Glorified-Be-He.doc

In the Name of Allah, Most Merciful

O Allah! Possessor of the Sovereignty, You give sovereignty to whom You will, and You strip sovereignty from whom You will. And You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things. You make the night enter into the day, and You make the day enter into the night. You bring the living out of the dead, and You bring the dead out of the living. And You give wealth and sustenance to whom You will, without limit.

O Allah! You are the most worthy of remembrance; and You are the Only One worthy of worship. You are the One who gives help when needed. You are the Kindest of those who have ruled. You are the Most generous of those asked, and You are the Widest of those who give. You are the King, you have no partner. You are the One: who has no associate. Everything will be destroyed except You. You aren’t obeyed except by Your permission, and You aren’t disobeyed except with Your knowledge. O Lord of the Worlds! You are obeyed and so You are grateful. You are disobeyed and You are forgiving. You are the closest of witnesses, and the nearest of protectors. You have lead others by their forelocks. You have written the works, and copied the time spans. All hearts turn to You, their secrets in front of You are announced. The lawful is that which (only) You make lawful, and the unlawful is that which (only) You make unlawful. The Way of Life is that which You have chosen. The Order is Your Order. The creation is Your creation, and the slaves are Your slaves. And You are the Most Kind, Most Merciful.

Introduction

Allah says: “And I haven’t created Jinn and Mankind except to worship Me.” [1]

The most fundamental aspect of worshipping Allah is knowing Him. For had He not created His creation, He wouldn’t have been known.

This small booklet outlines some aspects that Muslims believe about their Lord Allah, Glorified Be He. Their belief would lead them to worshipping Him in the way that He has chosen for them. And Allah knows best.

He is One and The Only One

He has no partner in His Kingdom.

He is Exalted beyond having opposites. He has no opponent, no equal, no minister, no associate, no consultant, no helper, no intercessor except by His wish.

“Say: ‘Call upon those whom you assert (to be associate gods) besides Allah’. They possess not even the weight of an ant’s egg, either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them.” [2]

He has no parent, and no child. No one is equal to Him. He has no relatives nor does He have a wife.

“Say: ‘He is Allah, (the) One. [He is] Allah, The Self-Sufficient Master, (Whom all creatures need). He begets not, nor was He begotten. And there is none co-equal or comparable unto Him’.” [3]

If He were to have a child, then He would have to have a partner, and He is above that. Glorified be He.

“He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.” [4]

If one were to say that He has a child without a wife, then this child is no more than His creation, because everything besides Him is creation.

“Had Allah willed to take a son, He could have chosen whom He pleased out of those whom He created. But glory be to Him! (He is above such things). He is Allah, the One, the Irresistible.” [5]

He doesn’t have a child, because the child would be like a supporter for Him, and He doesn’t need that. Or they have some inherited link to Him, but this isn’t the case. The link He gives to His creation is related to their obedience to Him. If they worship Him, He raises them; and if they reject Him, He lowers them.

“And (both) the Jews and the Christians say: ‘We are the children of Allah and His loved ones.’ Say: ‘Why then does He punish you for your sins?’ Nay, you are but human beings, of those He has created, He forgives whom He wills and He punishes whom He wills’. And to Allah belongs the dominion of the heavens and the earth and all that is between them, and to Him is the return.”  [6]

There is no god other than Him. Had there been any god besides Him, then the creation would collapse, because each god would compete with the other. This is contradictory, as The God is unlimited in His Power. So the presence of another god would limit Him; and Glorified be He, He isn’t limited.

“Had there been therein (in the heavens and the earth) gods besides Allah, then verily both (the heavens and the earth) would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him!”  [7]

He doesn’t need anyone’s help in running His kingdom. He doesn’t need anyone to present the needs of His subjects or help Him in answering them.

The Prophet e said: ‘Allah said, “I am Rich and not in need of any associate. Whoever does an action, and associates someone else with Me, I will reject him and his association”.’ [8]

He is Rich by Himself

Allah, the Almighty, isn’t in need of anyone or anything. Rather, everything and everyone is in need of Him.

He creates without His being in need to do so and provides for His creation without any effort. If all the humans were righteous and pious, it won’t benefit Him anything. And similarly, if all the humans were evil and defiant, that wouldn’t harm Him.

The Prophet Muhammad e said: ‘Allah said, “O My Slaves! If the first of you till the last of you; the human of you and the jinn of you, were to be as righteous and pious as the most pious heart of any one man of you, that would not increase My Kingdom in anything. O My Slaves! If the first of you till the last of you; the human of you and the jinn of you, were to be as wicked and evil as the most evil heart of any one man of you, that would not decrease My Kingdom in anything”.’ [9]

He doesn’t eat nor does He drink, because He isn’t in need of anything.

Eating and drinking are acts carried out by some of the creation. Allah has created our bodies like machines. They need fuel to process energy to fulfill their duties. Food and drink are Allah’s creation. He has placed in them the ability to give energy. So, He doesn’t eat nor does He drink, because He is The Self Sufficient. Food and drink are aspects of creation. Thus, to eat or drink, means you are created; because you are in need. The Creator isn’t in need of anyone or anything. This includes air to breath.i

This is the example Allah gives to the Christians about Jesus, peace be upon him.

“The Messiah, son of Mary, was no more than a Messenger; many were the Messengers that passed away before him. His mother was a righteous believer. They both used to eat food. Look how We make the proofs clear to them, yet look how they are deluded away (from the truth).”  [10]

On the same basis, we can understand that Allah may create some of His creation which don’t need fuel to carry out their duties, because Allah gives them the energy they need directly. This is true of the Angels for example.

Allah narrates the story of the Angels who visited Ibrahim (Abraham), peace be upon him:

“And surely, there came Our Messengers to Abraham with glad tidings. They said: Salam (Peace). He answered, Salam (Peace) and he hastened to entertain them with a roasted calf. But when he saw their hands went not towards it (the meal), he felt some mistrust of them, and conceived a fear of them. They said: “Fear not, we have been sent against the people of Lot.” [11]

So, these Angels who were sent to Ibrahim didn’t eat, because Allah has created Angels in that way.

We can understand this more, if we look at the physiology of respiration. Respiration is harmonizing of oxygen to utilize energy. For humans, respiration needs oxygen: no oxygen then the human dies. Whereas some simpler organisms like bacteria can respire without oxygen and go on to thrive. So, the Creator gives each organism different properties and capabilities.

There is nothing like Him

He isn’t similar to any of His creation. There is nothing like Him in His being, His attributes and His actions.

He doesn’t enter into or embody in any of His creation. Nor does any of His creation enter into Him. He is separate from His creation in His existence. And the creation likewise.

He is Greater than all things. He is Bigger than all things. He is above all things. Exalted above everything.

No imagination can conceive of Him and no understanding can comprehend Him. He is different from any created being.

“There is nothing like Him and He is the Hearer, the Seer.” [12]

So, it is impossible to imagine how He looks like or what He is like, because He is outside out the realms of our mind. Islam therefore, discourages such act.

He does as He pleases

Allah is the Creator and the Sustainer. He has created the Universe and it belongs to Him. He has brought us to life and given us provisions and He owns us. So, no one can dictate to Him what He can and can’t do. Some people say “I’m not prepared to believe in a god who punishes or tortures people.” So, in effect they are setting the laws for the Creator to abide by, and that is nonsense. He is the maker of rules and laws.

“And Allah does what He wills.” [13]

“He cannot be questioned as to what He does, while they will be questioned.” [14]

“He is the Doer of whatsoever He intends.” [15]

Despite this, His Majesty has ordained on Himself, some matters which He has chosen by Himself, with regards to dealing with His creation. One of these matters is that He has forbidden oppression on Himself.

The Prophet Muhammad e said: ‘Allah said, “O My Slaves! I have forbidden oppression on Myself and I have made it forbidden amongst you; so do not oppress one another”.’ [16]

Allah says: “Allah doesn’t wrong even the weight of an ant’s egg. Rather, if it is good: He multiplies it and gives from Himself a great reward.” [17]

He is the Absolute just Judge, who doesn’t wrong nor oppress. So, His slaves fear not injustice from Him.

“And Allah judges, there is none to put back His Judgment and He is Swift at reckoning.” [18]

The Mercy of Allah

Another matter is that His Mercy prevails. Allah isn’t in need of torturing or punishing any one, but He has set rules and laws. And because of His justice, He treats the wrong doers with punishment.

“What would Allah do out of punishing you; if you are grateful and believe? And Allah is Ever All ­Appreciative, All ­Knowing.” [19]

Allah is the Initiator of the Universe. He sets the rules. No one can come later to overwrite His rules. Only He can do so. So the rules are simple:

“If you believe in Me, and My messengers and you follow the guidance I have sent, you live by it then you will enjoy My Mercy and Reward.

“If you reject Me, and My messengers and you follow other paths, you will be punished and tortured by Me.”

These are the rules. As a human, you have a choice to make. It isn’t a difficult one.

When you choose the first one, you have to work hard to try and abide by it. If you fall short, then Allah will deal with you in the way you deserve according to the time period you live, the place you are and the conditions surrounding you.

He gives you this to comfort you:

The Prophet e said: “When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My Mercy prevails over My Anger.” [20]

“Say: ‘To whom belongs all that is in the heavens and the earth?’ Say: ‘To Allah. He has ordained Mercy on Himself’.” [21]

The Knowledge of Allah

He is the Knower of all things. He knows the secret and that which is yet more hidden.

He knows what has happened, and what is yet to happen. And that which hasn’t happened; if it did how it would have been.

“And with Him are the keys of the Unseen. None knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.” [22]

He is Ever Present who is always watching and hearing. It is hard for the simple human brain to comprehend this, but that is because the human brain is designed in a limited manner. But Allah witnesses everyone doing their things, at the same time. And He is aware of all of them. Because He is free from the constraints of time, unlike the creation, who are can only be at one place in one scenario at any one time. Glorified be He.

‘Say: “What thing is the most great in witness?” Say: “Allah is Witness between me and you”.’ [23]

He is All-Hearing All-Seeing. He hears the combined (mixed) sounds with different languages with their different needs. And He sees the movement of the black ant on the solid rock in the dark night.

His hearing has encompassed all the hearing. And His vision has encompassed all the sights. His knowledge all the pieces of information. His powers all other abilities. His will has ordained all the creation. His Mercy has covered all the creation.

There is nothing that can overwhelm Him.
He is able to do all things. Nothing tires Him.
This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything.

A common misconception or misunderstanding by people is related to the issue of predestination. How does Allah know the future? How does He know my actions, my provisions, when I will die and so on?

It can be very simply understood, by knowing that Time – itself – is a creation of Allah. Allah is independent of Time, because He created it. And as mentioned before Allah doesn’t dwell in His creation.

So, if you think of Time as an object – which Allah has created – then you can understand that Allah sees the whole of Time. He sees its beginning as He sees its end. Our existence falls in this time frame. So, all our actions are there displayed in front of His Majesty.

From this understanding, we can understand that Allah is the First, where there is nothing before Him and He is the Last, where there is nothing after Him. He is the Eternal without a beginning and enduring without end.

“He is the First and the Last.” [24]

The Will of Allah

Nothing happens except what He wills.

Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur.
He gives guidance to whomever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whomever He wills, and abases them, and afflicts them, out of His justice.
All of them are subject to His Will between either His generosity or His justice.

No one can ward off His decree or put back His command or overpower His affairs.
”If He wills, He can take you away, O people, and bring others. And Allah is Able to do that.” [25]

He speaks giving orders and prohibitions. He speaks the Truth, and guides to the Path. He sends messengers and reveals the Books. He sustains every soul with that of what it attains of good and bad. He rewards good with good and bad with it’s like.

He is the truthful in His promise and news. There is no one who is more truthful in His speech and no words better than His Words. And He doesn’t break His promises.

He is the Divine and Holy, Giver of Peace.

He is free from any deficiencies

He is the Eternal who will never perish or come to an end. He is the Ever living who will never cease nor does He die.

Rather, He causes death with no fear and restores to life without difficulty. He is the giver of life and He is the One who takes it.
He doesn’t change, nor does He alter. No disease or illness befalls Him. Nor does ageing, illness, slumber, sleep, forgetfulness, sorrow, fear, worry or regret affect Him.

He doesn’t need sleep, because sleep is a creation and it is the minor death. Nor does the initiation of sleep affect Him: that is slumber.

“Allah! None has the right to be worshipped but He. (He is) The Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him.” [26]

How can He sleep? If He were to sleep, who would maintain the Heavens and the Earth?

He is Absolute Complete Perfect Being from all aspects.

He is free from any short-comings or deficiency.

The Creation

He created creation with His knowledge; and He appointed destinies for those He created. He allotted to them fixed life spans. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.

He ordered them to obey Him and forbade them to disobey Him.

He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time.

It was not only after the act of creation that He could be described as ‘the Creator’ nor was it only by the act of origination that He could he described as ‘the Originator’.
He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.
In the same way that He is the ‘Bringer to life of the dead’, after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of ‘Creator’ before He has created them.

Some of His creation have been created with free will and choice; like humans and jinn. This means that they will be tested by Allah in the life that they live. Whoever believes, does good works and displays good character will be rewarded by Allah the Almighty. And whoever doesn’t, then they will have to be responsible for their decision

[2] The Holy Qur’an; Saba’ 34 : 22

[3] The Holy Qur’an; Sincerity 112 : 1-4

[4] The Holy Qur’an; The Cattle 6 : 101

[5] The Holy Qur’an; The Groups 39 : 4

[6] The Holy Qur’an; The Table spread 5 : 18

[7] The Holy Qur’an; The Prophets 21 : 22

[8] Hadith; Narrated by Imam Muslim

[9] Hadith; Narrated by Imam Muslim

[10] The Holy Qur’an; The Table Spread : 75

[11] The Holy Qur’an; Hud 11 : 69 – 70

[12] The Holy Qur’an; Consultation 42 : 11

[13] The Holy Qur’an; Abraham 14 : 27

[14] The Holy Qur’an; The Prophets 21 : 23

[15] The Holy Qur’an; The Big Stars 85 : 16

[16] Hadith; Narrated by Imam Muslim

[17] The Holy Qur’an; The Women 4:40

[18] The Holy Qur’an; Thunder 13 : 41

[19] The Holy Qur’an; Women 4 : 147

[20] Hadith: Narrated by Imam Muslim

[21] The Holy Qur’an; The Cattle 6 : 12

[22] The Holy Qur’an; The Cattle 6 : 59

[23] The Holy Qur’an; The Cattle 6 : 19

[24] The Holy Qur’an: Iron 57 : 3

[25] The Holy Qur’an; Women 4 : 133

[26] The Holy Qur’an; The Cow 2 : 255

 With Compliments from Omer El-Hamdoon

The tongue and the ability to speak is a great blessing of Allah (Glorified be He) on us: mankind. Because with this blessing and others He has favoured man over all other creatures.

“The Merciful. He has taught the Quran, He has created man, He has taught him utterance”. It is indeed a great blessing, but few are the ones who realise this and thus thank the Creator and worship Him for it.

Most people do not pay attention to what idle-talk comes out of their mouths.

“There is no good in much of their secret conferences save the one who enjoins charity, kindness or peace-making among the people. Whoso does that, seeking the good pleasure of Allah, We shall bestow on him a vast reward”. (Holy Qur’an).

And Islam is truly concerned with the subject of speaking, because the speech from a person points to what that person carries of ideologies, theologies and thoughts. The danger of the tongue is big, and none can be saved from its evil. So it is better for a Muslim to speak only what is good or be silent and in this way some of the evil can be narrowed down.

The Prophet (May the peace and blessings of Allah be on him) said: “The faith of a believer will not be just until his heart is just. And the heart will not be just until the tongue is just. And he will not enter paradise who doesn’t secure his neighbour from his vetches”. Talking in vain is truly forbidden and it is not of the qualities of a believer.

In our present day a lot of the Muslims have ignored the dangers that are caused by the tongues. These dangers include:

1. Lying and false talk.
2. False witnessing.
3. Spreading slander.
4. The action of arguing for unrighteous reasons.
5. The putting down/defaming others.
6. Insulting one another by nicknames.
7. Back-biting.
8. Swearing and Cursing.
9. Laughing of no purpose.
10. Idle talk.

As for lying; the Prophet (May the peace and blessings of Allah be on him) has said; “Lying leads to wickedness. And wickedness leads to hell-fire. And one will lie and continue to lie until he is regarded by Allah (Glorified be He) as a liar”.

Other people, do not just lie, but spread slander between people and therefore breaking unity between lines and destroying the structure of oneness before it is built. The Prophet (May the peace and blessings of Allah be on him) has said; “A person will say something which he does not see any wrong in it, it will descend him in hell-fire for seventy autumns”.

He also said, “A slanderer will not enter al-Jannah.”

These people who spread slander among others are causing a lot of damage to the society. Whereas others spread whatever news they hear without justifying its meaning or relevance. A believer should only spread useful information and talk and he should be only spread news which is accurate and correct; otherwise he will be damaging his self-qualities.

The Prophet (May the peace and blessings of Allah be on him) said; “It is sufficient that a person is lying if he informs of everything that he hears”.

The actions of arguing for reasons other than for the truth are another evil dead of the tongue. The Prophet (May the peace and blessings of Allah be on him) said; “One’s belief will not truly be completed until he abandon’s contention even if he is right”. Contention is objection to another’s words by showing the wrongness in it. The situation which arises where someone disagrees with another should be death with for the purpose of finding the truth in the matter and not otherwise.

The insulting or degrading of someone is also well prohibited in Islam. Almighty Allah says; “O you who believe, let not a folk degrade a folk, for they may be better than them, nor let women degrade women for they may be better than they”.

Another illness of the tongue which has spread among people is the illness of back-biting and this is mentioning a person, who is absent of things which he does not like. So we find a majority of the people who suffer from this illness and again the Quran has clearly put down the preventive cure.

Allah has said;

“And backbite not one another, would one of you like to eat the flesh of his dead brother? So you abhorred that!”

And the Messenger of Allah said; “O ye who have believed with your tongues and faith has not entered your hearts, do not backbite the Muslims and do not follow them in search of their weakness, because whomsoever looks for the weakness in people so as to defame them. Allah will follow their weakness and he will shame them up in their own homes.”

And finally swearing and cursing others with rude and meaningless words is quality of a hypocrite and isn’t that of a true Muslim, because a Muslim isn’t a curser nor the one who swears nor a defamer of others. And a Muslim should lessen of the degree of his laughing and always relate himself to the hereafter. As the Prophet (May the peace and blessings of Allah be on him) used to tell his companions. “If you knew what I know you laugh less and cry more”.

May Allah, the  Exalted one make us of those who guard their tongues from evil and of those who only talk and say good, and do not come anywhere near lying, false-talk, idle-talk, swearing, cursing, back-biting and other evil actions. And I ask him; “My Lord forgive and have mercy, for Thou art best of all who show mercy”

Surat Al-Kawthar (chapter no. 108) 

What Points of Action can be derived from these verses:

First Verse:

• Ø To believe that Allah gives awards and gifts to whom He wills. And that He has given and shown His favour to His Final Messenger Muhammad salla Allahu alaihi wa sallam, for amongst the many gifts, He has awarded him Al-Kawthar, which is a large reservoir and from it flows a great river.

Second Verse:

• Ø To Increase salaah / prayer
• Ø To direct worship to Allah
• Ø To perform sacrifices of Animal (Ud-hi-yah / Qurbani)
• Ø Nahar is specifically for camels, but in this context, recommendation for sacrifice of other animals.
• Ø To direct your sacrifice to Allah. (Correct your intention)
• Ø To perform Salaatul Eid Al-Ad-ha
• Ø To turn towards Qiblah in salaah, with your breast
• Ø To direct your salaah towards Allah: your Lord

 

Third Verse:

This is specific to the Prophet salla Allahu alaihi wa sallam, and it emphasizes that recompense is from the type of the action.

Prepared by Omer El-Hamdoon

Abu Dhar Al-Ghafaary, may Allah be pleased with him, narrated a hadith qudsi from the Prophet salla Allahu alahi wa sallam,  in which is the Prophet reported Allah’s word,:

“O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.

O My servants, all of you are astray except those I have guided, so seek guidance of Me and I shall guide you.

O My servants, all of you are hungry except those I have fed, so seek food of Me and I shall feed you.

O My servants, all of you are naked except those I have clothed, so seek clothing of Me and I shall clothe you.

O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.

O My servants, no matter how hard you try to harm Me, You will not succeed, and no matter how hard you try to benefit Me you will not be able to.

O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one of you, that would not increase My kingdom by anything.

O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one of you, that would not decrease My kingdom by anything.

O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and  I were to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it.

O My servants, it is but your deeds that I reckon for you and then recompense you for. So let him who finds good praise Allah, and let him who finds other than that blame no one but himself.”

This was related by Muslim.

What a great self-explanatory Hadith!

However, let us shed some light on its meaning by recalling some relevant Qur’anic verses and Ahadith.

Allah has forbidden himself from being unjust because of His Generosity and Kindness to mankind. He said in al-Qur’an:

“I am not unjust to the servants.” (41:46)

In another verse He say:

            “Surely Allah wrongs not even the weight of an atom.” (4:40)

Similarly, He ordered His servants not to oppress, wrong or treat one another unjustly. The Messenger of Allah, salla Allahu alahi wa sallam, said:

“Oppression – wronging – of others is darkness on the Day of Judgement.” 

He said:

“Allah may delay the punishment of an oppressor or a wrong-doer but when it comes, it would be a severe one.

Then he recited the verse that means:

“Such is the punishment of your Lord when He punishes communities in the midst of their wrong, grievous indeed and severe is His chastisement” (11:102)

On another occasion the Prophet, salla Allahu alahi wa sallam, said:

“Whoever wronged his brother should ask his forgiveness, as there will be no money on the day of resurrection, so his brother will take from his good deeds instead.”

Allah likes to be asked by His servants for everything they need in this life such as food and clothes and what they need both in this life and in the hereafter such as guidance and forgiveness. When a Muslim asks his Lord for guidance, he asks to know more about Islam and Iman, to practice what he knows and to be steadfast on the straight path. That is what we need every minute, and this is why we have been ordered to recite in every raka’ah “Guide us to the straight way” (Qur’an 1 : 6).

The Prophet, salla Allahu alahi wa sallam, taught Al-Hassan to say in the night prayer:

 “O my Lord guide me among those whom You have guided.”

We sin by night and day, so we need forgiveness. Allah praises the pious people not because they don’t sin but because when they sin or wrong themselves, they remember Allah and ask Him forgiveness.

The Prophet, salla Allahu alahi wa sallam, said:

“O mankind repent to your Lord and ask him forgiveness as I repent to Him and ask Him forgiveness one hundred times a day.”

In another hadith qudsi, Allah says:

“O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam were you to come to Me with sins nearly as great as the Earth and were you then to meet Me ascribing no partner to Me [condition], I would bring you forgiveness as great as it.”

One day Abu Bakr asked the Messenger of Allah, salla Allahu alahi wa sallam, to teach him a dua’a so that he can say it in his prayer. The prophet, salla Allahu alahi wa sallam, said to him, ‘Say: “O my Lord I have wronged myself a lot and there is no one who forgives sins but You, so please forgive me and have mercy upon me: You are the Forgiver, the Merciful”.

Allah cannot be harmed, nor can He be benefited, but we only harm or benefit ourselves. Allah does not gain from our prayers, fasting and piety, and He does not lose from our wickedness and evil-doings. Allah says:

“If any one does a righteous deed, it is to his own benefit. If he does evil, it works against his own soul.” (41:46)

“Musa said ‘If you disbelieve, you and all on Earth together, then verily Allah is Rich, and Owner of all praise.” (14:8)

 In spite of this fact, Allah loves those who obey Him, because it is beneficial for them, and hates those who disobey Him, because it is harmful for them.

 Oppression is three types; the first type is the oppression between the slave and His Lord, and that is Shirk.

Allah says: “Surely Shirk is a great Wrong.”

Only Allah will forgive this oppression, and will do so only when the slave repents.

Allah said:

“Who ever associates partners with Allah, then Allah has forbidden for him Al-Jannah, and his dwelling is the Fire, and the wrong-doers will have no helper besides Allah.”

The second type is the slave’s oppression of himself.  He does this by committing sins below those of disbelief (Kufr). This is oppression because he is putting himself in Allah’s anger. This oppression is wiped away by repentance before death. But if he doesn’t repent then it is up to Allah whether He forgives him or not. And Allah has said, roughly translated:

“Allah doesn’t forgive someone who has associated with Him, and forgives what is below that to whom He wishes.”

This means after death and before repentance.

The third type is the oppression between the slaves themselves. The one who has been oppressed, either in this life or the next life forgives this type. The Messenger, salla Allahu alaihi wa sallam said:

“All rights will be returned to their owners, even the wrong done to a hornless goat by a horned goat will be redressed.”

He also said:

 “Whoever has wronged his brother in his honour, wealth or blood, then let him relieve himself of wrongdoing by returning it to its owner. Before there will a day with neither pound nor penny. If he has good deeds, it will be taken from them, and if he doesn’t he will be given his bad deeds to carry.”

Allah, said, in hadith qudsi:

‘O my servants I have made oppression forbidden on Me, and I have made it forbidden between you, so do not wrong one another.’

The Messenger said:

            “Do you know who is the bankrupt amongst you?”

They said:

 “He is the one who does not have wealth nor property.”

He said:

“The bankrupt is someone who will come on the Day of Judgment with salaah, charity and fasting. And he has cursed someone, and abused another. He has eaten the money of another falsely and spilled the blood of another or hit him. So it will be taken from his good deeds to undo the wrong, or he will take from the bad deeds, when his good deeds are finished, and so he will be thrown in the Fire.”

“And do not think that Allah is unaware of what the oppressors are doing. He is only deferring them to a day in which the sights will be fixed – staring in horror.”

Beware of oppressing others because it is a dangerous thing. It is dangerous because Allah can punish in this life or the next. Be careful of the du’a of one who is oppressed will go directly to Allah, as the Messenger advised Mu’adh:

 “Beware of the du’a of the oppressed, because there is no veil between it and Allah.”

You can Listen to lessons on the Fiqh of Marriage, by Omer El-Hamdoon

Shared at www.4shared.com

Follow these links:

Lesson One: http://www.4shared.com/audio/H8rvrPzq/Marriage_Lesson_1.html

Lesson Two: http://www.4shared.com/audio/1agHQHSw/Marriage_Lesson_2.html

Lesson Three: http://www.4shared.com/audio/6dvrDH7s/Marriage_Lesson_3.html

Lesson Four: http://www.4shared.com/audio/TMrFd9Fm/Marriage_Lesson_4.html

Lesson Five: http://www.4shared.com/audio/sb-6MXgv/Marriage_Lesson_5.html

The area of one’s cleansing is excused. As is the mud of the road which one is certain of its impurity, and is usually difficult to protect oneself from it. It differs with time and its place on the clothes or body. As for the blood from pustules, boils and ulcers; and the pus and fluid from it; and blood of fleas, lice, mosquitoes and bugs; the area of cupping and blood taking, the excretion of flies or the urine of bats; and the urine of the incontinent and the blood of abnormal female bleeding, the fluid of ulcers and vesicles where the smell has altered: then the little of that and the large amounts are excused. Unless one spreads the cloth which contains that, or carries it for no necessity, then the little only is excused; not the large (amount). Also, a little of foreign blood is excused except dog and swine. If one squeezes a spot or boil, or kills a beetle, then only the little is excused. The skin of the beetle and that similar aren’t excused.

If one prays with a physical impurity, absent-minded or ignorant, one repeats the prayer.

The Eighth Condition: Covering of nakedness. The nakedness of a man and a slave woman is that between the navel and the knee. The free woman in her salaah and in front of foreigners is all her body except the face and the two hands. In front of her non marriageable kin, it is that between the navel and the knee. The condition of the veil is that which hides the colour of the skin, even if murky water, but not a tight tent or darkness. The veil isn’t obligatory from beneath. It is permissible to cover some of the nakedness with one’s hand. If one finds (only) that which covers both private parts, one uses it for those parts. If only for one of them, one gives precedence to the frontal private part. One buttons one’s shirt or tightens around the waist, if one’s nakedness would appear during bowing or other.

The Ninth condition: Facing the Qiblah except in a salaah of which there is intense fear; and except in a supererogatory prayer performed in a permissible journey. If one is in a vehicle or on a boat, one completes one’s bowing and prostration and faces. If one isn’t in a vehicle or on a boat; then if one is riding, one faces at the ihram only if it is easy on him. The remainder of the path is the qiblah for the remainder of the salaah. The rider bends in bowing, and in the prostration more. If one is walking, one faces in the ihram, bowing, prostration and sitting between the two prostrations.

Whoever prays inside the Ka’bah and faces a fixed wall of its build, an amount of two thirds of an arm’s length, then one’s salaah is sound. Whoever is able to see it, shouldn’t copy. If one is unable, one follows the words of a trustworthy person who informs him based on knowledge. If absent, one exerts judgment according to the proofs. If unable due to blindness in one’s eyes or inner sight, then one copies a knowing trustworthy person. If one is baffled, one prays however and then makes up. And one exerts judgment for every obligation. If one is certain of the mistake during it or after it, one starts again. If one’s judgment changes, one acts on the second for that to come, and doesn’t make up for the former.

The Tenth Condition: To abstain from speech, for it becomes void with the pronunciation of two letters, or one letter which carries a meaning, or an elongated letter; even if it is to clear the throat, or under duress, laughter, crying, weeping, blowing from the mouth or nose. One is excused in a little speech if one’s tongue precedes one, or forgets or is ignorant of the prohibition and is new to Islam, or has grown up in a barren land far away from the scholars. Also, one is excused for laughter which overtakes one or other. No excuse is given for the much in these regards. Clearing one’s throat is excused if one is unable to recite the obligatory recitation. If one speaks using the wording of the Qur’an, intending understanding or unspecified, then one’s salaah is void. It doesn’t become void with the remembrance and supplication without address. Nor with the pronunciation of an act of attaining closeness, like that of freeing (a slave) or an oath. Nor with a long silence without excuse. It is recommended for the one who something comes to him, to glorify Allah the Exalted if he is a man. The woman claps with her palm on the back of the other.

The Eleventh condition: Abstaining from a lot of action. If one increases a bowing or another of the pillars, it is void if one does it intentionally. Or if one does three consecutive actions, like three steps, or three scratches – for one who doesn’t have an itch – or if one moves a gross movement; or one who strikes a harsh strike, then it becomes void, whether one does it on purpose or out of forgetfulness. A little action doesn’t harm, nor do light actions, even if many like moving the fingers.

The Twelfth condition: Abstaining from food and drink. If one eats a little absent minded or ignorant of its prohibition it doesn’t become void.

The Thirteenth condition: that no spoken pillar or action pillar passes with doubt in the intention of ihram or the period of doubt extends.

The Fourteenth condition: that one doesn’t intend to cut the salaah or hesitates in cutting it.

The Fifteenth condition: To not hang it’s cutting on something.

Section: It is disliked to turn with one’s face unless for a need; to raise one’s sight to the sky, to tie one’s hair or clothes, to place one’s hand on one’s mouth without a need, to wipe the dust of one’s forehead, to level the pebbles at the place of one’s prostration, to stand on one foot, to advance it or stick it with the other. Also, praying when one is holding back urine, stools or wind, if time is available; or with desiring food if time is available also; to spit in other than the masjid to one’s right or in front of one. It is prohibited in the masjid.

It is disliked to place one’s hand on one’s waist; to lower one’s head in one’s bowing; to recite a chapter in the third and fourth, unless one was overtaken in the first or second, thus one can recite it in the last two; to lean on something which would fall if one fell; to increase the period of the rest sitting over that of the sitting between the two prostrations; to elongate the first testimony and the dua’a in it; to leave the dua’a in the final testimony; to parallel the imam in the actions of the salaah; to recite aloud in a silent stage; and to recite silently in an aloud stage; to recite aloud behind the imam, which becomes prohibited if one disturbs others. The salaah is disliked in a dump yard, an abattoir, on a road in a built-up area, inside a valley when expecting flood, in the church or synagogue or monastery, in a graveyard, baths, home / feeding ground of camels, roof of the Ka’bah; and whilst wearing clothes which has pictures, or something distracting; to cover one’s mouth or face – save eyes – and when sleep overtakes one.

Section: It is recommended to pray towards a pole which rises two-thirds of an arm’s length, the distance between one and it should be three arms’ length or less. If one cannot find, one spreads a prayer mat or draws a line. It is then recommended to push away the one attempting to pass through. Thus, passing through becomes prohibited, unless one is praying in the middle of the road or there is a gap in an advanced line.

Section: It is a sunnah to prostrate two prostrations for forgetfulness for one of three reasons.

The first: leaving a word from the first testimony or the qunoot of As-Subh, or the witr in the last half of Ramadan; or leaving the Prayers on the Prophet e in the first testimony, or in the qunoot or the Prayers on the family in the final testimony.

The second: doing an act which wouldn’t nullify if done out of forgetfulness, but would if done on purpose, like little talk forgetting, or increasing an action pillar out of forgetfulness like bowing. One shouldn’t prostrate for that which doesn’t nullify, whether out of forgetting or on purpose, like turning, or one or two steps; unless one reads in a position not for reading like bowing, or if one does the testimony not in it’s place, or send one’s prayers on the Prophet e in other than it’s place. One prostrates for doing those whether out of forgetting or on purpose.

If one forgets the first testimony, then remembers it after standing, one doesn’t return to it. If one returns to it knowing its prohibition, it becomes null; if out of forgetfulness or ignorance: then not. Then, one prostrates for forgetfulness.  It is obligatory to return to follow one’s imam. If one remembers before fully standing, one returns. If one leaves it on purpose, then returns to it, it becomes void if one was nearer to standing. If one forgets the qunoot, then remembers after placing one’s forehead, then one doesn’t return to it. But if before, one goes back to it. One prostrates for forgetfulness if one reaches the station of one who is bowing.

The third: Carrying out an action pillar, but having doubt in it. For if one doubts bowing or prostrating or a whole unit, one carries it out and then prostrates, even if the doubt disappears before salaam; unless the doubt disappears before carrying out that which may be considered excess. For if one doubts whether one has prayed three or four, it is binding to build on the lesser. If the doubt disappears in other than the last unit, one doesn’t prostrate; or in it, then one does prostrate.

Doubt after salaam doesn’t affect in leaving a pillar except the intention or the takbeerah of Ihram and the purification.

The follower prostrates for the forgetting of his purified imam and his imam, even if the imam leaves it, or breaks his wudu before doing it – unless the follower knows the mistake of his imam, then he doesn’t follow him. The follower doesn’t prostrate for his own forgetting when following his purified imam. If the follower suspects the salam of one’s imam, and makes salam; and then it become clear otherwise, one repeats the salam with him and no prostration. If the follower remembers, in one’s testimony, that one has left out a pillar other than intention and takbeerah of ihram, one prays another unit after the salam of one’s imam and doesn’t prostrate. If one doubts this, one prays another unit after the salam of one’s imam and prostrates. If the imam prostrates, one is bound to prostrate. If the follower is one overtaken, he must still prostrate with him – as a must – if he prostrates. It is recommended to repeat it at the end of one’s own salaah. The prostration of forgetfulness, even if much – is two prostrations, like the prostrations of salaah. The time of the prostrations of forgetfulness is between the testimony and salam. It lapses with salam on purpose; as it does out of forgetting if the time lapse is long. If it is short, one can return to the prostration.

Section: The Prostration of recitation is recommended for the one who recites, the one listening and the one hearing, when a verse of prostration is recited; unless it is the recitation of one who is sleeping, one who has major ritual impurity, drunk or absent-minded. It becomes emphasized for the listener if the reciting person prostrates. The one who is praying doesn’t prostrate for other than his own recitation except the one led; for he prostrates if his imam prostrates; otherwise his salaah would be null. The prostrations are repeated as the recitation (of them) is repeated, even in one sitting or unit of salaah. The exception is if one recites the verse during a period of dislike; or in salaah, for the purpose of prostration only. In this case, one doesn’t prostrate; for if one does, his salaah would be null.

Section: The Prostration of gratitude is recommended when a blessing overwhelms one or some harm is pushed away. Also, when one sights a transgressor/sinner, and he displays it to him; or when seeing one who is being tested and he keeps it hidden. And it is recommended in the Verse of ‘Saad’ in other than salaah; for if one prostrates in it, on purpose, having knowledge of its prohibition, it is nullified.

One raises both hands when bowing, when rising from bowing, and when getting up from the first testimony. When one finishes, for entering the salaah, one places one’s hands under one’s chest and grasps the left wrist with the right hand, and the beginning of the radius bone and one looks towards the place where one will prostrate, except if one is in the presence of Al-Ka’bah; and except when one says “Illal-Laah”, in which one looks towards one’s index finger.

It is recommended to recite the dua’a of opening the salaah after the takbeerah of Ihram; and of it: is to say: “Allah is Great, Greatly, and to Allah belongs much Praise. And Glory be to Allah in the early and late hours of the day. It’s time expires on pronouncing the seeking of refuge or with the sitting of the one who has been overtook with the imam; not by saying: “Ameen” with him. The seeking of refuge is done silently before the recitation and in every unit. Also, to say: “Ameen” after finishing Al-Fatihah. To recite aloud in the aloud prayer and to be silent between the end of Al-Fatihah and Ameen; and between Ameen and the next chapter. The imam elongates this in the aloud prayers with the space of Al-Fatihah. Also, to be silent after finishing the chapter. It is recommended to recite some of Al-Quran after Al-Fatihah – other than Al-Fatihah – in as-Subh prayer and the first two units of all other prayers, except the follower who can hear the imam. (To recite) a whole chapter is better than part of it. Also, to elongate the recitation in the first unit. And to read aloud for other than the women in the presence of foreigners in both units of as-Subh and the first two units of the night Prayers and Al-Jumu’ah; even after the imam has done his salaam and in the two Eids and in the prayers of asking for rain and the eclipse and taraweeh and witr after it. And to be silent in other than this; and to moderate in supererogatory prayers of the night between aloud and silent. Also, to recite the small chapters of the oft-separated in Al-Maghrib prayer; and the longer ones for one who is praying by himself or the imam who is leading a set number of people who are happy to do this in As-Subh; and in Ad-Dhuhr similar to this. In Al-Asr and Al-Isha with the medium lengths like (the chapter of) the Sun (91) and something similar to it. And in the first unit of As-Subh on Al-Jumu’ah to recite the Chapter of the Prostration (32), and in the second one: the Chapter of the Human (76). And to ask for mercy when reciting the verse which has (mention of) mercy; and to ask refuge when reciting a verse about punishment; and to do glorification when there a verse of glorification. And to say at the end of the Chapter of the Fig (95) and the end of the Chapter of Resurrection (75): “Surely, and I am of those who witness to that”. And at the end of the Chapter of the Emissaries (77): “We have believed in Allah”. The imam does this, as does the follower. They recite it out loud in the aloud prayer. And to do takbeer for moving; and to elongate it until the next pillar, except when rising up, then one says, “Sami’a Allahu Liman Hamidah” – “Allah has heard the one who praises Him”.

Section: It is recommended – whilst bowing – to extend the back and neck; to straighten the lower leg and thighs; to hold one’s knees with one’s hands and to open the fingers and face them to the Qiblah; and to say “Glory be to my Lord the Most Mighty, and in His praise.” Thrice is better. One who prays alone or an imam who leads a fixed number of people who are happy for elongation say: “O Allah, for You I bow, and in You I believe; and for You I have submitted. To You, my hearing, sight, brain, bones, nerves have humbled, and that which my feet have carried are for Allah the Lord of the Worlds.”

Section: It is recommended when one raises one’s head to get up to say: “Allah has heard the one who praises Him”. When one is fully upright, one says: “Our Lord! To You is the Praise, the fill of the Heavens and the fill of the Earth, and the fill of what You will of anything after that.” The one praying alone or the imam with a set number of people who have accepted elongation can add: “You are deserving of Praise and Glorification. This is the truest thing that the slave can say. And we are all slaves. There is no prevention to that which You give, and no giver to that which You have prevented. And no wealth or majesty can benefit anyone, as from You is all wealth and majesty.” And also to make the supplication of Qunoot in the second unit of As-Subh prayer and the best of this is to say the long dua’a. And the imam should pronounce the dua’a in the form of plural and it is recommended to send the prayers on the Prophet e towards the end and to raise the hands in it and to recite it out loudly for the imam and for the followers to say ameen to the dua’a; and to participate when praising Allah or to make the Qunoot by oneself if one cannot hear the imam. He can do the Qunoot in the rest of the obligatory prayers if there is any calamity which has befallen the Muslims.

Section: And it is recommended in the prostration to place both one’s knees, then one’s hands, then one’s forehead and nose which are uncovered. The man pulls away his elbows from his sides and his stomach from his thighs and similarly in the bowing. Whereas the woman brings herself together. Also, to say “Glory is to My Lord, Most High and to Him is the Praise”; thrice is best. The one who is praying by himself or the imam of a set number of people who has accepted the elongation of salaah to say, “(He is) Glorified, Divine, the Lord of the Angels and the Spirit. O Allah, for You I have prostrated; and in You, I have believed, and for You I have submitted. My face has prostrated to the One who has created and fashioned it; the One who has broke out its hearing and vision with His ability and power: So Magnified is Allah the Best of Creators”. The one who is alone should strive to make as much dua’a in his prostration. Also, to distance between one’s feet, knees and thighs; and to place one’s palms parallel to one’s shoulders and to join the fingers together and to point them towards the Qiblah and stretch them; and to erect both feet and to uncover them and to show them out from his garment and to point their toes towards the Qiblah; and to exert on the inner parts of the toes.

Section: It is recommended during the sitting between the two prostrations, to sit in iftiraash; and to place both hands on both thighs near to the knees; and to spread the fingers and join them together saying, “My Lord, forgive me, have mercy on me, fix me, raise me, provide for me, guide me, free me (from ailments) and pardon me.

And a light relaxation sitting is recommended similar to the sitting between the two prostrations after every prostration where one stands after it, except the prostration of recitation. Also, to depend on one’s hands on the ground when standing.

Section: It is recommended in the final testimony to sit in what is known as Tawarruk; and this is to bring the foot out from the right side and to place his bottom on the floor; except the one who has to do the prostration of forgetfulness or someone who has been overtaken, who sits in iftiraash. And one places one’s left hand on one’s left thigh in the sitting for the testimony and otherwise, being stretched, joined together and in line with the beginning of the knee. And to place the right hand on the edge of the right knee. One grasps its fingers in both testimonies except the index finger, which one leaves it open and the thumb is placed underneath it like someone who is indicating 53; and to raise it up when saying “except Allah” without moving it. And the most complete testimony to say “The Blessed Salutations and good prayers are for Allah. Peace be upon O Prophet, and the Mercy of Allah and His blessings. Peace be upon us and on Allah’s righteous slaves. I bear witness that there is no god except Allah, and I bear witness that Muhammad is the Messenger of Allah.” The most complete of prayers on the Prophet e is: “O Allah send Your prayers on Muhammad, Your slave and Your Messenger: the unlettered Prophet; and on the family of Muhammad, his wives and his offspring similar to how You have sent Your prayers on Ibraheem and on the family of Ibraheem. And Bless on Muhammad: the unlettered Prophet; and on the family of Muhammad, his wives and his offspring similar to how You have blessed on Ibraheem and on the family of Ibraheem; in all the Worlds: for You are Most Praised, Most Honoured.” Also, to make dua’a after it with what one wants. The best of this: “O Allah! I seek refuge of You from the Torment of Jahannam, and from the torment of the Grave; and from the tribulation of life and death; and from the evil tribulation of the Imposter Messiah.” Also: “O Allah! I seek refuge of You from that which leads to ransom or that which leads to sin.” And of it: “O Allah! Forgive me what I have done and what I am to do; what I have done in secret and what I have done in public and what I have done in extravagance; and what You are more knowing about it than me; for You are the Expediter and You are the Delayer. There is no god but You”. It is disliked to raise the voice in the testimony, in sending prayers to the Prophet e, in the dua’a and the glorification.

Section: The complete salam is to say: “Assalaamu alaikum wa rahmat-Ullah” and a second salutation. Also, to start with it while facing the Qiblah and to turn in both salutations such that one’s right cheek can be seen in the first one; and one’s left cheek in the second. One intends with the first salutation to exit from the salaah; and to convey peace to all whom are on one’s right of angels and Muslims whether humankind or jinnkind. The follower intends with the second salutation to reply to the imam if he is on the imam’s right; or if he is on his left then with the first one. If the imam is directly in front of him, then he has a choice, although with the first one is more beloved. The imam should also intend to reply to the follower. 

Section: It is recommended to remember Allah after the prayer. This is done silently, except for the imam wanting to teach those present, then he can do this aloud until they learn. The imam turns to face those led. He places his left side to the mihraab. It is recommended in it and in every dua’a to raise both hands, then to wipe the face with them. As is the narrated dua’a; to send prayers to the Prophet e in the beginning and the end. It is recommended for the imam to leave after salam if there are no women present. The one being led remains until the imam gets up and goes to the direction of his need, otherwise to the right side. Also, to separate between the obligation and sunnah with speech or transfer which is better. The supererogatory prayers, for which congregation isn’t recommended in it, are best prayed in one’s home. And of the recommended acts of salaah is concentration, recitation, contemplating it and the remembrance and to enter when one is energetic not pre-occupied in one’s heart.