Easy Actions For Which Rewards Are Multiplied

How great will be the regret of those who waste the opportunity!

1. Preserving the ties of kinship: " Whoever wishes that his provision be increased and his age lengthened, let him maintain the ties of kinship." [al-Bukhari and Muslim]

2. Performing many prayers in the two noble Harams (in Makkah and Madinah): "Prayer in this masjid of mine is superior to a thousand prayers elsewhere, except for Masjid al-Haram, and prayer in Masjid al-Haram is superior to one hundred thousand prayers elsewhere." [Ahmad and ibn Majah]

3. Performing prayers in congregation. "Prayer in congregation is superior to praying individually twenty-seven times." [Al-Bukhari and Muslim]

4. Praying `Isha and Fajr in congregation: "He who prays Isha' in Jama'ah [congregation] is as if he has prayed for half the night. As to him who (also) prays Fajr in congregation, it is as if he has prayed all night." [narrated by Malik and the wording is that of Muslim who also reported it]

5. Performing voluntary prayers at home. "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] "The most superior prayer of a person is in his home, except for obligatory prayers." [al-Bukhari and Muslim]

6. Observing some manners of the day of Jumu`ah. "Whoever ghassala (washes his head, and it is said: has intercourse with his wife so that it be a means to lower the gaze from the haram that day) on the day of Jumuah, then comes in the earliest time and before the first khutbah, walks and doesn't ride, stays near the Imam, listens and does not speak - for each step [he makes] he has actions of one year, the reward of fasting and standing in prayer in it." [Ahl as-Sunan]

7. Salat ul-Ishraq. "Whoever prays al-ghadaa (i.e. al fajr) in congregation, then sits remembering Allah until sunrise, then prays two units of prayer, has a complete reward of Hajj and `Umrah [The Prophet, sallallahu `alayhi wa sallam, repeated 'complete' three times for emphasizing]." [at-Tirmidhi, classed as Saheeh by al-Albani]

8. Attending lectures in the mosque. "Whoever goes to the mosque not desiring except to learn or teach what is good has the reward of a pilgrim who completed his Hajj." [at-Tabarani, classed as Saheeh by Al-Albani]

9. Performing `Umrah in the month of Ramadhan. "`Umrah in Ramadhan is equal to a Hajj with me." [al-Bukhari]

10. Performing obligatory prayers in the Mosque. "Whoever leaves his home in a state of purity to perform obligatory prayer, his reward is like that of a pilgrim (while) in the state of ihram [i.e. he receives reward similar to that of spending time in ihram during Hajj]." [Abu Dawud, classed as Saheeh by Al-Albani] So one should be in a state of purity when leaving one's home, rather than the place for ablution within the mosque, except due to necessity.

11. Being from the people of the first row in congregational prayers. `Irbad bin Saariyah, may Allah be pleased with him, said: "The Messenger of Allah, sallallahu `alayhi wa sallam, used to seek forgiveness for [the people of] the first row three times, and for [the people of the] second row once." [an-Nasa'i and Ibn Majah]. "Allah and His Angels make salawat upon [the people of] the first row." [Ahmad, with a good isnad]

12. Prayer in Masjid Qubaa' in Madinah: "Whoever purifies himself in his house then comes to Masjid Qubaa' and prays in it has the reward like that of `Umrah." [an-Nasa'i and Ibn Majah]

13. Saying what the caller to prayer says: "Say as they say [i.e. callers to prayer], and when you finish, ask and you will be given." [Abu Dawud and An-Nasa'i] That is, supplicate when you finish repeating after the caller to prayer.

14. Fasting Ramadhan and following it with six days of Shawwal. "Whoever fasts Ramadhan, then follows it with six (days) of Shawwal, it is like fasting all the time." [Muslim]

15. Fasting three days each month. "Whoever fasts three days each month, it s like fasting all the time." [at-Tirmidhi]. This is supported by the verse, "Whoever comes with a good deed for him is a tenfold [reward]." One day being equal to ten days.

16. Providing food for breaking of the fast: "Whoever provides food for breaking of the fast of a fasting person receives the reward of the fasting person, without the reward of the fasting person being reduced in any way." [at-Tirmidhi and Ibn Majah]

17. Standing in prayer on Laylatul-Qadr. "Laylatul Qadr is better than a thousand months" [Qur'an 97:3], that is, superior to approximately 83 years of worship.

18. Jihad. "Standing of a man in a row (saff) in the way of Allah is superior to 60 years of worship." [al-Hakim, classed as Saheeh by al-Albani] This is the superiority of standing in a row, so what about one who fights in the way of Allah for days, or months, or years?

19. Ribaat. "Whoever takes a post (at borders of Muslim lands, where an enemy may be expected) for a day and night in the way of Allah has the reward of fasting and standing in prayer for a month, and whoever dies in such a state receives a continuous reward similar to it, and is [also] rewarded with provision and saved from al-Fattaan." [Related by Muslim] Al-Fattaan is punishment of the grave.

20. Righteous actions in the first ten days of Dhul Hijjah. "There are no days in which righteous deeds are dearer to Allah than these ten [days of Dhul Hijjah]." They said, "O Messenger, even jihad in the way of Allah?" He said, "Not even jihad in the way of Allah, except for the man who leaves with his wealth, and does not return with any of it (life or wealth)." [al-Bukhari]

21. Frequent recitation of Qur'anic soorahs. "Qul Huwa'Llahu Ahad" is equal to a third of the Qur'an and "Qul yaa ayyuha'l Kaafiroon" is equal to a fourth of the Qur'an." [at-Tabarani, classed as Saheeh by Al-Albani]

22. Al-Istighfaar. "Whoever seeks forgiveness for believing men and believing women, Allah will write for him a good deed for each believing man ad believing woman." [at-Tabarani, classed as Hasan by Al-Albani]

23. Fulfilling people's needs. "That I walk with my Muslim brother in [fulfilling his] need is dearer to me than being in i`tikaf in the masjid for a month." [Ibn Abi Dunya, classed as Hasan by al-Albani]

24. Dhikr. That I say 'Subhaan Allah, wal-Hamdu li'Llah, wa laa ilaaha ill Allahu wa'Llahu Akbar' is dearer to me than what the sun has risen upon." [Muslim]
"Whoever enters a market and says: 'Laa ilaaha ill Allah waHdahu laa shareeka lah, lahul mulku wa lahul Hamdu yuHyi wa yumeetu wa huwa Hayyun laa yamoot, bi yadihil khayr, wahuwa `alaa kulli shay'in qadeer' [there is nothing worthy of worship but Allah, He is alone without partner, to Him belongs dominion and praise, he causes life and death and He is the Living and does not die. In His Hand is all the good, and He is over all things competent.] Allah will write for him a million good deeds, erase a million of his bad deeds and raise him a million levels."[at-Tirmidhi, classed as Hasan by al-Albani] There are many other words of rememberance which are rewarded abundandtly, as is well known.

"There are two blessings which many people lose: good health and free time." [al-Bukhari]

Primary reference: "Al-A`mal al-Mudaa`afah" (Dar al-Watan, Riyadh) By Sulaymaan ibn Saalih al-Kharaashi

Islamic New Year - 1431 A.H.

Islamic New year begins. Islamic history is full of days and great occasions that are good to remember - taking from them that which guides us to the right path in difficult times.

The noble Hijrah from Makkah to Madinah is one of the grandest events in the history of Islam. Prophet Muhammad (peace and blessings be upon him) gives us through the two migrations - the first Hijrah of the Muslims to Ethiopia and his own to Madinah, then called Yathrib - many lessons and examples. He teaches us that change requires hard work and sacrifice.

When the followers of the Prophet were harmed in Makkah and could find no one to champion them and feared sedition, the Prophet reviewed all the countries of the neighboring world for a place to command them to migrate to. If they went any region in the Arabian Peninsula they would be returned to Quraysh. Persia was overlooked because the Persians were idolaters, and the Romans, though people of the book, were known for being tough and tyrannical. The Prophet thought Ethiopia would be the best. He ordered the companions to migrate to Ethiopia. “Go to Ethiopia,” he told them, “there is a king there who is just.” This Hijrah was termed the migration to the abode of safety, while the migration to Madinah was termed the migration to the abode of belief.

We thus learn from the Prophet that when we plan for something we should make our plans considering all aspects of the situation. He planned for the method of travel, the provisions and who would lead the way. When everything was meticulously planned, he put his faith in Allah.
In the grand welcome the Prophet received upon arriving in Madinah we find lessons and examples. For the people of Madinah welcomed him and the immigrants with great hospitality, knowing that they would have to share with the immigrants their money and homes and become their family - for the immigrants had left their families behind in Makkah - and asked rewards only from Allah. In this way, the Prophet achieved brotherhood between the Ansar (helpers of the Prophet) and the Muhajirun (migrants), and they became an example of the depth of belief.
The lessons and examples in the life of the Prophet and the Hijrah to Madinah should not simply be seen as a historical story to enjoy reading or hearing but one that we should consider a model for our own actions, so that we may truly be one of his followers.

O! Lord, do not deny us the joy of looking upon Your noble face for our failings or the intercession of the Prophet or Heaven.

Even the critics of Islam do understand the importance of hijrah, Bernard Lewis. He says:

“Muhhammad’s Emigration (hijrah) to Medina marked the beginning of Islamic history. Islam’s calendar started with the Hijarah, because it was through Muhammad’s enhanced role as a political leader in Medina that Islam first fulfilled its destiny as a polity. It was as though Islam had not yet fully existed in Mecca, where the nascent ideal ummah, political community, could never have been realized. (…)

Every sincere Muslim with intellect and understanding will see that the Hijrah is the main turning point in the history of Islam. Every year, with the coming of the early days of Muharram, the reminiscences of the Hijrah generate new lessons for Muslims and remind them of the sufferings their ancestors endured for the sake of this religion.

Shedding more light on this issue, here are the words of Sheikh Usamah Al-Khayyat, the Imam of Al-Masjid Al-Haram, Makkah:

"The major events in the lives of nations and communities need to be studied for lessons and benefits. Indeed, there are in the life of the Messenger of Allah events that changed the course of human history and left great impacts on the history of mankind. Among these events, the Prophet’s Hijrah (emigration) from Makkah to Madinah occupied the highest position, for through this emigration Islam won a decisive victory, started its consolidation, and the disbelievers started suffering defeat and humiliation.
In fact, there are uncountable lessons to be learned from the Prophet’s Hijrah. There are, however, two main lessons which are:

First, Islam is greater than the land, home, and town in which one is born; it is greater than all the beauties, allurements, and pleasures of this world.

This concept showed up vividly when the Messenger of Allah, along with his companion Abu Bakr, set out from Makkah, the sacred city. Addressing the city, the Prophet (peace and blessings be upon him) said with tears in the eyes: “By Allah! You are the most pleasant city and the dearest place to me. Had my people not expelled me out of you, I would not have lived elsewhere” (At-Tirmidhi).

Makkah was his birthplace and the very place where he spent his childhood and youth. But the Prophet (peace and blessings be upon him) left this blessed city to seek the pleasure of his Lord in the interest of His religion and in order to spread the belief and guidance and deliver His Message. The Messenger of Allah removed all obstacles that impeded the deliverance of da`wah so that mankind could have the right of choice between guidance and error. Allah says: “And say: ‘The truth is from your Lord.’ Then whosoever wills, let him believe; and whosoever wills, let him disbelieve” (Al-Kahf : 29).

Second, We should have perfect certainty that Allah is always with His truthful and believing slaves. This deep-rooted certainty, which was unshaken by the threat of the enemy, manifested itself in these two emigrating men. When the situation became tense and the disbelievers almost came to know the cave in which they were hiding, Abu Bakr said, “By Allah, Messenger of Allah, had anyone of them looked at his feet he would have seen us.” The Messenger of Allah replied, “O Abu Bakr! What do you think of two people who are accompanied by (the support and protection of) Allah?” Allah confirms this incidence in the Glorious Qur'an when He says: “If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah's word it was that became the uppermost. Allah is Mighty, Wise” (At-Tawbah :40).

What support is greater than this Divine support and what power can overcome this power? The support of Allah is the greatest protection against all calamities. It is the provision in times of difficulty and the protecting shield from all evils. But this special support that entails protection and victory is only given to the righteous and pious slaves of Allah, those who fulfill their obligation to Allah by believing in His Oneness, worshiping Him alone without ascribing any partner to Him, abiding by His commandments and abstaining from all His prohibitions.

Let us put the lessons of the Prophet’s Hijrah into practice in order to reclaim our glory and our position in the world. Allah says: “Lo! Allah is with those who keep their duty unto Him and those who are doers of good” (An-Nahl :128).

If the Hijrah means abandoning a non-Muslim land for that of Islam, it also means abandoning sins and rushing to obedience. The Messenger of Allah said: “The Muslim is the one from whose hand and tongue all Muslims are safe. And the muhajir (emigrant) is the one who abandons what Allah forbids” (Al-Bukhari)."

Meanings of "Ar-Raheem", "Ash-Shakoor" and "Al-`Adheem"

Knowing Allaah through His Names and Attributes causes a person to realize that (only) Allaah is worthy of worship, so therefore this knowledge necessitates action. Understanding the meaning of Allaah’s Names causes a person to have proper fear of Allaah, love of Him, hope in His Mercy, reliance and dependance upon Him etc., and also to fulfill one's purpose of creation - `ibaadah of Allaah subhaanahu wa ta`aalaa. Knowledge of Allaah's Names and Attributes is also the most praiseworthy of all types of knowledge.

It seems, unfortunately, that it is virtually impossible to find an authentic explanation of the meanings of Allaah's Names in the English language. A number of Sufi books containing such information are in print, but they usually contain erroneous information, like "If you say this name X times such and such will happen to you." In fact, an Imaam said once that a Sufi he knew once engaged in a similar act - he was told that he will see the Prophet, sallallaahu `alayhi wa sallam, if he makes salawaat on the Prophet 14,000 times between salatul `ishaa and salatul fajr. He did and became disappointed having seen that nothing happened, so he then left the Deen altogether.

What follows is three names and their meanings along with an explanation and the influence they have on one’s relationship with Allaah subhaanahu wa ta`aalaa, in terms of worshipping Him, subhaanahu wa ta`aalaa.

1. Ar-Raheem. Bestower of Mercy. Allaah (subhaanahu wa ta`aaalaa) is Merciful to both disbelievers and believers, and to the more pious and the less pious among the believers. In Ibn Katheer’s tafseer it is reported that the effects of the attribute ar-Rahmaan extend to all creation, while those that of ar-Raheem are confined to the believers. "And He is Merciful (Raheem) to the believers." [33:43] Allaah in His Mercy rewards the believers in the Hereafter and due to their belief and righteous deeds and He admits them to the Jannah. When one knows that in the Hereafter Allaah confines His mercy to the believers (and deals with the unbelievers with His justice), one will seek to worship Allaah and come nearer to Him in order to deserve His mercy in the Hereafter.

2. Ash-Shakoor. The All-Appreciative. Allaah subhaanahu wa ta`aala does not leave the acts of His servants which He has legislated unrewarded. When one does a good deed (deed done purely for Allaah and in accordance with the Sunnah), Allaah ta`aalaa rewards it ten times, and up to seven hundred times, and sometimes even more. Therefore, if a person know that his deed not will not be left unrewarded, he will try to worship Allaah properly and try to do many good deeds so as to gain Allaah’s reward. "Why should Allaah punish you if you have thanked (Him) and have believed in Him. And Allaah is Ever All-Appreciative (of good), All-Knowing." [4:147] "And they will say: ‘All the praises and thanks be to Allaah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate (good deeds and to recompense)." [35:34]

3. Al-`Adheem (Al Azeem). This name has two meanings to it. The first is that all the meanings of perfection and greatness belong to Allaah subhaanahu wa ta`aalaa and none else. His knowledge is perfect and all encompassing, his power is perfect and all encompassing, nothing weakens Him and His wisdom is perfect. The second meaning is that nobody should be therefore glorified or worshipped except for Allaah. And that any praise you give to the creation is because Allaah has given that quality to the object praised. So praise is again really due to Allaah. Understanding this makes a person subdued and makes him realize his need to worship the Creator of the universe and all that it contains.