Wednesday, June 20, 2012


Imam Abu Laith (R.A) says, "Abstain from laughing excessively and loudly. Eight harms come to the person  who laughs excessively. These are:
1. The ulema and wise men scorn such a person.
2. The ignorant and foolish people become bold before him.
3. Laughing increases his ignorance (if he is ignorant) and reduces his knowledge (if he is learned).  {Rasulullaah (sallallahu‐alayhi‐wa‐sallam) has mentioned that one portion of knowledge is reduced when a  learned person laughs}
4. Laughter causes one to forget his sins.
5. Laughter makes one bold enough to continue sinning.
6. Excessive laughter causes a person to forget death.
7. When others laugh because of him, all their resultant sins accrue to him.
8. Laughing in this world leads to excessive weeping in the Hereafter.

May Allah save us all from excessive laughter and from all sins. Ameen.

The etiquette of going to sleep

1. Do not go to sleep without wudhu.

2. Clean the bed thrice before going to sleep.

3. Lie on the bed on your right side, place your right hand under your cheek, and read "Allahumma beismika amooto wa ahyaa". O Allah! In Your name do I die and live.

4. Read "AayatuI Kursi" and "Aamanar Rasoolu (up to the end of Surah) before going to sleep.

5. Read "Subhaanallah", "Alhamdulillaah" and "Allaahu-Akbar", thirty three times each, before going to sleep.

6. Read all the four Surahs, beginning with "Qul", then blow on your hands, and apply them to your whole  body; do this thrice.

7. Read Surah "Alif laam meem sajdah" and "Tabarakal-ladhi beyadihil mulk" (up to the end of Surah) before going to sleep.

8. When awakening read,

اَلْحَمّدُ لِلّٰهِ الَّذِیْۤ اَحْيَانَا بَعْدَ مَآ اَمَاتَنَا وَ اِلَيّهِ اَلنُّشُوْرُ

Afhamdu lillaahil lathee ahyaanaa ba'da maa amaata-naa wa ilayhin nushoor

"All praise to Allah. He who revived us to life after giving us death and to Him we shall have to return."

9. Apply collyrium (surmah) to your eyes thrice, before going to sleep.

10. If you want to get up for the Tahajjud prayer, read, "Inalladhina aamanu" (Up to the end of Surah Kahaf). All these etiquettes of sleeping have been quoted from the ahaadith.

Friday, June 15, 2012

Murder of Prophet Yahya and Zakariya AS

The Banu Isra'il were going through extreme mischief. The King Herod Anitpas was madly in love with his sister-in-law (brother's wife) and they had illicit relationship. He wanted to marry her, but that was disallowed in their religion (as taught by Prophet Musa AS). He sought a ruling in his favour from Sayyidina Yahya AS, but he told him that she was not lawful to him. On hearing this, his beloved was enraged and thought to herself that she would get rid of Sayyidina Yahya AS. Salumi was a great dancer and very beautiful. Her mother conspired with her that she should dance before the king in near nudity and give him much wine to intoxicate him deeply. When he made advances, she should ask him for Sayyidina Yahya AS head Salumi did as her mother said to her. While dancing, she stripped herself of her garments one by one, and made the king drink plenty of wine. When he sought to make love to her, she asked for Sayyidina Yahya AS to be killed, and he gave orders accordingly. The Prophet's head was brought to the king in a golden tray. A miracle was displayed. The head spoke the same words, "she is not lawful for you". The king and his courtiers were stupefied on hearing that.

When Sayyidina Yahya AS learnt that his son was killed, he cursed his murederers and they died at the instant. When people learnt of that they seized revenge from Sayyidina Yahya AS and slew him while he was in his chambers. However, these events brought a spate of misfortunes on Banu Isra'il. Allah caused Bakht Nasr to oppress them He played havoc with them and levelled down their city and temple and arrested every surviving one fo them. Allah destroys the tyrants in this way.

Allamah Ibn Kathir has written in al-Bidayahh wa an-Nihayah: Many reasons are mentioned for killing Sayyidina Yahya AS. The most well-known of them is that the king of Damascus wanted to marry a woman who was closely related to him which made her unlawful for him. Sayyidina Yahya AS disallowed him to do that. Hence, the woman demanded from the king that the Prophet should be killed. When the head of Sayyidina Yahya AS was brought in a tray, the woman looked at it and died at the very moment. Some others say that the Queen was in love with Sayyidina Yahya AS and asked him to meet her but he declined. Disappointed, she had the king order his death. At first the king hesitated but then gave in. The Prophet was killed and his head was presented in a tray to the king,

Thawri reported on the authority of Thamar ibn Atiyah that as many as seventy Prophets AS were martyred at the rock of Bayt al Maqdis, Sayyidina Yahya AS was one of them.

Sa'eed ibn Musayyid reported that when Bakht Nasr came to Damascus, the blood of Sayyidina Yahya AS was bubbling. He made enquiries. Then he had seventy thousand men killed at the spot. It was then that the blood cooled down. This shows that he was killed in Damascus. Bakht Nasr came after Sayyidina Eesa AS and Hasan Busri concur with this account.

Ibn Asakar has reported from Zayd ibn Waqid, "When the foundation of the mosque of Damascus was being laid, I saw Sayyidina Yahya AS head on the eastern corner towards the qiblah under a pillar. His skin and hair were intact." According to another version, "it looked as though he was murdered at that time" It is said that his head was buried under the pillar Sakasakah of the mosque of Damascus.

Ibn Asakir has mentioned the reason for killing Sayyidina Yahya AS. He said, A prince had diveroced his wife with three pronouncements, but wanted to take her back. He sought a ruling from Sayyidina Yahya AS, but he ruled that he can not take her back unless she marries another man. This infuriated the woman and her mother advised her to ask the king to have him killed (He was killed and) his head was brought in a china tray. The head spoke out, "She is not lawful for you. She is not lawful...unless you marry her to another man." Allah caused the earth to swallow the woman, first her feet and then till her buttocks. When her mother saw her, she commanded a sword-bearer to kill her and he severed her head. There followed for the people a disgrace and they were eliminated.

His head continue to pour blood till Bakht Nasr had seventy-five thousand people killed at the blood. Then Prophet of Banu Isra'il, Sayyidina Armiya AS arrived and said "O Blood, you have eliminated Banu Isra'il. Stop by the command of Allah" The blood ceased to flow. However, the very first account is more known.

Monday, June 11, 2012

Sunnah or Bid’ah... a doubt ?

If we assume that a doubt does surface regarding an issue and the laymen cannot distinguish between Sunnah and Bid’ah then the obvious and safest path would be to abandon this act and not approach it. If there is a doubt as to whether a thing is bid’ah, Sunnah, Mustahab or permissible then the safest path is to abandon it altogether. There is consensus amongst the Ulama that this is the safest path to tread. In this regard Hadhrat Wabista bin Ma’bad reports from Rasulullaah , “A sin is that which agitates your nafs and places your heart in doubt. Even though people (even ‘muftis’) give you a ruling.” [Ahmed/Darmi/Mishkaat, vol.1, page 242]

Hadhrat Attiyah Assa’di states, “Rasulullaah said, ‘None of you will ever reach the state of piety, until such time that he abandons those things in which there is no harm, because then he will become a means to those things in which there is harm.’” [Tirmidhi / Ibn Majah / Mishkaat, vol. 1, page 242]

Nabi SAWW said to Hadhrat Ma’aaz when he deputed him as a governor to Yemen, “… Without having knowledge, you should never make any decision or ruling. If you are presented with any issue wherein there is doubt, then do not decide until the matter becomes clear or you have written to me.” [Ibn Majah, page 6]

Hadhrat Nu`maan bin Basheer t [passed away 64 A.H.] reports that Nabi said, “Halaal is clear and Haraam is clear. Between these two there are things which are doubtful, of which many people are unaware. The person who saves himself from these doubtful things has saved his Deen and honour and whosoever indulges in them, then (it is as if) he has indulged in Haraam. Just like the animal that grazes on the edge of the pasture, soon it will trespass.” [Bukhaari, vol. 1, page 13 / Ibn Majah, page 296]

It is crystal clear from these narrations that the only saviour of one’s Imaan and honour insofar as matters of doubt are concerned is to abandon them and not involve oneself in them. One should not destroy one’s everlasting existence by indulging in doubtful acts. One should especially save oneself from indulging in acts which lead to kufr, bid`ah and deviation. In fact, Nabi SAWW has expressly stated that one should avoid doubtful things. In this regard, Hadhrat Hasan bin Ali [passed away 50 A.H.] stated that Nabi said, “Leave that in which there is doubt for that wherein there is no doubt, because in goodness there is contentment and in evil, doubt.” [Mustadrak, vol. 2, page 12]

It is clearly stated in one Hadith that Nabi loved beginning things from his right. With regard to this, Hadhrat Abdullaah ibn Mas’ood t said, “None of you should leave any portion of his Salaat for shaitaan. Upon completing your Salaat on your left, do not make it binding upon yourself to turn around (only) to the right, because I witnessed Rasulullaah SAWW also turning to his left side.” [Agreed Upon Mishkaat, vol. 1, page 78]

In commenting on this Hadith, the famous Muhaqqiq, Allamah Muhammad Taahir Hanafi (rahmatullah alayh) [passed away 986 A.H.] stated, “That person who insists upon a Mandoob or Mustahab act such that he makes it binding and never wavers from it, then it is as though shaitaan has placed him on the road of deviation. What is the condition of that person who persists on bid`ah and evil.” [Majma`ul Bahaar, vol. 244]

The same views are shared by Allamah Teebi Al-Hanafi [passed away 743 A.H.] in the Sharah of Mishkaat and Hadhrat Mullah Ali Qaari (rahmatullah alayhima) in Mirkaat [page 353, vol. 2], which clearly proves that whosoever persists on Mandoob or Mustahab, such that they never practice against it, are under shaitaan’s influence, and he shares a part of their deed. Allamah Barkali Al-Hanafi (rahmatullah alayh) [passed away 981A.H.] writes, “Know that to execute an act of Bid`ah is worse than omitting a Sunnah. The proof is that the Fuqahaa (rahmatullah alayh) have stated that if a doubt occurs between any act being either Sunnah or Bid`ah, then it is necessary to omit such an act.”

It is stated in Fatawa Aalamgiri, “That which hangs between (being) Sunnah or Bid`ah must be abandoned.” [Aalamgiri, vol. 1, page 179]

Allamah Shaami (rahmatullah alayh) states, “If any issue hinges between being (either) Sunnah or bid`ah, then to abandon a Sunnah is preferable to executing a bid`ah.” [Shaami, vol. 1, page 200]

Qaadhi Ebrahim Saheb Al-Hanafi (rahmatullah alayh) states, “That thing in which there is a doubt between it being either a Sunnah or bid`ah, should be abandoned, because it is necessary to abandon bid`ah and it is not incumbent to practice upon a Sunnah.” [Nafaaisul Azhaar, Tarjuma Majaalisul Abraar, page 129]

In fact, Allamah Ibn Nujaim Al-Hanafi (rahmatullah alayh) writes, “It is necessary to abandon that Waajib act, just as is with a Sunnah, if there appears a doubt between it and a bid`ah.” [Bahrur Raa`iq, vol. 2, page 165]

This text makes it abundantly clear that if by executing an act from the angle of it being a Sunnah, but a bid’ah necessarily results from it, then it becomes necessary to abandon that act altogether. That Sunnah will be omitted because it gives rise to a bid’ah. Leave alone Sunnah acts, if this applies to even Waajib acts, then they too should be abandoned. This is done so as not to spread and propagate a bid’ah. Bid`ahs are so abhorred in Islam that they are not be offered any leeway at all. In order to prevent a bid’ah from being propagated and spread, Sunnah, Mustahab and even Waajib acts are sacrificed!

O readers! If you understand properly the meaning of obedience to Allaah Ta`ala and if you love Nabi SAWW, then there is only one path to follow --- that is the Sunnah of Nabi SAWW, and to tread the footsteps of the Sahaabah , Tabieen and Tabe Tabieen (rahmatullah alayhim). Adopt those beliefs and practices which they adhered to. It should not be that you are as the words of Hadhrat Abdullaah ibn Umar state (which in reality are the words of Nabi SAWW), that you gather in the Masjid and are deprived of Imaan, “Such a time will dawn on people where they will gather in the Musaajid, whilst they are devoid of Imaan.” [Mustadrak, vol. 4, page 443]

This is that very same Ibn Umar t who walked out of a Masjid because they practiced tathweeb. In summary, even the smallest of acts is beneficial if executed with sincerity and in accordance to the Sunnah. On the other hand, even the greatest of deeds which is carried out whilst the heart accommodates shirk and bid’ah, means nothing in the Sight of Allaah Ta`ala.

May Allaah Ta`ala grant us all sincerity of intentions and proper following of the Sunnah.

by Shaykh Sarfraz Khan Safdar

Friday, June 8, 2012

gratification and pleasure from Allah Ta’aala”

Apparently “gratification and pleasure from Allah Ta’aala” is the combination of just six simple words. Not everyone can comprehend about the hidden realities that are implied behind these simple words and how  much courage is required to dive in this ocean of great depth and sagacity? Only those can conceive the  realities behind these simple words who already have determined their purpose of life and have striven hard  to achieve it. In order to understand with an example about what a deep relation exists between words and  the associated realities, we can assume the ruling by a court of law that X IS THE FATHER OF Y. Many  realities are associated within this combination of six simple words. Firstly it means that the court of law has  recognized that the woman who is Y’s mother is X’s wife. Secondly it can be implied from these words that  being a father, it is the responsibility of X to take care of the eating and living needs of his son Y. Thirdly it means that all remaining sons and daughters of X (if there are any) would be considered real brothers and  sisters of Y. Moreover it means that X is responsible for the educational needs of Y and one would be  inherited from the other if either one of them dies, etc. You can see that how much rights and obligations are  associated with this combination of six simple words. Likewise, achieving gratification and pleasure from  Allah Ta’aala is apparently a simple sentence but the associated reality is the sole purpose of a believer’s life. In fact a believer’s whole life revolves around this reality. All hardships are endured and all afflictions are  faced just in order to get to this purpose and objective of achieving this “Status of Ridha”.

A believer has been ordained in Qur’an to openly and blatantly acknowledge the same reality that:

Translation: Say: Lo! My salat and my sacrifice and my living and my dying are only for Allah Ta’aala, lord of  the worlds. He has no partner. This am I commanded, and I am first of those who surrender (unto Him). Soorah An’aam, Verse 162, 163.

The same condition has been described for the Sahaba (Radhi Allahu Anhum) whose exemplary morals are worthy to follow and whose lives clearly guide to the right path:

You will see them bowing and falling prostrate (in worship), seeking bounty from Allah Ta’aala and His gratification. Soorah Fatah, Verse 29

Since the sole purpose of a believer’s life is to gratify and please Allah Ta’aala, the companions of the Holy  Prophet Sallallahu Alaihi Wasallam were bestowed with the highest level of that “Status of Ridha”, any higher  status above which can never be thought of by a believer. The Sahaba strained their every nerve and spent their whole lives and efforts to achieve this objective of their life. As a result Allah Ta’aala gave them glad tidings that they have become successful in achieving their objective and He is pleased with them.

Translation: Those who believe and have left their homes and striven in the path of Allah with their wealth and lives, are of much greater worth in Allah Ta’aala’s sight and these are they who are triumphant. Their  lord gives them glad tidings of blessings from Him, and gratification, and gardens where enduring pleasure  will be theirs. There they will abide forever. Lo! With Allah there is immense reward. Soorah Tauba, Verse 20, 21, 22.

In fact this “Status of Ridha” was not exclusively for the Sahaba. We can find evidences in Qur’an that Allah  Ta’aala even now bestows the same status of Ridha to those believers who spend their lives and strive in accordance with the same purpose set forth by Sahaba. Allah Ta’aala says in Sorah Tauba

Translation: Allah Ta’aala promise to the believers, men and women, gardens underneath which rivers flow, wherein they will abide- blessed dwellings in Gardens of Eden. And - greater (far)! - acceptance from Allah. That is the supreme triumph. Soorah Tauba, Verse 72.

Consideration of the above mentioned Qur’anic verses and many more evidences have convinced the top scholars of this Muslim Ummah that the sole purpose and objective of a believer’s life is to please and gratify Allah Ta’aala. A believer’s all efforts, his day and night struggle, his living and dying and sacrificing should be solely for achieving gratification and pleasure from Allah Ta’aala.

If the above described purpose of a believer’s life is correct and for sure is correct, then we have to analyze once more that whether we are fully aware of our purpose of life or not. If yes, then the next question arises  that whether we are really spending our lives to achieve that objective or not. If we are aware of our  purpose of life and do not really spend our lives accordingly, this is one offense. But if we are not even  aware of our purpose of life, this is an increased offense. It is still not too late to uphold ourselves and atone  for our negligence, otherwise exception from the universal law of retribution may not prove more than a  depraved or vain desire.


In order to understand the concept of justification of survival, I quote an incident from the well-known book “Masnawi” by Maulana Jalal ud Din Roomi (Rahmat’Ullah Alaihi).

Once a camel, bull and a lamb were traveling together and all three of them were faced with hunger. All of a  sudden, they came across a small accumulation of grass. They were eager to eat the grass but were faced with  the problem that quantity of grass was not sufficient enough for all three of them. If they had divided that grass  into three equal portions, no one’s hunger could have fulfilled. On the other hand, it was difficult to decide that  whoever of the three did the most deserve to eat the grass alone. In an attempt to resolve the problem, the  lamb resumed the talk and mentioned the Hadeeth of the Holy Prophet Sallallahu Alaihi Wasallam that teaches the recognition of more rights for the people of older age. Through this he tried to prove that the one who is oldest of the three is more deserving to eat that grass. The camel and the bull asked the lamb about his age. The lamb replied boastfully that he used to graze along with the lamb that was slaughtered as a replacement for  Ismail Alaihis Salam. The bull was worried on hearing the exaggerated statement by the lamb about how could he prove himself older. He finally got a point and exclaimed: “My dear friends! After Hazarat Adam Alaihis  Salam was made to come down on this earth from the heaven, he started cultivating the land. One of the two  bulls that were yoked to his plough had died while I am the other one still alive to face troubles.” The bull was  quite happy on giving that exaggerated statement as he proved himself older than the lamb. He seemingly  placed the camel in trouble who was expected to supposedly prove himself oldest. While they were waiting for  the camel to reply, the camel raised the pile of grass above his neck, a height unreachable by the lamb and the  bull, and said: “My dear friends! I neither have to argue nor do I need to repeat the history. Neither do I bother  to describe autobiography and nor do I care about who is older or younger. I firmly believe in the  principle that one should have the world recognize his power and strength in order to achieve any purpose or  goal. The wisdom also testifies the correctness of this principle. So look at my huge body and high neck. You  are trying to prove your right on this grass based on history of the past while I am proving my right based on my present condition. Who else cares about history of the past compared to the present situation? Your excellent  history of the past cannot help you if you can not compete with me in my present situation.” The camel ate the  whole grass right after this talk.

The same principle has been described by Dr. Iqbal in a poetical verse that means: “The person whose heart is  desirous of sacrificing for the sake of truthfulness should develop strength and power within his dust-made  body."

Therefore, whenever any individual, nation or society ignores the purpose of its life and thus is unable to justify  its survival, the time always decides against it.

Thursday, June 7, 2012


If one conies to know of somebody's shortcomings it is a matter of great merit if he conceals it front others  provided this shortcoming is not handful or dangerous for others. According to Abu Huraira, our Holy Prophet  has said that:

"Allah shall conceal on the Day of Judgement the shortcornings of the one who conceals the shortcomings of other " (Sahih Muslim: Kitab a1 Birr wa Silah )

And Aqabah ibn Amir relates that our eternally blessed Prophet has said that:

"The action of one who conceals the shortcoming of another is as if he saved a girl from being buried alive (Mustadrik:Hakim. p.334, volume 4)


Good treatment of parents has been very much emphasized in the Qur'an as well as ahadith. Parents have priority in matter of human rights and also they have more rights them others. For instance read the following verses of the Qur'an:

And serve Allah. Ascribe nothing as partner unto him. Show kindness unto parents.

Abdullah ibn Mas'ud relates "Once I asked holy Messenger of Allah - may he be eternally blessed - what  action pleased Allah most. He replied 'To pray at the right time". 1 asked "What is the next action"" He said  "Good treatment of one's parents." I asked "What is the next actionur' He said "Jihad in the way of Allah".(Bukhari and Muslim)

Abdullah ibn Omar relates: "Once a person came to the Messenger of Allah and expressed his desire to participate in jihad in order to please Allah. The Holy Prophet asked him "Are your parents alive:'" The man said "Yes. Both are alive". The Holy Prophet said 'Then go and serve them well". Another version say that the Holy Prophet said 'Serve them and then perform Jihad". (Bukhari and Muslim)

The ahadith tell us that if one's parents need services then he must go on serving them Jihad does not  become absolutely necessary (fard-e-'ain), as serving the parents is superior to Jihad. It is also widely known that Owais Qarni lived in Yaman and desired to visit the Holy Prophet. But since his mother needed his services, our Holy Prophet ordered him not to conic but to take care of his mother. Thus Owais Qarni  could not visit and see the Holy Prophet; however, as a reward for his serving his mother, he was granted such a status by Allah that many important companions asked him to pray for them. When he finally came to  Madinah during the Caliphate of Omar, the latter rushed to him to ask for his blessings.

Serving the parents is normally easy since love for parents is but natural and one is automatically motivated  to serve and help them and take care of them. Then parents love their children and do not wish to unduly  trouble them, or to make them do thing that are difficult. A little service is enough to please them and earn  their blessings. According to one hadith  looking at parents with love has merits equal to Umrah and Haj.  Thus by serving one's parents, a man can earn much merit. Our Holy and eternally blessed Prophet has said

"May that person be disgraced, may that person be disgraced who, finds either or both of his parents in old  age, and yet is not able to enter the Paradise"  (Muslim)

It means that it is easy to earn Paradise by serving, helping and taking care of old parents, and whosoever  doe not do it deserves disgrace.

Mother has been given more right to children's love and service than the father. Abu Hurairah relates: "A person came to our Holy Prophet and asked 'Messenger of Allah! Which one among the people is most  deserving of my good treatment?' The Holy Prophet replied 'Your mother!'. Then man asked, 'Then?'. The  Holy Prophet again said ' Your mother'. Upon being asked the fourth time, the Holy Prophet replied, 'Your  father"'. (Bukhari and Muslim)

It is on the basis of this hadith that the theologians have opined that mother has thrice the right of the father  on her children. This is obviously because mother has greater responsibilities then father in bringing up and  rearing children; her troubles have been especially mentioned in the Qur'an. Moreover, she needs more help  in her old age than the father . This is why mother is placed higher than father by Allah.

Taking care of parents is in any case one of the fundamental duties of man but taking care of them in their old  age has been particularly emphasized in the Our'an.

The emphasis is because in their old age, the parents are no longer able to be of any physical or monetary  use for their offspring and so, often selfish children abandon them. Moreover, in advanced age, one is  sometimes short tempered and their words and whims create resentment. So the Qur'an has asked us to  remember how our parents cared for us when we were helpless in our infancy and how they pampered us  and hence it is now our turn to pamper them, to bear with them with patience and serve them and take care of them.

It is after seen that parents are ignored when they are alive and when they die, they are remembered anti it is  regretted that they were ignored and no care was taken of them. But then it is too late. So every opportunity  of earning for them should be taken.

However, even after their death one can still go on serving the parents. Abu Usaid has related that "One day  we were with the eternally blessed Messenger of Allah when a person from (the tribe of) Bana Salmah came and asked him, '0 Messenger of Allah! Is there any way 1 can treat my parents well after death"' the Holy  Prophet replied:

'Yes. Pray for them, pray for their forgiveness, fulfil their promises after them, be courteous and kind to their relatives and respect their friends".

The methods preached by our beloved and ever exalted Holy Prophet can always be followed.


Neighbor's rights are many and are ordained by Allah. Our holy Prophet, may he be eternally blessed, has  said:

"Gabriel advised me so much regarding neighbor's rights that I began to suspect that he would be included among the heirs" (Bukhari and Muslim and Ibn Omar and Ayesha).

Abu Sharih relates that the eternally blessed Holy Prophet said

"He who believes in Allah and in the Day of Judgement should be good to his neighbor" (Sahih Muslim)

Abu Huraira has quoted the Messenger of Allah as follows:

"He who believes in Allah and the Day of Judgement should not cause pain to his neighbor" (Bukhari and  Muslim)

The first and foremost and the principal right of the neighbor is not to cause him pain, trouble or sorrow;  moreover, helping him in his need, sending him occasional gifts, sharing his joys and sorrows are all meritorious  and rewarding acts. In fact if one's neighbor is poor or in financial straits he should be helped monetarily too.  Neighbor is not necessarily one's equal in social or material sense; poor neighbors are also neighbors and  they have all the more rights as they are in greater need of help and assistance, If a neighbor is hungry, it is not  merely meritorious to feed him but also a bounden duty. Even a unbeliever neighbor should be treated well. It  has been related that Abdullah ibn Omar had a Jew as a neighbor; once when a goat was slaughtered, ibn  Omar kept on insisting upon his household to present some meat to the Jew also. (Abu Daud and Tirmidhi).

Tuesday, June 5, 2012


Meeting a Muslim for Allah only is an act of great merit. Meeting for Allah means meeting not for the sake of any mundane gain, but for Allah's pleasure only; for instance one may go to meet a learned man or a sage in  order to learn something for self improvement or one may meet someone to please him believing that giving pleasure to a Muslim pleases Allah. Both these cases are meetings for Allah and, Allah willing, shall earn much merit.

Abu Hurairah has quoted the following words of or Prophet - upon whom be eternal peace:

"One, who visits a sick person or goes to meet his brother for Allah, is called by a (hidden) caller who says to  him 'Blessed art Chow, blessed is thine going, thou past made thyself a home in one stage of the Paradise". (Tirmidhi' Wa-qal: Hasan)

This hadith shows that meeting a Muslim for the sake of merit also increase one's good deeds in the Record.  But it should be noted that this order relates only to meeting those whose company does not cause any religious loss; but if it is feared that the meeting would cause one to be involved in a sin or to be adversely affected, or one would be compelled to listen to tirades against third persons or lose much time in senseless talk, then such  meeting must be avoided.


Just as Allah has ordained many neighborly rights, similarly has he defined many rights of co-travelers. Co-traveler is the one whom one may not know before hand but in whole company one travels; e.g. the one  sitting near in buses, trains, ship and aeroplanes. Such a person has been termed in the Qur'an, i.e. one who is a temporary neighbor. This co-traveler should not be put into any trouble by one's actions; this is his right. Some  do not hesitate to put other to much trouble for their own comfort; they should ponder the fact that every  journey ends somehow sooner or later, but even in this short period, if one's action cause trouble to the  co-travelers a great sin shall be recorded in his name. And since this sin involves human rights it would not  pardoned by merely seeking of Divine pardon unless the aggrieved person pardons it. Usually one does not  meet one's co-travelers again, nor arc their addresses known so that one may ask them for forgiveness. Once  the journey is over, it is almost impossible to beg their forgiveness. Hence one should take great care nor to  cause any trouble, pain or injury to one's co- travelers.

 On the other hand, co-travellers are to be treated with great kindness, consideration, courtesy and cordiality  and one should try to give them every possible comfort or at least be cordial to them. This is an act of great  merit which can be earned by very simple means provided one is prepared for it.


Removing dirt and filth and other troublesome things like thorns or fruit peels or skins on which someone  may slip from the way is a very good deed. Our Prophet upon whom be eternal blessings has been quoted  by Abu Hurairah as follows:

"Belief has more than seventy divisions of which the highest is the assertion that there is no god but Allah and the lowest is to remove something that causes pain or trouble and filth from the way"

In another hadith related by Abu Hurairah, the Messenger of Allah said

"Removing filth (or pain - giving thing) from the way is a sadaqah (i.e . it earn mere like sadaqah)". (Bukhari  and Muslim)

Ayesha (may Allah be pleased with her) quoted the Holy Prophet - may he be ever in peace - as follows:

"Everyone of the human ,race has three hundred and sixty joints. So anyone who speaks greatness of Allah,  praises Allah and says 'There is no god but Allah' and "Subhan Allah" and seeks forgiveness of Allah and  removes a stone or thorn or a bone from the path of people, orders a good deed or forbids (others) from a  bad one and reaches the three hundred and sixty mark, he shall verily remove himself away from the  chastisement of hell".

According to another hadith, our Holy Prophet said that once a man saw a thorny branch on his path and  removed it in order to save others from pain (due to being pricked by it) and Allah was pleased by his this deed and pardoned him. In another hadith, it is related that our Holy Prophet said, that he saw the man  walking about in the Paradise.

These ahadith show how important it is in Islam to keep the roads and paths clear. Even removal of a thorny  branch, which is a very minor act, has been promised so much reward and merit. When so much emphasis  has been laid on removing things of pain from the path, it can be imagined how great a sin it would be to  make a path dirty and give trouble to passers by. Causing trouble to passers by also includes parking one's  vehicle (car, motor cycle etc.) in such a way or place as to block others' path or to make it difficult for them  and it is a sin. Similarly driving in a way which is in any way troublesome for others is also a sin.

Traffic rules have been formulated and promulgated to organize traffic on the roads; their observance is not  merely legally compulsory but also a religious duty. If one observes these rules and laws in order to promote discipline in the sbciety and public welfare, then these acts shall be rewarded. And if these rules are not  observed then the sin shall be twice as great: for causing trouble to the people and again for disrupting  discipline and breaking- laws.

It is indeed a matter of regret that today such bad acts are no longer considered sinful and even educated  persons commit these sins thoughtlessly. May Allah grant us the right understanding of our religion and the  opportunity to act according to it.


Kindness to children is a Prophetic sunnah, our Prophet said that he was not one of us who did not have  kindness for the younger ones.

Hadith quotes our eternally Prophet's words as follows: when I hear a child crying while I am leading the prayer I shorten them so that the child's mother may not be agitated by the child's crying.

Our Prophet took children in his arms, kissed them and talked to them in a light vein. All these acts are sunnah  and to do them with the intent of following the sunnah is meritorious and recoending.


adhan is a custom of Islam and Prophetic sayings attribute many merits to the act. According to a hadith quoted by both Bukhari and Muslim, our Holy Prophet -- upon whom be peace - has said that if people knew the real  reward and merit of calling to prayer, everyone would try to give the call and lots would have to be drawn.

Nowadays muezzins are appointed in mosques to give the call to prayer, but if one prays at a place other than  mosque where the sound of the call has not reached, he should observe sunnah by giving the call and earn the  merit thereof.

Abu Saeed Khudri once said to Abdullah the son of Abdur Rahman ibn Sa'sa'a "I see that you are very fond of goats and the desert. Henceforth whenever you are among your goats or in the desert and give the call to  prayer. call loudly because whosoever shall hear the call. jinns or men or other things, would bear evidence for  the giver of the call on the day of Judgement. Having said this, Abu Saeed Khidri added that the had heard it  from the Messenger of Allah, upon whom be eternal blessings.

This shows the merits of giving the call the prayer.

Monday, June 4, 2012

Respect to the Sahabah, the Ahlul-bayt and pious

Sayyiduna ibn Abbas RA narrates that Sayyiduna Abubakar RA had a fixed place of sitting next to Nabi SAWW, which he never allowed anybody to sit on except him (Sayyiduna Abbas RA, Nabi SAWW liked that very much. On one occasion Sayyiduna Abbas RA came to Nabi SAWW and Abubakar RA stood up and gave that place to him. Nabi SAWW asked. "Why have you left your place?" He replied, O Rasulullah SAWW, your uncle has arrived". Nabi SAWW looked in the direction of Sayyiduna Abbas RA, then turned his attention once again towards Abubakar RA and smiled. He then said,"this is Abbas and he is dressed in white clothing. After him his son will dress in black clothes and he will be the master of twelve absyssinian slaves."

Sayyiduna Ja'far RA narrates that, "My grandfather said that Abubakar RA used to sit on the right hand side of Nabi SAWW and Umar RA used to sit on left side, while Uthman RA used to sit in front of Nabi SAWW, and he (Uthman RA was the offecial scribe of the secrets of Nabi SAWW. Whenever Abbas RA came to the gathering, Abubakar RA used to leave his place, and Abbas RA used to sit there."

Sayyida Ayesha RA says that Nabi SAWW was sitting in a gathering with his companions and Abubakar RA was seated at his side, while Umar RA was seated before him. Abbas RA was seen approaching and Abubakar RA vacated his place for him. He seated himself between Nabi SAWW and Abubakar RA, Upon this, Nabi SAWW remarked, "Only people of virtue recognize other people of virtue."

From this it is evident that it is necessary to accord respect to the Sahabah, the Ahlul-bayt, the pious and the Ulama.

(Tibrani, ibn Asakir as reported in Kanz as in Hayaatus Sahabah.)


To show respect for adhan, one should keep
as quiet as possible while the call is being given;
and it has been emphasized by our Holy and blessed
Prophet that each word of adhan should be
responded to, i.e. the hearer should repeat each word that the giver of the call utters. However when

حي على الصلاة
حي على الفلاح

and are said, the responder should say

لا حول ولا قوة إلا بالله

 And in the fajr prayer when the giver of the call says

الصلاة خير من النوم

 one should respond with

صدقت وبررت

Abdullah ibn Omar has relates that our blessed Prophet said as follow: "When you hear azan, repeat the words  after the muazzin then send darud unto me because on him who sends one darud unto me Allah sends ten  mercies. Then pray for "Vaseela" for me because that is a stage of the Paradise which is reserved for only one of Allah's bond men and I hope it will be me who shall get it. Thus he who prays for Vaseela for me shall have right to my inter ceasing for Divine pardon." (Sahih Muslim) 

It is because of this that our blessed Prophet has taught us a prayer which includes prayer Vaseela

اللهم رب هذه الدعوه التاامه والصلاه الاقائمه اتي محمد الوسيله والفضيله وابعثه مقااما محمودا الذيوعدته انك لاتخلف الميعاد

Jabir relates that our blessed Prophet has said that whosoever recited this prayer after adhan would be  assured of our Prophet's intercession on the day of Judqement (BuMari).


Qur'an is Allah's greatest gift to the entire mankind. It must be read, understood and acted upon, but mere  reading and reciting of Qur'an have also been designated by Allah as acts of merit that deserve rewards.  Mere recital of the words of the Qur'an is enough to invoke Allah's mercy, but many think, foolishly or  unknowingly that reading of Qur'an without understanding what it says is of no use. They think the Divine  book is like a other books written by men which have to be understood. But Qur'an, a Divine Book, is  different; it guarantees well-being and success in this life as well as the after life and mere reading or reciting  it is in itself rewarding and meritorious.

Abdullah ibn Uas'ud relates that our blessed Prophet has said

''He who reads one word of Allah's book gets one merit which is in fact equal to ten merits. I do not say that is one word, is one word, is one word and is one word". (Tirmidhi)

This shows that if anyone recites only, it is enough for thirty merits to be recorded. It also proves that mere  reading or recital without understanding is also rewarding since is a word the meanings of which are unknown  and so it is impossible to understand it. Thus our blessed Prophet, by giving this examples proved that reward  for reading or reciting Qur'an does not depend upon understanding it, but mere reading or recital is rewarding in itself.

Hence every Muslim, before busying himself with other work, must read sonic portion - one para or half or one quarter or even one ruku'of the Qur'an without fail; this shall assuredly earn him ever increasing merit every day.

Moreover, every Muslim must commit to memory some surahs for ready recital without having to open the  book. According to Ibn Abbas, our blessed Prophet has said

''He whose mind does not have some portion of Qur'an is like an empty house".


Although reading or reciting any part of Qur'an is an act of merit, but reading or reciting of certain surahs have  been indicated by our blessed Prophet as particularly meritorious and rewarding. Among the short surahs.  Surah ikhlas has been indicated as much rewarding; indeed, it has been said in some hadiths to be equivalent to  one-third Qur'an.

Abu Hurairah has related that once our revered and blessed Prophet said to the companions "Come together, 1 shall recite one-third Qur'an before you". Some companions collected and the Holy Prophet came out of his  house and recited and went back. Shortly he came out and said. "1 had said that I shall recite one-third Qur'an  before you. Remember, this is equal to one-third Qur'an" (Muslim and Tirmidhi).

Abu Darda' has related that once, addressing the companions, our eternally blessed Prophet asked "Can anyone of you not recite one-third Qur'an in one night?" She Companions sail "How can anyone recite one-third Qur'an in one night?" The Holy Prophet said "Recite Qul Ho Wallah Ho Akhad is equal to one-third
Qur'an" (Sahih Muslim).

This why Surah ikhlas is recited three times to bless the dead.


Ablution or wadhu with full observance of its rules according to sunnah is a sublime act for which hadith has  promised many merits and rewards. Uthman ibn Affan relates that our eternally blessed Prophet has said:

"One who performs ablution and does well expunges sins from his body even under his nails"

Another hadith relates that once our Prophet, upon whom be showered Divine Blessings eternally, said to the  Companions, "Do I tell you the things due to which Allah the Most High eradicates (your) sins and elevates  (you)?" The Companion said ' 0 Messenger of Allah'. Do tell us". The Holy Prophet, be he blessed, said To  perform complete ablution in spite of not wanting it, to take many steps to the mosque, and to wait for next prayers after one prayer. this act is as sublime as jihad." (Muslim and Tirm idhi)

This means that even when one does not feel like performing ablution due to, say, cold weather etc. its  performing is as meritorious and rewarding as guarding the frontier in jihad. Correct ablution means ablution as  prescribed in the sunnah. Hence one must follow and observe the prescribed method of ablution and if one  does not know it, he must learn it.


Praying two rakats with the intent of tahiyyat-al-masjid immediately upon entering a mosque is indicated in hadith, as our blessed Messenger of Allah said "When anyone of you comes into a mosque, he should pray two rak'ats" (Tirm idhi )

Although tahiyyat-ul -masjid should be prayed separately, but if the tune for fard or sunnah has come, then the  niyyat for tahiyyat al-masjid should be added to fardh or sunnah as the case may be. If is hoped that thus one  would be able to get the merit of tahiyyat al-masjid.

The correct way to pray tahiyyat-al-masjid is to perform it upon entering the mosque before sitting down. But if one sit down first for some reason, then too he can pray tahiyyat-al-masjid.

However, if the time is really too short to perform tahiyyat-al-masjid then one should at least recite the following:

This Kalima should be recited as long as one is sitting in the mosque, as this has been equated in hadilh to  partaking of the fruits of paradise.


Whenever one enters a mosque either to pray or for any other purposes one should have the intent of observing Itekaf as long as he would remain in the mosque. This shall earn him the merit and reward of Itekaf.


Congregational prayer is twenty seven times superior to praying alone, and in congregational prayer, praying in  the first row is of such a great merit that our blessed Prophet has said

"If you know how superior is the first row lots would have to be drawn" (Sahih Muslim).

Abu Umamah has relates that the blessed Messenger of Allah has said "Allah and His angles shower mercies  on the first row" (Musnad-e-Ahmed).

'Arabd bin Sariyah has related that our eternally blessed Prophet sought Divine pardon thrice for the first row  and only once for the second row. (Nasai and Ibn Majah)

Hence one should try to be in the first row in every congregational prayer, or at least whenever there is a  chance. But, it is not permitted to force one's way into the first row in such a way as to cause trouble to others.  Abbas has quoted the following Prophetic words:

He who leaves the first row for liar of causing trouble to others is given trice the merit of the first row by Allah (a1Targhib, p.285. vol. I. ref. Tabrani wa fi asnadihi dhu'f).


Isharay is a nafl prayer which is performed a bit after the sunrise when the sun is somewhat high, that is, usually  twelve minutes after sunrise. It has only two rak'ats but ahadith arc replete with the high merits of this prayer. Abu Hurairah relates that our Prophet - upon whom be eternal Peace - has said that "He who says Ishraq  prayers without fail shall have his lesser sins forgiven even though they may be as numerous as foam specks on the surface of the sea" (Tirmidhi and Ibn Majah)

Abu Hurairah has also related that the eternally blessed Prophet once sent some companions on jihad. They  returned soon and with much booty. Someone expressed his surprise and said that he had never seen a military  expedition return so soon and with so much booty. The Holy Prophet said "Should I not tell you about the men  who would come back even sooner and with still more booty'?," then he said "He who performs his ablution  moll, then completes his fajr prayer and then (after sunrise) performs his ishraq prayer, come, sooner and with greater booty"  Targhib p.427. vol I ref. Abu Yate ba Isnad-e-Sahib).

Abu Dhar Ghifari that tells us that man has three hundred and sixty joints in his body and to rid each of them  from hell-fire, he should do at least three hundred and sixty good deeds, which were subsequently described by our Holy Prophet. He said that saying Subhan Allah once in one good deed, saying a1 Hamdu Lillah is another  and saying La Ilaha Illallah is the third: to bid someone do good is a good deed and to stop someone from sin is also a good deed. Then after reciting the whole list, our Prophet said:

'And in place of all these good deeds, two rakats prayed at the time of ishraq can also suffice (Sahrh Muslim)

This clearly means that these two rak'ats are equivalent to three hundred and sixty good deeds. The best way  of performing Ishraq prayers is to sit in place after fajr prayers and do dhikr and then leave after saying ishraq  prayers when the sum has risen. But if one cannot follow this, then he can say ishraq prayers after coming back  home or after doing something he has to do.


Keeping the rows in congregational prayer straight and filling of gaps therein have been highly emphasized and  described acts of great merit. Abdullah ibn Omar has related that our blessed Prophet has said:

He who joins a row (i.e. fill tis gap) is rewarded by Allah with His closeness (Nasai)

Abu Jahifah relates that our eternally blessed Prophet said that he who fills the gap in a prayer row is pardoned  by Allah (Targhib ref. Bazzar). In general it is more meritorious to stand on the right of the imam but if there arc  more people on the right than on the left, standing on the left is according to ahadith twice as meritorious. (See A1 Targhib li a1 Mundhiri, p. 2217, vol.1 cit. ibn Hazim).


Bathing on Friday has been highly commended in ahadith. One should have the intent of bathing on Friday while taking his bath. Wearing a perfume is a sunnah and following it is meritorious and rewarding. Abu Ayyub Ansari  has related that our blessed Prophet SAWW has said that:

"If one bathes on Friday and puts on perfume if he has it and wears good clothes, then goes out of the house  and into the mosque, then says as many rakats as he can, but causes no trouble to anyone and keeps silence till  the prayer is over, this act of his atones for all lesser sins from this Friday to the next" (Targhib ref. Musnad- e-Ahmad)

Abu Umarnah has related that our Prophet - upon whom be eternal peace - said "Bathing on Friday pulls out sin from the roots of hair". ( Tibrani)

After bathing on Friday and putting on perfume, one should hurry as soon as possible to the mosque. A hadith  says that on Fridays angels stand on the portals of mosque and record the names of those who conic early. The first arrivals earn merit equivalent to the sacrifice of a camel, the next equivalent to the sacrifice of a cow, the  third equivalent to that of a raim; those who come fourth earn merit equivalent to the sadaqah of a fowl and the  last ones earn merit equivalent to the sadaqah of an egg. But when the imam comes for the khutba, the angels  close their register (Bukhari and Muslim)


Haj and jihad both are very sublime acts of worship, but for those who are unable to perform them, Allah has  created means whereby they can participate in the merits of these acts. Anyone who helps a man prepare for  jihad or for haj, earns, by the grace of Allah, a part of the merit of these acts of worship. Similarly looking after  the household of a haji or a mujahid and to fulfill their needs also makes a person participant in haj or jihad as  the case may be. Zaid bin Khali,d has related our eternally blessed Prophet SAWW has said

"He who readies a mujahid (for jihad) or a haji (for haj) (i.e. helps in providing the means) or looks after his  household in his absence or gives iftar to a fasting man, earns merit equivalent to that earned by the man he has  helped without the merit of the latter being lessened". (Sunan Nasai)

Friday, June 1, 2012

Allah's Address to the Martyrs

Hadrat Musraq (successor of the Companion of the Messenger of Allah) reports:

"You must not think that those who were slain in the cause of Allah are dead. They are alive, and well provided for by their Lord." (Q. 3:169)

There upon Hadrat Abdullah bin Mas' ud (Allah be pleased with him) said:

"I have already come to know the explanation of this ayah. The souls of the martyrs are embodied in green birds. Lamps are hanging below the Throne of Allah for them. These birds roam about the Heaven, and return to these lamps. Almighty Allah asked them, "What do you want?" They submitted, "What can we want since we are free to roam about the entire Paradise." After this question being repeated thrice, they  submitted, "We want our souls to be restored to our bodies once again and be killed in the cause of Allah." Thereupon the  repetition of question was stopped. But since going back to the world was against the Law, that was not to  happen." (Muslim)

However, the souls of the martyrs are not the only ones to be embodied in green birds, souls of other Believers  are also embodied in green birds and go about the Heaven.

The Messenger of Allah (peace and blessings of Allah be upon him) has said:

"Indeed the souls of the Believers lie in the green birds which eat from the trees of the Heaven." (Mishkat)

Mulla Ali Qari (rah.) writes in the commentary of Mishkat:

"One Hadith mentions that the souls of the Believers, in the bodies of the birds, eat fruits of Heaven and drink water thereof and take rest in the golden lamps under the Throne."

Believer's Refusal to Remain in the World and Receiving Good News

Hadrat Ibn Jareeh (Allah be pleased with him) reports that the Messenger of Allah (peace and blessings of Allah be upon him) said to Hadrat Ai'sha (Allah be pleased with her):

"When a Believer meets the angels (at the time of death) they ask him, "Should we get you back in the world?"  Thereupon he says, "Do you want me to leave in the world of sorrows and sufferings? I don't want to live here;  take me immediately to Almighty Allah." (Ibn Jabir)

Hadrat Zaid bin Aslam (Allah be pleased with him) is reported to have said:

"At the time of death, angels come to the Believer with the good news and say. 'Don't be afraid of the place you are going to. Thus his fear disappears. He is also told not to grow sad at the separation from the world and the  worldly people and have the good news of Paradise. Hence he dies in a state that Almighty Allah makes his eye cool in this world." (Ibn Abi Hatim)

The Angel of Death Saying 'Salam' to the Believers

Hadrat Anas bin Malik (Allah be pleased with him) reports that the Messenger of Allah (peace and blessings of
Allah be upon him) said:

"When the Angel of Death arrives at the chosen servant of Allah, he says his 'Salam' (compliments) to him in these words:

"Be you blessed by Allah; get up O' friend of Allah and come out of this house which has been destroyed by  you (by sacrificing your lusts), and accompany me to the place which you have filled with (your prayers)." (Sharhas' Sudur).

Angels Telling the Believers and Unbelievers

Hadrat Abu Hurairah (Allah be pleased with him) reports the Messenger of Allah (peace and blessings of  Allah be upon him) to have said:

"When the dead body is placed in the grave, two angels, dark-complexioned and blue-eyed turn up ; one of  them is called Munkir and another Nakir. Both of them ask him, "What do you say about him (who was sent to you)?" In case he is a Believer he says, "He is the servant and the Messenger of Allah; I bear witness that  there is none worthy of worship save Allah." Having heard this, they say, 'We were sure you will make a reply like this.' Thereafter his grave is widened seventy cubits and made lighted from within. He then wants  to go and narrate his condition to his family members. The angels then tell him (he cannot go from here) to  sleep like a bride whom nobody can awake except her husband.

In case the dead person is a hypocrite (or an infidel), he tells Munkir and Nakir. "I said what I heard others  saying; I know nothing more than that". The angels then say,"We were sure that he would make such a  reply." Thereafter the earth is asked to get him squeezed.The earth carries out the order and he suffers  torment inside the grave till he is raised from the grave on the Day of Resurrection. (Tirmidhi)

The above ahadith make it clear that during the period of Barzakh every person will keep his senses as he  had during his life in the world.

"Allah strengthens the Faithful with (His) steadfast Word, both in this life and the Hereafter." (Q. 14:27)

Once the Messenger of Allah (peace an blessings of Allah be upon him) said:

"O Umar! What will happen to you when people will come back after placing you in the grave and pouring earth on you? What would happen to you when the Examiners of the grave with thundering voice and lightning eyes will visit you in the grave? Hadrat Umar (Allah be pleased with him) replied, "O Messenger of Allah! shall I  have my senses with me then?" The Messenger of Allah (peace and blessings of Allah be upon him) said, 'yes  of course! you will retain your senses as if you have today, 'Hearing this Hadrat Umar (Allah be pleased with  him) submitted, "I shall then deal with the situation." (Tabarani).


Staring work early in the morning has been highly lauded in the hadith corpus.

Our eternally blessed Prophet has said:

"0 Allah! Grant abundance to my ummah in its works of early morning".

The blessed Prophet has also prohibited sleeping just after fajr prayers prior to sunrise and has called it a  source of poverty. ( Ibn Maja). Once, upon seeing Fatimah - may Allah be pleased with her - sleeping just after fajr, he woke her up and told her never to sleep at that time (Targhib, p.191, vol. i, ref. Baihaqi)


Dhikr of Allah at intervals while engaged in business is a source of great reward and merit. It is mentioned in  hadith that in a place where people are oblivious of dhikr, remembrance of Allah is like being steadfast in jihad  when others are running away. (Targhib, p.193, vol. 3, ref. Bazzar & Tabrani).

Abu Qalaba, one of the famous followers (tabi'in) say that once two men met in the market and one said 'Come let us seek Allah's pardon when others are forgetful of Allah". The second man did it. Then one of them died  and the other saw him in a dream saying, "Allah had pardoned us on the very same evening we lead met in the market".

Certain adhkar have been specially recommended in hadith. Omar (may Allah be pleased with him) has quoted  the following words of our blessed Prophet: Our Prophet - upon whom be peace - has said that whosoever  recites these words upon entering the market is granted a thousand merits by Allah and Allah pardons his  thousand (minor) sins and elevates him by a thousand stages (Tirmidhi)

These words should be committed memory and recited off and on during work.


Sometimes a buyer wishes to return a thing he has bought. In such a case the seller is not bound to take it back, but if he does it in view of the buyer's need or his embarrassment, it would be an act of very high merit. Abu  Hurairah has quoted the following Prophetic words:

He who takes back a thing sold has his sins pardoned on the Day of Judgement (Abu Daud)


Giving loan to a needy man is an act of great merit. Abdullah ibn Masud has quoted the Prophetic words "Every loan is a sadaqah", (Baihaqi and Tabrani)

Some ahadith tell us that the merit of giving loans needy man is more than that of a sadagah. (Targhib. Tabrani and Baihaqi).

This is probably because a loan is usually of amount which is not intended as sadagah, and is given to needy  person, who does not beg, and so its merit and reward arc correspondingly higher.


Trading is a mundane activity, but if it is done with a view to obtain lawful and' honest living and to fulfil the  lawful needs of oneself and one's own family, trading because a source of reward and merit, provided one  avoids unlawful activities. Honesty and truth in trading has been much lauded in hadith. Abu Said Khudri has  quoted the following Prophetic tradition:

A trader who is truthful and honest shall be in the company of Prophets, Siddiqun and Shuhada' (Tirm idhi).


Planting plants and trees in appropriate places is an act of great merit. Anas has quoted the following Prophetic saying:
A man plants a tree or sows a field and a man or bud eats from it, the tree or field becomes a source of  sadaqah for him. [Bukhari and Muslim)

In other words the merit of advantage taken by a man of beast from a plantation goes continuously to the  planter as a sadaqah jariyah.


Killing harmful animals which cause pain or loss to men i in act of merit that carps reward, e.g. killing of snakes  and scorpions has been promised rewards. Once Abdullah ibn Masud was preaching when he saw a snake  crawling on a wall; he interrupted his sermon and killed to snake with a stick; then he said that he had heard the following saying from the Holy Prophet - may he be eternally blessed:
One who kills a snake or scorpion acts as if he has killed a mushrik whose killing is lawful
(Targhib, -p. 403 , vol. 4, ref Bazzar)

The Holy Prophet has ordered of lizards. Abu Hurairah has related that the Holy Prophet - may he be blessed  eternally - has said that he who kills a lizard with one blow would earn so much merit and who kills it with  second blow would earn so much (here the Holy Prophet enumerated less merits than before) and who kills it  with the third blow would earn so much (here the Holy Prophet enumerated even lesser than before. (Sahih  Musiim)

Familiarly killing of other dangerous and harmful animals cares merit.


Islam has ordained rights of animals just as there arc rights of men. It is prohibited to unnecessary cause pain to  harmless animals. Even the animals to be slaughtered are to be slaughtered in such a way that their suffering is  maximum. Our blessed Prophet has ordered that knife should be properly sharpened before slaughter and  every care possible should be taken of the animal to be slaughtered. (Tirmidhi)

Having mercy on animals, rearing them and giving them comfort is very pleasing to Allah and is very meritorious and rewarding.

Our Prophet - upon whom be peace - once related a story of man of earlier ummahs: He felt great thirst during  a journey. After a great search, he found a well which lacked a bucket to draw up the water. He went down  into the well and slaked his thirst and came out of the well, then he saw a thirty dog licking wet earth. The man  felt great pity and felt for the dog's suffering, lie took off his leather socks and, climbing down into the well, he  felt them with water and climbed out with socks held in his teeth. Allah was so pleased with this act that tic pardoned him.
(Bukhari and Muslim).