The Life of Prophet Muhammad (s.a.w) - 2

Twenty years before prophethood, Muhammad, may peace be upon him, participated in the Alliance. Twenty years after the prophethood he said, “I was present at the house of Abdullah bin Jud‘an at the time of the Alliance. I will not go back on it, even if I were to be given hundred red camels. Even after Islam has been established, I shall still be in favour of such treaty.’

During that period, there were other social treaties as well. Banu Abd al-Dar and his colleagues once gathered in the precincts of Kabah and vowed that they would not leave each other in time of need and they would not hand over anyone to other groups. Muhammad, may peace be upon him, did not rescind these treaties. However, he supported them. He even said that such treaties of mutual understanding and reconciliation have been further strengthened after the advent of Islam. Before the prophethood, Muhammad, may peace be upon him, was engaged in trading. Abdullah bin Abi al-Hamsa said:

“I had transacted some business with Muhammad, may peace be upon him, in those days and owed him money. I asked him to wait till I brought the required sum. When I reached home, I completely forgot about it. I remembered three days later and rushed to the spot where I had left Muhammad, may peace be upon him. He was there waiting for me.”

He did not upbraid me. All he said was ‘You caused me a great deal of inconvenience. I have been waiting for you here for the last three days.’ (Ibn Ishaq)

Abdullah bin Saib said that during the days of Ignorance, he was a partner in trade with Muhammad, may peace be upon him. Much later he went to Madinah and met him. Muhammad, may peace be upon him, said, “Do you recognise me?” He said, “Indeed, you were my partner in trade. And what a wonderful partner you were! You never indulged in deceit or quarrels.”

Even before his prophethood, Muhammad used to shun polytheism, idolatry and rude behaviour. During his second journey to Syria, a dispute arose between Muhammad and a man in the course of a transaction. The man said:

“I will accept your words if you swear in the names of Lat and Uzza. (The two of three main idols worshipped in Makkah, mentioned in the Quran 53:19-20). 

Muhammad replied:

‘I have never sworn in the name of Lat or Uzza till today. Whenever I come by chance upon Lat or Uzza, I avoid them and carry on.”

With reference to such incidents, Ibn Hisham has rightly concluded that:

“The Messenger of God entered his adulthood as if God was protecting and watching over him. And He kept him safe from the evils of the time because, He wanted to confer on him honour and prophethood. Thus he reached a position of supremacy over all the men of his tribe. Of all of them, he was the best behaved. He was the noblest among them by his lineage and was the best neighbour. He was unparalleled in forbearance. He was honest in what he said, and the most trustworthy. He refrained from misconduct. Ultimately, he began to be called Al-Amin (the trustworthy) in Makkah.” (Sirat Ibn Hisham)

With his marriage with the wealthy Khadijah, Muhammad had access to all her wealth and property, he could expand his business as much as he desired. He had every opportunity to lead a successful and comfortable life. But with the passing of years he became less and less interested in business and devoted more and more of his time to the search of truth by means of reflection and meditation, instead of trying to establish himself in his society he took to the desert. He would often go to mount Hira, three miles from Makkah. He stayed there in the cave lost in thoughts for hours. When his supply of food and water were exhausted, he returned home for provisions and went back to the solitude of nature for prayer and meditations. He sought answers to the mysteries of life. What is man’s true role in life? What does the Lord require of us, as His servants? From where man comes and where will he go after death? It was to find answers to these perplexing questions that he betook himself to the stillness of the desert. With all these questions in mind, worldly gain and loss, comfort and distress did not concern him. He urgently wanted the answer to these important questions of truth. For nothing less than the truth could satisfy his soul. This phase of Muhammad’s life is referred to in the Quran in this verse.

“Did He not find you wandering and guide you?” (93:7).

He spent the whole of the month of Ramadan in the Cave of Hira. Finally after spending six long months in the cave, God turned in mercy to His Prophet, to guide him to the path of truth. At the age of 40, on February 12, 610 A.D., the Prophet was sitting all alone in his Cave. The angel of the Lord appeared to him in human form, bringing the first message from God. These words form part of the beginning of the ninety sixth chapter of the Quran. The Prophet’s quest had finally been rewarded. God granted him guidance and chose him as His Prophet. 

 The angel said to him “Read.”

The Prophet replied, “I do not know how to read.”

Then Muhammad felt that his body was being squeezed hard. Then the angel released him and repeated the same command. Again Muhammad replied that he did not know how to recite. Then the angel again squeezed him and then released him for the third time and said: Read!”

Then a change came over him and he was able to repeat the divine words. Then Gabriel revealed to him the chapter Al-Alaq.

“Recite in the name of your Lord, who created; who created man from a clot of blood; Recite, and your Lord is the most Gracious. It is He who has taught man by the pen that which he did not know.” (96:1-5)

Muhammad recited these verses repeating them after the angel. Then he found that these words were written on his heart (Ibn Ishaq).

The Prophet trembled in fear of what he had seen and heard in the cave. The revelation was totally a new experience for him. He set off for his house immediately after the disappearance of the angel.

On reaching home the Prophet asked Khadijah to wrap him in blankets. He was shivering from high fever. When he calmed down, he related the whole incident to her.

 Khadijah, being very kind and understanding tried her best to assure him.

She said:

“By Him who dominates Khadijah’s soul, I pray and I hope that you will be the Prophet of this nation. By God, He will not let you down. You are kind to your relations. You speak the truth, you help the poor and bear their burden, you honour guests and help those in distress. Surely God will never let you fail.”

Khadijah then suggested that they should go and consult her cousin Waraqa ibn Nawfal, who had become a Christian hermit.

Waraqa heard the whole account from Muhammad and said:

“I am sure the angel that descended on Moses has descended on you. You will be abused, and you will be pursued. I wish I could be alive to give you my support when your people will turn you out.”

“Will they turn me out?” The Prophet found this difficult to believe. Waraqa replied that people have always turned against those who are recipients of God’s messages.

The Prophet’s wife Khadijah was the first convert to Islam. When the news of Muhammad’s prophethood reached a freed slave, Zayd who was 30 years of age, and his cousin Ali, who was about eleven, both declared their faith in Islam. Abu Bakr, the Prophet’s friend from childhood, was out of town. On his return he heard of the new experience of the Prophet. People said to him that his friend had taken leave of his senses, believing that angels brought him messages from God. But Abu Bakr trusted the Prophet completely. Not for one moment did he doubt his veracity. He immediately went to meet the Prophet to find out the truth for himself. Abu Bakr asked the Prophet whether an angel had really descended upon him from God and had given him a message. The Prophet said “Yes,” and without a moment’s hesitation Abu Bakr professed his faith. He did not require any arguments to be convinced that he was telling the truth.

This small group of the Faithful were the first believers of Islam. In the first stage, the Prophet was asked to spread the message of Islam quietly to avoid arousing any hostility. Abu Bakr, being an influential merchant, was able to bring some of his friends, also rich merchants, into the fold of Islam. But the majority of the conversions took place among the weak and the poor. 

The Life Of Prophet Muhammad (s.a.w)

THE Prophet of Islam, Muhammad ibn Abdullah, was born in Makkah in 570 A.D. in the tribe of Quraysh and died at the age of 63 in 632 A.D. in Madinah. The year of his birth is known among the Arabs as the year of the Elephant (Aam al-Fil) referring to the campaign of Abraham, an Abyssinian ruler, who had come to Makkah to destroy Kabah. Makkah was then inhabited mainly by the tribe of Quraysh. In those times, this tribe enjoyed great prestige all over Arabia and the neighbouring countries, for Makkah was a flourishing trade and religious centre.

Muhammad was still in his mother’s womb when his father, Abdullah, died. After his birth, Amine, his mother, sent the baby to Abdul Mutely, his grandfather, who was in Kabah at that time. The grandfather was overjoyed at the news, for he loved Abdullah, Muhammad’s father, very much. The grandfather gave him the name “Muhammad”, meaning “the praised one.” As was the practice of the Makkah nobility, he was handed over to a wet nurse, Kalimah al-Sadly, who belonged to the Banu Sad tribe. This custom is still practiced among Makkah aristocracy.

Kalimah nursed Muhammad for two years and a few months. She said that when he stayed with them, her family received all kinds of unaccustomed blessings. Having nursed so many children before, she noticed something ‘different’ or ‘extraordinary’ about the infant Muhammad. These observations are recorded in detail by some biographers such as Al-Walid, Ibn Ishaq and Ibn Hisham.

Two years later, after the child had been weaned, Kalimah brought him back to his mother. But Makkah at that time was stricken with an epidemic, so Amine asked her to take him back to live in the pure air of the desert.

Thus Muhammad remained in the charge of Kalimah until the age of five. He learned Arabic in its purest form from this tribe. Muhammad used to tell his companions, “I am the most Arab among you, for I am of the tribe of Quraysh and I have been brought up among the tribe of Banu Sad bin Bakr.

Muhammad returned to his mother after five years of desert life. Then Amine took him to Madinah to meet her uncles, the Banu al-Ajar. She was accompanied by Umm Layman, her servant, on that trip. After a stay of a month in Bathrobe, Amine was on her way back to Makkah, when passing through a village called Abash, she fell ill and died there. She was buried in Abash. It fell to Umm Layman to bring Muhammad back to Makkah.

Therefore, the orphan Muhammad was taken care of by his grandfather Abdul Mutely, chief of the clan of Banu Hashim. He looked after him with great affection. As leader of the Quraysh, he used to sit on a cushion in Kabah, whenever Muhammad joined him, he was allowed to sit on that cushion. If anyone tried to stop him, his grandfather would say, “Leave him alone. By God, he is very important.” (Ibn Hisham) Abdul Mutely died when Muhammad was eight years old.  Now the guardianship of Muhammad passed to Abu Talib, his uncle, who was a merchant. Once when Abu Talib was preparing to go to Syria on a trading journey, Muhammad expressed a keen desire to accompany him. Though he was very young to undertake such a difficult journey, Abu Talib was so full of affection for him that he could not refuse, and agreed to take him on the journey.

Their trade caravan halted in the city of Bursa in Syria. There was a Christian monk by the name of Bah rah living there in a monastery. He had read in the ancient books about the emergence of an Arab prophet. He recognised in Muhammad the signs of prophethood. He knew at once that he was the boy who had been destined to become the last of the prophets.

The monk invited the whole caravan to his monastery and asked Abu Talib, “In what way are you related to this child?” He said, “He is my son.” Bah rah said, “It cannot be. His father should not be alive.” Then Abu Talib informed him that his father was no longer alive. Bah rah advised him to return with his nephew immediately and to protect him from enemies. He said, “By God, if he is recognised, he will surely be harmed.”

Ibn Ishaq writes, “Muhammad entered his adulthood as if God Himself was protecting him from the widespread evils of the period of ignorance.” By this time he was well-known in Makkah for his good morals, gentle disposition and sincerity. In fact, he was called Al-Amin (trustworthy) and As-Sadiq (truthful) by his compatriots.  When Muhammad was twenty-five, a rich 40-year old widow, Khadijah bent Khuwaylid of the Quraysh tribe, entrusted him with the management of her business. She used to employ men to engage in trading on her behalf, and rewarded them with a share of the profits. Muhammad was so honest in all his dealings that she was deeply impressed by his virtues and expressed her desire to marry him. After consultations with his uncle, Muhammad accepted the proposal of marriage. Khadijah became his first wife and during her lifetime he had no other wife. With the exception of Ibrahim, who died in infancy, all his children were born to Khadijah. All his sons died in infancy. Of the daughters, Ruqaiyyah, Zaynab, Umm Kulthum and Fatimah lived long enough to accept Islam and migrate to Madinah with the Prophet.

When Muhammad was twenty-five, the Quraysh decided to rebuild the Kabah after a sudden flood had shaken its foundations and cracked its walls. The old structure was demolished and the new construction began. When the walls rose from the ground and the time came to place the famous Black Stone (Hajr al-Aswad) in its place on the east wall, a dispute arose among the clans as to who would have the honour of laying it in place. Each clan wanted to have the honour of placing the stone for itself. This dispute almost led to a civil war. No peaceful solution seemed possible.

At this critical juncture Abu Umayyah, son of Mughirah al- Makhzumi said to the Makkans, “Put it off till tomorrow, the man who enters the Kabah first of all in the morning will be our arbitrator in this dispute.” Everybody liked the idea. Men from different tribes ran to the Kabah before dawn next morning. Each one tried to be the first to enter the House of God. But the first one to pass through the gate was Muhammad. On seeing him they all said, “There goes al-Amin. We shall agree with his verdict.” Then he was asked to give his decision on the matter. He took a sheet of cloth and spread it on the ground, and placed the Black Stone in the middle of it and then he asked the chiefs of all tribes to hold different ends of the sheet and lift it up. They carried the stone to the site of construction. Then Muhammad picked up the stone from the sheet and set it in place. Thus a bloody clash was averted and the dispute resolved to everybody’s satisfaction.

The life of Muhammad, may peace be upon him, before prophethood has been recorded in detail in several books. However, the following events are worth mentioning. A covenant known as the Alliance of Fudul (Hilf al-Fudul) had been entered into by three men, Fadal bin Fadalah, Fadal bin Vida and Fadal bin Harith. This was to ensure that no oppressor ever lived in Makkah. (Sirat ibn Hisham)

This Alliance ceased to exist after the death of its architects. Muhammad was 15 years of age when a civil war broke out involving the tribes of Quraysh and Qais. It is known as the Fijar War. In view of the widespread disturbances some people thought of reviving the Alliance of Fudul, to restore tribal harmony and ensure peaceful co-existence. It happened that a trader from Yemen sold some of his goods to Aaas bin Wail, but he was not paid in full. He composed couplets narrating his misfortune and pleading for justice. This touched the pride of the Makkans, who gathered at the house of Abdullah bin Jud‘an at the instance of Zubayr ibn Abd al Muttalib.

After consultations, it was decreed that the Alliance of Fudul should be renewed. Everyone agreed to support the cause of the oppressed, whether or not they belonged to Makkah. They also resolved to force the oppressor to give the oppressed their rightful dues. 

The Wudu of a man who has been Asleep when he Gets Up to Pray (As Reported in Hadiths)

Here are a few hadiths about things to keep in mind - and what to do - when you want to perform Wudu when you get up to pray. This applies to anytime of the day (subh, and other times of the day). I believe they will help someone out there! Many of us just get to performing Wudu after we wake up, and I'm also guilty of this sometimes, but there are things we should do before we begin to perform Wudu. So, for you; yes, you! The confused one! This one is for you...:

1. "Yahya related to me from Malik from Abu'z-Zinad from Al-Araj from Abu Hurayra that the Messenger of Allah, May Allah bless him and grant him peace, said, "When you wake up from sleep to pray, wash your hands before you put them in the Wudu water, for you do not know where your hands have spent the night.""

2. "Yahya said that Malik said, "The situation with us is that one does not have to do Wudu for a nose-bleed, or for blood, or for pus issuing from the body. Only only has to do Wudu for impurities shock issue from the genitals or the anus or for sleep"

Yahya related to me from Malik from Nafi' that Ibn U at used to sleep sitting and then would pray without doing Wudu.

How To Do Wudhu (As Reported in the Hadiths)

Let's get to it right away!

1. "Yahya related to me from Malik from Amr Ibn Yahya al-Mazini that his father once asked Abdullah Ibn Zayd Ibn Asim, who was the grandfather of Amr Ibn Yahya al-Mazini and one of the companions of the Messenger of Allah, May Allah bless him and grant him peace, if he could show him how the Messenger of Allah, May Allah bless him and grant him peace, did Wudu. Abdullah Ibn Zayd Ibn Asim agreed to do so and asked for water to do Wudu. He poured some out onto his hand and washed each hand twice, and then rinsed his mouth and snuffed water up his nose and blew it out three times. Then he washed his gave three times and both of his arms ip to the elbow twice. He then wiped his head with both hands, taking his hands from his forehead to the nape of his neck, and then bringing them back to where he had begun. Then he washed his feet."

2. "Yahya said that he heard Malik say hat there was no harm in washing the mouth and cleaning the nose with only one handful of water."

3. "Yahya said that Malik was asked what a man should do if, when he did Wudu he forgot and washed his face before he had rinsed his mouth, or washed his forearms before he had washed his face. He said, "If someone washes his face before washing his mouth, he should rinse his mouth and wash his face again. If someone washes his forearms before his face, however, he should wash his forearms again so that he has washed them after his face. This is if he is still near the place (of Wudu).""

4. "Yahya said that Malik was asked about what a man should do if he had forgotten to rinse his mouth and nose until he had prayed, and be said, "He does not have to repeat the prayer, but should rinse his mouth and nose if he wishes to do any more prayers after that.""

If you want to know more about performing Wudu, read my post on performing Wudu! More hadiths will come in the next posts!

Hadiths about the Prohibition of Entering the Mosque smelling of Garlic and Prohibition against covering the mouth in Prayer.

The first part of this post - people going to the mosque with disgusting smells - is something I've experienced myself. I went to the mosque to pray in congregation, and a guy came in and stood beside me. And throughout the prayer, I couldn't focus because he was STINKING! He had the smell of fish on him, and it distracted me! I couldn't focus!

I think it's wrong for people to go to mosques - even if they're not going to pray in congregation - stinking! It's very unfair to the other people who are there to pray! Even if you have to work with things that stink, e.g., fish, garlic and whatever, I think people in those situations should have a change of clothes before going to the mosque! Anyways, here is the hadith I found on this topic:

1. "Yahya related to me from Malik from Ibn Shihab from Sa'id Ibn al-Musayyab hat the messenger of Allah, May Allah bless him and grant him peace, said "Anyone who eats this plant should not come near our mosques. The smell of the garlic will offend us."" - Al-Muwatta (Imam Malik).

With this single point of mine, I hope I have convinced all those who go to mosques smelling that they should rid themselves of the smell before they enter the mosque! Thank you! 

Islam 312: The Ultimate Guide to Sawm (Fasting)

   Source: Reuters

What is Sawm?

Fasting During Ramadan:

Sawm (fasting), commemorates the revelation of the Qur'an to humanity during Ramadan, the ninth month of the Islamic year. During Ramadan, all adult Muslims are required to abstain from food, drink and sexual intercourse during daylight hours. Exceptions are made for travelers, soldiers, menstruating women, and the ill, although such persons are expected to fast later when they become able. Ramadan is a period of fasting, reflection, generosity and sacrifice observed by Muslims around the world.

In addition to being a time of fasting, Ramadan is an opportunity for increased prayer and devotion. During the last 10 nights of Ramadan, some Muslims retreat to a mosque for even more intensive study and contemplation. One of these nights, usually the 27th of Ramadan (the night is never known and may not be the same every year), is the "Night of Power," the holiest day of the year. To spend that night in worship is equivalent to a thousand months of worship, (i.e. Allah's reward for it is very great.)

The word "Ramadan" comes from the Arabic root word for "parched thirst" and "sun-baked ground." It is expressive of the hunger and thirst felt by those who spend the month in fasting. Being hungry and thirsty during the fast helps us experience what those who have little or nothing feel, and so it enables is to sympathise with them and remember them. The experience then reminds us not to place too much value in this world, but to aim towards attaining paradise. As opposed to other holidays, when people often indulge, Ramadan is by nature a time of sacrifice. 

Through increased devotion, Muslims feel closer to their Creator, and recognize that everything we have in this life is a blessing from Him. Through self-control, a Muslim practices good manners, good speech, and good habits. Through changing routines, Muslims have a chance to establish more healthy lifestyle habits -- particularly with regards to diet and smoking. Through family and community gatherings, Muslims strengthen the bonds of brotherhood and sisterhood, in their own communities and throughout the world.

Observance begins and ends upon the first official sighting of the new moon. The observance of Ramadan ends with Eid al-Fitr (Festival of the Breaking of the Fast), a major Islamic holiday.

The noble Prophet Muhammad (s.a.w.) gave an impressive sermon welcoming the month of Ramadhan. He said:

“O people! The month of Allah with its blessings, mercy and forgiveness has come upon you. It is the most preferred of all the months with Allah; its days are the best of days, its nights are the best of nights, and its hours are the best of hours. It is a month in which you have been invited as guests of Allah and have been placed among those honoured by Allah. Your breathing in it is [like] an act of praising [Allah], your sleep an act of worship; your good deeds are accepted, and your prayers answered. Therefore, ask Allah with sincere intentions and pure hearts to help you in fasting and recitating His Book during this [month]. Indeed damned is he who is deprived of Allah’s forgiveness during this august month.

“O people! The gates of Paradise are wide open during this month; therefore, ask your Lord not to close them in your face. The gates of Hell-Fire are locked; therefore, ask your Lord not to open them for you. Satans are chained; therefore, ask your Lord not to unfetter them upon you.

“O people! Whosoever among you improves his character during this month, he shall have the pass [to cross] over the Bridge (sirat) on the day when [people’s] feet shall slip. Whosoever is lenient with his slaves during this month, Allah will be lenient with him in the reckoning of his [deeds on the Day of Judgement]. Whosoever checks his evil deeds during this month, Allah shall withhold His anger from him on the day he meets Him. Whosoever honours an orphan during this month, Allah shall honour him on the day he meets Him. Whosoever maintains, during this month, contact with his relations, Allah will maintain His mercy for him on the day he meets Him. Whosoever recites a verse from the Qur’an during this month, his reward will be like one who has completed the recitation of the Qur’an during the other months.”

Imam ‘Ali (a.s.) said, “There are some who fast but will gain nothing from their fasting except thirst; and there are some who pray but will gain nothing from their prayer except tiredness.”

Imam as-Sadiq (a.s.) said, “When you fast, your ears, eyes, hair, skin, and all your limbs should also fast.” He also said, “Fasting is not only [abstaining] from food and drink alone. When you fast, protect your tongue from lying; lower your eye-glances from what Allah has forbidden [you to see]; do not fight with one another; do not be jealous of one another; do not backbite one another; do not abuse one another; and do not be unjust to one another.

Refrain from false accusation, lying, fighting, suspicion, backbiting, and slandering. Be those who look forward to the hereafter, and wait for your days, waiting for what Allah has promised for those who have prepared to meet Allah. You must have tranquility, sobriety, humility, servility, and submissiveness of a slave who fears his master; and be fearful [of Allah’s chastisement] as well as hopeful [in His forgiveness].”

Who Is Permitted Not To Fast?

Exempted from the fast are the very old, the insane, those who are sick, or on a journey, and women who are menstruating, pregnant, or nursing are permitted to break the fast, but must make up an equal number of days later in the year. If physically unable to do so, they must feed a needy person for each day missed. Children begin to fast (and to observe the prayers) from puberty, although many start earlier.

More On Fasting:

There are other fast days throughout the year. Muslims are encouraged to fast six days in Shawwal, the month following Ramadan, Mondays and Thursdays, and the ninth and tenth, or tenth and eleventh of Muharram, the first month of the year. The tenth day, called Ashurah, is also a fast day for the Jews (Yom Kippur), and Allah commanded the Muslims to fast two days to distinguish themselves from the People of the Book.

While fasting per se is encouraged, constant fasting, as well as monasticism, celibacy, and otherwise retreating from the real world, are condemned in Islam. Fasting on the two festival days, 'Id al-Fitr and 'Id al-Adha, the feast of the Hajj, is strictly forbidden.

In the next article, we'll talk about the do's and dont's of fasting...

Islam 312: Introduction To: Sawm (Fasting)

I believe you now know all about salat (prayer, Salah, namaz) from the previous posts, so we are now moving into the third pillar of Islam, which is Sawm. Sawm means fasting (especially during the month of Ramadan), but we won't be dealing with Ramadan alone, I will also talk about voluntary salats. I will tell you about merits of fasting and the Sunnah things to do while fasting, and things that will invalidate your fast.

We'll start in the next post! Watch out for it!

Islam 312: How To Perform Juma'ah Prayers (The Friday Prayer)

What Is Salat Al-Juma'a:

Salat Al-Juma'ah is a congregational prayer that is performed every Friday. It replaces the Dhuhr prayer (mid-day prayer). Before the prayer, the imam gives a sermon (also known as khutba), and the prayer consists of 2 raka'ahs.

Every free, sane adult Muslim man who has the ability to attend the salah is obliged to perform Salat Al-Juma'a, except if they have a good excuse to miss it (e,g., illness).

Allah says in the interpretation of the meaning: “O you who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if they but knew!” (Surah Al-Juma, 62:9).

 People Who Are Not Obliged To Perform Juma'a:

1. Women are not obliged to perform Juma'a, but they are not prohibited from it too. Women during the time of the prophet (s.a.w) used to go to the mosque and perform salat with him.

Here's more on women as regards Salah Al-Juma'a:

 There is not a single verse in the Qur’an, which prohibits ladies from entering mosques. There is not a single authentic Hadith which I am aware of which states that the Prophet (pbuh) prevented or forbade women from going to mosques; rather the opposite:

The Prophet (pbuh) said, ‘Do not prevent the female servants of Allah from going to the mosque of Allah.’ [Sahih Muslim]

“If the wife of any one of you asks permission (to go to the mosque) do not forbid her.” (Sahih Bukhari)

There is only one Hadith, which perhaps could have been misunderstood to mean that women should not go to the mosque. That Hadith is as follows:

Abdullah Bin Mas’ud reported the Prophet (pbuh) as saying: It is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house. [Sunan Abu Dawood]

If women are going to pray in the mosque, there are a few conditions:

1. They should not apply perfume:

The Prophet (peace and blessings of Allaah be upon him) said: “Any woman who has put on bukhoor (incense, fragrance) should not attend this ‘Isha’ prayer with us.” (Reported by Muslim, 675).

2. They have to be dressed appropriately:

Sahih Bukhari Book 8 #347. Narrated Umm Atiyya: We were ordered to bring out our menstruating women and screened women to the religious gatherings and invocation of the Muslims on the two Eid festivals. These menstruating women were to keep away from the musalla. A woman asked, “O Messenger of Allah! What about one who does not have a Jilbab*?”. He said, “Let her borrow the Jilbab of her companion”.

Allah says (in the interpretation of the meaning): “And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms.” [24:31]

* A Jilbab is a loose outer garment / clothing which covers the woman from head to toe only showing the face and hands (nb.some scholars are of the opinion that even the face should be covered), the Hijab should drape down over the bosoms. The Jilbab should not show the shape of the woman’s body and nor be see through, etc.

2. Children

3. The person who is ill and faces hardship if he goes to the mosque, or who fears that his illness will be increased by going to the mosque

4. For the traveller, even if he is staying at a certain place during the time of the beginning of salatul Jumu’ah, it is not obligatory

5. One who is in debt and cannot repay his debt and therefore fears that he will be imprisoned, and one who fears that he will be harmed by an oppressive ruler

6. Environmental restraints like rain, mud, extreme cold, and so on.

All of these people are not obliged to pray the Friday salah although they are obliged to pray the Dhuhr. Should one of them pray salatul Jumu’ah, it will still be valid for them and will no longer be obliged to pray the Dhuhr.

But You Should Keep This In Mind:

The Prophet (pbuh) said that if a person prays in the mosque he gets 27 times more blessings (Sawab). Some women argued that they had infants at home and other household work and therefore could not go to the mosque. Thus, the men would have a greater advantage than women for receiving such blessings. It is then that the Prophet (pbuh) said the above Hadith.  So although it is better for women to pray at home - they still can however attend the masjid if they wish to after taking the following factors into consideration:

The Excellence of Friday:

Aus ibn Aus reports that the Prophet said: “The most virtuous of your days is Jumu’ah. On that day, Adam was created and on that day he died, (on that day) the horn will be blown and the people will be dumbfounded! Increase your prayers upon me as your prayers upon me will be presented to me.” The people said: “O Messenger of Allah, how will our prayers be presented to you when you have passed away?” He said: “Allah has prohibited the earth from eating the bodies of the Prophets.” [This is related by the five, except for at-Tirmizhi.]

The Messenger of Allah said while talking about the excellence of Friday, “There is a time on Friday at which a Muslim, while he or she is performing prayer and is supplicating, will be granted whatever he or she is supplicating for.” And the Prophet indicated with his hand that this period of time is very short. [Bukhari & Muslim]

Allah said: “O you who believe! When the call is proclaimed for the prayer on the day of Friday,  come to the remembrance of Allah and leave off business (and every other thing), that is better for you if you but knew! Then when the prayer is finished, you may disperse through the land, and seek the Bounty of Allah, and remember Allah much, thatyou may be successful.” [62:9-10]

The Prophet said, “The five daily prayers and Friday  prayer to the next Friday prayer, and the fasting of Ramadan to the next Ramadan, is expiation of the sins committed in between them, so long as major sins are avoided.” [Muslim]

Sunnah Prayers On Friday:

1. You perform a 2 raka'ah prayer upon entering the mosque (masjid). This prayer is called: Tahiyyat-ul-Masjid

Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (sa) said, “When anyone of you enters the mosque, he should perform two Rak`ah (of voluntary prayer) before sitting.” [Bukhari and Muslim].

Even if you come to Jumu’ah late, and the imam is giving the khutbah still pray those 2 rakaats for the mosque (make them quick). The only time you do not read them is if you come really late and the imam has started to read the Jumu’ah - as the fard (obligatory) takes precedence over the sunnah (voluntary).

Jabir reports that a man came to the mosque on Jumu’ah while the Prophet was delivering the khutbah. The Prophet inquired of him: “Did you offer the salah?” The man replied: “No!” He told him: “Pray two rak’at.” [This is related by the group.]

In another narration it states, the Prophet Muhammad (sa) said: “If one of you comes to the mosque on the day of Jumu’ah and the imam is delivering the khutbah, he should pray two rak’at and make them quick.” This is related by Ahmad, Muslim, and Abu Dawud.

 

2. There are no prescribed number of Sunnah prayers (before Salat Al-Juma'a):

Concerning any other sunnah prayer before the Friday salah, Ibn Taimiyyah writes: The Prophet (sa) never offered any salah after the athan and before the Friday salah, and no one has ever related such an act from him. Also we have no evidence to show that the Prophet (sa) prayed any sunnahs in his house before going out to the mosque on Friday. He did not specify any time for any salah before the Friday salah. What he did do is encourage those going early to the mosque on Friday to engage themselves in prayer:

Abu Hurairah reports that the Prophet sallallahu alehi wasallam said: “Whoever makes ghusl on the day of Jumu’ah and then goes to the mosque and prays what has been prescribed for him, and remains quiet while the imam delivers the khutbah, and then prays with the imam, he will have forgiven for him what is between that Jumu’ah and the next and an additional three days.” [Muslim].

When the Prophet’s companions would reach the mosque on Friday, they would pray whatever amount was easy for them. Some of them prayed ten rak’at and some prayed twelve and some only eight and others less than that. For this reason most of the scholars are of the opinion that there is no sunnah prayer with a specified number of rak’ah or time, before Jumu’ah, for there is nothing either in the actions or statements of the Prophet to support or confirm it.

3. Sunnah prayers After the Jummuah

`Abdullah bin `Umar (May Allah be pleased with them) reported: I performed along with the Prophet (sa) two Rak`ah (Sunnah prayer) after the Jumu’ah prayer. [Bukhari and Muslim].

Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (sa) said, “If anyone of you performs the Friday prayer, he should perform four Rak`ah (Sunnah) after it.” [Muslim].

Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sa) would not perform any Salat (in the mosque) after the Friday prayer till he had returned to his house. He would then perform two Rak`ah there. [Muslim].

Imam An-Nawawi Commentary: In one Hadith, there is mention of four Rak`ah, while in the other it is mentioned as two Rak`ah. It can be deduced that both of these are acceptable. `Ulama’ are of the opinion that one who performs them in the mosque, should perform four Rak`ah; whereas the one performing them at home, should perform two Rak`ah.

Other Things To Know Aboht Salat Al-Juma'a:

1. It is forbidden to speak during the khutbah:

The majority of the scholars are of the opinion that it is obligatory to be silent during the khutbah, and one is not to indulge in conversation during the khutbah, not even if it is to order one to do some good or to stop some evil, even to return a salaam.

Ibn ‘Abbas reports that the Prophet sallallahu alehi wasallam said: “Whoever speaks in Jumu’ah while the imam is delivering the khutbah is like a donkey who is carrying books, and for those who tell him to be quiet, there is no [reward] for the Jumu’ah.” [This is related by Ahmad, ibn abi-Shaibah, al-Bazzar, and at-Tabarani. Ibn Hajar said in Bulugh alMaram: "There is no fault in its chain."]

Abu Hurairah reports that the Prophet (sa) said: “If, during the Jumu’ah while the imam is delivering khutbah, you tell your companion to be quiet, then you have spoken needlessly.” [Related by the group, save Ibn Majah.]

Abu ad-Darda’ says: “The Prophet was upon the pulpit and was addressing the people and he recited a verse, and next to me was Ubayy ibn-Ka’b and I asked him: When was that verse revealed?’ He refused to talk to me until the Messenger of Allah came down from the pulpit and then he said to me: ‘You have nothing from your Jumu’ah, except your useless talk.’ When the Prophet had finished, I went to him and informed him of what had happened, and he said: ‘Ubayy has told the truth. If you hear your imam speaking, be quiet until he is finished.”’ [Ahmad and at-Tabarani.]

Indulging in conversation when the khutbah is not being delivered, is permissible i.e. before or after the khutbah.

 

2. Keep the Rows Straight:

Abu Mas`ud reported: The Messenger of Allah (sa) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, “Keep (the rows) straight; do not differ from each other lest your hearts should suffer from discord. Let those of you who are mature and prudent be nearer to me, and then those who are next to them.” [Muslim]

Narrated Anas bin Malik: The Prophet (sa) said, “Straighten your rows for I see you from behind my back.” Anas added, “Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.” [Bukhari]

Anas b. Malik reported: The Messenger of Allah (sa) said: Straighten your rows for the straightening of a row is a part of the perfection of prayer. [Muslim]

Narrated By Abdullah ibn Umar : The Prophet (sa) said: “Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whoever joins up a row, he will be joined to Allah (i.e., to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e., from His Mercy).” [Abu Dawud]

When it is time for prayer in congregation, it is from the sunnah for the people to stand together in straight lines and keep close i.e. shoulder to shoulder, foot to foot; not keeping big gaps between one another. Praying in congregation is all about unity and we are all part of one ummah regardless to race, nationality, rich or poor, powerful or weak - all standing next to each other in obedience to Allah.

PS: If when praying, you try to lesson the gap between you and your companion and they edge away, understand there is nothing you can do, don’t go crazy trying to get close to them - just do what is in your ability.

It is better to perform the four Rak’ah in sets of twos as the Prophet (sa) is reported to have said, “Perform the Nawafil of the day and night in twos.” [Bukhari]

Reward for Performing Voluntary prayers at home:

The Prophet sallallahu alehi wasallam said: “Superiority of a man’s prayer in his home over his prayer when people see him is like the superiority of an obligatory prayer over a voluntary one.” [al-Bayhaqi, classed as Saheeh by al-Albani]

Consequences of neglecting the Friday Prayer:

Abu al-Ja’d ad-Damari reports that the Prophet said: “Whoever misses three Friday prayers in a row out of negligence will have a seal put over his heart by Allah.” [Muwatta]

Islam 312: Consequences of Performing Salat Late (A Poem)

So, I saw this story/poem on the Internet, and it's really very interesting. It tells us the consequence of praying (performing salat) late. I know you'll enjoy it!:

There were only 15 minutes left before Salat-ul Isha.

He quickly made Wudhu and performed Salat-ul Maghrib.

While making Tasbih, he again remembered his grandmother and was embarrassed by how he had prayed.

His grandmother prayed with such tranquillity and peace.

He began making Dua and went down to make Sajdah and stayed like that  for a while.

He had been at work all day and was tired, so tired.

He awoke abruptly to the sound of noise and shouting.

He was sweating profusely.

He looked around.

It was very crowded.

Every direction he looked in was filled with people.

Some stood frozen looking around, some were running left and right and some were on their knees with their heads in their hands just waiting.

Pure fear and apprehension filled him as he realized where he was.

His heart was about to burst.

It was the Day of Judgment.

When he was alive, he had heard many things about the questioning on the Day of Judgment, but that seemed so long ago..

Could this be something his mind made up?

No, the wait and the fear were so great that he could not have imagined this.

The interrogation was still going on.

He began moving frantically from people to people to ask if his name had been called.

No one could answer him.

All of a sudden his name was called and the crowd split into two and  made a passageway for him.

Two angels grabbed his arms and led him forward.

He walked with unknowing eyes through the crowd.

The angels brought him to the centre and left him there.

His head was bent down and his whole life was passing in front of his eyes like a movie.

He opened his eyes but saw only another world.

The people were all helping others.

He saw his father running from one lecture to the other, spending his wealth in the way of Islam.

His mother invited guests to their house and one table was being set while the other was being cleared.

He pleaded his case,

‘I too was always on this path..

I helped others.

I spread the word of Allah.

I performed my Salah.

I fasted in the month of Ramadhan.

Whatever Allah ordered us to do, I did.

Whatever he ordered us not to do, I did not.’

He began to cry and think about how much he loved Allah.

He knew that whatever he had done in life would be less than what Allah deserved and his only protector was Allah He was sweating like never before and was shaking all over.

His eyes were fixed on the scale, waiting for the final decision.

At last, the decision was made.

The two angels with sheets of paper in their hands, turned to the crowd.

His legs felt like they were going to collapse.

He closed his eyes as they began

To read the names of those people who were to enter Jahannam.

His name was read first.

He fell on his knees and yelled that this couldn’t be,

‘How could I go to Jahannam?

I served others all my life,

I spread the word of Allah to others’.

His eyes had become blurry and he was shaking with sweat.

The two angels took him by the arms.

As his feet dragged, they went through the crowd and advanced toward the blazing flames of Jahannam.

He was yelling and wondered if there was any person who was going to  help him.

He was yelling of all the good deeds he had done, how he had helped his father, his fasts, prayers, the Noble Qur’an that he read, he was asking if none of them would help him.

The Jahannam angels continued to drag him.

They had gotten closer to the Hellfire.

He looked back and these were his last pleas.

Had not Rasulullah [SAW] said,

‘How clean would a person be who bathes in a river five times a day,  so too does the Salah performed five times cleanse someone of their sins’?

He began yelling,

‘My prayers? My prayers? My prayers.?’

The two angels did not stop, and they came to the edge of the abyss of Jahannam.

The flames of the fire were burning his face.

He looked back one last time, but his eyes were dry of hope and he had nothing left in him.

One of the angels pushed him in.

He found himself in the air and falling towards the flames.

He had just fallen five or six feet when a hand grabbed him by the arm and pulled him back.

He lifted his head and saw an old man with a long white beard.

He wiped some dust off himself and asked him,

‘Who are you?’

The old man replied,

‘I am your prayers’.

‘Why are you so late! I was almost in the Fire!

You rescued me at the last minute before I fell in’.

The old man smiled and shook his head,

‘You always performed me at the last minute, did you forget?’

At that instant, he blinked and lifted his head from Sajdah.

He was in a sweat.

He listened to the voices coming from outside.

He heard the Adhan for Salat-ul Isha.

He got up quickly and went to perform Wudhu.

Hope you enjoyed it!

Islam 101: The Five Islamic Prayers

The five obligatory prayers for Muslims (both males and females) are Fajar, Zuhur, Asar, Maghrib and Isha.

Fajar (pre-dawn): It is performed before sunrise. This prayer begins the day with the remembrance of Allah Almighty.

Zuhur(noon):This prayer is performed after the day’s work has begun. A Muslim breaks the day’s work in noon to offer this prayer, and seeks Allah’s guidance.

Asr (afternoon): This prayer is performed in the afternoon, when the day’s work activities are drawing towards an end. People are normally busy in bringing their kids back to their homes, and winding up work at offices. Amidst this busy time, this prayer is offered to remember Allah.

Maghrib(sunset):It is offered when the sun sets, and days draw towards an end.

Isha (evening): This prayer is offered before Muslims retire for the night. They take time out to remember God’s mercy, forgiveness and seek His guidance.

These prayers are obligatory, and their importance can be analyzed from the following Quranic ayah:

“I am Allah. There is no god but Me, so important (it is to) worship Me and establish salat to remember Me. (Surah Ta Ha).”

The five obligatory prayers are a source of purification of the heart, soul and mind of the believer. This can be supported from Hadith:

“If there was a river at the door of anyone of you and he took a bath in it five times a day would you notice any dirt on him?” They said, “Not a trace of dirt would be left.” The Prophet added, “That is the example of the five prayers with which Allah blots out (annuls) evil deeds.” 

Islam 101: Rawatib (Sunnah Prayers Associated with Obligatory Prayers)

 

What are the Rawatib which can be made up if the person misses them?

Shaykh Bin Baz:

The Rawatib which the Prophet, peace be upon him, used to preserve are twelve Rakats, these are the Rawatib; for the resident not the traveler. Twelve Rakats; four before Thur prayer with two tasleems, and two after Thur prayer; this is six. Two after Magrib prayer and two after Isha prayer; this is ten. And two before the morning (Fajr) prayer; this is twelve. The Prophet, peace be upon him, used to practice these consistently while present at his residence. And he, peace be upon him, said:

“Whoever preserves four Rakats before Thur and four after it, Allah will make him forbidden for the Fire.”

If the person prays four after Thur, thus adding two Rakat then this is better, but it is not Rawatib. The Rawatib is two Rakats. If he prays four after Thur prayer then this has in it virtue and a tremendous amount of good.

In a similar fashion before Asr prayer it is recommended for the person to pray four Rakats, but these are not Rawatib, rather they are recommended. This is based upon the statement of the Messenger of Allah, peace be upon him:

“May Allah have mercy upon the person who prays four Rakats before Asr prayer”.

Likewise if he prays two Rakats before Magrib prayer and two Rakats before Isha prayer, between the Athan and the Iqamah, this is recommended; but these are not Rawatib. Rather it is recommended after the Athan to pray two Rakats, after the Athan for Maghrib and after the Athan for Isha the person prays two Rakats; two Rakats which are different than the two Rakats to greet the Masjid.

As for greeting the Masjid, if the person enters the Masjid even before the Athan then he greets the Masjid with two Rakats of prayer. And if he enters after the Athan, the Athan of Maghrib or after the Athan of Isha, then he greets the Masjid with two Rakats of prayer and this will suffice him from the two Rakats between the Athan and the Iqamah.

As for travel - then it is only prescribed to pray the Sunnah prayers of Fajr and the Witr prayer. During travel the person only prays the Witr and Tahajjud prayers during the night, and he prays the Sunnah prayers of Fajr. As for the Sunnah prayers of Thur, Maghrib, and Isha, then it is better to leave them during travel. But as it relates to the Sunnah prayers of Fajr, then the Prophet, peace be upon him, used to preserve then during travel and while he was a resident.

And if the person misses the Sunnah prayer for Fajr he prays them after the Fajr prayer or after the sun has risen. As for the other Rawatib, for Thur, Maghrib, and Isha, then they are not made up after the time has passed; if the time passed they are not made up. Therefore one would not make up the Sunnah prayers for Thur after Asr, nor the Sunnah prayers for Maghrib after Isha, nor the Sunnah prayers for Isha after Fajr. These prayers are not made up. As for the Sunnah prayer for Fajr then it is made up. If he prays it after the Fajr prayer then there is no problem with this. And if he prays it after the sun has risen and reached its height then this is better.

As for the Sunnah prayer of Duha and Tahajjud prayers at night then they are prescribed for the travel and the resident. Likewise is the Sunnah prayer after completing Wudu; after the person completes Wudu it is recommended (for him to pray) whether he is on a journey or a resident.

Likewise if a person enters a Masjid while upon a journey he also prays two Rakats of prayer, even if he is travelling. May Allah reward you with good.

Therefore we will summarize the answer once again, if you will allow me; the Sunnah prayers which are recommended to make up.

First the summary of the answer: The twelve Rawatib which are specific to the resident are: Four Rakats before Thur with two tasleems, two Rakats after Thur with one tasleem; two Rakats after Maghrib with one tasleem; two Rakats after Isha with one tasleem, and two Rakats before the morning prayer after the rising of the Fajr. These are the Rawatib that the Prophet, peace be upon him, used to preserve.

As for those that are made up then it is only the Sunnah prayer for Fajr, if it is missed then it is made up after Fajr or after the rising of the sun. Likewise the Sunnah prayers that come before Thur can be made up after Thur. If the four Sunnah prayer that come before Thur are missed they are prayed after Thur, then he prays the two Rakats after Thur; thus praying six Rakats. The four that come before Thur, and the two Rawatib that come after Thur. May Allah reward you with good.

Translated by Rasheed ibn Estes Barbee.

Islam 312: Medical Benefits of Sajdah

By Dr. Muhammad Karim Beebani

Sajdah is a unique position or stance in the regular prayers, which a Muslim is supposed to offer at least five times a day. Although the basic purpose of obligatory prayers is not to provide an exercise for people yet it is being increasingly recognized that it has plenty of medical advantages for the human body. Here it is worth mentioning that Holy Prophet Muhammad has mentioned in a hadith in Ibn Majah that prayer is a cure for many diseases. The fact is that a person who offers his prayers regularly in the mosque is protected from many diseases which he many not even know of.

The position of Sajdah in which the forehead touches the earth is exclusively associated with the Muslim form of prayer. It is the climax of a Muslim's prayer and as mentioned in a Hadith, a Muslim is nearest to Allah in this position.

Abu Huraira (radiAllahu anhu) reported that the messenger of Allah said:

"The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state)"

[Sahih al-Bukhari]

A'ishah Siddiqa (radiAllahu anha) narrates that Holy Prophet used to prolong the prostration to such an extent that one could recite fifty verses (of the Qur'an) before he would lift his head

[Sahih al-Bukhari]

In another Hadith narrated by Anas bin Malik (radiAllahu anhu) the Holy Prophet advised Muslims to perform Ruku (bowing) and Sajdah properly.

In another Hadith he advised to perform Sajdah and Bowing calmly and to get up only when the body has come to ease.

In supplication for the victory, He also performed long bowing (Ruku) and Sajdah in the special prayers at the time of eclipse. Hence the first positive effect upon a person who prostrates or does Sajdah is that he comes nearest to Allah and hence in that condition he can supplicate. This is a great psychological advantage and it gives relief to the person concerned as life is full of worries and in this position he gets at least a transient refuge from the agonizing problems. When a person goes to the position of prostration Sajdah his whole body is in active motion. This position can be considered as a mini dive as the musalli (one who offers prayer) goes to rest his forehead on the ground while his hands are placed at the sides. This brings most of the body muscles if not all in active motion and serves to give them some exercise.

The hands are then specifically stretched out and thence the forearm as well as arm muscles are supposed to bear the weight in the Sajdah position. It gives good exercise to the muscles of the upper limb. Holy Prophet in a hadith advised not to put the forearms flatly on the ground but to keep them elevated above ground and this is better for the forearm and arm muscles.

Sajdah is a unique position as this is the only position in which brain (or head) becomes lower than the heart, and hence for the first time the blood gushes towards the brain with full force whereas in all other positions (even when lying), the brain is above the heart and it has to work against gravity to send blood to the brain.

In the position of Sajdah, due to the increased blood supply, the brain receives more nourishment and it has a good effect upon memory, vision, hearing, concentration, psyche and all other cognitive abilities. People who offer their prayers regularly have more will power and can cope with the difficulties of life in a much better manner. They have less incidence of headaches, psychological problems and other defects of cognitive function.

In the unique position of Sajdah the neck muscles get best exercise. They have to bear the load when the forehead lies at the ground hence the neck muscles become stronger. One can note the tense pressure at the neck muscles in the position of Sajdah specially the active motion of the neck and the facial muscles when the head is being lifted. (e.g. one inch above the ground) and it will be noticed that they are in a very active motion.

More strong cervical muscles mean the cervical vertebra will be better protected. Strength of cervical muscles is important as the head rests upon cervical vertebra supported by cervical musculature.

Infact head performs rotator movements over the cervical vertebra. In any accident cervical neck examination is especially important to the physicians because of its extraordinary importance.

It is uncommon that a person who offers his prayers regularly will get the usual neck myalgias or cervical spondylosis as the neck muscles particularly become very strong due to the 34 sajdahs offered daily in five prayers.

Position of Sajdah is also said to be a good treatment for the retroversion of uterus, a disease of women.

Most of us do not know that the position of Sajdah is an excellent exercise for men (for manpower). It may be a good information to the Viagra dependents. While getting up from Sajdah the perinneal muscles are one of those muscles which have to pull the trunk back to sitting position and they contract actively. Similarly while standing up from Sajdah the perennial muscles are again actively mobilised and this gives much strength to the muscles important for manpower.

The unique position of Sajdah also has positive effects upon the back muscles as while going into Sajdah and getting up from it the back muscle contract actively and they become stronger. Probably it is because of this reason that a person who is regular in prayers will uncommonly get backache.

After performing Sajdah either the musalli stands up or he sits to pray Attahiyyat. In this position the person sits calmly while his hands rest at his thighs which are folded backwards. This is much similar to the relaxation position of Yoga and has soothing effect upon one's health and mentation.

Holy Prophet Muhammad used to elongate the position of Ruku (bending) and Sajdah positions and he advised to do so. In the light of the above facts it is appropriate to say that from medical point of view as well this advice is a golden rule for health.

Finally it must be reminded that prayer is not meant to be an exercise. However there are a lot of medical advantages associated with it.

Still the best blessing is the peace of mind, which a person derives by the accomplishment of his duty to Allah by fulfilling an obligation.

Islam 312: The Preventive and Healing Wonders of Wudhu (wudoo wudhu,ablution)

 

Here's an article I found on the Internet... It's a research about the medical benefits of performing salat. I think you'll learn a lot from it:

The Preventive and Healing Wonders of Ablution

By Lamya Tawfik

Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him” (Chapter 53, Verse 3 & 4). 

I have a confession to make. I never really took my time to make ‘ablution’ the way I ought to. By ‘ought to’ I’m referring to the detailed care that was encouraged by our prophet (peace and blessings of Allah be upon him). However, when conducting the research for this article, I felt quite foolish, to say the least. 

Not only was I squandering the chance to get more reward for perfecting ablution, but I was also wasting golden opportunities to enhance my health and general well being. 

A Daily Ritual

Fourteen centuries ago, our Prophet, a walking encyclopedia if I may so describe him, gave us a prescription of 26 washing movements to be carried out 5 times a day, a total of 130 daily washing movements, to grant us optimum health. 

“O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favor to you, that ye may be grateful.” (Chapter 5, Verse 6) 

Before a Muslim performs his prayers, he carries out the ablution movements mentioned in the above verse as well as others, which the Prophet (peace and blessings of Allah be upon him) has added. 

Thus, the ablution comprises of washing the hands, arms right up to the elbow, face, mouth, nostrils, and feet up the ankle, all three times each. The inside and behind the ears, as well as the part of the head above the forehead is wiped once. 

Done five times a day, it not only cleanses these vital parts of the body from dust and dirt but also "softens" and refreshes them.

Interestingly enough, the Prophet (peace and blessings of Allah be upon him) also encouraged doing ablution before going to bed. This same ritual is also encouraged by Yoga experts who say that washing important motor and sensory organs such as the hands, arms, eyes, legs, mouth and genitals before sleep using cool water relaxes the body preparing it for a deep sleep.

Stimulating the Biological Rhythms 

In an article titled “Muslims Rituals and their Effect on the Person’s Health”, Dr. Magomed Magomedov, assistant to the department of the Man’s General Hygiene and Ecology in the Daghestan State Medical Academy, speaks about how ablution stimulates the biological rhythms of the body and specifically Biological Active Spots (BASes), very much like the idea behind Chinese reflexotherapy. 

Presently we know that a man is a complex system of electromagnetic fields, meridians, biological rhythms and so on. Man’s internal organs, in their turn, present a no less sophisticated bioenergetical whole; they all have indissoluble multi-channel bilateral connections with the skin, which hosts special spots, whose functions resemble those of buttons on “control” and “ recharge boards” responsible for particular organs. These spots are called biologically active spots (BASes).

While pointing out to the similarities between ablution and the science of Chinese reflexology in his fascinating article, Dr. Magomedov also states the main different points. To become a doctor in reflexology, he says, one has to take a 15 to 20 year course of study, incomparable with the simple learning techniques of ablution.

In another comparison, reflexotherapy was primarily used to cure diseases and very rarely for prevention, while, as we shall see, ablution has many preventive benefits. 

There was also a negative side to reflexotherapy, he says, one that is not found in ablution; a patient was exposed to traumas since doctors used cauterisation. 

“The majority of the most powerful BASes are being washed during the Muslim ritual. It is not the doctor, who had studied for many years, who does it, but every Muslim by himself. Besides, praying five times a day obliges a Muslim to take the preventive measures against diseases beforehand.”

According to Dr. Magomedov, Chinese medicine says that there are more than 700 BASes, and sixty-six of them have quick reflex therapy effects and are named the drastic (or aggression or antique or prime-elements) spots. 

Out of these sixty-six spots, sixty-one of them are located in zones required for ablution while the other five are located between the ankle and knee (an area which is desirable, according to prophetic traditions, to wash). 

Thus, ablution becomes a kind of treatment complex, which includes the hydromassage of the BAS, their thermal and physical stimulation. 

The BASes in the face (which are washed during ablution) “recharge” such organs as the intestines, stomach and bladder, in addition to having a positive effect on the nervous and reproductive systems, says Dr. Magomedov in his findings, adding that the BAS responsible for the osseous system, intestine, nervous system, lumbar area, stomach, pancreas, gall-bladder, thyroid gland, solar plexus and others are situated on the right leg, another area reached by ablution. 

The left leg has the BAS responsible for the work of the pituitary gland, the brain organ that regulates the functioning of the endocrine glands and controls growing. In the ear’s cochlea are hundreds of BASes that “harmonize the work of almost all organs, decrease high blood pressure and relieve tooth and throat pain.” Ear ablution is considered Sunna (Prophetic tradition). 

Another aspect that Dr. Magomedov stresses on is that Prophetic tradition emphasized the importance of massaging and applying pressure during ablution, which is something that has a scientifically-grounded explanation. 

Dr. Magomedov said that his studies were triggered by his solemn belief that the five-time-a-day Muslim prayers were bound to have not only an “indisputable spiritual effect” but were also bound to “have a purely physical healing effect as well.” 

Former research carried out in the Soviet Union regarding BAS was regarded unworthy because they believed that “man was not supposed to have either soul or an energy body, because the opposite would contradict the materialistic (atheistic) ideology of those times,” says Dr. Magomedov.

Preventive Cleansing:

From a non-alternative medicine perspective, Mukhtar Salem, in his book titled ‘Prayers: a Sport for the Body and Soul’, speaks about the health benefits of every aspect of ablution. 

He does not speak about the BASes in one’s body, but nevertheless, he describes the preventive benefits of ablution. 

Ablution, he says, helps prevent skin cancer. This is his explanation: the areas that are washed during ablution are the parts of the body that are most prone to be exposed to pollution, whether it is pollution from the internal secretions of the body on to the skin surface, such as sweat, or whether it is external. Ablution, removes this ‘pollution’ five times a day, and hence maintains a clean outside layer of skin, which in turn helps the cells underneath to function properly. (* I can relate to this. Ever since I started performing ablution, I noticed that my skin has become smoother/cleaner/and fresher.)

Also, washing with water helps invigorate the ends of the blood vessels, as well as the nerves and glands that are near the skin surface, and hence helps them perform their functions efficiently.

Salem adds that research has proven that one of the main reasons behind skin cancer is that the skin is exposed to chemicals, especially petrochemicals, and that the best way to prevent skin cancer is by constantly removing these chemicals. 

The obvious reason behind washing the mouth during ablution, Salem says, is to remove the food particles, which could cause teeth and gum problems. That is also the reason why siwak (brushing one’s teeth) is also encouraged before ablution. 

When washing one’s nostrils, one is also performing a preventive health measure as the germs trapped in the nostrils are removed and do not pass on to the respiratory system. 

According to a study conducted by a team of doctors in Alexandria University, the Prophetic tradition, which urges the exaggeration of washing the nostrils by introducing the water in the nostril then blowing it out, positively affects the inner coating of the nostrils. Those who carried out the washing in the correct form had clean, shiny nostrils with no dust clinging to the small hair inside. 

However, those who did not perform ablution had light colored, greasy nostrils and their nostril hairs fell off easily. 

Repeated washing of the face invigorates the facial skin cells and helps prevent early wrinkles as well as having a cleansing effect on the inside of the eyes, which prevents eye infections, says Salem. 

Washing the ear helps rid them from wax accumulation, which may cause ear infections as well as affecting the inner ear, which eventually causes body imbalances. 

The Prophetic tradition of encouraging one to wash between the toes while washing the feet, is also extremely important, says Salem, as it prevents the foot, which in our modern times is trapped most of the day inside shoes, from acquiring athlete’s foot. 

Over all, he adds, ablution also has an exercising effect on all the muscles involved in its movement, which are thus being stimulated five times a day or even more according to repetition. 

Extinguishing the Fires of Anger:

Prophetic tradition, with regards to ablution, is also ecologically friendly, as the Prophet repeatedly encouraged water conservation, even if abluting from a running river. Ibn Majah related that the Prophet Muhammad (peace be upon him) said, "There is a shaytan (devil) for ablution called 'walhan', meaning greedy, avoid the waste of water."

Muslims are encouraged to ablute not only before praying or going to bed, but also when entering the mosque, making the call to prayer, delivering a sermon, after visiting a graveyard, after touching or carrying a dead person and also before reading the Quran.

We are also encouraged to ablute while being in a state of anger for the cooling and refreshing effect of the water, as we are told that anger is from the devil who is made out of fire and can therefore be put off by water. 

Finally, there is a moral to this article, besides understanding the benefits of ablution. One should never take things at face value, and must have strong faith that everything that Allah prescribes has a wisdom behind it that we may or may not know. 

"And they say: ‘We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.'" (Chapter 2, Verse 285)