The Right Method Of Performing Salah (Prayer) According to Quran and Sunnah

The Right Method Of Performing Salah (Prayer) According to Quran and Sunnah November 9, 2011 at 1:47 PM Question: There are several methods of performing salah, Are all of them acceptable or is there only one common method of offering salah? Answer: There is only one common method of offering salaah (For Men and Women) Every Muslim should strive to make his prayer like the prayer of the Prophet (PBUH) Messenger of Allah (peace and blessings of Allaah be upon him) Said "Pray as you have seen me praying.” [Sahih Al-Bukhari Vol.1 Hadith No.604]. The Method of Performing Salah 1 – QIBLAH (Direction) ''......Turn your face in the direction of Al-Masjid- al-Haram......'' (Surah Baqarah 2:144) Wherever a person is in the world, he should face towards the Kabah when he is going to pray. The Kabah is in the sacred mosque of Makkah in Saudi Arabia. Facing towards Qiblah (Kabah) is a very important condition of performance of Salat. However, if the person is in a place such as a desert, jungle, unknown strange city or a place where he does not know the direction of the Qiblah, he should try his best to find out the direction of Qiblah from others. However, if it is not possible then he should use his judgment and face in a direction which he thinks is that of Qiblah and Allah will accept his Salat. It is important to start the Salat facing the direction of Qiblah and it does not matter if his direction changes while he is praying e.g. in a ship, a train or an airplane, etc. Note: Nowadays, a compass is available which gives the direction of Qiblah. In strange places and airplanes it is a useful instrument to possess. 2 – INTENTION IS VERY IMPORTANT After facing the Qiblah, the person should make Niyah (intention), Narrated 'Umar bin Al-Khattab: Allah's Apostle (Sallallähu Alaihi W asallam) said, "The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. SAHIH BUKHARI (Volume 1 Book #1, Hadith #1) SAHIH BUKHARI (Volume 1 Book #2, Hadith #51) SAHIH BUKHARI (Volume 3 Book #46, Hadith #706) SAHIH BUKHARI (Volume 5 Book #58, Hadith #238) The intention is made within his mind, so the person should think about the particular obligatory, optional or Nafl prayer he intends to perform. He should not utter the words of Niyah aloud, as this is not authentic or approved by the Prophet (pbuh). Ibn al-Qayyim said in Zaad al-Ma’aad (1/201): When the Prophet (peace and blessings of Allaah be upon him) stood up to pray, he would say: “Allaahu akbar,” and he did not say anything before that, or utter the intention (niyyah) out loud at all. He did not say, “I am going to pray such-and-such a prayer, facing the qiblah, four rak'ahs, as an imam or following an imam.” And he did not say “ada’an (on time)” or “qadaa’an (making up a missed prayer)” or “fard al-waqt (the obligatory prayer of this time).” These are all bid’ahs which were not narrated by any scholar with any isnaad, be it saheeh, da’eef, musnad or mursal … Neither was this narrated from any of the Prophet’s companions, and none of the Taabi’een or the four imams described it as mustahabb. 3 – TAKBIR TAHRIMAH Abu Humaid As-Saidi said, "I remember the prayer of Allah's Apostle better than any one of you. ... I saw him raising both his hands up to the level of the shoulders on saying the Takbir..." [Bukhari Vol.1, Hadith no. 791, Narrated Muhammad bin Amr bin Ata] Malik b. Huwairith reported: The Messenger of Allah (may peace be upon him) raised his hands apposite his ears at the time of reciting the takbir (i. e. at the time of beginning the prayer). (SAHIH MUSLIM Book #004, Hadith #0762) The person should start his Salat saying ''Allahu Akbar'' (Allah is the greatest), Rasing both of his hands to the level of his shoulders or ears Then he should fold his hands over his chest right hand over the left hand Narrated by Tawus ''The Apostle of Allah (PBUH) used to place his right hand on his left hand, then he folded them strictly on his chest in prayer'' (Abu Dawood, Book 3, Hadith No. 758) Wail bin Hujr (ra) says, 'I prayed with the Prophet (sallallahu alaihi wa sallam) and he placed his right hand over his left on his chest. (Ibn Khuzaimah,Hadith:479) Wail ibn Hujr (ra) narrates, “I was present with the Prophet [salallahu alahyi wasalam]. He rose, went towards the masjid and entered the mihraab. He raised his hands with takbeer and then placed his right hand over his left upon his chest.” [Bayhaqi Hadith:2335] Aqabah bin Sahban reports that Sayyiduna Ali (ra) commenting on the verse [So pray unto thy Lord, and sacrifice] explained, that this means to place the right hand upon the middle of the left upon the chest. [Bayhaqi Hadith:2337] same hadith is in Sh'ubah, Abdul Wahid, and Zubair bin Muawiyah as in Imam. (Musnad-e-Ahmad Hadith:18398, Hadith:18371 & Hadith:18397) Zaidah as in Imam Ahmad's Musnad, Darimi, Abu Dawood. Nasai and Baihaqi (Musnad-e-Ahmad 18391, Darimi 1357, , Nasai 889 and Baihaqi 2325) Bishr bin al Mufaddhal as in Ibn Majah, Abu Dawood and Nasai (Ibn Majah 810, Abu Dawood 726 & 957, and Nasai 1265 Sunan Nisae Hadees-490 Khubaisa bin Hulab Musnad-e-Ahmed vol.5 Hadees 226,Ibne Khazeema:= 1/2430) (There is also hadith about Muhammad (pbuh) place his hand below the navel in Abu Dawood) But that hadith is not sahih according to Imam Abu Dawood. The stong hadiths says to put your hands over your chest. So we should do it This first Allahu Akbar is called Takbir Tahrimah because after saying takbir Tahrimah every common and worldy action, talk or movement is forbidden. 4 – Eyes should point to the spot where the forehead rests in Sajdah. Throughout the Salat the eyes of the worshipper should point to the spot where the forehead rests in Sajdah. Dont look towards the sky Narrated by Anas bin Malik The Prophet (Sallallähu Alaihi Wasallam) said, "What is wrong with those people who look towards the sky during the prayer?" His talk grew stern while delivering this speech and he said, "They should stop (looking towards the sky during the prayer); otherwise their eye-sight would be taken away." (Sahih Bukhari, Vol. 1, Book 12, Hadith no. 717) 5 - RECITATION BEFORE FATIHAH There are several Du'aa which Prophet Muhammad (pbuh) used to recite before Fatihah. I will mention two of them: Subhana kallah humma wa bi-hamdika watabara kasmuka wata 'ala jad-duka, wa la ilaha ghayruk. Meaning "You are Glorified, O Allaah, and Praised; Your Name is Blessed;Your Majesty is Exalted, and none has the right to worshipped but You." Allah humma ba'id baynee wa bayna khatayana kama ba'adta baynal mashriqi wal maghribi, Allah humma naq-qinee min khatayaya kama yunaq-qath thuwabul abyadu minad danasi , Allah hum maghsilnee min khatayaya bil maee wath thalji wal bardi, Meaning "O Allah set me apart from my sins as east and west are apart from each other." "O Allah cleanse me from my sins as a white garment is cleansed from the dirt after thorough washing." "O Allah, was me off from my sins with water, snow and hail." TAAWUDH ''Audhu billahi mina shaitaan nir rajeem" (I seek refuge in Allah from the rejected Satan) This should only be said in the first Rakat. (silently) So when you want to recite the Qur'ân, seek refuge with Allâh from Shaitân (Satan), the outcast (the cursed one). [Qur'an 16:98] TASMIYAH ''Bismillah ir-Rahman ir-Rahim'' (In the Name of Allah, the Most Gracious, and the Most Merciful) (silently) SURAH FATIHAH Narrated by 'Ubada bin As-Samit Allah's Apostle (Sallallähu Alaihi Wasallam) said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid." (Sahih Bukhari, Vol. 1, Book 12, Hadith no. 723) The person praying should recite Surah Al Fatihah in Arabic. (Quran chapter 1) After reciting Surah Fatihah Say ''Ameen'' RECITATION OF SURAH FATIHAH BEHIND AN IMAM Allah's Messenger (pbuh)." Then Allah's Messenger (pbuh) said "Do not recite anything (behind the Imam) except Fatihah-tul-Kitab (Surah Fatihah) because he who does not include it in his recitation in prayer, his Salat is not valid." (Abu Dawud and Tirmidhi) 6 - RECITATION AFTER SURAH FATIHAH It is Sunnah for a person who is praying that he should read a Surah form Quran after Al Fatihah in the first two rakaat of the Fard prayer. He can recite one or more Surah Abu Qatadah reported that the Prophet, (PBUH), would recite al-Fatihah and some surah in the first two rak'ah of the noon prayer, and only al-Fatihah in the last two rak'ah. Sometimes he would recite some verses. The first rak'ah's recital would be longer than the second. That was how it was done in the afternoon and morning prayers. [al-Bukhari, Muslim and by Abu Dawud] 7 - RAKU (BOWING) Then the person praying should say "Allahu Akbar" raising both his hands to shoulder level Narrated Abu Qilaba (R.A): I saw Malik bin Huwairith saying Takbir and raising both his hands (on starting the prayers and raising his hands on bowing and also on raising his Head after bowing. Malik bin Huwairith said, "Allah's Apostle (Sallallähu Alaihi Wasallam) did the same." (Sahih Bukhari Volume 1, Book 12, Number 704) For more info about raising hand on the starting the prayer Before and after Ruku (Bowing) Check my this note http://www.facebook.com/note.php?note_id=248889941826853 He should then bend in Ruku so that his trunk (i.e. from head to hips) becomes perpendicular to the rest of the body. His hands should rest on his knees with the fingers spread apart, taking care that his arms do not touch his body. The person should be calm and composed in the Raku posture and not hurry it. Then he should read at least three times: 'Subhana Rabiyy al-'Adheem. (Glory to my Lord, the Exalted)" [Muslim, Abu Dawud, an-Nasa'i, at-Tirmidhi and Ibn Majah] He can read it 3, 5, 7, 9, 11, etc times Other Du'aa in Raku "Subhanaka-Allahumma Rabbana wa-bihamdika Allahumma-ighfirli. (I honor Allah from all what (unsuitable things) is ascribed to Him. O Allah Our Lord! And all the praises are for You. O Allah! Forgive me)." [Bukhari 1.760, Narrated 'Aisah, r.a.] 8 - QAWMAH (STANDING AFTER RUKU) After the pefect Ruku, the person praying should raise his head form Ruku saying "Sami'a-l-lahu Liman hamida." ("Verily, Allah listens to one who praises him.") (Sahih Bukhari) And raise his hands up to the level of his shoulders (I have shared a hadith and a link about this above) and then he should lower his hands to his sides (Or put on chest) In the standing position, he should be erect so that the joints of his body go back in place. While in this position, he should recite one or all of the following Du'aa as many times as he likes. DU'A QAWMAH a) Narrated by Salim bin 'Abdullah "...And on raising his head from bowing he used to do the same and then say Sami 'Allahu liman hamidah, Rabbana walakal-hamd..." [Sahih Bukhari, vol. 1, Book. 12, Hadith no.702] b) "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" (O our Lord! All the praises are for You, many good and blessed praises). [Bukhari vol. 1, Book. 12, Hadith no.764] 9 FIRST SAJDAH (PROSTRATION) after the perfect Qawmah the person praying should move to perform Sajdah saying: "Allahu akbar" putting palms downwards on the ground below the ears. The knees should be brought downwards on the ground. His fingers and toes should be pointing towards Qiblah without spreading the fingers of the hands. During prostration seven parts of the body should touch the ground. (i) The forehead along with the tip of the nose (ii) both hands (iii) both knees (iv) the bottom surface of the toes of both feet. (Sahih Bukhari, Volume 1, Book 12, Number 773) In this position, he should say ''Subhana rabbil Allah" ("Oh, Allah, glory be to You, the Most High.") He should say this at least 3 times or 5, 7, 9,11 etc. times. There are some other Du'aa which can be read in the Sajdah position. Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state). (Sahih Muslim, Book 4, Number 0979) Abu Huraira reported: The Messenger of Allah (may peace be upon him) used to say while prostrating himself: O Lord, forgive me all my sins, small and great, first and last, open and secret (Sahih Muslim, Book 4, Number 0980) IT IS NOT PERMISSIBLE TO RECITE QURAN IN SUJOOD (PROSTRATION)!. 'Ali b. Abi Talib reported: The Messenger of Allah (may peace be upon him) forbade me to recite (the Qur'an) in a state of bowing and prostration. SAHIH MUSLIM (Book #004, Hadith #0972) SAHIH MUSLIM (Book #004, Hadith #0973) SAHIH MUSLIM (Book #004, Hadith #0974) SAHIH MUSLIM (Book #004, Hadith #0975) SAHIH MUSLIM (Book #004, Hadith #0976) SAHIH MUSLIM (Book #004, Hadith #0978) 10 ALSAH (SITTING BETWEEN TWO SAJDAH After performing one Sajdah perfectly and calmly, the person praying should raise his head form Sajdah saying "Allahu Akbar" bending the left foot and sitting on it while keeping the right foot propped up with its toes pointing towards the Qiblah, the palms of his hands should rest on his thighs and knees, the back should be straight so that the joints go back in place. The Prophet (PBUH) used to say: Allah, Mighty and Sublime, does not look at the prayer of the slave who does not make his backbone upright in between his bowings and prostrations. [Narrated Ahmad & Tabaraani in Mu'jam al-Kabeer with a saheeh isnaad] It is sunnah to say the following Du'aa while sitting in between the two Sajdah: "Oh, Allah, forgive me, and have mercy on me, and keep me on the right path, and keep me healthy, and provide me with Halal sources of living and complete my shortcomings and make my rank high." The worshipper can say this Du'aa once or as many times as he likes. 11 - SECOND SAJDAH Then the person should perform the second Sajdah saying "Allah Akbar" and repeat what he did in the first Sajdah. 12 – ALSAH-E-ISTARAHAT (SITTING FOR REST) Then he should raise his head up saying "Allahu Akbar" and sit for a short while as he did in Jalsah. He does this before standing up for the second Rakat. Narrated by Malik bin Huwairith Al-Laithi ''I saw the Prophet praying and in the odd Rakat, he used to sit for a moment before getting up'' (Sahih Bukhari, Vol.1, Hadith no. 0786) (Sahih Bukhari, Vol.1, Hadith no. 0645) 13 – SECOND RAKAT After standing up for the second Rakaat, he should fold his hands over his chest as he did in the first Rakaat and start his recitation by reading "Bismillah..and Surah Fatihah followed by any passage or a chapter of the holy Quran." Then he should complete his second Rakaat in the manner of the first one. 14 – TASHAHUD Position yourself Narrated by Muhammad bin 'Amr bin 'Ata' Abu Humaid As-Saidi said, "I remember the prayer of Allah's Apostle better than any one of you. ... On sitting in the second Rak'a he sat on his left foot and propped up the right one; and in the last Rak'a he pushed his left foot forward and kept the other foot propped up and sat over the buttocks." [Sahih Bukhari, Vol.1, Hadith no.791) Narrated by 'Abdullah When we prayed with the Prophet we used to say: As-Salam be on Allah from His worshipers, As-Salam be on Gabriel, As-Salam be on Michael, As-Salam be on so-and-so. When the Prophet finished his prayer, he faced us and said, "Allah Himself is As-Salam (Peace), so when one sits in the prayer, one should say, 'At-Tahiyatu-lillahi Was-Salawatu, Wat-Taiyibatu, As-Salamu 'Alaika aiyuhan-Nabiyyu wa Rah-matul-lahi wa Barakatuhu, As-Salamu 'Alaina wa 'ala 'Ibadillahi assalihin, for if he says so, then it will be for all the pious slave of Allah in the Heavens and the Earth. (Then he should say), 'Ash-hadu an la ilaha illalllahu wa ash-hadu anna Muhammadan 'Abduhu wa rasulu-hu,' and then he can choose whatever speech (i.e. invocation) he wishes " (Sahih Bukhari, Volume 8, Book 74, Number 249) Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say the tashahhud saying, "In the name of Allah. Greetings belong to Allah. Prayers belong to Allah. Pure actions belong to Allah. Peace be on the Prophet and the mercy of Allah and His blessings. Peace be on us and on the slaves of Allah who are salihun. I testify that there is no god except Allah. I testify that Muhammad is the Messenger of Allah." "Bismillah, at-tahiyatu lillah, as-salawatu lillah, az-zakiyatu lillah. As-salamu ala'n-nabiyyi wa rahmatullahi wa barakatuhu. As-salamu alayna wa ala ibadi'llahi's-salihin. Shahidtu an la ilaha illallah. Shahidtu anna Muhammadu'r-rasulu'llah." He used to say this after the first two rakas and he would make supplication with whatever seemed fit to him when the tashahhud was completed. When he sat at the end of the prayer, he did the tashahhud in a similar manner, except that after the tashahhud he made supplication with whatever seemed fit to him. AFTER TASHAHUD WHILE STANDING ON THIRD RAKAT HE USED TO RAISE HIS HANDS:- Narrated by Nafi': Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed(ruku), he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." Sahih Bukhari (Volume 1 : Book 12 : Hadith 706) It was narrated from Ibn 'Umar that :The Prophet (P.B.U.H) used to raise his hands when he began to pray, when he wanted to bow, when he raised his head from bowing, and when he stood up after the first two rak'ahs, he would raise his hands likewise, level with his shoulders. (Sahih) SUNAN NASEEI (Vol. 2, Book 3, Hadith 1183) ===================================================== MOVING THE FOREFINGER DURING TASHAHUD"""""""" Abdullah b. Zubair narrated on the authority of his father: When the Messenger of Allah (may peace be upon him) sat in prayer. he placed the left foot between his thigh and shank and stretched the right foot and placed his left hand or his left knee and placed his right hand on his right thigh, and raised his finger. SAHIH MUSLIM...(Book #004, Hadith #1201) 'Abdullah b. Zubair narrated on the authority of his father that when the Messenger of Allah (may peace be upon him) sat for supplication, i. e. tashahhud (blessing and supplication), he placed his right hand on his right thigh and his left hand on his left thigh, and pointed with his forefinger, and placed his thumb on his (milddle) finger, and covered his knee with the palm of his left hand.. SAHIH MUSLIM... (Book #004, Hadith #1202) Ibn 'Umar reported that when the Messenger of Allah (may peace be upon him) sat for tashahhud he placed his left hand on his left knee. and his right hand on his right knee. and he raised his right finger, which is next to the thumb, making supplication in this way, and he stretched his left hand on his left knee. Another version on the authority of Ibn Umar says: When the Messenger of Allah (may peace be upon him) sat for tashahhud, he placed his left hand on his left knee and placed his right hand on his right knee, and he formed a ring like (fifty-three) and pointed with his finger of attestation. SAHIH MUSLIM....(Book #004, Hadith #1203) Narrated Wa'il ibn HUJR: I purposely looked at the prayer of the Apostle of Allah (peace_be_upon_him), how he offered it. The Apostle of Allah (peace_be_upon_him) stood up, faced the direction of the qiblah and uttered the takbir (Allah is most great) and then raised his hands in front of his ears, then placed his right hand on his left (catching each other). When he was about to bow, he raised them in the same manner. He then placed his hands on his knees. When he raised his head after bowing, he raised them in the like manner. When he prostrated himself he placed his forehead between his hands. He then sat down and spread his left foot and placed his left hand on his left thigh, and kept his right elbow aloof from his right thigh. He closed his two fingers and made a circle (with the fingers). I (Asim ibn Kulayb) saw him (Bishr ibn al-Mufaddal) say in this manner. Bishr made the circle with the thumb and the middle finger and pointed with the forefinger. SUNAN ABU DAWOOD…(Book #3, Hadith #0725) SUNAN ABU DAWOOD…(Book #3, Hadith #0957) It was narrated from Ibn 'Umar that:When the Messenger of Allah (P.B.U.H) sat during the prayer, he put his hands on his knees and raised the finger that is next to the thumb, and supplicates with it, and his left hand was on his knee laid on it. (Sahih) SUNAN NASEEI (Vol. 2, Book 3, Hadith 1270) Wa'il bin Hujr said:"I am going to watch the Messenger of Allah (P.B.U.H) and see how he prays. So, I watched him." And he described (his prayer): "Then he sat and lay his left foot on the ground, and placed his left hand on his left thigh and knee. He put his right elbow on his right thigh, then he made a circle with two fingers of his (right) hand, then he raised his finger and I saw him moving it, supplicating with it." (Sahih) SUNAN NASEEI (Vol. 2, Book 3, Hadith 1269). Wa'il bin Hujr said:"I said: 'I am going to watch how the Messenger of Allah (P.B.U.H) prays.' So I watched him and he stood and said the takbir, and raised his hands until they were in the level with his ears, then he placed his right hand over his left hand, wrist and lower forearm. When he wanted to bow he raised his hands likewise. Then he prostrated and placed his hands in level with his ears. Then he sat up and placed his left leg under him; he put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh, then he held two of his fingers together and made a circle, and raised his forefinger, and I saw him moving it and supplicating with it." (Sahih) SUNAN NASEEI (Vol. 2, Book 1, Hadith 890) Place the right hand on the right thigh and point out index finger, moving finger up and down in a calm manner. Do not move it in circles. Moving the index finger This is something which is neglected by many worshippers because they are ignorant of its great benefits and its effect on khushoo’. The Prophet (peace and blessings of Allaah be upon him) said: “It is more powerful against the Shaytaan than iron” (reported by Imaam Ahmad, 2/119, with a hasan isnaad, as stated in Sifat al-Salaah, p. 159), i.e., pointing with the forefinger during the Tashahhud is more painful to the Shaytaan than being beaten with a rod of iron, because it reminds the slave of the Unity of Allaah and to be sincere in his worship of Him alone, and this is what the Shaytaan hates most; we seek refuge with Allaah from him.” (al-Fath al-Rabbani by al-Saa’idi, 4/15). Because of this great benefit, the Sahaabah, may Allaah be pleased with them, used to enjoin one another to do this and were very keen to remember to do this thing which so many people nowadays take so lightly. It was reported that “the Companions of the Prophet (peace and blessings of Allaah be upon him) used to enjoin one another, i.e., with regard to pointing with the finger during the du’aa’.” (Reported by Ibn Abi Shaybah with a hasan isnaad, as stated in Sifat al-Salaah, p. 141. See al-Musannaf, no. 9732, part 10, page 381, Dar al-Salafiyyah, India, edn.) The Sunnah in pointing with the forefinger is that it should remain raised and moving, pointing towards the qiblah, throughout the Tashahhud. ===================================================== IT IS SUNNAH TO LOOK AT YOUR FINGER WHILE MOVING….. It was narrated from 'Abdullah bin 'Umar that: He saw a man moving pebbles with his hand while praying. When he finished, 'Abdullah said to him: "Do not move the pebbles while you are praying, for that is from Shaitan. Rather do what the Messenger of Allah (P.B.U.H) used to do." He said: "What did he used to do?" He said: "He would put his right hand on his right thigh, and point with the finger that is next to the thumb toward the Qiblah, and he would look at it, or thereabouts." Then he said: "This is what I saw the Messenger of Allah (P.B.U.H) doing." (Sahih) SUNAN NASEEI (Vol. 2, Book 2, Hadith 1161)MUWATTA IMAM MALIK (: Book 3, Hadith 51) 15 – At the end the LAST rakat, add the following to the end of the Tashahud prayer/supplication: Allah humma sal-li 'ala Muhammadin wa 'ala ali Muhammadin, Kama sal-layta 'ala Ibraheema wa 'ala ali ibraheema innaka hameedum majeed, wa barik 'ala Muhammadin wa 'ala ali Muhammadin, Kama barakta 'ala Ibraheema wa 'ala ali ibraheema innaka hameedum majeed This means: O Allah, send Grace and Honour on Muhammad and on the family and true followers of Muhammad just as you sent Grace and Honour on Ibrahim and on the family and true followers of Ibrahim. Surely, you are praiseworthy, The Great. O Allah, send blessings on Muhammad and on the family and true followers of Muhammad just as you sent blessings on Ibrahim and on the family and true followers of Ibrahim. Surely, you are praiseworthy, The Great . 16 - ENDING THE SALAT After praying for himself as much as the person wishes, he should end his Salah saying: "Peace be on you and the Mercy of Allah." ("As sala'amu alaikum wa rahmatullah") turning the face first to the right and then to the left, both times over the shoulder. This brings the two, three or four Rakaat of the Salat to completion. 17 – DUA AFTER SALUTATION There are many Du'aa which Prophet Muhammad (pbuh) used to say after salutation. So, a person praying should try to memorize them and follow the practice of Prophet Muhammad (pbuh). Some of these Du'aa we will mention here: It was the continuous practice of Prophet Muhammad (pbuh) when he turned away from his Salat to say: 1. a) Allahu Akbar (once aloud) Allah is the greatest. b) I ask Allah to forgive me (3 times) c) Oh Allah, You are the peace and You are the source of peace, You are blessed, O Possessor of glory and honor. (Muslim) 2. Oh Allah, help me to remember You all the time, And to thank You and to worship You perfectly. 3. There is no God but Allah, He is the only One and has no partner, sovereignty and praise are only for Him, and He has full authority over everything. Nobody can prevent whatever You want to give and nobody can give whatever You want to prevent and a person with high rank cannot benefit himself or another from his high rank against Your will. (Bukhair, Muslim) 4. It is Sunnat to say: Glory be to Allah ''Subhan'Allah'' (33 times) Praise be to Allah ''Alhamdulillah'' (33 times) Allah is the Greatest ''Allahu Akbar'' (34 times) There are very many Du'aa which Prophet Muhammad (pbuh) used to say and he taught them to his companions. These can be found in famous books of Hadith. And Allah Knows the Best!!

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Surat TA-HA

1. Ta-Ha.

[These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings.]

2. We have not sent down the Qur'an unto you (O Muhammad ) to cause you distress,

3. But only as a Reminder to those who fear (Allah).

4. A revelation from Him (Allah) Who has created the earth and high heavens.

5. The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).

6. To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.

7. And if you (O Muhammad ) speak (the invocation) aloud, then verily, He knows the secret and that which is yet more hidden.

8. Allah! La ilahla illa Huwa (none has the right to be worshipped but He)! To Him belong the Best Names.

9. And has there come to you the story of Musa (Moses)?

10. When he saw a fire, he said to his family: "Wait! Verily, I have seen a fire, perhaps I can bring you some burning brand therefrom, or find some guidance at the fire."

11. And when he came to it (the fire), he was called by name: "O Musa (Moses)!

12. "Verily! I am your Lord! So take off your shoes, you are in the sacred valley, Tuwa.

13. "And I have chosen you. So listen to that which is inspired to you.

14. "Verily! I am Allah! La ilaha illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Salat (Iqamat-as-Salat) for My Remembrance.

15. "Verily, the Hour is coming and My Will is to keep it hidden that every person may be rewarded for that which he strives.

16. "Therefore, let not the one who believes not therein (i.e. in the Day of Resurrection, Reckoning, Paradise and Hell, etc.), but follows his own lusts, divert you therefrom, lest you perish.

17. "And what is that in your right hand, O Musa (Moses)?"

18. He said: "This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses."

19. (Allah) said: "Cast it down, O Musa (Moses)!"

20. He cast it down, and behold! It was a snake, moving quickly.

21. Allah said:"Grasp it, and fear not, We shall return it to its former state,

22. "And press your (right) hand to your (left) side, it will come forth white (and shining), without any disease as another sign,

23. "That We may show you (some) of Our Greater Signs.

24. "Go to Fir'aun (Pharaoh)! Verily, he has transgressed (all bounds in disbelief and disobedience, and has behaved as an arrogant, and as a tyrant)."

25. [Musa (Moses)] said: "O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness).

26. "And ease my task for me;

27. "And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant]. [Tafsir At-Tabari, Vol. 16, Page 159].

28. "That they understand my speech,

29. "And appoint for me a helper from my family,

30. "Harun (Aaron), my brother;

31. "Increase my strength with him,

32. "And let him share my task (of conveying Allah's Message and Prophethood),

33. "That we may glorify You much,

34. "And remember You much,

35. "Verily! You are of us Ever a Well-Seer."

36. Allah said: "You are granted your request, O Musa (Moses)!

37. "And indeed We conferred a favour on you another time (before).

38. "When We inspired your mother with that which We inspired.

39. "Saying: 'Put him (the child) into the Tabut (a box or a case or a chest) and put it into the river (Nile), then the river shall cast it up on the bank, and there, an enemy of Mine and an enemy of his shall take him.' And I endued you with love from Me, in order that you may be brought up under My Eye,

40. "When your sister went and said: 'Shall I show you one who will nurse him?' So We restored you to your mother, that she might cool her eyes and she should not grieve. Then you did kill a man, but We saved you from great distress and tried you with a heavy trial. Then you stayed a number of years with the people of Madyan (Midian). Then you came here according to the fixed term which I ordained (for you), O Musa (Moses)!

41. "And I have Istana'tuka, for Myself.

42. "Go you and your brother with My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and do not, you both, slacken and become weak in My Remembrance.

43. "Go, both of you, to Fir'aun (Pharaoh), verily, he has transgressed (all bounds in disbelief and disobedience and behaved as an arrogant and as a tyrant).

44. "And speak to him mildly, perhaps he may accept admonition or fear Allah."

45. They said: "Our Lord! Verily! We fear lest he should hasten to punish us or lest he should transgress (all bounds against us)."

46. He (Allah) said: "Fear not, verily! I am with you both, hearing and seeing.

47. "So go you both to him, and say: 'Verily, we are Messengers of your Lord, so let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!

48. 'Truly, it has been revealed to us that the torment will be for him who denies [believes not in the Oneness of Allah, and in His Messengers, etc.], and turns away.'(from the truth and obedience of Allah)"

49. Fir'aun (Pharaoh) said: "Who then, O Musa (Moses), is the Lord of you two?"

50. [Musa (Moses)] said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright."

51. [Fir'aun (Pharaoh)] said: "What about the generations of old?"

52. [Musa (Moses)] said: "The knowledge thereof is with my Lord, in a Record. My Lord is neither unaware nor He forgets, "

53. Who has made earth for you like a bed (spread out); and has opened roads (ways and paths etc.) for you therein; and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation.

54. Eat and pasture your cattle, (therein); verily, in this are proofs and signs for men of understanding.

55. Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.

56. And indeed We showed him [Fir'aun (Pharaoh)] all Our Signs and Evidences, but he denied and refused.

57. He [Fir'aun (Pharaoh)] said: "Have you come to drive us out of our land with your magic, O Musa (Moses)?

58. "Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we, nor you shall fail to keep, in an open wide place where both shall have a just and equal chance (and beholders could witness the competition)."

59. [Musa (Moses)] said: "Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon)."

60. So Fir'aun (Pharaoh) withdrew, devised his plot and then came back.

61. Musa (Moses) said to them: "Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably."

62. Then they debated with one another what they must do, and they kept their talk secret.

63. They said: "Verily! These are two magicians. Their object is to drive you out from your land with magic, and overcome your chiefs and nobles.

64. "So devise your plot, and then assemble in line. And whoever overcomes this day will be indeed successful."

65. They said:"O Musa (Moses)! Either you throw first or we be the first to throw?"

66. [Musa (Moses)] said: "Nay, throw you (first)!" Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast.

67. So Musa (Moses) conceived a fear in himself.

68. We (Allah) said: "Fear not! Surely, you will have the upper hand.

69. "And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain."

70. So the magicians fell down prostrate. They said: "We believe in the Lord of Harun (Aaron) and Musa (Moses)."

71. [Fir'aun (Pharaoh)] said: "Believe you in him [Musa (Moses)] before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Fir'aun - Pharaoh) or the Lord of Musa (Moses) (Allah)] can give the severe and more lasting torment."

72. They said: "We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world.

73. "Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your [Fir'aun's (Pharaoh)] reward, and more lasting (as regards punishment in comparison to your punishment)."

74. Verily! Whoever comes to his Lord as a Mujrim (criminal, polytheist, disbeliever in the Oneness of Allah and His Messengers, sinner, etc.), then surely, for him is Hell, therein he will neither die nor live.

75. But whoever comes to Him (Allah) as a believer (in the Oneness of Allah, etc.), and has done righteous good deeds, for such are the high ranks (in the Hereafter),

76. 'Adn (Edn) Paradise (everlasting Gardens), under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves [(by abstaining from all kinds of sins and evil deeds) which Allah has forbidden and by doing all that which Allah has ordained)].

77. And indeed We inspired Musa (Moses) (saying): "Travel by night with Ibadi (My slaves) and strike a dry path for them in the sea, fearing neither to be overtaken [by Fir'aun (Pharaoh)] nor being afraid (of drowning in the sea)."

78. Then Fir'aun (Pharaoh) pursued them with his hosts, but the sea-water completely overwhelmed them and covered them up.

79. And Fir'aun (Pharaoh) led his people astray, and he did not guide them.

80. O Children of Israel! We delivered you from your enemy, and We made a covenant with you on the right side of the Mount, and We sent down to you Al-Manna and quails,

81. (Saying) eat of the Taiyibat (good lawful things) wherewith We have provided you, and commit no oppression therein, lest My Anger should justly descend on you. And he on whom My Anger descends, he is indeed perished.

82. And verily, I am indeed Forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death).

83. "And what made you hasten from your people, O Musa (Moses)?"

84. He said: "They are close on my footsteps, and I hastened to You, O my Lord, that You might be pleased."

85. (Allah) said: "Verily! We have tried your people in your absence, and As-Samiri has led them astray."

86. Then Musa (Moses) returned to his people in a state of anger and sorrow. He said: "O my people! Did not your Lord promise you a fair promise? Did then the promise seem to you long in coming? Or did you desire that wrath should descend from your Lord on you, so you broke your promise to me (i.e disbelieving in Allah and worshipping the calf)?"

87. They said: "We broke not the promise to you, of our own will, but we were made to carry the weight of the ornaments of the [Fir'aun's (Pharaoh)] people, then we cast them (into the fire), and that was what As-Samiri suggested."

88. Then he took out (of the fire) for them a statue of a calf which seemed to low. They said: "This is your ilah (god), and the ilah (god) of Musa (Moses), but [Musa (Moses)] has forgotten (his god).'"

89. Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good?

90. And Harun (Aaron) indeed had said to them beforehand: "O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Beneficent, so follow me and obey my order."

91. They said: "We will not stop worshipping it (i.e. the calf), until Musa (Moses) returns to us."

92. [Musa (Moses)] said: "O Harun (Aaron)! What stopped you when you saw them going astray;

93. "That you followed me not (according to my advice to you)? Have you then disobeyed my order?"

94. He [Harun (Aaron)] said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: 'You have caused a division among the Children of Israel, and you have not respected my word!' "

95. [Musa (Moses)] said: "And what is the matter with you. O Samiri? (i.e. why did you do so?)"

96. (Samiri) said: "I saw what they saw not, so I took a handful (of dust) from the hoof print of the messenger [Jibrael's (Gabriel) horse] and threw it [into the fire in which were put the ornaments of the Fir'aun's (Pharaoh) people, or into the calf]. Thus my inner-self suggested to me."

97. Musa (Moses) said: "Then go away! And verily, your (punishment) in this life will be that you will say: "Touch me not (i.e.you will live alone exiled away from mankind); and verily (for a future torment), you have a promise that will not fail. And look at your ilah (god), to which you have been devoted. We will certainly burn it, and scatter its particles in the sea."

98. Your Ilah (God) is only Allah, the One (La ilaha illa Huwa) (none has the right to be worshipped but He). He has full knowledge of all things.

99. Thus We relate to you (O Muhammad ) some information of what happened before. And indeed We have given you from Us a Reminder (this Qur'an).

100. Whoever turns away from it (this Qur'an i.e. does not believe in it, nor acts on its orders), verily, they will bear a heavy burden (of sins) on the Day of Resurrection,

101. They will abide in that (state in the Fire of Hell), and evil indeed will it be that load for them on the Day of Resurrection;

102. The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the Mujrimun (criminals, polytheists, sinners, disbelievers in the Oneness of Allah, etc.) Zurqa: (blue or blind eyed with black faces).

103. In whispers will they speak to each other (saying): "You stayed not longer than ten (days)."

104. We know very well what they will say, when the best among them in knowledge and wisdom will say: "You stayed no longer than a day!"

105. And they ask you concerning the mountains, say; "My Lord will blast them and scatter them as particles of dust.

106. "Then He shall leave it as a level smooth plain.

107. "You will see therein nothing crooked or curved."

108. On that Day mankind will follow strictly (the voice of) Allah's caller, no crookedness (that is without going to the right or left of that voice) will they show him (Allah's caller). And all voices will be humbled for the Most Beneficent (Allah), and nothing shall you hear but the low voice of their footsteps.

109. On that day no intercession shall avail, except the one for whom the Most Beneficent (Allah) has given permission and whose word is acceptable to Him.

110. He (Allah) knows what happens to them (His creatures) in this world, and what will happen to them (in the Hereafter), and they will never compass anything of His Knowledge.

111. And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists. And he who carried (a burden of) wrongdoing (i.e. he who disbelieved in Allah, ascribed partners to Him, and did deeds of His disobedience), became indeed a complete failure (on that Day).

112. And he who works deeds of righteousness, while he is a believer (in Islamic Monotheism) then he will have no fear of injustice, nor of any curtailment (of his reward).

113. And thus We have sent it down as a Qur'an in Arabic, and have explained therein in detail the warnings, in order that they may fear Allah, or that it may cause them to have a lesson from it (or to have the honour for believing and acting on its teachings).

114. Then High above all be Allah, the True King. And be not in haste (O Muhammad ) with the Qur'an before its revelation is completed to you, and say: "My Lord! Increase me in knowledge."

115. And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power.

116. And (remember) when We said to the angels: "Prostrate yourselves to Adam." They prostrated (all) except Iblis (Satan), who refused.

117. Then We said: "O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you be distressed in misery.

118. Verily, you have (a promise from Us) that you will never be hungry therein nor naked.

119. And you (will) suffer not from thirst therein nor from the sun's heat.

120. Then Shaitan (Satan) whispered to him, saying : "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?"

121. Then they both ate of the tree, and so their private parts appeared to them, and they began to stick on themselves the leaves from Paradise for their covering. Thus did Adam disobey his Lord, so he went astray.

122. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.

123. (Allah) said:"Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.

124. "But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."

125. He will say:"O my Lord! Why have you raised me up blind, while I had sight (before)."

126. (Allah) will say: "Like this, Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allah's Mercy)."

127. And thus do We requite him who transgresses beyond bounds [i.e. commits the great sins and disobeys his Lord (Allah) and believes not in His Messengers, and His revealed Books, like this Qur'an, etc.], and believes not in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, and the torment of the Hereafter is far more severe and more lasting.

128. Is it not a guidance for them (to know) how many generations We have destroyed before them, in whose dwellings they walk? Verily, in this are signs indeed for men of understanding.

129. And had it not been for a Word that went forth before from your Lord, and a term determined, (their punishment) must necessarily have come (in this world).

130. So bear patiently (O Muhammad ) what they say, and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some of the hours of the night, and at the sides of the day (an indication for the five compulsory congregational prayers), that you may become pleased with the reward which Allah shall give you.

131. And strain not your eyes in longing for the things We have given for enjoyment to various groups of them (polytheists and disbelievers in the Oneness of Allah), the splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting.

132. And enjoin As-Salat (the prayer) on your family, and be patient in offering them [i.e. the Salat (prayers)]. We ask not of you a provision (i.e. to give Us something: money, etc.); We provide for you. And the good end (i.e. Paradise) is for the Muttaqun (pious - see V.2:2).

133. They say: "Why does he not bring us a sign (proof) from his Lord?" Has there not come to them the proof of that which is (written) in the former papers [Scriptures, i.e. the Taurat (Torah), and the Injeel (Gospel), etc. about the coming of the Prophet Muhammad  ].

134. And if We had destroyed them with a torment before this (i.e. Messenger Muhammad  and the Qur'an), they would surely have said: "Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), before we were humiliated and disgraced."

135. Say (O Muhammad ): "Each one (believer and disbeliever, etc.) is waiting, so wait you too, and you shall know who are they that are on the Straight and Even Path (i.e. Allah's Religion of Islamic Monotheism), and who are they that have let themselves be guided (on the Right Path).

Does the Quran Really Sanction Violence Against ‘Unbelievers’?

Recently some prominent talk-show hosts, Sean Hannity among them, have been referring to certain verses in the Quran that appear to call for Muslims to kill non-Muslims. These verses have too often been quoted with what appears to be a willful disregard for the context in which they occur, thus inflaming the emotions of listeners, perpetuating grave misunderstandings, and contributing to the potential for violence on all sides.

Though we may not be able to influence those who are hell-bent on hatred, an explanation is owed to all reasonable people who are interested in the truth of the matter and are not looking to create enemies. The vast majority of Muslims deserve to be seen as allies in a common quest for social justice and human dignity — assuming, of course, that we as Americans have the same goals in mind.

A careful and unbiased study of these and other verses, in their proper context, will reveal that the exhortations to fight “idolaters” and “unbelievers” are specific in nature and are not general injunctions for the murder of all those who refuse to accept Islam as their way of life.

Among the most often cited verses is this one: “Kill the idolaters wherever you find them, and capture them, and blockade them, and watch for them at every lookout...” (Quran 9:5).

According to Islamic belief, the Quran was “revealed” to Muhammad in a process of dialog with the Divine, and some parts of the Quran refer to specific situations, while other parts offer universal spiritual principles. To understand this passage, we must take into account the historical circumstances at the time of its revelation.

The “idolaters” (Arabic: mushrikeen) were those Meccan “pagans” who had declared war against Muhammad and his community. The Meccan oligarchs fought against the Prophet’s message from the very beginning. When they realized that the flow of converts to Islam was increasing, they resorted to violent oppression and torture of the Prophet and his followers. The Prophet himself survived several assassination attempts, and it became so dangerous for the Muslims in Mecca that Muhammad sent some of his companions who lacked tribal protection to take asylum in the Christian kingdom of Abyssinia. After 13 years of violence, he himself was compelled to take refuge in the city of Medina, and even then the Meccans did not relent in their hostilities. Eventually, various hostile Arab tribes joined in the fight against the Muslims, culminating in the Battle of the Trench, when 10,000 soldiers from many Arab tribes gathered to wipe out the Muslim community once and for all. As we know, the Muslims survived these challenges and eventually went on to establish a vast civilization.

At the time Verse 9:5 was revealed, Muhammad and his followers had begun to establish themselves securely. They had returned triumphantly to Mecca without violence, most Meccans themselves had become Muslims, and many of the surrounding pagan Arab tribes had also accepted Islam and sent delegations to the Prophet pledging their allegiance to him. Those that did not establish peace with the Muslims were the bitterest of enemies, and it was against these remaining hostile forces that the verse commands the Prophet to fight.

The verses that come immediately before 9:5 state, “Those with whom you have treaties are immune from attack.” It further states, “Fulfill your treaties with them to the end of their term, for God loves the conscientious.” Now, in its proper context, verse 9:5 can be properly understood.

This was a guidance to the Prophet at that specific time to fight those idolaters who, as 9:4 mentions, violated their treaty obligations and helped others fight against the Muslims. It is not a general command to attack all non-Muslims, and it has never signified this to the overwhelming majority of Muslims throughout history. Had it been so, then every year, after the “sacred months are past,” (The “sacred months” are four months out of the year during which fighting is not allowed) history would have witnessed Muslims attacking every non-Muslim in sight. This yearly slaughter never occurred. Though the present verse is only one example, none of the Quranic verses that mention fighting justify aggression nor propose attacking anyone because of their religious beliefs. Nor were forced conversions recognized as valid under Islamic law.

The fundamental Quranic principle is that fighting is allowed only in self-defense, and it is only against those who actively fight against you. Indeed, Islam is a religion that seeks to maximize peace and reconciliation. Yet, Islam is not a pacifist religion; it does accept the premise that, from time to time and as a last resort, arms must be taken up in a just war.

If the enemy inclines toward peace, however, Muslims must follow suit: “But if they stop, God is most forgiving, most merciful” (2:192). Also read: “Now if they incline toward peace, then incline to it, and place your trust in God, for God is the all-hearing, the all-knowing” (8:61).

How then do we explain the early spread of Islam through military conquest? In the two decades following the death of Muhammad, Muslim armies challenged and largely overcame the world’s two greatest powers, the Persian and Byzantine empires. Were these conquests truly justifiable according to the Quranic principles outlined above? It is a complex question and not one to be readily answered within the limits of a blog post such as this.

It deserves to be understood, however, that the Muslims fought imperial armies, not civilians, and were forbidden to harm non-combatants or destroy property. Islam guaranteed religious freedom for Christians, Jews, and other minority sects, even while they obliged these “protected” minorities to pay a small tax in exchange for being absolved from military service. 

Now 14 centuries have passed, and it needs to be recognized that the Quran does not have an inherent, built-in agenda for aggression or domination. The vast majority of Muslims are content to live and let live. In fact, that is part of their religion. Relations with other religious communities are based on acceptance and encouragement to follow the best of your own religion:

To each community among you has been prescribed a Law and a way of life. If God had so willed He would have made you a single people, but His plan is to test you in what He has given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which you differ. (5:48)

And Muslims believe that the God of Islam is not other than the God of Abraham, Moses, and Jesus and that the diversity of religions is according to Divine plan: “Truly those who keep the faith, and the Jews, and the Christians, and the Sabaeans — whoever believes in God and the Last Day and performs virtuous deeds — surely their reward is with their Lord, and no fear shall come upon them, neither shall they grieve.” (2:62)

Perhaps these verses help to explain why in the city of Jerusalem, which has been ruled by Muslims for most of the last 13 centuries, the sacred sites of Jews and Christians have been protected, and those communities themselves have for the most part been able to live in peace together with Muslims. The assertion that Islam or the Quran inherently call for a “war on unbelievers” is sheer fallacy and fantasy. Peace be with you.

Thanks to http://www.huffingtonpost.com/

Lessons from the Qur’an (Part 18): Surah Ash-Sharh

Surah Ash-Sharh (chapter 94 of the Qur’an) was revealed in Makkah. Its subject matter closely resembles with the previous Surah, Ad-Dhuha. The main themes of this Surah are:

a) Mention of some important favors of Allah upon Prophet Muhammad (peace and blessings of Allah be upon him)

b) Encouragement to remain patient in times of trial

c) Encouragement to build strong relationship with Allah through worship and devotion

SUMMARIZED INTERPRETATION OF SURAH ASH-SHARH:  

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

[In the Name of Allah, the Most Beneficent, the Most Merciful.]

MENTION OF SOME FAVORS OF ALLAH UPON HIS PROPHET:

1) أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ

[Have We not opened your breast for you (O Muhammad)?]

The most important blessing of Allah upon a person is guidance towards Islamic Monotheism. A person cannot guide himself towards the truth unless Allah opens his heart. Allah says (interpretation of the meaning):

“And whomsoever Allah wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted.” [Al Qur’an 6:125]

Prophet Muhammad (peace and blessings of Allah be upon him) was born in a society where people were involved in idol worship and all forms of moral vices. Amidst this social condition Allah opened the heart of His Prophet towards the truth of Islam through Divine revelation. Allah mentions this great blessing upon him in verse 1 of this Surah.

2) وَوَضَعْنَا عَنكَ وِزْرَكَ

[And removed from you your burden.]

3) الَّذِي أَنقَضَ ظَهْرَكَ

[Which weighed down your back?]

In verses 2 and 3 of this Surah Allah indicates to some more favors upon Prophet Muhammad (peace and blessings of Allah be upon him) with regard to his noble mission. Allah says (interpretation of the meaning):

“Verily, We have given you (O Muhammad) a manifest victory.

That Allah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on a Straight Path,

And that Allah may help you with strong help.” [Al Qur’an 48:1-3]

4) وَرَفَعْنَا لَكَ ذِكْرَكَ

[And have We not raised high your fame?]

Allah raised the fame of Prophet Muhammad (peace and blessings of Allah be upon him) from the onset of his Prophethood, even through his opponents. The fame of the Prophet will remain on the earth until the Hour, unless Allah wills otherwise. On the Day of Judgment he will be the leader of mankind and through his intercession Allah will begin the Judgment.

ENCOURAGEMENT TO REMAIN PATIENT & STEADFAST IN TIMES OF DIFFICULTY:

5) فَإِنَّ مَعَ الْعُسْرِ يُسْرًا

[Verily, along with every hardship is relief,]

6) إِنَّ مَعَ الْعُسْرِ يُسْرًا

[Verily, along with every hardship is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs).]

As part of His Divine wisdom Allah sometimes tests the believers. The more tests a believer can endure, the higher his status will be in Paradise. Allah says (interpretation of the meaning):

“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near!” [Al Qur’an 2:214]

In verses 5 and 6 of this Surah Allah consoles the believers that in the end they will be able to overcome all difficulties with the help of Allah.

INSTRUCTION TO TURN TO ALLAH:

7) فَإِذَا فَرَغْتَ فَانصَبْ

[So when you have finished (your occupation), devote yourself to Allah’s worship.]

During daytime Prophet Muhammad (peace and blessings of Allah be upon him) was busy in teaching the believers about Islam and preaching it to others. In this verse Allah instructs him to devote himself to the worship of Allah at night. Allah says (interpretation of the meaning):

“O you wrapped in garments (i.e. Prophet Muhammad)!

Stand (to pray) all night, except a little –

Half of it, – or a little less than that,

Or a little more. And recite the Qur’an (aloud) in a slow (pleasant tone and) style.

Verily, We shall send down to you a weighty Word (i.e. obligations, laws).

Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing oneself, and most suitable for (understanding) the Word (of Allah).

Verily, there is for you by day prolonged occupation with ordinary duties.

And remember the Name of your Lord and devote yourself to Him with a complete devotion.” [Al Qur’an 73:1-8]

8) وَإِلَىٰ رَبِّكَ فَارْغَب

[And to your Lord (Alone) turn (all your) intentions and hopes.]

This verse instructs the believers to direct their longings to Allah alone. This state of mind can be achieved through persistent worship of Allah. The Prophet said:

“Allah says, “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about (seizing) the soul of My faithful servant: he hates death and I hate hurting him.”” [Narrated by Al-Bukhari]

Lessons from the Qur’an (Part 16): Surah Al-Lail

Surah Al-Lail (chapter 92 of the Qur’an) was revealed in Makkah. Its subject matter closely resembles with the previous Surah, Ash-Shams.

The main themes of this Surah are:

a) Differences between the righteous and the wicked in terms of deeds

b) Recompense of men in the next life based on the deeds of this life

SUMMARIZED INTERPRETATION OF SURAH AL-LAIL:  

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

[In the Name of Allah, the Most Beneficent, the Most Merciful.]

MANKIND’S DIVERSITY OF DEEDS:

1) وَاللَّيْلِ إِذَا يَغْشَىٰ

[By the night as it envelops.]

2) وَالنَّهَارِ إِذَا تَجَلَّىٰ

[By the day as it appears in brightness.]

3) وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ

[By Him Who created male and female.]

4) إِنَّ سَعْيَكُمْ لَشَتَّىٰ

[Certainly, your efforts and deeds are diverse (different in aims and purposes);]

In verses 1 to 3 of this Surah Allah has given some parables with contrasting characteristics to draw our attention that the efforts and deeds of the righteous and the wicked are different.

CHARACTERISTICS OF THE RIGHTEOUS: 

5) فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ

[As for him who gives and keeps his duty to Allah and fears Him,]

This verse refers to him who spends from his wealth according to the commandments of Allah. Here spending includes:

a) Zakat (obligatory charity)

b) Spending for own needs and for parents, children and wives

c) Giving voluntary charity to the poor

d) In Allah’s Cause (to preach, propagate and establish Islam in society)

He also fears Allah in all his affairs by abstaining from all kinds of sins and evil deeds.

6) وَصَدَّقَ بِالْحُسْنَىٰ

[And believes in Al-Husnâ]

According to Qatadah, Al-Husnâ refers to compensation for the deeds mentioned in verse 5 of this Surah. According to Khusayf, Al-Husnâ refers to the rewards. [Tafsir Ibn Kathir]

HELP OF ALLAH FOR THE RIGHTEOUS:

7) فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ

[We will make smooth for him the path of ease (goodness).]

Whoever strives towards righteousness, Allah will make his efforts easy for him. Allah says (interpretation of the meaning):

“Whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.” [Al Qur’an 65:4]

CHARACTERISTICS OF THE WICKED:

8) وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ

[But he who is a greedy miser and thinks himself self-sufficient.]

Ibn ‘Abbas said, explaining this verse:

“This means he is stingy with his wealth (i.e. he does not spend according to the commandments of Allah) and considers himself to be in no need of his Lord, the Mighty and Majestic.” [Tafsir Ibn Kathir]

9) وَكَذَّبَ بِالْحُسْنَىٰ

[And denies Al-Husnâ(compensation or rewards)]

WRATH OF ALLAH FOR THE WICKED:

10) فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ

[We will make smooth for him the path for evil.]

Whoever rejects the guidance of Allah and strives towards evil, Allah leaves him to wander blindly on his wicked way. Allah says (interpretation of the meaning):

“And We (Allah) shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.” [Al Qur’an 6:110]

If someone rejects the true guidance, it will be a reason for his own loss. Allah says (interpretation of the meaning):

“Verily, We have sent down to you (O Muhammad) the Book (this Qur’an) for mankind in truth. So, whosoever accepts the guidance, it is only for his own self; and whosoever goes astray, he goes astray only to his (own) loss. And you (O Muhammad) are not a Wakîl (trustee or disposer of affairs, or guardian) over them.” [Al Qur’an 39:41]

11) وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ

[And what will his wealth avail him when he goes down (in destruction)?]

GUIDANCE LIES IN THE HAND OF ALLAH:

12) إِنَّ عَلَيْنَا لَلْهُدَىٰ

[Truly, on Us is (to give) guidance.]

13) وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ

[And truly, to Us (belong) the last (Hereafter) and the first (this world).]

CHARACTERISTICS OF THE PEOPLE OF HELLFIRE:

14) فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ

[Therefore, I have warned you of a blazing Fire (Hell).]

Concerning the severity of Hellfire, Prophet Muhammad (peace and blessings of Allah be upon him) said:

“Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron (i.e. a very large pot) boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.” [Narrated by Muslim]

15) لَا يَصْلَاهَا إِلَّا الْأَشْقَى

[None shall enter it except the most wretched.]

16) الَّذِي كَذَّبَ وَتَوَلَّىٰ

[Who denies and turns away.]

Once the Prophet said, “All of my followers will enter Paradise on the Day of Judgment except for whoever refuses.” He was asked, “Who would refuse, O Messenger of Allah?” He replied, “Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.” [Narrated by Al-Bukhari]

CHARACTERISTICS OF THE PEOPLE OF PARADISE:

17) وَسَيُجَنَّبُهَا الْأَتْقَى

[And Al-Muttaqûn (the pious) will be far removed from it (Hell).]

18) الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ

[He who spends his wealth for increase in self-purification,]

19) وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ

[And who has (in mind) no favour from anyone to be paid back,]

20) إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ

[Except to seek the Countenance of his Lord, the Most High.]

Verses 18 to 20 of this Surah refer to him who spends his wealth according to the commandments of Allah and hopes to attain the blessings solely from Allah.

21) وَلَسَوْفَ يَرْضَىٰ

[He, surely, will be pleased (when he will enter Paradise).]