By Shaykh Al-Islam Mufti Taqi Uthmani
[After Praise and Salutations]
I seek refuge in Allah from the accursed Satan.
With the name of Allah, the All-Merciful, the Very-Merciful.
” The month of Ramaḍān is the one in which the Qur’ān was revealed as guidance for mankind and as clear signs that show the right way and distinguish between right and wrong. So those of you who witness the month must fast in it…” (Surah al-Baqarah, 2:185)
The blessed month of Ramaḍān is about to begin in a few days. Who among the Muslims does not know the greatness and blessedness of this month! The extent of His Mercy that descends upon His servants is unfathomable.
Allah Almighty has made it a month of worship. In this month, there are those actions that every Muslim knows and fulfills. For example, Muslims observe the fast in this month and they also know that the tarāwīḥ prayers are from the Sunnah. All praises are due to Allah that He gives Muslims the tawfīq to fast and He grants them the honor of attending the tarāwīḥ prayers. However, right now I want to shed light upon another aspect of this blessed month.
Ramaḍān is commonly viewed as only a month of fasting and tarāwīḥ, and that there is no other significance to it. Without a doubt, the fasting and the tarāwīḥ prayers are two major acts of worship in this month. However, the reality is that the blessed month of Ramaḍān demands more from us!
“I did not create the Jinns and the human beings except for the purpose that they should worship Me.” (Surah al-Dhāriyāt, 56)
Were Angels Not Enough To Worship God?
Some people raise an objection that if the sole purpose behind the creation of human beings is to worship Allah, then why was there a need for creating humans in the first place, as the angels were fulfilling this role quite stupendously. When Allah said to the angels, “I am going to create a deputy on earth!” They asked: “Will You create there one who will spread disorder on the earth and cause bloodshed, while we proclaim Your purity, along with Your praise, and sanctify Your name?” (Surah al-Baqarah, 2:30). Just as the angels questioned Allah regarding the humans, similarly, these people raise this objection.
The worship of Allah by the angels is of a different category than the worship of Him by humans. This is because their worship of Allah is without free-will. It is impossible for them to not worship Allah even if they do not want to. Allah has taken away from them the ability to commit a sin, feel hunger or thirst, and they have no sexual desires. So much so that they do not have the temptation to sin. Therefore, Allah has placed no reward for their worship, because if they cannot sin, then their worship without the temptation to sin is not a special feat (on their part). Thus, they receive no reward for it.
Take, for example, a blind man who has never seen the colors of this world, who never watched a movie in his life, nor did he ever glance upon a non-mahram woman. What has he done to prevent himself from these sins? Nothing, because he does not have the ability to commit these sins.
On the other hand, there is a man who has eyesight. In spite of his heart’s desire to gaze upon the non-mahram woman, he curbs his carnal desires and seeks refuge in Allah and lowers his gaze. Even though both these men are abstaining from these sins, there is a great difference between the two – the former is unable to commit those sins, whereas the latter has the ability, yet he prevents himself from committing them.
Therefore, if the angels do not eat the entire day, it is not something significant because they do not feel hunger nor do they possess the desire for food. Human beings, on the other hand, possess these desires, so much so even the noble Prophets of Allah were in need of food. Therefore, the disbelievers criticized the Prophet (may Allah bless him and grant him peace) saying, “What sort of messenger is this, who eats food and walks in the markets?” (Al-Furqan, 7) It’s clear from this verse that the Prophets of Allah had the need for food as well. Since there is a desire for food and an individual curbs their desire and abstains from it because of the command of Allah, then this act is something special.
Human beings, in spite of having the desire for food, drink, and sexual relations, curb their desires when they remember Allah. Therefore, He placed special value to this abstinence from sins by granting a reward for it. Although they want to fulfill their carnal desires, due to the fear of Allah, they lower their gaze and prevent their eyes from glancing upon that which is prohibited; they prevent their ears from listening to the sinful sounds and indecent conversations; they leash their tongue from uttering words that are inappropriate; they prevent their feet from walking towards the places of sin. Human beings have been created for these acts of worship (i.e. abstaining oneself from sins out of Allah’s fear and obedience), whereas, the angels are incapable of it.
Story of Prophet Yūsuf:
The story of Prophet Yūsuf and that which he was tested with by Zulaykha is known to Muslims. The Noble Qur’ān states that Zulaykha offered herself to Prophet Yūsuf and invited him towards sin, and during that moment both of their hearts thought of the sin.
And when Yūsuf reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good. (22) And she, in whose house he was, sought to seduce him. She closed the doors and said, “Come, you.” He said, “[I seek] the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.” (23)
And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants. (24)
(Surah Yūsuf, 12: 22-24)
Some among the laity think that to mention something like this about Prophet Yūsuf (may Allah grant him peace) is disrespectful towards him and find it objectionable. However, the Noble Qur’ān wants to explain (by mentioning this) that in spite of his heart thinking of the sin, Prophet Yūsuf chose to flee from her invitation out of his fear for Allah and reminding himself of His Grandeur, and by doing so he submitted himself to the command of Allah.
On the contrary, if there is no desire in the heart towards the sin, no ability to commit it, and there is no urge to fulfill desires, then refusing the invitation of thousands of Zulaykhas is of no significance! It is, however, important when there is the temptation, the heart desires it, and the environment encourages it, and then in submission to the command of Allah one says, “مَعَاذَ الله” “I seek refuge of Allah” (Surah Yūsuf, 12:24). This is the worship that Allah has created mankind.
Our Lives Have Been Traded:
Since the purpose behind the creation of humanity is to worship Allah, it should have been that we worshipped Him day and night without having permission to do anything else.
“Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise.” (Surah al-Tawbah, 9:111)
Since our lives have already been traded as the verse explains, we have no claim of ownership on our life, rather it is a sold product. Had Allah commanded us to worship Him day and night, prostrate to Him long hours, and had he prohibited us from busying ourselves with any other activity besides His worship, it would have been a just command, because we have been created for the sole purpose of worshipping Him.
However, my life be sacrificed for Allah, He bought our lives and wealth, and He gave a full price of it in exchange of Jannah, and then He returned the lives and wealth to us. Moreover, He allowed us to eat, drink, and earn a livelihood. With that, He just commanded us to establish the five daily prayers (along with a few other obligations) and He commanded us to abstain from a few things. Besides these obligations and a (few) prohibitions, we were given liberty to live as we please. All of this is from His Mercy and His Grant.
Come Towards Your Purpose In This Month:
Allah knew that by allowing human beings to engage in earning livelihood their hearts would slowly be covered with heedlessness. Therefore, from time to time, Allah placed opportunities for His servants to remember Him and turn back to Him.
For eleven months, we work, trade, do labor, farmlands and grow crops, enjoy our family and friends, eat and drink, and as a result, we begin to become heedless. So Allah placed this month of Ramaḍān to remind people of their purpose of life, the purpose for which they have been created and sent to earth. So that they could engage in worship and reconnect with Him, and seek forgiveness for the sins that have accumulated in the past eleven months. So that they can uncover the curtains of heedlessness that have enveloped their hearts, and cleanse their hearts of darkness so that they can reach the potential (for which they were created).
What Does “Ramaḍān” Mean?
The correct pronunciation of Ramaḍān is with a fatḥah (zabar) on the letter meem (م), i.e. رَمَضَان (Ramaḍān). To pronounce it with sukūn on the letter meem, i.e. رَمْضَان (Ramdan) is incorrect. As for its meaning, much has been stated, however, linguistically it means scorchedness, extreme heat that burns. The very first time this month was being named, it was during a scorching summer, therefore, they called it “Ramaḍān”.
However, the scholars explain the reason for naming this month as Ramaḍān is that in this month Allah burns the sins of His servants out of His Mercy and Benevolence. Therefore, remove the curtain of heedlessness from your heart and cleanse it from the darkness of sins. Repent for the sins committed in the past eleven months and seek forgiveness in this month for the mistakes and shortfalls. Come back to Allah and begin a new chapter in your life!
The Noble Qur’ān states:
“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Surah al-Baqarah, 2:183)
This means that the fast of Ramaḍān is made obligatory in order for us to develop taqwa and put an end to the life of heedlessness. Just as a machine needs servicing for its parts to function properly, Allah has made this month a means to “overhaul” His servants’ hearts so that they can live with renewed conviction.
Take A Break:
Therefore, this month demands from us that we make time for it. Just the fast and tarāwīḥ prayers would not be enough, rather we must free ourselves from other obligations that have kept us busy in the past eleven months. We should focus upon our life’s purpose and the purpose of our creation.
If for some reason, we are not able to free up this month solely for the worship of Allah, then we must make as much time as possible, however much our circumstances allow us, and we need to utilize it in the worship of Allah. For this, we would need to plan ahead and have a (personal) Ramaḍān program.
How to Welcome Ramaḍān?
There has been a practice of welcoming Ramaḍān that originated from Egypt and Syria and now has spread in many countries. Basically, a couple of days prior to the beginning of Ramaḍān, a community event is hosted to welcome the month. It is hosted with sincerity and noble intentions. However, it is often those very practices that begin with noble intentions that later take the form of reprehensible religious innovation, and in a few places, it has taken such a form already.
The best way to welcome the month of Ramaḍān is to reschedule your daily routine for the coming month to give you the most time for worshipping Allah. Before Ramaḍān begins, think of all those activities that can be reduced in the upcoming month that can free you up for increased worship. If someone is able to free up their entire month then Subḥān-Allah, otherwise, free yourself up as much as you can by abandoning that which can be abandoned or delaying that which can be delayed until after the Eid, so that you can spend as much of your time in the worship of Allah.
This is the best way of welcoming the month of Ramaḍān. If by the Will of Allah, someone is able to reorganize their routine for Ramaḍān then they will be able to avail the most of this month by reaching its true spirit and the abundance of blessings that come with it. Otherwise, the month will pass by and you will not be able to benefit from its true spirit and blessings.
What To Do With The Free Time
When you have made yourself a Ramaḍān routine and freed yourself up with extra time, how would you utilize this time?
The fast of Ramaḍān is obligatory, that much is certain. As for the tarāwīḥ prayers, it’s importance is also known. Whoever has an atom’s weight of imān, and honor and respect for the blessed month of Ramaḍān, they increase their acts of worship in this month. It is because of this reason that we see people who normally do not pray the five daily prayers in the mosque outside of Ramaḍān are also among those who stand in the long tarāwīḥ prayers. All thanks are due to Allah that because of the blessings of this noble month, the believers increase their ṣalāh, dhikr (remembrance) of Allah, and the recitation of the Noble Qur’ān. However, one important aspect that gets neglected, when it should be the top-most priority for this month, is abstaining from sins and trying to make Ramaḍān a sin-free month.
We should make sure that we protect our gaze by not looking at inappropriate things. We should protect our ears and tongues from listening and speaking that which darkens our hearts, and in this blessed month of Ramaḍān we should try to completely abstain from the disobedience of Allah. If you are able to spend this noble month free from sins then you are worthy of being congratulated and you have attained the blessings of this noble month, even if you did not offer a single supererogatory (nafl) prayer, nor did you increase the recitation of the Qur’ān or engaged yourself with the dhikr.
We have spent the past eleven months the way we have; Allah is offering this month to cleanse ourselves from our sins. Commit to yourself that you will not disobey Allah, that you will not lie in this month, nor would you backbite, or have an evil glance. Decide now that you will neither engage with bribery nor would you misuse your ears by listening to that which is prohibited, and that you will not consume riba (interest) for this one month alone!
Shaykh Ashraf ‘Ali Thanwi (d. 1943 CE/1362 AH) once stated:
“Let me tell you something that you probably would not hear from anybody else. In this month, try to appease your nafs (inner-self) by telling it to abstain from sins and then you are free to do as you please. It is hoped from the Mercy of Allah that when this individual spends a sin-free Ramaḍān, Allah will put in their heart the urge to abandon the sins completely.”
Make a commitment to yourself that this is a month of Allah, the month of worship, the month to acquire taqwa. Every individual must self reflect on what kind of sins they are engaged in and then they must commit to themselves that they would abandon these sins in this blessed month.
What Kind of Fast Is This?
Fasting means to abstain from eating, drinking, and fulfilling sexual desires. All of these are by nature permissible in Islam – eating and drinking are permissible and for a man and a woman to fulfill their sexual desires through the institution of marriage is also permissible.
However, while fasting if you abstain from these three things, which are otherwise permissible, but you do not abstain from that which is already prohibited, e.g. lying, backbiting, evil glances, is this fasting? If someone is fasting from these three things, but they are lying or backbiting, or in order to pass the time they are watching indecent movies, would this be called a fast? They have abandoned that which was permissible but they did not abstain from that which is otherwise prohibited. It is, for this reason, the Messenger of Allah (may Allah bless him and grant him peace) said, “Whoever does not give up false speech and acting upon it, Allah has no need of his giving up his food and drink” (Ṣaḥīḥ al-Bukhārī, 1804).
It is true that from the legal point of view their fast would be valid, and if they were to ask a mufti, they would not be obliged to make up that fast after Ramaḍān. However, even though there is no making up for such a fast, they certainly have washed away the reward and blessings that accompany it. Therefore, such an individual failed to acquire the spirit of the fast.
The Purpose of Fast Is To Kindle The Light of Taqwa:
As mentioned earlier that the Qur’ān says, “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous” (Surah al-Baqarah, 2:183). This verse mentions the purpose of fasting is to kindle the light of taqwa.
Some scholars have said that the way fasting instills taqwa is by breaking the powerful hold of base human and animal desires. When a fasting person bears hunger, it crushes within them their base desires, which makes acting upon a sin, less attractive to them.
On the other hand, Shaykh Ashraf ‘Ali Thanwi, may Allah elevate his ranks, said that the fast, not only curbs base desires, rather it is in of itself a noble means of acquiring taqwa.
What is the Meaning of Taqwa?
Taqwa means to abstain from sinning while being conscious of the greatness of Allah. In other words, to constantly remind myself that I am a slave of Allah and He is watching me, and I will have to answer in front of Him; with this in mind, when a person abandons a sin, it is called taqwa.
As Allah says:
“But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be [his] refuge.” (Surah al-Nāzi‘āt, 79:40-41)
Hence, taqwa is when an individual out of the fear of standing in front of Allah, stops themselves from fulfilling their base and carnal desires.
My Lord Is Watching Me
Fasting is the best training for acquiring taqwa, even for a flagrant sinner, for when they fast their condition changes. In a hot summer day, when such a fasting person is alone in their room and they have their personal fridge with cold water, in spite of their desire to drink that cold water they don’t! If they do so there is no other person around to reproach them and they could very easily go out for ifṭār in the evening with friends, and no one else would know. However, they do not do it because their fasting was for Allah and they know that He is Watching.
Therefore, the Messenger of Allah said:
“Indeed your Lord said: ‘Every good deed is rewarded with ten of the same up to seven hundred times over. Fasting is for Me, and I shall reward for it.’ (Jāmi‘ al-Tirmidhi, 764).
For all of the other actions, Allah will reward tenfold or seventy fold or hundred, even up to seven hundred times for charity. However, fasting is the only action that Allah has said that He will reward it because this is an action that is done solely for His sake. This awareness is taqwa, and fasting is one of the means and the manifestation of it.
Furthermore, as you are getting trained to acquire taqwa by abstaining from drinking that cold water then why do you not take it a step further? Why do you not abstain from the unlawful when you go out to work? Just as you fear Allah for drinking that cold water while fasting, why do you not fear Allah while dealing unlawfully in your business or at work? Why do you not prevent your eyes from the evil glances and your ears from the unlawful sounds and your tongue from the unlawful speech? Your Ramaḍān training course will only be complete if you abstain from all the unlawful things.
Just as the medicine is necessary to cure a disease, so is the abstinence from that which causes it or adds to it! Allah has made fasting obligatory in this month in order for us to acquire taqwa, but that cannot be without the abstinence from sins. If you turn on the air-condition of your room, but you don’t close up your windows, it will not cool your room. Similarly, if you leave the windows of sins open, your fast will not be able to give you it’s desired benefit.
Real Objective Is To Obey
As mentioned earlier, fasting curbs the base desires within a person, however, this is a (secondary) wisdom behind it. The real objective of fasting is to obey the command of Allah and His Messenger. Whenever they command us to eat, eating at that moment is the dīn, and whenever they command us to stop eating, then at that moment the dīn is to stop. The entire dīn revolves around obeying Allah and His Messenger.
You fasted the entire day and when the command came to open it at the sunset (ifṭār), it is recommended for you to haste in opening the fast and it is disliked to delay without a valid reason. The real objective of fasting is to obey Allah’s command and not to follow one’s desires. In regular circumstances, greed is a reprehensible characteristic. However, when He commands us to be greedy then acting upon it has it’s unique pleasure. A poet says:
چوں طمع خواہد زمن سلطان دیں
خاک بر فرق قناعت بعد ازیں
When the King commands to be greedy,
Dirt be upon being content.
When the Rabb of the worlds is commanding us to be greedy in ifṭār (by hurrying) then there is no pleasure in delaying it. On the other hand, if someone eats a morsel a minute prior to the sunset then they have broken their fast and now they will be sinful along with a penalty (kaffārah) of fasting sixty consecutive days. The issue here is not of eating a morsel or a minute prior to the sunset, rather it is the disobedience of Allah. The command of Allah was to open the fast after the sunset, which they disobeyed, therefore, they are now obligated to pay the penalty in the form of sixty consecutive fasts.
Likewise, for suhūr (the pre-dawn meal), it is recommended to delay closer to the dawn. Some people have dinner around 10 pm or 12 am and then they go to sleep until Fajr. This is contrary to the Sunnah. The practice of the Companions was to delay the suhūr and eat until it’s last minute because this is the time in which eating is not only permissible but rather it is commanded by Allah. Therefore, as long as the time remained, they would consume their pre-dawn meal because this is in conformity and obedience to Allah’s command.
This dīn is all about the obedience and this is what a believer is getting trained for in Ramaḍān. Shaykh Thanwi used to say: “Allah is saying to the believer to eat, whereas, the believer does not eat, then this is neither obedience nor servitude. Listen! There is nothing in having suhūr and there is nothing in leaving it, instead, there is everything in His obedience! Therefore, when He commands you to eat, so eat! Do not act otherwise.”
Seek Purity in Livelihood
Another important point that I want to shed light upon is the importance of consuming halāl at least in this month. You want to avoid a situation where you open your fast from the wealth that is polluted by riba or you have your suhūr from the wealth earned through bribery. What kind of fast would it be in which the suhūr and ifṭār are from harām wealth? Therefore, prevent yourself from harām earning and seek help from Allah! Speak to Him and say, “O Allah! I want to consume halāl, save me from the harām.”
Some people have halāl livelihood, however, because of their carelessness, some harām gets mixed with their earnings. For such individuals it is very easy to avoid harām, they just need to be extra careful in this month in how they do things at work. On the other hand, there are those whose primary mode of earning is from a harām source, for example, they might be dealing with interest. Regarding such individuals, Dr. ‘Abdul Ḥayy al-‘Ārifī (d. 1986 CE/1406 AH) suggested that they should take a month leave from their work and only utilize the funds from halāl source for this month; if possible try to find another halāl work during this time. If this is not possible, then take a (non-interest bearing) loan for this month’s expenses and have a firm conviction that they will only consume and feed their family from a halāl source.
Ramaḍān is the month in which Satan gets chained and locked away. Therefore, it becomes much easier to abstain from sins. In spite of the increased worship in this blessed month, try to abandon the sins.
The third important note I would like to make before I conclude is to avoid anger in this blessed month. This month is of patience and forbearance, therefore, avoid anger so that you can abstain from the sins that follow it.
The Messenger of Allah (may Allah bless him and grant him peace) said:
“If one of you is abused by an ignorant person while fasting, then let him say: ‘Indeed I am fasting.’” (Jāmi‘ al-Tirmidhi, 764)
As for worship in this month, it is known to all the believers that the fasting and tarāwīḥ prayers are the most important acts of worship. Additionally, the recitation of the Qur’ān is also an important form of worship, because in this month Angel Jibreel would review the entire Qur’ān with the Prophet (may Allah bless him and grant him peace). Therefore, increase the recitation of the Qur’ān as much as you can.
In addition to it, moist your tongue with the constant remembrance of Allah while you walk, drive, run your daily errands. Recite the following:
سُبحَانَ اللهِ و الحَمدُ للهِ و لا إلهَ إلا اللهُ و اللهُ أكبر
“Subḥānallāhi wal-Ḥamdolilāhi wa Lā ilāha illallāhu wa Allahu Akbar.”
“All the praises are due to Allah, and all the thanks are due to Allah, and there is no god except Allah, and Allah is Greater.”
Also, increase the salutations upon Prophet Muhammad (may Allah bless him and grant him peace), increase seeking your forgiveness and the number of supererogatory prayers. During the suhūr time, you have an ample opportunity to offer the taḥajjud prayers, therefore, wake a little earlier and offer a few taḥajjud prayers. Try to have focus in your salāt; the men should join the congregational prayers in the mosque, and above all avoid the sins.
May Allah give us the tawfīq to act upon what we have learned today, and may Allah make this Ramaḍān a month full of blessings, and allow us to fully benefit from it. Amīn.
Muhammad Taqī ‘Uthmānī, Karachi.
 Hakīm al-Ummah Shaykh Ashraf ‘Ali Thanwi was a twentieth-century erudite scholar from the Indian subcontinent. He was a Hanafi jurist, a scholar of hadith, an expert in Islamic philosophy, and a Sufi shaykh. His collection of Urdu fatwas “Imdādul Fatāwa” are a reference work for every South Asian Dār al-Iftā‘ that issues religious legal opinions according to the Hanafi school. He studied under luminaries of the likes of Mawlana Muhammad Qāsim Nānotwi, Mawlana Rashīd Aḥmed Gangohi, Shaykh al-Hind Mawlana Maḥmūd al-Ḥasan, and threaded the spiritual path under Shaykh Ḥāji Imdādullah Muhājir Makki. Among his prominent students were Shaykh Ẓafar Aḥmad ʿUthmānī and Grand Mufti Muhammad Shafī‘ ‘Uthmānī.
 Dr. ‘Abdul Ḥayy al-‘Ārifī was one of the most prominent successors of Shaykh Ashraf ‘Ali Thanawi in the path of tasawwuf. He was the spiritual guide of Shaykh Mufti Taqi ‘Uthmāni until he departed this world in 1986 CE. His body was laid to rest in the Dār al-‘Ulūm Karachi’s graveyard.
“إنَّ اللهَ اشْتَرَى مِنَ المُؤْمِنِيْنَ أَنْفُسَهُمْ وَ أمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ.
More Baby, Less Shark: Planning For Kids In The Masjid
Of all the challenges that your focus can face in prayer, there are few as insidious as Baby Shark.
Doo-doo-doo doo. Baby Shark, doo doo doo doo. Baby Shark.
If you are not a parent, or have the type of amnesia that parents sometimes develop once their kids grow up, then you might assume that not having kids in the masjid is actually a solution to Baby-Shark induced distraction.
The inconvenient (and often sticky) truth is that not having kids in the masjid is a serious problem, not a solution. No kids in the masjid means an entire generation of the Muslim community growing up outside of the Muslim community.
Restricting the presence of children and assigning masjid priority to fully-formed, quietly attentive, and spiritually disciplined attendees – like adults – is a bit like restricting health club membership to triathletes. You’re already fit. So can we please let someone else use the treadmill, even if they’re not using it as well as you could?
The masjid is the center of the community for all Muslims, not a sanctuary for the preservation of reverent silence. For a more detailed discussion on this, please see this great Soundvision article, Children in the Masjid, Making Space for Our Future.
For suggestions on how to help your children enjoy the masjid without Baby-Sharking the rest of the congregation to tears, I present the following recommendations.
Rather than assume your child will be entertained by nothing but the carpet and how many weird faces they can spot in the bilaterally symmetrical patterns, bring them something to play with. One way to do this is to prepare your child a special bag for the masjid.
Stock it with as many things applicable:
- A reusable water bottle: Select a bottle that your child can drink from on their own, preferably not likely to tip or spill onto the masjid carpet. No one appreciates a soggy sujood
- A nut-free snack: If you think it’s too much trouble to be considerate of people with life-threatening allergies, consider how much trouble it is to bury a child who dies of anaphylaxis. Children share snacks in the masjid, and that’s ok as long as no one dies.
- A small, quiet toy: The dollar store can be tremendously helpful in keeping your inventory fresh and financially feasible. Please be aware of swallowing hazards, since your child is likely to share the toy with others. One hopes.
- A sweater or blanket: Sitting for long periods of time in an air-conditioned building can make anyone cold.
- Art Supplies: Pack crayons, pencils, or markers IF you feel your child can refrain from drawing on the walls, or allowing other, smaller children from doing so. Magic Erasers don’t work on the prayer rug.
Critically- and I do mean critically- don’t let your children access the special masjid bag unless they are in the masjid. The last thing you want is for your child to be bored with its contents before they even make it to prayers. Storing this bag somewhere inaccessible to your child can help keep its contents fresh and interesting longer.
Non-parent tip: Keep allergen-free lollipops in your pocket. Reward the kids sitting nicely (with parents’ permission) and you have killed two birds with one stone.
- You’ve helped a child establish a happy memory and relationship to the masjid.
- Kids with lollipops in their mouths make less noise.
Do not pack:
Balls: Not even small ones, not even for small children. Your child may not have the gross-motor skills to kick or throw a ball at people who are praying, but there will always be children in the masjid who do. They will take your child’s ball, and they will play ball with it, because that’s what balls are for. Consider also the potential damage to light fixtures, ceiling fans, audio/video equipment, and the goodwill of people who get hit, run down, or kicked in the shins. The masjid is just not the place to play ball, even if the floor is green and has lines on it.
Scooters: Do not bring scooters, skateboards, heelies, or other mobility toys that would turn your child a faster-moving object than they already are. Your child’s long-term relationship with the community can be fostered by not crashing into it.
Slime: Slime and carpets do, in fact, go together. They go together so well as to be inextricable of one-another. Please, do not bring slime to the masjid.
Gum: Please, for the love of everyone’s socks, no gum.
Toy Guns, Play-weapons: It should go without saying. And yet, I have seen nerf guns, foam swords, and toy guns in masjid. Apart from the basic indoor etiquette of not sword-fighting, nor launching projectiles in a house of worship, please be sensitive. No one wants to see guns in their masjid.
Non-parent tip: If children playing near you are making “too much noise” smile and find another place to sit if possible. It is not always possible to ignore or move away from disruptions, but glaring, eye-rolling, and making tsk-tsk sounds is not likely to effect long-term change in either the child’s behavior or the parents’ strategic abilities. At best, you will embarrass the parents. At worst, you will push families away from the faith and the community while confirming the opinion that masjids are full of cranky, impatient people who wish kids didn’t exist in the masjid while criticizing Muslim youth for not being there.
Avoid Electronics. But if you can’t…
I am prefacing this suggestion with a disclaimer. Habitually putting your child on a smartphone or tablet so that you can “enjoy” the masjid without the “hassle” of you making sure they behave properly is not good parenting. A child being physically present but mentally absent in the masjid is not a long-term strategy that any parent should get behind.
Having said that, if you do give your kids a tablet or phone in the masjid, please disable Youtube and bring over-ear headphones.
Do not rely on YouTube Kids to take responsibility for your child’s content choices either. Long after Baby Shark has sunk to the depths of the internet, there will always be loud, inappropriate, or just plainly distracting and disturbing things that your child can access on it.
Instead of relying on Youtube at all, install child-friendly apps that you know won’t have external links embedded in their ads, and won’t lead to inadvertent, inappropriate viewing in case your child – or my child sitting next to them – click out of their app and into the great wide world. I highly recommend anything from the Toca Boca suite of apps.
Non-parent tip: If you see a child on a tablet, do not lecture their parent. As a special needs parent, there are times when I too allow my autistic son onto a tablet to prevent a meltdown or try to get just 15 more minutes out of him so I can finish attending a class. Do not automatically assume laziness or incompetence on behalf of parents whose children you see on an electronic device.
Reward for Success, in this life and the next
You show up in the masjid because you hope for a reward from Allah. As an adult, you have the ability to delay the gratification of this reward until well after you die. Your kids, however, don’t.
Motivate your kids with small rewards for small accomplishments as you remind them of the reward that Allah has for them too. You can choose to reward a child after every two rakah, or after every two days. How often you reward them, and what you choose to reward them for depends on their age and their capabilities.
Make dua for your kids when you reward them. If they get a small handful of gummy bears after a good evening at the masjid, pair it with a reminder of the bigger reward too.
“Here the icecream I promised you for doing awesome in the masjid today. May Allah grant you mountains of icecream in Jannah so big you can ski down them. Ameen.”
Non-parent tip: It’s not your job to discipline the children of others, but you can help praise them. Randomly compliment kids who are sitting nicely, sharing toys, playing quietly, or wearing cute headgear. Their parents will likely not mind.
Reinforce the rules – but define them first.
“Be Good In the Masjid” is a vastly different instruction depending on who you’re instructing. For a teenager, praying with the congregation is reasonable. For a two-year-old, not climbing the congregation is reasonable.
Define your rules and frame them in a positive context that your children can remember. Remind them of what they’re supposed to be doing rather than calling them out for what they are not. For example, no running in the masjid vs. please walk in the masjid.
Avoid saying this:
Try saying this instead:
|Stay out of my purse||Please use the toys in your bag|
|Don’t draw on the walls||Crayons only on the paper|
|No yelling||Please use your “inside” voice|
|No food on the carpet||Please have your snack in the hallway|
|Don’t run off||Stay where I can see you, which is from [here] to [here.]|
|No peeing the carpet||We’re taking a potty break now, and we’ll go again after the 4th rakah’.|
|No hitting||Hands nicely to yourself.|
While it might look like semantics, putting your energy into “To-Do’s” versus the “To-Don’ts” has long-term benefits. If your child is going to hear the same thing from you a hundred times before they get it right, you can help them by telling them what the right thing is. Think of the difference between the To-Do statement “Please use a tissue,” versus the To-Don’t statement of “Don’t pick your nose.” You can tell you kid a hundred times not to pick his or her nose, but if you never tell them to use a tissue, you’re missing the opportunity to replace bad behavior with its functional alternative.
Plan for Failure
Kids don’t walk the first time they try. They won’t sit nicely the first time you ask them to either. Decide what your exact plan is in case you have to retreat & regroup for another day.
- How much noise is too much? Do your kids know what you expect of them?
- Where are the physical boundaries you want your kids to remain in? Do they know what those boundaries are?
- For kids too small to recognize boundaries, how far are you ok with a little one toddling before you decide that the potential danger may not be worth it?
- Talk to your spouse or other children and get everyone on board. Being on the same page can look like different things according to different age groups. A plan of action can be “If we lose Junior Ibn Abu, we’re taking turns in prayer,” or “If you kick the Imam again, we’re all going home.”
- If your child is too small, too rowdy, or too grumpy to sit quietly at the masjid, please take turns with your spouse. The masjid is a sweet spiritual experience that both parents should be able to enjoy, even if that means taking turns.
Don’t Give up
If you find yourself frustrated with being unable to enjoy the masjid the way you did before your child starting sucking on prayer rugs, remember this:
Raising your children with love and patience is an act of worship, even if it’s not the act of worship you thought you were coming to the masjid for. No matter what your expectations are of them – or how far they are from meeting them – the ultimate goal is for your child to love Allah and love the House of Allah.
When they get things right, praise them and reward them, and remind them that Allah’s reward is coming too. When they get it wrong, remind them and forgive them, and don’t give up. The only way children learn to walk is by falling down over, and over, and over again.
Avoiding the masjid because your kids don’t behave correctly is like not allowing them to walk because they keep falling down. The key is to hold their hand until they get it right, and maintain close supervision until you can trust them to manage on their own, InshaAllah.
Etiquettes of Praying For Your Brother And Sister | Imam Omar Suleiman
Level up your duas by including those who least expect to be in your most private moments and get angels to say Ameen
It’s very common to find in the stories of the pious predecessors those who kept lists of people they prayed for on a nightly basis. This was a testimony to their sincerity, selflessness, and sacrifice. The basis of the act comes from a famous hadith:
“The supplication of a believer for his brother in his absence will certainly be answered. Every time he makes a supplication for good for his brother, the angel appointed for this particular task says Ameen! May it be for you too’.” [Sahih Muslim].
Since the supplication of the fasting person is accepted, this is the best time to do it. But it’s also important to be intentional about how you pray for someone. Any prayer for your brother or sister is accepted if sincere, but it becomes even more blessed when made personal and customized. Under normal circumstances, It’s also best to keep your personal prayers to yourself and without the knowledge of the person you’re praying for. Sometimes it’s ok to tell someone you’re praying for them for the sake of solidarity. But the general rule is that it’s best to conceal it even from them for the sake of sincerity. Also, make sure to include in your prayers people who would never expect you to pray for them.
Then as you start to make dua for someone, think about how you can diversify the supplications and people you make dua for so that you are 1. Touching numerous lives 2. Covering different issues and ailments 3. Guaranteeing that the return on your prayers is also comprehensive.
So, in particular, think of a person in each of the following categories and make dua for them daily:
- A person who has good qualities but hasn’t been guided to good faith. Make dua for guidance for that person so that perhaps Allah grants you further guidance.
- A person who is involved in good work, that Allah accepts from them and keeps them sincere so that perhaps Allah uses you for His cause and keeps you sincere.
- A person who is committing a public sin. Make dua that Allah forgives that person. Imagine if the dua is accepted for a major public sin, then the angels will say Ameen for you also and perhaps Allah will forgive you for both your public and private sins.
- A person who is ill, that Allah grants him or her full health so that perhaps Allah will either heal you if you are sick or preserve your health for you if you are healthy.
- A person who is struggling financially or suffering a worldly hardship, ask Allah to help that person so that perhaps Allah will help you in that same situation.
- A person who has a particular blessing that you wish for, that Allah maintains that blessing upon that person without making it a means of taking him or her away from goodness in the hereafter so that perhaps Allah will grant it for you or maintain your blessings upon you without making them a means of harm for you.
This is how you bring together the Prophetic tradition of praying for your brother/sister, and the other tradition about not truly believing until you love for your sister or brother what you love for yourself.
May Allah accept your Ramadan and Laylatul Qadr, as well as all of your good deeds. And may He forgive you for your sins, and distance you from all that distances you from Him. Ameen
Lesson 12 From Surah Al-Kahf
Tafsir of Verses 83-98
Alhamdulillah last session we were able to explore the meanings of verses 71-82. InshAllah tonight we’ll cover the meanings and lessons of verses 83-98. Just as a quick reminder the last passage of the Surah dealt with a very unique and interesting episode from the life of Musa ; the story of his encounter and journey with a man of God known as Khidr or Khadir. There are a number of very beneficial and practical lessons that we can learn from this particular story. That’s why it’s important for us to recite it, reflect over it and try to relate it to our daily lives.
In this next set of verses, Allah tells us the story of Dhul Qarnain, a just and righteous king who ruled over the entire known world of his time. He was a righteous servant of Allah to whom Allah granted might, power and sovereignty over the world along with knowledge and wisdom. He was a special servant of God. We’re told about his journeys to the east, west, and north as well as his building of a huge wall to prevent Ya’jūj and Ma’jūj from escaping. This narrative is the answer to the third question that the Quraysh asked the Prophet ﷺ after consulting with the Jews of Madinah. If you remember at the beginning of the Surah we talked about the sabab al-nuzūl or the circumstances and background in which the Surah was revealed.
Ibn ‘Abbas narrated that the Quraysh sent two men, Al-Nadr ibn Al-Hartih and ‘Uqbah ibn abi Mu’ayt, to the Jewish scholars of Madinah. The Quraysh told these two men to ask the Jews about Muhammad (saw), his characteristics and to inform them about some of his teachings because they knew more about Prophets since they were people of the book. So they arrived in Madinah and told the Rabbis about Muhammad (saw), about his characteristics, his message and his teachings. They said ask him three questions; if he answers them correctly then he is a prophet and a messenger. If he doesn’t answer them then he is a fake.
- سلوه عن ثلاث، فإن أخبركم بهن فهو نبي و إن لم يفعل فالرجل متقول
Ask him about the young men who left their city in the distant past and what happened to them, because this is a unique event. Ask him about the person who traveled the East and the West and what happened to him. Ask him about the spirit and what it is.
So they came back and posed these three questions to the Prophet ﷺ. The Prophet ﷺ told them that he would reply to them the next day expecting Allah ﷻ to send down revelation, but he forgot to say inshAllah. Allah ﷻ didn’t send down any revelation for the next fifteen days (one narration says 3) and the Quraysh began to assume that he didn’t know the answers and that his claims to prophethood were false. After 15 days Allah ﷻ revealed the entire Surah and reminded the Prophet ﷺ to always say InshAllah.
This is the fourth story mentioned in the Surah after the story of the people of the cave, the owner of the two gardens and the story of Musa (as) and Khidr. Allah ﷻ introduces the story by saying,
Verse 83: They ask you about Dhul-Qarnain. Say, “I shall now recite to you an account of him.”
Meaning the Quraysh asked you about Dhul Qarnain after consulting with the Jews of Madinah so tell them you will now recite some of his story to them that will answer their question.
Who was Dhul Qarnain?
The Quran doesn’t tell us the exact identity of Dhul Qarnain, why he was given that name, and what time period he lived in or the exact location of his travels and rule. All these details are extra and unnecessary and immaterial; no aspect of our belief or action depends on knowing these details. However, the commentators do get into discussions regarding these details in an attempt to present historical facts. So we’ll go through a brief discussion about who he was and his time period.
Some historical narratives mention that there were four people who ruled over the entire known world of their respective times, 2 believers and 2 non-believers. Throughout history, there have been a few people who were given the name Dhul Qarnain and interestingly they all had the title Alexander as well. Some people held the opinion that the Dhul Qarnain mentioned in the Quran is the famous Alexander the Great, the Greek who had Aristotle as his teacher. Although he fits the description of having ruled the East and the West he can’t be the Dhul Qarnain mentioned in the Quran because he was a non-believer. This is the conclusion of ibn Kathīr.
According to ibn Kathīr, Dhul Qarnain lived during the time period of Ibrahim (as) and he also mentions that Khidr was his minister. Other researchers are of the opinion that the Dhul Qarnain mentioned in the Quran is the ancient Persian king Cyrus the Great. In modern times this theory has been given more weight because of supporting evidence. As for the name Dhul Qarnain, it literally means “the person with two horns”. The name is due to his having reached the two ‘Horns’ of the Sun, east and west, where it rises and where it sets” during his journey. The following is what the Quran tells us about him.
Verse 84: Surely, We gave him power on earth and gave him means to (have) everything (he needs).
Meaning, Allah gave him all the material instruments and resources, knowledge, insight, and experience needed to be an effective ruler. Allah gave him everything he needed to maintain just rule, establish peace and extend his area of influence.
Verse 85-86: So he followed a course until when he reached the point of sunset, he found it setting into a murky spring, and found a people near it. We said, “O Dhul-Qarnain, either punish them or treat them well.”
He traveled towards the West until he reached where the sun sets, to the extreme west beyond which there was only an Ocean, which was most likely the Atlantic. There he found the sun setting into dark, muddy spring, meaning that it looked as if the sun were setting into the Sea. Depending on our own geographic location the sun seems to set into different places within the horizon. For example, from our perspective sometimes it looks like the sun is setting into the ocean, or behind a mountain or into the sand.
At this location, there was also a nation of disbelievers. So Allah told him through Ilham (inspiration) that he has a choice. He can either punish them for their disbelief or he could deal with them kindly, invite them to the truth and teach them. Then reward those who believe and punish those who choose to disbelieve. He chose to invite them to belief first and then reward the believers and punish the non-believers.
Verse 87-88: He said, “As for him who does wrong, we shall punish him, then he will be sent back to his Lord, and He will punish him with severe punishment. As for the one who believes and acts righteously, he will have the best (life) as reward, and we shall speak to him politely in our directions.”
This is an expression of his justice; Dhul Qarnain was a just ruler who ruled according to the dictates of faith, belief, and righteousness. Those who were presented with the truth, Islam, and then chose to consciously reject it would be punished in this world and then Allah will punish them in the next. And as for those who accept Islam, who affirm faith in Allah, His prophets and the last day and do righteous deeds will be rewarded. When those who do well in the community, pursuing a fair line of action in all their pursuits, receive a good reward for their actions, and when the unjust and oppressors receive a fair punishment and humiliation, then the whole community is motivated to follow the line of goodness. But when matters go wrong, and the unjust, oppressor and corrupt people are the ones who enjoy favor with the ruler, while those who are good and fair are persecuted, then the ruler’s power becomes no more than a tool of corruption and misery for the whole community. Nothing remains fair. The whole society sinks into chaos. He established peace and justice and this location and then decided to travel towards the East.
Verse 89-90: Thereafter, he followed a course until when he reached the point of sunrise; he found it rising over a people for whom We did not make any shelter against it.
Then he travelled towards the East and there he found a group of people who were not used to the ways of advanced people. They didn’t have homes or shelter or clothes to protect against the sun. These people were also non-believers so he dealt with them in the same way as he dealt with the previous people. He employed the same policy of fairness and justice and building a society on faith.
Verse 91: Thus it was, and Our knowledge fully comprehends whatever (wealth and equipment) he had with him.
Ibn Kathīr writes that the early commentators Mujahid and As-Suddi said, “This means that Allah knew everything about him and his army, and nothing was hidden from Him, even though they came from so many different nations and lands. For, ﴿لاَ يَخْفَى عَلَيْهِ شَىْءٌ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ﴾ truly nothing is hidden from Allah in the Earth and in the heaven. After establishing justice and peace he decided to move north.
Verse 92-93: Thereafter he followed a course until he reached between the two mountains, he found by them a people who were almost unable to understand anything said.
Then he traveled towards the North until he reached a point between two mountains. There he found a nation of people who were barely able to understand what he was saying because of their foreign language. They said to him through a translator or through some other means.
Verse 94: They said, “O Dhul-Qarnain, the (tribes of) Ya’jūj and Ma’jūj (Gog and Magog) are mischief-makers on the earth. So, should we assign a payment for you on condition that you make a barrier between us and them?”
These people recognized that Dhul Qarnain was a fair and just ruler so they asked him for help against the menace of Ya’jūj and Ma’jūj. Ya’jūj and Ma’jūj is the name of a tribe of people. There’s a lot of speculation regarding who exactly they are and what area or region they’re from, but nothing can be said with certainty. They complained to Dhul Qarnain saying that they spread mischief and corruption in our lands by killing and destruction. If we pay you some money will you build a barrier between them and us to prevent them from reaching our town?
Verse 95: He said, “What my Lord has (already) given in my control is better (for me than the payment you are offering to me), so help me (only) with strength, and I shall make a barrier between you and them.
Basically, he told them that he doesn’t need their money, but he will need their help. Meaning, Allah ﷻ had given him such great wealth and power that he had no need of what they could offer him. He would provide this service simply for the sake of righteousness and doing good.
Verse 96: Bring me big pieces of iron.” (They proceeded accordingly) until when he leveled (the gap) between the two cliffs, he said, “Blow.” (They complied) until when he made it (like) fire, he said, “Bring me molten copper, and I will pour it upon this.”
So they brought pieces of iron and filled the space between the two mountains with it. Then they made this iron really hot and poured molten copper over it making a huge metal structure.
Verse 97: So they (Ya’jūj and Ma’jūj) were not able to climb it, nor were they able to make a hole in it.
They weren’t able to climb it because of its height nor were they able to make a hole in it because of its depth and strength. After building this giant barrier Dhul Qarnain said,
Verse 98: He said, “This is a mercy from my Lord. Then, when the promise of my Lord will come, He will make it leveled to the ground. The promise of my Lord is true.”
Meaning his ability to build such a strong and impenetrable barrier was a mercy from Allah ﷻ; it had nothing to do with his own strength or ability. The “promise of my Lord” is referring to the onset of the events that will lead to the Hour; the Day of Judgment. This includes the trials of Dajjāl and the return of ‘Isa . One of these events will be that the barrier will crumble to dust and Ya’jūj and Ma’jūj will wreak havoc across the Earth. And once their barrier is opened and they’re let loose they will descend from every elevation, attacking humanity from every single corner and angle. They will come rushing down the mountains in huge groups like waves crashing down upon the people while destroying and killing everything in sight.
There are many sings of the Day of Judgment mentioned in the Quran and Ahādīth of the Prophet . Some of them are minor and some of them are major. Some of them will happen further away from the Day of Judgment and others will happen very close to the Day of Judgment. For example, the Prophet being appointed the last and final Messenger is one of the signs that the Day of Judgment is near. As the Prophet told us, “I and the Last Hour have been sent like this and (he while doing it) joined the forefinger with the middle finger.”
- عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ ” . قَالَ وَضَمَّ السَّبَّابَةَ وَالْوُسْطَى .
Hudhaifah narrated that once the Companions were sitting together in the middle of a discussion and the Prophet (saw) came and asked what they were talking about. They said they were talking about the Day of Resurrection. The Prophet said, “Indeed the Hour will not come until you see 10 signs before it.” He mentioned the smoke, Dajjal, the beast, the rising of the sun from the west, the return of ‘Isa ibn Maryam (as), Ya’jūj and Ma’jūj and three land-slides (sink holes); one in the East, one in the West and one in the Arabian Peninsula, at the end of which fire would burn forth from Yemen, and would drive people to the place of their assembly.”
Two of the greatest trials, greatest fitnahs, this Ummah will face before the Day of Resurrection is the fitnah of Dajjal and the attack of Ya’jūj and Ma’jūj. Both of these are major signs of the Day of Judgment and will happen very close to each other. There’s a very lengthy hadīth recorded in Sahīh Muslim narrated by Al-Nawwās ibn Sam‘ān that gives the details of these two specific trials, meaning the trial of Dajjal and Ya’jūj and Ma’jūj. Basically, the narration tells us about the details of the fitnah of Dajjal; his description, how long he will stay and how exactly he’s going to test us. He will stay in this world for a period of forty days; but the first day will be equivalent to one year, the second day to one month and the rest of the days will be normal. He will move extremely swiftly across the Earth spreading his mischief and asking people to believe in him. He will continue to misguide and test people until ‘Isa (as) is sent back to this world. ‘Isa (as) will search for him until he catches up with him at the eastern gate of Ludd, located in Palestine, where he will kill him.
Allah will then reveal to him, “I have brought forth from amongst My creatures people against whom none will be able to fight. Take My servants safely to mount (Tūr).” Then Allah will send Ya’jūj and Ma’jūj, as Allah says: “And they, from every elevation, will descend.”
Another narration from Abu Sa’eed Al-Khudri describes what they will do when they descend upon the people. They will be seen coming down from the mountains like waves of people overwhelming humanity, killing and destroying everything in sight. ‘Isa (as) along with his companions will take refuge on Mount Tūr and the other Muslims will retreat to their own cities and strongholds. They (Ya’jūj and Ma’jūj) will drink all the water of the land until some of them will pass a river and drink it dry, then those who come after them will pass by that place and will say, “There used to be water here once.” Then there will be no one left except those who are in their strongholds and cities. Then one of them will say, “We have defeated the people of the earth; now the people of heaven are left.” One of them will shake his spear and hurl it into the sky, and it will come back stained with blood, as a test and a trial for them.
The narration of Al-Nawwās tells us that while this is happening, ‘Isa (as) and his companions will turn to Allah asking him to remove their distress. Allah will answer their prayer and send an epidemic that will completely wipe Ya’jūj and Ma’jūj out. Allah will send some sort of insect that will attack their necks, and in the morning they will all perish as one. Then `Isa and his companions will come down and they will not find a single spot on earth that is free from their putrefaction and stench. Then `Isa and his companions will again beseech Allah, and He will send birds with necks like those of Bactrian camels, and they will carry them and throw them wherever Allah wills. Then Allah will send rain continuously for forty days to cleanse and purify the earth. The earth will be washed clean until it looks like a mirror. Then it will be said to the earth: bring forth your fruit and restore your blessing. On that day a group of people will be able to eat from one pomegranate and seek shade under its skin, and everything will be blessed. A camel will give so much milk that it will be sufficient for a whole group of people, and a cow will give so much milk that it will be sufficient for a whole clan, and a sheep will be sufficient for an entire household. (This period of extraordinary peace, protection, and blessings will last for forty years) At that time Allah will send a pleasant wind which will reach beneath their armpits and will take the soul of every Muslim — or every believer — and there will be left only the most evil of people who will commit fornication like mules, and then the Hour will come upon them.”
From other narrations, we learn that Ya’jūj and Ma’jūj have already made a hole in their wall. Zainab bint Jahash narrated that once the Prophet woke up from sleep saying, “There is no being worthy of worship except Allah; there is a destruction in store for Arabia because of turmoil which is at hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the help of his hand (in order to indicate the width of the gap) and I said: Allah’s Messenger, would we perish in spite of the fact that there would be good people amongst us? Thereupon he said: Of course, but only when the evil predominates.”
- عَنْ زَيْنَبَ بِنْتِ جَحْشٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم اسْتَيْقَظَ مِنْ نَوْمِهِ وَهُوَ يَقُولُ ” لاَ إِلَهَ إِلاَّ اللَّهُ وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ ” . وَعَقَدَ سُفْيَانُ بِيَدِهِ عَشَرَةً . قُلْتُ يَا رَسُولَ اللَّهِ أَنَهْلِكُ وَفِينَا الصَّالِحُونَ قَالَ ” نَعَمْ إِذَا كَثُرَ الْخَبَثُ ” .
In a narration recorded in Tirmidhi Abu Hurairah narrated that the Prophet (saw) said: Ya’jūj and Ma’jūj continue digging through the wall built by Dhul Qarnain. Every day the dig so much that they reach the farthest part of the iron wall. They’re so close that light from the other side is almost visible. But at that point, they stop digging and decide that they will complete the task the following day. However, Allah makes the wall just as thick and strong as it was before so when they come back they have to start all over again. This cycle of digging and re-building will continue as long as Allah wills. Then one day when it has been decreed for them to be released they will dig all the way to the end and say, “If Allah wills we will cross it tomorrow. So when they return the next day they will find the wall just as they left it and break through wreaking havoc on the Earth.
More Baby, Less Shark: Planning For Kids In The Masjid
Etiquettes of Praying For Your Brother And Sister | Imam Omar Suleiman
Lesson 12 From Surah Al-Kahf
What Does Sharia Really Say About Abortion in Islam
Heart Soothers: Salah Al Musally
Sri Lankan Muslims To Fast In Solidarity With Fellow Christians
The Rise of the Scholarly Gig Economy and Fall of Community Development
#UnitedForOmar – Imam Omar Suleiman Smeared by Right-Wing News After Opening Prayer at US House of Representatives
How To Build People Up, Not Destroy Them While Teaching Faith
Ben Shapiro Gets Wrecked on the BBC for Racism Against Palestinians and American Jews
#Current Affairs4 weeks ago
Sri Lankan Muslims To Fast In Solidarity With Fellow Christians
#Society4 weeks ago
The Rise of the Scholarly Gig Economy and Fall of Community Development
#Current Affairs2 weeks ago
#UnitedForOmar – Imam Omar Suleiman Smeared by Right-Wing News After Opening Prayer at US House of Representatives
#Islam4 weeks ago
How To Build People Up, Not Destroy Them While Teaching Faith