class="fullpost">

Mere teachings and commands of Do's and Don'ts do not form the foundation of good moral character in a soceity because only this is not sufficient for developing these good qualities in the human nature; a teacher may merely order something done, or
left alone, and the society becomes moralist. The teachings of good conduct which is fruitful requires long training and constant watchfulness.

The training cannot be on the right lines if the example before the society is not such and commands not full confidence, because a person having a bad moral character cannot leave a good impression on his surroundings.

The best training can be expected only from such whose personality by force of its morality would create a sense of admiration in the beholder, and feel the urge to follow in his footsteps.

The holy prophet[saw] himself was the best example of a good moral character, to emulate which he was giving a call to his followers. Before advising them to adopt a moral life by giving sermons, and counsels, he would be sowing the seeds of
morality among his followers by actually living that sort of life.

Abdullah ibn Amar says:" Rasulullah[saw] was neither ill mannered or rude. He used to say that the better person among you are those who are best in their moral character.[Bukhari] Anas says:" I served Rasulullah[saw] for 10 years. He never
said "Uf"[ a sign of displeasure] nor did he ever say " why did you do this, " Or " why did you not do that."[Muslim]

It is also reported by him: " My mother used to take the prophet's hand and used to take him where ever she wanted. If any person came before him, and shake his hand, the prophet[saw] never used to draw his hand away till the other person did so
firts, and he never used to turn his face away from that person till the latter himself turned away.

And in meetings he was never seen squatting in such a way that his knees were protruding further than fellow squatters.[Tirmizi] Aisha[ra] says: "If there were 2 alternatives, Rasulullah[saw] would adopt the easier one, provided there was no sin in
it. If that work was sinful, he used to run away the farthest from it. The prophet[saw] did not take any personal revenge from any body. Yes, if Allah's[swt] command were to be disobeyed, then his wrath was to be stirred. Rasulullah[saw] did not beat
anybody with his own hands, neither his wife, nor servant. He used to fight in the wars in the cause of Allah[swt]. [Muslim]

Anas has narrated that : "I was walking with the prophet[saw] . He had wrapped around his body a thick chadar. An arab pulled the chadar so forcefully a part of his shoulder could be seen by me, and I was perturbed by the force exerted. The arab
then said" O Muhammed[saw]! Give me some of my share from the property which Allah[swt] has given you. Rasulullah[saw] turned towards and laughed, and gave orders for a donation to be given to him. [Bukhari]

Aisha[ra] says rasulullah[saw] said: Allah[swt] is soft hearted and likes softheartedness. And the reward which he gives for soft heartedness, nay such a reward He does not give for any thing.[ Muslim] In another tradition it is stated :
Softness in whichever thing it may be will make it beautiful. And from whichever thing it is taken out will become ugly."

Jair narrates that rasulullah[saw] has said: The reward which He gives for softeheartedness He does not give for folly; and when Allah[swt] makes any slave His favorite, He gives him softness. Those families devoid of softness become deprived of every virtue.[Tibrani] Abdullah bin Harith has reported that he did not see anyone smiling more than rasulullah[saw][ Tirmizi]

Aisha[ra] was aksed what the prophet[saw] did at home, she replied:" He used to be in the service of his home people and when it was time to pray, he used to perform ablutions and set for prayer."[Muslim]

Of all the traits of the prophet[saw] one trait he was very well known for was philantrophism. He was never miserly in anything. He was very brave and courageous. He never turned away from truth. He was justice loving. In his own decision he never commited any excess or injustice. In his whole life he was truthful and an honest trustee.

Allah[swt] has commanded all muslims to follow the excellent habits and best traits of rasulullah[saw] and to take guidance from his life. "Surely there is in the person of Allah's Messenger[saw] an excellent example for you- for every person who has hope in Allah[swt] and the hereafter and remembers Allah[swt], reciting His name many times. [Ahzab:21]

Qazi Ayaz says that rasulullah[saw] was the most excellent mannered and bravest of all. One night the people of Medina were terribly frightened by a sound; some proceeded towards the possible source, and saw the prophet[saw] approaching from
it. He had rushed before all others to find the cause.

Ali says in battles when fighting started we used to worry much about the prophet [saw] because no one was nearer to the enemy than him.

Jabar bin Abdullah says that whenever anything was asked of the prophet[saw], he never said no.

Once he received 70000 dirhams; they were placed before him on a mat. He distributed them standing, and did not refuse a single beggar till all the money was spent.

A man approached him and asked for something. He replied he was unable to give the latter anything at present, but asked him to buy something in his name, to be reimbursed when money was available. Umar stated:" Allah[swt] has not made it compulsory for you to do a thing like that over which you have no power or control." This saddened rasulullah[saw]; one ansari said:"O rasulullah[saw]! spend and do not be afraid of straitened circumstances imposed by Allah[swt]" At this, he smiled and his face shone as he said"I have been commanded to do this only."


Imaan Shivani Joshi

Abu Rafey (R.A.) relates that "I saw the Prophet Sallallahu Alayhi Wasallam saying the adhaan of salaah in the ear of his grandson, Hasan, when the child was born to his daughter Fatima."

Commentary: In this hadeeth only the saying of adhaan has been mentioned, but in another hadeeth reported by Husain (R.A.) the Prophet Sallallahu Alayhi Wasallam prescribed the saying of adhaan in the right ear and iqaamah in the left ear (of the new-born child, and also mentioned its auspiciousness. He said, that on account of it, the child remained safe from infantile epilepsy.

As these ahaadeeth show, the primary claim of a child on his parents is that his ears, and through his ears, his head and heart are made aquainted with the name of the Almighty and His Oneness and with the Call of Faith and salaah. The best way to it, evidently, is that adhaan and iqaamah are said in his ears, as these impart the knowledge of spirit and the fundamental practices of Islam in a most effect manner.

Tahneeq

When a child was born in the family of the Sahaaba(R.A.),they would take it to the Prophet Sallallahu Alayhi Wasallam so that he would bless it,and apply the pulp of a date, chewed by him, to its palate, which the Sahaaba believed would help to keep the child safe from evils and bring it good fortune. This is called 'Tahneeq' in Islamic terms Ayesha (R.A.) narrates that "The people used to bring their new-born children to the Prophet Sallallahu Alayhi Wasallam and he would bless them and perform the Tahneeq."

This shows that when a child is born in a Muslim home, it should be taken to a virtuous, pious person to receive his blessing and have the Tahneeq done. It is one of the sunnah practices that have now sadly become extinct.

Aqeeqah

In almost all the communities of the world, the birth of a child is considered a blessing and some ceremony is held to celebrate the
event. Besides being natural, it also serves a special purpose, and makes it known, in a suitable and dignified manner, that the father has accepted the child as his own and there is no doubt or suspicion in his mind concerning it. It shuts the door to many Mischiefs that can arise in the future. The practice of aqeeqah was observed among the Arabs,even during the Age of Ignorance, for this very reason.The hair on the child's head was shaved off and its weight equivalent was sacrificed as a mark of rejoicing - which was a characteristic feature of Millat-u Ibrahim (the religion of Prophet Ibrahim (A.S.)) While preserving the practice in principle, the Prophet Sallallahu Alayhi Wasallam gave appropriate instructions, and he set an example of how it was to be done.

It is reported by Buraidah (R.A.) that "During the Age of Ignorance", when a child was born to anyone of us, we used to slaughter a goat and smear the head of the child with its blood. Later, after the dawn of Islam, our practice became, (on the advice of the Prophet Sallallahu Alayhi Wasallam) that we sacrifice a goat of aqeeqah on the seventh day after the birth of a child, and shave the head of the infant, and apply saffron on it."

Since, as we have seen, the aqeeqah served as a useful purpose in many ways, and was also in keeping with the spirit of Islam and, perhaps, like the rituals of Hai, it was among the remaining practices of Millat-u-Ibrahim, the Prophet Sallallahu Alayhi Wasallam preserved the reality of aqeeqah, but corrected the backward practices that had become associated with it.

The aqeeqah ceremony was also observed by the Jews, but they sacrificed an animal only in the case of a male child - which was indicative of the lesser value placed on girls in the pre-Islamic times. The Prophet Sallallahu Alayhi Wasallam corrected this too, and enjoined that the aqeeqah of girls should also be performed, like that of the boys. However, keeping in mind the natural difference between the two sexes, the Prophet Sallallahu Alayhi Wasallam laid down that while one goat was to be sacrificed in the aqeeqah of a female child, two should be sacrificed in the aqeeqah of a male child - provided that one's financial position permitted it.

It is reported by Abdullah ibn Amr ibn-ul-Aa's (R.A.) that the Prophet Sallallahu Alayhi Wasallam said "To whomsoever a child is born, and he wants to perform a sacrifice of aqeeqah on behalf of it, he should sacrifice two goats for a boy and one for a girl."

Commentary: As is evident in this hadeeth, aqeeqah is not obligatory, but it is among the Mustahab acts, i.e. those acts which are
recommended and rewardable but are not binding or compulsory. In the same way it is not necessary to sacrifice two goats for a male child. It is better to sacrifice two, if one can afford it, otherwise, one is enough.

In some ahaadeeth, the giving away in charity of silver equal in weight to the child's shaved hair, or its price in cash, is also mentioned, in addition to the sacrifice of the animal. This too is Mustahab and not compulsory.

The command to perform the aqeeqah on the day of the birth has not been given, perhaps for the reason that, at the time the family is occupied with the needs and comforts of the mother and the shaving of the hair (head) can also be harmful to the child. Generally, after a week the mother gets well and does not need special attention and the baby, too, becomes strong enough to go through the shaving of the hair.

In some other ahaadeeth, it is said that the child should also be named on the seventh day, together with aqeeqah, but from a few other ahaadeeth it appears that the Prophet Sallallahu Alayhi Wasallam had named children even on the day of their birth. There is, as such, no harm in naming the child before the seventh day, but if it has not been done, the child should be named on the seventh day, together with the aqeeqah.

The aqeeqah ceremony, as we've seen consists of two acts: the shaving of the hair (head) and the sacrifice of the animal. There is a peculiar link between the two acts and these acts are among the religious practices of Millat-u-ibrahim. In Haj, too, they go together - where the pilgrims have their hair (head) shaved after the Adhiyah. Thus, aqeeqah also, is a practical demonstration of our association with Nabee Ibrahim (A.S.) and of the fact that the child, too, is a member of the same community.

Tasmiya

That the child be given a good name is also an obligation of the parents.

Abdullah ibn Abbas (R.A.) relates that the Prophet Sallallahu Alayhi Wasallam said "It is also a claim of the child on his father that he gives him a good name and teaches him good manners."

In another hadeeth, the Prophet Sallallahu Alayhi Wasallam said "on the Day of Resurrection, you will be called out by your name and the name of your father. -The call will be:- so and-so, son of so-and-so, therefore, give good names."

From these sayings and the practices of the Prophet Sallallahu Alayhi Wasallam, we get the guidance that it is the responsibility of the parents to give names to their children or have them named by a pious person.

Religious Upbringing

All the prophets, and, lastly the Prophet Muhammed Sallallahu Alayhi Wasallam have stressed that the brief earthly stay of a human being is an introduction to the everlasting life of Eternity. It, therefore, follows that a greater attention is paid to the betterment of prospects in the life to come and attainment of happiness in the Hereafter than to the affairs and interests of this life. Thus, the Holy Prophet Sallallahu Alayhi Wasallam has enjoined upon the parents to take care of the religious instruction of their children from the very beginning, otherwise they will be called to account for negligence on the Day of Judgement.

It is related by lbn Abbas (R.A.) that the Prophet Sallallahu Alayhi Wasallam said "Have your children utter, first of all, the Kalima of Laa-ilaha-iliallah, (i.e. let these be the first words that they speak), and emphasize upon them to utter the same Kalima at the time of their death."

Commentary: The child begins to receive the impression of what it sees or hears from the time of its birth. The saying of adhaan and iqaamah in the ears of a newly-born infant, also, gives a clear indication of it. This hadeeth shows that when a child begins to speak, it should be taught to utter the Kalima, as a first step towards its education. It further tells that when the dying moment is near, a person should, again be urged to pronounce the same Kalima. Blessed indeed is the man who when he utters the first words, on coming into this world, it is the Kalima, and the same Kalima is on his lips when he departs.

The Prophet Sallallahu Alayhi Wasallam has said "No father gives a better gift to his children than good manners and good character."

It is related by Anas (R.A.) that the Prophet Sallallahu Alayhi Wasallam said "Show respect to your children and adorn them with good manners." Showing of respect to one's children denotes that they should be treated not as a burden, but a blessing and trust of Allah, and brought up with care and affection.

In another hadeeth, the Prophet Sallallahu Alayhi Wasallam said "When your children attain the age of seven, insist upon them to offer salaah (regularly), and when they are ten years old, punish them if they do not, and have separate beds for them (to sleep on)."

Commentary: Children generally, develop the faculty of understanding at the age of seven, and it is time that their feet were set on the parth of the worship of Allah. They should, therefore, be told to offer Salaah regularly when they attain that age. At ten, their powers of discretion and intelligence are fairly advanced and they begin to approach maturity. At that time, the observance of Salaah ought to be enjoined strictly upon them, and they should be taken to task, in an appropriate manner, if they fail to do so. They should further be required to sleep on separate beds and not together (which is permitted up to the age of ten).

All these, in brief, are the rights of children, both boys and girls, on their parents, and the parents will have to render a full account in respect of them on the Day of Reckoning.

Showing Kindness to Daughters

Even now daughters are considered an unwanted burden in some societies and instead of rejoicing, an atmosphere of grief and disappointment is produced in the family at their birth. This is the position, today, but in the pre-Islamic times the daughters were positively considered a shame and disgrace among the Arabs, so much so that even the right to live was denied to them. Many a hard-hearted parent used to strangle his daughter to death, with his own hands, when she was born, or bury her alive. The Qur'aan says:

"When news is brought to one of them, of the birth of a female, his face darkens and he is filled with inward grief. He hides himself with shame, from the people, because of the bad news he has had. (Asking himself): shall he keep it in contempt or bury in the dust. Ah: What an evil choice they decide."

Abdullah ibn Abbas (R.A.) reports that the Prophet Sallallahu Alayhi Wasallam said "Whoever becomes the father of a girl, he should neither hurt her nor treat her with contempt nor show preference over her to his sons in kindness and affection. (Both boys and girls should be treated alike.) Allah will grant him Paradise in return for kind treatment towards the daughter."

It is narrarated that a very poor woman, with two daughters, came to Ayesha's (R.A.) place to beg. By chance, Ayesha (R.A.) had only one date with her, at that time, which she gave to the woman. The woman broke the date into two partsand gave one part each to the girls. She did not eat anything of it herself. When after some time, the Prophet Sallallahu Alayhi Wasallam came, Ayesha (R.A.) related the incident to him, upon which he remarked:

"The believing man or woman upon whom there is the responsibility of daughters and he or she discharges it well and treats them with affection, the daughters will become a means of freedom, for him or her, in the hereafter."

It is related by Anas (R.A.) that the Prophet (S.A.W.) said "The believer who bears the responsibility of two daughters and supports them till they attain Puberty, he and I will be close to one another like this on the Day of Judgement." Anas (R.A.), adds that the Prophet Sallallahu Alayhi Wasallam showed, by joining the fingers of his (the fingers were close to one another), in the same way will the believer be close to him on the Day of Judgement.

Abu Saeed Khudri (R.A.) relates that the Prophet Sallallahu Alayhi Wasallam said "Whoever bears the responsibility of three daughters or sisters or even of two daughters or sisters, and bears it well, and looks after their training and welfare properly, and then, gets them married, Allah will reward him with Paradise."

In these ahaadeeth, the Prophet Sallallahu Alayhi Wasallam has not only stated that kind treatment was the natural right or claim of the daughters, but, also that the believers who fulfilled the obligation towards them in a good and proper manner would be rewarded with Paradise in the hereafter. He, further, gives the joyful tidings that such a man will be close to him, on the Day of Judgement, as the fingers of a hand are, when joined together.

Treating All the Children Equally

The Holy Prophet Sallallahu Alayhi Wasallam has emphasised that parents should be just and fair to all the children, particularly in matters of gifts and kindness, and it must not be that while one gets more the other gets less or nothing. Besides being desirable in itself, equality to all the children also meets the demands of justice and equity which is pleasing to the Almighty. Besides, if discrimination is made among the children and one is favoured more than the other, it will lead to ill-will and jealousy, and nothing but evil can arise from this. The child who is discriminated against will bear a grudge against the father, - the painful consequences of which, are easy to imagine.

Narrates No'man ibn Bashir(R.A.), "My father took me to the Prophet (S.A.W.) and said (to him), "I have given a slave to this son of mine." The Prophet enquired, "Have you given the same to all of your sons?" "No," my father replied. The Prophet, thereupon, said, "It is not correct. Take it back.""

In another version, of the same hadeeth, The Prophet asked, "Do you want all your children to be equally devoted to you?" "Yes, of course," he replied. The Prophet said "Then do not act like that (let it not be that you give some property to one child and exclude the others.)"

In yet another version it is added that the Prophet remarked, "I cannot be a witness to an act of injustice."

In this hadeeth, it is enjoined upon parents not to discriminate among their children when it comes to giving them something as a gift etc. This has been condemned by the Prophet Sallallahu Alayhi Wasallam as unist and unfair. Some of the learned people have gone to the extent of calling it Haraam, but the majority of them hold the view that though it is not Haraam, it is Makrooh, and highly undesirable.

It must, however, be emphasised that the command applies only to a situation where the preferential treatment is based on a consideration that is not lawful or justifiable in the eye of the Shariah, otherwise no blame will be attached to it. For example, if a child is physically handicapped and cannot earn his livelihood like his brothers, a special favour to him will not be incorrect, but to an extent it will be essential and worthy of Divine reward. Similarly, should any child dedicate himself to the cause of Imaan or public welfare and have no time to look after his economic needs, it would also be correct and deserving of reward, to make a reasonable allowance for him over the other children.

There is no harm if preference is shown to one of the children with the consent of the others (ie the brothers & sisters).

In a hadeeth, the Prophet Sallallahu Alayhi Wasallam says, "Treat all your children equally in regard to free gifts. If I were to show
preference in this matter, I would show it to daughters.(If equality was not necessary and binding, I would have declared that more be given to daughters than to sons.)"

It can be concluded from this hadeeth that though, after the death of the parents, the shares of daughters in ancestral property is half of the sons, in their life-time, the share of both the sons and the daughters is equal. Therefore whatever the parents give to the sons, in their life-time, should also be given to the daughters.

Responsibility of Marriage

It is the duty of parents to arrange the marriage of their children when they come of age. The Prophet Sallallahu Alayhi Wasallam has stressed that it should be taken seriously and with a full sense of responsibility. Abu Saeed Khudri and Abdullah ibn Abbas (R.A.) narrated that the Prophet Sallallahu Alayhi Wasallam said "Whoever is blessed by the Creator with children should give them good names, a good training, teach them good manners, and arrange for their marriage when they attain the age of puberty. If he does not pay due heed to it and fails to get them married, on reaching marriagable age (due to negligence) and they take to ways that are forbidden, the father will be held responsible for it."

Commentary:- In this hadeeth the marriage of the children, too, on their attaining the marriagable age, has been made a responsibility of the father. But alas we are growing increasingly indifferent to it mainly because we have made marriage a most tiresome and expensive affair by following and adopting the customs of others.

If we follow the good example of the Prophet Sallallahu Alayhi Wasallam and begin to perform marriages as he had performed his own marriage or the marriages of his daughters, the whole ceremony will be as easy and simple, as it is for a Muslim to observe and fulfill the Friday prayers. Blessings will then flow from it - of which we have deprived ourselves, through thoughtless imitations of un-islamic societies.

by Shaikh Musa Ibrahim Menk

...A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here, (and while saying so) he pointed towards his chest thrice. It is a serious evil for a Muslim that he should look down upon his brother Muslim. All things of a Muslim are inviolable for his brother in faith; his blood, his wealth and his honor. Sahih Muslim Book 31, Number 6219.

We have special responsibilities towards our brothers and sisters in Islam that we do not have towards the non-Muslim, and the rights of Allah come first, and the rights of Allah include the treatment we give to our brothers and sisters in Islam. We are to consider the Muslim, first and foremost, regardless of our relationships. The Muslim is sacred for us in his faith, his blood and his honor. The act of looking down upon a Muslim brother or sister is a serious sin in Islam. Think about this. How many times do we look down to the Muslim for his or her position in life. For instance, a brother refuses to consider a woman for marriage because she is a maid, or a sister refuses to consider a brother because he has not finished college. Yet, these people are great in their deen and their manners. This is a serious offense, to look down upon a Muslim because his or her social status does not suit us. We mu! st also not assume the worst about people. Many Muslims from overseas come here having been warned that the African American Muslims are not good. They are dangerous. They are not "real" Muslims. Shame on us for accepting such a thing before we have even a chance to meet one of them! Based on such presumptions, many of us would prefer to assist a non-Muslim in need, while ignoring our brothers and sisters. The ties of Islam must be stronger than all other ties. The most vivid example of this is that of the prophet Noah and his son.

Allah tells us;
And Noah called upon his Lord, and said: "O my Lord! surely my son is of my family! and Thy promise is true, and Thou art the justest of Judges!" He said: O Noah! Lo! he is not of thy household; lo! he is of evil conduct, so ask not of Me that whereof thou hast no knowledge. I admonish thee lest thou be among the ignorant. 11:45-46

Here was the prophet's own son, and Allah was telling him that the son's disobedience had effectively removed him from the family unit and from Allah's protection. How did Noah react to this?

Noah said: "O my Lord! I do seek refuge with Thee, lest I ask Thee for that of which I have no knowledge. And unless thou forgive me and have Mercy on me, I should indeed be lost!" 11:47

and

Noah said: "This day nothing can save, from the command of Allah, any but those on whom He hath mercy! 11:43

The Prophet was true to his character, recognizing the wisdom of Allah over his own judgement, and he sought forgiveness for his assumption.

Another example of this is Prophet Lut. He fled his city by Allah's command, and tried to save his family, but this was not the will of Allah, for his wife was not of the believers. "But we saved him and his family, except his wife: she was of those who lagged behind" 7:83 Here we see that Allah did not save the wife of the Prophet. He had to choose between obeying Allah and saving his wife, he had no choice, he obeyed Allah. He knew that the only relationships that exist are those for the sake of Allah - seeking His Great Pleasure.

We are supposed to love each other for the sake of Allah, no other reason. If we do this, the rewards are so great:

For example:

Narrated AbuHurayrah: Allah's Apostle (peace_be_upon_him) said: Verily, Allah would say on the Day of Resurrection: Where are those who have mutual love for My Glory's sake? Today I shall shelter them in My shadow when there is no other shadow but the shadow of Mine. Sahih Muslim: Book 31, Number 6225.

and

Narrated AbuHurayrah: Allah's Apostle (peace_be_upon_him) said: A person visited his brother in another town and Allah deputed an Angel to wait for him on his way and when he came to him he said: Where do you intend to go? He said: I intend to go to my brother in this town. He said: Have you done any favour to him (the repayment of which you intend to get)? He said: No, excepting this that I love him for the sake of Allah, the Exalted and Glorious. Thereupon he said: I am a Messenger to you from Allah (to inform you) that Allah loves you as you love him (for His sake). Sahih Muslim: Book 31, Number 6226.

We can not hold enmity/hatred for our fellow Muslims. Too often I hear Muslims talking about other Muslims because they are from a particular race or nation. How many times have you heard Arabs insulted or Pakistanis or Indians, for what is perceived to be a flaw in their deen or character as a race? Too often. It is easy to argue that Saudi or the other Arab nations are not living up to their duties as Muslim nations, and in the same breath, we praise America for what it does. Brothers and sisters: I am here to tell you that the worst of the Muslim states: the worst Muslim ruler: the worst Muslim on this earth is better in the sight of Allah than the best kafir! Do not doubt this.

Allah says:

And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned towards you (in forgiveness): For He is Oft-Returning, Most Merciful. 2:54

The Muslim has rights upon us, and we must fulfill these rights first. then we can help others, but we can not go to a non-Muslim when a Muslim needs. The fact of belief in Allah is what makes the Muslim's life sacred. The Muslim servant of Allah can not be ignored, for serving/helping him is equal to serving/helping Allah.

Narrated AbuHurayrah: Allah's Apostle (peace_be_upon_him) said, Verily, Allah, the Exalted and Glorious, will say on the Day of Resurrection: O son of Adam, I was sick but you did not visit Me. He will say: O my Lord, how could I visit Thee when Thou art the Lord of the worlds? Thereupon He will say: Didn't you know that a certain servant of Mine was sick but you did not visit him, and were you not aware that if you had visited him, you would have found Me by him? O son of Adam, I asked you for food but you did not feed Me. He will say: My Lord, how could I feed Thee when Thou art the Lord of the worlds? He will say: Didn't you know that a certain servant of Mine asked you for food but you did not feed him, and were you not aware that if you had fed him you would have found him by My side? (The Lord will again say:) O son of Adam, I asked you for something to drink but you did not provide Me with any. He will say: My Lord, how coul! d I provide Thee with something to drink when Thou art the Lord of the worlds? Thereupon He will say: A certain servant of Mine asked you for a drink but you did not provide him with one, and had you provided him with a drink you would have found him near Me. Sahih Muslim: Book 31, Number 6232.

How far does this go? How far does the ties go? When the ansar welcomed the muhajireen, they shared everything with them. They divided their property in half. They even offered their wives to be wives the Muhajireen. They became brothers in the true sense of the word.

I remember an example of a story I read of how a man took his shahadah. He was in a hospital. He was sharing a room with a Muslim man. One day some people came to visit the Muslim. They came in, hugged the Muslim brother, kissed him, greeted him with love and affection. They visited with this brother for a period, and shared a closeness that was true and unbound. After they left, the man asked the Muslim if these were his brothers who had visited him. The Muslim said, "No, they learned that I was sick today, at the Friday prayer, and they came to visit me. I just met them today." This shocked the man. These people had not acted in that awkward stranger fashion. They had acted like true brothers. This led the man to ask questions and finally accept Al Islam. This duty, visiting the sick had the special blessings from Allah, and this time had the extra blessing of serving as a! vehicle to guide a man to Islam.


Narrated Thawban: Allah's Apostle (peace_be_upon_him) said: The one who visits the sick is in fact like one who is in the fruit garden of
Paradise so long as he does not return. Sahih Muslim: Book 31, Number 6227

We expect too much from each other. We want everyone to be perfect just because he or she is Muslim. We go to the Muslim countries expecting a nation of angels. It does not exist. We have to stop thinking that the Muslim must be perfect because he/she has accepted Allah. None of us is perfect. Even in the Prophet's time, there were hypocrites, drunks, adulterers, thieves and slanderers. And these were the companions! We must recognize that we are imperfect creatures, and Allah wants us that way. If we were not of those who sin and return to our Lord in repentance, He would destroy us and bring about a nation that is. We have to be patient with each other and avoid anger.

Narrated AbuHurayrah: Allah's Apostle (peace_be_upon_him) said: The strong man is not one who wrestles well but the strong man is one who controls himself when he is in a fit of rage. Sahih Muslim: Book 31, Number 6313.

We have to forgive each other our sins against each other:

Narrated Abdullah ibn Umar: Allah's Apostle (peace_be_upon_him) said: It is not permissible for a Muslim to have estranged relations with his brother beyond three days. Muslim: Book 31, Number 6212.

We have to be kind to each other:

Narrated Aisha: Allah's Apostle (peace_be_upon_him) said: Aisha, verily Allah is kind and He loves kindness and confers upon kindness which he does not confer upon severity and does not confer upon anything else besides it (kindness). Sahih Muslim: Book 31, Number 6273:

and

Narrated Aisha: Allah's Apostle (peace_be_upon_him) said: Kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but it makes it defective. Sahih muslim: Book 31, Number 6274.

We have to guard our tongues against backbiting him/her:

Narrated AbuHurayrah: Allah's Apostle (peace_be_upon_him) said: Do you know who is poor? They (the Companions of the Prophet said: A poor man amongst us is one who has neither dirham with him nor wealth. He (the Prophet) said: The poor of my Ummah would be he who would come on the Day of Resurrection with prayers and fasts and Zakat but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then his sins would be entered in (his account) and he would be thrown in the Hell-Fire. Sahih Muslim: Book 31, Number 6251.

Let us not forget, while we are being patient with each other's faults that we have a special obligation of advising each other:

Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience 103:3

We have to not take allies except from the Muslims, especailly against each other:

O you who believe! do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people. 5:51

Last but not least, I beg you, brothers and sisters, to be careful in what you say and feel for your fellow Muslims. We are not perfect, but we all share a common bond, love for Allah and His messenger. Even the worst of Muslims will fight to the death to defend his Lord, his Messenger and His deen. May Allah give us all increased faith, knowledge and love for each other. Ameen.

Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who performs Hajj or Umrah (pilgrimage) of the House (the Kabah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allah is All-Recognizer, All-Knower. (Quran: 2/158)
And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad (p.b.u.h.)), the Hajj and Umrah (i.e. the pilgrimage to Makkah) for Allah. (Quran: 2/196)
The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So, whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding! (Quran: 2/197)
There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mashar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray. (Quran: 2/198)
And Hajj (pilgrimage to Makkah) to the House (Kabah) is a duty that mankind owes to Allah, those who can afford the expenses (for ones conveyance, provision and residence); and whoever disbelieves (i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah), then Allah stands not in need of any of the Alameen (mankind and Jinns). (Quran: 3/97)
O you who believe! Kill not game while you are in a state of Ihram for Hajj or Umrah (pilgrimage), and whosoever of you kills it intentionally, the penalty is an offering, brought to the Kabah, of an eatable animal (i.e. sheep, goat, cow, etc.) equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed poor persons, or its equivalent in fasting, that he may taste the heaviness (punishment) of his deed. Allah has forgiven what is past, but whosoever commits it again, Allah will take retribution from him. And Allah is All-Mighty, All-Able of Retribution. (Quran: 5/95)
Lawful to you is (the pursuit of) water game and its use for food - for the benefit of yourselves and those who travel, but forbidden is (the pursuit of) land game as long as you are in a state of Ihram (for Hajj or Umrah). And fear Allah to Whom you shall be gathered back. (Quran: 5/96)
Allah has made the Kabah, the Sacred House, an asylum of security and Hajj and Umrah (pilgrimage) for mankind, and also the Sacred Month and the animals of offerings and the garlanded (people or animals, etc. marked with the garlands on their necks made from the outer part of the stem of the Makkah trees for their security), that you may know that Allah has knowledge of all that is in the heavens and all that is in the earth, and that Allah is the All-Knower of each and everything. (Quran: 5/97)
And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel; they will come from every deep and distant (wide) mountain highway (to perform Hajj). (Quran: 22/27)
Allah Azza wa Jall mentioned the sacrifice together with the first and foremost worship in Islam: prayer. This is a clear indication of its great importance. Thus, He ordered His Messenger (p.b.u.h.) to slaughter sacrifices by saying: <<…Pray unto your Lord and slaughter (your sacrifice)…" (Quran: 109/2) Hajj in Sunnah Narrated Ibn Umar: Allah's Apostle said: “Islam is based on (the following) five (principles): 1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Apostle. 2. To offer the (compulsory congregational) prayers dutifully and perfectly. 3. To pay Zakat (i.e. obligatory charity). 4. To perform Hajj. (i.e. Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan.” (Bukhari: Book 2, Hadith 7) “Sound Hajj has no reward except Paradise” (Bukhari & Muslim) Narrated Ibn Umar: A man asked the Prophet: "What (kinds of clothes) should a Muhrim (a Muslim intending to perform Umrah or Hajj) wear? He replied, ‘He should not wear a shirt, a turban, trousers, a head cloak or garment scented with saffron or Wars (kinds of perfumes). And if he has n slippers, then he can use Khuffs (leather socks) but the socks should be cut short so as to make the ankles bare.’” (Bukhari: Hadith 615, Vol. 2). (Bukhari: Book 3, Hadith 136) Allah's Messenger (p.b.u.h.) said, "He who is not prevented from performing the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him at home, and dies without having performed the pilgrimage, may die if he wishes as a Jew, or if he wishes as a Christian." (Tirmidhi: 2535, Narrated Abu Umamah) (Darimi transmitted it) "The best days in the world are the Ten days." (The First Ten Days of Dhul-Hijjah) (Ibn Hibban, al-Bazzaar, authenticated in Sahih Jaami us-Sagheer 1133) "There are no days during which good deeds are more beloved by Allah than these (ten) days." (Bukhari, Tirmidhee and others) "The day of al-Fitr (i.e. Eid ul-Fitr), the day of an-Nahr, and the days of Tashriq are Eid days for us Muslims. They are days of eating and drinking." (Ahmad, Nasa’i, Sahih ul-Jaami 8192) Amr Ibn Al-Aas narrates, “When Islam entered my heart, I went to the Messenger of Allah and said: ‘Give me your hand so that I may pledge allegiance to you.’ The Prophet spread his hand, but I withdrew mine. He said, ‘What is wrong Amr?’ I said, ‘I want to make a condition.’ ‘And what is that?’ he said. I said, ‘That Allah will forgive me.’ Then the Messenger of Allah said, ‘Did you not know that Islam wipes out what came before it, and that Hijrah wipes out what came before it and that Hajj wipes out what came before it!’” (Muslim: 121) Abu Hurairah narrates: “I heard the Prophet say, ‘Whoever performs Hajj and does not commit any Rafath (obscenity) or Fusooq (transgression), he returns (free from sin) as the day his mother bore him’”. (Bukhari) Aisha (May Allah be pleased with her) asked the Prophet (p.b.u.h.), “We find that Jihad is the best deed, shouldn’t we (women) do jihad?” The Prophet replied, ‘Rather the best Jihad is a Hajj Mabroor!’ Aisha later said, ‘I’ll never cease performing Hajj after I heard that from Rasul Allah’”. (Bukhari and Muslim) The Prophet (p.b.u.h.) said, “There is no day on which Allah frees more of His slaves from Fire than the Day of Arafat, and He verily draws near, then boasts of them before the angles, saying: ‘What do they seek?’” (Sahih Muslim) And in another Hadith: “Verily Allah boasts of the people of Arafat before the people of Heaven (angels) saying: ‘Look to my servants who have come to Me disheveled and dusty.’” Standing at Arafat is one of the greatest pillars of Hajj as stated by the prophet (p.b.u.h.), He said, "Hajj is Arafat." (Ahmad) Abu Hurayrah (may Allah be pleased with him) said: “I heard the Prophet (p.b.u.h.) say: ‘Whoever does Hajj for the sake of Allah and does not have sexual relations (with his wife), commit sin, or dispute unjustly (during the Hajj), will come back like the day his mother gave birth to him.’” (Bukhaari: 1449, Muslim: 1350) Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (p.b.u.h) said: “Umrah is an expiation for the time between it and the previous Umrah, and an accepted Hajj has no less a reward than Paradise.” (Bukhaari: 1683, Muslim 1349) Abdullah Ibn Mas’ood said: “the Messenger of Allah (p.b.u.h) said: ‘Keep on doing Hajj and Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.’” (Tirmidhi: 810, Nasa’i: 2631) Ibn Umar reported that the Prophet (p.b.u.h.) said: “The one who fights for the sake of Allah and the pilgrim who goes for Hajj or Umrah are all guests of Allah. He called them and they responded; they ask of Him and He will give them.” (Ibn Majah: 2893)

The parents or guardian of any of the parties may give advice, choose a marriage partner or use persuasion, but the final decision to enter into a marriage must be the result of a free choice on the part of each partner, even though this freely made choice may consist of nothing but accepting the choice of one's parents or guardian. This right of free choice is fairly well recognized in the case of men but (unfortunately) not in the case of women. In the Holy Qur'an we read:
"Do not inherit women against their will" (4:19)
And in Hadith we find traditions like the following:
"Khansa bint Khidhan who had a previous marriage, related that when her father married her and she disapproved of that, she went to the Messenger of God and he revoked her marriage." (Bukhari, Ibn Majah)
"A [girl who was not married] came to the Messenger of God and mentioned that her father had married her against her will, so the Prophet allowed her to exercise her choice." (Abu Da'ud, on the authority of Ibn 'Abbas)

Just as any adult can enter into any legal contract, so also any adult man or woman can arrange his or her own marriage, provided that during the process of arranging the marriage there is no sexual contact, in other words, there is no dating in the North American style. It is well known that Khadijah, the Prophet's first wife arranged her own marriage with the Prophet. It is true that this happened before sayyadna Muhammad received prophethood. But if an arrangement by a woman of her own marriage were so shameful in the eyes of Allah as it is in the eyes of some Muslims, then He would have somehow prevented His Messenger from such a marriage. Moreover, there are some ahadith which show that even after receiving prophethood sayyadna Muhammad did not disapprove of women arranging their own marriage.We quote here one such hadith:
"A woman came to the Messenger of God and offered herself to him (in marriage). When she had stood for a long time (without receiving an answer) a man got up and said: Messenger of God! Marry her to me if you have no need of her. He asked the man if he had anything to give her as dower (marriage gift), and when he replied that he had nothing but the lower garment he was wearing, the Prophet said: Look for something, even though it be an iron ring. Then when the man had searched and found nothing, God's Messenger asked him whether he new anything of the Qur'an. When the man replied that he knew Surah so and so and Surah so and so, God's Messenger said: Go away, I give her to you in marriage. Teach her some of the Qur'an." (Bukhari and Muslim on the authority of Sahl bin Sa'd)
In this hadith a woman is arranging her own marriage but the Prophet does not rebuke her or admonish her in any other way. Thus while it may not be the best thing for a woman to do, she can if she wishes, make a marriage proposal for herself without being blameworthy in the eyes of God.
What are the terms involved in the marriage contract? This contract involves two things: First, a gift from the husband to the wife, which may be a sum of money, an object of some value such as a ring or such non-material things as acceptance of Islam or teaching a part of the Qur'an(1). Second, a commitment from both parties to try to make life physically comfortable for each other and to provide emotional, psychological and spiritual happiness to each other, with the responsibility for taking care of economic needs generally falling on the shoulders of the man.(2)

At the time of the marriage both partners should have the fullest possible intention of keeping the marriage commitment for life, although under some extreme circumstances it may perhaps be possible to enter into a marriage contract on a temporary basis.(3)

Even though the marriage commitment is for life, should it so happen that after marriage the two partners find it impossible to live together the Islamic law provides for the termination of the marriage contract. The termination of the marriage contract can be initiated by any party which has decided that the other party cannot or will not satisfactorily fulfill the commitment implicit in the marriage contract, namely, to provide enough physical, emotional, psychological and spiritual happiness. It is evident that the judgment as to whether a marriage partner is getting enough satisfaction out of his or her marriage is a subjective one and therefore belongs entirely to the partner himself or herself. Consequently, for the dissolution of marriage Islam does not require that a partner prove to some authority such as a court that there has indeed been a failing on the part of the other partner in the fulfillment of his or her marital obligations. It is enough for the dissatisfied partner to say that he or she can no longer love or respect the other partner to be able to continue living with him or her. Third parties such as relatives, the community, etc. can and indeed should (4:35) get involved at some stage of marriage difficulties and try to prevent the break-up of the marriage through counseling, etc.; but they cannot oblige any marriage partner to remain in the marriage bond, as for example the catholic church or the Hindu tradition that obliges couples to remain tied in marriage until one of the partners dies.

A man can on his own dissolve the marriage by following a prescribed procedure, the details of which need not concern us here. A woman can dissolve the marriage by asking the husband to divorce her and if he refuses can go to court which should arrange the terms of dissolution as regards to compensation and order the husband to dissolve the marriage.(4) To avoid this procedure the woman can include in the marriage contract the condition that she can dissolve the marriage without having to go to court.

The party which initiates the divorce may have to pay some compensation to the other party. This compensation may be the return of the marriage gift in the case of a woman initiating the divorce(5) and payment of an alimony in the case of a man taking that step.(6) Again, the details of these matters are out of the scope of this article.



The degree by which the husband has greater right

In the above outline of the legal view of marriage in Islam, man and women are completely equal partners except in the following respects:

1) Both parties make the equal responsibility to provide physical, emotional, psychological and spiritual happiness to each other, but men generally have the added responsibility to provide for the economic needs of the wife.

2) In case the husband initiates divorce, he is obliged by religious law to pay some maintenance expenses (2:241). This prescribed alimony belongs to the wife by right. However, when the woman initiates the divorce she does not pay any compensation to the husband as requirement of religious law; she need at most return part of what she received from the husband as dower if such payment is helpful in an amicable settlement. (2:229)

3) A man can divorce his wife on his own while a woman needs to go through court or introduce into the marriage a clause giving her the right to divorce her husband.

In regard to the above differences the Holy Qur'an says:

"And (wives) shall have rights similar to those (the husbands have) over them, in accordance with justice, (except that) husbands' rights are a degree greater." (2:228)
"Husbands are guardians (qawwamun) of wives because God has favoured some more than others and because they (i.e. husbands generally) spend out of their wealth." (4:34)

The first of the above two Qur'anic statements occurs in a long passage dealing with divorce and should be understood in relation to that context. The degree by which husband's rights are greater should therefore be understood as the degree by which the husband is freer than the wife to break the marriage bond. This, however, is not a very big degree since as stated earlier the wife can get out of the marriage bond whenever she wants to, practically without giving any reason. It is only that she has to follow a more indirect procedure.
The second Qur'anic statement refers to the greater responsibility husbands generally have as protectors and providers of women and to the greater say this gives them in making decisions.

The fact that husbands' rights are a degree greater does not effect the claim that in Islam men and women have equal rights, since men's greater rights within the marriage relationship do not mean that men also enjoy greater rights outside that relationship and since within the marriage relationship men's greater rights are completely justified by their greater responsibility. We must remember here that whenever we talk about members of a society having equal rights it is never precluded that members of that society cannot freely enter into terminable arrangements in which some take greater responsibility and therefore also have greater rights. Equality of rights can only be asserted on the assumption of equality of responsibility. This principle sometimes works in favour of women. For example, as mothers women give much more to children than do men as fathers and so Islam recognizes greater rights of mothers over children than of fathers except where economic considerations demand otherwise.


Notes

(1) See the hadith quoted earlier in which the dower for marriage consists of the husband teaching a portion of the Holy Qur'an to the wife. In the following hadith it consists of the husband accepting Islam:

"Umm Sulaym had become a Muslim before Abu Talha and when he asked her in marriage she said: "I have become a Muslim. so if you also become one I shall marry you." Abu Talha accepted Islam and that was the dower arranged between them." (Nasa'i on the authority of Anas)

This hadith also supports the view that men and women can arrange their own marriage.

(2) See Qur'an 4:34. The wife can, however, with her own free will choose to share part of the economic burden. Khadijah helped the Prophet and Asma, the daughter of Abu Bakr, helped her poor husband Zubayr.

(3) This is the shi'a view. Sunni traditions admit that temporary marriage was at some point in time allowed in Islam but say that this was later forbidden.

(4) See Qur'an 2:229 in the light of the following hadith:

"The wife of Thabit bin Qays came to the Prophet and said, "Messenger of God, I do not reproach Thabit bin Qays in respect of character or religion but I do not want to be guilty of kufran regarding Islam (meaning that she did not like him enough as a marriage partner and so was afraid she might not give him the respect and love due to a husband)." God's Messenger asked her if she would give back to Thabit his garden, and when she replied that she would, he told him to accept the garden and declare the divorce." (Bukhari, Nasa'i, Tirmidhi, Ibn Majah and Bayhaqi, on the authority of Ibn Abbas)
(5) See the hadith quoted in the previous note. The wife is not obligated by religious law to pay the compensation and need only do so as part of a settlement with the husband. (Qur'an 2:229)
(6) "For divorced women a reasonable maintenance (should be provided). This is a duty on the righteous." (Qur'an 2:241)


First published in Al-Ummah, Montreal, Canada in 1984. Copyright, Dr. Ahmad Shafaat. The article may be reproduced for Da'wah purpose with proper references.

The Messenger of Allah, upon whom be peace, said: "Every Muslim has to give sadaqah." The people asked: "O Prophet of Allah, what about the one who has nothing?" He said: "He should work with his hands to give sadaqah." They asked: "If he cannot find [work]?" He replied: "He should help the needy who asks for help." They asked: "If he cannot do that?" He replied: "He should then do good deeds and shun evil, for this will be taken as sadaqah." This is related by al-Bukhari and others.
The Messenger of Allah, upon whom be peace, said: "Sadaqah is prescribed for every person every day the sun rises. To administer justice between two people is sadaqah. To assist a man upon his mount so that he may ride it is sadaqah. To place his luggage on the animal is sadaqah. To remove harm from the road is sadaqah. A good word is sadaqah. Each step taken toward prayer is sadaqah." This is related by Ahmad and others.

Abu Dhar al-Ghafari said: "The Messenger of Allah, upon whom be peace, said: 'Sadaqah is for every person every day the sun rises.' I said: 'O Messenger of Allah, upon whom be peace, from what do we give sadaqah if we do not possess property?' He said: 'The doors of sadaqah are takbir [i.e., to say: Allahu-akbar, Allah is Great]; Subhan-Allah [Allah is free from imperfection]; Alhamdulillah [all praise is for Allah]; La -ilaha-illallah [there is no god other than Allah]; Astaghfirul-lah [I seek forgiveness from Allah]; enjoining good; forbidding evil; removing thorns, bones, and stones from the paths of people; guiding the blind; listening to the deaf and dumb until you understand them; guiding a person to his object of need if you know where it is; hurrying with the strength of your legs to one in sorrow who is appealing for help; and supporting the weak with the strength of your arms. These are all the doors of sadaqah. [The sadaqah] from you is prescribed for you, and there is a reward for you [even] in sex with your wife.' " This is related by Ahmad, and the wording is his. According to Muslim, they said: "O Messenger of Allah, upon whom be peace, is there a reward if one satisfies his passion?" He said: "Do you know that if he satisfies it unlawfully he has taken a sin upon himself? Likewise, if he satisfies it lawfully, he is rewarded."

It is related following Abu Dhar that the Messenger of Allah, upon whom be peace, said: "Sadaqah is prescribed for each descendant of Adam every day the sun rises." It was asked: "O Messenger of Allah, upon whom be peace, from what do we give sadaqah every day?" He said: "The doors of goodness are many--the tasbih [to say 'Subhaan-Allah'], the tamhid [to say 'Alhamdu lillah'], the tahlil [to say 'La-ilaha-illallah], enjoining good, forbidding evil, removing harm from the road, listening to the deaf, leading the blind, guiding one to the object of his need, hurrying with the strength of one's legs to one in sorrow who is asking for help, and supporting the feeble with the strength of one's arms--all of these are sadaqah prescribed for you." This is related by Ibn Hibban in his Sahih. Al-Bukhari related it in a shortened form and added in his report: "Your smile for your brother is sadaqah. Your removal of stones, thorns, or bones from the paths of people is sadaqah. Your guidance of a person who is lost is sadaqah."
The Messenger of Allah also said: "He from among you who is able to protect himself from the Fire should give sadaqah, even if but with half a date. If he does not find it, then with a good word." The Messenger of Allah, upon whom be peace, said: "Allah, the Majestic and Mighty, shall say on the Day of Judgment: 'O son of man! I was ill and you did not visit me.' He will reply: 'O my Lord! How could I visit You and You are the Lord of the Worlds?' Allah shall say: 'Did you not know that My slave, so-and-so, was ill and you did not visit him? If you had visited him, you would have found Me with him. O son of man! I asked you for food and you did not give it to me.' He will reply: 'O my Lord! How could I give You food--You are the Lord of the Worlds?' Allah shall say: 'Did you not know that My slave, so-and-so, asked you for food and you did not give it to him? Did you not know that if you had given the food, you would have found that with Me? O son of man! I asked you to quench My thirst and you did not.' He will say: 'O my Lord! How could I quench Your thirst--You are the Lord of the Worlds?' Allah shall say: 'My slave, so-and-so, asked you to quench his thirst and you did not. If you had given him to drink, you would have found that with Me.' " This is related by Muslim.

The Messenger of Allah, upon whom be peace, said: "A Muslim does not plant or sow anything from which a person, an animal, or anything eats but it is considered as sadaqah from him." This is related by al-Bukhari.

The Messenger of Allah, upon whom be peace, said: "Every good deed is sadaqah. To meet your brother with a smiling face and to pour out from your bucket into his container are sadaqah."

Salah is performed in a prescribed form. It is preceded by ablutions (wudu). The five set prayers have special names and are performed at special times — between dawn and sunrise (Fajr) early after noon (Zuhr), mid-afternoon (‘Asr) sunset (Maghrib) and night (‘Isha’).
Salah needs to be performed on time. It should not be delayed deliberately.Salah consists of units or rak‘ah. Each rak‘ah consists of the pronouncement of Allahu Akbar (God is Most Great), of the Opening Surah of the Qur’an, of praising and glorifying God. All words in the salah are always recited in Arabic.
Salah consists of precise bodily postures — standing, bowing, prostrating and sitting. The posture of salah is an indication of man’s relation to his Creature — a relation of reverence submission and gratitude.
Salah sharpens our moral sense. It keeps us from indecent, shameful activities. This is stated in the Qur’an: "Salat indeed prevents a person from indecency and evil." (29:45).
Salah is a regular means of purifying both body and soul. The ablution before the Prayer with fresh water act as a refresher and cleanser. The salah if properly performed purifies the soul of arrogance and hypocrisy. The Prophet, peace be on him, likened a person who regularly performed salah to a person who washes himself regularly in a stream of clean running water five times a day. Salah thus serves as a training in cleanliness, purity and punctuality.Salah brings mental satisfaction and emotional fulfillment.

Dr. Farida Khanam