When encountering an enemy or being afraid of somebody.
e.g. a ruler or your boss at work
1. It is also reported from Ibn ‘Umar that the Prophet, peace be upon him, said, “When you are afraid of a ruler or someone else, you should say, ‘There is no god but Allah, the Forbearing, the Gracious. Glory be to Allah, my Lord, glory be to Allah, the Lord of the seven heavens and of the mighty throne. There is no god but You, strong is your protection, and great is Your praise’.”Source: Fiqh-us-Sunnah, Volume 4, #130
2. Ibn ‘Abbas said, “Hasbuna-Allah wa ni’am alwakil (Allah suffices us for everything and He is the most excellent guardian),” and then he added, “These words were uttered by the Prophet Ibrahim, peace be upon him, when he was thrown into the fire, and the Prophet Muhammad, peace be upon him, said these words when the people informed him, ‘The people have gathered against you’.” (Bukhari)Source: Fiqh-us-Sunnah, Volume 4, #1303. ‘Awf b. Malik reported that the Prophet, peace be upon him, judged the case of two men. The one who lost the case, turning away to go, said, “Allah is sufficient for us, and He is the best guardian.” The Prophet, peace be upon him, said to him, “Allah disapproves of weakness and impotence. You must put in effort and work, but if you are overwhelmed by a difficulty then say, ‘Allah is sufficient for me, and he is the most excellent guardian’.”
Source: Fiqh-us-Sunnah,
Thursday, September 24, 2009
Wednesday, September 16, 2009
To have good relations
To have good relation
Ibn Mnsas’ud reported that the Prophet taught him to say this supplication: “O Allah, bring our hearts together and make our relations good. Guide us to the paths of peace and bring us out of the darkness and into the light. Keep us away from lewdness, both hidden and open. O Allah, bless us in our hearing and our sight, in our hearts, our wives and our offspring. Turn unto us, for You are the Oft-Turning, the Oft-Merciful. Make us thankful for Your blessings and complete it upon us.” (Related by Ahmad and Abu Dawud.)Source: Fiqh-us-Sunnah.
Ibn Mnsas’ud reported that the Prophet taught him to say this supplication: “O Allah, bring our hearts together and make our relations good. Guide us to the paths of peace and bring us out of the darkness and into the light. Keep us away from lewdness, both hidden and open. O Allah, bless us in our hearing and our sight, in our hearts, our wives and our offspring. Turn unto us, for You are the Oft-Turning, the Oft-Merciful. Make us thankful for Your blessings and complete it upon us.” (Related by Ahmad and Abu Dawud.)Source: Fiqh-us-Sunnah.
To control one’s anger
To control one’s anger
Sulaiman b. Sard said, “I was sitting with the Prophet, peace be upon him, when two men abused each other and one of them became so angry that his face became swollen and changed. The Prophet, peace be upon him, said, ‘I know aword that that will cause him to relax, and this is, “I seek refuge with Allah from Satan, the accursed.” (If he said these words) his anger will cool down.’Source: Muslim and Bukhari, Fiqh us Sunna.
Sulaiman b. Sard said, “I was sitting with the Prophet, peace be upon him, when two men abused each other and one of them became so angry that his face became swollen and changed. The Prophet, peace be upon him, said, ‘I know aword that that will cause him to relax, and this is, “I seek refuge with Allah from Satan, the accursed.” (If he said these words) his anger will cool down.’Source: Muslim and Bukhari, Fiqh us Sunna.
2nd largest Religion
Quotations:
"The messenger of Allah said: "Islam is to testify that there is no god but Allah and Muhammad is the messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadhan, and to make the pilgrimage to the House if you are able to do so." He said: " You have spoken rightly", Jebreel (Gabriel) from Number 2 of "Al-Nawawi's Forty Hadiths." 1
"If anyone harms (others), God will harm him, and if anyone shows hostility to others, God will show hostility to him." Sunan of Abu-Dawood, Hadith 1625.
"Those who believe (in the Quran), and those who follow the Jewish (scriptures), and the Christians...and (all) who believe in God and the last day and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve." The Qur'an, 2:62
"Jim Jones, David Koresh and Meir Kahane do not typify Christianity and Judaism in the eyes of the civilized West, but those same eyes are prone to see Osama bin Laden and Mullah Muhammad Omar as typifying Islam," Richard Bulliet 2
About Islam:
Estimates of the total number of Muslims range from 0.7 to 1.2 billion worldwide and 1.1 to 7 million in the U.S. 3 About 21% of all people on Earth follow Islam. The religion is currently in a period of rapid growth.Christianity is currently the largest religion in the world. It is followed by about 33% of all people -- a percentage that has remained stable for decades. If current trends continue, Islam will become the most popular world religion sometime in the mid-21st century.
"The messenger of Allah said: "Islam is to testify that there is no god but Allah and Muhammad is the messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadhan, and to make the pilgrimage to the House if you are able to do so." He said: " You have spoken rightly", Jebreel (Gabriel) from Number 2 of "Al-Nawawi's Forty Hadiths." 1
"If anyone harms (others), God will harm him, and if anyone shows hostility to others, God will show hostility to him." Sunan of Abu-Dawood, Hadith 1625.
"Those who believe (in the Quran), and those who follow the Jewish (scriptures), and the Christians...and (all) who believe in God and the last day and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve." The Qur'an, 2:62
"Jim Jones, David Koresh and Meir Kahane do not typify Christianity and Judaism in the eyes of the civilized West, but those same eyes are prone to see Osama bin Laden and Mullah Muhammad Omar as typifying Islam," Richard Bulliet 2
About Islam:
Estimates of the total number of Muslims range from 0.7 to 1.2 billion worldwide and 1.1 to 7 million in the U.S. 3 About 21% of all people on Earth follow Islam. The religion is currently in a period of rapid growth.Christianity is currently the largest religion in the world. It is followed by about 33% of all people -- a percentage that has remained stable for decades. If current trends continue, Islam will become the most popular world religion sometime in the mid-21st century.
Concerning One’s Family or Property
Concerning One’s Family or Property
On seeing something good and pleasing concerning one’s family or property one should say, “Allah’s will be done! There is no power or strength except with Allah.” (Reported by Ibn As-Sinni) And on seeing in them something unpleasant, he should say, “Praise and thanks be to Allah under all circumstances.”
Allah says in the Qur’an, “Why did you not say, as you went into your garden, ‘Allah’s Will be done! There is no power but with Allah!”‘
Anas (r) reported, “The Prophet (s) said, ‘If for every blessing bestowed by Allah upon his servant in his family or property the servant says, “Allah’s will be done! There is no power but with Allah,” he will witness no misfortune concerning them except that of death’.”(Reported by Ibn As-Sinni)
Source: Fiqh-us-Sunnah.
On seeing something good and pleasing concerning one’s family or property one should say, “Allah’s will be done! There is no power or strength except with Allah.” (Reported by Ibn As-Sinni) And on seeing in them something unpleasant, he should say, “Praise and thanks be to Allah under all circumstances.”
Allah says in the Qur’an, “Why did you not say, as you went into your garden, ‘Allah’s Will be done! There is no power but with Allah!”‘
Anas (r) reported, “The Prophet (s) said, ‘If for every blessing bestowed by Allah upon his servant in his family or property the servant says, “Allah’s will be done! There is no power but with Allah,” he will witness no misfortune concerning them except that of death’.”(Reported by Ibn As-Sinni)
Source: Fiqh-us-Sunnah.
Dua against nightmares
Dua against nightmares
Yahya related to me from Malik that Yahya ibn Said said that he had heard that Khalid ibn al-Walid said to the Messenger of Allah (s) “I have nightmares.” The Messenger of Allah (s) said to him, “Say, ‘I seek refuge with the complete words of Allah from His anger and His punishment and the evil of His slaves, and from the evil suggestions of the shayatin and from their being present (at death).’ [Audhu bi kalimati' llahi't-tammati min ghadabihi wa iqabihi wa sharri ibadihi wa min hamazati' sh-shayatin wa an yahdurun.] “Source: Al-Muwatta Hadith.
Yahya related to me from Malik that Yahya ibn Said said that he had heard that Khalid ibn al-Walid said to the Messenger of Allah (s) “I have nightmares.” The Messenger of Allah (s) said to him, “Say, ‘I seek refuge with the complete words of Allah from His anger and His punishment and the evil of His slaves, and from the evil suggestions of the shayatin and from their being present (at death).’ [Audhu bi kalimati' llahi't-tammati min ghadabihi wa iqabihi wa sharri ibadihi wa min hamazati' sh-shayatin wa an yahdurun.] “Source: Al-Muwatta Hadith.
Dua against sleeplessness
Dua against sleeplessness–e.g., for road warriors
In another sound hadith, the Prophet (s) said, “Whoever wakes up from sleep and cannot go back to sleep, and says, “La ilaha illa-Allahu wahdahu la sharika lahu, lahul-mulk wa lahul-hamd, wa huwa ‘ala kulli sha’ in qadeer, al-hamdu lillahi, wa subhan’Allah, wa la ilaha illallahu, wallahu akbar, wala hawla wala quwwata illa billah (there is no god but Allah, He is One and has no partner, to Him belongs all praise and all authority, and He has power over all things, praise be to Allah, glory be to Aliah, there is no god but Allah, Allah is the greatest, there is no power nor any authority but with Allah),’ and then says, ‘Allahumma ighfir li (O Allah, forgive me), or asks some other thing, will be answered, and if he makes wudu and offers a prayer it will be accepted from him.”
Source: Fiqh-us-Sunnah.
In another sound hadith, the Prophet (s) said, “Whoever wakes up from sleep and cannot go back to sleep, and says, “La ilaha illa-Allahu wahdahu la sharika lahu, lahul-mulk wa lahul-hamd, wa huwa ‘ala kulli sha’ in qadeer, al-hamdu lillahi, wa subhan’Allah, wa la ilaha illallahu, wallahu akbar, wala hawla wala quwwata illa billah (there is no god but Allah, He is One and has no partner, to Him belongs all praise and all authority, and He has power over all things, praise be to Allah, glory be to Aliah, there is no god but Allah, Allah is the greatest, there is no power nor any authority but with Allah),’ and then says, ‘Allahumma ighfir li (O Allah, forgive me), or asks some other thing, will be answered, and if he makes wudu and offers a prayer it will be accepted from him.”
Source: Fiqh-us-Sunnah.
On seeing someone in distress
On seeing someone in distress
Abu Hurairah reported that the Prophet, peace be upon him, said: “If one sees an afflicted person and says, ‘Praise and thanks be to Allah Who has saved me from what he has afflicted you with, and has honored me over many of His creatures,’ he will be saved from that affliction.” (Reported by Tirmidhi, who considers it sound)An-Nawawi states that the scholars said, “One should say the above mentioned supplication inaudibly so that the afflicted person should not hear it, lest he should be grieved by it. But if the affliction is the result of his sinful conduct then there is no harm in his listening if he is not heedful of evil.”
Source: Fiqh-us-Sunnah.
Abu Hurairah reported that the Prophet, peace be upon him, said: “If one sees an afflicted person and says, ‘Praise and thanks be to Allah Who has saved me from what he has afflicted you with, and has honored me over many of His creatures,’ he will be saved from that affliction.” (Reported by Tirmidhi, who considers it sound)An-Nawawi states that the scholars said, “One should say the above mentioned supplication inaudibly so that the afflicted person should not hear it, lest he should be grieved by it. But if the affliction is the result of his sinful conduct then there is no harm in his listening if he is not heedful of evil.”
Source: Fiqh-us-Sunnah.
Seeking protection from evil
Seeking protection from evil
1. Ibn ‘Umar reports that when the Prophet went out for a battle or a journey, and night came upon him, he would say: “O Earth, my Lord and your Lord is Allah. I seek refuge in Allah from your evil and the evil of what is on you and the evil of what has been created upon you and the evil of what walks upon you. I seek refuge in Allah from lions and large black snakes, and from snakes and scorpions, and from the evil or all that inhabit the land, and the evil of a father and what he has fathered.” This is related by Ahmad and Abu Dawud.
Source: Fiqh-us-Sunnah.
2. Ibn Mas’ud reported, “When it was evening the Prophet, peace be upon him, would supplicate, “We have evening and the whole Kingdom of Allah also has evening and all praise is due to Allah. There is no god but Allah, the One Who has no partner with Him, His is the Sovereignty and all Praise is due to Him, and He has power over all things. O Allah, I ask You the good of this night and I seek refuge in You from the evil of this night and the evil that follows it. O Allah, I seek refuge in You from sloth and from the evil of vanity. O Allah, I seek refuge in You from the torment of Hell-Fire and from the torment of the grave.” And likewise when it was morning he would say, “It is morning for us and [also] for the whole Kingdom of Allah.” (Muslim)Source: Fiqh-us-Sunnah.
1. Ibn ‘Umar reports that when the Prophet went out for a battle or a journey, and night came upon him, he would say: “O Earth, my Lord and your Lord is Allah. I seek refuge in Allah from your evil and the evil of what is on you and the evil of what has been created upon you and the evil of what walks upon you. I seek refuge in Allah from lions and large black snakes, and from snakes and scorpions, and from the evil or all that inhabit the land, and the evil of a father and what he has fathered.” This is related by Ahmad and Abu Dawud.
Source: Fiqh-us-Sunnah.
2. Ibn Mas’ud reported, “When it was evening the Prophet, peace be upon him, would supplicate, “We have evening and the whole Kingdom of Allah also has evening and all praise is due to Allah. There is no god but Allah, the One Who has no partner with Him, His is the Sovereignty and all Praise is due to Him, and He has power over all things. O Allah, I ask You the good of this night and I seek refuge in You from the evil of this night and the evil that follows it. O Allah, I seek refuge in You from sloth and from the evil of vanity. O Allah, I seek refuge in You from the torment of Hell-Fire and from the torment of the grave.” And likewise when it was morning he would say, “It is morning for us and [also] for the whole Kingdom of Allah.” (Muslim)Source: Fiqh-us-Sunnah.
Seeking knowledge
Seeking knowledge
1. The Apostle of Allah (peace be upon him) used to say: “O Allah, I seek refuge in Thee from four things: Knowledge which does not profit, a heart which is not submissive, a soul which has an insatiable appetite, and a supplication which is not heard.“
Source: Narrated Abu Hurayrah in Sunan Abu Dawud, hadith 614.
2. When the Prophet, peace be upon him, woke he would say, “There is no god but You, glory be to You. O Allah, I seek Your forgiveness of my sins, and ask for Your mercy. O Allah, increase me in knowledge, and let not my heart deviate after You have guided me on the right path. Grant me mercy from You, for You are the Grantor of bounties without measure.”Source: Fiqh-us-Sunnah.
Narrated Zayd ibn Arqam: I am not going to say anything but only that which Allah’s Apostle (peace be upon him) used to say. He used to supplicate: “O Allah, I seek refuge in Thee from incapacity, from sloth, from cowardice, from miserliness, decrepitude and from torment of the grave. O Allah, grant to my soul the sense of righteousness and purify it, for Thou art the Best Purifier thereof. Thou art the Protecting friend thereof, and Guardian thereof. O Allah, I seek refuge in Thee from the knowledge which does not benefit, from the heart that does not entertain the fear (of Allah), from the soul that does not feel contented and the supplication that is not responded.”
Source: Sahih Muslim, hadith 1260.
1. The Apostle of Allah (peace be upon him) used to say: “O Allah, I seek refuge in Thee from four things: Knowledge which does not profit, a heart which is not submissive, a soul which has an insatiable appetite, and a supplication which is not heard.“
Source: Narrated Abu Hurayrah in Sunan Abu Dawud, hadith 614.
2. When the Prophet, peace be upon him, woke he would say, “There is no god but You, glory be to You. O Allah, I seek Your forgiveness of my sins, and ask for Your mercy. O Allah, increase me in knowledge, and let not my heart deviate after You have guided me on the right path. Grant me mercy from You, for You are the Grantor of bounties without measure.”Source: Fiqh-us-Sunnah.
Narrated Zayd ibn Arqam: I am not going to say anything but only that which Allah’s Apostle (peace be upon him) used to say. He used to supplicate: “O Allah, I seek refuge in Thee from incapacity, from sloth, from cowardice, from miserliness, decrepitude and from torment of the grave. O Allah, grant to my soul the sense of righteousness and purify it, for Thou art the Best Purifier thereof. Thou art the Protecting friend thereof, and Guardian thereof. O Allah, I seek refuge in Thee from the knowledge which does not benefit, from the heart that does not entertain the fear (of Allah), from the soul that does not feel contented and the supplication that is not responded.”
Source: Sahih Muslim, hadith 1260.
Seeking protection from debt
Seeking protection from debt
Allah’s Apostle used to invoke Allah in the prayer saying, “O Allah, I seek refuge with you from all sins, and from being in debt.” Someone said, O Allah’s Apostle! (I see you) very often you seek refuge with Allah from being in debt. He replied, “If a person is in debt, he tells lies when he speaks, and breaks his promises when he promises.”
Source: Narrated by Aisha (ra) in Sahih Bukhari, volume 3 hadith #582.
“O Allah! I seek refuge with you (Allah) from (worries) care and grief, from incapacity and laziness, from miserliness and cowardice, from being heavily in debt and from being overpowered by other men.”Narrated by Abu Talha to Anas bin Malik in Sahih Bukhari,hadith #374. Abu Sa’id al-Khudri reported, “One day the Prophet (s) entered the mosque. He saw there a man from the Ansar called Abu Umamah. He asked, ‘What is the matter with you that I see you sitting in the mosque when it is not the time of prayer.’ He replied, ‘I am very much worried and in great debt, O Messenger of Allah!’ The Prophet said, ‘Let me teach you words to say so that Allah will remove your worries and settle your debt?’ He exclaimed, ‘Of course, O, Messenger of Allah.’ The Prophet said, ‘Say in morning and evening, “O Allah, I seek refuge in You from all worry and grief. I seek refuge in You from incapacity and slackness. I seek refuge in You from cowardice and niggardliness, and I seek refuge in You from being overcome by debt and being subjected to men“.’ The man said, ‘When I did that, Allah removed all my worries and settled my debt’.”
(Abu Daw’ud) in Fiqh-us-Sunnah.
Allah’s Apostle used to invoke Allah in the prayer saying, “O Allah, I seek refuge with you from all sins, and from being in debt.” Someone said, O Allah’s Apostle! (I see you) very often you seek refuge with Allah from being in debt. He replied, “If a person is in debt, he tells lies when he speaks, and breaks his promises when he promises.”
Source: Narrated by Aisha (ra) in Sahih Bukhari, volume 3 hadith #582.
“O Allah! I seek refuge with you (Allah) from (worries) care and grief, from incapacity and laziness, from miserliness and cowardice, from being heavily in debt and from being overpowered by other men.”Narrated by Abu Talha to Anas bin Malik in Sahih Bukhari,hadith #374. Abu Sa’id al-Khudri reported, “One day the Prophet (s) entered the mosque. He saw there a man from the Ansar called Abu Umamah. He asked, ‘What is the matter with you that I see you sitting in the mosque when it is not the time of prayer.’ He replied, ‘I am very much worried and in great debt, O Messenger of Allah!’ The Prophet said, ‘Let me teach you words to say so that Allah will remove your worries and settle your debt?’ He exclaimed, ‘Of course, O, Messenger of Allah.’ The Prophet said, ‘Say in morning and evening, “O Allah, I seek refuge in You from all worry and grief. I seek refuge in You from incapacity and slackness. I seek refuge in You from cowardice and niggardliness, and I seek refuge in You from being overcome by debt and being subjected to men“.’ The man said, ‘When I did that, Allah removed all my worries and settled my debt’.”
(Abu Daw’ud) in Fiqh-us-Sunnah.
When in distress or difficulty or sorrow
When in distress or difficulty or sorrow
Source for this dua subsection: Fiqh-us-Sunnah.
Ibn ‘Abbas reported, “The Prophet, peace be upon him, at times of sorrow and grief used to supplicate, La iliha illa Allah Al-’Azim, Al-’Alim, la ilaha illa Allah, Rabbul ‘arshil ‘Azim, la ilaha illa Allahu, Rabbus-Samawati wa rabbul ardi wa rabbul ‘arshi karim (There is no god but Allah, the Mighty, the Forbearing, there is no god but Allah, the Lord of the mighty throne, there is no god but Allah, the Lord of the heavens and the earth, and the Lord of the throne of honor)’.”
Source: Bukhari and Muslim.
2. Anas said that when the Prophet, peace be upon him, was faced with a serious difficulty, he would always supplicate, “Ya Hayyu, ya Qayyumu, bi-rahmatika astaghithu (O the Living, O the Eternal, I seek help in Your grace).
Source: Tirmidhi
3. Abu Hurairah reported that whenever the Prophet, peace be upon him, was faced with a serious difficulty, he would raise his head to the sky and supplicate, “Subhan-Allah al-’Azim (glory be to Allah, the Mighty).” And when he implored seriously and strongly, he would say “Ya Hayyu, Ya Qayyum (O the Living, the Eternal One).”
Source: Tirmidhi
4. Abu Bakrah reported that the Prophet, peace be upon him, said, “The supplications of distress are, ‘Allahumma rahmataka arju, fala takilni ila nafsi tarfata ‘ain, wa aslah li sha’ni kullahu, la ilaha illa anta (O Allah, I hope for Your mercy, so give me not over to my self even for as little as wink of an eye, and set right all my affairs, there is no god but You).”
Source: Abu Daw’ud
5. Asma, daughter of ‘Amais, reported that the Prophet, peace be upon him, asked her, “Shall I tell you words that you may say in times of pain or distress. These are, ‘Allah, Allah, Rabbi la ushriku bihi shai’an (Allah, Allah, my Lord, I associate none with Him).” Another narration says that these words should be said seven times.Source: Abu Daw’ud
6. Sa’d ibn Waqas reported that the Prophet, peace be upon him, said, “The supplication made by the Companion of the Fish (Prophet Yunus) in the belly of the fish was, ‘La ilaha illa anta, subhanaka, inni kuntu minaz-zalimin (there is no god but You, You are far exalted and above all weaknesses, and I was indeed the wrongdoer)’. If any Muslim supplicates in these words, his supplication will be accepted.” In another report we read, “I know words that will cause Allah to remove one’s distress. These are the words (of supplication) of my brother Yunus, peace be upon him,”
Source: Tirmidhi
7. Ibn Mas’ud reported that the Prophet, peace be upon him, said, “If any servant of Allah afflicted with distress or grief makes this supplication, his supplication will be accepted: ‘O Allah, I am Your servant, son of Your servant, son of your maidservant. My forehead is in Your hand. Your command conceming me prevails, and Your decision concerning me is just. I call upon You by every one of the beautiful names by which You have described Yourself, or which You have revealed in Your book, or have taught anyone of Your creatures, or which You have chosen to keep in the knowledge of the unseen with You, to make the Qur’an the delight of my heart, the light of my breast, and remover of my griefs, sorrows, and afflictions‘.” A supplication in these words will be answered. Allah will remove one’s affliction and replace it with joy and happiness.Source: Reported by Ahmad and Ibn Hibban
8. Anas reported that the Prophet, peace be upon him, used to supplicate, “O Allah, there is no ease except what You make easy, and you alone can turn a difficulty into ease.” (Ibn As-sinni)Source: Fiqh-us-Sunnah.
9. Allah’s Apostle used to say at the time of difficulty, “None has the right to be worshipped but Allah, the Majestic, the Most Forbearing. None has the right to be worshipped but Allah, the Lord of the Tremendous Throne. None has the right to be worshipped but Allah, the Lord of the Heavens and the Lord of the Honourable Throne."
Source: narrated by Ibn Abbas in Sahih Bukhari.
Source for this dua subsection: Fiqh-us-Sunnah.
Ibn ‘Abbas reported, “The Prophet, peace be upon him, at times of sorrow and grief used to supplicate, La iliha illa Allah Al-’Azim, Al-’Alim, la ilaha illa Allah, Rabbul ‘arshil ‘Azim, la ilaha illa Allahu, Rabbus-Samawati wa rabbul ardi wa rabbul ‘arshi karim (There is no god but Allah, the Mighty, the Forbearing, there is no god but Allah, the Lord of the mighty throne, there is no god but Allah, the Lord of the heavens and the earth, and the Lord of the throne of honor)’.”
Source: Bukhari and Muslim.
2. Anas said that when the Prophet, peace be upon him, was faced with a serious difficulty, he would always supplicate, “Ya Hayyu, ya Qayyumu, bi-rahmatika astaghithu (O the Living, O the Eternal, I seek help in Your grace).
Source: Tirmidhi
3. Abu Hurairah reported that whenever the Prophet, peace be upon him, was faced with a serious difficulty, he would raise his head to the sky and supplicate, “Subhan-Allah al-’Azim (glory be to Allah, the Mighty).” And when he implored seriously and strongly, he would say “Ya Hayyu, Ya Qayyum (O the Living, the Eternal One).”
Source: Tirmidhi
4. Abu Bakrah reported that the Prophet, peace be upon him, said, “The supplications of distress are, ‘Allahumma rahmataka arju, fala takilni ila nafsi tarfata ‘ain, wa aslah li sha’ni kullahu, la ilaha illa anta (O Allah, I hope for Your mercy, so give me not over to my self even for as little as wink of an eye, and set right all my affairs, there is no god but You).”
Source: Abu Daw’ud
5. Asma, daughter of ‘Amais, reported that the Prophet, peace be upon him, asked her, “Shall I tell you words that you may say in times of pain or distress. These are, ‘Allah, Allah, Rabbi la ushriku bihi shai’an (Allah, Allah, my Lord, I associate none with Him).” Another narration says that these words should be said seven times.Source: Abu Daw’ud
6. Sa’d ibn Waqas reported that the Prophet, peace be upon him, said, “The supplication made by the Companion of the Fish (Prophet Yunus) in the belly of the fish was, ‘La ilaha illa anta, subhanaka, inni kuntu minaz-zalimin (there is no god but You, You are far exalted and above all weaknesses, and I was indeed the wrongdoer)’. If any Muslim supplicates in these words, his supplication will be accepted.” In another report we read, “I know words that will cause Allah to remove one’s distress. These are the words (of supplication) of my brother Yunus, peace be upon him,”
Source: Tirmidhi
7. Ibn Mas’ud reported that the Prophet, peace be upon him, said, “If any servant of Allah afflicted with distress or grief makes this supplication, his supplication will be accepted: ‘O Allah, I am Your servant, son of Your servant, son of your maidservant. My forehead is in Your hand. Your command conceming me prevails, and Your decision concerning me is just. I call upon You by every one of the beautiful names by which You have described Yourself, or which You have revealed in Your book, or have taught anyone of Your creatures, or which You have chosen to keep in the knowledge of the unseen with You, to make the Qur’an the delight of my heart, the light of my breast, and remover of my griefs, sorrows, and afflictions‘.” A supplication in these words will be answered. Allah will remove one’s affliction and replace it with joy and happiness.Source: Reported by Ahmad and Ibn Hibban
8. Anas reported that the Prophet, peace be upon him, used to supplicate, “O Allah, there is no ease except what You make easy, and you alone can turn a difficulty into ease.” (Ibn As-sinni)Source: Fiqh-us-Sunnah.
9. Allah’s Apostle used to say at the time of difficulty, “None has the right to be worshipped but Allah, the Majestic, the Most Forbearing. None has the right to be worshipped but Allah, the Lord of the Tremendous Throne. None has the right to be worshipped but Allah, the Lord of the Heavens and the Lord of the Honourable Throne."
Source: narrated by Ibn Abbas in Sahih Bukhari.
Qur’anic Duas:
Qur’anic Duas:
Asking for Allah’s bounty and protection
Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire.
Asking for Allah’s bounty and protection
Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire.
Asking for guidance:
Asking for guidance:
Our Lord! Let not our hearts deviate from the truth after You have guided us, and bestow upon us mercy from Your grace. Verily You are the Giver of bounties without measure.
Our Lord! Let not our hearts deviate from the truth after You have guided us, and bestow upon us mercy from Your grace. Verily You are the Giver of bounties without measure.
Asking for strength and patience (sabr) during tough times
Asking for strength and patience (sabr) during tough times
Our Lord! Impose not on us that which we have not the strength to bear, grant us forgiveness and have mercy on us. You are our Protector. Help us against those who deny the truth.
Our Lord! Impose not on us that which we have not the strength to bear, grant us forgiveness and have mercy on us. You are our Protector. Help us against those who deny the truth.
Trusting in Allah and Repenting:
Trusting in Allah and Repenting:
Our Lord! In You we have placed our trust, and to You do we turn in repentance, for unto You is the end of all journeys.
Asking for knowledge and wisdom“O my Lord! advance me in knowledge.
“O my Lord! bestow wisdom on me and join me with the righteous;”
Our Lord! In You we have placed our trust, and to You do we turn in repentance, for unto You is the end of all journeys.
Asking for knowledge and wisdom“O my Lord! advance me in knowledge.
“O my Lord! bestow wisdom on me and join me with the righteous;”
Seeking Provisions
Seeking Provisions
“O my Lord! truly am I in (desperate) need of any good that thou dost send me!”
“O my Lord! truly am I in (desperate) need of any good that thou dost send me!”
Before initiating a big project
Before initiating a big project
(e.g. taking an exam or making a major presentation, etc.)“O my Lord! expand me my breast;Ease my task for me;And remove the impediment from my speech.So they may understand what I say
(e.g. taking an exam or making a major presentation, etc.)“O my Lord! expand me my breast;Ease my task for me;And remove the impediment from my speech.So they may understand what I say
Giving thanks
Giving thanks
Then Praise be to Allah Lord of the heavens and Lord of the earth Lord and Cherisher of all the worlds! To Him be Glory throughout the heavens and the earth: and He is Exalted in Power Full of Wisdom!
Then Praise be to Allah Lord of the heavens and Lord of the earth Lord and Cherisher of all the worlds! To Him be Glory throughout the heavens and the earth: and He is Exalted in Power Full of Wisdom!
Duas from Hadith:
Duas from Hadith:
Asking for what is goodUmair ibn Sa’d said, “Ibn Mas’ud used to teach us the tashahud of the prayer and then he would say, ‘When one of you finishes the tashahud, he should say: O Allah, I ask you for all good, that which I am aware of and that which I am not. I seek refuge in You from all evil, that which I am aware of and that which I am not. O Allah, I ask you for the good that your devoted servants asked for. I seek refuge in You from all evil, that which I am aware of and that which I am not. O Allah, I ask you for the good that your devoted servants asked for. I seek refuge in You from the evil that your devoted servants sought refuge for. Our Lord, give us the good of this life and the good of the Hereafter.’ He said, ‘No prophet or righteous person supplicated for anything except that it is contained therein.”
(Related by Ibn Abu Shaibah and Sa’eed ibn Mansur.)
Source: Fiqh-us-Sunnah.
Asking for what is goodUmair ibn Sa’d said, “Ibn Mas’ud used to teach us the tashahud of the prayer and then he would say, ‘When one of you finishes the tashahud, he should say: O Allah, I ask you for all good, that which I am aware of and that which I am not. I seek refuge in You from all evil, that which I am aware of and that which I am not. O Allah, I ask you for the good that your devoted servants asked for. I seek refuge in You from all evil, that which I am aware of and that which I am not. O Allah, I ask you for the good that your devoted servants asked for. I seek refuge in You from the evil that your devoted servants sought refuge for. Our Lord, give us the good of this life and the good of the Hereafter.’ He said, ‘No prophet or righteous person supplicated for anything except that it is contained therein.”
(Related by Ibn Abu Shaibah and Sa’eed ibn Mansur.)
Source: Fiqh-us-Sunnah.
Asking for Allah’s forgiveness
Asking for Allah’s forgiveness
1. Shaddad b. Aws reported that the Prophet, peace be upon him, said, “The best supplication for forgiveness is to say, ‘Allahumma anta Rabbi la ilaha illa anta, Khalaqtani wa ana ‘abduka, wa ana ‘ala ‘ahdika wa wa’ dika mastata’tu. A’udhu bika min sharri ma sana’tu, abu’u laka bini’matika ‘alayya wa abu’u laka bidhanbi faghfirli innahu la yaghfirudhdhunuba illa anta (O Allah, You are my Lord, there is no god but You. You created me and I am Your servant, and I try my best to keep my covenant (faith) with You and to live in the hope of Your promise. I seek refuge in You from evil done by me. I acknowledge Your favors upon me and I acknowledge my sins. So forgive me for none forgives sins but You.”‘) The Prophet, peace be upon him, added, “If somebody recites this during the day with firm faith in it, and dies on the same day before the evening, he will be one of the people of Paradise. And if somebody recites it at night with firm faith in it, and dies before the morning, he will be one of the people of Paradise.” (Reported in Bukhari and reported by Buraydah ibn al-Hasib in Abu Dawud, #5052)
Source: Fiqh-us-Sunnah.
2. Ali (r) reported that when the Prophet (s) prayed, the last thing he would say between the tashahud and the tasleem was, “O Allah, forgive my past and later sins, what was in private and what was in public, and what I have been extravagant in. You are more knowledgeable of it than I. You are the Promoter and the Retarder. There is no god except You.” (Related by Muslim.)Source: Fiqh-us-Sunnah,
3. Abdullah ibn ‘Amr reported that Abu Bakr said to the Messenger of Allah, “Teach me a supplication that I may use in my prayers.” He told him, “Say, O Allah, I have wronged my soul a great wrong and no one forgives sins except You, so forgive me with such forgiveness that only comes from You and have mercy on me. Verily, You are the Oft-Forgiving, the Oft-Merciful.”(Related by al-Bukhari and Muslim.)Source: Fiqh-us-Sunnah.
Handhalah ibn ‘Ali said that Muhjan ibn al-Adra’ related to him that the Prophet entered the mosque while a man was just about to finish his prayer.
The latter made the tashahud and said, “O Allah, I am asking You, O Allah, the One, the Only, the Absolute, who begets nor is begotten, nor is anyone like Him, to forgive my sins, for You are the Forgiving, the Merciful.” The Prophet then said three times, “He has been forgiven.” (Related by Ahmad and Abu Dawud.)
Source: Fiqh-us-Sunnah.
1. Shaddad b. Aws reported that the Prophet, peace be upon him, said, “The best supplication for forgiveness is to say, ‘Allahumma anta Rabbi la ilaha illa anta, Khalaqtani wa ana ‘abduka, wa ana ‘ala ‘ahdika wa wa’ dika mastata’tu. A’udhu bika min sharri ma sana’tu, abu’u laka bini’matika ‘alayya wa abu’u laka bidhanbi faghfirli innahu la yaghfirudhdhunuba illa anta (O Allah, You are my Lord, there is no god but You. You created me and I am Your servant, and I try my best to keep my covenant (faith) with You and to live in the hope of Your promise. I seek refuge in You from evil done by me. I acknowledge Your favors upon me and I acknowledge my sins. So forgive me for none forgives sins but You.”‘) The Prophet, peace be upon him, added, “If somebody recites this during the day with firm faith in it, and dies on the same day before the evening, he will be one of the people of Paradise. And if somebody recites it at night with firm faith in it, and dies before the morning, he will be one of the people of Paradise.” (Reported in Bukhari and reported by Buraydah ibn al-Hasib in Abu Dawud, #5052)
Source: Fiqh-us-Sunnah.
2. Ali (r) reported that when the Prophet (s) prayed, the last thing he would say between the tashahud and the tasleem was, “O Allah, forgive my past and later sins, what was in private and what was in public, and what I have been extravagant in. You are more knowledgeable of it than I. You are the Promoter and the Retarder. There is no god except You.” (Related by Muslim.)Source: Fiqh-us-Sunnah,
3. Abdullah ibn ‘Amr reported that Abu Bakr said to the Messenger of Allah, “Teach me a supplication that I may use in my prayers.” He told him, “Say, O Allah, I have wronged my soul a great wrong and no one forgives sins except You, so forgive me with such forgiveness that only comes from You and have mercy on me. Verily, You are the Oft-Forgiving, the Oft-Merciful.”(Related by al-Bukhari and Muslim.)Source: Fiqh-us-Sunnah.
Handhalah ibn ‘Ali said that Muhjan ibn al-Adra’ related to him that the Prophet entered the mosque while a man was just about to finish his prayer.
The latter made the tashahud and said, “O Allah, I am asking You, O Allah, the One, the Only, the Absolute, who begets nor is begotten, nor is anyone like Him, to forgive my sins, for You are the Forgiving, the Merciful.” The Prophet then said three times, “He has been forgiven.” (Related by Ahmad and Abu Dawud.)
Source: Fiqh-us-Sunnah.
Seeking protection during travel
Seeking protection during travel
1. Malik related to me that he heard that when the Messenger of Allah, may Allah bless him and grant him peace, set foot in the stirrup intending to travel, he would say, “In the name of Allah. O Allah! You are my companion in the journey and the Khalifa of my family. O Allah! Spread out the earth for us and make the journey easy for us. O Allah! I seek refuge with You from the hardship of the journey and from returning to sorrow and a distressing sight regarding property and family.”
2. Malik related to me from a reliable source of his from Yaqub ibn Abdullah al-Ashajj from Bushr ibn Said from Sad ibn Abi Waqqas from Khawla bint Hakim that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever dismounts to rest in a place should say, ‘I seek refuge with the complete words of Allah from the evil of what he created,’ (audhu bi kalimati-llahi at-tammati min sharri ma khalaqa), and nothing will harm him until he remounts.”
Source: Al-Muwatta Hadith, 54: 34.
1. Malik related to me that he heard that when the Messenger of Allah, may Allah bless him and grant him peace, set foot in the stirrup intending to travel, he would say, “In the name of Allah. O Allah! You are my companion in the journey and the Khalifa of my family. O Allah! Spread out the earth for us and make the journey easy for us. O Allah! I seek refuge with You from the hardship of the journey and from returning to sorrow and a distressing sight regarding property and family.”
2. Malik related to me from a reliable source of his from Yaqub ibn Abdullah al-Ashajj from Bushr ibn Said from Sad ibn Abi Waqqas from Khawla bint Hakim that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever dismounts to rest in a place should say, ‘I seek refuge with the complete words of Allah from the evil of what he created,’ (audhu bi kalimati-llahi at-tammati min sharri ma khalaqa), and nothing will harm him until he remounts.”
Source: Al-Muwatta Hadith, 54: 34.
Seeking divine guidance
Seeking divine guidance
O God, I seek divine guidance so that I may remain steadfast in what is just.I seek divine guidance in order to be firm in righteousness.I seek divine guidance in the manner that I express my gratitude for Your favour and worship with devotion.I seek from You a tongue that speaks the truth and a heart which is pure and clean.
Source: At-Tirmidhi
O God, I seek divine guidance so that I may remain steadfast in what is just.I seek divine guidance in order to be firm in righteousness.I seek divine guidance in the manner that I express my gratitude for Your favour and worship with devotion.I seek from You a tongue that speaks the truth and a heart which is pure and clean.
Source: At-Tirmidhi
Seeking help in an alarming situation:
Seeking help in an alarming situation:
I seek refuge in Allah’s perfect words from His anger, the evil of His servants, the evil suggestions of the devils and their presence.
Source: Sunan of Abu-Dawood, # 3884, and narrated by Abdullah ibn Amr ibn al-As
I seek refuge in Allah’s perfect words from His anger, the evil of His servants, the evil suggestions of the devils and their presence.
Source: Sunan of Abu-Dawood, # 3884, and narrated by Abdullah ibn Amr ibn al-As
Seeking health:
Seeking health:
1. O Allah! Grant me health in my body. O Allah! Grant me good hearing. O Allah! Grant me good eyesight. There is no god but Thou. (Allahoumma ghafini fii badani, Allahoumma ghafini fii samghi, Allahoumma ghafini fii basari, La illaha illa ant).
The following video has two duas where the first dua (listed above) is the one for health.
Source: Sunan Abu Dawood, #2408, on the authority of Abubarakah. This narrator of this hadith stated that this dua is to be repeated three times in the morning and three times in the evening.
2. The Prophet Muhammad (peace be upon him) would say the following during his prayers: “O God, forgive me, have mercy on me, guide me, heal me, and provide for me.“Source: Sunan of Abu Dawood, Hadith 323
1. O Allah! Grant me health in my body. O Allah! Grant me good hearing. O Allah! Grant me good eyesight. There is no god but Thou. (Allahoumma ghafini fii badani, Allahoumma ghafini fii samghi, Allahoumma ghafini fii basari, La illaha illa ant).
The following video has two duas where the first dua (listed above) is the one for health.
Source: Sunan Abu Dawood, #2408, on the authority of Abubarakah. This narrator of this hadith stated that this dua is to be repeated three times in the morning and three times in the evening.
2. The Prophet Muhammad (peace be upon him) would say the following during his prayers: “O God, forgive me, have mercy on me, guide me, heal me, and provide for me.“Source: Sunan of Abu Dawood, Hadith 323
When facing hardship
When facing hardship
When facing any hardship, please recite this dua.
Another dua which you can read when facing hardship is contained in the following hadith:Ibn ‘Umar reported that the Prophet (s) said, “When you leave your house and are afflicted with hardship, why don’t you pray, ‘In the name of Allah respecting myself, my property, and my din. O Allah, cause me to be satisfied and pleased with Your decree, and bless me in whatis decreed for me, so that I will not want to hasten what You have delayed, nor to delaywhat You have hastened’.” (Ibn As-Sinni)Source: Fiqh-us-Sunnah, volume 4, #131a.
When facing any hardship, please recite this dua.
Another dua which you can read when facing hardship is contained in the following hadith:Ibn ‘Umar reported that the Prophet (s) said, “When you leave your house and are afflicted with hardship, why don’t you pray, ‘In the name of Allah respecting myself, my property, and my din. O Allah, cause me to be satisfied and pleased with Your decree, and bless me in whatis decreed for me, so that I will not want to hasten what You have delayed, nor to delaywhat You have hastened’.” (Ibn As-Sinni)Source: Fiqh-us-Sunnah, volume 4, #131a.
When suffering from an ailment
When suffering from an ailment
The Prophet (s) used to treat some of his wives by passing his right hand over the place of ailment and used to say, “O Lord of the people! Remove the difficulty and bring about healing as You are the Healer. There is no healing but Your Healing, a healing that will leave no ailment.”Source: Narrated by Aisha (ra) in Sahih Bukhari
The Prophet (s) used to treat some of his wives by passing his right hand over the place of ailment and used to say, “O Lord of the people! Remove the difficulty and bring about healing as You are the Healer. There is no healing but Your Healing, a healing that will leave no ailment.”Source: Narrated by Aisha (ra) in Sahih Bukhari
Seeking Allah’s Protection:
Seeking Allah’s Protection:
(Source: Fiqh-Us-Sunnah)
It is reported that Talq b. Habib said, “A man came to Abu Darda and said to him, ‘O Abu Darda, your house has burned.’ He said: ‘No, it cannot be burned. Allah will never allow this to happen because of the words that I heard from the Prophet, peace be upon him. Whoever says these words in the beginning of a day, the Prophet, peace be upon him, told us, will not be afflicted by a misfortune until the end of the day, and whoever says these words in the evening will not be afflicted until morning. These words are, “O Allah, You are my Lord, there is no god but You, I put my trust in You, You are the Lord of the Mighty Throne. Whatever Allah wills will happen and what He does not will, cannot happen. There is no power or strength except with Allah, the Exalted, the Mighty. I know that Allah has power over all things, and Allah comprehends all things in knowledge. O Allah, I seek refuge with You from the evil of myself and from the evil of all creatures under Your control. Surely the straight way is my Sustainer’s way“.”‘In some versions of this hadith we further find that he said, “Come, let us go. So he went with them to his house. They found all the area surrounding the house burned but his house was not damaged.”
(Source: Fiqh-Us-Sunnah)
It is reported that Talq b. Habib said, “A man came to Abu Darda and said to him, ‘O Abu Darda, your house has burned.’ He said: ‘No, it cannot be burned. Allah will never allow this to happen because of the words that I heard from the Prophet, peace be upon him. Whoever says these words in the beginning of a day, the Prophet, peace be upon him, told us, will not be afflicted by a misfortune until the end of the day, and whoever says these words in the evening will not be afflicted until morning. These words are, “O Allah, You are my Lord, there is no god but You, I put my trust in You, You are the Lord of the Mighty Throne. Whatever Allah wills will happen and what He does not will, cannot happen. There is no power or strength except with Allah, the Exalted, the Mighty. I know that Allah has power over all things, and Allah comprehends all things in knowledge. O Allah, I seek refuge with You from the evil of myself and from the evil of all creatures under Your control. Surely the straight way is my Sustainer’s way“.”‘In some versions of this hadith we further find that he said, “Come, let us go. So he went with them to his house. They found all the area surrounding the house burned but his house was not damaged.”
Duas
Duas
This section contains helpful duas (supplications or prayers) from the Qur’an and from our beloved Prophet, Muhammad (s). These duas, Insha Allah, have been selected because of their relevance in various work-related or daily situations. No matter how difficult the situation is that we are going through, we need to remember that a Muslim is always in direct communication with Allah, that Allah understands us no matter what language we speak in, that He is there for us at all times, and that we can always turn to Him for help. We do not need to make an appointment, schedule a conference call or send out a memo to address Our Lord and Creator at any time.Insha Allah, we are adding duas with spanish subtitles as we locate them. The dua section with spanish subtitles is located at the bottom of this page.
This section contains helpful duas (supplications or prayers) from the Qur’an and from our beloved Prophet, Muhammad (s). These duas, Insha Allah, have been selected because of their relevance in various work-related or daily situations. No matter how difficult the situation is that we are going through, we need to remember that a Muslim is always in direct communication with Allah, that Allah understands us no matter what language we speak in, that He is there for us at all times, and that we can always turn to Him for help. We do not need to make an appointment, schedule a conference call or send out a memo to address Our Lord and Creator at any time.Insha Allah, we are adding duas with spanish subtitles as we locate them. The dua section with spanish subtitles is located at the bottom of this page.
Why make dua?
Why Make Dua?
1. In a sound hadith the Prophet, peace be upon him, said, “Allah’s wrath is on the one who does not call upon Him for help.” ‘Aishah reported, “The Prophet, peace be upon him, said, ‘Precautions are of no avail against the decree of Allah, but the supplication benefits in the case of a calamity that strikes or is about to strike. And when a calamity descends the supplication intercepts it and holds it at bay until the Day of Resurrection’.
(Reported by Al-Bazar, At-Tabrani, and Al-Hakim, who says its chain of authorities is sound)
2.Salman Al-Farisi reported that the Prophet, peace be upon him, said, “Nothing can avert the decree of Allah except supplication, and nothing increases life except virtuous deeds.” (Tirmidhi)Source: Fiqh-us-Sunnah.
1. In a sound hadith the Prophet, peace be upon him, said, “Allah’s wrath is on the one who does not call upon Him for help.” ‘Aishah reported, “The Prophet, peace be upon him, said, ‘Precautions are of no avail against the decree of Allah, but the supplication benefits in the case of a calamity that strikes or is about to strike. And when a calamity descends the supplication intercepts it and holds it at bay until the Day of Resurrection’.
(Reported by Al-Bazar, At-Tabrani, and Al-Hakim, who says its chain of authorities is sound)
2.Salman Al-Farisi reported that the Prophet, peace be upon him, said, “Nothing can avert the decree of Allah except supplication, and nothing increases life except virtuous deeds.” (Tirmidhi)Source: Fiqh-us-Sunnah.
DUA 1
Etiquette for making duas:
1. Start the supplication with Allah’s Praise and Blessings on His Prophet (s).Fudalah b. ‘Ubaid reported that the Prophet (s) heard a man supplicating during prayer. He did not glorify Allah, nor did he invoke blessings on the Prophet. The Prophet (s) said, “He has been hasty.” Then he called the man and said either to him, or to someone else, “When any one of you prays, he should begin by glorifying and praising his Lord and then he should invoke blessings on the Prophet, peace be upon him, and after that he should supplicate Allah for anything he wishes.”Source: Fiqh-us-Sunnah.
1. Start the supplication with Allah’s Praise and Blessings on His Prophet (s).Fudalah b. ‘Ubaid reported that the Prophet (s) heard a man supplicating during prayer. He did not glorify Allah, nor did he invoke blessings on the Prophet. The Prophet (s) said, “He has been hasty.” Then he called the man and said either to him, or to someone else, “When any one of you prays, he should begin by glorifying and praising his Lord and then he should invoke blessings on the Prophet, peace be upon him, and after that he should supplicate Allah for anything he wishes.”Source: Fiqh-us-Sunnah.
DUA 2
2. To ask Allah by HIs Names.
Allah himself says in the Qur’an ( Surah Al A’raf):
“The most beautiful names belong to Allah: so call on Him by them;”
The Apostle of Allah (peace be upon him) heard a man saying: O Allah, I ask Thee, I bear witness that there is no god but you, the One, He to Whom men repair (As-Samad), Who has not begotten, and has not been begotten, and to Whom no one is equal, and he said: “You have supplicated Allah using His Greatest Name, when asked with this name He gives, and when supplicated by this name he answers.” Source: Hadith narrated by Narrated Buraydah ibn al-Hasib in Abu Dawood, hadith 584.I was sitting with the Apostle of Allah (peace be upon him) and a man was offering prayer. He then made supplication: O Allah, I ask you by virtue of the fact that praise is due to you, there is no deity but you, Who showest favour and beneficence, the Originator of the Heavens and the earth, O Lord of Majesty and Splendour, O Living One, O Eternal One. The Prophet (peace be upon him) then said: “He has supplicated Allah using His Greatest Name, when supplicated by this name, He answers, and when asked by this name He gives.”
Source: Hadith narrated by Anas ibn Malik in Abu Dawood, hadith 585
Allah himself says in the Qur’an ( Surah Al A’raf):
“The most beautiful names belong to Allah: so call on Him by them;”
The Apostle of Allah (peace be upon him) heard a man saying: O Allah, I ask Thee, I bear witness that there is no god but you, the One, He to Whom men repair (As-Samad), Who has not begotten, and has not been begotten, and to Whom no one is equal, and he said: “You have supplicated Allah using His Greatest Name, when asked with this name He gives, and when supplicated by this name he answers.” Source: Hadith narrated by Narrated Buraydah ibn al-Hasib in Abu Dawood, hadith 584.I was sitting with the Apostle of Allah (peace be upon him) and a man was offering prayer. He then made supplication: O Allah, I ask you by virtue of the fact that praise is due to you, there is no deity but you, Who showest favour and beneficence, the Originator of the Heavens and the earth, O Lord of Majesty and Splendour, O Living One, O Eternal One. The Prophet (peace be upon him) then said: “He has supplicated Allah using His Greatest Name, when supplicated by this name, He answers, and when asked by this name He gives.”
Source: Hadith narrated by Anas ibn Malik in Abu Dawood, hadith 585
3. a. Be in a state of purity, face the Qiblah, and raise your hands when making duas.According to Fiqh us Sunnah, volume 5, #96b, one must maintain a complete state of purity. face the direction of Ka’bah, seek forgiveness of Allah as much as possible. glorify Allah, and supplicate for one’s well being and welfare in this Iife and in the Hereafter, and for others, with fervor, attention, and with hands raised in supplication. Osamah bin Zaid reported: “I was riding behind the Prophet (peace be upon him) in Arafah, while he raised his hands in supplications to Allah.”
Source: Fiqh-us-Sunnah.
The Prophet went towards the Musalla and invoked Allah for rain. He faced the Qibla and wore his cloak inside out, and offered two Rakat.
Source: Abdullah bin Zaid in Sahih Bukhari, volume 2, hadith 125.
3.b Raise your hands in front of your face, but not above your head.Umayr saw the Prophet (peace be upon him) praying for rain at Ahjar az-Zayt near az-Zawra’, standing, making supplication, praying for rain and raising his hands in front of his face, but not lifting them above his head.
Source: Narrated Umayr, the client of AbulLahm, in Sunan Abu Dawood, hadith #450
3.c. Supplicate with the palms of your hand upward.The Prophet (s) said. “Supplicate Allah with the palms of your hands; do not supplicate Him with their backs upwards. When you finish supplication, wipe your faces with them.”
Source: Narrated Abdullah ibn Abbas in Sunan Abu Dawood, hadith #578.
3.d. Make Wudhu (ablution) before asking du’a[...]I returned and entered upon the Prophet at his house, and found him lying in a bed made of stalks of date-palm leaves knitted with ropes, and on it there was bedding. The strings of the bed had their traces over his back and sides. Then I told the Prophet about our and Abu Amir’s news and how he had said, “Tell him to ask for Allah’s Forgiveness for me.” The Prophet asked for water, performed wudhu and then raised hands, saying, “O Allah! Forgive
‘Ubaid, Abu Amir.”
Source: Narrated by Abu Musa in Sahih Bukhari, hadith 612.
Source: Fiqh-us-Sunnah.
The Prophet went towards the Musalla and invoked Allah for rain. He faced the Qibla and wore his cloak inside out, and offered two Rakat.
Source: Abdullah bin Zaid in Sahih Bukhari, volume 2, hadith 125.
3.b Raise your hands in front of your face, but not above your head.Umayr saw the Prophet (peace be upon him) praying for rain at Ahjar az-Zayt near az-Zawra’, standing, making supplication, praying for rain and raising his hands in front of his face, but not lifting them above his head.
Source: Narrated Umayr, the client of AbulLahm, in Sunan Abu Dawood, hadith #450
3.c. Supplicate with the palms of your hand upward.The Prophet (s) said. “Supplicate Allah with the palms of your hands; do not supplicate Him with their backs upwards. When you finish supplication, wipe your faces with them.”
Source: Narrated Abdullah ibn Abbas in Sunan Abu Dawood, hadith #578.
3.d. Make Wudhu (ablution) before asking du’a[...]I returned and entered upon the Prophet at his house, and found him lying in a bed made of stalks of date-palm leaves knitted with ropes, and on it there was bedding. The strings of the bed had their traces over his back and sides. Then I told the Prophet about our and Abu Amir’s news and how he had said, “Tell him to ask for Allah’s Forgiveness for me.” The Prophet asked for water, performed wudhu and then raised hands, saying, “O Allah! Forgive
‘Ubaid, Abu Amir.”
Source: Narrated by Abu Musa in Sahih Bukhari, hadith 612.
DUA 4
4. Use comprehensive words.‘Aishah says that the Prophet, peace be upon him, loved the short but comprehensive, meaningful supplications, more than others. Fiqh us Sunnah gives below some of these supplications, which are a must for every believer:
Anas reported that the Prophet, peace be upon him, frequently prayed, “O Allah, give us all the good of this world, and the good of the life hereafter, and save us from the punishment of the fire.” Abdallah ibn ‘Abbas reported that the Prophet, peace be upon him, prayed to Allah,
“My Lord, help me and do not turn against me. Grant me victory, and do not grant victory over me. Plan on my behalf and do not plan against me. Guide me, and make the guidance easy for me. Grant me victory over those who act wrongfully toward me. O Allah, make me grateful to You, mindful of You, in awe of You, devoted to your obedience, humble, penitent, and ever turning to You in repentance. My Lord, accept my repentance, wash away my sins, answer my supplication, clearly establish my evidence, guide my heart, make my tongue true, and draw out malice from my breast.”
Anas reported that the Prophet, peace be upon him, frequently prayed, “O Allah, give us all the good of this world, and the good of the life hereafter, and save us from the punishment of the fire.” Abdallah ibn ‘Abbas reported that the Prophet, peace be upon him, prayed to Allah,
“My Lord, help me and do not turn against me. Grant me victory, and do not grant victory over me. Plan on my behalf and do not plan against me. Guide me, and make the guidance easy for me. Grant me victory over those who act wrongfully toward me. O Allah, make me grateful to You, mindful of You, in awe of You, devoted to your obedience, humble, penitent, and ever turning to You in repentance. My Lord, accept my repentance, wash away my sins, answer my supplication, clearly establish my evidence, guide my heart, make my tongue true, and draw out malice from my breast.”
DUA 5
5. Make dua during your sijda (prostration).
As pointed out by Br. Abdul Malik Mujahid, we are in one of the most submissive physical positions when in Sajdah. It is one of the best occasions to ask God for forgiveness, guidance, and all that we want.The Prophet use to make dua in Sajdah and not just tasbeeh as in obligatory prayers. He used to cry in Sajdah. Abduallah Ibn Abbas reported that the Prophet (s) said” While prostrating yourselves be earnest in supplication, for it is fitting that your supplications should be answered.”Source: Muslim Abu Hurairah (r) reported, the Prophet (s) said, “The servant is nearest to his Lord when he is prostrating to Him, so make supplication in this state.” (Muslim)Source: Fiqh-us-Sunnah.
As pointed out by Br. Abdul Malik Mujahid, we are in one of the most submissive physical positions when in Sajdah. It is one of the best occasions to ask God for forgiveness, guidance, and all that we want.The Prophet use to make dua in Sajdah and not just tasbeeh as in obligatory prayers. He used to cry in Sajdah. Abduallah Ibn Abbas reported that the Prophet (s) said” While prostrating yourselves be earnest in supplication, for it is fitting that your supplications should be answered.”Source: Muslim Abu Hurairah (r) reported, the Prophet (s) said, “The servant is nearest to his Lord when he is prostrating to Him, so make supplication in this state.” (Muslim)Source: Fiqh-us-Sunnah.
DUA 6
6. Do not only do duas during times of difficulty.Allah’s Messenger (peace be upon him), said, “If anyone finds pleasure in receiving an answer from Allah in times of difficulty, he should make many supplications when times are easy.”Source: Tirmidhi transmitted it, saying this is a gharib tradition
DUA 7
7. Do not ask for anything sinful in your dua.The Prophet (peace be upon him) said, “Any Muslim who makes a supplication containing nothing which is sinful or which involves breaking ties of relationship will be given for it by Allah one of three things: He will give him swift answer, or store it up for him in the next world, or turn away from him an equivalent amount of evil.”Source: Narrated by AbuSa’id al-Khudri in Tirmidhi.
DUA 8
8. Be firm when making dua.Yahya related to me from Malik from Abu’z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, ”When you are making dua, do not say: ‘O Allah, forgive me if You wish. O Allah, forgive me if you wish.’ You should be firm in your asking, for there is no compelling Him.”Source: Al Muwatta hadith 28
DUA 9
9.a. Do not be impatient if your dua has not yet been answered.Yahya related to me from Malik from Ibn Shihab from Abu Ubayd, the mawla of Ibn Azhar, from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “You will be answered as long as you are not impatient and say, ‘I have made a dua and I have not been answered .’ “Source: Al-Muwatta hadith 29
9.b. Make dua with confidence in its acceptance.Abu Hurairah also reported that the Prophet, peace be upon him,said, “None of you should say, ‘O Allah, forgive me if You wish, (or) OAllah, have mercy on me if you wish.’ Rather you should be firm inyour request, for (Allah does whatever He wishes) and no one canforce Him to do otherwise.”Source: Fiqh-us-Sunnah
9.b. Make dua with confidence in its acceptance.Abu Hurairah also reported that the Prophet, peace be upon him,said, “None of you should say, ‘O Allah, forgive me if You wish, (or) OAllah, have mercy on me if you wish.’ Rather you should be firm inyour request, for (Allah does whatever He wishes) and no one canforce Him to do otherwise.”Source: Fiqh-us-Sunnah
DUA 10
10. Pursue lawful means of livelihood
Please note that you should pursue lawful means of livelihood if you wish your duas to be answered. The following hadith makes this clear:
Abu Hurairah (r) reported that the Prophet (s) said, “O people, Allah is Good and He, therefore, accepts only that which is good. And Allah commanded the believers as He commanded the Messengers by saying, ‘O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do,and
He said: ‘O those who believe, eat of the good things that We gave you’.”
The Prophet, peace be upon him, then made mention of a person who travels widely, his hair dishevelled, and covered with dust. “He lifts his hands and makes supplication, ‘O Lord, O Lord,’ but his diet is unlawful, his drink is unlawful, and his clothes are unlawful, and his nourishment is unlawful. How then can his supplication be accepted?“ (Muslim and Ahmad)Source: Fiqh-us-Sunnah,
Abbas reported, “Once, when I recited the verses of the Qur’an, ‘O you people! Eat of what is on earth, lawful and good’in the presence of the Prophet, peace be upon him. Sa’d b. Abi Waqqas got up and said, ‘O Messenger of Allah! Ask Allah to make me one whose supplication is heard.’ At this the Prophet, peace be upon him, said, ‘O Sa’d, consume lawful things and your supplications will be heard, and by Him in Whose hands is the soul of Muhammad, when a man puts into his stomach a morsel of what is forbidden his prayers are not accepted for forty days, and a servant of Allah whose body is nourished by usury or by what is forbidden becomes more deserving of the Hell fire.” (Al-Hafiz b. Marduwiyah)Source: Fiqh-us-Sunnah
Please note that you should pursue lawful means of livelihood if you wish your duas to be answered. The following hadith makes this clear:
Abu Hurairah (r) reported that the Prophet (s) said, “O people, Allah is Good and He, therefore, accepts only that which is good. And Allah commanded the believers as He commanded the Messengers by saying, ‘O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do,and
He said: ‘O those who believe, eat of the good things that We gave you’.”
The Prophet, peace be upon him, then made mention of a person who travels widely, his hair dishevelled, and covered with dust. “He lifts his hands and makes supplication, ‘O Lord, O Lord,’ but his diet is unlawful, his drink is unlawful, and his clothes are unlawful, and his nourishment is unlawful. How then can his supplication be accepted?“ (Muslim and Ahmad)Source: Fiqh-us-Sunnah,
Abbas reported, “Once, when I recited the verses of the Qur’an, ‘O you people! Eat of what is on earth, lawful and good’in the presence of the Prophet, peace be upon him. Sa’d b. Abi Waqqas got up and said, ‘O Messenger of Allah! Ask Allah to make me one whose supplication is heard.’ At this the Prophet, peace be upon him, said, ‘O Sa’d, consume lawful things and your supplications will be heard, and by Him in Whose hands is the soul of Muhammad, when a man puts into his stomach a morsel of what is forbidden his prayers are not accepted for forty days, and a servant of Allah whose body is nourished by usury or by what is forbidden becomes more deserving of the Hell fire.” (Al-Hafiz b. Marduwiyah)Source: Fiqh-us-Sunnah
DUA 11
11. There is no harm in making duas in obligatory prayers.Yahya said that Malik was asked about making dua in obligatory prayers and he said, “There is no harm in making dua in them.Al-Muwatta hadith 39
DUA 12
12. Do not make duas in a distracted manner.The Prophet (s) has said in a Hadith narrated by Abu Huraira: Make Dua and be assured of being answered, and know that Allah does not answer a Dua from a careless heart which is not concentratingSource: Tirmidhi in article by Abdul Malik Mujahid
DUA 13
13. Make dua. Allah wants you to.Abu Huraira related that the Prophet said: Allah is angry with those who do not ask Him for anything.Source: Tirmidhi in article by Abdul Malik Mujahid
DUA 14
14. a. Duas are preferred in the time after the final tashahud and just before doing the salaams that end your prayer.According to Fiqh-us-Sunnah (volume 1, #161), it is preferred for the person to supplicate after the final tashahud and before making the final salutations (that end the prayer). The person may ask for whatever he wishes of the good of this life and the hereafter. Ibn Mas’ud reported that the Prophet, upon whom be peace, taught him the tashahud and then said, “Then choose whatever you wish to ask (of Allah).” (Related by Muslim.)14.b. Duas can also be made in the time between the adhan and the iqama.The supplication made between the adhan and the iqamah is not rejected.Source: Narrated by Anas ibn Malik in Sunan Abu Dawood, hadith #206.
14.c. The best time to make dua
The Prophet (peace be upon him) was asked: What supplication finds greatest acceptance? He answered: A prayer offered in the middle of the latter part of the night and after the prescribed Prayers.
14.d. Duas on the Day of ArafaYahya related to me from Malik from Ziyad ibn Abi Ziyad from Talha ibnUbaydullah ibn Kariz that the Messenger of Allah, may Allah bless him and grant him peace, said, “The best dua is dua on the day of Arafa, and the best thing that I or the Prophets before me have said is ‘There is no god but Allah, alone, without any partner’ (La ilaha illa’llah, wahdahu la sharika lah.)“
14.c. The best time to make dua
The Prophet (peace be upon him) was asked: What supplication finds greatest acceptance? He answered: A prayer offered in the middle of the latter part of the night and after the prescribed Prayers.
14.d. Duas on the Day of ArafaYahya related to me from Malik from Ziyad ibn Abi Ziyad from Talha ibnUbaydullah ibn Kariz that the Messenger of Allah, may Allah bless him and grant him peace, said, “The best dua is dua on the day of Arafa, and the best thing that I or the Prophets before me have said is ‘There is no god but Allah, alone, without any partner’ (La ilaha illa’llah, wahdahu la sharika lah.)“
DUA 15
15. Supplications which are not rejected.
The Prophet, peace be upon him, said, “The supplications of three persons are accepted, and there is no doubt concerning their acceptance: the supplication of a father, of a traveller, and of one who is wronged.’ (Reported by Ahmad, Abu Daw’ud, and Tirmidhi, with a sound chain of transmitters)Source: Fiqh-us-Sunnah, vol 4, number 113cThe Prophet, peace be upon him, also said, “The supplications ofthree persons are not rejected: the supplication of a fastingperson at the time of breaking fast, of a just ruler, and of a personwho is wronged. Allah causes their supplications to rise above theclouds, and gates of heaven are opened for them, and God says,‘By My Majesty, I will help you, even it be after a while.
The Prophet, peace be upon him, said, “The supplications of three persons are accepted, and there is no doubt concerning their acceptance: the supplication of a father, of a traveller, and of one who is wronged.’ (Reported by Ahmad, Abu Daw’ud, and Tirmidhi, with a sound chain of transmitters)Source: Fiqh-us-Sunnah, vol 4, number 113cThe Prophet, peace be upon him, also said, “The supplications ofthree persons are not rejected: the supplication of a fastingperson at the time of breaking fast, of a just ruler, and of a personwho is wronged. Allah causes their supplications to rise above theclouds, and gates of heaven are opened for them, and God says,‘By My Majesty, I will help you, even it be after a while.
DUA 16
16. Repeat your supplication three times..Abdallah b. Mas’ud reported that the Prophet (s) loved to repeat his supplication three times, and pray for forgiveness three times.” (Abu Daw’ud)
DUA 17
17. Supplicate with attention and humility, in a voice neither loud nor low.Allah says: “Neither say your prayer aloud, nor speak it in a low tone, but seek a middle course between.” Qur’an 17.110 And “Call on your Lord with humility and in private, for Allah does not love those who go beyond bounds.” Qur’an 7.55Abu Musa Al-Ash’ari reported, “Once the people raised their voices in supplication. At this the Prophet, peace be upon him, said, ‘Be easy on yourselves. You are not calling upon someone deaf or absent. You are calling upon one Who is All-seeing and All-hearing. He is nearer to you than the neck of your mount. O Abdallah b. Qais, shall I tell you a word that is one of the treasures of Paradise? It is: “There is no power nor any might except with the permission of Allah”.’ (Muslim and Bukhari)
DUA 18
18. Supplicate without a sin or breaking blood ties.
Ahmad records that Abu Sa’id reported that the Prophet, peace be uponhim, said, “Any Muslim who makes a supplication containing nothingthat is sinful and nothing that involves breaking ties of bloodrelationships, will be given for it by Allah one of these three things: Hemay accept his request, or assign its reward for him in the next world,or turn away from him an equivalent amount of evil.” Those who heardit said, “We would, then, make many supplications.” The Prophet, peacebe upon him, replied, “Allah is more than ready to answer what youask.”Source:
Fiqh-us-Sunnah, volume 4: 11219. End your supplication (dua) with amin.We went out with the Apostle of Allah (peace be upon him) one night and came upon a man who made supplication with persistence. The Prophet (peace be upon him) waited to hear him. The Prophet (peace be upon him) said: He will have done something which guarantees (Paradise for him) if he puts a seal to it. One of the people asked: What should he use as a seal? He replied: Amin, for if he ends it with Amin, he will do something which guarantees (Paradise for him).Source: Narrated by AbuZuhayr an-Numayri in Sunan Abu Dawood, hadith #361
Ahmad records that Abu Sa’id reported that the Prophet, peace be uponhim, said, “Any Muslim who makes a supplication containing nothingthat is sinful and nothing that involves breaking ties of bloodrelationships, will be given for it by Allah one of these three things: Hemay accept his request, or assign its reward for him in the next world,or turn away from him an equivalent amount of evil.” Those who heardit said, “We would, then, make many supplications.” The Prophet, peacebe upon him, replied, “Allah is more than ready to answer what youask.”Source:
Fiqh-us-Sunnah, volume 4: 11219. End your supplication (dua) with amin.We went out with the Apostle of Allah (peace be upon him) one night and came upon a man who made supplication with persistence. The Prophet (peace be upon him) waited to hear him. The Prophet (peace be upon him) said: He will have done something which guarantees (Paradise for him) if he puts a seal to it. One of the people asked: What should he use as a seal? He replied: Amin, for if he ends it with Amin, he will do something which guarantees (Paradise for him).Source: Narrated by AbuZuhayr an-Numayri in Sunan Abu Dawood, hadith #361
DUA 19
19. Don’t rub your hands over your face or kiss your fingers or place your thumbs next to your eyes after finishing your dua.
Many Muslims and Muslimas have the habit of rubbing their hands over their face or kissing the tip of their fingers after finishing their dua. This is an innovation, and should not be done since there is not a single hadith or other evidence that the Prophet Muhammad (s) ever did this. Just put the hands down after saying “amin”.
1 – Shaykh al-Islam Ibn Taymiyah said: With regard to the Prophet (peace and blessings of Allaah be upon him) raising his hands when saying du’aa’, there are many saheeh ahaadeeth concerning this, but as for his wiping his face with his hands, there are only one or two hadeeths concerning that, and they cannot be taken as evidence.Majmoo’ al-Fataawa, 22/519
2 – al-‘Izz ibn ‘Abd al-Salaam said: No one wipes his face with his hands after saying du’aa’ except one who is ignorant.Fataawa al-‘Izz ibn ‘Abd al-Salaam, p. 47If it is not permitted to wipe the face after making du’aa’, it is more likely that the person who says du’aa’ should not be allowed to wipe his body either, or to kiss his eyes. Rather the scholars stated that kissing the thumbs and placing them on the eyes is a bid’ah (innovation) that was introduced by some of the Sufi tareeqahs, and there is a hadeeth concerning that which is falsely attributed to the Prophet (peace and blessings of Allaah be upon him).
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on wiping the face with the hands after making du’aa’. He replied:Wiping the face with the hands after making du’aa’ is more likely to be not prescribed in Islam, because the ahaadeeth that have been narrated concerning that are da’eef (weak).
Shaykh al-Islam (may Allaah have mercy on him) said: They cannot be used as evidence. If we are not certain or we think it most likely that this is not prescribed, then it is better not to do it, because Islamic rulings cannot be proven on the basis of mere conjecture, unless we believe it to be mostly likely to be the case
Many Muslims and Muslimas have the habit of rubbing their hands over their face or kissing the tip of their fingers after finishing their dua. This is an innovation, and should not be done since there is not a single hadith or other evidence that the Prophet Muhammad (s) ever did this. Just put the hands down after saying “amin”.
1 – Shaykh al-Islam Ibn Taymiyah said: With regard to the Prophet (peace and blessings of Allaah be upon him) raising his hands when saying du’aa’, there are many saheeh ahaadeeth concerning this, but as for his wiping his face with his hands, there are only one or two hadeeths concerning that, and they cannot be taken as evidence.Majmoo’ al-Fataawa, 22/519
2 – al-‘Izz ibn ‘Abd al-Salaam said: No one wipes his face with his hands after saying du’aa’ except one who is ignorant.Fataawa al-‘Izz ibn ‘Abd al-Salaam, p. 47If it is not permitted to wipe the face after making du’aa’, it is more likely that the person who says du’aa’ should not be allowed to wipe his body either, or to kiss his eyes. Rather the scholars stated that kissing the thumbs and placing them on the eyes is a bid’ah (innovation) that was introduced by some of the Sufi tareeqahs, and there is a hadeeth concerning that which is falsely attributed to the Prophet (peace and blessings of Allaah be upon him).
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on wiping the face with the hands after making du’aa’. He replied:Wiping the face with the hands after making du’aa’ is more likely to be not prescribed in Islam, because the ahaadeeth that have been narrated concerning that are da’eef (weak).
Shaykh al-Islam (may Allaah have mercy on him) said: They cannot be used as evidence. If we are not certain or we think it most likely that this is not prescribed, then it is better not to do it, because Islamic rulings cannot be proven on the basis of mere conjecture, unless we believe it to be mostly likely to be the case
About Islam
"That which is on earth We have made but as a glittering show for the earth, in order that We may test them--as to which of them are best in conduct." (The Qur'an, Al Kahf) "
O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)." (The Qur'an, Al Hujurat,)
"Those who believe (in the Qur'an) and those who follow the Jewish (Scriptures) and the Christians and the Sabians and who believe in Allah and the last day and work righteousness shall have their reward with their Lord; on them shall be no fear nor shall they grieve."(The Qur'an, Al Baqarah)"
anyone slays a human being-unless it be [in punishment] for murder or for spreading corruption on earth-it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind.(The Qur'an, Al-Ma'idah)
"Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things."The Qur'an, Al-Baqara"
O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)." (The Qur'an, Al Hujurat,)
"Those who believe (in the Qur'an) and those who follow the Jewish (Scriptures) and the Christians and the Sabians and who believe in Allah and the last day and work righteousness shall have their reward with their Lord; on them shall be no fear nor shall they grieve."(The Qur'an, Al Baqarah)"
anyone slays a human being-unless it be [in punishment] for murder or for spreading corruption on earth-it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind.(The Qur'an, Al-Ma'idah)
"Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things."The Qur'an, Al-Baqara"
Tuesday, September 15, 2009
Back ground of Islam
Background of Islam
Through their contacts with Jews and Christians, the Meccans acquired a certain awareness of monotheism and developed vague notions of a Supreme Being. They believed, however, that they could gain access to the Supreme Being only through intercessors--gods and goddesses in the form of idols. So they installed 360 such idols in the Ka'bah, which remained there until the Prophet Muhammad destroyed them and reconsecrated the Ka'bah, which subsequently became the holiest shrine of the Islamic religion.
Judaism and Christianity were the only religions, before Islam, which believed in the One God.
Islam has borrowed heavily from both Judaism and Christianity.
Muhammed, the founder, was born in 570 AD in Mecca in Arabia.
Mecca was the site of a sacred shrine, "the Ka'aba" which was the center of idol worship. They had 360 gods and the Moon-god was the chief deity.
The Ka'aba contained a black stone (probably a meteorite) which is still regarded as a holy object for the Moslems.
Through their contacts with Jews and Christians, the Meccans acquired a certain awareness of monotheism and developed vague notions of a Supreme Being. They believed, however, that they could gain access to the Supreme Being only through intercessors--gods and goddesses in the form of idols. So they installed 360 such idols in the Ka'bah, which remained there until the Prophet Muhammad destroyed them and reconsecrated the Ka'bah, which subsequently became the holiest shrine of the Islamic religion.
Judaism and Christianity were the only religions, before Islam, which believed in the One God.
Islam has borrowed heavily from both Judaism and Christianity.
Muhammed, the founder, was born in 570 AD in Mecca in Arabia.
Mecca was the site of a sacred shrine, "the Ka'aba" which was the center of idol worship. They had 360 gods and the Moon-god was the chief deity.
The Ka'aba contained a black stone (probably a meteorite) which is still regarded as a holy object for the Moslems.
The Rejection of QURAN by Arabs
The Rejection of the Qur'an by Arabs
According to the Qur'an, the unbelievers of Mohammed's day rejected the Qur'an because it was composed of old stories and myths.
But the unbelievers say, "This is nothing but a lie which he has forged, and other have helped him do it...Tales of the ancients, which he has caused to be written; and they are dictated before him morning and evening." (Surah 25:4-5)
The Accusation : The Qur'an is not a "revelation" brought down out of heaven to Muhammad but it is a forgery formed from previously existing stories.
The Qur'an's Response: Surprisingly, all they did was attack the character of those who made the accusation and then simply repeat that the Qur'an was brought down from heaven.
In truth, it is they who have put forward an iniquity and a falsehood. (Surah 25:4)
Say: "The Qur'an was sent down by Him who knows the mystery that is in the heavens." (Surah 25:6)
In his commentary, Yusuf Ali states: [3058] In their misguided arrogance they say, "We have heard such things before: they are pretty tales which have come down from ancient times: they are good for amusement, but who takes them seriously?"
[3059] The answer is that the Qur'an teaches spiritual knowledge of what is ordinarily hidden from men's sight, and such knowledge can only come from God to Whom alone is known the Mystery of the whole Creation.
The question of the sources of the Qur'an is crucial to whether Islam is true or false. Why? The famous Muslim commentator Maududi explains,
"Apparently this is a weighty argument. For there can be no greater proof of the "fraud" of Prophethood than to specify its source. But it looks strange that no argument has been put forward to refute this charge except a mere denial, as if to say, 'Your charge is an impudent lie: you are cruel and unjust to bring such a false charge against Our Messenger; for the Qur'an is the Word of Allah Who knows all the secrets in the heavens and the earth.'" (The Meaning of the Qur'an, Maududi, vol. III, pgs. 178-179)
The question of whether Islam derived its beliefs and ceremonies from heaven or from this world is crucial. If it obtained its god, its rites, and its doctrines from pre-existing pagan religions, then the claim that it was "brought down from heaven" falls apart.
According to the Qur'an, the unbelievers of Mohammed's day rejected the Qur'an because it was composed of old stories and myths.
But the unbelievers say, "This is nothing but a lie which he has forged, and other have helped him do it...Tales of the ancients, which he has caused to be written; and they are dictated before him morning and evening." (Surah 25:4-5)
The Accusation : The Qur'an is not a "revelation" brought down out of heaven to Muhammad but it is a forgery formed from previously existing stories.
The Qur'an's Response: Surprisingly, all they did was attack the character of those who made the accusation and then simply repeat that the Qur'an was brought down from heaven.
In truth, it is they who have put forward an iniquity and a falsehood. (Surah 25:4)
Say: "The Qur'an was sent down by Him who knows the mystery that is in the heavens." (Surah 25:6)
In his commentary, Yusuf Ali states: [3058] In their misguided arrogance they say, "We have heard such things before: they are pretty tales which have come down from ancient times: they are good for amusement, but who takes them seriously?"
[3059] The answer is that the Qur'an teaches spiritual knowledge of what is ordinarily hidden from men's sight, and such knowledge can only come from God to Whom alone is known the Mystery of the whole Creation.
The question of the sources of the Qur'an is crucial to whether Islam is true or false. Why? The famous Muslim commentator Maududi explains,
"Apparently this is a weighty argument. For there can be no greater proof of the "fraud" of Prophethood than to specify its source. But it looks strange that no argument has been put forward to refute this charge except a mere denial, as if to say, 'Your charge is an impudent lie: you are cruel and unjust to bring such a false charge against Our Messenger; for the Qur'an is the Word of Allah Who knows all the secrets in the heavens and the earth.'" (The Meaning of the Qur'an, Maududi, vol. III, pgs. 178-179)
The question of whether Islam derived its beliefs and ceremonies from heaven or from this world is crucial. If it obtained its god, its rites, and its doctrines from pre-existing pagan religions, then the claim that it was "brought down from heaven" falls apart.
Monday, September 14, 2009
Introduction
Introduction
Arabia was the birthplace of the Islamic religion; the Arabic language was the "tongue of the angels," since God chose to reveal himself through that vehicle to Muhammad, the founder of the faith. Arabia would become the center of the Islamic world, and the source of renewal and inspiration for the faithful believers throughout an emerging Islamic empire.
Arabia was the birthplace of the Islamic religion; the Arabic language was the "tongue of the angels," since God chose to reveal himself through that vehicle to Muhammad, the founder of the faith. Arabia would become the center of the Islamic world, and the source of renewal and inspiration for the faithful believers throughout an emerging Islamic empire.
Arabia Before The Prophet
Arabia Before The Prophet
Arabia before the birth of Muhammad had been a culturally isolated and economically underdeveloped region. The Arabian peninsula is one-third the size of the continental United States. Most of the land is arid and desert; rainfall is scarce, vegetation scant, and very little of the land is suitable for agriculture. In the north of the region, several Arabic kingdoms were able to establish contacts with the Byzantine and the Persian Sassanian empires as early as the fifth century A.D. To the south, small Arabic kingdoms, including Saba (Sheba), were ancient centers of Arabic civilization. But in the interior, dotted only with occasional oases, the nomadic life was the only successful existence.
Arabia before the birth of Muhammad had been a culturally isolated and economically underdeveloped region. The Arabian peninsula is one-third the size of the continental United States. Most of the land is arid and desert; rainfall is scarce, vegetation scant, and very little of the land is suitable for agriculture. In the north of the region, several Arabic kingdoms were able to establish contacts with the Byzantine and the Persian Sassanian empires as early as the fifth century A.D. To the south, small Arabic kingdoms, including Saba (Sheba), were ancient centers of Arabic civilization. But in the interior, dotted only with occasional oases, the nomadic life was the only successful existence.
The Bedouins
The nomads, or Bedouins, lived according to ancient tribal patterns; at the head of the tribe was the elder, or sheik, elected and advised by the heads of the related families comprising the tribe. Driven from place to place in their search for pastures to sustain their flocks, the Bedouins led a precarious existence. Aside from maintaining their herds, some relied on plunder from raids on settlements, on passing caravans, and on one another. The Bedouins enjoyed a degree of personal freedom unknown in more agrarian and settled societies. Sheiks could not always limit the freedoms of their tribesmen, who often rode off and hired themselves out as herdsmen or warriors if the authority of the tribe became too restrictive. The Bedouins developed a code of ethics represented in the word muru'ah or manly virtue. Far from brutishness and bragging, muru'ah was proven through grace and restraint, loyalty to obligation and duty, a devotion to do that which must be done, and a respect for women. Bedouin women also enjoyed a great degree of independence. They were allowed to engage in business and commerce; they could choose their own lovers, and conduct their lives without great restriction by the control of their husbands. The freedom and independence of Bedouins sprang from the realities of life in the desert, as did the values and ethics of the Arabs. One rule of conduct was unqualified hospitality to strangers. A nomad never knew when the care of a stranger might be necessary to provide the necessary water and shade to save his or her own life.The Bedouins of the seventh century lacked a unifying religious system. Most looked at life as a brief time within which to take full advantage of daily pleasure. Ideas of an afterlife were not well defined or described. The Bedouins worshiped a large number of gods and spirits, many of whom were believed to inhabit trees, wells, and stones. Each tribe had its own gods, generally symbolized by sacred stones, which served as altars where communal sacrifices were offered.Although the Bedouins of the interior led a primitive and largely isolated existence, some parts of Arabia were highly influenced by the neighboring and more highly sophisticated cultures of Byzantium, Persia, and Ethiopia. By the later half of the sixth century Christian and Jewish residents were found throughout the Arabian peninsula; their religious systems and philosophical positions probably had an influence on the Bedouin population.
Early mecca
Early Mecca
On the western side of the Arabian peninsula is a region known as the Hejaz, or "barrier." The Hejaz rises from the western coastal plain from Yemen in the south to the Sinai peninsula in the north. One of the oases in the Hejaz is Mecca, set among the barren hills fifty miles inland from the sea. This site had several advantages: Mecca possessed a well (the Zemzem) of great depth, and two ancient caravan routes met there. An east-to-west route ran from Africa through the peninsula to Iran and Central Asia, and a northwest-southeast route brought the spices of India to the Mediterranean world. Another significant advantage of Mecca was its importance as a religious sanctuary. An ancient temple, an almost square structure built of granite blocks, stood near the well of Mecca. Known as the Kaaba (cube), this square temple contained the sacred Black Stone, which was said to have been brought to Abraham and his son Ishmael by the Angel Gabriel. According to tradition, the stone, probably a meteorite, was originally white but had become blackened by the sins of those touching it.For centuries the Kaaba had been a holy place of annual pilgrimage for the Arabic tribes and a focal point of Arabic cultural and linguistic unity. The Kaaba itself was draped with the pelts of sacrificial animals, and supposedly held the images and shrines of 360 gods and goddesses.By the sixth century, Mecca was controlled by the Koraysh tribe, whose rulers organized themselves into syndicates of merchants and wealthy businessmen. The Koraysh held lucrative trading agreements with Byzantine and Persian contacts, as well as with the southern Arabian tribes and the Abyssinians (Ethiopians) across the Red Sea. In addition, a number of neighboring merchant fairs, such as one usually held at Ukaz, were taken over by the Koraysh to extend the economic influence of Mecca. The Koraysh were also concerned with protecting the religious shrine of the Kaaba, in addition to ensuring that the annual pilgrimage of tribes to the holy place would continue as a source of revenue for the merchants of the city.
On the western side of the Arabian peninsula is a region known as the Hejaz, or "barrier." The Hejaz rises from the western coastal plain from Yemen in the south to the Sinai peninsula in the north. One of the oases in the Hejaz is Mecca, set among the barren hills fifty miles inland from the sea. This site had several advantages: Mecca possessed a well (the Zemzem) of great depth, and two ancient caravan routes met there. An east-to-west route ran from Africa through the peninsula to Iran and Central Asia, and a northwest-southeast route brought the spices of India to the Mediterranean world. Another significant advantage of Mecca was its importance as a religious sanctuary. An ancient temple, an almost square structure built of granite blocks, stood near the well of Mecca. Known as the Kaaba (cube), this square temple contained the sacred Black Stone, which was said to have been brought to Abraham and his son Ishmael by the Angel Gabriel. According to tradition, the stone, probably a meteorite, was originally white but had become blackened by the sins of those touching it.For centuries the Kaaba had been a holy place of annual pilgrimage for the Arabic tribes and a focal point of Arabic cultural and linguistic unity. The Kaaba itself was draped with the pelts of sacrificial animals, and supposedly held the images and shrines of 360 gods and goddesses.By the sixth century, Mecca was controlled by the Koraysh tribe, whose rulers organized themselves into syndicates of merchants and wealthy businessmen. The Koraysh held lucrative trading agreements with Byzantine and Persian contacts, as well as with the southern Arabian tribes and the Abyssinians (Ethiopians) across the Red Sea. In addition, a number of neighboring merchant fairs, such as one usually held at Ukaz, were taken over by the Koraysh to extend the economic influence of Mecca. The Koraysh were also concerned with protecting the religious shrine of the Kaaba, in addition to ensuring that the annual pilgrimage of tribes to the holy place would continue as a source of revenue for the merchants of the city.
The rise of agrarian-based citied societed
The rise of agrarian-based citied societies
In the 7th century CE a coalition of Arab groups, some sedentary and some migratory, inside and outside the Arabian Peninsula, seized political and fiscal control in western Asia, specifically of the lands between the Nile and Oxus (Amu Darya) rivers--territory formerly controlled by the Byzantines in the west and the Sasanians in the east. The factors that surrounded and directed their accomplishment had begun to coalesce long before, with the emergence of agrarian-based citied societies in western Asia in the 4th millennium BCE. The rise of complex agrarian-based societies, such as Sumer, out of a subsistence agricultural and pastoralist environment, involved the founding of cities, the extension of citied power over surrounding villages, and the interaction of both with pastoralists.
This type of social organization offered new possibilities. Agricultural production and intercity trading, particularly in luxury goods, increased. Some individuals were able to take advantage of the manual labor of others to amass enough wealth to patronize a wide range of arts and crafts; of these, a few were able to establish territorial monarchies and foster religious institutions with wider appeal. Gradually the familiar troika of court, temple, and market emerged. The new ruling groups cultivated skills for administering and integrating non-kin-related groups. They benefited from the increased use of writing and, in many cases, from the adoption of a single writing system, such as the cuneiform, for administrative use. New institutions, such as coinage, territorial deities, royal priesthoods, and standing armies, further enhanced their power.
In such town-and-country complexes the pace of change quickened enough so that a well-placed individual might see the effects of his actions in his own lifetime and be stimulated to self-criticism and moral reflection of an unprecedented sort. The religion of these new social entities reflected and supported the new social environments. Unlike the religions of small groups, the religions of complex societies focused on deities, such as Marduk, Isis, or Mithra, whose appeal was not limited to one small area or group and whose powers were much less fragmented. The relationship of earthly existence to the afterlife became more problematic, as evidenced by the elaborate death rites of Pharaonic Egypt. Individual religious action began to compete with communal worship and ritual; sometimes it promised spiritual transformation and transcendence of a new sort, as illustrated in the pan-Mediterranean mystery religions. Yet large-scale organization had introduced social and economic injustices that rulers and religions could address but not resolve. To many, an absolute ruler uniting a plurality of ethnic, religious, and interest groups offered the best hope of justice.
In the 7th century CE a coalition of Arab groups, some sedentary and some migratory, inside and outside the Arabian Peninsula, seized political and fiscal control in western Asia, specifically of the lands between the Nile and Oxus (Amu Darya) rivers--territory formerly controlled by the Byzantines in the west and the Sasanians in the east. The factors that surrounded and directed their accomplishment had begun to coalesce long before, with the emergence of agrarian-based citied societies in western Asia in the 4th millennium BCE. The rise of complex agrarian-based societies, such as Sumer, out of a subsistence agricultural and pastoralist environment, involved the founding of cities, the extension of citied power over surrounding villages, and the interaction of both with pastoralists.
This type of social organization offered new possibilities. Agricultural production and intercity trading, particularly in luxury goods, increased. Some individuals were able to take advantage of the manual labor of others to amass enough wealth to patronize a wide range of arts and crafts; of these, a few were able to establish territorial monarchies and foster religious institutions with wider appeal. Gradually the familiar troika of court, temple, and market emerged. The new ruling groups cultivated skills for administering and integrating non-kin-related groups. They benefited from the increased use of writing and, in many cases, from the adoption of a single writing system, such as the cuneiform, for administrative use. New institutions, such as coinage, territorial deities, royal priesthoods, and standing armies, further enhanced their power.
In such town-and-country complexes the pace of change quickened enough so that a well-placed individual might see the effects of his actions in his own lifetime and be stimulated to self-criticism and moral reflection of an unprecedented sort. The religion of these new social entities reflected and supported the new social environments. Unlike the religions of small groups, the religions of complex societies focused on deities, such as Marduk, Isis, or Mithra, whose appeal was not limited to one small area or group and whose powers were much less fragmented. The relationship of earthly existence to the afterlife became more problematic, as evidenced by the elaborate death rites of Pharaonic Egypt. Individual religious action began to compete with communal worship and ritual; sometimes it promised spiritual transformation and transcendence of a new sort, as illustrated in the pan-Mediterranean mystery religions. Yet large-scale organization had introduced social and economic injustices that rulers and religions could address but not resolve. To many, an absolute ruler uniting a plurality of ethnic, religious, and interest groups offered the best hope of justice.
Saturday, September 12, 2009
FIRST SURAH IN QURAN
The first sura in a Qur'anic manuscript by Hattat Aziz Efendi
Muslims consider the Qur'an to be the literal word of God; it is the central religious text of Islam.Muslims believe that the verses of the Qur'an were revealed to Muhammad by God through the angel Gabriel on many occasions between 610 and his death on June 8, 632. The Qur'an was reportedly written down by Muhammad's companions SAHABAH while he was alive, although the prime method of transmission was orally. It was compiled in the time of Abu Bakr,the first caliph, and was standardized under the administration of Uthman,the third caliph. From textual evidence Islamic studies scholars find that the Qur'an of today has not changed significantly over the years.
The Qur'an is divided into 114 suras,or chapters, which combined, contain 6,236 āyāt,or verses. The chronologically earlier suras, revealed at Mecca, are primarily concerned with ethical and spiritual topics. The later Medinan suras mostly discuss social and moral issues relevant to the Muslim community.The Qur'an is more concerned with moral guidance than legal instruction, and is considered the "sourcebook of Islamic principles and values".Muslim jurists consult the hadith,or the written record of Muhammad's life, to both supplement the Qur'an and assist with its interpretation. The science of Qur'anic commentary and exegesis is known as tafsir.The word Qur'an means "recitation". When Muslims speak in the abstract about "the Qur'an", they usually mean the scripture as recited in Arabic rather than the printed work or any translation of it. To Muslims, the Qur'an is perfect only as revealed in the original Arabic; translations are necessarily deficient because of language differences, the fallibility of translators, and the impossibility of preserving the original's inspired style. Translations are therefore regarded only as commentaries on the Qur'an, or "interpretations of its meaning", not as the Qur'an itself.
Muslims consider the Qur'an to be the literal word of God; it is the central religious text of Islam.Muslims believe that the verses of the Qur'an were revealed to Muhammad by God through the angel Gabriel on many occasions between 610 and his death on June 8, 632. The Qur'an was reportedly written down by Muhammad's companions SAHABAH while he was alive, although the prime method of transmission was orally. It was compiled in the time of Abu Bakr,the first caliph, and was standardized under the administration of Uthman,the third caliph. From textual evidence Islamic studies scholars find that the Qur'an of today has not changed significantly over the years.
The Qur'an is divided into 114 suras,or chapters, which combined, contain 6,236 āyāt,or verses. The chronologically earlier suras, revealed at Mecca, are primarily concerned with ethical and spiritual topics. The later Medinan suras mostly discuss social and moral issues relevant to the Muslim community.The Qur'an is more concerned with moral guidance than legal instruction, and is considered the "sourcebook of Islamic principles and values".Muslim jurists consult the hadith,or the written record of Muhammad's life, to both supplement the Qur'an and assist with its interpretation. The science of Qur'anic commentary and exegesis is known as tafsir.The word Qur'an means "recitation". When Muslims speak in the abstract about "the Qur'an", they usually mean the scripture as recited in Arabic rather than the printed work or any translation of it. To Muslims, the Qur'an is perfect only as revealed in the original Arabic; translations are necessarily deficient because of language differences, the fallibility of translators, and the impossibility of preserving the original's inspired style. Translations are therefore regarded only as commentaries on the Qur'an, or "interpretations of its meaning", not as the Qur'an itself.
"AQIDAH AND IMAN"
Aqidah and Iman
The Qur'an states that all Muslims must believe in God, his revelations, his angels, his messengers, and in the "Day of Judgment”.Also, there are other beliefs that differ between particular sects. The Sunni concept of predestination is called divine decree, while the She's version is called divine justice.Unique to the Shi'a is the doctrine of Imamah or the political and spiritual leadership of the Imams.
Muslims believe that God revealed his final message to humanity through the Islamic prophet Muhammad via the archangel Gabriel (Jibrīl). For them, Muhammad was God's final prophet and the Qur'an is the holy book of revelations he received over more than two decades.In Islam, prophets are men selected by God to be his messengers. Muslims believe that prophets are human and not divine, though some are able to perform miracles to prove their claim. Islamic prophets are considered to be the closest to perfection of all humans, and are uniquely the recipients of divine revelation either directly from God or through angels. The Qur'an mentions the names of numerous figures considered prophets in Islam, including Adam, Noah, Abraham, Moses and Jesus, among others.Islamic theology says that all of God's messengers since Adam preached the message of Islam—submission to the will of God. Islam is described in the Qur'an as "the primordial nature upon which God created mankind",and the Qur'an states that the proper name Muslim was given by Abraham.
As a historical phenomenon, Islam originated in Arabia in the early 7th century.Islamic texts depict Judaism and Christianity as prophetic successor traditions to the teachings of Abraham. The Qur'an calls Jews and Christians"People of the Book”(ahl al-kitāb), and distinguishes them from polytheists. Muslims believe that parts of the previously revealed scriptures, the Tawrat (Torah) and the Injil (Gospels) had become distorted either in interpretation, in text, or both
The Qur'an states that all Muslims must believe in God, his revelations, his angels, his messengers, and in the "Day of Judgment”.Also, there are other beliefs that differ between particular sects. The Sunni concept of predestination is called divine decree, while the She's version is called divine justice.Unique to the Shi'a is the doctrine of Imamah or the political and spiritual leadership of the Imams.
Muslims believe that God revealed his final message to humanity through the Islamic prophet Muhammad via the archangel Gabriel (Jibrīl). For them, Muhammad was God's final prophet and the Qur'an is the holy book of revelations he received over more than two decades.In Islam, prophets are men selected by God to be his messengers. Muslims believe that prophets are human and not divine, though some are able to perform miracles to prove their claim. Islamic prophets are considered to be the closest to perfection of all humans, and are uniquely the recipients of divine revelation either directly from God or through angels. The Qur'an mentions the names of numerous figures considered prophets in Islam, including Adam, Noah, Abraham, Moses and Jesus, among others.Islamic theology says that all of God's messengers since Adam preached the message of Islam—submission to the will of God. Islam is described in the Qur'an as "the primordial nature upon which God created mankind",and the Qur'an states that the proper name Muslim was given by Abraham.
As a historical phenomenon, Islam originated in Arabia in the early 7th century.Islamic texts depict Judaism and Christianity as prophetic successor traditions to the teachings of Abraham. The Qur'an calls Jews and Christians"People of the Book”(ahl al-kitāb), and distinguishes them from polytheists. Muslims believe that parts of the previously revealed scriptures, the Tawrat (Torah) and the Injil (Gospels) had become distorted either in interpretation, in text, or both
Islamin world.
Islam, pronounced is a monotheistic,Abrahamic religion based on the teachings of the QURAN, a religious book considered by its adherents to be the verbatim word of ALLAH and the Islamic prophet Muhammad’s personally demonstrated examples (collected through narration of his companions in the volumes of Hadith ) for implementing them. The word Islam is a homograph, having multiple meanings, and a triliteralof the word salam which directly translates as peace. Other meanings include submission, or the total surrender of oneself to God.An adherent of Islam is a Muslim, meaning "one who submits (to God)".The word Muslim is the participle of the same verb of which Islām is the infinitive. Muslims regard Islam as the completed and universal version of an original monotheistic faith revealed to peoples before, including to Adam, Abraham, Moses, Jesus,and other prophets.Islamic tradition holds that previous messages have changed and the revelations were distorted.
Religious practices include the Five Pillars of Islam.which are five duties that unite Muslims into a community.Islam touches on virtually every aspect of life and society, encompassing everything from dietary laws and banking welarfare and welfareThe vast majority of Muslims belong to one of two major denominations, the Sunni(roughly 85%) and Shi'a(roughly 15%). Islam is the predominant religion in much of Africa,the MiddleEast as well as in major parts of Asia.Large communities are also found in China,Russiaand the Balkans.Converts and immigrant communities are found in almost every part of the world. About 20% of Muslims live inarab countries 30% in the Indian Subcontinent,and 15.6% in Indonesia alone, the largest Muslim country in absolute numbers.With 1.3 billion to 1.8 billion Muslims, Islam is the second-largest religion in the world and the fastest growing religion in the world.
Religious practices include the Five Pillars of Islam.which are five duties that unite Muslims into a community.Islam touches on virtually every aspect of life and society, encompassing everything from dietary laws and banking welarfare and welfareThe vast majority of Muslims belong to one of two major denominations, the Sunni(roughly 85%) and Shi'a(roughly 15%). Islam is the predominant religion in much of Africa,the MiddleEast as well as in major parts of Asia.Large communities are also found in China,Russiaand the Balkans.Converts and immigrant communities are found in almost every part of the world. About 20% of Muslims live inarab countries 30% in the Indian Subcontinent,and 15.6% in Indonesia alone, the largest Muslim country in absolute numbers.With 1.3 billion to 1.8 billion Muslims, Islam is the second-largest religion in the world and the fastest growing religion in the world.
Meaning of Islam
ETYMOLOGY & MEANING
The word Islam is a verbal noun originating from the triliteral root s-l-m, and is derived from the Arabic verb.Aslama, which means "to accept, surrender or submit." Thus, Islam means acceptance of and submission to God, and believers must demonstrate this by worshipping him, following his commands, and avoiding polytheism. The word is given a number of meanings in the Quran In some verses ayat the quality of Islam as an internal conviction is stressed: "Whomsoever God desires to guide, He expands his breast to Islam."Other verses connect islām and dīn(usually translated as "religion"): "Today, I have perfected your religion (dīn) for you; I have completed My blessing upon you; I have approved Islam for your religion."Still others describe Islam as an action of returning to God more than just a verbal affirmation of faith.Another technical meaning in Islamic thought is as one part of a triad of islam, imān (faith), and ihsān (excellence); where it represents acts of worship and Islamic law (sharia).
The word Islam is a verbal noun originating from the triliteral root s-l-m, and is derived from the Arabic verb.Aslama, which means "to accept, surrender or submit." Thus, Islam means acceptance of and submission to God, and believers must demonstrate this by worshipping him, following his commands, and avoiding polytheism. The word is given a number of meanings in the Quran In some verses ayat the quality of Islam as an internal conviction is stressed: "Whomsoever God desires to guide, He expands his breast to Islam."Other verses connect islām and dīn(usually translated as "religion"): "Today, I have perfected your religion (dīn) for you; I have completed My blessing upon you; I have approved Islam for your religion."Still others describe Islam as an action of returning to God more than just a verbal affirmation of faith.Another technical meaning in Islamic thought is as one part of a triad of islam, imān (faith), and ihsān (excellence); where it represents acts of worship and Islamic law (sharia).
Subscribe to:
Posts (Atom)
