Seeking and applying a cure is a part of the Sunna

The Prophet (pbuh) said: For each illness that God has
created a cure for it has been revealed. Narrated by Bukhari.

" :
.(" )

Treating illness is based on the Sunna. In fact, there is no

contradiction between seeking a cure and trusting in God Most
High, as is evidenced in the sayings of the Prophet (pbuh), his
biography and the history of the rigtheous ancestors. One who
does not seek a cure for illness and considers himself as trusting
in God is in reality in conflict with the Sunna and the guidance
and sayings of the Messenger of God (pbuh).

The believer should in fact be patient and treat himself and

trust in God, for He Exalted is the healer. Illness is the body
deviating from normalcy, while treatment is to restore such
normalcy, while the preservation of health is to continue the
treatment. Moreover, the maintenance of health is through eating
proper foods or otherwise, and curing illness is through
medicines that resist the illness.

.



.

Among the sayings of the Prophet (pbuh) on seeking

treatment for ailments are the following:

1-

On the authroity of Jaber that the Prophet said: For each

illness there is a cure, so that when medicine is
administered to counter an illness there is God willing
recovery. Narrated by Muslim.

:
"
.( " )

.1

2-

On the authroity of Jaber that Um Salama (may God be

pleased with her) asked permission from the Prophet
103
(pbuh) to have hujama (cuppingsucking out foul blood),
whereupon the Prophet commanded Aba Tiba to perform
hujama for her. Narrated by Muslim.

102

( ) .

.2

3-

On the authority of Jaber he said: the Prophet (pbuh)

dispatched a doctor to Ubay Bin Ka`ab, whereupon he cut
a vein and applied fire to it. Narrated by Muslim.

:

.( ) .

.3

4-

On the authority of Ibn Abbas that the Prophet had

hujama, and he gave the one who performed it a wage
and he did (is`at ar.). Agreed upon tradition.

.
: : ()

.

.4

5-

On the authroity of Ibn Umar that the Prophet (pbuh)

said: Fever is of the puss of hellfire so cause it to cool
with water. Narrated by Muslim. .

" " :
.()

.5

6-

On the authority of Abi Huraira that he heard the Prophet

say: The black seed is a cure for every illness save death.
Agreed upon tradition.

" :
. : " ) (

.6

105

104

7-

On the authority of Abi Sa`id Al-Khudri he said: a man

approached the Prophet (pbuh) and said: My brother is
ailing in his stomach (diarehaa), whereupon the Prophet
said: Give him honey to drink, and he did, and
subsequently came to him saying: I gave him honey and
his condition only became worse, whereupon he told him:
three times, then he came the fourth time and the Prophet
said: give him honey, whereupon he said, I gave him
honey and it just made his stomach worse, whereupon the
Prophet (pbuh) said: God is true and the stomach of your
brother is untruthful, and he gave him honey and he was
cured. Narrated by Muslim.

:
:
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:

" :

:
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.7

8-

On the authority of Ibn Abbas that the Prophet (pbuh)

said: Healing is through three things, the incision of
mihjam, a drink of honey, or ironing by fire, and I forbid
my umma from ironing by fire. Narrated by Bukhari.

" :

(" )

.8

The learned scholars have said that these sayings contain

matters drawn from religious and worldly sciences, and that
medical scinece is valid and it is both permissible and laudable
to have medical treatment- and in this is a rebuttal of the position
that medical treatment should not be pursued.
Imam Abu Abdullah Al-Maziri said: Muslim cited these
numerous traditions on medicine and treatment, which were
opposed by those with an illness in their hearts saying;
physicians are in agreement that honey is a laxative, so why was
it prescribed to one suffering from diarhea.

:


.
:

:

.
3

107

106

They are likewise in agreement that the use by those

suffering from fever of cold water is a risk that may lead to
death, because it causes the contraction of the pores, makes
vapor congested and causes high temperature to be inside the
body and so leads to grave illness.
Maziri said: the foregoing statement reflects manifest
ignorance, to which applies what God is: Nay, but they falsified
to that of which they embraced no knowledge Quran: (10: 39)

.
:
:
.(39: )..

And the learned scholars have said: God encapsulated

medicine in its entirety in half a verse; consider the following:
and eat and drink; but be not prodigal Quran: (7: 31)

:
:
.(31 : )

Excesssive eating is the cause of most illnesses, because

the stomach is the breeding ground of sickness.

We beseech God Almighty to cure the sick among

Muslims, and to grant us and them good health in this world and
the hereafter.

109

108

The standing of the sick person with God and

the reward which he obtains
Among the sayings of the beloved Prophet
(pbuh)
1- Any Muslim to whom injury occurs- his sins shall be
removed just like tree leaves fall. Narrated by Bukhari.

2- In the event a servant of God falls ill or travels God

Exalted shall decree for him a reward as though he were
in good health and not journeying. Narrated by Bukhari
and Ahmad.
3- If a believer falls ill this shall absolve him of his sins,
just like the furnace purifies iron. Narrated by Bukhari
and Ahmad.
4- Any Muslim who is afflicted in his body- God shall
command the angels: record for My servant in each day
and night the good which he performed, as long as he is
tied in My hand. Narrated by Hakem.
5- God Almighty said: If I try one of my believing servants
and he praised Me and endured what I afflicted him with,
he gets out of his bed as when he was born- free from the
burden of sins- and the Lord shall tell the angels: I
confined my servant and tried him so give him the reward
that he used to obtain when he was healthy. Narrated by
Ahmad and Tabarani.

"
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.(
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.( )

.1

"
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.3

.2

.4

.5

6- The hours of sickness cancel the hours of sin. Narrated

by Baihaqi.
7- -If God decrees for His servant a standing which he does
not attain with his works111
He tries him in his body, next of
kin and wealth, and God will cause him to endure the
tribulation until he attains the standing that God Exalted
had preordained for him. Narrated by Bukhari and Abu
Daoud.
8- A beleiver, if sickness befalls him, then God cures himsuch illness is expiation for him from all previous sins,
and a lesson to him insofar as his future; on the other
hand, if the hypocrite and is cured- was as a camel which
was tied and then released, but was unaware why he was
tied and why he was released. Narrated by Abu Daoud.

What the ill person should do:

- Seek treatment because the Sunna enjoins it.
- Be patient, because it is half of faith.
- Supplication, because the prayers of the ailing are
answered.
- Charitable acts, because they are a cure.

What we must do:

Pray for the sick person, and visit him, given the saying
of the Prophet (pbuh): God Exalted says on Judgement Day: O
son of Adam I became ill and you did not visit me; he said: O
Lord: how can I vist you when You are Lord of the worlds; He
said: were you not aware that My servant so and so fell ill and
you did not visit him, were you not aware that if you visited him
you would have found Me with him. Agreed upon tradition.

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110


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.7

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. . . . : :

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7

O Lord cure us and cure the sick among us, and all the
ailing Muslims by Your mercy O most Merciful One.

.()

.

113

112

Fasting Ashuuraa

On the authority of Ibn Abbas he said: the Prophet (pbuh)

arrived at Medina where he observed that the Jews fasted the day
of Ashura and he said: What is this? They said; this is a good
(blessed) day, the day in which God saved the Israelites from
their enemy and so Moses fasted it, and he said: I am closer to
Moses than you are- and he fasted that day, and commanded that
it be fasted. Narrated by Bukhari.

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:
.
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And according to the narration of Muslim: This is a

great day in which God saved Moses and his people, and caused
Pharoh and his people to drown, so Moses fasted it as gratitude
to God, and so we fast that day, whereupon the Prophet (pbuh)
said: we are more entitled to Moses than you are, and so he
fasted it and commanded that it be fasted.

" :

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It may be learned from this and other traditions that:

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1- Fasting the day of Ashura is a Sunna based on the action of

the Prophet (pbuh), and his saying: Fast the day of Ashura
and do other than what the Jews do and so fast the day before
it or the day after it. Narrated by Ahmad. Moreover, the
saying of the Prophet (pbuh): If I am alive the coming year I
shall fast the ninth day. Narrated by Muslim. The Prophet
commanded fasting a day before it or a day after it or two
days before it and after it in order to diverge from the
practice of the Jews because they used to fast the day of
Ashura.
2- Fasting in the month of Muharram is specially blessed given
the saying of the Prophet (pbuh): The best fasting after

.1

.1
9

115

114

Ramadan is in the month of God Muharram, and the best

prayer other than the obligatory one is prayer during the
night. Narrated by Muslim. And another saying of the
Prophet: If you fast after the month of Ramadan then fast
Muharram for it is the month of God Exalted. In it God
forgave a people, and in it He shall forgive another people.
Narrated by Tirmidhi. Moroever, the Prophet (pbuh) said:
The best fasting after Ramadan is the month which you call
Muharram. Narrated by Baihaqi.

" : .(" )


" )
" : .(
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3- The benefit of fasting it: the Prophet (pbuh) said: Whoever

fasts the day of Ashura God shall absolve all the sins
committed in the previous year. Narrated by Muslim,
Ahmad and Tirmidhi.

" : :

.( " )

.2

4- And according to a narration for Imam Ahmad God have

mercy on him: Noah (peace upon him) used to fast that day
as gratitude to God for the safe docking of his ship on Mt.
Al-Judi.

"

.

.2

And Ibn Abbas used to say: I did not witness the Prophet
(pbuh) fast a day which he used to seek more than any other
day- namely the day of Ashura.

:

.

According to Ali (God bless him): the Prophet (pbuh) used

to fast the day of Ashura and used to enjoin fasting it.

:
.

Hence, the Ulema are in agreement that fasting the ninth

and tenth day of Muharram is laudable in conformity with the
example and enjoinment of the Prophet (pbuh).

.
10

O God, give us success in following the guidance of our

Prophet Mohammad (pbuh).
117

.
116

11

Seasons of trade with God The first ten days of

Dhu Al-Hijja and the days of tashriq
(2nd, 3rd and 4th days of the Bayram feast)

God Exalted said: And mention the name of God on known

days Quran: (22: 28)

:
(28 : )

Ibn Abbas God bless said these days are the ten days of the
month of Dhu Al-Hijja; God said: And remember God during
the days numbered. Quran: (2: 203), which are the days of
Tashriq.

:
. (203 : )

On the authority of Ibn Abbas that the Prophet (pbuh) said:

The ten days are the best time for good works, and they said,
and jihad? And he said, and jihad. And he said this is surpassed
by the man who risks his life and wealth and loses both.
Narrated by Bukhari.
And the Prophet (pbuh) said: The time most favored by God
for performing rigtheous deeds is these ten days, and they said:
O Messenger of God, not even striving in the path of Allah? He
said: Not even jihad in the path of Allah save for a man who
departed by himself and his wealth and lost both. Narrated by
Ibn Hibban, Tirmidhi and Abu Daoud.

:
" :
: :
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:

" )

(
:
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:( ) 3

Most of the exegetes mentioned that what is intended in

the words of God By the daybreak, By the ten nights,
By the even and the odd Quran: (89: 1-3) is the first
ten days of Dhi Al-Hijja, and that performing good deeds

12

during these days is superior to performing them in other

days.

119

118

13

The position of the majority of the Ulema is that

the knowable and marked days are the ten days of Dhi AlHijja- the final one being the day of sacrifice, and the
numbered days are the tashriq days which are the three
days after the day of sacrifice- given the words of God:
But there is no sin on him who hastens in two days.
Likewise, it is no sin on him who delays, Quran: (2:
203).

:


:
..
.(203 : )..

Perhaps the secret behind acts of worship during those

days being superior to other days, is that worship during
times of heedlessness is favored over other times- such as
those who stay up to pray in the middle of the night when
people are asleep; it has also been said that it is favored
because it is the time for visiting the house of God.

These days are also favored because the ordeal of the

Prophet Abraham insofar as his son happened during
these days, then God ordained the sacrifice, while some
of the Ulema mentioned that the reason why these days
are favored is because the major acts of worship are
together performed in those days- namely, salat (prayer),
fasting, alms (zakat) and pilgrimage- and in this sense
they are unique.

Imam Ahmad in his Musnad has narrated on the authority

of Ibn Umar that the Prophet (pbuh) said: The days
most esteemed by God and in which good works are most
pleasing to Him are those ten days, so utter profusely la
ilaha illa Allah (there is only One God), Allahu Akbar
(God is Great), and al-hamdu lillah (praise be to God).

" :

14

".
120

15

121

In the Sahih of Ibn Awana and Ibn Habban: The days

most favored by God are the ten days of the month of Dhi
Al-Hijja.

" :

."

Good works are more favored in those days than jihad

(striving), except for a man who departed with himself
and his wealth and lost them- that is, he sacrificed them in
the path of Allah, and his blood was shed and he
expended his wealth in the path of God- which is superior
to good works in those days.

So seize, O brother, this opportunity, and perform prayer

and fasting in abundance, given that the Prophet (pbuh)
used to fast the ninth of Dhi Al-Hijja, as was stated in the
tradition of the Prophet: That he (pbuh) used to fast the
ninth of Dhu Al-Hijja. Narrated by Ahmad, Abu
Daoud and Al-Nisa`i.

"
" ) ..
.(

16

The most important of the ten days is the day of

Arafa, for it is a great day in which God releases whom
He wishes of His servants from hellfire, and boasts to His
angels of those standing on Arafa. The Prophet said of it:
Fasting the day of Arafa leads to absolution from the
sins committed in the previous and succeeding years,
and in another narration It leads to absolution from sins
committed in the previous and remaining year. Narrated
by Muslim.

" :

" "
.( " )

As for the pilgrim (Al-Hajj), it is not prescribed by the

Shari`ah for him to fast on the day of Arafa, but he is
rather enjoined to eat 123
and drink during that day, as
evidenced by the hadith of the Prophet (pbuh) which was
related by Abu Huraira: The Messenger of God (pbuh)
forbade fasting on the day of Arafa on Mount Arafat.
Narrated by Ahmad and Ibn Majah.

122

" :
" )
.(

Moreover, you must give charity in those days, and to

perform good deeds, and to fulfill the needs of people,
and to regularly recite the Quran, and to make
remembrance of God Exalted in abundance.

May God guide us and yourselves to what pleases Him.

17
125

124

Sacrificial Live Stock Its Rules And Virtues

On the authority of al-Bar, may God bless: The
Messenger of God (peace be upon him) said: the first thing we
begin with, on this day of ours is to pray, then we return and
make the sacrificial slaughter. Whoever does it would be
conforming to our Sunna (tradition), and whoever carries out the
slaugther first, he shall have provided meat to his household and
this has no bearing on religions observance. Narrated by
Bukhari and Muslim.

": :



.( " )

1- The religious obligatoriness of the sacrificial act: This

was legislated in the second year of the hijjra, and its
legal authenticity was affirmed in the Qurn, the Sunna
and consensus (ijma`a). In the Qurn is the verse:
Hence, pray to your Lord, and sacrifice. Quran: (108:
2), i.e. perform the Eid prayers and slaugther the
sacrifice thereafter. The Sunna is confirmed in the
aforementioned saying of the Prophet. All the Ulema
have agreed on its obligatoriness but, differed as to the
level of its obligatoriness. The majority held to the
opinion that it was an established Sunna, and the Imam
Abu Hanifa, may God have mercy on him, said that: it
was a duty to be observed every year by those who have
the means to do so.

:

:
( 2 : )




:
.

2- Its conditions:
a- That it belong to the livestock family namely,
camels, cows, sheep or goats

: .2
-1
.
-2
.
: : .3

b- That it be clear of serious flaws which damage the

meat or the health of the eater.
3- The age range of the sacrificial animals: camels (five
127

126

.1

18

years), cows and goats (two full years), sheep, young or

old (one full year). It is permissible, according to the
Hanafis and Hanbalis, to make the sacrifice with the
trunk of the large sheep or the fat one, six months old
and starting the seventh.

4- Its rules in the Sunna:

a- It is desirable that the person offering the sacrifice
shall, in person, slaugther the sacrifice, if he were
capable of doing so, in imitation of what the
Messenger of God (peace be upon him) did, except
for a woman, where the Sunna ordains that she
delegate this task to someone else.

) :
) :(

(
: .4
-1


.

b- And if he does not slaugther it himself, it is a Sunna

that he or she attend the act of slaugther, as
evidenced by the fact that the Prophet (peace be
upon him) said to Fatima, his daugther: stand up
and attend your act of sacrifice. Narrated by alHkem.

:
" " )
.(

-2

c- To recite in the name of God the compassionate, the

forgiving, and, takbir (God is great), and to direct
oneself towards the Qibla and, to say prayers and
supplications for the Prophet (peace be upon
him)and for acceptance by God.

-3

d- It is desirable that he refrains from cutting hair from

his head or body, and that he shall not cut his nails,
starting from the night of the first of the al-Hijja and
up to the completion of the slaugther of the sacrifice,
in compliance with a saying of the Prophet (peace be

" :

-4

129

128

19

upon him): if the tenth day arrives and anyone of

you wanted to make a sacrifice, let him refrain from
tampering with his hair and nails. Narrated by
Muslim.

5- Timing: it starts after performance of the Eid prayers

and until the sunset of the last day of Tahriq (the fourth
day of the feast). (Peace be upon him) said: the first
thing with which we begin this day of ours is to pray.
Then we return and perform the act of slaugther.
Whoever observes this, will have observed our Sunna,
and if he were to slaughter before that, he will have
produced meat for the benefit of his household, and it
has nothing to do with religious ritual. Narrated by
Bukhari and Muslim.
6- Its virtues: God Most High has ordained the sacrificial
act as a religious ritual, with which a Muslim strives to
draw closer to God and gain His forgiveness and
blessings. It is, likewise, intended to be instrumental in
cleansing a Muslim of his sins.

" )
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.( " )
:
)
" : .(


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.( )
:


.

.5

.6

Many sayings of the Prophet have been narrated on

the virtue of the sacrificial act including:

A saying by isha, may God bless, quoting the Prophet

(peace be upon him): He said: the son of Adam has not done an
act, on the day of sacrificial slaugther dearer to God than this act.
It shall come on the Day of Judgement with its horns, its nails
and hairs, and the blood shall be blessed by God before it falls to
earth, to cleanse a soul. Narrated by Tirmidhi, Ibn Majah and al-

:
"

Hkem.

20

.( " )
131 this saying that the sacrificial
Most Ulema deduced from
sacrifice is more valued than alms duing the feast.

130

.

On the authority of Zayd Ibn Arqam, may God bless: The

companions of the Messenger of God (peace be upon him)
asked: O Messenger of God, what are these sacrificial
livestock? And he replied: it is the Sunna (tradition) of your
forefather Ibrahim. They then asked: what have we to do with it?
And he answered: in every thread of hair is a good deed. They
inquired: the wool o Messenger of God? And he replied: in every
thread of hair a reward. Narrated by Ibn Majah. It is desirable
that the offerer of the sacrifice eat a share of it, and give away
parts of it to the poor or the needy, and that his relatives and
neighbors also partake of it.

:
" :
: : : :
:
" ) :
.(

.

May God guide us to follow His guidance, and bestow on

us the love of goodness, sincerity, and fidelity, in words as well
as in deeds.

21
133

132

Follow Up Between Pilgrimage And Umra

(Minor Hajj)

God Most High has said: And it is a duty on all people

towards God to make pilgrimage to the House, whoever is able
to make his way thither. As for he who disbelieves, God is truly
not in need of any being Quran: (3: 97).

:

.(97 : )

(Peace be upon him) said: Whoever has performed the

pilgrimage to God, and, did not utter obscene language or lead a
dissolute or immoral life, he shall have returned as the day when
his mother gave birth to him. Agreed upon hadith.

" :
" )
.(

Pilgrimage is a mandatory and inescapable duty, ordained

in the Quran and the accepted Sunna. It is the fifth pillar of
Islam, in consequence of which the servants surrender and
obedience to God is ascertained. It is unique in that it comprises
all the other pillars of Islam. It is an expression of gratitude for
Gods bounty and, an expression of gratitude for the blessings of
good health, the two most important of Gods munificences in
this world. It is a physical worship in prayers and fasting, as well
as financial worship similar to the alms tax, because of what it
requires in expenditure. It is also a struggle with ones physical
as well as spiritual self, similar to Jihd, in the cause of God.

22

Pilgrimage is an act which trains the self to put up with

hardships and to exercise patience. Pilgrimage exemplifies
absolute obedience to God and subservience to His will and,
surrender to His orders.

The majority of Imams have expressed the view that,

expediting the performance of135
pilgrimage when the necessary
conditions are attained, is a mandatory duty, and that its delay is
a sin, as the Messenger of God has said: whoever possesses
provisions and a beast of burden capable of transporting him to
the House of God and yet fails to perform the pilgrimage, he
may as well die as a Jew or a Christian. Narrated by Tirmidhi.

:
134

" :

.( " )

Pilgrimage reminds the faithful of the Day of the great

mustering and of the great tribulation, because it involves
departure from relatives and possessions and the assembly in one
place - the plateau of Arafat, leaving behind all worldly affairs. It
also involves the removal of divisions amongst humankind and
the realization of equality between them.

Following are some of the sayings of the Messenger of

God (peace be upon him) on the virtues of pilgrimage:

1- The Messenger of God (peace be upon him) said:

follow up between pilgrimage and Umra because they
expel poverty and sin, as fire expels the accretions to
iron, gold and silver. There is no reward to a blessed
pilgrimage save paradise. Narrated by Tirmidhi, alNisi and Ibn Majah.

" :


" )
.(

.1

23

2- (Peace be upon him) said: No day witnesses Gods

absolvement of His servants from fire than the day of
Arafa. He draws near to them by His mercy and
munificence and boasts of them in the presence of the
angels. Narrated by Muslim and Nissai.

" :

" ) ..
:( ]
.[

.2

3- On the authority of Abi Huraira (peace be upon him)

said: The people on137
pilgrimage and Umra are the
delegation of God. If they supplicate to him He responds
and if they ask forgiveness, He grants it. Narrated by
al-Nisi, Ibn Majah, Ibn Khuzaima and Ibn Habban.

:
136
"
" )

.(

.3

4- On the authority of Aaisha, may God bless: She said:

O Messenger of God, we find that the best of deeds is
Jihad, should we not engage in Jihad? And he replied:
the best jihad is a blessed pilgrimage. Narrated by
Bukhari and Nissai.

:
:
" " :
.( )

.4

5- (Peace be upon him) said: the Jihad of the old and the
young, the weak and the woman is pilgrimage and
Umra. Nissai and Ahmad.

" :
" )
.(

.5

6- On the authority of Abi Huraira: the Messenger of God

was asked: Which is the best of deeds? And he replied:
faith in God and His Messenger. He was asked, what
comes next?. He said: Jihad in the cause of God. Then
what? He was asked? And he answered: a blessed
pilgrimage. Agreed upon hadith.

:
" :
: :
.( " ) : :

.6

24

7- On the authority of Barida, may God bless: The

Messenger of God said: expenditures on pilgrimage are
like expenditures for Jihad in the cause of God. A
dirham begets seven hundred fold. Narrated by Ahmad.

139

: :
"
.( " )

.7

138

25

8- On the authority of Ibn Abbass, may God bless. The

Messenger of God said: whoever intends to perform the
pilgrimage, let him expedite, because a person may be
afflicted with sickness, or he may go astray or, he may
become in need. Narrated by Ibn Majah, al-Hakem and
Abu Daoud.

:
" :

" )
.(

.8

Allahuma, Guide us to perform the pilgrimage and grant

us to have a blessed pilgrimage, and absolve our sins, and accept
our devotions, o Most Merciful.

141

140

26

The rewards for saying prayers for the

Messenger of God

God has said: Truly God and His angels bless the
Prophet. O you who believe, also bless him and salute him with
salutation of peace. Quran: (33: 56).

:

.(56 : )

The Messenger God (peace be upon him) said: whoever

prays for me once, God shall pray for him tenfold. Narrated by
Muslim.

" :
.( " )

Virtues:
God most magnificent, Most High, gave us an order
which He started with Himself and secondly, through His angels,
namely, the saying of prayers for the Prophet of peace and the
Umma, the lord of all Messengers, the seal of the Prophets, the
Imam of the pious, the lord of all the sons of Adam, the
possessor of intercession Muhammad Ibn Abdullh (peace be
upon him), and innumerable prayers for him.

:







.

The Messenger of God (peace be upon him) said: the

nearest people to me on the Day of Judgement are the
ones who have prayed for me more than others.
Narrated by Tirmidhi.

The Messenger of God said: your best days are Fridays,

so multiply your prayers for me on those days, because
your prayers shall be conveyed to me. They asked: O
Messenger of God how are our prayers related to you
after your body has dissipated? And he answered: God

" :
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.(
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:
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has made the bodies of Prophets inviolable to earth.

Narrated by Abu Dauod.

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.(

(Peace be upon him) said: No one has said prayers and

salutations to me but God has restored to me my soul, in
order to reply to his salutation of peace. Narrated by
Abu Daoud.

The Messenger of God (peace be upon him) said: the

miserly is he in whose presence my name was
mentioned, but failed to say prayers for me. Narrated
by Tirmidhi.

" :
.( " )

The Messenger of God (peace be upon him) heard a

man, making supplications in his prayers but, did not
praise God Most High, nor prayed for his Prophet. The
Prophet (peace be upon him) said to him: speed up your
prayer, and then summoned him and said: If any of you
prays, let him start by glorifying God Most High and
praising Him. Then, he should pray for the Prophet
(peace be upon him). Thereafter, he may supplicate in
whichever way he wishes. Narrated by Abu Daoud and
Tirmidhi.

" " :
" :

" )
.(

How to say prayers for the Messenger of God (peace be upon

him):
To combine prayer with salutations to the Messenger of
God. He must not say only Gods prayers for, nor
salutations upon, but should say Gods prayers and
salutations be upon him, because God, ordered that it
shall be so.

It is agreed upon among the Ulema that supplications to

God should begin by praising God and then, saying

:



.


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145

144

prayers and salutations for the Prophet, and

subsequently the supplications, and finally, once again
to praise God.

The Messenger of God (peace be upon him) was asked:

How shall we pray for you? And he answered: say
Allahumma, pray for Muhammad and for the household
of Muhammad, as You have prayed for Ibrhim, You
are most beneficent, most glorious. Agreed upon
hadith.

" :



.(" )

(Peace be upon him) said: No one of you shall be a

person of faith, until I become dearer to him than his
father, his sons and people in their entirety. Narrated by
Bukhari and Muslim.

" :
" )
.(

The Messenger of God (peace be upon him) is our

beloved, and deserving of our continual prayers. God and His
angels pray for him in the high heavens, and we Muslims, should
always pray and send salutations to him on this lower planet.

We implore God Most High to grant us the love of God and His
Prophet (pbuh), his companions and Muslims, and to grant us to
say an abundance of prayers and peace upon him for God is
capable of this.

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147

146

The sickness of rancor

The Messenger of God (peace be upon him) said: the

doings of people are reviewed twice every week: on Mondays
and on Thursdays. Every person of faith is exonerated, except a
servant where between him and his brother there is rancor. It
shall be said: leave those two until they mend their ways.
Narrated by Muslim, and Tabarani added those asking mercy
shall be given it, and those asking forgiveness shall be forgiven,
subsequent to which those who hold rancor and malice, shall be
abandoned to their malice.

" :
:

" ):
( "
."

Rancor is to store-up and preserve enmity and anger in

the heart, until an opportune moment for taking revenge.
It is a disease which has destructive consequences on the
soul of the hater, because it pre-occupies the heart, tires the
nerves and causes anxiety. It may cause sleeplessness, and could
darken the world in the sight of the hater. It could also alter ones
dealings with his household, his sons, daugthers and brothers,
because his grudge had enveloped his heart with hatred and
hemmed it in from all sides.

:
.





.



.



.

nd a father may do an injustice to his son or daughter

A
and deprive them of his tender affection and care. The result
would be that such a son would hate parenthood in general, and
thus should adversely impinge on society as a whole.
The circle of rancor may widen and extend from the
individual to society. Hatred may even lead a person to engage in
destructive acts and even bloodshed, with untold consequences.

149

148

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Remedy for Rancor

Rancor is a sickness which could be treated and
recovered from, by purity of heart and, the cleansing of the soul
through profound faith and engagement in good deeds, and
overlooking the evil acts which may be committed against him
and, convincing people of the virtue of pardon, as is ordained in
the Holy Qurn: And he who is steadfast in patience and
absolves, surely that is from firm resolution Quran: (42: 43).

:

.(43 :)
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The Messenger of God (peace be upon him) said; O

Muth, follow an evil deed with a good one, it will erase it, and
deal with people kindly and in good manner. Narrated by
Ahmad.
On the authority of Ibn Masoud, may God bless: The
Messenger of God (peace be upon him) said: let no one tell me
any ill about my companions, because I like to come out to you
with a clear heart. Narrated by Ahmad, Abu Daoud and Tirmidhi.
He who feels tenderness in himself, would not carry
rancor or hatred towards others, it being understood that rancor
is different from hatred. This is because rancor is the lodgment
of hatred in the heart, in consequence of an inability to take
vengeance, while hatred is alienation between yourself and the
person you hate. Hatred is commendable when it is in the cause
of God, and is anathema when caused by worldly affairs. God
and his Messenger (peace be upon him) have ordered us to be
loving to all Muslims in his saying: do not alienate, do not hate,
do not be envious, do not be distanced from one another, and be
brethren as God has ordered you. Narrated by Ahmad.

: :
"
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.(








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151

150

.( " )

As one peot said:

When I forgave and did no hold a gudge against anyone.
I relieved myself from the concerns of enmity

I greet my enemy when I see him. To repel from myself

evil, by salutations

I show pleasant countenance to him I hate. As though my

heart was filled with his love

Allhumma spare us rancor and spare us hatred except for

your cause, and guide us to do what meets with your
approbation, o Lord of the worlds.

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