reward of waiting for the Prayer, making dhikr (remembering Allah) and voluntary prayers during that time. Abu Umamah narrated that the Messenger of Allah (sallallahu `alaihi wa sallam) said, "The angels sit at the doors to the Masjids and with them are scrolls in which they record the people [who come]. When the Imam appears, the scrolls are rolled up." Abu Umamah was asked, "Does the one who comes after the Imam still have a Friday Prayer?" he said, "Certainly, but he is not one of those who is recorded [as coming early]." [Ahmad and al-Tabarani]

Dressing well for Salat al-Jumuah

This is a special time that requires Muslims to appear in the best manner possible. One should therefore put on his best attire for Salat al-Jumuah.

The Prophet (sallallahu `alaihi wa sallam) said, "If one has the means, he should buy two pieces of clothing, other than his work clothes or [everyday clothing], to wear on Friday." [Abu Dawud]

Performing tahiyyat al-Masjid

If a person comes late to the Friday Prayer while the Imam is delivering the khutbah, should he pray the two rak`ahs of tahiyyat al-Masjid (prayer of greeting the mosque) and the sit or should he simply skip them? The strongest opinion is to perform the tahiyyat al-Masjid based on the Hadith of the Prophet (sallallahu `alaihi wa sallam): "If one of you comes to the Masjid, he should pray two rak`ahs before he sits" [Al-Bukhari and Muslim]. However, tahiyyat al-Masjid is not required of the person giving the khutbah. Also, this requirement is limited only to prayers offered in a Masjid.

Other Etiquette of Salat al-Jumuah:

2. Walking to the Masjid whenever feasible as there is a reward for every step taken to the Masjid.
3. Avoiding stepping over people to get to a particular spot in the Masjid.
4. Avoiding dividing two people who are sitting together.
5. Not making someone stand and taking his place.
6. Not clasping one’s hands and intertwining one’s fingers while waiting for the prayer.
7. Sitting in the front rows and close to the Imam whenever possible.
8. Remaining quiet while the Imam is delivering the khutbah. This actually includes listening to the Imam and not playing with anything while the Imam is speaking.
9. Going to the Masjid in a state of calmness and not being hurried.
10. Reciting surah al-Kahf (surah 18) as an authentic Hadith states: "For whoever recites surah al-Kahf on Friday, it will be a light for him from that Friday to the next." [Al-Bayahaqi and Al-Hakim] The surah could be read any time of the day.

Indeed, Salat al-Jumuah is one of the most important acts of worship in Islam. The Prophet (sallallahu `alaihi wa sallam) has described the wonderful blessings and benefits that Allah has vouchsafed upon Muslims through this magnificent act. Knowing how important this prayer is in Allah’s sight, Muslims must do their best to perform it in the best way possible. They should strive and sacrifice for the sake of this Prayer.