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Conveying Rewards to the Deceased

Islamicnet — Tue, 04 May 2010 12:00:10 +0000

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A. PROOFS FROM HOLY QUR’AN

Verse 1
And those who came after them say, “O our Lord! Forgive us, and our brothers who accepted faith before us, and do not keep any malice in our hearts towards the believers – O our Lord! Indeed You only are the Most Compassionate, Most Merciful.” (Hashr 59:10)

Note that the above verse is a very strong evidence of the practice of the Sahaba, which was so loved by Allah that it is part of the Holy Qur’an. Why would the Sahaba pray for the deceased people if their prayer was of no benefit And to top it all, Allah the Almighty has approved and praised their action!

Verse 2
“O our Lord! And forgive me, and my parents, and all the Muslims on the day when the account will be established.” (Ibrahim 14:41)

The benefit of the above verse is obvious. The prayer of Prophet Syedna Ibrahim (peace be upon him), includes all believers – right from the beginning i.e. those before him, and till the end of this world i.e. even those who are not yet born. Al Hamdo Lillah! And this prayer is often made in the last part (Qaadah) of our Salaat.

Verse 3
And those who believe and whose families follow them in Faith, — to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds.” (Toor 52:21)

This verse says that children will be admitted into Paradise because of the righteousness of the parents.

Verse 4
And lower your wing humbly for them, with mercy, and pray, “My Lord! Have mercy on them both, the way they nursed me when I was young.” (Bani Israel 17:24)

This verse is in fact a command from Allah for all believers to seek mercy for their parents. So what is your opinion Will not the command of Allah hold any benefit for the deceased parent It certainly does.

Also note that there are several other verses from the Holy Qur’an that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).

Readers are requested to reflect on the fact that the above verses are part of the Holy Qur’an – they are read perhaps millions of times every day all over the world, as part of regular recitation, and also as Qirat within Salaat, and also as prayer in the last part (Qaadah) of Salaat.

B. PROOFS FROM THE HADEETH

GENERAL PERMISSIONS (HADEETH # 1 – 4)

Hadeeth 1
Abu Huraira (Allah be well pleased with him) reported Allah’s Messenger (peace and blessings be upon him) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased). (Muslim)

Hadeeth 2
The Holy Prophet (peace and blessings be upon him) said, “What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a Allah-fearing child he might have left behind, a copy of the Qur’an he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death.” (Ibn Majah)

Hadeeth 3
Narrated Abdullah ibn Amr ibn al-’Aas (Allah be well pleased with him): Al-’As ibn Wa’il left his will that a hundred slaves should be emancipated on his behalf. His son Hisham emancipated fifty slaves and his son Amr intended to emancipate the remaining fifty on his behalf, but he said: I should ask first the Apostle of Allah. He, therefore, came to the Holy Prophet and said: Apostle of Allah, my father left in his will that a hundred slaves should be emancipated on his behalf and Hisham has emancipated fifty on his behalf and fifty remain. Shall I emancipate them on his behalf The Apostle of Allah said: Had he been a Muslim and you had emancipated slaves on his behalf, or given sadaqah on his behalf, or performed the pilgrimage, that would have reached him. (Abu Daud)

Hadeeth 4
Abu Huraira (Allah be well pleased with him) reported Allah’s Messenger (peace and blessings be upon him) as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of know- ledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur’an (among themselves) there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead. (Muslim)

FUNERALS (HADEETH # 5 – 9)

When a Muslim dies, it is a duty on the community of Muslims to offer a special prayer for him during which they pray Allah to forgive him and admit him into heaven. The funeral prayer is Fard Kifayah for the living Muslim brothers i.e. if just one person offers it, the entire community is absolved of this duty. But see the importance attached to the more and more people joining the prayer. And the benefit reaching the deceased person is obvious.

Hadeeth 5
Syeda ‘A’isha (Allah be well pleased with her) reported Allah’s Apostle (peace and blessings be upon him) saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted. (Muslim)

Hadeeth 6
‘Abdullah b. ‘Abbas (Allah be well pleased with him) reported that his son died in Qudaid or ‘Usfan. He said to Kuraib to see as to how many people had gathered there for his (funeral). He (Kuraib) said: So I went out and I informed him about the people who had gathered there. He (Ibn ‘Abbas) said: Do you think they are forty He (Kuraib) said: Yes. Ibn ‘Abbas then said to them: Bring him (the dead body) out for I have heard Allah’s Messenger (peace and blessings be upon him) as saying: If any Muslim dies and forty men who associate nothing with Allah stand over his prayer (they offer prayer over him), Allah will accept them as intercessors for him. (Muslim)

Hadeeth 7
Narrated Syedna Uthman ibn Affan (Allah be well pleased with him): Whenever the Holy Prophet (peace and blessings be upon him) became free from burying the dead, he used to stay at him (i.e. his grave) and say: “Seek forgiveness for your brother, and beg steadfastness for him, for he will be questioned now”. (Abu Daud)

Hadeeth 8
It is narrated on the authority of Abu Huraira that a dark-complexioned woman (or a youth) used to sweep the mosque. The Messenger of Allah (peace and blessings be upon him) missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Holy Prophet) said: Lead me to her (or his) grave. They led him to that place and he said prayer over her (or him) and then remarked:

Hadeeth 9
Reported S. Jaber (Allah be well pleased with him): We came out with the Holy Prophet (peace and blessings be upon him) to Saa’d bin Muaz when he expired. When the Holy Prophet performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Holy Prophet read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “;O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer” He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)

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Benefits of Prayer

Islamicnet — Tue, 04 May 2010 11:56:59 +0000

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You should know – My dear Brother and Sister Muslim that the following has been authentically reported from our Messenger (sas) regarding the lessons, benefits and rewards of the five daily prayers:

1. That Allah the Exalted wipes away sins by the five prayers.

2. That the five prayers are an expiation for what occurs between them, if major sins are avoided.

3. That sins burn and destroy a person and thus it is necessary to extinguish that with the prayers.

4. That the Muslim reaches the level of the truthful and the martyrs on account of his prayers, charity and fasting.

5. The superiority of prayer[1] over other actions.

6. That Allah the Exalted bestowed a favor upon that companion by entering him into Paradise before his brother who died as a martyr because he prayed more than him.

7. That the prayer is light which illuminates the path of the servant in this world and the hereafter.

8. That an abundance of prostrations and prayers is the way to accompany the Messenger (sas) in Paradise.

9. That a two rakah prayer is more loved by the dead person than the world and what is in it.

10. That emptying the heart for Allah in the prayer puts a person in the same condition as the day when his mother gave birth to him.

11. That should a person enter the Fire – refuge is sought from that – the angels will remove him from it and will recognize him by the marks of prostration.[2]

12. That the prayer participates in undoing the knots which Shaytaan places at the top of ones head.

13. That the night prayer is the most excellent prayer after the obligatory prayers.

14. That the one who prays at night obtains a reward which most of mankind do not.

15. Gratitude is shown to Allah with the (obligatory) prayer and night prayer.

16. That the prayer most loved by Allah is the prayer of Daawood (as) which is to pray for a third of the night and to sleep for two thirds of the night.[3]

17. That has Allah has bestowed a favor upon His servant by the hour during the night in which the supplication is answered. It is befitting for the Muslim that he aspires for it and seeks to find it so that he is given the good of this world and the Hereafter.

18. That the night prayer is an evidence for righteousness and taqwaa and it expiates the sins and prevents one from falling into them.

19. That Allah Azzawajall covers the husband and wife who help each other in performing the night prayer with His mercy. If one of them refuses the other sprinkles water on his or her face.

20. That two rakahs of prayer at night makes a person amongst the men who remember Allah often or the women who remember Allah often.

21. That Allah is amazed by the man who gets up from his sleep, leaving his bed sheet, his wife and his love for her in order to perform prayer. Allah laughs at him and informs the angels about him.

22. That there is no jealousy or competition except with regard to two men, one of whom prays at night reciting the koran which Allah has bestowed upon him.

23. That whoever recited ten verses in the night (in prayer) will not be written amongst the heedless, a Qintaar of reward will be written for him and Allah the Exalted will say to him: “Recite and rise by one degree with every verse”, until he comes to the last verse he knows. Allah favors him by giving him eternity.

24. That whoever prays at night with a hundred verses is written amongst the devout worshippers and whoever prays with a thousand verses is written amongst the Muqantareen and whoever prays with two-hundred verses is written amongst the devout worshippers and sincere ones.

25. That the one who walks to the prayer (in the mosque) is raised in ranks and has his sins removed, both while he goes to the mosque and when he returns from it.

26. That for every step he takes he receives ten good deeds.

27. That the Muslim is written amongst the worshippers from the time he leaves the house till he returns to it.

28. That the one receiving the greatest reward for the prayer is the one who walks the furthest towards it and and then the one further than him (from the mosque).

29. That one step which a servant takes to the prayer in congregation is counted as an act of charity for him.

30. That taking many steps towards the mosque is from ar-Ribaat (guarding the frontiers)

31. That every time a servant leaves for the mosque in the morning or the evening Allaah prepares for him a feast in Paradise.

32. That Allah makes the light of those who walk thought the darkness to the mosques complete and perfect on the Day of Judgment.

33. That the reward for the one who leaves his house in a state of purity for the obligatory prayer is like the reward of the pilgrim in the state of ihraam.

34. That the one who leaves for the mosque has a guarantee from Allah in that he should provide for him sustenance and suffice him (in his affairs).

35. That the one who walks for the prayer in congregation, after having beautified his wudhoo and travels to visit Allah the Exalted, is bestowed with a great favor in that Allah honors those of his servants who visit Him, and Allah’s honoring of them is increasing their Eemaan, showing benevolence to them, rewarding them, raising their ranks, removing their difficulties and making their hearts content and happy.

36. The obligation to pray in congregation.

37. That the Prophet (sas) did not make a concession for the old blind man by allowing him to leave the congregational prayer. How then can those who are fit and well be allowed a concession?

38. That whoever abandons the congregational prayer has been threatened with heedlessness and having a seal placed on his heart.

39. That staying away from the congregational prayer is a sign of hypocrisy.

40. The extreme striving of the Companions (ra) for attending the congregational prayer inspite of difficult circumstances.

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What’s The Meaning of Ramadan Kareem

Islamicnet — Thu, 27 Aug 2009 09:45:40 +0000

Fasting during Ramadan was ordained during the second year of Hijrah. Why not earlier? In Makkah the economic conditions of the Muslims were bad. They were being persecuted. Often days would go by before they had anything to eat. It is easy to skip meals if you don?t have any. Obviously fasting would have been easier under the circumstances. So why not then?

The answer may be that Ramadan is not only about skipping meals. While fasting is an integral and paramount part of it, Ramadan offers a comprehensive program for our spiritual overhaul. The entire program required the peace and security that was offered by Madinah.

Yes, Ramadan is the most important month of the year. It is the month that the believers await with eagerness. At the beginning of Rajab — two full months before Ramadan — the Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to supplicate thus: “O Allah! Bless us during Rajab and Sha?ban, and let us reach Ramadan (in good health).”

During Ramadan the believers get busy seeking Allah?s mercy, forgiveness, and protection from Hellfire. This is the month for renewing our commitment and re-establishing our relationship with our Creator. It is the spring season for goodness and virtues when righteousness blossoms throughout the Muslim communities. “If we combine all the blessings of the other eleven months, they would not add up to the blessings of Ramadan,” said the great scholar and reformer Shaikh Ahmed Farooqi (Mujaddad Alif Thani). It offers every Muslim an opportunity to strengthen his Iman, purify his heart and soul, and to remove the evil effects of the sins committed by him.

“Anyone who fasts during this month with purity of belief and with expectation of a good reward (from his Creator), will have his previous sins forgiven,” said Prophet Muhammad, Sall-Allahu alayhi wa sallam. “Anyone who stands in prayers during its nights with purity of belief and expectation of a reward, will have his previous sins forgiven.” As other ahadith tell us, the rewards for good deeds are multiplied manifold during Ramadan.

Along with the possibility of a great reward, there is the risk of a terrible loss. If we let any other month pass by carelessly, we just lost a month. If we do the same during Ramadan, we have lost everything. The person who misses just one day?s fast without a legitimate reason, cannot really make up for it even if he were to fast everyday for the rest of his life. And of the three persons that Prophet, Sall-Allahu alayhi wa sallam cursed, one is the unfortunate Muslim who finds Ramadan in good health but does not use the opportunity to seek Allah?s mercy.

One who does not fast is obviously in this category, but so also is the person who fasts and prays but makes no effort to stay away from sins or attain purity of the heart through the numerous opportunities offered by Ramadan. The Prophet, Sall-Allahu alayhi wa sallam, warned us: “There are those who get nothing from their fast but hunger and thirst. There are those who get nothing from their nightly prayers but loss of sleep.”

This emphasis on these acts of worship may sound strange – even misplaced — to some. It requires some explanation. We know that the term Ibada (worship and obedience) in Islam applies not only to the formal acts of worship and devotion like Salat , Tilawa, and Dhikr, but it also applies to worldly acts when performed in obedience to Shariah and with the intention of pleasing Allah. Thus a believer going to work is performing Ibada when he seeks Halal income to discharge his responsibility as a bread-winner for the family. However a distinction must be made between the two. The first category consists of direct Ibada, acts that are required for their own sake. The second category consists of indirect Ibada — worldly acts that become Ibada through proper intention and observation of Shariah. While the second category is important for it extends the idea of Ibada to our entire life, there is also a danger because by their very nature these acts can camouflage other motives. (Is my going to work really Ibada or am I actually in the rat race?). Here the direct Ibada comes to the rescue. Through them we can purify our motives, and re-establish our relationship with Allah.

This spirit is captured in I?tikaf, a unique Ibada associated with Ramadan, in which a person gives up all his normal activities and enters a mosque for a specific period. There is great merit in it and every Muslim community is encouraged to provide at least one person who will perform I?tikaf for the last ten days of Ramadan. But even those who cannot spare ten days are encouraged to spend as much time in the mosque as possible.

Through direct Ibada we “charge our batteries”; the indirect ones allow us to use the power so accumulated in driving the vehicle of our life. Ramadan is the month for rebuilding our spiritual strength. How much we benefit from it is up to us.

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Homequran learning at home

Islamicnet — Thu, 28 May 2009 04:16:53 +0000

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