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The Unifying Power of Islam: Binding Diverse People Together
In a world fragmented by differences, Islam stands out as a unifying force that transcends cultural, racial, and geographical boundaries. Its ability to bring together individuals from diverse backgrounds into an international community is a testament to its enduring beauty and relevance in today’s society.
One of the most fascinating ways in which Muslims feel a connection between fellow muslims worldwide is by the means of a common and endearing greeting: “Assalamu Alaykum” (peace be upon you, commonly shortened to “Salam” or peace)
Islam emphasises the fundamental unity of humanity, teaching that all people are descendants of Adam and Eve, and thus, all races and communities are equal in the eyes of the Divine. The Quran states:
“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted” (Quran 49:13).
This verse underscores the importance of recognising our shared humanity and fostering mutual understanding among diverse communities.
The Brotherhood of Believers
Central to Islam is the concept of brotherhood/sisterhood among believers.
The Prophet Muhammad (peace be upon him) said, “The believers in their mutual kindness, compassion, and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever” (Sahih Bukhari).
This Hadith highlights the interconnectedness of believers and emphasizes the importance of empathy and support within the Muslim community.
Unity in Worship
Five times a day, Muslims around the world turn towards the Kaaba in Mecca, united in prayer, united in direction and united in purpose of worship. This act of collective worship, known as Salah, serves as a powerful symbol of unity and solidarity among Muslims regardless of their geographical location or cultural background. It reinforces the notion that despite our differences, we are bound together by a common faith and devotion to God.
“We have been seeing you turning your face to the heavens. So, We will certainly assign to you a Qiblah that you would like. Now, turn your face in the direction of the Sacred Mosque (Al-Masjid-ul-Harām), and (O Muslims), wherever you are, turn your faces in its direction. Even those who have been given the Book know well that it is the truth from their Lord, and Allah is not unaware of what they do.” [Quran 2:144]
Social Justice and Equality
Islam places a strong emphasis on social justice and equality, advocating for the fair treatment of all individuals irrespective of their race, ethnicity, or socioeconomic status. The Prophet Muhammad (peace be upon him) said, “None of you truly believes until he loves for his brother what he loves for himself” (Sahih Bukhari). This Hadith underscores the importance of empathy and fairness in our interactions with others, fostering a sense of unity and inclusivity within society.
Cultural Diversity within Islam
Islam is not monolithic, but rather encompasses a rich mosaic of cultures, languages, and traditions from around the world. This diversity is celebrated within the Islamic framework, with different communities bringing their unique customs and practices to the fold of Islam while maintaining their identity as Muslims. The Quran affirms this diversity, stating:
“And among His signs is the creation of the heavens and the earth, and the diversity of your languages and colours. Indeed, in that are signs for those of knowledge” (Quran 30:22)
In a world marked by division and discord, Islam offers a path towards unity, compassion, and understanding. Its teachings inspire individuals to transcend their differences and come together in pursuit of a common purpose: to worship Allah and serve humanity.
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I am a Multitude
Let's talk about my history with Islam, just for shits and giggles, because I have a funny feeling there's some people in (or outside of) my life who don't fully understand where that association comes from.
I reverted to Islam round about 2009 if I'm not misremembering. Reversion is the same as conversion, it's just that "revert" is a term suggesting everyone is meant to be Islamic from birth and thus someone "converting" is in fact going back to what is the default -- a reversion, if you will. I used the term then, so I'm using the term now.
I had previously been a Kemetic Pagan for about 10 years at that point, with 8 of those years being onward in a formal Kemetic organized religion, though I was a few years out already of having left that organization for the first time.
I did not enter Islam lightly. It was a long process over a couple of years getting to the point where I wanted to revert, and it was quite the tough decision to finally take my Shahada and make that complete step into the faith full-time. I took that step seriously, with a lot of forethought and no impulse, and I really did go in with a complete belief as well.
I was full-on Muslim for 3 - 4 years with no multi-trad tendencies, but slowly my Kemeticism came back to me and I started to mix the two together.
I returned to the Kemetic organized religion around the Kemetic New Year in 2019. Again nothing I did was rushed or impulsive, I had taken quite a bit of time before going back to understand where I was going and why, and I stayed there for about 4 years depending, culminating in the disastrous exit based on that organization's massive failure in just so many areas.
It took me a couple of months, but after I left that organization, I started to realize what a bizarre identity I had built up around myself over the last 4 years: this weird, single-focus, single-tradition identity as if there was nothing about myself that was "other". I only had Kemetic friends, only focused on Kemetic Deities and Kemetic practice, only did Kemetic things, only, only, only... and when I lost that "only" thing in a way (or I separated from what was a large integration in my life over the last 4 years), I felt lost.
For a moment.
Truthfully, on the inside, I was never "only". On the inside, I've always been multi-trad, whether that's my Scottish Folk Magic that has been partially passed down to me (that's a whole other discussion!), my Islamic traditions that I never gave up (no matter how long I was in that Kemetic organization, I never gave up my Salah and several other things as well -- it's just that I never talked about it, because Polytheists and Pagans tend to have chips on their shoulders about the Big 3), my Kemetic traditions -- my heart has always been multi-trad.
I've always made every choice in my life in terms of spirituality with careful study and consideration, and I've always wondered how that ended me up here... but now, I've been enjoying over the last 6 months being able to embrace the facts about myself, and I can be a multitude (at least for now), that no one can put me into a box, and I will continue to explore that no matter what anyone thinks about that.
I am not one thing.
I am many.
And that's ok. Some people will tell me it isn't, and they are what I like to call "wrong".
I have a necklace written in Arabic calligraphy that says "Indeed, I am near". I think that says everything I really need to know about the Divine right now.
I am going to explore this world the way I want to explore it.
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Jumu'ah Sohbet: 16 February 2024
This week saw so much synchronicity, miraculously in different spaces at different times within our Tariqa - leaving one to declare Subhana'Allah (Glory to the Divine) in awe! With this very message of Shaykh Taner brandished onto our spiritual hearts:
"Continue seeing the Creator in the created, and contemplate on this, and love Allah in your Shaykh because your Shaykh loves Allah in you"
Let me narrate the account, Bismillah (with the name of Allah) ...
#1. Our hearts were first seared with Haq (The Truth) through the analogy of seeking our own "Mad Glen" moment. It is where a regular homeless drunkard came to the rescue of a mother and son in the UK after the young son was invoked by the desperate and exasperated mother to simply pray. The very next moment was a knock of help, borne out of the generally disheartened mother that was always willing to see Allah in "Mad Glen" and with nothing herself, coming to his aid.
Needless to say, we know that the mother and son found emancipation in Islam, coming from a secular background. Because our Shaykh Nishaat himself met the son into his adulthood in South Africa as a Nasheed singer with the stage name of Muslim Belal. Shaykh Nishaat echoed into our consciousness that it is Allah who guides as Al-Hadi. He reminded us that in the Qur'an through the example of the Prophet Muhammad PBUH, Allah said, "You give the message, and I will guide them." So making anyone Muslim is not in our hands, but if we can live as human beings, and help those in need, we will see how it plays out! We may also have our "Mad Glen" moments, so we shouldn't treat anyone in a disparaging way.
#2. Shaykh Nishaat reminded us that we should be looking for the signs of Allah as He says in the Qur’an, "I will show you My signs in yourselves and the horizons." We should understand that Allah is not restricted to working with Muslims or so-called ones. We don't even know who Allah may consider a Muslim or an Atheist. We may look at somebody as a drug addict, drunkard, or hobo, but we don't know what is in their hearts. Poetically did Shaykh Nishaat thereafter declare that Allah veils the signs, but Sufism opens the way for us to see the signs, as the science of signs!
On that matter, your Ammu infact was "infamous" with her relationships with people in impoverished despair, which your Aunty Farzana fondly recounts. How I wouldn't shy away from asking for food that I offered the homeless - back - always seeking their reassurance that they won't throw it away. Another time, we were serving together at a community soup kitchen, and this one homeless lady was complaining, and so I admonished her, and Alhamdulillah, my admonition was appreciated by her. I proceeded to get useful career advice from her, at a time that I found no joy with the design world! It may well have later driven me into Development Studies, in the service of the poor. Shukran Ya Allah (Divine gratitude) retrospectively for the sign!
#3. Shaykh Anjum then potently reflected on what Laylatul Mi'raj means for us Sufis. Beyond being awestruck by the light of Prophet Muhammad PBUH as a paramount and pre-eminent force in creation that returned to the heavens that he came from on the same night. Personally, it is important for us because we are all going on our respective Mi'raj as we are journeying to Allah through Fanafil Shaykh, then Fanafil Rasul, and of course Fanafillah!
Mi'raj means ascension, growing up and rising. For us Sufis, it means that we are trying to ascend ourselves through knowledge, connection, spiritual exercises, Sohbets, inculcation, awareness of the signs around and within ourselves, and the understanding of our Divine purpose. This is done through our repeated focus as repeated remembrance of Allah (Zikr) as aptly translated by Shaykh Taner.
#4. Shaykh Anjum further clarified my point of worry about the prescribed numbers of Salah. We must observe the correct dosage that retains and magnifies our connection, as personally established. We are just in this world as passersby. We have to keep that mindset, holding onto our connections and focusing on Allah! He echoed undeniable Haq (Truth) when he said:
Salah is basic, and there is more that Sufis have to do! We are not part-time people. Salah is only five times a day, whereas Sufis are 24/7, 365, lifetime / Hereafter and onwards. Even after you are gone in this world, it doesn't stop! The basic tickbox of 5 rakaat Salah doesn't apply to Sufis, which is being mean and business like. We don't do business with Allah. We do love! Fana means to totally annihilate yourself. It is not a simple word.
#5. In this article, we are made to appreciate how Allah guides and how everything works together within Allah's processes and order. Just as emphasised by Shaykh Taner, we learn to see Allah in everything as His Divine signs. Our inspired brother and fellow mureed Mphutlane deeply relayed:
“I bear witness that no reality exists but Allah” I see only Allah. I know only Allah. I love only Allah. It is important for us to note that it is not us who do the witnessing and seeing. It is Allah who turns us into His witnesses. It is Allah who turns our tongues and our lives into a Testimony. It is Allah who turns us into his eyes. When we become self-righteous about our acts of faith, we miss the fact that we are not only the witnesses but that we ourselves are the witnessed. For a witness is the light that illuminates to see and therefore becomes seen in the process of seeing. Or as Rama Maharshi puts it:
“The “witness” really means the light that illumines the seer, the seen, and the process of seeing”
Therein ended the blessed, rich synchronicity across different moments in time. I am left in utter gratitude that I am afforded the ability to dive deeply, as deep as the ocean of Sufi knowledge. At a time of physical disability, humbled am I to gain spiritual wings:
Shukran Ya Allah
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As-Salam-u-Alaikum wa-rahmatullahi wa-barakatuh ("Peace be unto you and so may the mercy of Allah and his Blessings")!
The hijab is one of the most recognizable symbols in Islam. The hijab is a symbol of modesty and faith for millions of Muslim women around the world. In this blog post, we will explore the meaning and significance of the hijab while I tell you about my own personal relationship with the hijab.
What is a Hijab?
The hijab, in its most basic form, is a headscarf worn by Muslim women as a physical reminder of their faith and commitment to Islam. The primary purpose of the hijab is to maintain modesty and promote dignity for women. It serves as a visual indicator of a woman's devotion to her religion and her desire to be judged for her character and her ideas rather than her physical appearance.
What are the rules of Hijab?
It is important to note that “hijab” is just as much a verb as it is a noun. For men (yes, men have to hijab as well), that means to lower your gaze from women. Both men and women have clothing guidelines, specifically to wear loose-fitting clothing. The most known rule of the hijab, yet the most misunderstood, is that of the hijab, or headscarf.
The rules of hijab can vary among different interpretations of Islam and cultural practices. However, the general guidelines for hijab include covering the hair and neck. The purpose of these rules is to promote modesty, maintain privacy, and discourage objectification.
To Wear or Not to Wear
Contrary to popular belief, the hijab is not a symbol of oppression but rather a symbol of empowerment for many Muslim women. Islamically, no one is allowed to tell you to wear, or not wear, the hijab. By choosing to wear the hijab, women exercise their agency by deciding how they want to be seen and reclaim control over their bodies. It allows women to define their identity on their own terms, rather than conforming to societal pressures or objectification. The hijab becomes a means of self-expression, a way to showcase individuality, and a statement of faith and pride.
My First Hijab Story
I have yet to convert to Islam. That is not indicative of my relationship with Islam but of mine with my family. Despite that, I am a hijabi. I never thought I would be a hijabi. I was afraid the hijab would create a barrier between me and non-muslims. I was afraid wearing a hijab would be isolating. While some relationships have been negatively affected by my choice, the resounding effect has been the opposite.
It all started when I went to Veiled-Fest with my partner, James. I got a few hijabs for Salah, or prayer. When I walked out of the modest clothing sale, there was a beautiful courtyard with an area hidden awy by some trees. To be honest, I went to the covered area to hide while I tried on a new hijab. I was embarrassed that I didn’t know how to wear one “properly.”
After a couple of failed attempts, a group of girls who had been sitting at a table near by said I was doing great. I came clean and told them I had no clue what I was doing. “Do you want some help?” I hear a chorus reply. Please!
Before I knew it, one of the girls was showing me how to place the headscarf on my head, guiding my hands to place the magnet and fold the hijab, and how to tie it off. “Masha-Allah!” all the girls replied. Overwhelmed by the support and genuine kindness, I was fighting a lump in my throat. “Thanks! Bye!” I ran out of the courtyard so fast so I wouldn’t cry in front of them.
I wonder if they ever think about the girl they helped in the courtyard. I still think of them sometimes whenever I put on my hijab. For me, that’s what hijab symbolizes: womanhood. The way women go out of their way to support each other and have each other’s back. Women having the opportunity to protect themselves and control their own narrative. I choose how I want to be remembered: not for how I look but for what I say, how I act, and how I treat people.
Conclusion
In my personal journey, wearing the hijab has been a deeply meaningful decision. It is a reflection of my faith, my identity, and the support shared with other women. Wearing the hijab allows me to not only align my outer appearance with my inner beliefs but also serves as a reminder that I control how I want to be perceived. It has become a source of strength, empowerment, and a way to express my individuality within the framework of my faith.
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Why do we worship in Arabic language? Why not in our own language?
When considered first, it seems more sensible for a believer to worship his Sustainer in his own language. But when contemplated throughly, there appears different outcomes:
First of all we need to make a distinction between prayer and prescribed prayer (salah). In prayers, a believer presents his needs and wishes to his Sustainer in any language he wants. This is a personal matter and has to do with a servant’s presenting his own needs and wishes to his Creator directly without a means. In prayer, everybody can ask Allah for anything in supplication in his own language.
The prescribed prayer is quite different from that. In the prescribed prayer, all Muslims regardless of languages and races gather together as if to form a single body and worship Him collectively. In this worship, like hearts, the language also needs to be in unison. What is more, worship must be performed in the way how Allah (SWT) ordered and how His Messenger (PBUH) described to.
If Islam were the religion of a particular region, race, or nation, no doubt only the language of this region, race, or nation could be used. But there are Muslims who live in various places of the world, of various races, and speaks different languages. In order for them to perform prescribed prayers and to say prayers in the same language, they need to be in agreement in the language of worship.
In international congresses and meetings, people speak an international language which everbody may understand rather than their own languages.
Another aspect of the issue is that: No translation can ever replace the original form. The Quran is the word of Allah (SWT) and has been revealed in the Arabic language. Just as the creatures that come from the attribute of Power of Allah cannot be imitated, so too the Holy Qur’an cannot be imitated either, which comes from His attribute of Speech. And the translation of the Qur’an is not exactly the Qur’an Itself. That each letter yields at leats ten merits is a Divine bounty to servants in exchange of repeating the words of Allah (SWT). For the translation of the Qur’an is no more the words of Allah (SWT), this significance disappears there. Man receives merits of not reading the Qur’an but of learning some things in terms of knowledge in the Qur’an.
Most of the words in prescribed prayers have also passed to our daily language. Most of Muslims know what Allah-u Akbar (Allah is most great), hamd (glorification to Allah), Rabb-ul Alemin (Allah of all beings), Ahad (The One), Samed (The Only) mean.
Although we learn by heart some foreign words such as inflation, deflation, economy, foreign exchange, could we ever be justified in not learning a few words which are vital for worship?
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Embarking on a Spiritual Voyage: The Magnificence of the Muslim Prayer Rug
In the world of Islamic spirituality, few objects hold as much reverence and significance as the Prayer Rug Muslim. This simple yet profound piece of fabric serves as a tangible link between the believer and the Divine, embodying centuries of tradition, symbolism, and spiritual devotion. Delving into the intricate beauty and spiritual depth of the prayer rug unveils a world of profound meaning and timeless wisdom.
A Tapestry of Tradition:
The history of the prayer rug is steeped in tradition, dating back to the early days of Islam. Originally woven by skilled artisans using natural fibers and dyes, prayer rugs were crafted with meticulous attention to detail, often featuring intricate geometric patterns and motifs. Over time, the art of rug weaving became deeply intertwined with Islamic culture, with each region producing its unique styles and designs.
Symbolism and Spiritual Significance:
At its core, the prayer rug serves as a sacred space for Muslims to engage in Salah, the ritual act of prayer. When laid out on the ground, the rug becomes a symbol of the mihrab, the niche in the mosque that indicates the direction of the Kaaba in Mecca. Facing the Qiblah, believers stand upon the rug, their hearts and minds focused on the divine presence as they perform their prayers.
Journey of the Soul:
Beyond its functional role in prayer, the prayer rug symbolizes the spiritual journey of the believer. As one stands upon the rug, they are transported from the mundane to the sublime, from the material world to the realm of the spirit. With each prostration and bow, they draw closer to the divine presence, transcending the limitations of the physical realm and entering into a state of pure spiritual communion.
Cultural Heritage and Artistry:
Throughout history, prayer rugs have served as expressions of cultural heritage and artistic expression. From the vibrant colors and intricate patterns of Persian rugs to the geometric symmetry of Turkish carpets, each rug reflects the unique aesthetic sensibilities of its creators. Passed down through generations, these rugs become cherished heirlooms, carrying with them the stories and traditions of their makers.
A Source of Comfort and Reflection:
In times of joy and sorrow, the prayer rug serves as a source of comfort and solace for Muslims around the world. Whether in the quiet solitude of the home or the bustling atmosphere of the mosque, believers find refuge upon the soft embrace of the prayer rug. Here, amidst the gentle sway of fibers and the intricate patterns, they find a moment of peace and reflection in the midst of life's challenges.
Conclusion:
In conclusion, the prayer rug stands as a testament to the beauty and depth of Islamic spirituality. Woven into its fabric are centuries of tradition, symbolism, and devotion, inviting believers to embark on a journey of prayer and contemplation. As one stands upon the prayer rug, they are reminded of their connection to the divine and the timeless wisdom of their faith. Truly, the prayer rug is not merely an object of adornment but a sacred vessel that carries the soul on its journey toward spiritual enlightenment and transcendence.
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While we may repeat the following words of 'Omar (may Allah be pleased woth him) often, how much have we contemplated them?
“We are a people who Allah has honoured with Islam, so whenever we seek to be honoured through other than it, Allah will bring us humiliation.”
We are close to 1.9 billion Muslims in the world today, yer we are like the foam (scum and rubbish) such as is carried down by a torrent. Our numbers are large, our lands have unimaginable resources and wealth, but we see our state of affairs. There is only one explanation, and it is that we have strayed from the teachings of our Religion.
Shirk and innovations are widespread, abandonment of salah is a norm, dealing in haram transactions is normalized, imitating the kuffar is seen as a matter of pride, running behind wealth is the focus, and the list goes on. Jihad is looked upon as extreme and terrorism, religiosity is deemed backwardness and lewdness and lack of haya are considered progress.
Then we wonder...
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When a Muslim prays for another person, the angels make the same dua for them. This means that when you pray for someone, you are essentially praying for yourself. So, think of all the good things that you want and ask them for your enemy too.
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Many of us want the Islamic Khilafah to be established across the World. However if we can't even establish Khilafah of our own body (ie. control our organs from sins), we will not be able to establish the Islamic Khilafaah
The Help of Allah comes upon the Purified Believers. Hence why the Greatest Islamic Armies were majority Awliya, from the Commanders to the Infantry: Sayyidina Imam Ali, Sayyidina Umar Al-Faruq, Sayyidina Khalid ibn Walid رضي الله عنه Salah ad-Din al-Ayyubi, Mehmet Al-Fatih, Omar Mukhtar, Imam Shamil رحمة الله
The list goes on - this only shows us the sheer importance of Tazkiyah (purification of the self) especially regarding the liberation of the Muslims from oppression and tyranny
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The Elixir of Contemplation: Confronting Excess in a Modern World through the Lens of Mortality
Navigating Modern Excess with the Wisdom of Islam
The Harbinger of Moderation: Death as the Antidote to Consumerism
In a world dominated by hyper-consumerism, the concept of death serves as a powerful catalyst for reflection. Islam invites individuals to ponder the ephemeral nature of worldly pleasures, offering a counterbalance to the excesses of materialism.
Quran (3:185) — “Every soul will taste death, and you will only be given your full compensation on the Day of Resurrection. So, he who is drawn away from the Fire and admitted to Paradise has attained [his desire].”
The Paradox of Materialism: Seeking Abundance in Simplicity
The more we are entangled in the pursuit of worldly possessions, the farther we may stray from the essence of a meaningful life. Islam advocates for simplicity and contentment, reminding us that true abundance lies not in the accumulation of goods but in a heart at peace with the remembrance of the Divine.
Hadith (Sahih Muslim) — “Riches does not mean, having a great amount of property, but riches is self-contentment.”
Acknowledging the inevitable — death — transforms our perspective on life. Quranic verses and Hadiths guide us to live in the present moment, utilizing our time wisely, engaging in acts of charity, and deepening our connection with the Divine.
Quran (63:9) — “O you who have believed, let not your wealth and your children divert you from the remembrance of Allah. And whoever does that — then those are the losers.”
Hadith (Sahih Bukhari) — “Take benefit of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied, and your life before your death.”
Prayer as a Profound Reminder: Embracing Each Salah as the Last
Every prayer in Islam is an opportunity for spiritual renewal and consciousness. Considering each prayer as if it were our last prompts a deeper connection with the Divine, fostering mindfulness and devotion.
Charity as an Investment for Eternity: Alleviating the Weight of Worldly Attachments
Islam encourages charity as a means to break the chains of materialism. By generously giving to those in need, individuals free themselves from the burdens of excess and cultivate a sense of purpose in making a positive impact on the lives of others.
Quran (2:267) — You who believe, give charitably from the good things you have acquired and that We have produced for you from the earth. Do not give away the bad things that you yourself would only accept with your eyes closed: remember that God is self-sufficient, worthy of all praise.
In contemplating the destroyer of pleasures, Islam provides a profound remedy for the modern world’s excesses. By embracing the inevitability of death, individuals can find liberation from the shackles of materialism, focusing on a purposeful and spiritually fulfilling existence.
To learn more about Islam visit: howtomuslim.org
References:
The Road to Mecca by Muhammad Asad
The Inner Dimensions of Islamic Worship by Al-Ghazali
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Never leave your 5 daily Salah no matter what, no matter what the situation you are in!
even if your whole world crushes around you and turned to ruins…. never leave your Salah
even if you lost all what you have… never leave your salah,
even if your loved ones walked away from you… never leave your salah,
even if you went through the most desperate situation…. Never leave your Salah
even if all doors were closed in front of you…. Never ever leave your 5 daily salah,
if only we knew how important Salah is in the Sight of Allah, we would not only pray it but also perform it in its exact time.
All the pillars of Islam were prescribed on earth except Salah which was prescribed in the sky during the journey of Israa and Mi’raaj, this show to us how Salah has a high status for Allah, There is absolutely no excuse to neglect it even if the Muslim is dying (but he still is conscious) he must perform salah even with his eyes if he can’t move his body,
Even the Mujahid on the battle field where the enemy is surrounding him, he must perform it in the possible way he can, So is there anyone who dares to neglect 5 daily Salah after all reading this?!!
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The first thing we will all be questioned about is Salah. If we won’t be able to answer regarding our Salah how are we even expecting to progress.
ﷲ created this dunya for us to worship him, & to spread good. There’s time for plenty fun in the hereafter. Our aim & goal must be to pass the test of this dunya so that we can have everlasting fun & enjoyment.
We hear daily people leaving this world no matter what their age is, we must intend to make a change now, not tomorrow as tomorrow isn’t even promised.
May ﷲ grant us all understanding so that we prioritise Deen over dunya. Ameen
#charity #oneummah #gaza #palestine #somalia #syria #ramadan #islamicreminders #invitetoislam #makkah #kaaba #salah #sunnah #quotes #reminders #namaz #thetruth #islam #beautyofislam #alhamdulillah #muslim
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Are Cats allowed on the Prayer Mat?
As-Salam-u-Alaikum wa-rahmatullahi wa-barakatuh ("Peace be unto you and so may the mercy of Allah and his Blessings")!
"Surely Allah will admit a woman into paradise because she gave a thirsty dog to drink by taking water from a well with his shoe."
Islam, a religion built on principles of compassion and respect for all living beings, places significant importance on the welfare of animals. In this blog post, we will delve into the role animals play in Islam, exploring their rights, the ethical treatment they deserve, and the responsibilities Muslims have towards them. We will also look especially at how cats are regarded in Islam.
The Rights of Animals in Islam
Animals, both domestic and wild, have inherent rights in Islam. Islam recognizes that all animals are part of Allah’s (subhanahu wa ta'ala) creation and should be treated with care and respect. According to Prophet Muhammad (peace be upon him), animals deserve to be treated well, provided with food and water, and protected from harm. Inflicting unnecessary harm upon animals is strictly forbidden. Muslims cannot hunt for sport, abuse or neglect an animal, overwork animals, encourage animal fighting, etc.
Islamic practices go beyond recognizing the rights of animals; they actively promote their welfare. When slaughtering animals for food, Islam has specific guidelines to ensure their well-being and minimize suffering. There are strict rules to make the food “halal,” or permitted. For example, Muslims must ensure the knife is as sharp as possible and that no other animals witness the killing. Throughout the process, Muslims must ensure that they practice mercy towards the animal. This humane approach reflects Islam's emphasis on compassion and respect. Muslims are encouraged to consume only halal meat.
Cats in Islam
Cats hold a special place in Islam and are highly regarded for their companionship and cleanliness. According to Islamic tradition, Prophet Muhammad (peace be upon him) had a deep affection for cats. Prophet Muhammad (pease be upon him) had a favorite cat named Muezza. One day, when the Adhan, or call to prayers, played, Muezza was asleep on the Prophet’s robes. Rather than disrupt Muezza’s slumber, the Prophet cut off part of his robes to leave her to sleep in peace. If anyone has ever had a cat asleep on their lap, they probably know the feeling of not wanting to awaken that sleeping angel.
Speaking of angels, some believe that having a cat allows angels to enter the home! Not to speak ill of your favorite pooch, but dogs have the opposite effect. According to a Hadith, the Prophet said that angels do not enter homes where dogs are present.
Additionally, Cats are considered clean animals in Islam. According to tradition, Muslims are allowed to perform wudu, or ritual cleaning, with water cats have drank out of, or eat off a plate that a cat has eaten off of. Because of their cleanliness, cat
s are allowed in sacred spaces, like a mosque or on the prayer mat. A cat sitting or rolling on your prayer mat mid-Salah, or prayer, does not interrupt your prayer.
However, it is important to note that while cats are appreciated in Islam, they are not considered sacred. Muslims do not worship cats. To do so would actually be a great sin.
Conclusion
Animals hold a cherished place in Islam, with their well-being and rights highly valued. We as Muslims must treat animals with kindness, compassion, and respect, recognizing their fundamental rights to be treated well and protected from harm. Cats specifically hold a special place in Islam. By adhering to these teachings, Muslims can contribute to a more compassionate world, where the rights of all living beings, including animals, are acknowledged and protected.
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