Ahadith on the Virtues and Importance of Jama'at

1. Ibn Umar radiallahu anhu narrates from Rasulullah sallallahu alayhi wa sallam on the virtue of offering salaat with jama'at as being 27 times more rewarding than offering it alone.

2. Rasulullah sallallahu alayhi wa sallam said: "It is better to offer salaat with another person than to offer it alone. And it is even better to offer it with two people. And the bigger the jama'at, the more beloved it is in the sight of Allah."

3. Anas bin Maalik radiallahu anhu narrates that the Banu Salimah who used to live quite far from the Musjid un-Nabawi decided to shift from their original place and come and settle down somewhere near Rasulullah sallallahu alayhi wa sallam. On hearing about this, Rasulullah sallallahu alayhi wa sallam asked them saying: "What! Don't you regard your footsteps which touch the ground as being worthy of reward?" From this we can deduce that the further one lives from the musjid, and still comes walking to it, the more reward he will receive.

4. Rasulullah sallallahu alayhi wa sallam said: "Whatever time that is spent waiting for salaat will be regarded as though the person was actually in salaat."

5. One night Rasulullah sallallahu alayhi wa sallam addressed those companions of his who were present for the esha jama'at saying: "People are offering their salaat and going away to sleep, while whatever time you are spending in waiting for salaat is being calculated as if you are already in salaat."

6. Buraydah Aslami radiallahu anhu narrates that once Rasulullah sallallahu alayhi wa sallam said: "Glad tidings to those who go to the musjids in the dark of the night in order to attend the jama'at, that they will be bestowed with full light on the day of resurrection."

7. Uthmaan radiallahu anhu narrates that Rasulullah sallallahu alayhi wa sallam said: "The person who offers esha salaat with jama'at will get the reward of spending half the night in ibaadah. And the one who offers the esha and fajr salaats with jama'at will get the reward of spending the whole night in ibaadah."

8. Abu Hurayrah radiallahu anhu reports that once Rasulullah sallallahu alayhi wa sallam said: "It crossed my mind that I order someone to gather some firewood, thereafter the adhaan be called out and I order someone to perform the salaat while I go to the houses of those people who do not attend the jama'at and I set fire to their houses."

9. Another narration reads as follows: "Were it not for the little children and women, I would have occupied myself with the esha salaat and ordered the servants to go to the houses and set them alight together with them and their possessions." (Muslim)

The wisdom behind mentioning esha salaat is that it is the time for sleeping and generally most of the people are at home at that time. After quoting this Hadith, Imam Tirmidhi rahmatullahi alayh says that a similar Hadith has been narrated by Ibn Mas'ud, Abu Darda, Ibn Abbas, and Jaabir radiallahu anhum. All these people were among the respected companions of Rasulullah sallallahu alayhi wa sallam.

10. Abu Darda radiallahu anhu reports that Rasulullah sallallahu alayhi wa sallam said: "Even if there are only three persons in a particular locality or jungle and they do not offer salaat with jama'at, then shaytaan will most certainly overpower them. O Abu Darda! Regard jama'at as being incumbent upon you. Remember, the wolves attack that sheep which has strayed away from the main flock."

11. Ibn Abbas radiallahu anhu narrates that Rasulullah sallallahu alayhi wa sallam said: "The person who hears the adhaan and still does not attend the jama'at without any valid excuse, then the salaat which he offers alone is not accepted." The Sahabah asked as to what that excuse was, upon which Rasulullah sallallahu alayhi wa sallam replied that it was fear or sickness. In this Hadith fear and sickness have not been explained. In other Ahadith some explanation of fear and sickness has been given.

Surah Al-Ikhlas (Sincerity)

112. Al-Ikhlas (Sincerity)
Name Al-Ikhlas is not merely the name of this Surah but also the title of its contents, for it deals exclusively with Tauhid. The other Surahs of the Quran generally have been designated after a word occurring in them, but in this Surah the word Ikhlas has occurred nowhere. It has been given this name in view of its meaning and subject matter. Whoever understands it and believes in its teaching, will get rid of shirk(polytheism) completely. Period of Revelation Whether it is a Makki or a Madani Surah is disputed, and the difference of opinion has been caused by the traditions which have been related concerning the occasion of its revelation. We give them below ad seriatim: Hadrat Abdullah bin Masud has reported that the Quraish said to the Holy Prophet (upon whom be be peace): "Tell us of the ancestry of your Lord."Thereupon this Surah was sent down. (Tabarani). Abul Aliyah has related on the authority of Hadrat Ubayy bin Kab that the polytheists said to the Holy Prophet (upon whom be peace): Tell us of your Lord's ancestry."Thereupon Allah sent down this Surah. (Musnad Ahmad, Ibn Abi Harim, Ibn Jarir, Tirmidhi, Bukhari in At-Tarikh, Ibn al-Mundhir, Hakim, Baihaqi). Tirmidhi has related a tradition on the same theme from Abul Aliyah, which does not contain any reference to Hadrat Ubayy bin Kab, and has declared it to be more authentic. Hadrat Jabir bin Abdullah has stated that a bedouin (according to other traditions, some people) said to the Holy Prophet (upon whom be peace): "Tell us of your Lord's ancestry."Thereupon Allah sent down this Surah.(Abu Yala, Ibn Jarir, Ibn al-Mundhir, Tabarani in Al-Ausat, Baihaqi, Abu Nuaim in Al-Hilyah). Ikrimah has related a tradition form Ibn Abbas, saying that a group of the Jews, including Kab bin Ashraf, Huyayy bin Akhtab and other, came before the Holy Prophet (upon whom be peace) and said: "O Muhammad (upon whom be Allah's peace and blessings), tell us of the attributes of your Lord, Who has sent you as a Prophet."Thereupon Allah sent down this Surah. (Ibn Abi Hatim, Ibn Adi, Baihaqi in Al-Asma was-Sifat). In addition to these, some other traditions also have been cited by Ibn Taimiyyali in his commentary of Surah Al-Ikhlas, which are as follows; Hadrat Anas has stated that some Jews of Khaiber came before the Holy Prophet (upon whom be peace) and they said:"O Abul Qasim, Allah created the angels from light, Adam from rotten clay, Iblis from the flame of fire, the sky from smoke, and the earth from the foam of water. Now tell us about your Lord (of what He is made)."The Holy Prophet (upon whom be peace) did not give any reply to this question. Then Gabriel came and he said: "O Muhammad, say to them: Huwa Allahu ahad." Amir bin at-Tufail said to the Holy Prophet: "O Muhammad, what do you call us to?"The Holy Prophet replied: "To Allah."Amir said: "Then, tell us of what He is made, whether of gold, silver, or iron?" Thereupon this surah was sent down. Dahhak, Qatadah and Muqatil have stated that some Jewish rabbis came before the Holy Prophet, and they said: "O Muhammad, tell us what is your Lord like, so that we may believe in you. Allah in the Torah has sent down His description. Kindly tell us of what He is made, what is His sex, whether He is made of gold, copper, brass, iron, or silver, and whether He eats and drinks. Also tell us from whom He, has inherited the world, and who will inherit it after Him." Thereupon Allah sent down this Surah. Ibn Abbas has reported that a deputation of the Christians of Najran along with seven priests visited the Holy Prophet upon whom be peace), and they said: "O Muhammad, tell us what is your Lord like and of what substance He is made."The Holy Prophet replied: "My Lord is not made from any substance: He is unique and exalted above everything."Thereupon Allah sent down this Surah. These traditions show that different people on different occasions had questioned the Holy Prophet (upon whom be peace) about the essence and nature of the God to Whose service and worship he invited the people, and on every occasion he recited by Allah's command this very Surah in response. First of all, the pagans. of Quraish asked him this question in Makkah, and in reply this Surah was sent down. Then, at Madinah, sometimes the Christians, and sometimes the other people of Arabia, asked him questions of this nature, and every time Allah inspired him to recite this very Surah in answer to them. In each of these traditions, it has been said that this Surah was revealed on this or that occasion. From this one should not form the impression that all these traditions are mutually contradictory. The fact is that whenever there existed with the Holy Prophet a verse or a Surah previously revealed in respect of a particular question or matter, and later the same question was presented before him, Allah inspired him to recite the same verse or Surah to the people as it contained the answer to their question. The reporters of Hadith describe the same thing, saying: When such and such a question or matter was presented before the Holy Prophet, such and such a verse or Surah was revealed. This has also been described as repetition of revelation, i. e. the revelation of a verse or Surah several times. Thus, the fact is that this Surah is Makki, rather in view of its subject matter a Surah revealed in the earliest period at Makkah, when detailed verses of the Quran dealing with the essence and attributes of Allah Almighty had not yet been revealed, and the people hearing, the Holy Prophet's invitation to Allah, wanted to know what was his Lord like to whose worship and service he was calling them. Another proof of this Surah's being one of the earliest Surahs to be revealed is that when in Makkah Umayyah bin Khalaf, the master of Hadrat Bilal, made him lie down on burning sand and placed a heavy stone on his chest, Bilal used to cry "Ahad, Ahad!"This word was derived from this very Surah. Theme and Subject Matter A little consideration of the traditions regarding the occasion of the revelation of this Surah, shows what were the religious concepts of the world at the time the Holy Prophet began to preach the message of Tauhid. The idolatrous polytheists were worshiping gods made of wood, stone, gold, silver and other substances. These gods had a form, shape and body. The gods and goddesses were descended from each other. No goddess was without a husband and no god without a wife. They stood in need of food and drink and their devotees arranged these for them. A large number of the polytheists believed that God assumed human form and there were some people who descended from Him. Although the Christians claimed to believe in One God, yet their God also had at least a son, and besides the Father and Son, the Holy Ghost also had the honor of being an associate in Godhead: so much so that God had a mother and a mother-in-law too. The Jews also claimed to believe in One God, but their God too was not without physical, material and other human qualities and characteristics. He went for a stroll, appeared in human form, wrestled with a servant of His, and was father of a son, Ezra. Besides these religious communities, the zoroastrians were fire worshipers, and the Sabeans star worshipers. Under such conditions when the people were invited to believe in Allah, the One; Who has no associate, it was inevitable that questions arose in the minds as to what kind of a God it was, Who was one and Only Lord and invitation to believe in Whom was being given at the expense of all other gods and deities. It is a miracle of the Quran that in a few words briefly it answered all the questions and presented such a clear concept of the Being of Allah as destroyed all polytheistic concepts, without leaving any room for the ascription of any of the human qualities to His Being. Merit and Importance That is why the Holy Messenger of Allah (upon whom be peace) held this Surah in great esteem, and he made the Muslims realize its importance in different ways so that they recited it frequently and disseminated it among the people. For it states the foremost and fundamental doctrine of Islam (viz. Tauhid) in four such brief sentences as are immediately impressed on human memory and can be read and recited easily. There are a great number of the traditions of Hadith, which show that the Holy Prophet on different occasions and in different ways told the people that this Surah is equivalent to one third the Quran. Several ahadith on this subject have been related in Bukhari, Muslim, Abu Daud; Nasai, Tirmidhi, Ibn Majah, Musnad Ahmad, Tabarani and other books, on the authority of Abu Said Khudri, Abu Hurairah, Abu Ayyub Ansari, Abu ad-Darda, Muadh bin Jabal, Jabir bin Abdullah, Ubayy bin Kab, Umm Kulthum bint Uqbah bin Abi Muait, Ibn Umar, Ibn Masud, Qatadah bin an-Numan, Anas bin Malik, and Abu Masud (may Allah be pleased with all of them). The commentators have given many explanations of the Holy Prophet's this, saying. But in our opinion it simply means that the religion presented by the Quran is based on three doctrines: Tauhid, Apostleship and the Hereafter. This Surah teaches Tauhid, pure and undefiled. Therefore, the Holy Prophet (upon whom he Peace) regarded it as, equal to one-third of the Quran. A tradition on the authority of Hadrat Aishah has been related in Bukhari, Muslim and other collections of the Ahadith, saying that the Holy Prophet sent a man as leader of an expedition. During the journey he concluded his recitation of the Quran in every Prayer with Qul Huwa-Allahu ahad. On their return him companions mentioned this before the Holy Prophet. He said: "Ask him why he did so."When the man was asked, he replied: "In this Surah the attributes of the Merciful God have been stated; therefore, I love to recite it again and again." When the Holy Prophet heard this reply, he said to the people: "Inform him that Allah holds him in great love and esteem." A similar incident has been related in Bukhari, on the authority of Hadrat Anas. He says: "A man from among the Ansar led the Prayers in the Quba Mosque. His practice was that in every rak`ah he first recited this Surah and then would join another Surah to it. The people objected to it and said to him:"Don't you think that Surah Ikhlas is by itself enough? Why do you join another Surah to it? You should either recite only this surah, or should leave it and recite some other Surah. He said: "I cannot leave it, I would rather give up leadership in the Prayer, if you so desired."The people did not approve that another man be appointed leader instead of him. At last, the matter was brought before the Holy Prophet. He asked the man, "What prevents you from conceding what your companions desire? What makes you recite this particular Surah in every rak`ah?"The man replied: "I have great love for it."The Holy Prophet remarked: "Your this love for this Surah has earned you entry into Paradise."

Why is the eating of pork forbidden in Islam?

Why is the eating of pork forbidden in Islam?

Answer:

The fact that consumption of pork is prohibited in Islam is well known. The
following points explain various aspects of this prohibition:

1. Pork prohibited in Qur’an
The Qur’an prohibits the consumption of pork in no less than 4 different places.
It is prohibited in 2:173, 5:3, 6:145 and 16:115.
“Forbidden to you (for food) are: dead meat, blood, the flesh of swine,
and that on which hath been invoked the name of other than Allah.”
[Al-Qur’an 5:3]
The above verses of the Holy Qur’an are sufficient to satisfy a Muslim as to why
pork is forbidden.

2. Pork prohibited in the Bible
The Christian is likely to be convinced by his religious scriptures. The Bible
prohibits the consumption of pork, in the book of Leviticus
“And the swine, though he divide the hoof, and be cloven footed, yet he cheweth
not the cud; he is unclean to you”.
“Of their flesh shall ye not eat, and their carcass shall ye not touch,
they are unclean to you.” [Leviticus 11:7-8]
Pork is also prohibited in the Bible in the book of Deuteronomy
“And the swine, because it divideth the hoof, yet cheweth not the cud,
it is unclean unto you. Ye shall not eat of their flesh, nor touch their
dead carcass.” [Deuteronomy 14:8]
A similar prohibition is repeated in the Bible in the book of Isaiah chapter 65 verse 2-5.

3. Consumption of pork causes several diseases
The other non-Muslims and atheists will agree only if convinced through reason,
logic and science. Eating of pork can cause no less than seventy different types
of diseases. A person can have various helminthes like roundworm, pinworm,
hookworm, etc. One of the most dangerous is Taenia Solium, which is in lay
man’s terminology called tapeworm. It harbours in the intestine and is very long.
Its ova i.e. eggs, enter the blood stream and can reach almost all the organs of
the body. If it enters the brain it can cause memory loss. If it enters the heart it
can cause heart attack, if it enters the eye it can cause blindness, if it enters the
liver it can cause liver damage. It can damage almost all the organs of the body.
Another dangerous helminthes is Trichura Tichurasis.

A common misconception about pork is that if it is cooked well, these ova die.
In a research project undertaken in America, it was found that out of twenty-four
people suffering from Trichura Tichurasis, twenty two had cooked the pork very
well. This indicates that the ova present in the pork do not die under normal
cooking temperature.

4. Pork has fat building material
Pork has very little muscle building material and contains excess of fat. This fat
gets deposited in the vessels and can cause hypertension and heart attack. It is
not surprising that over 50% of Americans suffer from hypertension.

5. Pig is one of the filthiest animals on earth
The pig is one of the filthiest animals on earth. It lives and thrives on muck,
faeces and dirt. It is the best scavenger that I know that God has produced. In
the villages they don’t have modern toilets and the villagers excrete in the open
air. Very often excreta is cleared by pigs.
Some may argue that in advanced countries like Australia, pigs are bred in very
clean and hygienic conditions. Even in these hygienic conditions the pigs are
kept together in sties. No matter how hard you try to keep them clean they are
filthy by nature. They eat and enjoy their own as well as their neighbour’s
excreta.

6. Pig is the most shameless animal
The pig is the most shameless animal on the face of the earth. It is the only
animal that invites its friends to have sex with its mate. In America, most people
consume pork. Many times after dance parties, they have swapping of wives;
i.e. many say “you sleep with my wife and I will sleep with your wife.” If you eat
pigs then you behave like pigs.

THE LIST OF 99 NAMES OF ALLAH ( Asma-ul-Husna )

	Arabic	Transliteration	Translation
1	الرحمن	Ar-Rahmān	The All Beneficent, The Most Gracious
2	الرحيم	Ar-Rahīm	The Most Merciful
3	الملك	Al-Malik	The Ultimate King, The Sovereign.
4	القدوس	Al-Quddūs	The Most Holy, The Most Pure
5	السلام	As-Salām	The Peace and Blessing, The Author of Safety, The Source ofpeace
6	المؤمن	Al-Mu'min	The Granter of Security, The Giver of Peace
7	المهيمن	Al-Muhaymin	The Guardian, The Controller The Protector.
8	العزيز	Al-Azīz	The Almighty, Exalted in power,
9	الجبار	Al-Jabbār	The Compeller, The Irresistible.
10	المتكبر	Al-Mutakabbir	The justly proud
11	الخالق	Al-Khāliq	The Creator
12	البارئ	Al-Bāri'	The Rightful, The Originator.
13	المصور	Al-Musawwir	The Fashioner of Forms
14	الغفار	Al-Ghaffār	The Ever Forgiving
15	القهار	Al-Qahhār	The All Compelling Subduer, The supreme and  Irresistible
16	الوهاب	Al-Wahhāb	The Bestower
17	الرزاق	Ar-Razzāq	The Sustainer, The Ever Providing.
18	الفتاح	Al-Fattāh	The  Revealer, The Opener.
19	العليم	Al-'Alīm	The All Knowing,
20	القابض	Al-Qābid	The Restrainer
21	الباسط	Al-Bāsit	The Expander
22	الخافض	Al-Khāfid	The Abaser, Al-Fattāh
23	الرافع	Ar-Rāfi'	The Exalter, Al-Fattāh.
24	المعز	Al-Mu'izz	The Giver of Honour
25	المذل	Al-Mu'dhell  / Al-Muzill	The Giver of Dishonour,
26	السميع	As-Samī	The All Hearing
27	البصير	Al-Basīr	The All Seeing, The Disceming,
28	الحكم	Al-Hakam	The Judge, The Wise
29	العدل	Al-`Adl	The Utterly Just
30	اللطيف	Al-Latīf	The Gentle, The Gracious.
31	الخبير	Al-Khabīr	The All Aware
32	الحليم	Al-Halīm	The Forbearing
33	العظيم	Al-'Azīm	The Magnificent
34	الغفور	Al-Ghafūr	The All Forgiving, The Pardoner
35	الشكور	Ash-Shakūr	The Grateful, The Appreciative
36	العلي	Al-'Aliyy / Al-'Alï	The Sublimely Exalted, The Most High
37	الكبير	Al-Kabīr	The Great
38	الحفيظ	Al-Hafīz	The Guardian, The Preserver
39	المقيت	Al-Muqīt	The Nourisher, The Maintainer.
40	الحسيب	Al-Hasīb	The Bringer of Judgment, The Noble,
41	الجليل	Al-Jalīl	The Majestic, The Glorious.
42	الكريم	Al-Karīm	The Bountiful
43	الرقيب	Ar-Raqīb	The Watchful
44	المجيب	Al-Mujīb	The Answerer
45	الواسع	Al-Wāsi'	The Vast, The Omnipresent
46	الحكيم	Al-Hakīm	The Wise, The Judicious.
47	الودود	Al-Wadūd	The One who Loves, The Affectionate
48	المجيد	Al-Majīd	The All Glorious
49	الباعث	Al-Bā'ith	The Raiser of The Dead, The Resurrector,
50	الشهيد	Ash-Shahīd	The Witness
51	الحق	Al-Haqq	The Truth
52	الوكيل	Al-Wakīl	The Trustee
53	القوى	Al-Qawwiyy / Al-Qawï	The Strong
54	المتين	Al-Matīn	The Firm
55	الولى	Al-Waliyy / Al-Wali	The Defender, The Master ,
56	الحميد	Al-Hamid	The All Praiseworthy
57	المحصى	Al-Muhsi	The Accountant
58	المبدئ	Al-Mubdi'	The Producer
59	المعيد	Al-Mu'īd / AI-Mu'eïd	The Restorer
60	المحيى	Al-Muhyi	The Giver of Life
61	المميت	Al-Mumīt	The Bringer of Death
62	الحي	Al-Hayy	The Ever Living
63	القيوم	Al-Qayyūm	The  Self Subsisting Provider
64	الواجد	Al-Wājid	The Perceiver
65	الماجد	Al-Mājid	The Illustrious, The Noble,
66	الواحد	Al-Wāhid	The Unique, The One
67	الاحد	Al-'Ahad	The One
68	الصمد	As-Samad	The Self Sufficient, The Etemal
69	القادر	Al-Qādir	The All Able, The Omnipotent
70	المقتدر	Al-Muqtadir	The AlI Powerful
71	المقدم	Al-Muqaddim	The Expediter, The Presenter,
72	المؤخر	Al-Mu'akhkhir	The Fulfiller,
73	الأول	Al-'Awwal	The First (Alpha)
74	الأخر	Al-'Akhir	The Last (Omega)
75	الظاهر	Az-Zāhir	The All Victorious, The Manifest.
76	الباطن	Al-Bātin	The Hidden, The Interior.
77	الوالي	Al-Wāli	The Patron, The Ruler.
78	المتعالي	Al-Mutā'ali	The Self Exalted
79	البر	Al-Barr	The Most Kind and Righteous, The Pious.
80	التواب	At-Tawwāb	The Ever Returning, The Forgiver,
81	المنتقم	Al-Muntaqim	The Avenger, The Vindictive.
82	العفو	Al-Afuww	The Pardoner, The Forgiver.
83	الرؤوف	Ar-Ra'ūf	The Compassionate, The Merciful.
84	مالك الملك	Mālik-ul-Mulk	The Owner of All Sovereignty, King of The Universe
85	ذو الجلال والإكرام	Dhū-l-Jalāli-wa-l-'ikrām /	The Lord of Majesty and Generosity
86	المقسط	Al-Muqsiţ	The Equitable, The just.
87	الجامع	Al-Jāmi	The Gatherer, The Comprehensive .
88	الغني	Al-Ghaniyy / AI-Ganii	The All Rich, The AlI Sufficing
89	المغني	Al-Mughni / AI-Mugnii	The Enricher, The Sufficer, The Bestower
90	المانع	Al-Māni'	The Defender, The Prohibiter,
91	الضار	Ad-Dārr / Adh-dhâr	The Afflictor
92	النافع	An-Nāfi	The Benefactor
93	النور	An-Nūr	The One Who Creates the Light
94	الهادي	Al-Hādi	The Guide,
95	البديع	Al-Badī	The  Wonderful Originator The Incomparable
96	الباقي	Al-Bāqi	The Ever Enduring, The Everlasting,
97	الوارث	Al-Wārith	The Heir, The Inheritor.
98	الرشيد	Ar-Rashīd	The Guide
99	الصبور	As-Sabur	The Patient, The Enduring