Muhammad: The Messenger of God

For Muslims worldwide, the Prophet Muhammad is a messenger of God and a paradigm of the life of faith. As a result, he and his family are deeply loved and respected. Born in the city of Mecca on the Arabian Peninsula in 570 CE, he was raised an orphan in his uncle’s house. He married an older woman, the widow Khadijah, a businesswoman for whom he had worked in the caravan trade. As a merchant, he was known by reputation as al-Amīn, the trusted one. Muslims believe that when Muhammad was forty years old, he was selected by God to receive revelation that ultimately established the Muslim faith.

Muhammad would retreat each year to the cave of Ḥirā’ in a mountain outside of Mecca for periods of quiet reflection. Muslims believe that one night during the lunar month of Ramadan, while Muhammad was in the cave, he was overwhelmed by the presence of the Angel Gabriel. Gabriel commanded him, “Recite!” and twice Muhammad, whom the angel embraced and squeezed until he could bear it no more, said, “I cannot recite.” The third time the angel declared: “Recite! In the name of your Lord who created: He created man from a clinging form. Recite! And your Lord is the Most Bountiful, who taught by the pen, who taught man what he did not know” (Quran, 96:1-5).2 Muslims believe that Muhammad recited this, feeling from that time on “as though the words were written on my heart.”3 He ran down the mountain, but heard a voice from the sky: “Muhammad, you are the Messenger of God, and I am Gabriel.” Looking up, Muhammad saw an angelic form standing astride the horizon, repeating the message.

Muslims believe that, for some twenty years, Muhammad continued to receive revelations, which he first recited to his wife and followers as a small group of believers began to grow in Mecca. The message he received was a warning of divine judgment and an invitation to return to the monotheism of the earlier prophets, including Abraham, Moses and Jesus. These revelations challenged the foundations of seventh-century Meccan society. Although Mecca was the center of pilgrimage for the polytheistic Arabian religion, the region was also home to Christians and large communities of Jews. 

At the center of Mecca was the Kaaba, a cube-shaped structure believed to have been first built by Adam and rebuilt by Abraham as the house of the one God, but which had been turned into a house of numerous idols. In this polytheistic world, Muhammad spoke of tawḥīd, the unity and oneness of God. Where tribal bonds and blood feuds pervaded the social structure, the Prophet spoke of a universal community, or ummah. The revelation the Prophet Muhammad received demanded social justice and reform; alongside exhortations to prayer and the remembrance of God, believers are reminded of the need to care for the poor and the weak.

Muhammad and the growing number of individuals who followed him met with harsh and continual persecution from the Meccan aristocracy because they were perceived as a threat. In 622 CE, the Prophet and his followers emigrated north from Mecca to the city of Yathrib. This event, known as the hijrah, marks the establishment of the model Islamic community and thus the beginning of the Muslim hijri calendar. On the basis of the general consensus of the leading tribes of Yathrib, the Prophet became the leader of the town, establishing order and unity in a town suffering from political turmoil.

The name of Yathrib was later changed to Medina, short for Madīnat an-Nabī “the City of the Prophet.” Muslims believe that Muhammad continued to receive revelations from God in Medina, and the message spread. In 630 CE, after a series of military battles and negotiations with enemies in Mecca, Muhammad returned to the city victorious, pardoning those who had oppressed the early Muslims and who had waged war against them. Many Meccans embraced his teachings and he rededicated the Kaaba to the worship of the one God. By the time of the Prophet’s death in 632 CE, much of the Arabian Peninsula had embraced his message.

After Muhammad died, his community preserved the memory of what he did and said as the best example of how to live in accord with God’s will. The records of the Prophet’s words were later collected in books of tradition, or ḥadīth; these are a part of the Sunnah—the “custom”—of the Prophet, which include his words and practice. The Sunnah serves as a guide for Muslims to follow God’s will in daily life. Most Muslims are careful to insist, however, that “Muhammad is only a messenger” (Quran, 3:144), and not a divine being. When Muslims refer to the Prophet Muhammad, to show reverence, his name is often followed in Arabic or English by the salutation, “Peace and blessings of God be upon him.” They recite similar salutations after the names of other Prophets including Moses and Jesus

Why the Prophet Muhammad (PBUH) is Important to All of Mankind

Strength Through Character: Why the Prophet Muhammad (PBUH) is Important to All of Mankind

Many of the problems facing people in today’s world can be traced to a lack of adherence to moral values. From murder to embezzlement, the number and size of criminal activities have increased exponentially in the last five decades. One needs only to turn on the local evening news to become aware of the general anxiety and lack of peace in the world. More than 1400 years ago, however, a single man was able to not only cure the Arabian Peninsula of its vices, but also instill in the people a sense of compassion towards their fellow man. Today’s world and that of the Prophet’s could not be more different, yet the problems and solutions are somewhat the same. What causes seemingly content people to disobey the unwritten rules of society? And what are some possible solutions commensurate with the problem? This essay discusses the character of the Prophet Muhammad, peace be upon him (pbuh), and examines how the values he held and practiced gave him the strength to influence the world around him.

By 600 C.E., the Arabian Peninsula was a hotbed of moral vices. As Sheikh Safiur-Rahman Al Mubarakpuri notes in The Sealed Nectar, a biography of Prophet Muhammad (pbuh), regarding Pre-Islamic Arabia, “prostitution and indecency were rampant and in full operation.” Men and women could openly commit acts of fornication and adultery without fear of societal consequences. The only issue at the time that was of perhaps greater concern was the fragility of tribal relationships. These tribes were legendary throughout the Old World for the manner in which they held generations-long grudges. Except during prohibited months, fighting was common and much bloodshed occurred. In less than a century, however, the Prophet Muhammad (pbuh) would reform Arabian society and his message transformed entire populations from Damascus to Ethiopia. [Read more: Muslims around the World]

The Prophet Muhammad, peace be upon him, taught love, kindness and compassion to his people, and was seen to be the most loving, kind, and compassionate of all of them. The Quran mentions his kind and gentle behavior in these words: “O Messenger of Allah! It is a great Mercy of God that you are gentle and kind towards them; for, had you been harsh and hard-hearted, they would all have broken away from you” (Quran 3:159).

Muhammad’s Honesty

The exact characteristics that allowed the Prophet (pbuh) to do this are innumerable. Nonetheless, chief among his traits was his honesty. The range of names attributed to him includes Al-Sadiq (the Truthful) and Al-Amin (the Faithful).

Even his enemies, who were diametrically opposed to everything he preached, still referred to him by these names. In effect, the Prophet Muhammad (pbuh) was defined through his honesty. The first example of his honesty lies in his conditions of borrowing and lending.

Most significantly, the Prophet (on the orders of God) eliminated charging interest; no longer was the borrower forced to borrow money on outrageous terms that had previously condemned him to a life of servitude to the lender. A testament to the severity of not returning borrowed possessions and trusts lies in the Prophet’s (pbuh) Farewell Address. He reminds the people to be faithful and return whatever has been entrusted to them to its rightful owner.

Muhammad’s Treatment of Women

The character of the Prophet (pbuh) was also seen in his treatment of women. In Pre-Islamic Arabia, women were treated as mere commodities. That is, they held no property rights, divorce rights lay in the hands of men and they were responsible for all household duties. The Prophet (pbuh), however, actively involved himself in household matters. He would help his wife with chores like sweeping the floor. According to author Fazl Ahmad in Muhammad: The Prophet of Islam, when one of his children would fall ill, the Prophet (pbuh) would stay by their bedside and actively take care of them. As ordered by God, the Prophet (pbuh) gave women in Islam the right to initiate divorce and to own their own property, among other liberties.

It is important to note here the critics’ point of view: that Islam, rather than giving women rights, demotes them to a position of subservience to man. Notwithstanding, one needs only to carefully study the Quran, the holy book of Islam, and prophetic sayings to understand Islam’s treatment and emphasis on positive relations with women. [Click here to find out about treatment of women in Islam.]

The directives given were so different from what had been the norm in Pre-Islamic Arabia that even many of the Companions of the Prophet had reservations regarding taking their wives’ counsel for their affairs. Despite this initial reluctance, the belief in God and the example set forth by the Prophet (pbuh) eventually convinced the Companions to integrate this into their lifestyles. In effect, Islam had elevated women to a position on par with men, and the Prophet’s (pbuh) example reinforced Islam’s message of equality.

Muhammad’s Goodwill

The Prophet’s (pbuh) goodwill did not simply extend towards women or fellow Muslims. It was inclusive towards people of other religions as well, including the Jews and Christians of the time. An example of this lies in his treatment of prisoners of war during the battle of Badr. The prisoners were kept in extremely good living conditions and even fed proper food. Furthermore, they were given the option of freeing themselves by either paying a ransom or by teaching ten Muslims how to read and write. This environment stands in direct contrast to the appalling conditions most prisoners of war dealt with in the past and continue to deal with in the present, including physical torture and lack of proper facilities. Even with all the right in the world, the Prophet (pbuh) restrained himself and saw to it that his Companions treated their enemies with hospitality and goodwill.

The situation in today’s world is at once startling and discomforting because of the minimal value placed on human life. At both the individual and nation levels, one group may treat another group as disposable simply because their way of thinking is different. The Prophet (pbuh) transcended all of these perceived differences through his character. From the beginning to the end his honesty, his treatment of women and minorities, and his behavior towards non-Muslims set the standard that would inspire all of his followers.

This is why author Michael H. Hart recognized the Prophet (pbuh) as number one in a ranking of the 100 most influential persons in history. While many people at the time did not agree with the Prophet (pbuh) on his principles or policy, even his bitterest enemy came to respect the strength his infallible character gave him. As global citizens in the 21st century, it is important to see beyond differences and realize that the human denominator among us is what is most important. We must all seek examples like the Prophet’s (pbuh) and work to incorporate them into our lives, in order to increase tranquility and make the world a more peaceful place for future generations.

 Universal Lessons of Hajj

Millions of pilgrims from all over the world will be converging on Mecca in the coming days. They will retrace the footsteps of millions who have made the spiritual journey to the valley of Mecca since the time of Adam.

Hajj literally means, “to continuously strive to reach one’s goal.” It is the last of the five pillars of Islam (the others include a declaration of faith in one God, five daily prayers, offering regular charity, and fasting during the month of Ramadan). Pilgrimage is a once-in-a-lifetime obligation for those who have the physical and financial ability to undertake the journey.

The Hajj is essentially a re-enactment of the rituals of the great prophets and teachers of faith. Pilgrims symbolically relive the experience of exile and atonement undergone by Adam and Eve after they were expelled from Heaven, wandered the earth, met again and sought forgiveness in the valley of Mecca. They also retrace the frantic footsteps of the wife of Abraham, Hagar, as she ran between the hills of Safa and Marwa searching for water for her thirsty baby (which according to Muslim tradition, God answered with the well of Zam Zam). Lastly, the pilgrims also commemorate the willingness of Abraham to sacrifice his son for the sake of God. God later substituted a ram in place of his son.

Yet, the Hajj is more than these elaborate rituals. The faithful hope that it will bring about a deep spiritual transformation, one that will make him or her a better person. If such a change within does not occur, then the Hajj was merely a physical and material exercise devoid of any spiritual significance.

As all great religions teach, we are more than mere physical creatures in that we possess an essence beyond the material world. Indeed, this is why all great religions have a tradition of pilgrimage. In the Islamic tradition, Hajj encapsulates this spiritual journey toward this essence. The current state of affairs — both within and outside the Muslim world — greatly increases the relevance of some of the spiritual and universal messages inherent in the Hajj.

As Islamic scholar Ebrahim Moosa asks rhetorically: “after paying homage to the two women Eve and Hagar in the rites of pilgrimage, how can some Muslims still violate the rights and dignity of women in the name of Islam? Is this not a contradiction?”

Indeed, the Qur’an teaches: “I shall not lose sight of the labor of any of you who labors in my way, be it man or woman; each of you is equal to the other.” (3:195)

Clearly, the white sea of men and women side by side performing tawaf (circling) around the Ka’aba (the stone building Muslims believe was originally built by Adam and rebuilt by Abraham and his son Ishmael) should lay to rest any claim that Islam — as opposed to some Muslims — degrades women. The fact that millions of Muslims transcending geographical, linguistic, level of practice, cultural, ethnic, color, economic and social barriers converge in unison on Mecca, attests to the universality of the Hajj.

It plants the seed to celebrate the diversity of our common humanity. Pilgrims return home enriched by this more pluralistic and holistic outlook and with a new appreciation for their own origins. One of the most celebrated Western Hajjis (one who has completed the Hajj) is none other than African-Ameican civil rights leader El-Hajj Malik El-Shabbaz, more commonly known as Malcolm X. The man profoundly reassessed his previous views during the Hajj. This transformation, of course, sealed his break with the Black nationalist movement of the Nation of Islam.

Contrary to the teachings of the Nation, he concluded that Islam encompassed all of humanity and transcended race and culture. Malcolm X later said, “In my 39 years on this Earth, the holy city of Mecca had been the first time I had ever stood before the Creator of all and felt like a complete human.”

In Mecca, he discovered himself mixing with, “fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was whitest of white.” Malcolm X was so inspired by what he witnessed, that, in letters to friends and relatives, he wrote, “America needs to understand Islam, because this is the one religion that erases from its society the race problem.”

Upon returning to America, he embarked on a mission to enlighten both blacks and whites with his new views. Malcolm X understood that in order to truly learn from the Hajj, its inherent spiritual lessons must extend beyond the fraternal ties of Muslims to forging a common humanity with others.

In fact, as part of the spiritual experience, the pilgrimage links people across religions through a past shared by several Abrahamic traditions. This combined with the Islamic teaching of the common origin of humanity holds out much hope. Indeed, the Qur’an teaches: “We created you from a single pair of a male and female (Adam and Eve), and made you into nations and tribes that ye may know each other and not that you might despise each other. The most honored of you in the sight of God is the most righteous of you” (Al-Hujurat: 13). This is a great celebration of the differences and at the same time unity of all of humanity.

Another essential spiritual message of the Hajj is one of humility to God and His supremacy and control over all that we know. The multitude of people and their inner beliefs and practices are all to be judged by God and God alone in His infinite wisdom and full knowledge. Indeed, as the Qur’an insists, “Let there be no compulsion in matters of faith, truth stands out clear from error.” (2: 256) The result of a successful Hajj is a rich inner peace, which is manifested outwardly in the values of justice, honesty, respect, generosity, kindness, forgiveness, mercy and empathy. And it is these values – all attributes of God almighty — that are indispensable to us all if we are just to get along in this world.

 Festival of The Sacrifice

Muslims from all over the world anticipate the annual three-day celebration of a historical event that took place thousands of years ago during the time of Prophet Abraham [pbuh]1. This occasion, known as Eid-ul-Adha or the Festival of Sacrifice, is a representation of two significant Islamic events: the culmination of the Hajj (or pilgrimage to the holy city of Makkah, Saudi Arabia), and the sacrifice that God (Allah) commanded to Prophet Abraham of his beloved son, Ismail.

Eid-ul-Adha is observed on the 10th of Dhul-Hijjah, the last month of the Islamic lunar calendar. While Muslims all around the world celebrate this day, it has particular significance for the pilgrims performing the hajj.

In order to understand the context of Eid-ul-Adha, one must describe the Hajj with which it is associated. Allah had made the Hajj mandatory upon mankind initially during the time of Prophet Abraham: “And make a proclamation of Hajj to mankind; they will come to you on foot and on lean camels from every distant quarter.” (Quran: Ch 22, v27). Over time, however, the spread of idolatry across Arabia caused the rituals of hajj to become extremely distorted. With the advent of Islam and Prophet Muhammad [pbuh], Allah had reinstated Hajj as the fifth pillar of Islam, and described the correct manner in which it was to be performed.

Allah has ordained that every able-bodied Muslim who can afford it must perform the pilgrimage at least once in their lifetime. Several main rituals constitute the framework of this experience: 1. Tawaf (circumambulating the Kabah2 seven times); 2. Sa’i (walking between the mounds of Safa and Marwah seven times); 3. supplicating to Allah at Arafat (the place where Prophet Muhammad [pbuh] gave his farewell speech, proclaiming the final seal of Islam, and where Muslims believe they will be resurrected on the Day of Judgment); and 4. stoning the pillars that symbolize Satan at Mina (the place where Satan repeatedly challenged Abraham to disobey Allah’s command to sacrifice his son).

Each of these prescribed acts is a step in the pilgrim’s arduous journey towards spiritual cleansing. When the pilgrim successfully executes these acts in the prescribed manner with the utmost sincerity and humility, all his/her prior sins are forgiven. The final ritual that pilgrims must perform, signifying the completion of these acts, is the sacrifice of a domestic animal.

In addition to denoting the completion of the hajj, Eid-ul-Adha honors the monumental sacrifice that was to be made by Prophet Abraham. Abraham was ordered by Allah to sacrifice his dearly-beloved son, Ismail, as a test of obedience. Abraham willingly submitted to Allah’s command, wherein Allah, by His Mercy, replaced Ismail at the moment of sacrifice with a lamb.

Abraham’s selfless act of obedience is commemorated by the sacrifice of a domestic animal such as a lamb, sheep, cow, or goat, the meat of which is then distributed to relatives, neighbors, and the poor. In parts of the world that preclude Muslims from personally sacrificing an animal, Muslims donate money to charitable organizations, which then sacrifice the animal on their behalf and distribute the meat to the poor. In keeping with the following injunction of the Quran (22:27), “…and pronounce the name of Allah over the cattle which We have provided for them on the appointed days, then eat the meat themselves and feed the indigent and needy,” Eid-ul-Adha exemplifies the charitable instincts of Muslims in their communal effort to see that no one is left deprived of the sacrificial meat. It further embodies the values of discipline and self-denial, and submitting to the will of Allah.

Eid-ul-Adha is a joyous occasion marked with family traditions and celebrations. The festivities begin in the morning after Fajr prayer, where Muslims, dressed in their finest clothes, attend the congregational prayer followed by a sermon. Upon completion of the services, people greet each other with the blessings of Eid: “Eid Mubarak.” Afterwards, Muslims often visit the homes of relatives and friends, partaking in delicious feasts customary to their native cultures and often exchanging gifts, and many eagerly anticipate the return of those friends and relatives who have made the journey for hajj.

Christianity, Judaism, and Islam all trace their roots back to Prophet Abraham (Ibrahim in Arabic), who is thus known as the father of the three monotheistic religions. Islam relates that Abraham had two wives, Sarah and Hajar, each of whom bore a son, Isaac and Ismail, respectively. Although Hajar was initially Sarah’s maid, according to Islam, Hajar later married Prophet Abraham and bore him a son, Ismail. The lineage of Prophet Muhammad (pbuh) is traced to Ismail, whereas Christianity and Judaism trace their roots back to prophet Isaac, the son of Sarah. The sacrifice made by Abraham is of importance in all three monotheistic religions, although it is not commemorated by Jews and Christians in the same manner as in Islam. Christianity and Judaism, however, maintain that Isaac, rather than Ismail, was the promised son whom Allah had ordered to be sacrificed.

Whether it is Islam, Christianity, or Judaism, the sacrifice of the son of Prophet Abraham has historical significance. Muslims celebrate the event through the festivities of Eid-ul-Adha as customary to their native cultures. Eid-ul-Adha is a time of remembrance of the trials of Prophet Abraham, a time to celebrate the end of the hajj, and a time that men, women, and children of all ages greatly anticipate. Eid Mubarak!

A Muslim View on Respecting Life

A Muslim View on respecting Life

Life’s fragility should remind us of the greatness of God, and the goodness of God’s creation should inspire us to respect life.

Adapted from remarks made in the Princeton University Chapel for Respect Life Sunday.

In a world preoccupied with material wealth and convenience, the gift of life is often minimized and sometimes forgotten altogether. Modernity encourages us to view “unwanted” life as a burden that will hold us back. For Muslims, however, just as for many in other faith traditions, life must be acknowledged, always and everywhere, as a true blessing.

In the pre-Islamic period, the practice of female infanticide was widespread in much of Arabia, but it was immediately forbidden through Islamic injunctions. Several verses of the Quran were revealed that prohibited this practice to protect the rights of the unborn and of the newborn child: “When the female infant, buried alive, is questioned for what crime was she killed; when the scrolls are laid open; when the World on High is unveiled; when the Blazing Fire is kindled to fierce heat; and when the Garden is brought near; Then shall each soul know what it has put forward. So verily I call” (81: 8-15). Indeed, there are many verses in the Quran that remind us of the sanctity of life. We are told that “Wealth and children are an adornment of this life” (18:46), and we are commanded to “Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin” (17:31).

877-Why-Islam presents Sh. Omar Suleiman who asks important questions about our goal in life. Is the enjoyment of life the ultimate goal worth living for? Can a blind and homeless individual be more content than a famous actor? Explore why individuals display such varying levels of contentment.

The gift of life

While the religious injunctions reverberate through faith on a spiritual level, the blessings of life touch us daily on a worldly level, as well. As the mother of three beautiful children, I can truly attest to and appreciate the gift of life. But I also understand how heartbreaking it is to lose it.

I want to share with you the story of how I came to realize life’s fragility and the importance of making the most of our spiritual journeys here on earth. Over thirteen years ago, my husband and I were eager to start our family. We were ecstatic when, a few months shy of our first anniversary, we found out that we were expecting. Very early on, we began playing the “new parent” planning game, picking out names and nursery colors even before our first doctor’s appointment.

A few months into the pregnancy, the doctor scheduled a routine ultrasound. Giddy with excitement, we entered the darkened room and waited in great anticipation to see our child. There on the screen—fuzzy, yet discernible—we could see our baby’s outline. We imagined the features and jokingly guessed who the baby might look like. But the ultrasound technician did not laugh with us. As she solemnly stared at the screen, we followed her gaze. As inexperienced as we were, we could tell that something was not right: our baby had no heartbeat.

After losing my first child, I truly began to understand the meaning of life. When the heartbeat we’d heard so clearly on the Doppler suddenly ceased, our baby’s life ended in the womb, before he or she even had a chance to begin in the outside world.

But strong faith and an unshakeable belief in a just God is a great formula for filling any emotional void. As the Quran states in Verse 156 of Surat Al-Baqara, there are great blessings for those “who, when a misfortune overtakes them, say: ‘Surely we belong to God and to Him shall we return.’” Losing our first baby led to a deeper appreciation of God’s magnificence and the miracle of His creation.

Several months later, we found out we were expecting again. This time, the excitement was tempered with worry. Our first ultrasound came much earlier in the pregnancy, and we eagerly scanned the screen for the telltale beating before glancing at fingers and toes or eyes and nose. And there it was, strong and steady! We breathed a sigh of relief. Our baby was alive.

As the months of this second pregnancy progressed and the baby bump grew larger, we began to hope. Each ultrasound revealed a little more of our child and each kick confirmed that this time we were really going to begin our family. As the due date quickly approached, we felt more confident in choosing baby items and room colors. We even chose the name for our baby girl. Her name would be Jennah, which means Heaven in Arabic.

With just a few weeks left before my scheduled delivery date, I went into labor. As we sped to the hospital and I was wheeled into the darkened ultrasound room, out of habit, my eyes went directly to the heart area on the screen that I knew all too well by now. That tiny heart, which I had sought out so many times in the previous ultrasounds, had stopped beating.

That day, so many years ago, I delivered Jennah, my stillborn daughter; and that day we buried Jennah. We hadn’t known how fitting her name would really be. As the infection that had ended the pregnancy sped through my blood in the days that followed, I recognized just how delicate life really is. Nothing can bring life into perspective as much as loss. And nothing can affirm faith as much as life. [Read more: Faith, Belief in the Unseen]

Today, as I look at my three beautiful children, I know that God is good. No, God is great, or in Arabic, Allahu Akbar. And what gives me the greatest solace in times of trial is the verse in the Quran that states: “It may be that you detest something which is good for you; while perhaps you love something even though it is bad for you. God knows, while you do not know” (2:216).

The power of life

As Muslims, we believe in the power of life to change others, and we believe even more in the power of God. In any disaster, in any calamity, and in the face of any death, we are urged to repeat “inna lilah wa inna ilayhee raji’un”—“To God we belong and to Him we return.” In the end, only He knows what is best for us.

I could share with you so many stories from the Hebrew Bible, the New Testament, and the Quran that illustrate the power of God in our lives: the creation of Adam, the patience of Job, the perseverance of Noah, the purity of Joseph, the judiciousness of Solomon, the trials of Jonah, the obedience of Abraham, the wisdom of Moses, the devotion of Jesus, and the inspiration of Mohamed. I could share these stories with you, but they are available to all in the Holy Scriptures.

Instead, I want to share with you the story of an amazing woman whom I met recently at a conference. This woman truly exemplifies the spirit of respecting life. Melinda Weekes had recently returned from a trip to the Sudan, where she was helping to enact a policy of slave redemption. For years and years, a rampant genocide was perpetrated in southern Sudan by the wealthy slave traders of the north. They would pillage and torch the mud huts of the villagers, and then capture the women and children to sell them into slavery.

Heartbroken by what was happening in Sudan, this woman traveled across the world to help free these slaves by buying them back from the traders and returning them to their villages. Upon their return, she helped them rebuild their lives by establishing schools and educating their girls so that they could break free from oppression. Describing the strength of these women in the face of modern-day slavery, Melinda shared story after story of the things she had seen on her trips to Sudan. She spoke of one of the most powerful experiences she had had, when she sat with a woman who had lost her home, her husband, and her children, and had suffered incredible harm at the hands of her slave master. She asked the woman, “How do you survive? How do you manage to continue living?” The woman responded, “When the world pushed me down to my knees, I knew that it was time to pray. I am blessed to still have these old knees that allow me to kneel, blessed to be able to prostrate, blessed to be able to pray. And I am blessed because I have God.”

I ask you today to reflect on women like these, to reflect on their inner strength, and to reflect on your own life as you know it. I ask you to accept life as a gift and to understand that your life belongs to a greater power, to a higher authority that breathed life into your soul at your beginning and decreed that you should live it with good morals, good ethics, and a good heart that can truly make a difference in the lives of those around you.

In the memorable words of Mother Theresa:

Life is an opportunity, benefit from it.

Life is beauty, admire it.

Life is a dream, realize it.

Life is a challenge, meet it.

Life is a duty, complete it.

Life is a game, play it.

Life is a promise, fulfill it.

Life is sorrow, overcome it.

Life is a song, sing it.

Life is a struggle, accept it.

Life is a tragedy, confront it.

Life is an adventure, dare it.

Life is luck, make it.

Life is too precious, do not destroy it.

Life is life, fight for it.

I’d like to end with a prayer, a Muslim ayah (verse 286 from Suratul Baqara) from the Quran:

On no soul doth God place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) Our Lord! Condemn us not if we forget or fall into error; Our Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; help us against those who stand against faith.

I ask you today once again to respect life, for there is no greater gift. Respect life, yours and the lives around you. For when we lose respect for life, we lose respect for humanity, and when we lose respect for humanity, we lose respect for God’s creation, and when we lose that, we have lost everything.

10 TIPS TO PREPARE FOR RAMADHAN

1. To fast some days in the month of Sha’baan

This will get you in the system, and then fasting will become easy. The Prophet Sallallahu Alayhi Wasallam used to fast in the month of Sha’baan perpetually.

2. Sincere tawba & Istighfaar

It cleanses the heart so the NOOR and Barakah of Ramadhan can enter the heart

3. Pray

We should start praying 5 times a day with Jamaat and Takbeere Ulaa

4. Zakat

We should calculate our Zakat and pay in Sha’baan, or you can pay it gradually throughout Ramadhan

5. Giving Up Sins

We should give up all our bad habits before Ramadhan starts.  If we don’t, they will carry on in Ramadhan too.

6. Have Great Terms With Close Ones

Forgive one another, help one another, advise one another. Spring clean the heart

7. Qaza

If you have missed any fast from last Ramadhan, make up for them before Ramadhan starts. Also make up for any salah, kafaraa etc..

8. Plan Your Daily Schedule

This will help you throughout Ramadhan to be productive and regular in your ibadaat

9. Dua

The Prophet Sallallahu Alayhi Wasallam used to make this Dua:

اللهم سلمني لرمضان وسلم رمضان لي وتسلمو مني متقبلا

10. Social media

Minimize it, only use it for Necessity. This will help you focus to worship Allah more.

regard to issues of shirk and kufr

Praise be to Allah

With regard to the ignorant person who does acts of kufr or shirk, one of the following two scenarios must apply:
-1-
The first scenario is: he is not Muslim, whether he follows another religion or does not have a religion.

If that is the case, then such a person is a disbeliever, whether he knows what he is doing or is ignorant, or he is basing his disbelief on some misinterpretation. He is not subject to the same rulings as a Muslim in this world, and he is subject to the rulings on disbelievers, because he has not entered Islam in the first place, so how can we deem him to be Muslim when he has never claimed to be Muslim?

With regard to the hereafter, if he was truly ignorant, and the call of Islam never reached him at all, or it reached him in a distorted manner in such a way that proof is not established against one like him, then with regard to his fate on the Day of Resurrection, there was a lengthy debate among the scholars.

The most correct scholarly view concerning him is that he will be tested on the Day of Resurrection. Then whoever obeys Allah will enter Paradise, and whoever disobeys Him will enter Hell.

There are numerous reports which state that in the case of a person whom with the message did not reach in this world, a messenger will be sent to him on the Day of Resurrection.

End quote from Majmoo‘ al-Fataawa (17/308)

This has been discussed previously in the answers to questions no. 1244 and 215066
-2-

The second scenario is: he claims to be a Muslim and fulfils the conditions of being described as such, and he openly declares his complete belief in Islam and his belief in the Messenger (blessings and peace of Allah be upon him).

In the case of such a person, if he does a deed that makes him a disbeliever out of ignorance, he is not to be deemed a disbeliever because of that, and the description of being Muslim is not to be taken away from him, unless proof that he is wrong is established and is explained to him.

With regard to anyone who believes in Allah and His Messenger and remains steadfast in obeying them, but denies some of that which the Messenger brought, out of ignorance or lack of knowledge that the Messenger brought it – even though that constitutes disbelief and the one who does it is a disbeliever – the fact that he was ignorant of what the Messenger brought makes it disallowed to deem that particular person a disbeliever, regardless of whether the matter has to do with a fundamental or minor issue, because disbelief means rejecting what the Messenger brought, or rejecting some of it, knowingly.
Thus you may know the difference between the disbeliever who disbelieves in the Messenger and the believer who rejects some of what he brought out of ignorance and misguidance, not knowingly and out of stubbornness.
End quote from al-Fataawa as-Sa‘diyyah (p. 443-447) The excuse of ignorance is something that is valid and established with regard to all issues of religion, whether they are issues of belief, tawheed and shirk, or issues of fiqhi rulings.
The fact that a Muslim may be excused for ignorance with regard to matters of belief is indicated by several points of shar‘i evidence, as follows:                                                                               
                                                                                                

The shar‘i texts which indicate that the one who makes mistakes is excused, such as the verse in which Allah, may He be exalted, says (interpretation of the meaning): “Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286]. And Allah, may He be exalted, said [in a hadith qudsi]: “I have granted that”, as is narrated in Saheeh Muslim (126).

And Allah, may He be exalted, says (interpretation of the meaning): “And there is no sin on you if you make a mistake therein, except in regard to what y
our hearts deliberately intend. And Allah is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:5].

And the Prophet (blessings and peace of Allah be upon him) said: “Allah has forgiven my ummah their mistakes and forgetfulness, and what they are forced to do.” Classed as hasan by al-Albaani.

These texts indicate that whoever does something that is contrary to what he is obliged to do, because he forgot or out of ignorance, is to be pardoned. The one who is mistaken also includes the one who is ignorant, because the one who is mistaken is anyone who does something contrary to the truth without intending to.

Shaykh ‘Abd ar-Rahmaan as-Sa‘di said: This is general in meaning and applies to every case in which the believers make mistakes, whether it has to do with deeds or beliefs.
End quote from al-Irshaad ila Ma‘rifat al-Ahkaam (p. 208)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Ignorance is undoubtedly a mistake. Based on that, if a person does something that constitutes disbelief, in word or deed, not knowing that it constitutes disbelief – i.e., he is ignorant of the shar‘i evidence – then he is not to be deemed a disbeliever.
Shaykh al-Islam Ibn Taymiyah said: Allah, may He be exalted, said in the Qur’an (interpretation of the meaning): “Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286]. And Allah, may He be exalted, said [in a hadith qudsi]: “I have granted that”, And He did not differentiate between mistakes with regard to definitive issues or issues based on probability… So whoever says that the one who is mistaken with regard to definitive issues or issues based on probability is sinning has gone against the Qur’an, the Sunnah and the consensus of the early generations.

End quote from Majmoo‘ al-Fataawa (19/210).

And he said: Moreover, my attitude – and those who have spent time with me know that about me – is that I am the one who most emphatically forbids deeming a specific person to be a disbeliever, evildoer or sinner, unless it is known that definitive proof has been established against him, of the kind of proof that anyone who goes against it or rejects it becomes a disbeliever, evildoer or sinner. I affirm here that Allah has forgiven this ummah for their mistakes, which includes mistakes in issues of beliefs, words and practical actions.

End quote from Majmoo‘ al-Fataawa (3/229)

Ibn al-‘Arabi said: With regard to the ignorant and those who make mistakes among this ummah, even if they do acts that constitute disbelief and shirk, the kind of deeds that result in the doer being deemed a mushrik or a disbeliever, they are to be excused for their ignorance and mistakes until proof is established against them, of the type of proof that whoever rejects it becomes a disbeliever and it is clearly explained to the degree that a man of his calibre would not be confused after such an explanation. End quote. This was narrated from him by al-Qaasimi in Mahaasin at-Ta’weel (3/161).

Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi said: Even if we sometimes say that this is calling upon someone other than Allah, may He be exalted, and it is an act of worship and shirk, we do not mean that everyone who does that is a mushrik. Rather the mushrik is the one who does that with no excuse. As for the one who does that with an excuse, then perhaps he is one of the best slaves of Allah, may He be exalted and one of the most virtuous and pious.
End quote from Athaar ash-Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi (3/826)
2.
The texts indicate that Allah’s proofs against people cannot be established except after they have knowledge of the proof, such as the verses in which Allah, may He be exalted, says (interpretation of the meaning):
“And We never punish unless We have sent a Messenger”
[al-Isra’ 17:15]
“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise”[an-Nisa’ 4:165]“And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid”
[at-Tawbah 9:115]
and there are other verses which indicate that proof cannot be established except after knowledge and clear explanation. These verses indicate that the accountable person is not required to carry out Islamic duties except having acquired knowledge concerning them. If he does not know of them, then he is excused.
Shaykh Ibn ‘Uthaymeen said, explaining what we learn from this verse, “Messengers as bearers of good news as well as of warning…” [an-Nisa’ 4:165]:
The most important thing we learn is that the excuse of ignorance is a valid excuse, even with regard to the fundamentals of religion, because the Messengers brought both fundamental and minor issues, so if a person is ignorant and no messenger came to him, then he has an excuse before Allah.
End quote from Tafseer Soorat an-Nisa’ (2/485).

Ibn al-Qayyim said:
The shar‘i rulings only become binding upon a person when he reaches puberty and when the rulings reach him. Just as the rulings are not binding upon him before he reaches puberty, by the same token they are not binding upon him before they reach him.

End quote from Badaa’i‘ al-Fawaa’id (4/168).

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in ar-Radd ‘ala al-Ikhnaa’i, annoted by al-‘Anzi (p. 206):

Similarly, if a person calls upon someone other than Allah and performs the Hajj rituals for someone other than Allah, he is also a mushrik, and his actions constitute disbelief, but he may not be aware that this is shirk which is forbidden.

When many of the Tatars and others entered Islam, they had small idols made of felt and other things, which they sought to draw close to and venerated. They did not know that this was prohibited in the religion of Islam. They would also seek to draw close to (and worship) fire, not knowing that doing so is prohibited. There are many kinds of shirk which some of those who enter Islam may be unaware of and not realise that it is shirk. Such a person is misguided and the deed in which he associates others with Allah is invalid, but he does not deserve to be punished unless proof is established against him. Allah, may He be exalted, says (interpretation of the meaning): “Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped)” [al-Baqarah 2:22]. End quote.
3.
The texts which tell the stories of some who fell into shirk or disbelief but were excused. They include the following:
(i) The story of the man who issued instructions that his body was to be burned and who denied the power of Allah over him
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There was a man who transgressed against his soul (by committing a great deal of sin). When he was dying he said to his sons: ‘When I die, burn me, then grind my bones, then scatter me in the wind, for by Allah, if my Lord grasps hold of me, He will punish me as He has never punished anyone else.’ When he died, that was done to him, but Allah commanded the earth: ‘Gather together whatever of him there is in you.’ So it did that, then the man was standing there. Allah said: ‘What made you do what you did?’ He said: ‘O Lord, I feared You.’ So He forgave him.”
Agreed upon.
What this an said constituted major disbelief that puts one beyond the pale of faith, because it was an implicit denial of the power of Allah to gather his scattered dust after he died. Moreover the divine attribute of power is one of the most obvious and clear of divine attributes, which is obviously connected to the Lordship and divinity of Allah. In fact it is one of the most significant attributes of the Lord. But this man was not deemed a disbeliever, because he was excused for his ignorance.
Ibn ‘Abd al-Barr said: The scholars differed concerning the meaning of this hadith. Some of them said: This was a man who was ignorant of one of the attributes of Allah, may He be glorified and exalted, namely His power. So he did not know that Allah has power to do whatever He wills. They said: If a person is ignorant of one of the attributes of Allah, may He be glorified and exalted, but he believes in and knows all the other divine attributes, his ignorance of some of the attributes of Allah does not mean that he is to be deemed a disbeliever. And they said: rather the disbeliever is the one who stubbornly rejects the truth, not one who is ignorant of it.

This is the view of the earlier scholars and of later scholars who followed in their footsteps.

End quote from at-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed (18/42).

This was a man who had some doubts about the power of Allah and His ability to bring him back to life if his dust was scattered. Rather he believed that Allah would not be able to resurrect him, which constitutes disbelief according to Muslim consensus. But he was ignorant and did not know that, although he was a believer who feared that Allah would punish him. Therefore Allah forgave him for that.

End quote from Majmoo‘ al-Fataawa (3/23 1).

He also said:

This man believed that Allah would not be able to gather his dust if he did that, or he doubted that Allah could do that, and believed that He would not resurrect him. In both cases, such beliefs constitute disbelief, and the one for whom such proof has been established is to be deemed a disbeliever. But this man was ignorant of that and no knowledge had reached him to dispel his ignorance, yet he had faith in Allah and believed in His commands and prohibitions, His promises and warnings, and therefore he feared His punishment. So Allah forgave him because of his fear of Him.

If one of those who believe in Allah and His Messenger and the Last Day, and do righteous deeds, make some mistakes in their understanding of some issues of belief, they will not be worse off than this man. Allah may forgive their errors or He may punish them, if they fell short and do not make sufficient efforts to find out about the truth and follow it.

As for deeming a person who is known to have faith to be a disbeliever for simply making mistakes with regard to some issues of belief, that is a serious matter indeed.

End quote from al-Istiqaamah (1/164)

Allah has names and attributes that are mentioned in His Book, and of which His Prophet (blessings and peace of Allah be upon him) has told his ummah. No one to whom proof has been presented clearly can reject that, because they are mentioned in the Qur’an and are mentioned in saheeh reports from the Messenger of Allah (blessings and peace of Allah be upon him).

Therefore if a person goes against that after clear proof has been presented to him, then he is a disbeliever. However, before clear proof has been presented to him, he may be excused for his ignorance, because knowledge of such matters cannot be figured out on the basis of reasoning or on the basis of reflecting and thinking. We do not deem anyone to be a disbeliever for not knowing it, except after knowledge thereof reaches him.

End quote from Siyar A‘laam an-Nubala’ (10/79)

(ii) The story of the Children of Israel with Moosa

Allah, may He be exalted, says (interpretation of the meaning):

“And We brought the Children of Israel (with safety) across the sea, and they came upon a people devoted to some of their idols (in worship). They said: ‘O Moosa (Moses)! Make for us an ilahan (a god) as they have aliha (gods).’ He said: ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e., to worship none but Allah Alone, the One and the Only God of all that exists).’

(Moosa (Moses) added:) ‘Verily, these people will be destroyed for that which they are engaged in (idols-worship). And all that they are doing is in vain.’

He said: ‘Shall I seek for you an Ilahan (a God) other than Allah, while He has given you superiority over the Alameen (mankind and jinns of your time)?’”[al-A‘raaf 7:138-140].

They demanded that Moosa (peace be upon him) should make them an idol so that they could seek to draw close to Allah by worshipping it, as those mushrikeen had taken an idol for worship.

This shows how great their ignorance was, as they thought that it was permissible to worship something other than Allah, after they had seen the signs.

End quote from Zaad al-Maseer (2/150)

It seems from the response of Moosa (peace be upon him) that even though he denounced them for their ignorance, he did not regard their demand as apostasy from faith. This is supported by the fact that they were not taken to task at this point as they were taken to task when they took the calf for worship. It is as if in this instance – and Allah knows best – they were excused because they were new in their faith.

End quote from Majmoo‘ Rasaa’il al-Mu‘allimi (1/142)

(iii) The story of Dhaat Anwaat

It was narrated that Abu Waaqid al-Laythi said: We set out with the Messenger of Allah (blessings and peace of Allah be upon him) towards Hunayn, and we passed by a lote-tree. We said: O Prophet of Allah, make this into a dhaat anwaat for us as the disbelievers have a dhaat anwaat. The disbelievers used to hang (yanootoona) their weapons on a lote-tree and stay around it, showing devotion to it.

The Prophet (blessings and peace of Allah be upon him) said: “Allahu akbar! This is what the Children of Israel said to Moosa, ‘Make for us a god as they have gods’! You will certainly follow in the footsteps of those who came before you.”

Narrated and classed as saheeh by at-Tirmidhi (2180). It was also narrated by Imam Ahmad (21900) and classed as saheeh by Shaykh al-Albaani.

They asked the Prophet (blessings and peace of Allah be upon him) to do something that constituted shirk akbar (major shirk); they wanted him to prescribe for them to hang their weapons on trees, as the mushrikeen did. Hence the Prophet (blessings and peace of Allah be upon him) regarded their words as being akin to the words of the Children of Israel to Moosa.

Muhammad Rasheed Rida said: Those who said that to the Prophet (blessings and peace of Allah be upon him) were new Muslims who had recently given up shirk, so they thought that if the Prophet allocated something like that for that purpose, it would be acceptable and would not be contrary to Islam.

End quote from his comment on Majmoo‘ ar-Rasaa’il wa’l-Masaa’il an-Najdiyyah (4/39)

Shaykh ‘Abd ar-Razzaaq ‘Afeefi was asked about the grave-worshippers who believe in the dead and ask of them. The shaykh (may Allah have mercy on him) said: They are apostates from Islam, if proof is established against them. Otherwise they are excused for their ignorance, like those who asked for a dhaat anwaat.

End quote from Fataawa ash-Shaykh ‘Abd ar-Razzaaq ‘Afeefi (p. 371)

Shaykh al-Islam Ibn Taymiyah said:

After learning what the Messenger (blessings and peace of Allah be upon him) brought, we inevitably learn that he did not prescribe for his ummah to call upon any of the dead, whether they were Prophets, righteous people or anyone else, whether in the sense of seeking help or otherwise, whether by way of seeking refuge or in any other way.

Similarly, he did not prescribe for his ummah to prostrate to anyone, dead or otherwise, and the like. Rather we know that he prohibited all such things, and that these things come under the heading of shirk which Allah and His Messenger forbade.

But because of the prevalence of ignorance and lack of knowledge of Islamic teachings among many of the later generations, it is not possible to deem them disbelievers because of that, until they learn and find out what the Messenger (blessings and peace of Allah be upon him) brought, and what contradicts it.

End quote from ar-Radd ‘ala al-Kubra (2/731)

As for calling upon the occupants of the graves and seeking their help, and asking them to meet one’s needs and relieve distress, this is major shirk that puts one beyond the pale of Islam.

Such actions should be described as shirk and disbelief, but it should not be said that the one who does that is a mushrik and a disbeliever, because whoever does that and is ignorant is excused because of his ignorance, unless proof is presented to him and he understands it, then he persists in that. In that case he may be deemed to be a disbeliever and an apostate.

Confusion concerning graves is something that many people have fallen into, who were raised in an environment where venerating graves and calling upon their occupants was regarded as a sign of loving the righteous, especially if there was among them one of the pseudo-scholars who are leading the people in venerating graves and seeking the help of their occupants, claiming that they are mediators who will bring people closer to Allah.

End quote from Kutub wa Rasaa’il al-‘Allaamah al-‘Abbaad (4/372)

(iv) The hadith of Hudhayfah ibn al-Yamaan (may Allah be pleased with him)

It was narrated that Hudhayfah ibn al-Yamaan (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Islam will wear out as colour on a garment wears out, until no one will know what fasting, prayer, Hajj and charity (zakaah) are. The Book of Allah, may He be glorified and exalted, will be taken away at night, and not one verse of it will be left on earth. And there will be some people left, old men and old women, who will say: We saw our fathers saying these words, Laa ilaaha ill-Allah, so we say them too.”

Silah said to him: What good will (saying) Laa ilaaha ill-Allah do them, when they do not know what fasting, prayer, Hajj and charity are?

Hudhayfah turned away from him. He repeated his question three times, and Hudhayfah turned away from him each time.

Then he turned to him on the third time and said: O Silah, it will save them from Hell, three times.

Narrated by Ibn Maajah (4049), classed as saheeh by al-Buwaysiri in Misbaah az-Zujaajah (2/291); classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth as-Saheehah (1/171).

This hadith indicates that those people will have nothing but faith in the general sense of affirming Tawheed; they will know nothing of Islam except simply affirming what they found their fathers saying.

Many people may grow up in places and times where a lot of the teachings of Islam are worn out, so that there is no one left to convey that with which Allah sent His Messenger of the Book and wisdom, so they do not know much of that with which Allah sent His Messenger, and there will be no one to convey to them. Such a person cannot be deemed a disbeliever, therefore the leading scholars are unanimously agreed that whoever is brought up in the wilderness, far away from people of knowledge and faith, and is new in Islam, and denies something of these obvious rulings that were established through mutawaatir texts, is not to be deemed a disbeliever until he learns what the Messenger brought.
End quote from Majmoo‘ al-Fataawa (11/407)
Conclusion: 

The type of ignorance for which a person is excused is that whereby he does not know about the truth and no one mentions the truth to him. This may be a reason why he cannot be labelled a sinner and he cannot be labelled as his deed would dictate. Then if he claims to be a Muslim and testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, then he is to be regarded as one of them. If he does not claim to be a Muslim, then in this world he is to be deemed a member of the religion to which he belongs.

As for the hereafter, his case is like that of people who lived in the period between Prophets, and he will be judged by Allah, may He be glorified and exalted, on the Day of Resurrection. The soundest scholarly opinion concerning them is that they will be tested in whatever way Allah wills; whoever among them obeys will enter Paradise, and whoever among them disobeys will enter Hell.

Adhkaar on Friday

Friday is one of the blessed days on which it is mustahabb (encouraged) to remember Allah, may He be exalted, a great deal in general terms.

Allah, may He be exalted, says (interpretation of the meaning):

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah , and remember Allah often that you may succeed”

[al-Jumu’ah 62:10].

Adhkaar that are mustahabb on other days are even more mustahabb on Friday, because of the virtue of this day.

An-Nawawi (may Allah have mercy on him) said:

You should understand that every dhikr that may be recited on days other than Friday may be recited on Friday too, and it is more encouraged to remember Allah a great deal on this day than on other days.                                                                                                                                                                                                                                                                           

End quote from al-Adhkaar (p. 71).

Among the most important adhkaar are the adhkaar for morning and evening. We have mentioned a number of them previously, in the answer to question no. 217496. For more information about the time when they are to be recited, please see the answer to question 22765.

With regard to specific adhkaar [on Friday]:

Firstly:

Sending a great deal of blessings upon the Prophet (blessings and peace of Allah be upon him):

It was narrated that Aws ibn Aws said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the best of your days is Friday. On it Adam was created, on it he died, on it the Trumpet will be blown and it all creatures will swoon. So send a great deal of blessings upon me on that day, for your blessings will be shown to me.”

They said: O Messenger of Allah, how will our blessings be shown to you when you will have disintegrated? He said, “Allah, has forbidden the earth to consume the bodies of the Prophets.”

Narrated by Abu Dawood (1047), an-Nasaa’i (1374) and Ibn Maajah (1085). Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood (4/214); he said: Its isnaad is saheeh according to the conditions of Muslim. It was also classed as saheeh by Ibn Hibbaan and an-Nawawi. End quote.

Secondly:

Reciting (or reading) Soorat al-Kahf.

It was narrated from Abu Sa‘eed al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said:  “Whoever recites (or reads) Soorat al-Kahf on Friday, he will be granted light from one Friday to the next.” Narrated by al-Haakim in al-Mustadrak (2/368). He said: This is a hadith of which the isnaad is saheeh, although they [al-Bukhaari and Muslim] did not narrate it. It was classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (3/93).

Thirdly:                         

One should be keen to constantly call upon Allah [du‘aa’] throughout the day on Friday.

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) mentioned Friday, and said: “In it there is a time when, if a Muslim happens to be standing and praying at that time, asking Allah, may He be exalted, for something, He will give it to him” – and he gestured with his hand to indicate how short that time is. Narrated by al-Bukhaari (935) and Muslim (852).

There are many views concerning the definition of that time, the strongest of which are two views, as was explained by Ibn al-Qayyim (may Allah have mercy on him), who said: The most likely of these views to be correct are two which are referred to in the proven hadiths; one of them is more likely to be correct than the other.

The first view is that this time is from when the imam sits [on the minbar] until the prayer is over. The evidence for this view is the report narrated by Muslim in his Saheeh from Abu Burdah ibn Abi Moosa, that Ibn ‘Umar said to him: Did you hear your father narrate anything from the Messenger of Allah (blessings and peace of Allah be upon him) concerning the hour (time when du‘aa’s are answered) on Friday? He said: Yes, I heard him say: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “It is between the time when the imam sits [on the minbar] until he finishes the prayer.”

The second view is that it is after ‘Asr, and this is the view which is more likely to be correct. It is the view of ‘Abdullah ibn Salaam, Abu Hurayrah, Imam Ahmad, and others. The evidence for this view is the report narrated by Ahmad in his Musnad from Abu Sa‘eed and Abu Hurayrah, that the Prophet (blessings and peace of Allah be upon him) said: “On Friday there there is a time when, if a Muslim happens to ask Allah, may He be glorified and exalted, for something good, He will give it to him. That time is after ‘Asr.”

Abu Dawood and an-Nasaa’i narrated from Jaabir that the Prophet (blessings and peace of Allah be upon him) said: “Friday is twelve hours, when no Muslim asks Allah, may He be glorified and exalted, for anything but Allah, may He be glorified and exalted, will give it to him. Seek it at the end of the time after ‘Asr.”

This is the view of most of the early generations (salaf), and it is supported by most of the hadiths.

The next strongest view is that it is the time of prayer.

The other views have no evidence to support them.

In my view, the time of prayer is also a time when there is strong hope of du‘aa’s being answered, for both of them are times when du‘aa’s are answered. Even though the time referred to in the hadith is the last hour after ‘Asr, because it is a specific time of the day that cannot be brought forward or put back, as for the time of the prayer, it is connected to the prayer and may be brought forward or put back, because the gathering of the Muslims, their prayer and their humble beseeching of Allah, may He be exalted, have an impact on the supplication being answered. So the time when they gather is a time when it is hoped that supplications will be answered. Thus all the hadiths may be reconciled and we understand that the Prophet (blessings and peace of Allah be upon him) urged his ummah to call upon Allah and beseech Him at these two times.                                                                                                                                                                                                                                          

                                                                                                               

End quote from Zaad al-Ma‘aad (1/377-382).

The scholars of the earlier and later generations differed concerning this time, and there are many views that are widely known among the Muslims. I have compiled all the views that mentioned it in Sharh al-Muhadhdhab, and explained who expressed these views, and that many of the Sahaabah were of the view that it is after ‘Asr. What is meant by standing praying is waiting for the prayer, because the one who is waiting for the prayer is in a state of prayer.