The remembrance by two is superior than one

It is reported from Imam Nawawi (RA) that remembering Allah with both the heart & the tongue is superior than remembering with the heart only.

The reason for this is that the occupation of the two parts of the body in an act that Allah is pleased with is superior to the occupation of one part only. Likewise, the engagement of three parts is greater than two, thus the more the better.

Therefore, we should engage our three organs: the heart, the tongue, & the ears, when we are in Salah or busy in the remembrance of Allah.

By doing this, firstly your zikr will be counted as three times more & it will also be superior to the zikr with only one or two organs. Secondly, by engaging three organs at the same time it will terminate the evil satanic suggestions and thoughts that arise in Salah caused by the devil.

The method for this is that what ever you recite with your tongue; recite it with the presence of the heart, loud enough to hear it with your own ears. In this way, your three organs will be employed in the remembrance of Allah.

As well as this, if you count your zikr on your fingers rather than using a rosary, you will engage four parts/organs. This is also instigated in a Hadith, to count on your fingers. However, it is slightly difficult to engage four parts of the body in the remembrance of Allah at the same time.

(Only Allah can give the ability to act upon this, and Allah does not deprive his beloved dear servants.)

[Credit goes to 'Mountains Of Good Deeds In A Few Minutes' by Abu Talha Muhammad Younus.]

Should I confess?

One may ask, "I would like to repent, but is it necessary for me to confess & declare my sins before another? Is it a condition of repentance that I should go before a judge and recount my crimes and seek their punishment? The previous stories of Ma'iz, the guilty woman, & the man who kissed a girl in a garden seem to suggest that this may be necessary."

It must first be mentioned that a person's direct contact with his Lord without any intermediaries is an important aspect of belief in the unity of Allah. Allah states in the Qur'an:

And when My servants ask you concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. [Surah al-Baqarah, 2:186]

When we admit that repentance to Allah, then the confession of sin should also be only to Allah. In fact, one of the most superior invocations for Allah's forgiveness is that which the Prophet (SAW) used to supplicate:

I acknowledge before You Your favor upon me, and I acknowledge my sin. [Al-Bukhari & an-Nasa'i]

By the grace of Allah we do not have to seek the intercession of a priest, a chair of confession, a certificate of pardon, etc. On the contrary, the Qur'an states:

Do they not know that it is Allah who accepts repentance from His servants? [Surah at-Tawbah, 9:104]

As mentioned earlier, one is not obligated to go to the authorities and confess his sins, for he whom Allah has concealed his error should likewise conceal it himself. His repentance before his Lord will be sufficient. One description of Allah is "sateer," which implies that He is the one who conceals the sins & shortcomings of His creatures.

Those companions who confessed their crimes (such as Ma'iz, the woman who committed adultery & the man who kissed a woman in the garden) did so only because they chose to out of an intense desire to purify themselves. It was not binding upon them; rather, the told Prophet Muhammad (SAW) about their situations out of concern for the Hereafter. The Prophet (SAW) purposely tried not to pay attention to Ma'iz's disclosure, as well as that of the man. 'Umar's statement that Allah would have kept it secret if the man who kissed in the garden had not exposed it also indicates the same attitude. The Prophet (SAW) kept silent upon hearing 'Umar's statement, showing assent to the remark.

Therefore, it is not necessary to go to court and register a confession when Allah has concealed one's sin. Nor is it required to go to the imam of a Masjid or to request punishment or to seek the help of a friend to lash you indoors, as some people imagine. The following story illustrates how harmful it can be to consult ignorant people in religious affairs.

It was reported that a man wanted to repent, so he went to an imam, confessed his sins, & asked for a solution. The imam told him, "The first this you should do is to go to the court and confess your crimes there. They will punish you according to the Shari'ah (Islamic Law). Then we will consider how you can repent." When the man realized that he would not to be able to bear the legal punishment, he decided not to repent & went back to his former condition.

We must be reminded that this religion is a trust upon us, & it is of utmost importance that we seek its rulings from their proper source. Allah instructed us:

Ask the people of the message, if you do not know. [Surah an-Nahl, 16:43]

And He said:

(He is) the Most Merciful, so ask about Him one well-informed." [Surah al-Furqan, 25:59]

Not every imam or mu'adhdhin or professional speaker can give religious verdicts, nor can every writer or preacher deliver rulings. However, the common should know who to consult. Indeed, the Prophet (SAW) feared the appearance of a people who would misguide their subordinates through wrong rulings. One scholar has advised, "Knowledge itself is religion. Therefore, take care as to whom you obtain it from." So beware of pitfalls & seek trustworthy scholars in matters in which you doubt.

[Credit goes to 'I Would Like To Repent But!' by Muhammad Saleh al-Munajjid.]

The Recommended Fasts

• Any six days in the month of Shawwal (the month after Ramadhan): if one fasts those days as well as the month of Ramadhan, then one has completed his rewards so that they are equal to fasting for a year.
• Fasting Monday and Thursday, for those are the two days that one's deeds are displayed before Allah.
• Fasting three days from every month: when one does this his reward is equal to fasting for a year. This is a because a good deed is multiplied ten times . Regarding these three days, it is preferred that one fasts what are known as the "white days" - the 13th, 14th, and the 15th - of every (lunar) month.
• Fasting the first nine days of Thul-Hijjah, the most emphasized of which is the 9th, the day of 'Arafah for one who is not making the pilgrimage.
• Fasting the month of Muharram, and the most emphasized days for fasting in that month are the ninth and the tenth, which is the day of 'Ashura.

[Credit goes to 'What Must Be Known About Islam', a comprehensive book, compiled by Muhammad bin 'Ali Al-Arfaj, translated by Darussalam, global leaders in Islamic books.]

The night of Al-Qadr is better than a 1000 months!

Allah has mentioned this in the Holy Qur'an, in verse 3 of Surat Al-Qadr:

The night of Al-Qadr is better than a thousand months i.e., worshipping Allah in this night is better than worshipping Him a thousand months! Glory is to Allah, the bounds of Allah’s favour & grace upon the Ummah of the Prophet Muhammad (SAW) have exceeded.

The total age of a human according to the saying of the Prophet Muhammad (SAW) is between 60 & 70 years. The total days/nights of which is 70 x 365 = 25,500. But, if a person worships Allah on only one night of Qadr from his total life of 25,500 nights, he will not get the reward of 70 years but, the reward of worshipping for more than 83 years & 4 months! So in a way, the reward of worship during only one night of Qadr exceeds 30 thousand nights, which is more than his total age!

If a person is fortunate & discovers the night every year of his life, he will achieve a reward that is more than 30,000 x 63 = 1,890,000 nights. This is equivalent to the worship of more than 5,178 years! Just estimate from this that how much more a person will get than his age. This is not impossible for Allah. If this is not exceeding the bounds of Allah’s favour & grace upon mankind then what is?

We should try to achieve this night, which remains from dusk to dawn, on every year of our life. It is such a boundless night that Allah revealed its magnificence from above the seven skies & said:

The meaning of which is that the greatness & excellence this night possesses are far beyond the understanding of the mankind.

Proof

Translation

In the Name of Allah, the Most Gracious, the Most Merciful

1. Verily, we have sent it (this Qur’an) down in the Night of Al-Qadr (Decree).*
2. And what will make you know what the Night of Al-Qadr (Decree) is?
3. The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e., 83 years & 4 months).
4. Therein descend the angels & the Ruh [Jibrail (Gabriel)] by Allah’s Permission with all the Decrees.
5. (All the night), there is peace (& goodness from Allah to His believing slaves) until the appearance of dawn.**

*"Therein (that night) is decreed every matter of ordainments." [The Qur’an, (Verse 44:4)] i.e., the matters of deaths, births, provisions, calamities, etc. for the whole (coming) year as decreed by Allah.

**Narrated ‘Aishah (RA): Allah’s Messenger Muhammad (SAW) said, "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadan." [Sahih Al-Bukhari, 3/2017 (O.P.234)].

[Credit goes to 'Mountains Of Good Deeds In A Few Minutes' by Abu Talha Muhammad Younus.]

Exaggerating Over the Righteous People

Islam forbids us from exceeding the proper bounds when it comes to praising people or glorifying them. Muslims know that no matter how high the level of is of a person, he is still a creature of Allah. Allah Almighty says:

There is none in the heavens and the earth but comes to the Most Beneficent as a slave. [Maryam 19:93]

Islam forbade us from exceeding the proper bounds in this matter so that Tawhid may remain pure and clean, and so that deeds may be performed purely for Allah. Exaggerating the good qualities of people most definitely leads to associating partners with Allah.

In this regard, we have the example of the Christians, who continued to exaggerate the qualities of 'Iesa, peace be upon him, until they made him a god on one occasion, and the son of a god on another, and a part of a god on yet another occasion - all of which is disbelief itself. Allah Almighty says:

Surely, they have disbelieved who say: "Allah is the Mesiah, son of Maryam." [Al-Ma'idah 5:72]

Surely, disbelievers are those who said: "Allah is the third of the three." [Al-Ma'idah 5:73]

They only deviated so far from the correct path because they exceeded the proper bounds regarding 'Iesa. Allah clarified that fact and made clear to them the way of the truth, saying:

O People of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allah but the truth. [An-Nisa' 4:171]

So that the Muslims are saved from what other nations have fallen into; the Prophet (SAW) said:

Do not praise me as the Christians praised the son of Maryam; indeed, I am only a slave, so say, "The slave of Allah and His Messenger." [Recorded by Al-Bukhari in the Book of the Prophets.]

Over-exaggerating the Righteous People Is The Basis For The Worship Of Idols

It has been related that the names of the idols that were worshiped are the names of righteous people; they had followers who would glorify them, and when they died, those followers said, "Let us erect statues where they used to gather so that we may continue to remember them." When that generation died and when much time passed, future generations came, not knowing the purpose of the statues; the Shaitan seduced them into believing that their fathers and grandfathers used to worship the statues, and so they began to do the same.

[Credit goes to 'What Must Be Known About Islam', a comprehensive book, compiled by Muhammad bin 'Ali Al-Arfaj, translated by Darussalam, global leaders in Islamic books.]

Whom Can We Trust Completely?

Mostly we believe what we see or hear.

Most of the time, we trust people, even though we know that they are human beings & are likely to make mistakes.

Some people can be trusted, while others cannot be!

Then whom can we trust completely?

We can trust Allah completely.

We should have complete faith in Allah because He deserves to be trusted. Allah knows everything & can never make a mistake.

Allah listen when we call Him. He helps us in all our difficulties.

Allah is our Creator. He knows what we need & when.

He gave us all we have. We have nothing of our own.

In several verses of the Holy Qur'an, Allah has urged us to trust Him. We should therefore trust Allah completely.

Prophet Muhammad (SAW) trusted Allah the most.

Faith is one of the greatest gifts of Allah.

We should try to deepen our faith by constant prayer & study Qur'an. We should not be superstitious, should not trust in charms, witchcraft & other silly things supposed to bring good-luck.

Trust in Allah makes us brave & fearless.

[Credit goes to 'Studies in Islam' by (Maulvi) Abdul Aziz, published by Islamic Book Service.]

The Existence of Allah

That Allah Almighty exists - is a reality about which there is no doubt; the following attests to that reality:

1. The sending of Messengers and the revelation of Books.

2. The natural disposition of man, which Allah created him upon.

3. The sound and reasoning mind.

The Natural Disposition of Man

This is often seen when man is afflicted with a disaster or calamity, or when all helpers and friends abandon him: his natural disposition impels him to ask Allah and to invoke Him to remove the calamity. The Noble Qur'an confirms this, saying that man turns to Allah to remove any calamity that afflicts him:

And when some hurt touches man, he cries to his Lord, turning to Him in repentance. [Az-Zumar 39:8]

The Qur'an even gives a clear example of a man who is on a boat. As the boat is sailing in clear skies, the ocean suddenly becomes violent and the bat rocks violently. The imminence of death puts him in a state of extreme fear, and it is at this point that he returns to his natural disposition and to his own supplicating sincerely to Him, without associating partners with Him. Allah Almighty says:

He it is Who enables you to travel through land and sea, till when you are in the ships and they sail with them with a favorable wind, and they are glad therein, then comes a stormy wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allah, making their faith pure for Him Alone, saying: "If you deliver us from this, we shall truly be of the grateful." [Yunus 10:22]

Thus we find the innate belief of man in Allah's generosity, and no one will deny that except one who is intransigent in face of the truth.

The Sound and Reasoning Mind

The human mind, is fair and sincere, has no choice but to acknowledge Allah's existence, especially when considering this rule: "Nothingness cannot create something." Allah Almighty says:

Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. [At-Tur 52:35, 36]

The conclusion of this verse is based on the following premises. "Did nothing create something?" The answer is that "nothing" doesn't create anything at all. Then follows the premise: "Did you create yourselves?" The answer is no, we didn't create ourselves. And then follows the third premise: "If you weren't created by 'nothing' and you didn't create yourselves, did you create the universe and its intricate system?" The answer: the one who cannot create himself cannot create anything else and the one who cannot benefit himself cannot benefit others. The conclusion the is this: if we were not created by "nothingness", if we didn't create ourselves, and if we didn't create the universe, then there must be a creator, and He is Allah Almighty, the Creator of all that exists – as He Almighty says:

Allah is the Creator of all things. [Az-Zumar 39:62]

By merely observing and contemplating the creation, one is shown that there is a creator, and that is why Allah ordered us to ponder, study, and contemplate His creation, for the creation indicates the Supreme and Perfect Creator. Allah Almighty says:

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding. [Al-Baqarah 2:164]

[Credit goes to 'What Must Be Known About Islam', a comprehensive book, compiled by Muhammad bin 'Ali Al-Arfaj, translated by Darussalam, global leaders in Islamic books.]