Fed Poly Nasarawa Post-UTME 2016: Eligibility, Screening And Registration details

Applications are invited from suitably qualified candidates for admission into ND full time programmes run by the Polytechnic in the 2016/2017 Academic Session as follows:
Eligibility
Candidates that have chosen the Federal Polytechnic, Nasarawa in the 2016UTME and scored the approved minimum cut-off points (180) and obtain the required credit pass in the appropriate subjects combination are eligible for post-UTME Screening.
Method of Application
Application forms are obtainable on successful payments on the Remita platform. Applicants may use their debit cards (Interswitch, Verve, Mastercard etc) or make cash payments at the bank to get an RRR-code to be used on the platform. A non-refundable fee is required as follows:
ND (Post UTME) 3,500
Candidates are to then proceed to begin their application process via this link: http://fedpolynasarawa.edu.ng/registration/application-steps/
Screening Details
Candidates are to print out their respective slips after registration. The slip should contain date and time schedule for screening.
You are advised to come to the screening with your Post-UTME registration slip as well as your JAMB Original Result Slip. If you do not have this document, click here to get yours
Application Deadline
The deadline for submission of applications is Wednesday, 27th July, 2016.

Why a Dua doesn’t get answered?

Sometimes our duas are not answered. Some of those reasons eventually become obvious to us with the passage of time and some don’t. However, as Muslims we should understand the reasons to help us better cope with situations when our Duas are not being answered. This can help us influence factors that are under our direct control.
We know from Quran and Hadith the many reasons behind duas not being accepted. Some of them are the following:

• The Dua that a person is asking may not be good for the person but that person may not know the reasons yet;
• A persons’ sins may be in the way of accepting Duas;
• A person earns his living through unlawful means (haraam means);
• A person may be asking for forbidden or sinful items;

In the Quran, Allah says:
“And it may be that you dislike a thing which is good for you” [Surah Al-Baqarah, 2:216]
According to a hadith of the Prophet (SAW):
“There is no Muslim who calls upon his Lord with a dua in which there is no sin or severing of family ties, but Allah will give him one of three things: Either He will answer his prayer quickly, or He will store (the reward for) it in the Hereafter, or He will divert an equivalent evil away from him.” They said: “We will say more dua.” He said: “Allah’s bounty is greater.” [Narrated by Ahmad, 10749; Al-Tirmidhi, 3573. Classed as Saheeh by Al-Albaani in Mishkaat Al-Masaabeeh, 2199]
On a related note, Umm Salamah said: I heard the Messenger of Allah (SAW) say:
“There is no calamity that befalls one of the Muslims and he responds by saying ‘Innaa Lillaahi wa innaa ilahi raaji’oon, Allahumma ujurni fi museebati w’ukhluf li khayran minha (Truly, to Allah we belong and truly, to Him we shall return; O Allah, reward me in this calamity and compensate me with something better than it),’ but Allah will compensate him with something better than it.” [Narrated by Muslim, 918]
Ibn Al-Qayyim said:

Whatever Allah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favor even if that is in the form of a trial, and the calamity decreed by him is fair even if it us painful. [Madaarij Al-Saalikeen, 4/215.]
Many ask if Allah is not being merciful with them when not answering their prayers. (The real reason is that) What Allah chooses for His slave is better for him than what he chooses for himself. Allah is more merciful towards His slaves than they themselves or their mothers are. If something happens to them that they dislike, that is better for them than if it did not happen, so His decree is all kindness and mercy. If the slave submits to Allah and has certain faith that all dominion belongs to Allah and all things are under His command, and that He is more merciful to him than he is himself, then he will find peace of mind regardless of whether his need is met or not.  [Madaarij Al-Saalikeen, 2/215]

“Assalamu Alaikum”–Origin and Meaning of the Muslim Greeting

The following sheds light on the origin of the Muslim greeting “Assalamu Alaikum” (peace be upon you.)

The Prophet said, “Allah created Adam in his image, sixty cubits (about 30 meters) in height. When He created him, He said (to him), ‘Go and greet that group of angels sitting there, and listen what they will say in reply to you, for that will be your greeting and the greeting of your offspring.’ Adam (went and) said, ‘As-Salamu alaikum (Peace be upon you).’ They replied, ‘As-Salamu ‘Alaika wa Rahmatullah (Peace and Allah’s Mercy be on you).’ So they increased ‘wa Rahmatullah’ The Prophet added, ‘So whoever will enter Paradise, will be of the shape and picture of Adam. Since then the creation of Adam’s (offspring) (i.e. stature of human beings) is being diminished continuously up to the present time.” (Sahih al-Bukhari, Volume 8, Book 74, Number 246)
‘His Image’ means that Adam has been bestowed with life, knowledge, power of hearing, seeing, understanding, but the features of Adam are different from those of Allah, only the names are the same, e.g. Allah has life and knowledge and power of understanding, and Adam also has them, but there is no comparison between the Creator and the created thing. As Allah says in the Quran: “There is nothing like Him, and He is the All-hearer, the All-Seer”(V42.11), Allah does not eat or sleep, while Adam used to eat and sleep [More details in Fath Al-Bari, vol.6. page 108,9 and vol.13, page 238,9]. Source: (Tafsir by Dr. Muhammad Taqi-ud-Din Al-Hilali, and Dr. Muhammad Muhsin Khan, P: 123)
The phrase Assalamu-Alaikum is also very useful in icebreaker situations when mending relationships. The Prophet (peace and blessings of Allah be upon him) said: “it is not permissible for a man to forsake his Muslim brother for more than three days, each of them turning away from the other when they meet. The better of them is the one who gives the greeting of salaam first.” (Narrated by al-Bukhaari, 5727; Muslim, 2560). This applies especially if the believer is a relative because forsaking relatives is an even greater sin.
So, if you are in a situation where you have not spoken to a Muslim for more than three days due to an argument or other squabble, ‘Assalamu-Alaikum’ can help you take the first step toward mending that relationship.

Dua (Supplication) – The Tool for Asking what you want…

Trials, tribulations and challenges are part of every person’s life. However, to counter that, Allah has provided us a very powerful tool – and that is the tool of dua or asking Allah for help and his mercy when we need it. And we need it all the time…
However, to understand trials and tribulations that we face in our daily lives, we also need to understand the topic of “Sins” and how our sins may be related to our trials and tribulations.
The better we understand the ghastly nature of our sins, and the rate at which we accumulate them, along with their undesirable impact on our daily lives and the hereafter, the more it can propel us away from committing sins in general and the more it will drive us to seek forgiveness for our sins – through making the right Duas for us and for others.
Ibn Qayyim provided one of the great descriptions of sins and the impact of sins in this life and after. Here is a very short summary of what he compiled about how our sins impact our lives. [islam-qa.com]

• Sins deprive a person of provision (rizq) in this life. In Musnad Ahmad it is narrated that Thawbaan said: “The Messenger of Allah (SAWS) said: ‘A man is deprived of provision because of the sins that he commits.’” (Narrated by Ibn Maajah, 4022, classed as hasan by al-Albaani in Saheeh Ibn Maajah).
• A sinful person experiences a sense of alienation (indifference) with his Lord, and between him and other people. One of the salaf had said that he could see the impact of disobedience to Allah (in some aspects of his daily life).
• A person who commits sins sees that things become difficult for him. In any matter that he turns to, he finds the way blocked or he finds it difficult. By the same token, for the one who fears Allah, things are made easy for him. 
• ‘Abd-Allaah ibn ‘Abbaas said: “Good deeds make the face light, give light to the heart, and bring about ample provision, physical strength and love in people’s hearts. Bad deeds make the face dark, give darkness to the heart, and bring about physical weakness, a lack of provision and hatred in people’s hearts.” 
• Sin breeds sin until it dominates a person and he cannot escape from it. Sin weakens a person’s willpower. It gradually strengthens his will to commit sin and weakens his will to repent until there is no will in his heart to repent at all… so he seeks forgiveness and expresses repentance, but it is merely words on the lips, like the repentance of the liars, whose hearts are still determined to commit sin and persist in it. This is one of the most serious diseases that is likely to lead to doom. He becomes desensitized and no longer find sins abhorrent, so it becomes his habit, and he is not bothered if people see him committing the sin or talk about him.

So, we can easily see that by engaging in sins, we are not only making the prospects of our after life (integral part of Islamic faith) bleak but sins can greatly and actively contribute to the difficulties of our daily lives.
Allah says (interpretation of the meaning): “Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself…” [al-Nisa’ 4:79]

Whether we encounter challenges in earning a living, in our family affairs, or other matters of life, the burden of sins greatly inhibits us from seeking the ultimate blessings of Allah and to have the potential of leading a good life in this world and the hereafter.
As for making Dua and the enormous potential it holds to help us ask for forgiveness and other things, the following provides a short description.
The following are some of the prophet’s sayings about making Dua to Allah.
Prophet (peace and blessings of Allah be upon him) said: “The dua’ of any one of you will be answered so long as he does not seek to hasten it, and does not say, ‘I made dua’ but I had no answer.’” (Narrated by al-Bukhaari, 5865; Muslim, 2735, from the hadeeth of Abu Hurayrah).
In the hadeeth which was narrated by al-Tirmidhi from Abu Hurayrah, who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘There is no man who prays to Allah and makes dua’ to Him, and does not receive a response. Either it will be hastened for him in this world, or it will be stored up for him in the Hereafter, so long as he does not pray for something sinful, or to cut the ties of kinship, or seek a speedy response.’ They said, ‘O Messenger of Allah, what does seeking a speedy response mean?’ He said, ‘Saying, “I prayed to my Lord and He did not answer me.”’” (Al-Tirmidhi, 3859; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 852).
Some people follow practices that are not sanctioned by the Quran or Hadith such as repeating some of Allah’s names a few times. A number of scholars have said that “The words mentioned in the question are phrases that are narrated in the Qur’aan and Sunnah, but saying that they must be repeated [so many] number of times is an innovated matter which should not be followed. Rather we should mention them during our dua’s and address Allah by all His beautiful names, without singling out some names or stating that they should be recited a certain number of times or at certain times, making that up ourselves. We should adhere to what was narrated in sharee’ah concerning certain times, places or situations connected to a particular dua’; if no such details were narrated in sharee’ah then we should not make them up ourselves because that is encroaching upon the rights of Prophethood.
In the hadeeth it says: “One of you may be answered so long as he is not hasty and says, ‘I said dua’ but I got no response.’” Narrated by al-Bukhaari, 6340; Muslim, 2735.
In Saheeh Muslim (2736) it says: “A man’s (dua’s) may be answered so long as it does not involve sin or severing the ties of kinship or hastening.” It was said: “O Messenger of Allah, what does hastening mean?” He said: “When he says, ‘I made dua’ and I made dua’ but I did not see any response,’ so he gets discouraged and stops making dua’.”
The dua’ should not involve sin or severing of the ties of kinship, as stated in the hadeeth quoted above: “A man’s (dua’s) may be answered so long as he does not involve sin or severing the ties of kinship …”
According to the hadeeth of Abu Hurayrah: “Make dua’ to Allah when you are certain of a response.” Narrated by al-Tirmidhi; classed as hasan by al-Albaani in Saheeh al-Jaami’, 245.
The Prophet (peace and blessings of Allah be upon him) said: “Know that Allah does not answer a dua from a distracted heart.” Narrated by al-Tirmidhi, 3479; classed as hasan by al-Albaani in Saheeh al-Jaami’, 245.
In the hadeeth it says: [The Prophet (peace and blessings of Allah be upon him)] mentioned the man who undertakes a lengthy journey and is disheveled and covered with dust, and he stretches his hands towards heaven saying, ‘O Lord, O Lord,’ when his food is haraam, his drink is haraam, his clothes are haraam. He is nourished with haraam, so how can he be granted a response?

Why Do We Sin? (and steps for prevention)

Allah has ordained the nature of man to be fallible. We are constantly subjugated to the pulls and desires of this worldly life. While we have the ability to steer our “free will” in any direction, we remain exposed to Satans attacks and whispers that can stray us from the straight path. We can counter Satan’s plan of pulling us down with sins by increasing our faith, knowledge, and good deeds and that can then elevate us to a level which can merit our meeting with Allah with bright and shining faces. Alternately, we can ignore Allah’s commandments and burden ourselves with sins thus bringing in darkness and sadness on our faces. As Allah says in the Quran:

• Some faces that Day shall be Nadirah (shining and radiant).
• Looking at their Lord (Allah).
• And some faces, that Day, will be Basirah (dark, gloomy, frowning, and sad),
• Thinking that some calamity is about to fall on them (Quran, Al-Qiyama:22-25).

For those of us who believe, the anticipation of meeting Allah alone should invigorate us to straighten our acts and to stay clear from all types of sins. But again, the fallibility of our essential nature makes us either forget or neglect our obligations and drives our nafs (self) to sin. To shield ourselves from misguidance, therefore, we should look at the root causes that can help us become aware of Satan’s tactics and accordingly prevent our nafs from being misguided.
The following are some of those reasons and the divine guidance that can help us overcome the temptation to get into sins.

Lack of knowledge

Lack of knowledge about religious matters and the vast chasms that it creates in our understanding is one of the reasons why many of us engage in sins. This also denies us the knowhow about the allowed (halal), and the prohibitions (haram). Consider what the prophet (S.A.W.S.) said regarding our responsibility to learn Islamic knowledge that he brought for mankind:

“The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allahs religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me (He is like that barren land.)“ [Bukhari, Vol. 1, Book 1, Hadeeth 79].

Unfortunately, it’s not uncommon to see Muslims today who fall in the last category and make little effort to learn such knowledge. This is what Caliph Umar Ibnul-Khattaab had predicted when he said: “Soon the bonds of Islam will be loosened bit by bit, because people will enter into Islam but will be unaware of Jaahiliyyah (ignorant practices that Islam opposes),” meaning that they won’t hesitate to follow them [Ibn Taymiyyah – Majmoo’ul-Fataawaa (10/301)].
Moreover, to excuse ourselves from the obligation to learn more about Islamic matters, some of us rationalize to ourselves that our daily worships may be sufficient for us to live meaningfully. Again, this is one of those traps that many scholars over the centuries had warned us about. This is because worshipping Allah without the basis of knowledge leaves our foundations of faith very vulnerable and fallible. In this context, Ibn Al-Qayyim comments about the two verses of Suah Al-Hashr (16, 17) where an ignorant worshipper based his life on worshipping Allah unknowingly, so Satan seized the opportunity and thus seduced him (due to lack of his knowledge) to disbelieve in Allah [Al Fawwaid]. So, we see that an ongoing effort to strengthen our faith through knowledge is essential not just to protect us from minor sins but also to prevent us from the greatest sin of all, which is to disbelieve in Allah.

Social pressures

A number of us sin not because of willful disobedience but because sometimes we get pulled into the act reluctantly. It is no secret that certain social (and other) pressures tend to push us into committing sins that we normally would not commit. When in such situations, we quiet our conscience and then go with the social flow. This is one of the reasons why the prophet (S.A.W.S.) warned us about keeping company that can take us away from the straight path. He (S.A.W.S.) said: “A man will follow the way of his close friends, so let each one of you look at who he takes as a close friend.” (Narrated by Abu Dawood, 8433; classed as hasan by al-Albaani in Saheeh Abi Dawood, 4046.)
We should remind ourselves that time always passes and such friends won’t last us for the full journey of our life and they won’t be with us on the day when we are held accountable for the sins that we committed due to their influence. Consider what Allah says in the following two verses about the Day of Judgment:
“Friends on that Day (the Day of Judgement) will be enemies except al–Muttaqoon (the pious)” (Az–Zukhruf 43: 67).

“And (remember) the Day when the wrongdoer will bite at his hands, he will say: O! Would that I had taken a path with the Messenger (Muhammad). Ah! Woe to me! Would that I had never taken so–and–so as a friend. He indeed led me astray from the reminder (the Quran) after it had come to me. And Satan is ever a deserter to man in the hour of need” (Al–Furqaan 25: 27–29).
Let’s, therefore, ensure that if our social circles are directly or indirectly pushing us to commit sins or discouraging us from performing good deeds then we should disengage from such groups and people immediately. By quieting our conscience in the face of social pressures, we also start to slowly regard many wrongs as rights and gradually lose our internal compass of the right and wrong.

Sense of pride and arrogance

Pride and arrogance can lead us to suppress the goodness and common sense within us simply to provide merit to our egocentric agendas. One sign of such an attitude involves engaging in frequent argumentation, disputes, and quarrels simply to push misguided viewpoints. Such an attitude in general stands counter to everything that the Quran and the prophet taught us. As one of the Islamic scholars stated, if faith (eemaan) was simply knowing the facts in one’s heart, then that is similar to Satan’s situation because he was very knowledgeable about his Lord (rabb) [1], yet his arrogance and pride led him to become argumentative and disobedient to Allah, and in the process became the worst of creatures.
Let’s remember that the prophet (S.A.W.S.) associated such an attitude with misguidance. He said, “A nation never went astray after being guided except by means of disputation (Tirmidhi #3253 and ibn Majah #48 on the authority of Abu Umamah).” Consider the example that Allah provides about such people:

• And when the son of Maryam (Mary) is quoted as an example (i.e. Jesus is worshipped like their idols), behold! Your people cry aloud (laugh out at the example).
• And say: “Are our aliha (gods) better or is he (Jesus)?” They quoted not the above example except for argument. Nay! But they are a quarrelsome people (Quran, 43:57-58).

We ought to, therefore, look within ourselves and see whether the pride in our hearts or the arrogance of our attitudes in anyway influence us to refuse seeing or listening to the truth. For those of us who suffer from such diseases, what is needed instead is an attitude of humility or humbleness that can motivate us to stay calm and open to seeing our mistakes thereby providing an opportunity to fix them. Ibn Al-Qayyim said that a sin that leads one to submission (and humility to Allah in repentance) is preferable in the sight of Allah than a good deed that causes pride (in one’s heart) (Al Fawwaid). That is obviously because pride puts a veil on our eyes and hearts and can lead us to more sins.

Not taking minor sins seriously

Many take minor sins lightly taking it for granted that Allah will forgive them for such sins. As a result, they persist in such sins thereby getting desensitized to the need to address them. Consider the hadith of the Prophet (S.A.W.S.) where according to one report he said, “Beware of minor sins, for they will pile up until they destroy a person” (Reported by Ahmad; Saheeh al-Jaami’, 2686-2687).
Some scholars are of the view that when minor sins are accompanied by a lack of shame or remorse, and with no fear of Allah, and are taken lightly, then there is the risk that they will be counted as major sins. Hence it is said that no minor sin is minor if you persist, and no major sin is major if you seek forgiveness [2].

Abandoning the practice of enjoining good and forbidding evil

One of the reasons why we see sin proliferate is that many of us have forgotten the principles of inviting people to good and stopping them from doing bad. When people live in environments (within the family or other social circles) where advice for the good isn’t encouraged much, it takes away the opportunities for improvements and also lets people develop false perceptions about themselves. As we discussed earlier, Allah has created us weak and as a result staying away from sins requires periodic doses of knowledgeable advice and wisdom. Additionally, Islamic teachings also command us to advise each other on matters of right or wrong. When communities fail to espouse these principles, sins spread more easily. Allah says in the Quran (about Muslims):
“You are the best of peoples ever raised up for mankind; you enjoin Al-Ma’rûf (the good and the truth) and forbid Al-Munkar (the wrong, evils, sins, etc.), and you believe in Allâh . . .” (Quran 3:110)
Malik ibn Dinar said, “We have become accustomed to loving the world, so that we do not enjoin good or forbid evil to one another. Allah the Most High will certainly not permit us to continue doing this, but would that I knew what kind of punishment shall befall us!” Imam Al-Bayhaqi (The Seventy-Seven Branches of Faith).
The Prophet (S.A.W.S.) said: “If the people see an evil and they do not change it, soon Allah will inflict them all with His Punishment (Hadith – Ahmed, graded authentic by Albaani in Saheeh al-Jaami’ (1/398).”
However, matters of giving advice should be handled wisely. It is not uncommon to see people getting discouraged (whether in situations of advising or when being advised) due to the manner in which such advice is given. This is because they fail to see the difference between advising and condemning. It was said to one of the Salaf (pious followers that came after the death of the prophet): “Would you love that someone inform you about your faults?” So he replied: “If he does so with the intention of blaming me, then no.” Also, Al-Fudail (rahimahullaah) said: “The believer conceals (the sin of his brother) and advises (him), while the evildoer disgraces and condemns (him).” Similarly, when we know of the wrong actions of believers, we shouldn’t make it a point to propagate their weaknesses to others. The salaf, for example, used to hate the commanding of the good and forbidding evil when it was done to someone in a public forum. Instead, they loved that it be done privately. This is since it is not the goal of the one who is advising to spread and publicize the faults of the person he is advising, rather his goal is only to put an end to the evil that he has fallen into [The Difference between Advising and Condemning by Al-Haafidh Ibn Rajab Al-Hanbalee].

Not knowing the ill effects of sins

Another reason why many people sin, or care little about their sins is their failure to see the impact that sins can have on their lives in this world and in the hereafter. The truth is that if we don’t understand the ghastly nature of sins, we wouldn’t stay away from them. Consider a sample of the ill effects of sins that Ibn Al-Qayyim had explained:

• Sins deprive a person of provision (rizq) in this life. In Musnad Ahmad it is narrated that Thawbaan said: “The Messenger of Allah (SAWS) said: ‘A man is deprived of provision because of the sins that he commits.’” (Narrated by Ibn Maajah, 4022, classed as hasan by al-Albaani in Saheeh Ibn Maajah).
• A sinful person experiences a sense of alienation (indifference) with his Lord, and between him and other people. One of the salaf had said that he could see the impact of disobedience to Allah (in some aspects of his daily life).
• A person who commits sins sees that things become difficult for him. In any matter that he turns to, he finds the way blocked or he finds it difficult. By the same token, for the one who fears Allah, things are made easy. 
• ‘Abd-Allaah ibn ‘Abbaas said: “Good deeds make the face light, give light to the heart, and bring about ample provision, physical strength and love in people’s hearts. Bad deeds make the face dark, give darkness to the heart, and bring about physical weakness, a lack of provision and hatred in people’s hearts.” 
• Sin breeds sin until it dominates a person and he cannot escape from it. Sin weakens a person’s willpower. It gradually strengthens his will to commit sin and weakens his will to repent until there is no will in his heart to repent at all . . . So he seeks forgiveness and expresses repentance, but it is merely words on the lips, like the repentance of the liars, whose hearts are still determined to commit sin and persist in it. This is one of the most serious diseases that is likely to lead to doom. He becomes desensitized and no longer find sins abhorrent; so it becomes his habit, and he is not bothered if people see him committing the sin or talk about him.

All in all, let’s remember that for us to stay clear from sins we need to constantly work at building a strong internal frame of reference that is reinforced with knowledge of the truth. This must be coupled with a living conscience that can help us recognize sins when we see them and to have it poke at us should we get inclined to indulge in those sins. Again, reflecting back on the verses of Sura Al-Qiyamah that we reviewed earlier, let’s strive to keep the burden of our sins light when we meet Allah, so that our faces are Nadirah (shining and radiant) rather than Basirah (dark, gloomy, frowning, and sad).
References:

1. Lecture by Sheikh Dr. Abdul Aziz Al-Qari
2. Sheikh Muhammad Saalih al-Munajjid (islam-qa.com)

Benefits and Blessings of Performing Sujood or Sajdah (Prostration to Allah)

Prostration to Allah, referred to as Sajda (or Sujood) is an important part of a Muslim’s prayers. A Sajda to Allah reflects humility and Khushu that is in one’s heart. Both the Quran and Hadith have highlighted the numerous blessings associated with the act of Sajda (prostration). More importantly, Sajda provides the Muslim with an opportunity to get closer and nearer to his (or her) Creator and Lord.
Rabie bin Ka’b was one of the prominent companions of the Prophet (S). As is narrated in Sahih Muslim, he said that one night while he was with the Prophet (S), the Prophet (S) asked him to bring water for him. Rabie brought him some water and whatever else the Prophet (S) had asked to bring. On this, the Prophet (S) became pleased with him and offered Rabie to ask for anything that he liked. After contemplating the offer, Rabie told the Prophet (S) that he wanted the Prophet’s companionship in Jannah (Paradise). The Prophet became amazed at this and became silent, after which he asked Rabie again if he wanted anything else. Rabie responded by saying that that was all he wanted. On this the Prophet (S) advised him to devote himself to a lot of Sujood so that it may facilitate his path to Paradise to join the company of the Prophet (S).
This, therefore, is an indication to Muslims to stay steadfast on their obligatory prayers and increase their optional prayers (and hence the Sujood that are part of them.)
Many other hadith of the Prophet (S) also tell us of the benefits and blessings of performing Sujood. Here are some of them.
The prophet (S) reminded us that the slave of Allah is closest to Him when the person is in a state of Sujood. That, therefore, is an excellent opportunity to make a lot of Dua to Allah. According to the hadith, he said:

“The nearest a salve of Allah is to his Rabb (Lord) is in the state of Sujood (Prostration) so increase the Dua (that you make to Allah).” (Sahih Muslim)

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The Prophet (S) also reminded us that whoever humbles himself or herself in front of Allah, Allah will raise his status. The Prophet (S) said:

“Whoever humbles himself in front of Allah, He will raise him (in status and rewards).” (Sahih Muslim and Tabarani)

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The Prophet (S) also said:

“Perform Sujood much because there is no Muslim that prostrates (perform Sajdah) to Allah except that Allah raises him one degree (in Jannah (Paradise) by it and forgives for him a sin.)” (Hadith by Ahmad)

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Allah says in the Quran:

Nay! (O Muhammad (S))! Do not obey him (referring to Abu Jahl). Fall prostrate and draw near to Allah! (Quran, Surah 96:19).

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Another verse of the Quran says:

“… You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)….” (Surah Al-Fath, 48:29)

Scholars such as Mujahid state that the mark refers to that of Khushoo (humility) rather than a physical mark. In this context, the Prophet (S) had said,

“My nation (ummah) on that day (the Judgement Day) will surely have bright faces because of sujood (that they would have performed), and bright arms and feet because of wudu (ablution).” (Hadith of Ahmad)

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When in Sujood (in a state of prayers), one should make a lot of Dua. However, making Sujood outside prayers solely for the sake of making a Dua is not recommended (Ref). This is because many hadith point to the Prophet’s actions (and encouragement) of raising ones hands when making Dua.
Outside the regular prayers, the Prophet’s hadith taught us to perform Sujood in the following states:

• Sajdat Al-Tilawah (Sajdah during recitation) – This refers to the Sajdah that a person performs when reciting some special verses (as marked in the Quran).
• Sajdat Al-Shukr (Prostration of Thankfulness) – This refers to the prostration when a person performs in gratitude and in thanking Allah. The Prophet (S) performed this Sajdah at numerous occasions when he received any good news. Similarly, the companions of the Prophet (S) did the same.

Also, according to hadith of the Prophet (S), one is not allowed to recite any part of the Quran in a state of Sujood. Rather, the prophet (S) encouraged the recitation of certain Azkar (mentioned below) and to strive in Dua. (Sahih Muslim 479). In another hadith in Sahih Muslim (480), Ali ibn Abi Talib mentioned that the Prophet forbade him to recite the Quran verses in a state of prostration. However, many scholars agree that it’s permissible to recite those verses of the Quran that have a Dua in them. So, the intent there is that of making a Dua and not reciting Quran (Fataawa al-Lajnah al-Daa’imah, 6/443).

Supplications for Sujood

The following are the two prayers that one can say in a state of Sujood (prostration):

Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu wa anta rabbi, sajada wajhi lilladhi khalaqahu wa sawwarahu wa shaqqa sam’ahu wa basarahu, tabaarak Allaahu ahsan al-khaaliqeen (O Allaah, unto You I have prostrated and in You I have believed, and unto You I have submitted and You are my Lord. My face has prostrated before Him Who created it and fashioned it, and brought forth its faculties of hearing and seeing by His Might and Power. Blessed is Allah, the Best of creators). ‘Jami’ al-Tirmidhi [Narrated by ‘Abdul ‘Aziz bin Abi Salma b. ‘Ubaidulla]. Also, this was narrated by Muslim in his Saheeh, 1290

“Subhaana Rabbiy al-A’laa (Glory be to my Lord Most High)

A Ramadan 2016 Message – A Time for Reflection

Ramadan is here again providing us the opportunity to reach out to Allah more than ever and ask for His forgiveness and blessings. As Allah has singled out this month more so than others for showering His blessings and mercy, it is only prudent that we also use the opportunity to reassess our conditions, our purpose and direction in life, and accordingly make appropriate changes in line with His commands.
This Ramadan, as we look at the state of Muslims around the world in general, we see that Muslim suffering has reached levels it has never reached in living memory. In many affected communities and countries, Muslims are being subjected to torture, killings, persecution, and all forms of unimaginable suffering. With every passing day, their plight does not seem to be getting any better. Images of families with shattered homes, dead children, and faces traumatized from the horrors of rape, hunger, and persecution are plastered throughout the media channels. As Muslims, one cannot stop but wonder whether we are being punished for our doings or if it is a test of our faiths. We also ask if something can be done not only to alleviate the current sufferings but also to ensure that it does not spread to engulf other Muslim communities.
This Ramadan we ought to pause and reflect upon this condition of the people that share our faith.
We know both from Quran and Hadith that in times of hardship we should persevere with patience, prayers, and Dua. But it is also prudent that we inquire whether our miserable situations are also due to our conduct unbecoming of a Muslim. Such a conduct obviously tends to keep us preoccupied with the attractions of this world distracting us in turn from Allah’s remembrance and subservience. It then should come as no surprise to us that when we turn a blind eye to the divine truths and warnings, we forfeit His blessings and mercy and pay a price both in this world and the hereafter.

Relearn the Message of Quran

Let us then refocus at this Ramadan and read and listen a bit more attentively to those divine truths that Allah tells us in the Quran. With added devotion and dedication, we will be able to hear and understand the Quran’s verses and Allah’s wisdom in those direct messages to us. That will surely pave the way toward our transformation and open up Allah’s gates for His mercy, forgiveness, and kindness, which we need so desperately to be successful in this life and the hereafter. As we ponder over those messages, we will also relearn what is really good for us and that will enable us to reprioritize accordingly. Those messages will also remind us that a soul that is forgiven and less burdened with sins can bring more benefit to us than the one burdened with materialistic gains of this life. As Allah tells us in the Quran,

‘Say: “In the bounty of Allah, and in His mercy; therein let them rejoice.” That is better than what (the wealth) they amass.’ (Surah Younus, 58.)
Relearning and internalizing what’s good for us will also provide us with the spiritual fuel that we need to motivate ourselves to do more good and to bring the Quran into our lives rather than merely paying lip service to its messages and referring to them as if they were superficial maxims. After all, unless we truly understand what is good for us and how that relates to the truth, our purpose in life, and our lives in general, how else can we get spiritually motivated?
Our salaf (righteous followers of the prophet) clearly understood and internalized those divine truths and their behaviors clearly reflected that understanding. Imam Ahmad records Abu Dardaa as saying: “If only you knew what you will certainly see upon your death, you would never eat again a single bite out of a craving appetite, and you would never again drink an extra sip of water for the pleasure of unquenchable and insatiable thirst.”

Cleanse Our Lives of Sinful Behaviors

This Ramadan also provides us the opportunity to pause and pay heed to those hidden sinful behaviors that may have crept into our lifestyles. For many of us, despite our indulgence in those sins, Allah has given us the respite to wake up and change course. Let us not forget that Allah has told us in the Quran the following:

“And if Allah were to seize mankind for their wrong-doing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when their term comes, neither can they delay nor can they advance it an hour (or a moment).” Surah An-Nahl (16:128).
So, let not the comforts of our lives fool us into assuming Allah’s acceptance of our sinful conduct. Instead, we should utilize our peaceful times and act with a sense of urgency by reforming our behaviors and turning to Him in sincere repentance lest the time comes unexpectedly and we are held accountable for our actions both in this life and the hereafter by getting burdened with hardships.
Let us also remind ourselves that Allah has warned us that Satan who lurks in the shadows is our worst enemy and is committed to detract us from Allah and His message by making this life appear as an end all for our pursuits. Let us reflect, ponder and become more aware of how Satan tricks us into rationalizing our actions of bringing haram into our lives and by pushing us to compromise our values and ideals.

Worship Allah the Way He wants to be Worshipped

Let us use this month to manifest our faith by worshipping Allah the way He wants us to worship Him. We know from the Quran as well as prophet (s.a.w.s)’s traditions about the need to exert ourselves more – both physically and spiritually – to manifest that faith. We know that in this month the prophet (s) besides fasting during the day, prayed for longer hours at night, exerted more in Allah’s dhikr and remembrance, humbled himself in front of His Creator, and performed in a way that showed His love and fear of Allah and special reverence for this month. This Ramadan we, too, need to take the minutes and the hours from our schedules to exert more in that worship so it can also help train us to do so during other months.

Correct the Lies About Islam

This Ramadan let us also remind ourselves of the harsh reality that we live in a world infested with misinterpreted truths about Islam that are essentially just lies. Some of these lies have come about by the evil intentions of some and others have taken hold due to our inability to show the truth to others. Whether we have not taken the initiative to correct those misconceptions because we lack enough knowledge or because we choose to keep hiding in the shadows so as not to be “controversial”, we must realize that as Muslims we have a duty to correct those misconceptions. We can blame the evil mongers for spreading the lies but we are to be blamed for letting those lies lurk unchallenged. Once we strive to correct those misconceptions by educating ourselves more and by being bold, we will also learn the shortcomings in our behaviors, providing us with the opportunity to correct and improve ourselves.

Make Dua for Others’ Suffering

Going back to the suffering of the millions, let us do what we can this Ramadan to provide them whatever help we can to alleviate their suffering. At a minimum, we should make sincere Duas for the souls that are undergoing such trials. The prophet (s) had told us in a hadith that “The supplication that gets the quickest answer is the one made by one Muslim for another in his absence.” (Reported by Abu Daw’ud and Tirmidhi.)
Finally, let us ensure that we do not let this month go by without asking profusely for His mercy and forgiveness because if we received even a portion of that, it would be better than all that we accumulate in this world. To review the verse again, Allah says:

‘Say: “In the bounty of Allah, and in His mercy; therein let them rejoice.” That is better than what (the wealth) they amass.” (Surah Younus, 58.)

Let us pray that Allah gives us the ability to do what He pleases and may He accept our worship and good deeds in Ramadan!