IT'S TIME FOR MUSLIM UMMAH TO UNITE

There are more than 50 Muslim countries In the World and total Muslim population is almost touching 2 billion. Islam is fastest growing religion of the world. Arab countries are filled with Oil. all types of resources are available in Muslim countries. despite all these facts Muslim Ummah is badly suffering today. Just take the recent example of Israel attack on Gaza. Israel is a small countries which attacked and killed 2000 Innocent Palestinians and all the Muslim Ummah kept on seeing Instead of taking any action against Israel.

from Afghanistan to Iraq and from Syria to Palestine Muslims are facing occupations, humiliation and unrest. in 1400 years history of this Ummah from last few centuries we are in our worst period right now. There was a time when we ruled the world. When we were ahead than West In Science and education. but today everything is opposite.

So why this is happening with us. First of all we ourselves are responsible for this. we are not united. we have stopped following Quran and Sunnah. we have stopped gaining the knowledge. we are divided into sects and Nationalism. secondly our enemies are also trying hard to make the things worse and worse for us by doing conspiracies.

Remember the Hadith of our beloved Prophet Muhammad SAW:

The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever. [Muslim]

Muslim Ummah should be like one body. When one Muslim is in pain in one corner of the world the other in other corner should feel the pain and help him. Loving our country is natural but Nationalism should not overcome the Ummah. Islam is above country. we should also not be divided on basis of Sectarianism. Quran clearly teaches us to not be divided into sects. the solution to overcome sectarianism is following Quran and Sunnah.

we should also be ready to respond to the conspiracies of our enemies. they want to divide and conquer us. we should start gaining knowledge and make progress in different fields of life Including media. we have all types of resources available which are needed to be utilized in right way.

Democracy or martial law will not solve our problems. our struggle should be for Khilafah and establishing the system of Islam.

TEST YOUR ISLAMIC KNOWLEDGE - PROPHETS

QUESTIONS:(Answers below)

1.What did Musa(A.S.) do to the "GOLDEN CALF"?

2.What duaa did Yunus(A.S.) make in the belly of the fish ?

3.Which Prophet’s nation asked,that a unique camel emerge from the mountains, as a miracle, to prove he was a messenger of Allah?

4.Who was the mother of Ishaaq(A.S.)?

5.A Prophet of Allah left a message for his son, as follows: "To replace his doorstep" .The message was a saying which meant that his wife was not a befitting wife for him;and he should replace her with a good befitting wife". Who is this Prophet?

6.Who or what delivered the messages from Sulaymaan(A.S.) to (Bilqees) the Queen of Sheeba?

7.Which Prophet was executed and his head was brought to Herodias(a cruel woman) who gloated with delight?

8.What are the descendants of Ya’qub(A.S.) known as?

9.Which Prophet saw in a dream, 11 stars, the sun and the moon prostrating before him?

10.Who was the first Prophet who made this duaa that is mentioned in the Qura’an:"My Lord,expand my mind so that I can carry the burden of Prophethood.Ease my task by removing all difficulties in the way,and loosen the knot in my tongue so that I can make them understand what I say,so that my words could penetrate their souls.And give me a companion in my task,an assistant from my own folk."?

11.Allah Ta’ala revealed to Musa(A.S.) that no man could know, all that is to know,nor would any person,alone be the custodian of ALL knowledge. Allah Ta’ala sent someone to Musa(A.S.) to illustrate this aspect and to illustrate the vastness of knowledge and the unseen as a lesson. Who is this someone?

12.A member of Musa(A.S.)’s family was exremely wealthy and treated the poor with contempt. He not only refused to pay zakaat,but spread a rumour that Musa(A.S.) had invented the law of zakaat.He was punished by Allah.The earth opened up and swallowed him and all his wealth. Who is this person?

13.A Prophet delivered Allah’s Messages to the people through the precious gift of his melodious voice.When he chanted the Book of Allah,it was as if the entire creation chanted with him. Who is this Prophet?

14.Who appeared before Ayyub(A.S.) in the guise of a wise old man,and said to him,"All your wealth is lost. Some people say that it is because you gave too much charity,and that you are wasting your time with your continious prayers to Allah." ?

15.Name the Prophet that spoke when he was a new-born baby?

16.Did Nuh(A.S.)’s son accompany him on the ark when the floods came? Yes or No?

17.Lut(A.S.)’s wife was a good,noble,pious and obedient wife to Lut(A.S.) True or False?

18.Ayoob(A.S.) lost his sight due to his excessive weeping for his long-lost son,Yusuf(A.S.). True or False?

19.Dawood(A.S.) was a king and was well experienced in the craft of weapon-making. True or False?

20.Dawood(A.S.) was the son of Sulaymaan(A.S.). True or False?

21.Which two prophets(father and son) were both kings and prophets in their lifetime ?

22.Sulaymaan(A.S.) was lying down flat;facing the Qibla,when he passed away(ie.when his ruh(soul) was taken out. True or False?

23.Zakariyyah(A.S.) was a Prophet of Allah, and was blessed with many,abundant pious children when he was young. True or False?

24.After Maryam(A.S.) just gave birth to Eesa(A.S.); she shook a dry palm tree, from which ripe dates fell. True or False ?

25.After Yaqub(A.S.) passed the first trial,with patience. Iblees(shaytaan), shook the foundation of Yaqub(A.S.)’s house,killing all of his children. True or False?

ANSWERS:

1.Musa(A.S.) melted down the "Golden Calf" into a mass of molten metal and dumped it into the sea.

2."La ilaaha illa anta subhaanaka inni kuntu minaz zaalimeen" -

There is no God save Thee! Glorified be Thou! Indeed,I have been a wrong doer.

3.Saleh(A.S.)

4.Sarah(A.S.)

5.Hazrat Ibraheem(A.S.)

6.The Hoopoe Bird.

7.Yahyah(A.S.)

8.Bani Israeel.

9. Yusuf(A.S.)

10.Musa(A.S.)

11.Khidr(A.S.)

12.Qarun.

13.Dawood(A.S.)

14.Iblees(Shaytaan)

15.Eesa(A.S.)

16.No.

17.False

18.False.Yaqoob(A.S.) was nearly blinded due to missing his son;not Ayoob(A.S.).

19.True

20.False.Dawood(A.S.) was the Father of Sulaymaan(A.S.).

21.Sulaymaan(A.S.) and Dawood(A.S.)

22.False. He was sitting holding his staff overseeing the Jinns at work.He died in this position.

23.False.Zakirriyah(A.S.) had a son in his old-age.

24.True.

25.False. Iblees shook Ayyub(A.S.)'s house, not Yaqub(A.S.)

SURVIVING AT UNIVERSITY - BY A UNIVERSITY STUDENT

There were beer mats everywhere. The whole corridor was covered in an intriguing pattern of small cardboard squares called Carlsberg. There were eight rooms in the corridor but only one kitchen, one toilet and one shower. I had expected the place to be a bit more lively but my friend explained to me that it was always quiet on Friday and Saturday nights. ‘They invite me along with them as well,’ he said with a sigh, ‘but all I can do is laugh and politely decline.’

Welcome to the world of the university campus, the place where a significant number of Muslim students will spend at least the first year of their university life. Away from home and away from family and friends, the three years on average spent by most students pursuing a degree is a crucial time for the development or deterioration of one’s Imãn. All students whether they choose to remain at home or stay elsewhere experience the onslaught of ‘Fresher’s Week’ before they even begin their studies. Fresher’s Week is supposedly a week full of events designed to allow those beginning their university career to acquaint themselves with their new surroundings as well as with their fellow students. In reality Fresher’s Week is a hedonistic 7 days which the pubs and nightclubs utilise to attract their prospective clientele for the following year. Flyers and posters advertising nightclubs, bank loans, mobile phones and a whole host of other organisations, societies and clubs bombard students during these first few days. Even though the Islamic Societies of most universities make a determined effort to attract Muslim students away from such temptation, it is sad to say that for many Muslims the Islamic Society stall is last on their list of places to visit. Fresher’s Week is a severe trial and only those come through unscathed that have a strong bond and connection with Allah Ta'ala.

When I initially applied to university I remember being told at college that university was a place of experimentation, of experience and of widening one’s views of the world. For a Muslim this experience can be extremely difficult as many of the activities used for this social experimentation are either makrooh or harãm and illegal. Social experimentation and finding the ‘real you’ seem to be prime goals for many students. For Muslims, university can be quite a lonely time as many of the events and functions organised by their peers involve activities which are albeit legal under the laws of this country but illegal i.e. harãm from an Islamic perspective. Promiscuous relationships, ‘pub crawls’ (whereby a number of pubs are visited in one outing) and a whole host of other unbelievable activities are the order of the day. And all this is practiced by those who the rest of society deems as being ‘the leaders of tomorrow’.

I remember my disgust when I initially visited my university at the lack of scope in the lecturer’s jokes. Alcohol and the price of alcohol were the only two topics discussed. It was quite a disturbing experience to be the only sombre person in a room full of 400 laughing 18 year olds. It was not that I did not understand the jokes, it was the fact that drinking and in reality alcoholism were deemed to be an acceptable part of the student lifestyle regardless of a person’s belief. In my opinion, this is the crux of the difficulty for Muslims studying at university; the question of maintaining and retaining a distinct Muslim identity. This is the point where many of us fail as we try to reconcile our faith with the demands and pressures of the environment surrounding us. Do you pray Zuhr Salãh during your lunch hour or do you make it Qadhã and attend that lunchtime optional seminar which might look good on your CV? It is in such matters that students should turn to the ‘Ulamã in order to find out how to reconcile these differences.

And it is during these times that one realises the true advantages of having a spiritual mentor. Having a spiritual mentor or Shaykh to which one can turn to for guidance and encouragement can make all the difference when confronted with a dilemma.

However, many students are unable to do this, mainly because of the fact that the only contact they had with the ‘Ulamã was during their pre-teens when attending the evening maktab. No contact or relationship was maintained with the ‘Ulamã and in many cases with the Deen of Islãm after these initial few years. But, alhamdulillah there are still a significant number of students who do maintain contact, right until and after the time they enter university. Their knowledge and zeal for Islãm can prove to be a boon for others searching for the truth - and there are many searching for and returning to the truth. The number of student reverts and Muslims whose interest in Islãm is reignited while attending university and the existence of student Islamic Societies bears testimony to this.

Islamic Societies are voluntary organisations run by students to cater for the needs of Muslims who may be attending the university or living in its vicinity. They typically provide a prayer room with wudhoo facilities in most cases, and organise a variety of Da‘wah and educational events. Partly funded by money from the university’s student union and partly by private donations, Islamic Societies bring together Muslims from around the world. In my first Jumu‘ah prayer at university I was met with a scene which made me reminisce of how the times of the Prophet sallallahu alaiyhi wasallam must have been. The Imãm was an African, the mu’azzin an Arab, and the remaining rows a mixture of Muslims from almost every other country in the world.

This diversity however, can prove to have a weakness in the sense that it can provide an ideal cover for deviant sects bent on spoiling the Imãn as well as ideology of Muslims. Many students are unaware of these sects and are highly impressed by the seemingly knowledgeable and sincere words of their protagonists. Once again the lack of knowledge regarding our authentic scholars and their achievements causes quite a majority of us to feel inferior when faced with such people.

Another point which surprised me very much was the little effort that was being made on the Muslims at the University. It seemed like Da‘wah was to be practised on non-Muslims only. I attended one of the meetings held to discuss the organisation of the Islamic Awareness Week at the university. Even though I half expected the meeting to be mixed I had not anticipated what I saw. Many of the sisters wore scarves, but the way they and many of the brothers as well, were dressed, left little to the imagination. However most of these sisters were extremely sincere and it soon became obvious that they played a key role in the running of Islamic events at the university. On asking one of the brothers why this was the case he replied that most Muslim male students did not bother volunteering and consequently this void was filled by the sisters. In my opinion this was an extremely dangerous situation as many of the events that were being organised involved the free mixing of males and females albeit with a good intention. This is another point where most of us fail due to our lack of knowledge and correct guidance. We presume we are doing something acceptable in the Sharee‘ah based upon what little knowledge we may have of the Sharee‘ah ourselves.

The brother whom I quoted at the beginning of the article was a clean shaven youngster when he started university. He has since kept a beard. I asked him the reason for this and he replied, ‘I was looking for Muslims and I thought let me look for someone with a beard. The thought suddenly hit me that I myself do not have a beard, would anyone recognise me as a Muslim?’ There are many brothers and sisters who dress in full Islamic clothing when attending university and it can be honestly said that there is probably no greater form of giving Da‘wah to both Muslims and non-Muslims than this; the full adoption of Islãm. As many of us know Allah S has commanded us to enter into Islãm totally. This is what I think is needed for the regeneration of the student community. Rather than trying to unify with university culture Muslims need to be unique, unique both internally in manners and character and externally in dress and appearance, and be proud of this uniqueness. Simplicity coupled with the adoption of the teachings of the Qur’ãn and Sunnah and the ways of the Companions y, under the guidance of the ‘Ulamã, the experts in the field, seems to be the only way to achieve this uniqueness and in reality restore our confidence. Reliable organisations such as the Islãmic Da‘wah Academy and many others are already taking part in this regeneration by holding meetings with student leaders and trying to address their specific needs. More interaction such as this is needed at both school and college/university level.

For me university has proved to be quite a revealing experience in the sense that it has made me appreciate how little many non-Muslims and, in some unfortunate cases, Muslims themselves know about Islãm. For a significant number of non-Muslim students the only contact they have had with Muslims is via the TV or the newspapers i.e. they have never met a Muslim before. We, as Muslim students need to be trained and given the opportunity to learn how to practice and propagate Islãm adequately and to deal with situations which we may have not encountered before in our lives. Only recourse to the ‘Ulamã and the mashã’ikh can help to solve such dilemmas.

We need to take the opportunity to adopt the company of the pious, especially the ‘Ulamã and take part in reliable religious movements so that we gain the true understanding of Islãm. Only then will we become true individuals, independent and free from the shackles of a non-Islamic culture. And only then will we be able to, in the words of the Sahãbi Rib‘ee Ibne Ãmir t, work towards delivering mankind from ‘the slavery of man into the slavery of the Lord of man, and from the narrowness of this world to the vastness of the Hereafter.’

May Allah Ta'ala give the writer first and then the readers the ability and the inclination to practice what has been written. May Allah Ta'ala help all students whether studying in religious or secular institutes to achieve their goals and cause all of us to attain His pleasure and live and die as true Muslims upon Islãm. Ãmeen

VIRTUES OF SALAAM - THE ISLAMIC GREETING

Introduction

All praise be to Allah the Lord of the Worlds and peace and blessing be upon the best of creation who was sent down as a mercy for the worlds His beloved Prophet Muhammad Peace & Blessings Be Upon Him. Here we present a compilation of virtues of the Islamic greeting, Salaam

Offering Salaam Is An Islamic Duty

It has been narrated from Hazrat Ali May Allah be pleased with him that the Holy Prophet Peace & Blessings Be Upon Him said, "Commonly in Islam there are six rights of a Muslim upon a Muslim: when he meets him he should give him salaam; when he invites him (to a meal) he should accept it; when he sneezes he should bless him; when he falls ill he should visit him; when he dies he should accompany his funeral and he should prefer for him that which he prefers for himself."

Replying To Salaam Is A Duty Of A Muslim

Nasai narrates from Hazrat Abu Hurairah May Allah be pleased with himthat the Holy Prophet Peace & Blessings Be Upon Him said, "There are rights of a Muslim over a Muslim: Responding to salaam, visiting the sick, following the bier (A platform upon which the corpse rests), accepting an invitation (to a meal) and blessing a person who sneezes."

This narration has been narrated in Sahih Muslim in these words, "There are six rights upon a Muslim". The Prophet Peace & Blessings Be Upon Him was asked, "What are these O’ Prophet of Allah?" The Prophet Peace & Blessings Be Upon Him replied, "When you meet him, give him salaam, when he invites you, (to a meal) accept it, when he seeks counselling from you give him counselling and when he sneezes and says Alhamdulillah, bless him, when he falls ill visit him and when he dies accompany his funeral."

Warning Upon Not Replying To The Salaam

It has been narrated from Abdur Rahmaan ibn Shayba; he says the Holy Prophet Peace & Blessings Be Upon Him said, "A rider should give salaam to a walking person, a walking person should give salaam to a seated person, a small group should give salaam to a larger group, whoever then responds to salaam, it is for his benefit, and he who does not respond to salaam, is not from amongst us." Ibn Sunni has narrated this and also Imaam Bukhari in his book Al Adabul Mufrad. On these bases Allama Nawawi in his commentary of Sahih Muslim has said, "To commence salaam is Sunnah and to reply is Wajib." Similarly Hafiz ibn Abdul Bar says, "It is an unanimous agreement of the Muslims that to commence Salaam is Sunnah and to reply is Wajib."

The Virtue of Commencing Salaam

It has been narrated by Abu Umamah that the Holy Prophet Peace & Blessings Be Upon Him said, "Whoever commences Salaam is very close to Allah and His Messenger Muhammad (Peace & Blessings Be Upon Him)" Ibn Sunni has narrated this.

In Imaam Ahmad’s narration there is, "The closest to Allah, the most glorious and eminent one, from amongst all the people is the one who commences salaam."

Similarly Tabrani narrates from Abu Darda(r.a.), who says that we asked the Holy Prophet Peace & Blessings Be Upon Him, "O Prophet of Allah, we meet each other, so who from amongst us should give salaam first?" The Holy Prophet Peace & Blessings Be Upon Him replied, "The one who is the most obedient to Allah from amongst you."

Reward For Giving Salaam

It has been narrated by Saalim that the Holy Prophet Peace & Blessings Be Upon Him said, "He who says Assalaamu Alaikum (Peace be upon you) ten rewards are written down for him, and he who says Assalaamu Alaikum wa rahmatullah (Peace be upon you and Allah’s mercy) for him twenty rewards are written down and he who says Assalaamu Alaikum wa rahmatullahi wa barakatuh (Peace be upon you and Allah’s mercy and blessing) thirty rewards are written down (for him)."

In support of this Hadith we find a narration by Ibn Umar in Musannaf-Abdul-Razzak; It has been narrated in this Hadith that a person came in the presence of the Holy Prophet Peace & Blessings Be Upon Him and said, "Assalamu Alaikum." The Holy Prophet Peace & Blessings Be Upon Him replied, "Ten." Then a second Sahabi came and said, "Assalamu Alaikum wa rahmatullah." The Holy Prophet Peace & Blessings Be Upon Him replied, "Twenty." Then a third Sahabi arrived and said, "Assalamu Alaikum wa rahmatullahi wa barakatuh." Upon this the Holy Prophet Peace & Blessings Be Upon Him said, "Thirty." That is to say upon three words thirty rewards will be written down.

What is Salaam?

Imam Baihaqi narrates in discontinuation from Ibne Abbas, that As-Salaam is amongst Allah’s names and also this is the greeting of the dwellers of Paradise.

Imaam Bukhari in his Al-Adabul-Mufrad narrates from Hazrat Anas(r.a.) that the Holy Prophet Peace & Blessings Be Upon Him said, "As-salaam is indeed a name from the names of Allah, which Allah has placed upon the Earth, therefore spread salaam amongst yourselves in abundance."

The Manner of giving Salaam

Abu Yala narrates from Hazrat Abu Hurairah May Allah be pleased with him that the Holy Prophet Peace & Blessings Be Upon Him said, "When anyone of you decides to offer salaam he should say ‘Assalaamu Alaikum’, because Allah, the most Glorious and Eminent one is As-salaam, for this reason do not commence with anything before saying Allah’s name."

Conduct With The Person Who Does Not Say Salaam

It has been narrated from Ibn Umar(r.a.), that the Holy Prophet Peace & Blessings Be Upon Him said, "He who speaks without firstly giving salaam, then do not answer him (to what he has to say)."

Spread Salaam

Hazrat Abdullah ibn Salaam(r.a.) says, "When the Holy Prophet Peace & Blessings Be Upon Him arrived in Madinah, the people lost no time in arriving in the presence of the Holy Prophet Peace & Blessings Be Upon Him. I was amongst the people who had arrived to see him. When I looked with thoughtfulness at the Holy Prophet’s Peace & Blessings Be Upon Him radiant face, I realised with certainty that this is no face of a liar."

Abdullah ibn Salaam says, "The very first thing which I heard the Holy Prophet Peace & Blessings Be Upon Him say was, ‘O’ People, spread salaam and feed the people, keep good relations with your kith and kin and at nightfall engage yourself in salaah while others are asleep, for you will enter Paradise safely."

In Mu’atta, Tufail ibn Abi Shayba regarding Ibn Umar radiyallahu anhuma says that one day when I came to Abdullah ibn Umar, he asked me to go to the market (with him). I asked, "What are you going to do in the market? You do not go to any salesman, or ask about any goods or its price nor do you want to sit in any market gatherings, so stay here with us, we will talk here."

Abdullah ibn Umar then said, "O Abu Battan, (he called him Abu Battan because Tufail ibn Abi had a large stomach) we are going to the market for the cause of giving salaam."

Similarly Ibn Sunni has narrated about Abu Imaam Baa’ali that he said to Muhammad ibn Ziyaad, "O my nephew the Holy Prophet Peace & Blessings Be Upon Him has commanded us that we spread salaam."

A Rider Should Give Salaam To A Walking Person

It has been narrated by Fudhala ibn Ubaid that the Holy Prophet Peace & Blessings Be Upon Him said, "A rider should give salaam to a walking person, a walking person should give salaam to a standing person and a small group of people should give salaam to a larger group."

Similarly it has been narrated by Hazrat Jabir May Allah be pleased with him that the Holy Prophet Peace & Blessings Be Upon Him said, "An elder person should give salaam to a younger one, one person should give salaam to two, a small group of people should give salaam to a larger one, a rider should give salaam to a walking person, a passer-by should give salaam to a standing person and a person who is standing should give salaam to a seated person."

Likewise it has been narrated by Abu Hurairah May Allah be pleased with him that the Holy Prophet Peace & Blessings Be Upon Him said, "A rider should give salaam to a walking person and a walking person should give salaam to a seated person and when a small group of people pass by a larger group they (the smaller group) should give salaam." 

Similarly it has been narrated by Jabir May Allah be pleased with himthat the Holy Prophet Peace & Blessings Be Upon Him said, "A rider should give salaam to a walking person and a walking person should give salaam to a seated person, but if two walking persons meet each other, then whoever commences salaam first from the two, is superior." 

Similarly it is narrated by Hazrat Abu Hurairah May Allah be pleased with him ,he the Holy Prophet Peace & Blessings Be Upon Him said, "A younger person should give salaam to an elder person, a by-passer to a seated person and a small group of people to a larger group."

Giving And Replying To Salaam From One Person Is Sufficient

It has been narrated by Hazrat Ali that the Holy Prophet Peace & Blessings Be Upon Him said, "The salaam of a person, from a passing group of people, will be sufficient on behalf of all the group, likewise if one person from those who are seated replies to the salaam, it will be sufficient on behalf of all the rest."

Giving Salaam To The Children

In Sunan-e-Abu Dawood, it has been narrated by Hazrat Anas May Allah be pleased with him that, "The Holy Prophet Peace & Blessings Be Upon Him came by us at the time when I was a child together with other children and greeted us all with salaam. Then the Holy Prophet Peace & Blessings Be Upon Him took hold of my hand and sent me on an errand (with a message). The Holy ProphetPeace & Blessings Be Upon Him was waiting in the shade of a wall until my return."

Similarly Imaam Muslim, Imaam Ahmad, Imaam Tirmidhi and Imaam Darami narrate from Hazrat Yasaar May Allah be pleased with him that he said, "I was walking with Thabit Binai when he passed by some children. He conveyed salaam to them, and began to say that once he was walking with Hazrat Anas May Allah be pleased with himand when he passed by some children he also greeted them with salaam. Hazrat Anas(r.a.) then narrated a Hadith, that he was walking with the Holy Prophet Peace & Blessings Be Upon Him and when they passed by some children, the Holy Prophet Peace & Blessings Be Upon Him greeted them with salaam."

Similarly Imaam Nasai narrates from Hazrat Anas May Allah be pleased with him that when the Holy Prophet Peace & Blessings Be Upon Him would set out to meet the Ansar, he would greet their children with salaam, and would place his blessed hands upon the children’s heads and make dua for them.

Similarly Imaam Bukhari and Ibn Sunni narrate that Hazrat Anas(r.a.) has related that the Holy Prophet Peace & Blessings Be Upon Him suddenly came upon some women, children and some servants who were returning from a wedding. The Holy Prophet Peace & Blessings Be Upon Him gave salaam to them and said, "In the name of Allah, I love you all." 

The Correct Words Of Salaam

Abu Tameema narrates from a Sahabi who reported, "I said ‘Alaikas Salaam (Upon you be peace) O’ Messenger of Allah."

The Holy Prophet Peace & Blessings Be Upon Him said, "Alaikas Salaam are the words of the deceased person’s salaam. When one of you meets his fellow brother, he should say Assalamu Alaikum wa Rahmatullah."

The Manner Of Greeting The Dead In The Grave Yard

It has been narrated by Hazrat Abu Huraira(r.a.) that the Holy Prophet Peace & Blessings Be Upon Him came towards the cemetery and said, "Alaikas Salaam (Upon you be peace), O’ people of this abode, from amongst the believers, verily, if Allah wishes, we are going to join you in a short while."

In another narration it has been narrated thus, that when the Holy Prophet Peace & Blessings Be Upon Him passed by the graves, he would say, "Salaam be upon you, O’ people of this abode from the believing men and believing women, Muslim men, Muslim women, pious men, pious women, indeed if Allah wishes, we will join you."

The first narration has been narrated by Imaam Abu Dawood and the second narration has been narrated by Allama Suyuti in his book Jaame-us-Sageer.

Giving Salaam To The People Of A Gathering

It has been narrated by Hazrat Abu Huraira(r.a.) that the Holy Prophet Peace & Blessings Be Upon Him said, "If any one of you enters any gathering, he should give salaam. He should then remain seated to that extent he has in his mind, and when he decides to return, he should again give salaam. The reason being that the first salaam is not more rightful than the second, that is, he gives the first salaam and not the second." This narration has been narrated by Imaam Abu Dawood, Imaam Tirmizi and Ibne Sunni.

Reply To A Third Person’s Salaam

A person from (the tribe of) Banu Tameem narrates from his father who narrates from his paternal grandfather that he arrived in the presence of the Holy Prophet Peace & Blessings Be Upon Him and said, "My father sends salaam upon you."

The Holy Prophet Peace & Blessings Be Upon Him replied, "Wa Alaika Wa’alaa Abeekas Salaam (Peace be upon you and your father)." Imaam Abu Dawood, Nasai and Ibn Sunni have narrated this. 

Similarly it has been narrated by Hazrat Aisha radiyallahu anha that the Holy Prophet Peace & Blessings Be Upon Himsaid, "Jibraeel sends salaam upon you."

Hazrat Aisha(r.a.) replied, "Wa Alaihis Salaam Wa Rahmatullahi Wabarakatuh (Peace be upon him and Allah’s mercy and blessings). You (O’ Prophet) can see things which we cannot."

Similarly Imaam Bukhari and Imaam Muslim have related Abu Huraira’s narration, he says, Jibraeel the trustworthy arrived in the presence of the Noble Prophet Peace & Blessings Be Upon Him and said, "This is Khadija, who is coming, she has with her a utensil in which there is curry (or he said food, or drink). When she arrives give, her salaam from her sustainer and myself, and give her glad tidings of a house in Paradise which will be hollow in which there will be no loud noise (din) nor weariness." 

Ibne Sunni has narrated this narration in more detail. It is narrated by Amr bin Wahb that Hazrat Khadija set out in search of the Holy Prophet Peace & Blessings Be Upon Him in the upper part of Makkah Mukarrama. Hazrat Khadija had the Holy Prophet’sPeace & Blessings Be Upon Him food with her. Jibraeel the trustworthy met Hazrat Khadija in the form of a man and questioned her regarding the Holy Prophet Peace & Blessings Be Upon Him. Hazrat Khadija(r.a.) began to tremble and thought that, probably he is from those who are out to harm the Holy Prophet Peace & Blessings Be Upon Him.

Hazrat Khadija mentioned this incident to the Holy ProphetPeace & Blessings Be Upon Him. The Holy Prophet Peace & Blessings Be Upon Himreplied that he was Jibraeel the trustworthy. He has informed me that he has met you and he has also told me that you have food with you and that is Hees (a sweet dish). Hazrat Jibraeel the trustworthy has said, "Give salaam to Khadija from Allah the most glorious and eminent one, and give her glad tidings of a house in Paradise which will be hollow in which they will no loud noise (din) nor weariness."

Hazrat Khadija said, "Allah the exalted is Himself As-Salaam (The Giver of peace) and peace comes from Him, Salaam be upon Jibraeel, he is the messenger of Allah. Salaam be upon you and salaam be upon all those who are listening but Shaytaan.

O’ Prophet of Allah, what is the hollow house in Paradise wherein they will be no loud noise (din) nor weariness?"

The Holy Prophet Peace & Blessings Be Upon Him replied, "It will be a secure house made out of pearl." 

Giving Salaam Even After A Short Separation

It has been narrated by Anas May Allah be pleased with himthat the companions of the Holy Prophet Peace & Blessings Be Upon Him would walk together and when a tree would come in their way they would separate towards the left and right. Then on meeting each other, one of them would greet the other with salaam.

Salaam Upon The Noble Prophet Sallallahu Alaihe Wasallam At The Time Of Entering A Masjid.

Hazrat Abu Huraira May Allah be pleased with him narrates the saying of the Holy Prophet Peace & Blessings Be Upon Him, "When anyone amongst you enters a Masjid" or he said, "When anyone amongst you arrives at a Masjid, he should send salaam upon the Holy Prophet Peace & Blessings Be Upon Himand say, ‘Allahumma aftahli abwaba rahmatik’, (O Allah, open the doors of your mercy for me) and when he comes out of the Masjid he should also then send salaam upon the Holy Prophet Peace & Blessings Be Upon Him and say, ‘Allahumma a’ithni min ash-shaytaan ir-rajee’ (O Allah give me refuge from the accursed Shaytaan). In the narration of Ibn Majah these words have been narrated, ‘Bismillahi was-salaamu ala rasullullahi’ (I begin in the name of Allah, Salaam be upon Allah’s Messenger)."

The Virtue Of Giving Salaam In One’s Own Home And Then Setting Out

It has been narrated by Abu Umamah Al Ba’ali from the Holy Prophet Peace & Blessings Be Upon Him that he said, "There is no one like he who performs wudhu thoroughly and then washes both his hands, feet and face, then gargles his mouth and performs his wudhu in the manner in which Allah has commanded him but sins which he has committed by talking or walking towards are wiped away, such that sins committed by his limbs are forgiven. When he walks towards the Masjid he gets one reward for every step he takes. His salaah remains an extra bonus for him, that is when he enters upon his family, greets them with salaam and lies down upon his bed, for him is the reward of a full nights worship."

Likewise it has been narrated by Abu Umamah al-Ba’ali that the Holy Prophet Peace & Blessings Be Upon Him said, "They are three people under the care of Allah the most glorious and eminent one; one who goes out in the path of Allah as a Muslim soldier is in the care of Allah until Allah takes his soul away. He will be entered into paradise or Allah will return him with reward and booty which he has gained. The second person who is also in the care of Allah until Allah takes his soul away, is he who walks towards the Masjid. Allah will enter him into Paradise or make him return, giving him reward and booty which he has gained. The third person who is in the care of Allah is he who enters his own home and gives salaam." Ibn Sunni has mentioned both of these narrations.

Imaam Bukhari in his book Al-Adabul Mufrad has mentioned a narration, "There are three types of people who are all in all in the care of Allah. If they stay alive they will find a life of sufficiency and if they pass away they will enter Paradise. One is he who enters his own home by giving salaam, is in the care of Allah the most glorious and eminent one. The second person who is in the care of Allah the most glorious and eminent one is he who goes out towards the Masaajid. The third person who is in the care of Allah, is he who goes out in the path of Allah."

Also Ibn Sunni relates a narration of Abu Huraira(r.a.) that he said, "It is the saying of the Holy Prophet Peace & Blessings Be Upon Him that definitely there is an illumination and light for Islam, like a pathway which is well lit. That a Muslim should worship Allah and must not associate anything with him. He must carry out Fardh Salaah, give Zakaah, perform Hajj of Baitullah, keep the fast of the auspicious month of Ramadhaan and enjoin right conduct and forbid indecency. To give salaam to your household when you enter upon them, and to give salaam upon those Muslims you pass by. If they reply to your salaam then the angels will return salaam upon them and if they do not answer to your salaam, the angels will reply to your salaam, and curse them or they will stay quiet with them. Whoever has let go of one of the above mentioned then he has let go of a part of Islam and whoever throws them all away has thrown Islam behind his back."

Likewise a narration of Sahih Muslim is narrated from Miqdad ibn Aswad May Allah be pleased with him, he says we three companions arrived in the presence of the Holy Prophet Peace & Blessings Be Upon Him.Then the Holy Prophet Peace & Blessings Be Upon Him took us to his household (family), there were three goats there. He (The Holy Prophet Peace & Blessings Be Upon Him) told the three of us to take the milk and distribute it amongst ourselves whenever we needed it. Miqdad May Allah be pleased with him says, "We obeyed the command and would leave a portion for the Holy Prophet Peace & Blessings Be Upon Him." Hazrat Miqdad May Allah be pleased with him says that the Holy Prophet Peace & Blessings Be Upon Him would come at night and would give salaam in such a manner that it would not wake a sleeping person but would be heard by a person who was awake. Then he would go to the Masjid to pray his salaah and then would drink his own portion.

SLEEP FROM AN ISLAMIC PERSPECTIVE

Sleep medicine is a relatively new scientific specialty. Sleep is an important topic in Islamic literature, and the Quran and Hadith discuss types of sleep, the importance of sleep, and good sleep practices. Islam considers sleep as one of the signs of the greatness of Allνh (God) and encourages followers to explore this important sign. The Quran describes different types of sleep, and these correspond with sleep stages identified by modern science. The Quran discusses the beneficial effects of sleep and emphasizes the importance of maintaining a pattern of light and darkness. A mid-day nap is an important practice for Muslims, and the Prophet Muhammad peace be upon him (pbuh) promoted naps as beneficial. In accordance with the practice and instructions of Muhammad (pbuh), Muslims have certain sleep habits and these sleep habits correspond to some of the sleep hygiene rules identified by modern science. Details during sleep include sleep position, like encouraging sleep on the right side and discouraging sleep in the prone position. Dream interpretation is an established science in the Islamic literature and Islamic scholars have made significant contributions to theories of dream interpretation. We suggest that sleep scientists examine religious literature in general and Islamic literature in particular, to understand the views, behaviors, and practices of ancient people about the sleep and sleep disorders. Such studies may help to answer some unresolved questions in sleep science or lead to new areas of inquiry.

Sleep medicine is considered a relatively new field of medicine, but mankind has long been interested in sleep, and culture and religion influence attitudes and beliefs about sleep. In particular, religious literature has many references to sleep.[1,2] Islam emerged as a religion in the seventh century when the Prophet Muhammad peace be upon him (pbuh) started receiving revelations from Allāh (God), known as the Holy Quran (610 C.E.). Most Muslims, with a worldwide population of about 1.6 billion, view Islam as a way of life and follow the instructions of Islam in all of their daily practices, including sleep.[3] The two sources of Islamic jurisprudence are the Quran and Hadith (Sunnah). Muslims believe that Allāh revealed the Quran to the Prophet Muhammad (pbuh) through the angel Gabriel from 610 to 632 C.E., the year of the Prophet's death [verse 17. 106]. The text of the Quran contains 114 chapters (Sūra). Hadith are a collection of narrations concerning the words and deeds of the Prophet Muhammad (pbuh). These were evaluated and gathered into a large collection, mostly during the eighth and ninth centuries.

Islam has great interest in sleep, and sleep is considered as one of the signs of the greatness of Allāh. Sleep is mentioned frequently in the Quran. For example, a well-known verse says, “And among his signs is your sleep by night and by day and your seeking of His bounty, verily in that are Signs for those who hearken” [verse 30.23]. Islam has clear instructions and guidance for followers about the nature of good sleep. In addition, Muslims have shown great interest in dreams and dream interpretation.

In this article, for citation of the Quran, we refer to chapter (Sūra) and verse (Sūra.verse); for citation of Hadith, we refer to the book and Hadith number. For the Quran, we used an English translation that was approved by the Ministry of Islamic Affairs in Saudi Arabia and the Islamic University in Madinah; for Hadith, we cite major books approved by the Ministry of Islamic affairs in Saudi Arabia.[5–7]
In this article, we discuss the Islamic views of sleep based on the Quran and Hadith and the impact of these views on sleep and sleep habits of modern Muslims.

Types of Sleep in the Quran
The Quran frequently mentions sleep. There is a general Arabic word for “sleep” (Noum) and other Arabic words for specific types of sleep. The word “sleep” and its derivatives appear nine times in the Quran. In addition, different Arabic words are used to describe sleep in the Quran, and these may correspond to the different sleep stages identified by modern sleep science:

    “Sinah”: This word has been defined as “slumber” or “dozing off for a very short period”, during which there is prompt arousal following environmental stimulation. This may correspond to stage 1 sleep identified by modern sleep scientists. A verse in the Quran uses the word “Sinah” when describing Allāh “No slumber (Sinah) can seize Him nor sleep” [verse 2.255]. In the Quran, sleep implies a manifestation of weakness and bodily need for rest. Therefore, while the Creator (Allāh) does not sleep or doze off, His creations, including mankind, need sleep every day.

    “Nu’ass”: Two verses in the Quran use the word “Nu’ass”. One verse says “Remember when He covered you with a slumber (Nu’ass) as a security from him” [verse 8.11]. This describes the fear and stress of the believers during the battle of Badr, when slumber (Nu’ass) provided them with a feeling of security and relief from stress. Nu’ass in this verse implies a short nap, which may correspond to stage 1 and stage 2 sleep identified by modern sleep scientists. It was recently suggested that a short nap can reduce stress and blood pressure (BP), with the main changes in BP occurring between the time of lights off and the onset of stage 1.[8–10] A second verse of the Quran says “Then after the distress, He sent down security upon you. Slumber (Nu’ass) overtook a party of you, while, another party was thinking about themselves (as how to save their own selves)” [verse 3.154].

    “Ruqood”: This word has been given several interpretations. In our view, the most appropriate definition is “sleep for a long period”, as Allāh has described the People of the Cave with this term in the Quran[2] “And you would have thought them awake, whereas they were asleep (Ruqood)” [verse 18. 18]. The Quran states that the People of the Cave stayed in their caves for 300 solar years, adding nine (for lunar years) [verse 18. 25], as discussed later
   

“Hojoo”: This term describes pious believers who fear Allāh, “They used to sleep but little by night (Hojoo). And in the hours before dawn, they were (found) asking (Allāh) for forgiveness” [verse 51. 17-18]. This word indicates “sleep at night”.
   

“Subaat”: The word “Subaat” is derived from the Arabic word “Sabt”, which means disconnecting.[2] “Subaat” may indicate a disconnection from the surrounding environment during sleep. A verse in the Quran says, “And we made your sleep (Subaat) as a thing for rest” [verse 78.9]. Therefore, “Subaat” may be considered to be “deep sleep”, corresponding to the slow wave sleep identified by modern sleep scientists.

Based on the above, we suggest that the arrangement of sleep stages/states is Sinah and Nu’ass, followed by Hojoo, and Ruqood and then Subaat.

Importance of Sleep
Modern sleep scientists believe that sleep deprivation has deleterious effects on mental concentration, memory, mood, and quality of life. In addition, recent data indicate that sleep deprivation impairs endocrine and metabolic functions.[12,13] Islam also emphasizes the importance of getting enough sleep. One Hadith by the Prophet (pbuh) in Sahih Al-Bukhari (SB) says, “If anyone of you feels drowsy while praying he should go to bed (sleep) till his slumber is over” (SB 210). The Prophet (pbuh) told one of his companions (Ibn Amr) who was praying the whole night “Offer prayers and also sleep at night, as your body has a right on you” (SB 1874). Once the Prophet (pbuh) entered the Mosque and saw a rope hanging in between its two pillars. He said, “What is this rope?” The people said, “This rope is for Zainab, who, when she feels tired, holds it (to keep standing for the prayer.)” The Prophet (pbuh) said, “Don’t use it. Remove the rope. You should pray as long as you feel active, and when you get tired, sleep” (SB 1099). Another Hadith narrated by Aisha (wife of the Prophet [pbuh]) in Musnad Ahmed (MA) tells of a woman from the tribe of Bani Asad, who was sitting with Aisha when Allāh's Apostle (pbuh) came to my house and said, “Who is this?” Aisha replied, “She is so and so”. She does not sleep at night because she is engaged in prayer. The Prophet said disapprovingly, “Do (good) deeds which are within your capacity as Allāh never gets tired of giving rewards till you get tired of doing good deeds” [MA 25244].

Sleep manners
There are numerous Muslim sleep traditions that Muslims try to follow in order to be in accordance with the practice of the Prophet (pbuh) (Sunnah).

Early bedtime and early wake up time
Muhammad (pbuh) encouraged his companions not to be involved in any activity after Isha prayer (darkness prayer, which is around 1.5-2 hours after sunset). The Prophet (pbuh) said, “One should not sleep before the night prayer, nor have discussions after it” [SB 574]. Additionally, Muslims are required to wake up for Fajr prayer, which is about one hour before sunrise. The Prophet did not sleep after Fajr prayer.[2] In addition, the Prophet (pbuh) told his companions that early morning work is blessed by Allāh.

Perform ablution (wudoo) before going to bed and supplicate
It is reported in Sahih Muslim (SM) that one of the companions said that the Prophet (pbuh) told him, “Whenever you go to bed, perform ablution like that for the prayer, and lie on your right side” [SM 2710]. And then he asked him to say the night prayers before sleep.

Dusting and cleaning the bed before sleeping
It has been reported that the Prophet (pbuh) said, “When any one of you goes to bed, he should take hold of the hem of his lower garment and then should clean (his bed) with the help of that and then should recite the name of Allāh” [SM 271].

Sleep position
In Islamic culture, some sleep positions are encouraged while others are discouraged based on the practice (Sunnah) and recommendations of the Prophet Muhammad (pbuh). Thus, many Muslims sleep on their right side, particularly, in the initial part of sleep. Muhammad (pbuh) said, “Whenever you go to bed, perform ablution like that for the prayer, and lie on your right side” [SM 2710). In description of the sleep of the Prophet (pbuh), a Hadith states, “When the Prophet (pbuh) wants to go to sleep, he puts his right hand under his cheek” [SM 2713]. Modern scientific studies have suggested a beneficial effect of right lateral decubitus position on the heart. In particular, one study assessed the autonomic effect of three sleep positions (supine, left lateral decubitus, and right lateral decubitus) in healthy subjects using spectral heart rate variability analysis.[14] The results indicated that cardiac vagal activity was greatest when subjects were in the right lateral decubitus position. In addition, an animal study indicated that vagal stimulation has an antiarrhythmic effect.[15] Several studies have demonstrated that the recumbent position affects autonomic nervous system activity in patients with congestive heart failure, and that there is attenuation of the sympathetic tone when subjects are in the right lateral decubitus position.[16–18] Muslims tend to dislike sleeping in the prone position, and this is discouraged in the Islamic literature, even for infants. The Prophet (pbuh) told a man who was lying on his stomach, “Allāh and his Prophet dislike this position” [Sunan Al-Tirmdhi 2768]. Modern medical studies have concluded that infants who sleep in the prone position have a seven-fold increased risk of sudden infant death syndrome (SIDS). This has led to “back to sleep” campaigns in Britain (1991) and in the United States (1994).[19]

Turning off light before sleep
It is narrated that the Prophet (pbuh) said, “Put out lamps when you go to bed, shut the doors, and cover water and food containers” [SB 5301]. This may correspond with current scientific understanding that it is important to maintain a dark environment during sleep so as not to disrupt the circadian rhythm.

Yawning
Yawning is an unacceptable behavior for Muslims, especially in public places. If yawning occurs, the yawner is instructed to cover his mouth with his hand. The Prophet said, “Yawning is from Satan. If you are about to yawn, you should try to stop it as much as possible. If you yawn, Satan will laugh” [SB 3115].

Naps (Siestas)
Napping is a cross-cultural practice, and modern sleep scientists believe that napping provides benefits for all ages.[20] A short mid-day nap (called Qailulah in Islamic culture) is a deeply embedded practice in the Muslim culture, and it takes a religious dimension (Sunnah) for some Muslims. The Prophet Muhammad (pbuh) said, “Take a short nap, for Devils do not take naps” [Sahih Aljamie. Alalbani 1647]. Another Hadith by Muhammad (pbuh) provided details about the timing of the nap, “Sleeping early in the day betrays ignorance, in the middle of the day is right, and at the end of the day is stupid.” (Fath Al-Bari, p.73). A third Hadith reported in Sahih Al-Bukhari (SB) says, “We used to offer the Jumua (Friday) prayer with the Prophet and then take the afternoon nap” [SB 5923]. Friday is the weekend for Muslims, so napping on Friday may compensate for sleep debt that has accumulated during weekdays.

Previous research has shown that short daytime naps improve vigilance and cognitive functions, and are beneficial for memory consolidation.[21] In particular, a nap as short as 10 min can improve alertness and performance for 2.5-4 hours.[21] A recent study assessed the health effects of napping in 23,681 healthy Greek adults for an average of about six years. After controlling for potential confounders, the researchers concluded that those who napped at least three times weekly for about half an hour had 37% lower coronary mortality than those who did not nap.

Circadian Rhythm
The Quran frequently presents “day” and “night” as significant signs of the creator (Allāh). The Quran mentions the alternation of day and night in 37 places and in many places asks Muslims to observe the succession of night and day. For example, “And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude” [verse 25.62]. In the Quran, the word “night” always precedes the word “day”, “And We have appointed the night and the day as two signs. Then We have obliterated the sign of the night with darkness, while We made the sign of the day illuminating” [verse: 17.12]. It is clear that the Quran considers humans to be diurnal creatures who need light in the daytime and darkness at night, “And it is He Who makes the night a covering for you, and the sleep a repose, and makes the day Nushūr (i.e., getting up and going about here and there for daily work, after one's sleep at night)” [verse: 25.47]. The Quran stresses the importance of the daily pattern of light and darkness and considers the cycle of night and day as a mercy from Allāh, “Say: See ye? If Allāh were to make the Night perpetual over you to the Day of Judgment, what God is there other than Allāh, who can give you enlightenment? Will ye not then hearken? Say: See ye? If Allāh were to make the Day perpetual over you to the Day of Judgment, what God is there other than Allāh, who can give you a Night in which ye can rest? Will ye not then see? It is out of His Mercy that He has made for you Night and Day, - that ye may rest therein, and that ye may seek of His Grace - and in order that ye may be grateful” [verses 28.71-73].

Muslims have five obligatory prayers per day. The first prayer (Fajr) is at dawn (about one hour before sunrise), so Muslims are obliged to wake up early on weekdays and weekends; the last prayer (Isha) is in the evening, about 1.5-2 hours after sunset. Summer nights have earlier dawn and shorter nights, so Muslims may have less night sleep during the summer. Sleep scientists have not yet studied the physiological effects of this, although available evidence suggests a possible seasonality effect in bed times and wake times.[22,23] Honma et al. studied 10 healthy male volunteers from Japan and reported that wake-up time in the summer was 60 min earlier than in the winter and that bedtime was earlier in summer, resulting in a slightly longer total time in bed during the winter than summer.[24] They also reported that the acrophase (circadian maximum) for core body temperature and plasma melatonin changed with the seasons, with a 2 hour phase delay in winter, compared to summer.[24] Another study examined nine healthy males at the Antarctic zone for 15 months. The peak phase of melatonin rhythm was phase delayed by 4.1 hours in winter, compared to summer. In addition, the trough phase of rectal temperature rhythm in two of three subjects was phase delayed by approximately 2 hours in winter. However, in this study there was no change in total sleep time in winter, compared to summer.[23] Seasonal changes in the phase of circadian rhythms are normally due to seasonal changes in the intensity of light and in the times of sunset and sunrise.

Unique topics about sleep in Islamic culture
In this section, we will discuss sleep and death, the story of the Companions of the Cave, and dreams and dream interpretation in Islamic culture.

Sleep and death
The Quran indicates some resemblance between sleep and death. The Quran uses “Wafat” to describe death, and one of the verses states, “It is Allāh Who takes away the souls (Wafat) at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for people who think deeply” [verse 39:42]. Another verse states, “It is He Who takes your souls (Wafat) by night (when you are asleep), and has knowledge of all that you have done by day, then He raises (wakes) you up again that a term appointed (your life period) be fulfilled, then (in the end) to Him will be your return. Then He will inform you of that which you used to do” [verse 6.60]. The Quran divides the “state of self” into two parts, a state of consciousness and a state of “Wafat”.[25] The state of “Wafat” is divided into sleep (temporary death) and death (real death). Thus, the above verses indicate that Allāh takes and retains souls during real death, but releases souls after rest for an appointed term. The Hadith from the Prophet Muhammad (pbuh) supports this view. It is reported that whenever the Prophet (pbuh) went to bed, he said, “O’ Allāh, it is with Thine Name that I live and it is with Thine Name that I die”, and when he awoke, he said, “Praise is due to Allāh, Who gave us life after our death (sleep) and unto Thee is resurrection” [SM 2711]. Muslims believe that people in Heaven do not sleep, because sleep is a form of death. The Prophet (pbuh) was asked, “Do people of Heaven sleep?” He answered: “Sleep is the brother of death. People of Heaven do not sleep”

The people (companions) of the cave
In Sūra Al-Kahf (the cave), the Quran describes the People or Companions of the Cave (as’hab al-Kahf), known in Christian literature as “the Seven Sleepers of Ephesus”.[27] The verses [18.9-26] describe young believers who found refuge from prosecution in a cave. When the boys asked Allāh for mercy, He put them into a sleep state that lasted for 300 solar years, adding nine (for lunar years). We present this story, because it provides information that corresponds with our current understanding of sleep and the effect of light and noise on sleep.
The verses describe the regular turning of the boys from side to side during their long sleep, “We turned them on their right and on their left sides” [verse 18.18]. Modern science has documented that staying on one side for long periods can cause bed sores. In addition, prolonged immobility increases the risk of numerous conditions, including thrombosis. Therefore, in modern medical practice, patients who are bed-ridden are turned regularly.
The description of the Companions of the Cave portrays their conditions during sleep. One verse states that the boys appeared to those who saw them as if they were awake, when in fact they were asleep, “And you would have thought them awake, whereas they were asleep” [verse18.18]. This verse suggests that their eyes were open and blinking when they were asleep. In the context of modern sleep science, open eyes allow more light perception and are important for the regulation of circadian rhythms.

During their sleep, the Quran describes sunlight that comes with sunrise and leaves at sunset and to maintain the light-dark cycle, “And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is one of the signs of Allāh” [verse 18.17]. New discoveries revealed that a regular light-dark cycle is essential for the calibration of circadian rhythms, and maintenance of the circadian pattern of body functions and hormonal secretion.[28] To create a suitable environment for sleep, the Quran mentions that the hearing of the boys was sealed up during their entire sleep period, “Therefore, We covered up their (sense of) hearing (causing them to go in deep sleep) in the Cave for a number of years” [verse 18.11]. Although sensitivity to noise decreases during sleep, modern scientists believe that the sleeping body still responds to noise stimulation.[29] Noise during sleep has a negative impact on the quality of sleep because it increases arousal, increases changes in sleep stages, decreases slow wave sleep, and disturbs the rhythmicity of rapid eye movement (REM) sleep.[29,30] In addition, noise during sleep may disturb the autonomic and endocrine responses of the body. Although autonomic reactions that occur during sleep may be small, their accumulation over time may result in harmful effects, such as increased risk for cardiovascular disease.[31] Subjects do not become adapted to these changes following long exposure times.[29]

Dreams
Detailed discussion of dreams in the Muslim culture is beyond the scope of this article. Instead, we provide an overall summary of the importance of dreams in Muslim culture. Muslims in general have great interest in dreams and dream interpretation. In general, Muslims consider dream to be a kind of supernatural perception. One Hadith states that the Prophet (pbuh) said, “A good dream vision of a pious man is a forty-sixth part of prophecy” [SM 2263]. It has also been reported that the Prophet (pbuh) said, “A good vision (ru’ya) is from Allāh and a bad dream (hulm) is from Satan; so if one of you sees anything (in a dream which he dislikes), he should spit on his left side thrice and seek refuge with Allāh from its evil, and then it will never harm him” [SB 3118).

Oneiromancy is a traditional type of dream interpretation that is common in the Muslim world. In general, Muslims have much higher regard for dreams and dream interpretation than people from Western societies.[4] Muslim countries traditionally used the terms Tabir or Tafsir for “dream interpretation”, and dreams continue to play an important role in the lives of modern Muslims.[32,33] Muslim interest in dreams and dream interpretation has not been well documented in the English literature, and most Western dream researchers are not familiar with the rich traditions of dreams and dream interpretation in Islam.[4] The theories, insights, and observations of dreams proposed by Muslims over the past 1400 years correspond with many of the recent theories developed by Western psychologists during the past 150 years.[4] Traditionally, Muslims believe that dreams appearing in the last third of the night are more truthful. This correlates with the current scientific understanding that the longest periods of REM sleep occurs during the last third of the nocturnal sleep period, when dream imagination is most active.

The Quran uses several terms to refer to dreams, such as ru’ya (vision) (verses 17.60, 37.105, 48.2), hulm (dream) (verses 21.5, 52.3), manam (sleep) [verse 37.10], and bushra (tidings) [verse 10.6]. Because of the central role of the Quran in the Muslim faith, discussions of dreams are fundamental to Islamic dream interpretation. Dream description plays a major role in three Sūras (chapters) of the Quran:

    Sūra 12, Yussuf (Joseph): This Sūra provides a condensed version of the story of Joseph and some of the best known references to dream interpretation.
    Sūra 37, As-Sāffāt (Ranks): This Sūra focuses on Allāh's command to the Prophet Abraham to sacrifice his son.
    Sūra 8, Al-Anfāl (Spoils): This Sūra describes a dream of Prophet Muhammad (pbuh). “(And remember) when Allāh showed them to you as few in your (i.e., the Prophet's) dream; if He had shown them to you as many, you would surely have been discouraged, and you would surely have disputed making a decision. But Allāh saved you” [verse 8.43]. This verse describes the experience of the Prophet (pbuh) the night before a particular battle (Badr), when the Muslim army was across the valley from its enemy.

The night journey (Laylat al-Mi’raj) in Sūra 17 (Al-Isrā) says, “Glory be to Him (Allāh) Who took His slave (Muhammad) for a journey by night from Al-Msajid Al-Harām (in Mecca) to Al-Masjid Al-Aqsā (in Jerusalem) whose surroundings We have blessed, that We might show Him (Muhammad) some of Our signs” [verse 17.1]. Some Western scholars who have written about dreams in the Quran consider this journey as one of the dreams of Muhammad (pbuh).[4,34] However, although this journey occurred in a short period in one night, in the Muslim faith, this miraculous journey is considered to be a physical journey, not a dream. In particular, the body and soul of Muhammad (pbuh) travelled from Mecca to Jerusalem and then ascended to heaven. This led him to the wonders of heaven, where he met with many prophets and messengers who had gathered to meet him, and He led them in prayers. Therefore, we will not discuss this journey as a dream.

Some interpreters of the Quran have interpreted verse 39.42 (“It is Allāh who takes away the souls (Wafat) at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for people who think deeply”) as Allāh seizing souls during death and sleep (dream). For instance, the Islamic scholar, Al-Qurtubī (1214-1273 C.E.), noted that true dreams are visions experienced while the soul is separated from the body during sleep, whereas nightmares and lying dreams occur when the soul has returned to the body, but before it has again taken firm root.

Numerous Muslim philosophers have proposed theories of dream interpretation. Ibn Arabi (1164-1240 C.E.) proposed a metaphysical system that merged Islamic theology and Greek philosophy.[4,35] Ibn Sirin (653-728 C.E.) is the best-known dream interpreter in Islamic history,[4,36] and his method of dream interpretation reflects the fact that dream interpretation is important in the Quran and Hadith. He proposed that the interpretation of dreams depends on the personal characteristics and life circumstances of the individual.[4] Ibn Khaldūn, a great Muslim scholar and thinker (1332-1402 C.E.), considered dream interpretation to be a science.[37] In the monumental Muqaddimah (An Introduction to History), he classified three types of dreams: (i) dreams from Allāh (Allāh), which are clear and unmistakable in their meaning and content; (ii) dreams from Angels, which are received in the form of allegory and require interpretation; and (iii) dreams from Satan, which are confused dreams that are futile.[2,37]
     
Conclusion
In the past few decades, there has been a significant increase in our knowledge of sleep physiology, sleep disorders, and the importance of sleep. Islam and other ancient religions also provide significant information about the historical and cultural views of sleep, and these precede modern scientific studies by hundreds or thousands years.[1,2] The Quran describes different types of sleep, and these correspond with different sleep stages identified by modern sleep scientists. About 1400 years ago, Muhammad (pbuh) stressed the importance of sleep for good health and the Quran stresses the importance of the alteration of night and day. A nap (Qailulah) is a well-established cultural practice in the Islamic culture. For some Muslims, the nap has religious dimensions. Modern sleep scientists acknowledge the beneficial effect of short naps. Muslims have been following certain sleep habits for hundreds of years, following the instructions and practices of their Prophet (pbuh). Modern sleep scientists currently recommend many of these same practices. Dream interpretation is an established science in the Muslim literature and Islamic theories of dream interpretation correspond with many theories currently proposed by modern sleep scientists.

We suggest that sleep scientists examine religious literature to understand the views, behaviors, and practices of ancient people in regard to sleep and sleep disorders. Such studies may help to answer unresolved questions in sleep science or lead to new areas of inquiry.

ISLAMIC KNOWLEDGE - RAISING RIGHTEOUS AND SUCCESSFUL CHILDREN

Teaching Islam to our Children: An Important Islamic Duty

Islam teaches us different ways to attain success. One best way is to seek Islamic knowledge based on the Qur'an and the Sunnah. We need to spend time, money, efforts, emotions and patience to learn authentic knowledge of Islam not only for our own success but also to be able to share it to others, especially to our children.

The most important and lasting gift or inheritance that we can give to our children is knowledge of Islam. It is a must that we should educate our children with Islamic knowledge since as parents we are accountable to their success and failure. The Prophet (saws) makes it very clear that we are accountable to our respective families/children: Abdullah ibn Umar reported that he heard the Prophet Muhammad (saws) saying:

"Every one of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband’s house and is responsible for it, and a servant is a guardian of his master’s property and is responsible for it. A man is a guardian of his father’s property and is responsible for it so all of you are guardians and responsible for your wards and things under your care)." (Bukhâri 3/592)

Malik bin Huwairth narrated: "I came to the Prophet (saws) with some men from my tribe and stayed with him for twenty nights. He was kind and merciful to us. When he realized our longing for our families, he said to us: "Go back and stay with your families and teach them the religion. And offer the prayer and one of you should pronounce the Adhan for the prayer when its time is due. And the oldest one amongst you should lead the prayer." (Bukhari 1/601)

The above authentic Ahâdîth clearly show how the Prophet (saws) commands us Muslims to be responsible to our respective families. The best way to perform our duty to our children is to teach them Islam. Allah tells us that our children, just like our wealth and possessions, are but a trial from Him. Allah the Most High says:

"And know that your possessions and your children are but a trial: 
and that it is Allah with whom lies your highest reward." 
[Qur'an 8:28]

"Your riches and your children may be but a trial: 
whereas Allah, with Him is the highest Reward." 
[Qur'an 64:15]

Since our children are but a trial and that the highest reward is with Allah the Almighty, it is then our responsibility to guide our children to Islam. It is only through Islam that they can become righteous and be of service to Allah. We pass Allah’s trial once our children worship and please our Creator.

The best thing that we can give to our children is knowledge of Islam. It is the best education and the best means to fight ignorance and drive away evil. The Prophet (saws) says in the following Ahâdîth:

Amr bin Sa’id or Sa’id bin Al-‘As t narrated that Allah’ Messenger (saws) said, "A father gives his child nothing better than a good education." (Tirmidhi 4977 and Baihaqi)

‘Abdullah ibn Abbas narrated that Allah’s Messenger (saws) said: "A single scholar of religion is more formidable against Satan than a thousand devout people." (Tirmidhi 217 and Ibn Majah)

Raising Responsible Children

When we teach Islam to our children, we raise them to be righteous and responsible Muslims who will subsequently treat us with kindness and respect. Islam is the only religion that clearly raises the status of the parents to a high degree and honor. In fact, Allah in many ayat of the Qur’an has commanded us to please our parents after pleasing Him. After our firm belief in Him, our Creator has enjoined us to treat our parents with kindness and respect:

"...Worship none but Allah and be dutiful and treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and give Zakat..." 
[Qur'an 2:83]

"Serve Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are of kin, neighbors who are strangers, the companions by your side, the wayfarer (you meet), and what your right hands possess: for Allah loves not the arrogant, vainglorious." 
[Qur'an 4:36]

"Say: ?Come, I will rehearse what Allah has (really) prohibited you from: join not anything with Him; be good to your parents; kill not your children on a plea of want, We provide sustenance for you and for them; come not nigh to indecent deeds, whether open or secret; take not life, which Allah has made sacred, except by way of justice and law. Thus does He command you, that you may learn wisdom.’" 
[Qur'an 6:151]

In line with the above Qur’anic injunctions is the commonly quoted Hâdîth, which shows how the true Muslim must be more dutiful to his parents than any other person in the world:

Abu Hurairah narrated that a man came to Allah’s Messenger (saws) and said, "O Allah’s Messenger! Who is more entitled to be treated with the best companionship by me?" The Prophet (saws) said, "Your mother." The man said, "Who is next?" The Prophet (saws) said, "Your mother." The man further said, "Who is next?" The Prophet (saws) said, "Your mother." The man asked (for the fourth time), "Who is next?" The Prophet (saws) said, "Your father." (Bukhari 8/ 2 and Muslim 4/ 6180-6183)

Allah the All Knowing and Most Merciful knows that parents especially mothers bear hardships in rearing their children. Thus, He commands children to show gratefulness to their parents. Every man, therefore, is expected to be good to his parents, especially when they attain their old age where they need most his care, service and respect:

"Your Rabb (Cherisher and Sustainer) has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them but address them in terms of honor. And out of kindness, lower to them the wing of humility and say: O my Rabb (only God and Sustainer) (Only God and Cherisher)! Bestow on them (my parents) 
Your Mercy even as they cherished me in childhood." 
[Qur'an 17:23-24]

And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him and in years twain was his weaning: (hear the command), "Show gratitude to Me and to your parents: to Me is (your final) Goal." But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to Me. In the End the return of you all is to Me. And I will tell you all that you did. 
[Qur'an 31:14-15]

"We have enjoined on man kindness to his parents in pain did his mother bear him, and in pain did she give him birth." [Qur'an 46:15]

Islam teaches us that it is for our success that we must obey Allah by showing our utmost kindness and respect to our parents. We must also obey them for as long as they do not command us something that disobeys Allah. We have to remember that if we please them, we please Allah. This means, that through our parents we can attain Allah’s rewards in the eternal world:

Abdullah ibn Mas'ud narrated:

"I asked the Prophet (saws) which deed is the dearest to Allah? He replied, "To offer salaat (the prayers) at there early fixed times." I asked, "What is the next (in goodness)?" He replied, "To be good and dutiful to your parents." I again asked, "What is the next (in goodness)? "He replied, "To participate in jihad (religious fighting) in Allah’s Cause." (Bukhari 1/505)

Abu Hurairah t narrated that Allah’s Messenger said:

"Let him be humbled into dust; let him be humbled into dust." It was said: "Allah’s Messenger, who is he?" He said: "He who sees either of his parents during their old age or he sees both of them, but he does not enter Paradise." (Muslim 6189)

Abu Darda narrated that when a man came to him and said, "I have a wife whom my mother commands me to divorce." He replied to him that he had heard Allah’s Messenger (saws) say, "A parent is the best of the gates of Paradise; so if you wish, keep to the gate, or lose it." (Tirmidhi 4928 and Ibn Majah)

We learn further that in Islam for every Muslim it is a blessing from Allah if he has parents who are old as it gives him the opportunity to serve them and thus earns Allah’s pleasure. He will receive success, especially the supreme success in Paradise if he follows Allah’s commandment to be dutiful to his parents. This means that if we can raise our children, teach them knowledge of Islam or give them proper Islamic education, by way of Home Education or sending them to Islamic schools, we will be expecting them to take care of us especially during our old age and at the time when we will be needing them most. They will to take care of us when we are weak and old as important members of their families and not to let us just stay in other’s houses or at any home of the aged. Most of all, they will include us in their daily prayers, which is the best thing that they can give us. If we raise them to be righteous and they pray for our salvation then we attain ultimate success in the Life-Hereafter.

Therefore, we must give importance to the acquisition of Islamic knowledge and impart the same to our children so that they will pray for our success. We must know that Islam teaches us to show goodness to our parents by including them in our daily prayers that Allah will forgive them and grant them Mercy:

"O my Rabb! Make me one who performs prayers and (also) from my offspring, our Rabb! And accept my invocation. Our Rabb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established." [Qur'an 14:40-41)]

"O my Rabb! Bestow on them (my parents) Your Mercy even as they cherished me in childhood." 
[Qur'an 17:24)]

"My Rabb! Forgive me and my parents and anyone who enters my home as a believer. 
And to the disbelievers, grant no increase but destruction." 
[Qur'an 71:28]

When we guide our children to Islam, they become righteous Muslims whose prayers, to Allah I for our own benefit, continue to reach us even when we die. The Prophet (saws) says in the following Hadith:

"A man will be raised some degrees in Paradise and he will say, ‘For what reason I am receiving this?’ He will be told, ‘Because of your son asking forgiveness for you.’" (Bukhari 1613)

Abu Hurairah narrated that Allah’ Messenger (saws) said, "When a man dies, accrual of merit in his favor from good deeds ceases except from three actions: 1. A charity which continues after his death; 2. Knowledge left behind from which men continue to benefit, and 3. Righteous offspring who pray for him." (Muslim 4005)

Knowing the importance of Islamic knowledge, it is imperative that we encourage our children to spend time acquiring it. We must remember that one of the characteristics of a believer is love for the search of knowledge.

The following Hâdîth should inspire us and our children to continuously seek for Islamic knowledge:

Abu Said Al-Khudri narrated: Allah’s Messenger (saws)said, "A believer is never satiated with gainful knowledge; he goes acquiring it till his death and entry into Paradise." (Tirmidhi 222)

We must also guide our children to be prompt in doing good deeds, which will increase our faith and subsequently enable us to gain Allah’s pleasure and mercy. We have to remember that on the Day of Judgment we shall be asked how we spent hour lives, wealth and knowledge. In other words, we will be questioned on how we spent everything that Allah has given us as implied in the following Hadith:

Abdullah Bin Mas?ud narrated that Allah’s Messenger said,

"A man shall be asked concerning five things on the day of resurrection: concerning his life, how he spent it; concerning his youth, how he grew old; concerning his wealth, whence he acquired it, and in what way he spent it; and what was it that he did with the knowledge that he had." (Tirmidhi 5197)

Abu Barzah Nadlah ibn Ubayd al-Aslami narrated that the Prophet (saws) said: "A servant of Allah will remain standing on the Day of Judgment till he is questioned: about his age and how he spent it; and about his knowledge and how he utilized it; about his wealth from where he acquired it and in what (activities) he spent it; and about his body as to how he used it." (Tirmidhi 407)

With Islamic knowledge that we acquire and subsequently share to our children, Insha Allah, we will be able to answer whatever questions on the Day of Judgment. We and our righteous children will pass the real tests on the Day of Reckoning. This is because Islam teaches us to believe and to do deeds of righteousness and Allah the Almighty promises us everlasting life in Paradise. Our Only Rabb says:

"But those who believe and do deeds of righteousness We shall soon admit them to Gardens, with rivers flowing beneath, to dwell therein forever. Allah’s promise is the truth, and whose word can be truer than Allah’s?" 
[Qur'an 4:122]

Conclusion and Recommendations

Knowledge of Islam tells us that by guiding our children to Islam, we do not only respond to the duty that Allah and His Messenger (saws) enjoin upon us i.e., to be accountable to our children; but also, we expect subsequent rewards for raising righteous children. If we want our children to be righteous and be successful Muslims, we must learn and teach our children authentic knowledge of Islam, which is one that is based on the Qur’an and the Sunnah (and/or the authentic Hâdîth of the Prophet (saws)).

For those of us who can not teach our respective children for some reasons, who find no time or incapable to teach our own children, it is a must that we send them to standard quality Islamic schools where boys are separated from girls. If such schools are not available in our area, then we can opt for Islamic distance schooling or Home Education. This alternative to formal schooling is less expensive. It even gives parents and children to be closer (i.e., binds the bond of relationship with mutual love, respect and understanding) as the parents are expected to give more time to supervise or at least guide their children’s study.

Children learn more from their parents as they are spending their full time at home. They avoid mixing with the opposite sex. They also avoid the company of friends, classmates and schoolmates who may have bad influences on them. In this manner, they avoid the recurring problems prevalent among the youths such as school delinquency, drug addiction, smoking, drinking liquor, gambling, illicit sex and other social problems.

Another alternative is for us parents to hire competent Muslims teachers who can teach our children Islam during weekends. To minimize cost, we can organize weekend Islamic schools within our community by making use of the existing public schools. All we need is to make a request to the school administrator for the use of some rooms of the school buildings. 

Aside from the formal (English and Madrasah) and/or weekend Islamic schools, we can encourage our children to seek knowledge of Islam by any of the following means:

1) attendance to Islamic lectures, forums and seminars,

2) reading books and other reading materials on Islam,

3) listening to radio programs on Islam, 

4) buying books, booklets, magazines and other reading materials on Islam,

5) purchasing other learning media (e.g., CDs, and cassette tapes) on Islam, and/or

6) giving them proper access to the Islamic reading materials available in the Internet (i.e., Islamic websites). All these various opportunities to acquiring knowledge of Islam are blessing from Allah, Who bestows knowledge to whom He guides to Islam.

Indeed, Allah is Most Gracious, Most Merciful, He has opened for us various ways and means to learn Islam.

It is for us Muslims to learn authentic knowledge of Islam so that we please Allah the Almighty. It is only by knowing Islam that we know our Creator and how we can worship Him to the best we can and therefore attain His rewards and be successful in the eternal world to come. Islam teaches us to be accountable to our respective children. The best way is for us to share our authentic knowledge of Islam with them. Let us remember that their success means our ultimate success too.

May Allah guide us in Seeking authentic Knowledge on Islam, in order to impart it to our children, not just by verbal means, but by being the best of examples to them. 
Ameen.

A TRUE STORY OF A MAN WHO WAS AN ENEMY TO ISLAM

There was once a man who was an enemy to Islam. He had three famous questions that no person could answer. No Islamic scholar in Baghdad could answer his three questions...thus he made fun of Islam in public. He constantly ridiculed Islam and the Muslims. One day a small boy, who`s age was 10, came along and heard the man yelling and screaming at Muslims in the street. He was challenging people openly to answer the three questions.

The boy stood quietly and watched. He then decided that he would challenge the man. He walked up and told the man, "I will accept your challenge".

The man laughed at the boy and ridiculed the Muslims even more by saying, "A ten year old boy challenges me. Is this all you people have to offer!"

But the boy patiently reiterated his stance. He would challenge the man, and with Allah`s help and guidance, he would put this to an end. The man finally accepted.

The entire city gathered around a small "hill" where open addresses were usually made. The man climbed to the top, and in a loud voice asked his first question.

"What is your God doing right now?"

The small boy thought for a little while and then told the man to climb down the hill and to allow him to go up in order to address the question.

The man says "What? You want me to come down?"

The boy says, "Yes. I need to reply, right?"

The man made his way down and the small boy, age 10, with his little feet made his way up.

This small child`s reply was "Oh Allah Almighty! You be my witness in front of all these people. You have just willed that a Kafir be brought down to a low level, and that a Muslim be brought to a high level!"

The crowd cheered and screamed "Takbir"...."Allah-hu-akbar!!!"

The man was humiliated, but he boldly asked his Second question... "What existed before your God?"

The small child thought and thought.

Then he asked the man to count backwards. "Count from 10 backwards."

The man counted..."10, 9 ,8 , 7 , 6, 5, 4, 3, 2, 1,0"

The boy asked, "What comes before 0 ?"

The man: "I don`t know...nothing."

The boy: "Exactly. Nothing was before Allah, for He is eternal and absolute."

The crowd cheered again...."Takbir!"...."Allah-hu-akbar!!!!"

The man, now completely frustrated, asked his final question. "In which direction is your Allah facing?"

The boy thought and thought.

He then asked for a candle. A candle was brought to him. The blessed child handed it to the man and asked him to light it.

The man did so and remarked, "What is this supposed to prove?"

The young boy asked, "In which direction is light from the candle going?"

The man responded, "It is going in all directions."

The boy: "You have answered your own question. Allah`s light (noor) goes in all directions. He is everywhere. There is no where that He cannot be found.

"The crowd cheered again...."Takbir!"...."Allah-hu-akbar!!!"

The man was so impressed and so moved by the boy`s knowledge and spirituality, that he embraced Islam and became a student of the young boy.

So ended the debate.

Who was the young boy?

The young boy was one of our leaders and one of the greatest scholars, Imam Abu Hanîfa (May Allah bless him). 

[Adapted into English from "Manâqib Abî Hanîfah" written by Imâm Muwaffaq Ibn Ahmad al-Makki (d. 568 Hijri). Dar al - Kitâb al-'Arabiy, Beirut, 1981/1401H.]