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Tranquillity and true happiness lie in glorifying the Book of Allah, reading it, resorting to it as a reference and using it as a guidance. Wretchedness lies in turning one’s back on the Qur’an, degrading it and deserting it. Allah says (what means): “And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind. He will say, “My Lord, why have you raised me blind while I was [once] seeing? [ Allah ] will say, “Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten.” [Qur’an 20: 124-126] The blessed month of Ramadan that we live in these days should remind the believing Muslim Nation of the importance of going back truly and sincerely to the Book of Allah, the great Book that Allah has honoured by having revealed it during this month. He, The Almighty, Says (what means): “The month of Ramadan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion.” [Qur’an 2: 185] The best way to spend time during the month of the Qur’an (Ramadan) is to give increased importance to the Qur’an by memorising, reciting, practising and contemplating it.  Let us look at our best model, the Messenger, sallallaahu ‘alaihi wa sallam. Ibn‘Abbaas, may Allah be pleased with him, reported that: “The Prophet, sallallaahu ‘alaihi wa sallam, was the most generous of people and he used to be more generous during the month of Ramadan, when he used to meet Jibreel (Angel Gabriel) and review the Qur’an with him. During this time, the Prophet, sallallaahu ‘alaihi wa sallam, was faster (in his generosity and bringing good) than a blowing wind”.  [Al-Bukhaari & Muslim] We understand from this Hadith that it is recommended to review the Qur’an and study it in the month of Ramadan, even gathering in group sessions to do so. In addition, we can conclude from it that it is recommended to repeatedly recite the Qur’an during the month of Ramadan.  Many people have the mistaken idea that they should recite the Qur’an repeatedly during the day of Ramadan and then stop reciting it during the night. Some of the Salaf  (righteous predecessors, may Allah have mercy upon them) used to read the entire Qur’an in Ramadan every three nights, and some used to do it every seven nights, like Qataadah, may Allah be pleased with him; others used to finish it every ten nights. Ibn Rajab, may Allah have mercy on him, said: “The Salaf used to recite the Qur’an in the month of Ramadan during prayer and other times; Qataadah used to teach the Qur’an in the month of Ramadan. Whenever Ramadan started, Az-Zuhri, may Allah have mercy on him, used to say: ‘This is the month of reciting the Qur’an and giving food’.”  During Ramadan, Allah gives honour and elevates people with the Qur’an and degrades others as a result of neglecting it. All thanks are due to Allah that the Qur’an is amongst us and it is very easy to obtain a copy: they are in the mosques, the homes, in the libraries and bookstores. In some of the Muslim countries you can even listen to it on the radio. Having the Qur’an available is a great bounty of Allah, glory be to Him. Being able to learn His Book, listen to it, and act according to it is another great favour and bounty of Allah, The Most Exalted. The Qur’an can also be a proven evidence against all of those who neglected it when it was so easily available. Allah Almighty says (what means): “Say (O Muhammad): ‘What thing is greatest in testimony?’ Say, ‘Allah is witness between me and you. And this Qur’an was revealed to me that I may warn you thereby and whomever it reaches…’” [Qur’an 6: 19] The Prophet, sallallaahu ‘alaihi wa sallam, said: “The Qur’an is a proof or an evidence for or against you.” [Muslim] So we must fear Allah and pay attention to the Book of Allah, learning it, teaching it, acting according to it and applying it so that we will be among its people.  About the Qur’an, Allah Almighty says (what means):“Indeed, this Qur’an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward. And that those who do not believe in the Hereafter - We have prepared for them a painful punishment.” [Qur’an 17: 9-10] Article source: http://www.islamweb.net

Nowadays, we live in a time in which many ideologies exist - a time of confrontations with different misconceptions, challenges and questions that are often witnessed, heard and repeated.  Each one of us in this world, regardless of his/her position, needs something at times to strengthen him, help him stay steadfast and increase his faith and reliance on Allah so he can face strong desires and new challenges as firm as mountains that are unaffected by strong winds or earthquakes. When a person feels lonely, or a problem occurs, when things are bad, when he is about to give up hope on the Mercy of Allah, or when he does wrong; he needs what guides him through such conditions to help him solve the problem, to remind him of the Mercy of Allah and to warn him when he does wrong. Unless a person heads in the right direction with his entire body (his feelings, heart and limbs) towards the Book of Allah, by reading it, contemplating its verses and practising what it contains, then one cannot hope to be steadfast and strong in his faith. He will not feel secure from being punished. He cannot expect a promise to be fulfilled nor to be mentioned or remembered after his death. The Qur’an is the pure spring that never depletes, the great treasure that does not diminish from use, rather it only increases. Its repetition and recitation add to its sweetness and encourage one to read from it again.  The Qur’an is the Word of Allah that cannot be likened to any other words. It is protected from falsehood being entered into it from any direction. It was sent down by The All-Wise, Worthy of all praise, Allah, Glory be to Him, Who took it upon Himself to protect it so no one can add to it or subtract from it. It cannot be increased or decreased. It is written in a Preserved Book (in Arabic: Al Lawh Al Mahfooth). It is easy to learn and is often contemplated, memorised, and recited. Allah Says (what means): “And We have indeed made the Qur’an easy to understand and remember, then is there any that will remember?” [Qur’an 54: 17] Anyone, young or old, can memorise it even non-Arabic speaking people. It is not burdensome to read or recite repeatedly. Due to its sweetness, no one gets bored listening to the Qur’an. Scholars never have enough pondering over it, educating themselves from it and learning more of its meanings. Neither mankind nor jinn can produce a chapter that resembles it, because it is an eternal miracle and proof. Allah, Glory be to Him, Commanded us to recite it and to reflect upon it. He made it a blessing as well as blessed. Allah Says (what means): “[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.” [Qur’an 38: 29] The Prophet, sallallaahu ‘alaihi wa sallam, said: “He who recites or reads a letter from the Book of Allah gets a reward and the reward is multiplied by ten. I don’t mean ‘Alif Laam Meem’ is a letter, rather, Alif is a letter, Laam is a letter and Meem is a letter.” [At-Tirmithi]  Allah gave a certain position to those who memorise and work according to it -- a position that makes one different from other people. The Prophet, sallallaahu ‘alaihi wa sallam,  said: “The best amongst you are those who learn the Qur’an and teach it to others.” [Al-Bukhari]. He, sallallaahu ‘alaihi wa sallam, also said: “The example of the believer who reads the Qur’an is like the “Utrujjah” (a type of fruit). It has a nice smell and a sweet taste. The example of the believer who does not read or recite the Qur’an is like a date, which has no smell but tastes sweet. The example of a hypocrite who reads the Qur’an is like the Rayhannah, it smells nice but it tastes bitter. The example of the hypocrite who does not read the Qur’an is like the Hanthalah (colocynth) which does not have any smell and it tastes bitter” [Al-Bukhari and Muslim] Article source: http://www.islamweb.net

One of the Names of Allah is Al-Hakeem (The All-Wise), Allah is All-Wise in what He decrees, what He commands, what He prohibits, what He predestines and what He legislates. Allah may make people aware of the wisdom behind certain matters or He may conceal it, or may make only some people realise the wisdom and not all people. In all cases, a believer is obliged to submit to his Lord and His decrees and commands even if he does not recognise the wisdom behind them, as Allah Says (what means): “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.” [Qur’an 33: 36] One of the commands of Allah which He made people partly aware of the wisdom behind it, is fasting. Fasting has many inwardly and outwardly benefits, on the individual and the community.  The following are some of these benefits which can be recognised by reason: Attaining piety: Allah Says (what means): “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become pious” [Qur’an 2: 183]  Diminishing the strength of one’s desires: Eating to one’s fill and quenching the thirst and enjoying one’s wife all the time can lead one to heedlessness and to ingratitude. Focusing on the mention of Allah and pondering: Continual fulfilment of desires makes one hard-hearted and blinds him from the right path. It also prevents the slave from mentioning Allah and reflecting upon His signs and creation, all of which leads to heedlessness. Narrowing the passage of the devil: Satan runs in the blood of the son of Aadam and fasting narrows his passage and thus lessens his effects, reduces one’s desires and calms one’s anger. Strengthening one’s willpower and determination: One, who can tolerate the pain of hunger and thirst and controls himself from having a sexual relation with his spouse whilst fasting, will strengthen his determination and willpower. This frees the person from being enslaved to his lusts and desires that are harmful to him. Breaking one out of his regular routine: Some people lose their temper and become ill-mannered if their meal was delayed from its normal time or if they do not drink their morning coffee or afternoon tea. They have become so accustomed to a certain routine that changing it creates a problem for them. Such people are slaves to their routine and habits, and fasting helps the person overcome this behaviour. Realising the size of the bounties of Allah: Fasting makes rich people appreciate the favours of Allah upon him, because Allah has granted him what He has deprived many other poor people from. Refraining from such bounties and blessings for a short period through fasting, reminds the rich with those who are continuously deprived, and thus become grateful to Allah and more merciful towards the needy. A communal act of worship: This act of worship must be practised by the entire Muslim community in the east and the west. The entire Muslim nation fasts this month, even the ones who are normally disobedient fast during Ramadan in most cases. This increases the righteous environment which facilitates repentance to many people. Increases the sense of honesty: The one who breaks the fast is breaching the pledge with Allah and thus fasting improves and increases his sense of honesty when he refrains from anything that could break his fast even whilst in seclusion. Medical benefits: Fasting protects the person from many diseases with the will of Allah. Modern research proved that fasting has many health benefits, such as: lIt  organises the person’s heart-beat and relaxes it since no blood is needed for digestion.  lIt purifies the blood from fat and cholesterol and acids.  lIt relieves the liver from the regular pressure.  lIt reduces the production of the digestive glands which is usually the cause for ulcers.  lIt protects the person from gaining weight, diabetes, kidney stones.   lIt reduces the pressure on the heart arteries.   Some people are unable to fast due to their sickness, and thus Allah permitted them to break their fast whilst sick and mandated that they make up for the days they missed. Allah Says (what means): “So whoever among you is ill or on a journey [during them]-then an equal number of days [are to be made up]” [Qur’an: 2: 184] Article source: http://www.islamweb.net

There are two things one should be take heed of if one wishes to attain success and felicity: 1) To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one’s own experience and that of others, as well as through reports one has heard about earlier and latter nations. One of the most effective means for attaining this is pondering over the Qur’an, for along with the Sunnah, it clearly explains the paths to good and evil. If you turn your attention to them, they will suffice you. They will inform you of Allah’s treatment of the obedient, and of the sinners. Moreover, apply what you read to practical experience, and you will see the illustration of this – that Allah is true, the Messenger is true, the Qur’an is true, and that Allah fulfils His promise. History contains details of the paths to good and evil mentioned in the Qur’an and Sunnah. 2) Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself: Through relying on Allah’s pardon and forgiveness, by procrastination of repentance, by performing istighfar only verbally, by doing good deeds [after impetuously sinning], by knowledge, by justifying his sins by the argument of destiny, by citing examples of people committing similar sins, or by following in the footsteps of ancestors and elders. Many people think that they can perform some sin, and then if they say “Astaghfirullah” the sin will disappear. Or, they may deceive themselves with ahadith such as: “Whoever says “Subhaanallaahi wa-bihamdih” one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean.” Or “A servant committed a sin and then said, ‘O Lord! I have committed a sin, so forgive me,’ and so he was forgiven . . . . then Allah says, ‘My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.’” Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allah’s mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allah’s mercy and pardon. Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja’ (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the iman of the most sinful of believers is just like the iman of the angels Gabriel and Michael. Some are deceived by their fathers and elders, thinking that they have a rank before Allah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favour or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too. Others deceive themselves by reasoning that Allah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, ‘I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.’ Others are deceived by ridiculous misinterpretations/ misunderstandings, e.g.: “Your Lord will give you, so that you become pleased.” [Surah Duha, 5] he says: I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allah is pleased by, and it is not against Allah’s pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins. “Allah forgives all sins.” [Surah Zumar, 93] This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse, “Allah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills.” [Surah Nisa,48] Also, “None will burn in it except the most miserable one who rejected and turned away [from the truth].” [Surah Layl, 15-16]. This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it. “[Hell] has been prepared for the unbelievers.” [Surah Baqarah, 24]. The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven “has been prepared for the pious” [Surah Aali-’Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious. Some are deceived by fasting the days of ‘Ashura and ‘Arafah, such that some may even say that the fast of ‘Ashura’ expiates the whole year, and the fast of ‘Arafah remains as a surplus of reward. Such people have failed to realise that the fast of Ramadan and the five daily prayers are greater and more noble than the fasts of ‘Arafah and ‘Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadan to another, [praying] from one Jumu’ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided. So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them? Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the five daily prayers and the fasting of Ramadan expiate minor sins in conjunction with the avoidance of major sins. “If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds. [Surah Nisa, 31] Some are deceived by the hadith Qudsi, “I am according to the good expectation/thought of My servant., so let him think of Me as he wishes.” i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord[‘s mercy] is the most obedient to Him. Hasan Basri said, “The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil.” How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him? “And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you thought that Allah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined.” [Surah Fussilat, 23] So, these people, who thought that Allah did not know much of what they did, actually had ill-expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them. Ponder over this. Consider: how is it possible for one’s heart to be certain that one is going to meet Allah, that Allah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allah, answerable for all his deeds – how can one be certain and aware of all of this, and yet persist upon things which displease Allah; persist upon abandoning Allah’s orders, neglecting His rights, and yet claim that he has good expectation of Allah?!! Abu Umamah Sahl ibn Hanif reports: ‘Urwah ibn al-Zubayr and I entered upon ‘A’ishah and she said : If only you had seen the Messenger of Allah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allah ordered me to distribute them [in charity?], but the pain of the Messenger of Allah kept me from doing that, until Allah cured him. Then, he asked me about them: “What have you done? Had you distributed the 6 dinars?” I said, “No, by Allah. Your pain had kept me from doing so.” He asked for them to be brought [to him], and put them in his hand then said, “What would be the expectation of Allah’s prophet if he met Allah with these in his possession?” What, then would be the expectation of the people of major sins, and the oppressors, if they were to meet Allah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allah has forbidden, provided he kept good expectation of Allah, thinking that the fire will not touch him. Subhanallah! How deceived can one be? Prophet Ibrahim said to his people, “Is it a lie, gods besides Allah, that you desire? What then is your expectation of the Lord of the Worlds?” [Surah Saffat, 86] i.e. what is your expectation of Allah, what do you expect He will do to you if you meet Him having worshipped other than Him? So, if we reflect over this, we will realise that good expectation of Allah is equivalent to good deeds, for one is moved to good deeds by good hope of Allah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity. In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations. Someone might claim: It might, based on the expansiveness of Allah’s mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him. The reply is: Allah is indeed most generous and merciful, but this is in the appropriate place. Allah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allah’s attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allah’s curse. Rather, good expectation of Allah is for one who repents, regrets his sins and desists from the. This is good expectation, whereas the first is deception. “Those who believe, and those who perform hijrah and jihad in the path of Allah - they are hopeful of Allah’s mercy.” [Surah Baqarah, 218] So, these people are the ones who can be truly hopeful of Allah’s mercy; not the evil and sinful people. “Then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast – indeed, your Lord is, after that, Most Forgiving, Most Merciful.” [Surah Nahl, 119] So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere. Fascination with this world The life of this world is fleeting and is often focused on materialism – it is so easy to get caught up in the whirlwind of it all – but how does that affect our faith? We all love this life to some extent or another – our homes, our cars, and most of all our family – but what we do not know is just how much of a corruption it can be to our souls when we place so much importance on material things in this life and loving the life of this world. Read on, what you will find may change your entire outlook on how you live your life and what is really important… Imam Ibn al-Qayyim, may Allah have mercy on him, said: Loving this life is the father of sins which corrupts the Muslim’s faith in different ways: 1. Loving this life entails glorifying it, whereas Allah Almighty has despised it. One of the greatest sins is glorifying what Allah Almighty has despised. 2. Allah Almighty has cursed it, detested it, and poured scorn on it, with the exception of the good things in it such as remembering Allah, seeking knowledge, and spreading it. Whoever loves what Allah Almighty has cursed and hated will expose himself/herself to Allah’s wrath and detestation. 3. When someone loves this life, it becomes his/her ultimate goal. Accordingly, the good deeds he/she performs will eventually be for the sake of this life; and not the Hereafter. That type of love reverses the natural process, invalidates the conventional wisdom, and moves the lover in the wrong direction. In an authentic hadith, the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), mentioned that the Mujahid (fighter), the alms giver, and the scholar of Islam whose ultimate goal is this life, seeking an elevated social status and looking for people’s praise, will be the first to be burned in the Hellfire. Those people prefer this life to the Hereafter. 4. Loving this life prevents the servant from doing what will be of great benefit to him/her in the Hereafter because of obsession with mundane matters such as money, social status, wife, or children. That type of worldly love might keep a person away from maintaining eeman (faith), or doing the necessary things in life. The minimal adverse effect of loving this life is making the servant’s heart oblivious to loving Allah Almighty.  5. Loving this life makes the servant obsessed with it. Anas may Allah be pleased with him narrated that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “He whose ultimate goal is the Hereafter will be endowed with richness in their hearts by Allah, will be granted a close-knit, protected familial environment, and will gain as much as they want from this life despite its unwillingness. On the contrary, Allah will make those who are obsessed with this life see poverty in front of their eyes and break up their family ties, and they will not gain from it except what they have been destined for.” [At-Tirmithi] 6. When someone loves something, he/she is tortured by that type of love. Additionally, those who love this life are tortured as they try to gain as much as they can from it, as they hanker after its pleasures, and as they fight other people for its sake. Then, they will be tortured in their graves, missing it and suffering the agony of not being able to go back to it. There will be no such better thing that will compensate for the life they have seemingly enjoyed. They will be tortured by this life since they have been its servants and captives which is depicted by the Prophet, sallallaahu ‘alaihi wa sallam, “Losers are the servants of the Dinar; losers are the servants of the Dirham,” referring to money. Some scholars of Islam from the past generations said: “They (lovers of this life) suffer the agony of collecting money and their love towards money continues till the moment of breathing their last. They are not even paying the amount of money that Allah has prescribed.”    7. Whoever loves this life and prefers it to the hereafter is considered one of the most ignorant and unwise people. He/she has preferred the unreal to the real, slumber to wakefulness, and a perishable house to an ever-lasting one. Yunus Ibn Abdul Aa’la, may Allah have mercy upon him, said: “This life can be compared to a man who sleeps and dreams of what he likes and hates. Then, he wakes up.” ‘Ali, may Allah be pleased with him, described this life saying: “In this life, the healthy grow old, the sick become penitent, the poor feel sad, and the nouveaux riche are happy. The appraisal is in its permissible practices, and the punishment is in its forbidden practices.” Article source: http://www.islamweb.net/emainpage/ Modesty is a part of faith It was related on the authority of Abu Mas’ood al-Badri, may Allah be pleased with him, that: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “One of the admonitions of the previous prophets which has been conveyed to people is that if you have no shame, you can do whatever you wish.” [Al-Bukhari] Explanation of the Hadith: The saying of the Messenger : “…If you feel no shame, you can do whatever you wish” is in the command form, and can be looked at from two angles, each conveying a distinct meaning: (1) The first is that it is a form of threat and a challenge thrown down against those who engage in inappropriate behaviour. Such people have no shame in front of Allah and therefore, no matter what course they take, it would not make any real difference. In this case, it would be as if the Hadith is stating: “If you do not feel any shame from doing these prohibited acts, then do whatever you wish…” Modesty is the quality that prevents one from immodest behaviour, and the lack of it will only cause one to increase in distancing himself from Allah and make him indifferent to creed or deed. (2) The second meaning pertains to doing that which is lawful. That is, if the action that one is about to do is not within the category of the unlawful, and we are not ashamed of doing the act in front of Allah or the people, then we are free to do it. However, if we are ashamed to do it, then we should not. The Hadith gives a measuring stick by which we can evaluate actions, both privately and publicly. Thus, the first explanation relates to a lack of consciousness regarding Allah and the second is regarding the opposite, which is to be conscious of Allah and of His watching over a person and his actions. The former explanation relates to an unbridled Nafs (base desires and lower self), whereas the latter implies observance of due constraint over it, so that it does not embark on the road to destruction. Modesty is of two types: Modesty is either natural or acquired. Natural modesty means that the individual has this quality by nature and does not need to exert any effort to acquire it. Acquired modesty, on the other hand, is attained by those who possess knowledge concerning Allah, being cognisant concerning His Greatness, Proximity and His Inspection of all that they do. Points related to modesty: 1. Modesty is one of the most honourable attributes and is a consistent virtue found in all the various laws sent down to each prophet and messenger. 2. It is one of the most perfect and desirable characteristics to possess and an excellent state to be in. 3. Modesty only brings good to individuals and is an indication of faith. 4. Bashfulness and shame is in direct opposition to indecency and shamelessness. 5. Modesty is an element of faith, and indecency has no relation to it. 6. Modesty adorns one’s nature and personality and is indicative of his being Islamically cultured and refined. 7. Indecency, on the other hand, shows that one lacks virtues and is uncouth, dishonourable and uncultured. 8. We are obligated to guard ourselves against indecency and from acting indecently or uncultured, as qualified by Islam. 9. We must never misconstrue bashfulness or shyness with cowardice - Islamically they are far from synonymous. 10. Modesty, as mentioned, is a root virtue. One of the fruits of modesty is chastity. 11. There is no modesty when it comes to teaching the laws of Islam or searching for the truth. Article source: http://www.islamweb.net/emainpage/

A Muslim thinks about the countless blessings that Allah has bestowed upon him. He considers the numerous bounties that Allah has given him – from the time that he was a “drop of fluid” in his mother’s womb. These bounties continue until he meets His Lord. Therefore, a Muslim must thank Allah for these bounties with his tongue, by praising Him in a proper manner. He must also thank Him with his limbs by using them in obedience to Him. This is how he should behave towards Allah. Obviously, it is never considered proper etiquette to be ungrateful for the bounties one has received, or to reject the bounties of the One Who gives them. One also should never deny the goodness and bounties he has received. Allah Says in the Qur’an (what means): “And whatever of blessings or good things you have, it is from Allah.” [Qur’an 16:53] Allah also Says (what means): “And He gave you of all that you asked for, and if you count the Blessings of Allah, never will you be able to count them.” [Qur’an 14:34] Another verse states (what means): “Therefore remember Me (by praying and glorifying), I will remember you. Be grateful to Me and never be ungrateful to Me” [Qur’an 2: 152] A Muslim thinks about Allah’s Knowledge and the fact that He is watching everything, under every circumstance. The Muslim’s heart then becomes filled with awe, respect and love for Allah. He becomes shy and embarrassed to disobey Him. This is how he should behave towards Allah. Obviously, it is not proper for a slave to go against his Master by disobeying him or by treating him with disrespect, while his Master is witnessing and watching him. A Muslim also ponders over Allah’s Power and Control over him, and submits to this control. He knows that there is no escape or fleeing from Him. Allah is the only source of refuge and shelter. Therefore, the Muslim flees to Allah and throws himself before Him. He leaves his affairs with Allah and puts his trust in Him. This is how he should behave with respect to his Lord and Creator. Allah Says (what means): “There is not a moving (living) creature but He has grasp of its forelock.” [Qur’an 11:56] Allah also Says (what means): “So flee to Allah (from His Torment to His Mercy – Islamic Monotheism). Verily, I (Muhammad) am a plain warner to you from Him.” [Qur’an 51:50] Allah Says (what means): “Put your trust in Allah if you are believers indeed.” [Qur’an 5:23] A Muslim also considers how Generous and Compassionate Allah has been to him in all of his affairs. He considers Allah’s Mercy upon him and upon all of His creation. He desires to have more of that mercy. He then humbles himself to Allah with sincere humility and supplications. He seeks a means of approach to Allah with the best of speech and good deeds. This is how he should behave towards his Lord, Allah. It is not proper to lose hope of receiving more of His Mercy, which encompasses everything, nor should one be pessimistic about receiving more of Allah’s Generosity. Certainly, Allah has Stated (what means): “My Mercy embraces all things.” [Qur’an 7:156] Allah also Says (what means): “Allah is very Gracious and Kind to His slaves.” [Qur’an 42:19] Allah also Says (what means): “Certainly, no one despairs of Allah’s Mercy, except the people who disbelieve.” [Qur’an 12:87] Another verse states (what means): “Despair not of the mercy of Allah.” [Qur’an 39:53] A Muslim always considers Allah’s power to punish severely and His swift reckoning. He does his best to obey Allah and tries to live without disobeying Him. This is all part of proper behaviour towards Allah. People of intelligence know that it is not proper for a weak and incapable slave to commit acts of disobedience towards the Lord Who is the Powerful, the All-Capable, the Strong, the Dominant. He Says (what means): “But when Allah wills a people’s punishment, there can be no turning back of it; and they will find besides Him no protector.” [Qur’an 13:11] Allah also Says (what means): “Verily, (O Muhammad) the seizure (punishment) of your Lord is severe and painful.” [Qur’an 85:12] Allah also Says (what means): “Allah is All-Mighty, All-Able of Retribution.” [Qur’an 3:4] A Muslim should also think about Allah while he is disobeying Him, as if Allah’s threat is already being applied to him, that His punishment has come upon him due to his action. He should also think about Allah while obeying Him and following His Laws, as if His Promise has already come true for him, that Allah’s Pleasure is being bestowed upon him. Having good expectations or thoughts about Allah is part of the etiquette due to Allah. It is not correct for a person to have bad thoughts about Allah and disobey Him, and think that Allah is not watching what he is doing or will not call him to account. Allah Says (what means): “But you thought that Allah knew not much of what you were doing. And that thought of yours which you thought about your Lord, has brought you to destruction; and you have become (this Day) of those utterly lost!…” [Qur’an 41: 22-23] Allah also Says (what means): “And whosoever obeys Allah and His Messenger, fears Allah, and keeps his duty (to Him), such are the successful.” [Qur’an 24: 52] In conclusion, a Muslim must be thankful to his Lord for the bounties He has given him; he must be shy towards his Lord whenever he is inclined towards committing a sin; he must sincerely turn to his Lord, put his trust in Him, hope for His Mercy and fear His punishment. He must have good expectations concerning Allah fulfilling His Promises and carrying out His threat to any of His slaves if He wills. This is how he should behave toward Allah. The more that he sticks to these matters and guards them, the greater his position will be and the higher his rank will be with his Lord. He shall be greatly blessed by Allah; he shall become one of the devoted slaves of Allah, and of those people whom Allah protects. He shall be enveloped by Allah’s Mercy and shall have Allah’s Blessings bestowed upon him. This is the utmost that any Muslim could hope to achieve and what he should strive for throughout his life. O Allah, make us Your devoted slaves. O Allah, make us among those whom You protect. O Allah, make us among those who are close to You. Article source: http://www.islamweb.net/emainpage/ Mannerism of the great Salaf The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: The believers with the most complete eemaan are those with the best character, who have the best conduct and are humble and who easily get along and are easy to get along with and there is no good in one who neither gets along or isn’t gotten along with. (At-Tabaraani – hasanahu Al-Albaani, Silsilatul-Ahaadeeth As-Saheehah #751, pp. 389) Umar bin Hafs said: “Umar bin Abdul-’Aziz said to me, ‘If you hear a word from a Muslim, then do not think evil of its meaning, as long as you could find a good explanation for it.’” Surely he who loves people to treat him kindly, should treat them the same way he wishes they would treat him. Moreover, when one thinks of others the same way he thinks of himself, he will realise his own shortcomings and faults and will be compelled to correct them. Bakr bin Muhammad bin Abdullah said: “If you witness your brethren being generous and honouring you, then say to yourself, this is a virtue that they have earned. If you see them fall into a shortcoming, then say to yourself, this is due to an error I have committed.” Abdullah bin Zaid al-Jarni said: “If a shortcoming (that a brother of yours fell into) reaches you, try hard to find a good explanation for it. Otherwise, if you do not find a good explanation, say to yourself that maybe, my brother has an excuse I am not aware of.” It should be remembered that this life is full of shortcomings and that friends make mistakes sometimes, either by committing sin or by erring with their friends and brothers. When a friend of yours commits a sin and insists on it, it is incumbent on you to advise him softly so that he refrains from the sin, returns to correctness and becomes aright and pious again. Soft admonishment using kind words and reminding one of Allah are all basis of good advice. Sufyan Ath-Thauri said: “I asked S’ad bin Kudam, ‘Do you like that someone gives you a present consisting of errors?’ He said, ‘Yes if it is coming from someone who is advising, but not from someone whose purpose is to admonish.’” When Abu Dardaa (radiallahu ‘anhu) passed by a man who was being admonished by others because he committed a sin, he asked them: “If you found this fellow in a well, would you rescue him from it?” they said, “Yes.” Abu Darda (radiallahu ‘anhu) said, “then do not admonish him and praise Allah that He has saved you from his sin.” They asked, “Should we hate him?” He said, “No. Hate his sin and if he abandons it, he again becomes my brother.” Moreover it was reported about two brothers from our salaf that one of them abandoned the path of righteousness and his brother was asked if he would shun him. He replied: “What he needs from me the most, now that he has fallen into sin, is that I take his hand, advise him softly and invoke Allah that he returns to the way he was before.” To continue we mention here a good statement by Imam Abu Haatim: “The wise person is required to use good conduct with people to abandon ill manners. Verily, good mannerism dissolves errors, just as the sun dissolves ice, while ill conduct spoils the deeds, just as vinegar spoils honey. One might have many aspects of good mannerism mixed with some ill behaviour, but the little ill behavior spoils his otherwise substantial good mannerism.” Good mannerism requires forbearance and graciousness when one has to confront people or is confronted in public. Once when ‘Ali Ibn al-Husain entered a masjid, a man cursed him, prompting the people to want to punish him. ‘Ali asked them to leave the man alone and said to him: “What Allah has covered from you of my errors is more than what has been uncovered! Is there anything I could help you with?” That man felt ashamed, and ‘Ali gave him a robe he had and a thousand dirhams. The man used to describe ‘Ali bin Al-Husain, the son of Husain (radiallahu ‘anhu) the grandson of the Prophet (sallallaahu ‘alaihi wa sallam) by saying, ‘This is a descendant of the Prophets (‘alaihimus salaam)! Habib Al-Jallab said: “I asked Ibn al-Mubarak, ‘What is the best gift that was given to mankind?’ He said, ‘A wise mind.’ I said, ‘If one did not have that?’ He said, ‘Good conduct’. I said, ‘And if one did not have that?’ He said, ‘An advising friend whom he seeks his council.’ I asked, ‘If one did not have that?’ H said, ‘Long periods of silence.’ I asked, ‘If one did not have even that?’ He said, ‘Then a swift death!’” Another good indication of the salaf’s mannerism is that when they wanted to advise someone, they would do it in confidence. One of our salaf one said: “When someone advises his friend in confidence, it will be an advice, but if he advises him in public, he will have exposed him.” Furthermore, Al-Fudhail bin ‘Iyaad said, while explaining the difference between advising and publicly exposing others: “The believer advises in confidence, while the wicked exposes and shames.” Abu Dardaa (radiallahu ‘anhu) said: “It is better to advise your friend than severing relations with him, for no one can take the place of your friend if you lose him. Be generous and lenient with your friend, and do not allow an envious person to come in between you and him, for in this case, your friend might die tomorrow and you grieve for him. However, how could you grieve for him after he dies when you have shunned him when he was still alive?” Yahya bin Mu’adh explains the role a good friend plays in his friend’s life: “Your brother is he who makes you aware of your errors, and your friend is he who warns you against sinning.” Al-Khalil bin Ahmed, a scholar of the Arabic language, teaches us the types of people and the benefit we could present to them: “Men are four types. There is a man who knows, but is not aware that he knows; this type is unaware and you need to alert him. There is a man who does not know and knows that he does not know; this type is ignorant and you should teach him. There is a man who knows and knows that he knows; this type is a scholar, so learn from him. There is a man who does not know, but is unaware that he does not know; this type is wicked so beware of him.” Avoiding harms of the tongue In today’s times, most people tend to be careless about avoiding the harms of the tongue, which are widespread among the people. The following are some of the most common harms: Talking about what does not concern you: This is a common practice, even though the Prophet, sallallaahu ‘alaihi wa sallam, said: “A sign of a person’s good practice of Islam, is giving up that which does not concern one.” The Prophet, sallallaahu ‘alaihi wa sallam, also said: “The people with the most sins, are those who most frequently indulge in conversations which do not concern them.” In order to set the limits for what does not concern you, you must ask yourself the following questions: * Is there any harm if you remain silent? * Is it an issue that concerns you?    * Is it some information that is vital to your wellbeing and which you need? The matters that concern a person are those which directly relate to his life, or things which would prevent harm from afflicting him. The reason behind the prevalence of such practices is when a person is eager to know what he has no need for, prolonging the conversation is a way of strengthening social relations with the one being talked to or passing time in useless talks. The way to cure this problem is by remembering that death could attack you at any time, and you will questioned about your words. Time is your capital in life, and silence is a way to earn eternal joy and the company of the purified consorts of Paradise. You should train yourself to be silent gradually by avoiding idle chatting and gossip as far as possible. Indulging in falsehood: This includes talking about women, and sitting in gatherings which include drinking, conveying and spreading innovations in the religion. All of this is prohibited because it goes under the saying of the Prophet, sallallaahu ‘alaihi wa sallam: “A man may utter a word which pleases Allah, which causes the pleasure of Allah upon him until the Day of Resurrection. A man may utter a word which displeases Allah, which causes the wrath of Allah upon him until the Day of Resurrection.” [Ahmad] Disputing and arguing which we were prohibited to do: Allah The Almighty Says (what means): {“And of mankind there is he whose speech may please you (O Muhammad ), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away (from you O Muhammad), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief”} [Qur’an, 2: 204-205] The Prophet, sallallaahu ‘alaihi wa sallam, said: “The most hated person to Allah, is the one who always disputes and starts enmity.” [Al-Bukhari]. A Muslim should guard his tongue from saying what intimidates others or angers them, and remember the saying of the Prophet, sallallaahu ‘alaihi wa sallam: “I will guarantee a house in Jannah (Paradise) for the one who ends an argument even if he was in the right.” [Abu Daawood]. Cursing and badmouthing: The Prophet, sallallaahu ‘alaihi wa sallam, said: “A Muslim does not badmouth, curse, nor is he spiteful.” [Ahmad, At-Tirmithi]. He, sallallaahu ‘alaihi wa sallam, also said: “Reviling a Muslim is an act of outrage (moral depravity) and fighting against him is an act of disbelief (Kufr)”. [Al-Bukhari and Muslim] Unfortunately, this is common amongst the people nowadays, especially amongst the youth. A Muslim is commanded to purify his tongue from immoral words. Claiming eloquence: This is dispraised and it leads to boasting. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Those most hated and the farthest on the Day of Resurrection are those with the worst manners, those who prattle, boast and the arrogant.” [At-Tirmithi]. Article source: http://www.islamweb.net/emainpage/ Means of acquiring refined morals Undeniably, changing one’s morals for the better is the toughest change for the human being, but it is not impossible. There are many ways and methods to help one acquire refined morals, which include the following: Pure creed: Having a pure creed is a serious matter, as one’s conduct and behaviour are, very often, the fruits of one’s creed and ideology. A person’s conduct is the practical translation of what he believes in. Accordingly, any sense of deviation in behaviour is the result of a defective creed. The Prophet, sallallaahu ‘alaihi wa sallam, said: “The believers who are the most perfect in respect of their faith are those who have the best morals.” Supplication: Indeed, supplications are a great means to attain refined morals; once Allah The Exalted Accepted a person’s supplications, he will be showered with bounties and graces. Hence, he who aspires to be well-mannered, giving up his bad morals, should resort to supplication. In fact, the Prophet, sallallaahu ‘alaihi wa sallam, used to implore Allah The Exalted to Grant him good morals. He used to supplicate: “Allaahumma Ihdini li Ahsan Al-Akhlaaq, la yahdi li ahsaniha illa anta, wa Isrif ‘anni sayi’aha, la yasrifu ‘Anni sayi’aha illa anta (O Allaah, Guide me to the best morals, as none can guide to the best morals except You, and Save me from bad morals, as none can save me from bad morals except You).” Striving: Acquiring refined morals is a form of guidance that one acquires through exerting great effort. Allah The Exalted Says (what means): {And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah Is with the doers of good.} [Quran 29: 96] Self-reckoning: This can be done through self-criticism; whenever one commits a reprehensible deed, he can adopt the carrot-and-stick principle. Reflecting on the implications and fruits of refined morals and pondering over its good consequences is one of the greatest reasons that drive one to strive to acquire that quality. Moreover, bear in mind that the harder the deed is, the greater its reward becomes. Pondering on the consequences of bad morals: This reflection brings to mind the evil consequences of bad morals: they give rise to pain, grief, worry, misery, regret and hatred in the hearts of people. Patience: Indeed, patience is one of the major moral bases of the Muslim character and is one of the fundamental refined morals. Patience helps people to endure and accept calamities, restrain their anger, adopt forbearance, kindness, sympathy, and shun recklessness and haste. Justice: Justice urges one to maintain a balance in terms of morals, i.e. to be moderate in one’s morals and not to be excessive or lax; not to be cowardly or reckless, or lenient, in a negative sense, and angry. Article source: http://www.islamweb.net/emainpage/

The Muslim has a mission in his life, and is required to be effective, active, tolerant and social, mixing with other people and dealing with them with tolerance and in accordance with the worthy Islamic attitudes and behaviour. Allaah Almighty Says (what means): “And hold fast, all of you together, to the Rope of Allah (i.e. the Qur’an), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to anther but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic faith), and you were on the brink of a pit of Fire, and He saved you from it…”[ Qur’an 3:103] Wherever the Muslim is found, he becomes a beacon of guidance, and a positive source of correction and education, through both his words and deeds. He has a good attitude towards others and treats them well. He is of good and noble character, friendly, humble, gentle of speech and tactful. He likes others and is liked by them. By doing so, he is following the example of the Prophet, sallallaahu ‘alaihi wa sallam, as Anas  reported that he was: “The best of people in his attitude towards others.”[Al-Bukhaari and Muslim] When a quarrel intensifies, when its roots go deeper, its thorns become branches and branches increase in number, then the freshness of the fruits of faith is adversely affected. Softness, sympathy, satisfaction and peace, which are encouraged by the Islamic teachings, receive a setback. Performance of worship loses its righteousness, while the self gets no benefit from it. Many a time mutual quarrels perturb the persons who claim to be wise. When this happens, they take recourse to lowly and superficial things, and sometimes indulge in dangerous acts which only increase difficulties and bring troubles. When a man is displeased, his eyes become prejudiced and ignore the camel and object to gnat. Such eyes do not appreciate the beauty of the peacock, for they only see its ugly feet and claws. If a slight defect is present, it turns the molehill into a mountain. And sometimes the internal rancour and jealousy affect them so badly that no hesitation is felt in inventing imaginary stories. Islam disapproves of all these manifestations of ill-feeling and advises to abstain from them. It declares their avoidance as the most virtuous form of worship. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Listen, may I tell you something more important than the fasting, the prayer and charity?” The people requested him to do so. He  said: “To keep the mutual relationship on the right footing, because the defect in the mutual relationship is a thing which shaves a thing clean. I do not mean that it shaves the hair, but that it shaves (removes) the religion.” [At-Tirmithi] Many a time, Satan is not able to persuade wise men to worship idols, but since he is very keen on misguiding and ruining men, he manages to succeed in driving them away from Allah, so much so that these wise men become more indifferent in respecting the rights of Allah than the idolaters themselves. The best method adopted by the devil for this purpose is to sow the seeds of enmity in the hearts of the people. When this enmity develops into a fire and open hostilities result, he enjoys the scene. This fire burns man’s present and future into ashes and totally destroys their relationship and virtues. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “The Satan has been disappointed that he would not be worshipped in the Arabian Peninsula, but he has not been disappointed from kindling the fire of fighting among the people.”[Muslim] It means that when wickedness takes roots in the hearts, when people start hating love and brotherhood, and when these are destroyed, people then revert to cruelty and enmity, and break all those relations and links which Allah has commanded to be kept; thus spreading corruption on this earth. In order to remedy this disease, the most wonderful thing in a quarrel is to forget it as it had never happened, because remembering it will never be a sort of pleasure, while forgetting it will never be harmless, and a good word is stronger than swords and spears. Imaam Ibn al-Qayyim said: “The origin of the enmity, evil and envy that occurs between people is from the following of Al-Hawaa (the lowly desire). The one who opposes his desire relieves his heart, body and limbs, putting himself to ease and thus relieves others. Abu Bakr al-Warraak said: “When the desire prevails, the heart turns dark and when it does so, the breast becomes straitened and when that happens, the moral character deteriorates and consequently people will hate him and he will hate them. Then think of the evil, enmity, neglect of rights, etc. that arise from this mutual hatred.” Article source: http://www.islamweb.net/emainpage/ Pride: The fuel of disbelief Selected Qur’anic verses on pride: “Indeed, He does not love the proud.” [an-Nahl (16):23] “Those who dispute about the signs of Allah without any authority given to them, their breasts are filled with nothing but pride for that which they shall never attain...” [al-Ghaafir (40):56] “And every time I invited them so you might forgive them, they only put their fingers in their ears. Covering themselves with their garments, grown obstinate, and given over to pride.” [Nooh (71):7] “When our signs are recited to such, he turns away full of pride, as if he heard them not...” [Luqmaan (31):7] “Those who disdain His worship and are full of pride, He will gather them all together to answer to Him.” [An-Nisaa’ (4):172] “So enter the gates of Hell to dwell therein. Indeed evil is the abode of the proud.” [An-Nahl (16):29] “But today you shall be recompensed with suffering humiliation because you were prideful in the earth without just cause...” [Al-Ahqaaf (46):20] “On the Day of Judgment you will see those who lied against Allah. Their faces will be blackened, is there not in Hell an abode for the proud.” [Az-Zumar (39):60] “Enter the gates of Hell to dwell therein. This is the evil abode of the proud.” [Az-Zumar (39):72] From descriptions of believers in the Qur’an: “...they have no pride.” [As-Sajdah (32):15] Angels are described as follows: “...they have no pride.” [An-Nahl (16):49] “Those who are in presence are not too proud to serve Him...” [Al-Anbiyaa’ (21):19] Selected Prophetic traditions on pride: “Pride is dissatisfaction with the truth, and belittling the people.” [Muslim] “He will not enter Paradise who has even a speck of pride in his heart.” [Muslim] “Paradise and the Fire quarrelled. Paradise said, ‘The weak and the poor enter me.’ The Fire replied, ‘The oppressive and the proud enter me.’ So Allah Almighty said to the Fire, ‘You are my punishment, in you I punish whom I wish.’ He said to Paradise, ‘You are my mercy to whom I wish, and each of you will certainly be filled.’” [Muslim, at-Tirmidhi, Ibn Khuzaimah] The wording of Al-Bukhari: “Paradise and the Fire complained to their Lord. Paradise said, ‘O Lord, there is none who enter me but the weak and despised’. The Fire said, ‘I receive only the proud...’...” “Shall I inform you of the people of Paradise? They are every weak and humble person, if he takes an oath to Allah, it will be fulfilled. Shall I inform you of the people of the Fire? They are every cruel, violent and proud person.” [Al-Bukhari, Muslim, Ahmad, at-Tirmidhi, an-Nasa’i, Ibn Majah]

Allah The Most High says which translates as: “So when you have finished the rites of Haj then remember Allah as you remember your forefathers yet even more in remembrance. But of mankind there are those who say O our Lord give us in this life and yet in the next life they will have nothing. And from them are those that say O Our Lord give us in this life good and in the next good and save us from the punishment of the hellfire. For them there will be an allotted share for what they have earned, and Allah is swift at reckoning” (Al-Baqarah: 200-202). Every nation has something that makes them proud. Their pride stemming from their limited ideologies and achievements. They have no great message or high aspirations. They follow neither a great earthly message nor a message from the heavens. The nation of the Arabs was from this type, gathering after the Haj in the marketplaces and social groups, to boast of their ancestors, and to claim greatness for themselves through their lineage. Islam came and annulled these ideas, enlightened the intellect, and it brought them forth in a new manner. It took its followers upon a path of might which cannot be competed with, and directed them to unequalled majesty. It brought to them the Book, and revelation was revealed to them, so there was then for them a remembrance, Allah says which translates as: “We have revealed to you a book, in it is your remembrance, Won’t you then think?” (Al-Anbiya: 10). “And verily it is a reminder/ remembrance for you and your people, and you will be questioned concerning it” (Az-Zukhruf: 44). In this remembrance and this book they were give the scale: “O Mankind We have created you from a male and female and made you into many tribes and nations so as to know one another, verily the best of you with Allah is the most pious of you, Surely Allah is All-Knowledgeable All-Informed” (Al-Hujarat: 13). The measure of true dignity, honour and pride is remembrance, piety and one’s connection with Allah, - his occupying himself with remembrance, gratitude and righteous actions. If this is the situation, then who has the biggest claim to remembrance and gratitude than the people of Islam? Those whom Allah has perfected for them his favour and completed for them his Deen, and placed it as a guardian and a seal over all of the religions. Allah says which translates as: “Remember Me, and I will remember you, give thanks to Me and do not be ungrateful” (Al-Baqarah: 152). Our duty, we the people of Islam, is that we ponder the concept of remembrance, so that its meaning becomes clear to us, and that we may perhaps fulfill its right. Allah says which translates as: “So when you have finished the rites of Haj than remember Allah” (Al-Baqarah: 200). Remembrance, O beloved brothers is encompassing, it cannot be constrained to certain areas, or placed in general precepts of statements and actions, ideas and beliefs. Remembrance is not an hour of calling out to your Lord; limited to the morning or the evening, in the mosque or in a Mihrab (niche), and after which, the servant travels about in all places of the earth heedlessly, doing as he wishes and acting as he pleases. The one alive with the remembrance of his Lord, who is truly practicing his Deen, realises that his Lord is watching him in every situation, wherever he may be. His path of actions and activities being in accordance with the commands of his Lord and his prohibitions, he acknowledges his human weakness, and therefore seeks the assistance of his Lord in everything that befalls and worries him. Concerning this, Saeed bin Jubair (may Allah have mercy upon him) said: “Everyone who performs an action out of the obedience to Allah then he is one who remembers Allah the Most High”. Ataa’ said: “The sittings of Remembrance are: Prayer, Fasting, Haj, the sittings of the lawful and the prohibited, buying, selling, marriage, and divorce”. The Muslim who remembers Allah, - awakes and sleeps, sits and stands, leaves in the morning and returns in the evening, and in him there is a deep feeling that the beating of his heart, and the rotation of his eyes and the movement of his limbs, - all are in the grasp of Allah and under his control. In him there is a deep feeling of faith, that the coming of the night and the approach of the day, the breath of dawn and the setting of the twilight, the movements of creation and the orbits of the planets … all of that is by the power of Allah and through his decree. Allah says which translates as: “Those that remember their lord standing sitting and upon their sides, and ponder the creation of the heavens and the earth with the thought: Oh our lord not for and foolish purpose did you create all of this, Glory to you, grant us salvation from the punishment of the fire” (Aal-‘Imran: 191). A man feels no true pleasure in life, nor tastes any true happiness except a man who loves Allah, is loved by Allah, and loves for the sake of Allah. Such a man’s heart is tranquil due to his remembrance of Allah. He is happy about the good, which occurs to the creation and feels their pains. He helps others in fulfilling their goals, while his tongue remembers Allah saying: “O Allah, never has a blessing come to me or anyone from your creation except that it is from you alone, You have no partners, You alone deserve all praise and gratitude” (Al Nisa’i, Ibn Hibban, Abu Dawood). The angels of The Most Merciful glorify Him and yet feel no fatigue doing so, but man eats and sleeps, works and gets tired, but even with this; they are still in ‘competition’ with the angels. When they stand to perform their acts of worship and seek their sustenance, when they are planting and harvesting, toiling and struggling, in the name of Allah and from Allah and to Allah. The time mankind spends in these acts are equal to the time spent by the angels glorifying, praising and declaring the majesty of Allah. Why is this? Because they believed in their Lord and followed His Way, and realised His power and pondered over His Blessings, and recognised His Blessings of food, clothing, and housing,  - the blessing of safety and security. Those who remember Allah sincerely live for their Lord, praying, praising Him, struggling in His Cause, and acting for His Sake. They have distanced themselves from the deceptions of this temporary life, and the attractions of this earth, and they have travelled on the path towards the pleasure of Allah, seeking His Face, remembering His Name at all times and in all situations. Allah says which translates as: “Say: verily my prayer and my sacrifice, my life and my death are for Allah the Lord of the worlds. He has no partner, and with this I have been ordered and I am the first of the Muslims” (Al-An’am: 162-163). The situation comes to a point where their Lord boasts of them in front of his angels. Muslim narrates in his Sahih from the Hadith of Muaawiyah (may Allah be pleased with him) he said: that the Messenger of Allah (sallallaahu ‘alaihi wa sallam) came out upon a circle of his companions and said: “What made you all sit here? They said: We sat to remember Allah and to praise him for his guiding us to Islam and the favor he showed upon us through that. He (sallallaahu ‘alaihi wa sallam) said: I ask you in the name of Allah, nothing made you sit here except that? They said: Nothing except that. He (sallallaahu ‘alaihi wa sallam) then said: As far as my questioning you and asking you in the name of Allah, then I did not do that out of contempt of you, But Jibreel had come to me and informed me that Allah the glorious and majestic boasts of you to the angels”. As you know, this boasting of Allah to his angels about the pilgrims on the plain of Arafat, does not happen except by way of the remembrance, supplication and worship of the slaves to their Lord, and their good way of turning to Allah - the Lord of the Worlds. The Muslim who remembers Allah, possessing a pure heart, submitting to Allah, and on the other hand he nobly toils, his feet dusty, and his hands straining in the arena of work, with no impatience nor weakness, with no humiliation nor pride, humbly working for Allah, and saying: “O Allah I seek refuge in you from incapacity, laziness, cowardice, decrepit old age, and stinginess. I seek refuge with you from the punishment of the grave and the trials of life and death”, and in the narration of Al-Bukhari “and the burden of debt, and the coercion of men” (as narrated by Anas and reported by Muslim). Here is a practical glimpse of the day of a Muslim who remembers his Lord, - a Muslim who   follows the authentic Sunnah of the Prophet (sallallaahu ‘alaihi wa sallam). The Islamic day starts from the faint light of dawn, or a little before that, and it stretches the day’s length, turning through the late morning and afternoon, through the night and early morning, the Muslim awakes with the rise of dawn, starting his day with this supplication: “All praise to the one who gave my body health, and return to me my soul, and permitted me to remember him” (Reported by Tirmidhi as narrated by Abu Hurairah). “We have awaken upon the fitrah of Islam and the statement of sincerity and upon the Deen of Our Prophet Muhammad (sallallaahu ‘alaihi wa sallam) and upon the way of our father Abraham turning to the oneness of Allah as a Muslim and he was not from those that commit shirk” (Ahmad, Tabarani). During this, the veil of silence is torn, split by the beautiful sound of clear words and of pristine meanings and objectives, - the sound of the Mu’adhdhin calling to The Oneness of Allah and to success, in statements - all of which are remembrance, being repeated after him by the Muslims. The Islamic day starts with footsteps of tranquillity and peace, to the mosque in the dark of the morning, so that the Muslim may stand devoted and fearful in front of his Lord five times a day; Allah says which translates as: “and establish the prayer for my remembrance” (Taa Haa: 14). “And establish the prayer verily Prayer prevents lewdness and evil and the remembrance of Allah is greater” (Al-Ankabut: 45). This fearful Muslim says when leaving his home for the prayer: “O Allah place in my heart light, and in my sight light and in my hearing light and on my right side light and on my left light and over me light, and below me light and in front of me light and behind me light, and make this light great for me” (Bukhari, Muslim). When his feet come closer to the mosque then he calls out with another remembrance, for the messenger of Allah (sallallaahu ‘alaihi wa sallam) has said: “when one of you enters the Masjid then he should send blessing upon the prophet (sallallaahu ‘alaihi wa sallam), then say: O Allah open for me the gates of your mercy. In addition, when he leaves he should say: O Allah I ask you from your blessings” (Muslim, Abu Dawood, Ibn Majah). On the authority of Haywah Ibn Shuraih who said: I met Uqbah Ibn Muslim and I said to him: I have heard   that you have narrated a Hadith from Abdullah Ibn Amru Ibn Al-Aas from the Prophet (sallallaahu ‘alaihi wa sallam) that when he would enter the Masjid he would say: “I seek refuge with Allah the Great, and with His Glorious Face, and His Eternal Authority, from the accursed Satan. He said: Is that all? I said yes. He said: So when you say that Satan says: He has been protected from me for the rest of the day.” (Abu Dawood). Brother Muslim, when you ponder all of this, you will realise the secret connection between neglecting prayers and following one’s desires. This long Islamic day is mixed with supplications for eating and drinking, travelling and returning, sleeping and wakefulness, tiresome and difficult times, health and sickness, supplications for this life and its worries, debts and its payments, seeking ones sustenance, relationship with one’s family, and the righteousness of children. Supplications, statements of praise, together with utilising the proper means and legislated efforts in this life, so that the Muslim can fulfil the duty of leadership as he should; Faith and practice, belief and method in apprehensive beginnings. Allah says which translates as: “Our Lord give us in this life good and in the next life good and save us from the punishment of the fire” (Al-Baqarah: 201). We seek refuge in Allah from the accursed Satan: Allah says which translates as: “Those who believe and their hearts are tranquil from the remembrance of Allah, Is it not through the remembrance of Allah that the hearts feel tranquillity? Those that believed and did good deeds, paradise is for them and the best of Abodes” (Ar-Ra’d: 28-29). Those who were ignorant of their Lord, and forgot the remembrance, became nothing but a destroyed people, acted with no guidance, and tumbled through this life being driven by desires, they plotted great plots and did not hope for a reward from Allah, What fruits have they picked? What have they gained? Look to those who have struggled from the mentally elite of the east and the geniuses of the west. They have extracted everything from the earth inwardly and outwardly, they have learned from the science of space whatever they have learned, but their efforts were directed to nothing but weapons of mass destruction, creating fear and terror in the future. The nations of the earth run behind them, seeking that which will just suffice then in this miserable life, this is the misfortune of being heedless of Allah, this is the consequence of those forgetting the remembrance of Allah, even if they were the most intelligent of people, and no matter how civilized and technologically advanced they are, as Allah says which translates as: “And he who rejects my remembrance then he will have a constricted life, and we will resurrect him on the day of Judgment blind” (Ta Ha: 124). What will be the situation if all of these tiresome efforts and intensive struggles to achieve more provisions in our lives and secure for ourselves livelihood, were accompanied by etiquette with Allah, and a pure objective in seeking after his pleasure, and was accompanied with loving and desiring good for people? If this was to be, then that person would achieve the pleasure of this world and the success of the hereafter, and in the Hadith: Whoever had this life as his sole concern then Allah will disperse his affairs and place poverty right before his eyes, and nothing would come to him except that which is written for him, and whoever had the next life has his intention, Allah will gather for him his affairs, and place richness in his heart, and this life will come to him, falling upon (Ibn Majah, Tirmithi, Ibn Hibban). So fear Allah – may he have mercy upon you - and fulfil the right of Allah and his remembrance.

The fact that Jibreel (’alaihis-salaam) asked questions to Allah’s Messenger (sallallaahu ‘alaihi wa sallam) about Islam, eemaan and ihsaan, the Last Hour and its signs, contains proof that asking questions is the key to knowledge and this is stated in the Mighty Book: Ask the people of the Reminder, if you do not know. Surah an-Nahl (16):43 and Surah al-Anbiyaa (21):7. Also Allah’s Messenger (sallallaahu ‘alaihi wa sallam) stated that it is a cure for ignorance, as occurs in the hadith of the man who had the head fracture, where he said, “Why didn’t they ask when they were ignorant? Indeed the cure for not knowing is to ask.” And since the matter is as I have explained, then asking questions in a good way will assist in that matter, because whoever asks a question in a good way will learn. Therefore the great scholar, Ibn Qayyim al-Jawziyyah (may Allah have mercy on him) said in Miftaah Daaris-Sa’aadah: “And knowledge has six levels. The first of them is asking questions in a good manner ...there are some people who are prevented from it (knowledge) because they do not ask questions in a good manner, either because they never ask questions, or because they ask a question about something when something else is more important than it. Like the person who asks about superfluous things ignorance of which will not harm him, but leaves those things which are essential for him to know. This is the condition of many of the foolish students.” Mujaahid said: “Knowledge will not be learnt by one who is too shy, nor one who is too proud.” Al-Khateeb al-Baghdaadee said in his book, Al-Faqeeh wal-Mutafaqqih (2/143): “And it is befitting that shyness should not prevent a person from asking questions about something that has happened to him. But if he does become too shy and embarrassed to ask a question to the scholar, then he should give his question to one he feels at home with or one he feels relaxed with for him to ask the scholar on his behalf and to inform him about its ruling.” So in summary, whoever wishes to reach the levels of the scholars let him begin by asking questions. How fine is the saying Allah has caused the scholar Ibn al-’Arabee to say, “How close the things are to being attained when they are given their due worth, and how far from attainment when they are not given their due worth. So ask the scholar you will be a scholar like him. Whoever attains wide knowledge must spend the dowry for that. So carefully consider the knowledge which you give a ruling with, there is no good in knowledge without careful consideration. For a person may strive and still be falling short, and the efforts of a person may be frustrated, even though he doesn’t fall short. The men whose actions we take as an example have gone and those men who censure every evil action also. I am left within the later people who seek to adorn one another to hide each others shortcomings.” Know that asking questions in a good manner will help the scholar to give the answer, as Maymoon ibn Mihraan said, “Asking questions in a good manner is half of knowledge.” Therefore it is essential to explain the knowledge of how to ask questions, because being ignorant of that will lead to confusion. Maalik ibn Anas said, “Ibn ‘Ajlaan came to Zayd ibn Aslam to ask him about something but he became confused in it, so Zayd said to him, ‘Go away and learn how to ask questions and then come and ask.’” (i) The question should be a question to find something out, it should not be asked to cause trouble, nor should it be to show someone’s ignorance, and it should not be made as a test for someone. Because this is the condition mentioned in the Book of Allah: Ask the people of the Reminder, if you do not know. Surah an-Nahl (16):43 and Surah al-Anbiyaa (21):7. So one who does not know then he asks in order that he may be taught. However,it is permissible for one who knows that he asks the scholar in order to teach those people who are sitting round about. Because this is what Jibreel (‘alaihis-salaam) did with Allah’s Messenger (sallallaahu ‘alaihi wa sallam), his questions were asked in order to teach the Companions (radhiallahu ‘anhum) who were sitting around the Prophet. (ii) It is not allowed to ask questions about something which there is no need of, things whose answers will trouble the one who is asking the question. Anas (radhiallahu ‘anhu) said, “Allah’s Messenger (sallallaahu ‘alaihi wa sallam) gave a khutbah and I have never heard the like of it. He (sallallaahu ‘alaihi wa sallam) said, ‘If you knew what I know,then you would certainly laugh only a little,and you would weep a lot.”’ So the Companions (radhiallahu ‘anhum) covered up their faces and they were weeping, so a man said, ‘Who is my father?’ He said, ‘Your father is so and so.’ So this aayah was sent down: Do not ask about things, which, if they are made plain to you may cause trouble to you. (iii) Likewise, it is not allowed to ask questions about things which may cause difficulty and cause hardship to the questioner or for other Muslims. Sa’d (radhiallahu ‘anhu) said that the Prophet (sallallaahu ‘alaihi wa sallam) said, “The severest of the Muslims in sin with regard to the Muslims is one who asks about something that was not forbidden but it is made forbidden due to his asking the question.” (iv) Therefore the Companions (radhiallahu ‘anhum) and the Taabi’een used to hate asking questions about things before they happened and they would not answer those questions. Since this is going to excess which is something Allah has forbidden and He has declared His Prophet free from it. He ordered His Prophet to say: Say, ‘I do not ask you for any reward for it and I am not one of the ones who goes beyond bounds.’ Surah Saad (38):86. Ar-Rabee’ibn Khuthaim said, “O servant of Allah,whatever knowledge Allah has given to you in His Book, then give praise and give thanks to Allah for that. Whatever knowledge He has kept concealed from you,then leave it to the One who knows it and don’t go to excesses, because Allah, the Mighty and Majestic said to His Prophet (sallallaahu ‘alaihi wa sallam): I do not ask you for any reward for it and I am not one of the ones who goes to excesses. It is just a reminder for all of men and jinn. And you will certainly know the news of its truth after a short while (after death and the Resurrection). Surah Saad (38):86-88. Ibn ‘Abdul-Barr said in his book, Jaami’Bayaanil-’Ilm wa Fadlihi (2/138-139) “A group of the people of knowledge said, ‘The opinion (Ra’y) that is blameworthy, criticised, abandoned and which it is not allowed to look into, nor to occupy oneself with, is innovated opinion and its like from the innovated types.’ But others say, and they are the majority of the people of knowledge, ‘Blameworthy opinion that is mentioned in these narrations by the Prophet (sallallaahu ‘alaihi wa sallam) and from the Companions and the Taabi’een is speaking about the rulings of the Shari’ah based upon personal opinion of what is good, and based upon surmise, preoccupying oneself with intricate and difficult matters, and with thorny questions, referring details of happenings to each other and making analogy based upon that without referring them back to their origins and looking at their causes and taking that into consideration.’ Applying one’s opinion before things actually occur and then laying down details to follow on from this and resultant side issues before anything happens and speaking about this before these things occur. This is like pure speculation. They say: So preoccupying oneself and delving into these things is an abandonment of what occurs in the Sunnah. It involves looking into things which the Sunnah is silent about, and it means abandonment of occupying oneself with that which is essential from the Sunnah and the Book of Allah, the Mighty and Majestic, and its meanings.” I say: and even if the excuse given for this hair-splitting, this laying down of details, this giving hypothetical answers, was that it is used just to train oneself upon the matters of fiqh, then it is still the same as is pointed out by Haafiz ibn Hajr al-Asqalaanee (may Allah have mercy on him) in his book, Fath al-Baaree. (v) Al-Khateeb al-Baghdaadee (may Allah have mercy on him) in his book, Jaami’li-Akhlaaqir- Raawee wa Adaabis-Saami’, (1/211-214) brings a number of chapters in this regard and we will mention the most important of these headings due to their importance: From correct manners is that when the scholar of hadith narrates a hadith and then something appears to the student while he is narrating and he wants to ask about that thing, he should not ask about it at that time. Rather he should have patience until the narrator has finished narrating his hadith and then he can ask about whatever he wants to ask about. He should avoid asking the narrator of hadith when his heart is preoccupied. It is not befitting that he should ask him when he is standing up, nor when he is walking, because there is a saying appropriate to each place, and there are places appropriate for the narrating of Hadith-and they exclude the streets and lowly places. It is obligatory that the questioner should mention to the scholar of hadith those chains of the hadith which he wants to hear narrated from him, and if a hadith has many chains the questioner should specify the best of them and should specify the points of benefit he wishes to hear narrated by him. If the scholar of hadith responds and grants his request to narrate to him, then the student should be easy upon him and he should not trouble him. (vi) It is permissible to ask a scholar about his proof. Al-Khateeb al-Baghdaadee said in his book, Al-Faqeeh wal-Mutafaqqih,(2/149), “And if the scholar gives him an answer to his question it is permissible for him to ask him about his answer, did he say it based upon a narration or did he say it based upon opinion.” (vii) It is hated to keep repeating a question to the scholar in a troublesome manner. Al-Khateeb al-Baghdaadee said in his book, Al-Faqeeh wal-Mutafaqqih, (2/149), “And if he asks the scholar to explain and he explains it to him and then he repeats again and asks him to explain again, it is allowed for the scholar to add more. If he asks him again after that then it is allowed for the scholar to hold his tongue because frequent repetition will vex him. However it is recommendable for the scholar to be mild and treat with tolerance and make allowance for the people.” (viii) It is allowed for him to ask about speech that is unclear to him. ‘Abdullah ibn Mas’ood (radhiallahu ‘anhu)said, “I prayed along with Allah’s Messenger (sallallaahu ‘alaihi wa sallam) one night and he stood for a very long time until I thought about doing something bad.” A student said to him, “What did you think of doing?” He said, “I thought of sitting down and leaving him.” Lessons from calamities Have fear and consciousness of Allah, subhanahu wa ta’ala, and ponder over events that happen around you. Learn lessons from them and remember, for the intelligent one is he who remembers and takes admonition. Earthquakes cause thousands of people to die, cause loss of wealth and properties, and force people to seek refuge outside of their dwellings, being without their home and their wealth, and without food and drink. They turn security into fear, richness into poverty, cause families to depart, and turn life into death. Without doubt, in it is a lesson for those who take lessons and a reminder for those who remember, so that they may return to their Lord and their Creator. The Truthful, the Chosen one (as-Saadiq al-Mustafa), sallallaahu ‘alaihi wa sallam, has informed us that a multitude of earthquakes is a sign of the proximity of the Hour. He informed us that they would be many at the end of the time. Ahmad relates in a hadith narrated by Abu Hurairah, radhiallahu ‘anhu, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The Hour will not happen until knowledge is taken out, time passes quickly, earthquakes increase in number, tribulations (fitan) appear, and al-Harj increases in number.” It was said, “What is al-Harj, O Rasoolullah?” He said, “Al Qatl, al Qatl (Killing)”. A lot of what is mentioned in this hadith has already materialised. Happenings of earthquakes and the like from other destructive and disastrous events are the greatest evidence of the astonishing power of Allah, subhanahu wa ta’ala. Earthquakes are from among the soldiers of Allah, subhanahu wa ta’ala, subjected to His order. He, subhanahu wa ta’ala, causes fear in the hearts of those whom He wills, teaches lessons whom He wills and punishes whom He wills. “And none can know the Forces of your Lord, except He.” (74:31) “For to Allah belong the Forces of the heavens and the earth.” (48:7) If the Ummah leaves Allah’s Shari’ah, ignores the Deen of Allah and follows its enemies, Allah will subjugate it to His armies, which no one knows except He. From among these armies are the earthquakes. “Such is the Seizure of your Lord when He seizes the towns while they are doing wrong. Verily, His Seizure is painful and severe.” (11:102) “When We decide to destroy a town, We (first) send a definite order (to obey Allah and be righteous) to those among them who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against (them). Then we destroy it with complete destruction.” (17:16) Allah, subhanahu wa ta’ala, with this earthquake makes clear to His servants a plain reality, that the kingdom of the heavens and the earth is in His Hands, subhanahu wa ta’ala, and that He is the Irresistible and Dominant over His servants. Everything is in Allah’s Hands, He has power over all things, and no one in the Heavens and the Earth can weaken Him, subhanahu wa ta’ala. Appearance of the earthquakes therefore points us to a different reality that may be absent in the minds of some people, those who are busy with this world and who are servants of materialism. Earthquakes also remind us of the Day of Judgment. The Day when all of the Earth will shake, and not only one part of it. Allah, subhanahu wa ta’ala, says: “O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour is a terrible thing. The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one shall drop her load, and you shall see mankind as in a drunken state. Yet they will not be drunken, but the Torment of Allah will be severe.” (22:1-2) Look what is left after the earthquake from destroyed buildings and houses, deaths of thousands, and families seeking refuge outside of their homes. What state is that in which everyone is running away, caring about nothing? So what do you think of the Day of Judgment? “That Day shall a man flee from his own brother, and from his mother and his father, and from his wife and his children.” (80:34-36) “One the day (when the first blowing of the Trumpet is blown), the earth and the mountains will shake violently.” (79:6) Allah warns His servants with this earthquake to learn a lesson and be admonished, and to be ready and prepare themselves for the Day of Sorting Out, the day of the great earthquake, that will shake all of the earth. Allah has placed in this universe Sunan, fixed and manifest laws, neither do they change nor are they replaceable. He does not have any kinship with anyone, He is the sole Creator and Ruler, and He will question and hold accountable everyone, including prophets and messengers. “Then surely, We shall question those to whom it (the Book) was sent and We shall question the Messengers.” (7:6) From among the established Sunan of Allah is that He does not send punishment except due to sin and He does not remove it except after repentance. Allah says, “Whatever misfortune befalls you, it is because of what your hands have earned.” (42:30) Allah the Mighty and Majestic says: “Evil and mischief have appeared on land and sea because of what the hands of men have earned, that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah).” [30:41] Every disaster and every calamity that befalls the servants is due to their sins and wrongdoing. So know, servants of Allah, what wrongdoing does to its doers. What has taken Adam and Eve from the Jannah except wrongdoing, and what Has drowned all of the people on the earth at the time of Nuh, to the point that water reached the peak of mountains, except wrongdoing? Who is it who sent the furious violent wind upon the people of ‘Aad, so that they were seen lying overthrown and destroyed, as if they were hollow trunks of palm-trees? Who is it who sent the awful cry upon the people of Thamud until it cut their hearts inside their bodies, and they all fell dead without exception? Who lifted the villages of the people of Lut till the angels heard barking of their dogs, then turned them upside down, and then rained upon them a rain of stones? That is the immediate punishment for wrongdoing: drowning, fire, earthquakes, destruction, famine, raging wind... “And the torment of the hereafter is far more severe and more lasting.” (20:127) Do we not take admonition and lesson? Allah, subhanahu wa ta’ala, says: “Did We not destroy the ancients? So shall We make the later generations to follow them. Thus do We deal with the Mujrimoon (criminals, disbelievers, sinners.). Woe that Day to the deniers (of the Day of Resurrection)!” [77:16-19] Earthquakes are just a warning from Allah, subhanahu wa ta’ala – not only to the people of one particular quake-hit country alone, but rather to the people in general, in all lands – that they may return to their Lord and their Deen. Otherwise a punishment will come upon them. Allah says, “So We seized each of them for his sins.” (29:40) Allah burdens not any soul beyond its scope Our understanding of religious texts and rules of Islamic Law (Shari’ah) sometimes causes us to seek to free ourselves from necessary duties and responsibilities and lean toward neglect, abandonment, and seeking excuses for ourselves. When we read the words of the Most High: Allah burdens not any soul (person) beyond its scope [Surah Al-Baqarah 286], we attempt to interpret the aayah as a licence to refrain from being burdened with obligations so we use it when we are asked to perform any particular task. We make the excuse that it is not within our ability or power while we forget that the aayah actually obligates us to the utmost of our human capacity. It is a proof upon the slave (al-’abd) for the necessity of expending maximum effort and capacity to perform all moral obligations. All who seek excuse from performing legal and moral obligations look at the relief in the aayah for those who are incapable, but they are blind to what it obligates up to one’s capacity. Most remarkable is the (mis)understanding of al-war’a. This (al-war’a) has a precise meaning applicable in particular to those who are the most persevering, and forbearing in eemaan (faith) among the imaams and scholars who never fell short in the performance of obligatory duties or even recommended ones, nor did they neglect abandonment of that which is disliked or forbidden. They did so to the point that they left every superfluous deed that had neither benefit for the Hereafter or was unnecessary for this life. This thin definition is applied by some to the degree that you will find those who apply abandonment of doing something for fear that it may possibly be detestable (makrooh) in Allah’s sight, harmful, or even leading to either. However they do not abandon not doing something for a particular reason! Meaning, that a person may be inclined to abandon things that may seem similar to what is detestable or forbidden but they will not lean toward acting upon something that may be similar to what is commendable (mustahabb) or obligatory (waajib). There are many who avoid particular foods, drinks, clothing or deeds fearing that within them may be that which would detract from or mar their righteousness. This is well and good. However, you will not find anything which mars or detracts in doing da’wah or jihad, correction or ordering good and forbidding evil, giving charity in the way of Allah or rushing to perform acts of good and righteousness. One may associate this as a particular obligatory duty upon a person. You may find actions that are not actually commendable however they may associate them as such. Yet you don’t find anyone inclined toward doing what may be associated with an obligation or that which may be commendable. Why? It is because we have come to prefer sitting and neglect and lightening burdens and responsibilities! It has become easier for us to not do something out of precaution of harming our deen but not easy to act as a means of al-war’a or precaution. The true definition of al-war’a is doing that which is similar to and associated with the obligatory or the commendable, and abandoning what is similar to or associated with the forbidden or the detestable. In the hadith related by An-Nu’maan Ibn Basheer that is mutafaqun ‘alaihi (agreed upon as authentic by Al-Bukhari and Muslim), the Prophet of Allah (sallallaahu ‘alaihi wa sallam) said: Verily the halal is clear and the haraam is clear, and between the two are doubtful matters about which not many people know. Therefore, whoever fears and avoids doubtful matters clears his deen of fault and whoever falls into the doubtful matters falls into the haram as the shepherd who herds his flock near a sanctuary is feared to possibly stray into it... Therefore, whoever does what could be considered or associated with the detestable will indeed fall into it in actuality and consequently possibly into the forbidden. Whoever abandons doing what is similar to the commendable will also fall into that and will possibly not do what is truly commendable and as a consequence end up neglecting necessary obligations. The true believer must hold strongly to the Qur’an and possess the readiness to act just as much as possessing the readiness to abandon. Yes, a part of giving obedience to Allah involves the slave of Allah (al-’abd) relinquishing his relaxation and comfort with the resulting effect of then exerting efforts in work seeking the pleasure and acceptance of Allah ta’alaa and getting closer to Him, even if this involves some hardship and toil. Action and abandonment are a part of deen (Islam), and for this reason, ordering good (al-amr bil-ma’roof) and forbidding evil (an-nahy ‘anil-munkar) are at its root. Ordering the good is a call to action, while forbidding evil is a call to cessation and abandonment, and the former (ordering and forbidding) is the root of the latter (action and cessation). And Allah knows best.

The Noble Qur’an The polytheists of the Quraysh gathered to consult each other on a strategy to prevent Prophet Muhammad, sallallaahu ’alaihi wa sallam (may Allah exalt his mention ) from inviting people to Islam, especially as the Haj (pilgrimage) season was nearing, and the Prophet, sallallaahu ’alaihi wa sallam, would surely call people to embrace Islam during it. They agreed on warning people against listening to the Prophet, sallallaahu ’alaihi wa sallam. Among the pilgrims was At-Tufayl ibn ‘Amr Ad-Dawsi, the chief of the tribe of Daws. The polytheists warned him about listening to the Prophet, sallallaahu ’alaihi wa sallam, and claimed that he was a sorcerer and a poet, so At-Tufayl put pieces of cotton in his ears so that he would not be able to listen to the Prophet. Once, At-Tufayl went to the Ka’aba and found the Prophet, sallallaahu ’alaihi wa sallam, praying and reciting the Qur’an and Allah The Almighty willed that At-Tufayl listened to him. When he listened, he knew that what he had listened to was neither poetry nor magic, as At-Tufayl was a poet himself. Thus, when the Prophet, sallallaahu ’alaihi wa sallam, finished his prayer, At-Tufayl followed him home and told him what the polytheists had said. Then he asked the Prophet, sallallaahu ’alaihi wa sallam, to explain Islam to him. When he heard the Da‘wah (call) of Islam, he believed in Allah The Almighty, His Messenger and the Book the Prophet was sent with. The reversion of Tufayl was one of the blessings of the Qur’an. After this, he went to his tribe and invited them to Islam. The Noble Qur’an is the Speech of Allah The Almighty and the eternal miracle of His Prophet Muhammad, sallallaahu ‘alaihi wa sallam. Allah The Almighty sent it down to the people of rhetoric and challenged them to compose one Surah (Chapter) or even one verse like it, but they were unable to do so. The Qur’an is the firm Rope of Allah The Almighty, and whoever adheres to it will be saved by it; whoever follows it will be guided to the right path. The splitting of the moon Imaam Al-Bukhari and Imaam Muslim, may Allah have mercy upon them both, narrated that Abu Jahl, Al-Waleed ibn Al-Mugheerah, Al-‘Aas ibn Waa’il and a large number of the polytheists from the Quraysh went to the Prophet, sallallaahu ’alaihi wa sallam, and said: “O Muhammad! If you are truthful in what you say, then split the moon for us into two pieces.” The Prophet, sallallaahu ’alaihi wa sallam, invoked Allah The Almighty to split the moon and Allah The Almighty answered his invocation. The moon split and people saw it and the Prophet, sallallaahu ’alaihi wa sallam, made them bear witness [to that], but they disbelieved. Al-Israa’ and Al-Mi‘raaj (The Prophetic Journey and the Ascension) When the polytheists intensified the harm they had inflicted on the Prophet, sallallaahu ’alaihi wa sallam, Allah The Almighty wanted to relieve his pains and bring him closer, so the journey of Al-Israa’ and Al-Mi‘raaj took place. Jibreel, may Allah exalt his mention, went to the Prophet, sallallaahu ’alaihi wa sallam, with Al-Buraaq (a riding mount). The Prophet mounted it and he was taken from Al-Masjid Al-Haraam to Al-Masjid Al-Aqsa where he led all the Prophets in prayer, then he was taken to the upper heavens. During this journey, prayer was ordained, and the Prophet, sallallaahu ’alaihi wa sallam, returned to Makkah on the same night. Increasing small amounts of food During the Battle of the Trench, the polytheists besieged Madinah, and the Prophet, sallallaahu ’alaihi wa sallam, and his Companions, may Allah be pleased with them, were digging a trench around Al-Madinah in order to prevent the polytheists from entering it. The Muslims ran out of food and they were starving. Jaabir, may Allah be pleased with him, wanted to provide the Prophet, sallallaahu ’alaihi wa sallam, and his Companions with food, but he had a small amount of barley and a small sheep. Thus, Jaabir, may Allah be pleased with him, went to the Prophet, sallallaahu ’alaihi wa sallam, and invited him along with a small number of the Companions, may Allah be pleased with him, but the Prophet, sallallaahu ’alaihi wa sallam, called out loudly: “O people! Jaabir has made food for you, so let us go!” The Prophet ordered Jaabir to wait for him before he prepared the food, and when he arrived there, he blessed the food. The Companions entered in groups until they all ate and the food remained the same. Jaabir said: “By Allah! The fighters were one thousand on that day.” [Al-Bukhari] The trunk of a palm tree longs for the Prophet The Prophet, sallallaahu ’alaihi wa sallam, used to deliver his Khutbah (sermon) while standing beside the trunk of a date palm tree. When the Companions, may Allah be pleased with them, made a pulpit for him, he, sallallaahu ’alaihi wa sallam, left the trunk and stood on the pulpit. The Companions heard a sound that was similar to the sound of a she-camel. The Prophet, sallallaahu ’alaihi wa sallam, knew that it was the trunk weeping for having been separated from him. He went to it and placed his hand over it, so it calmed down. [Ahmad and At-Tirmithi] Article source: http://www.islamweb.net/emainpage/ Prophet’s justice and equality The Prophet,  sallallaahu ‘alaihi wa sallam (may Allah exalt his mention) asked people to be just and kind. As the supreme judge and arbiter, as the leader of Muslims, as generalissimo of a rising power, as a reformer and apostle, he,  sallallaahu ‘alaihi wa sallam, had always to deal with people and their affairs. He had often to deal with mutually inimical and warring tribes when showing justice to one carried the danger of antagonising the other, and yet he never deviated from the path of justice. In administering justice, he, sallallaahu ‘alaihi wa sallam, made no distinction between believers and nonbelievers, friends and foes, high and low. From numerous instances reported in the traditions, a few are given below. Sakhr, a chief of a tribe, had helped the Prophet,  sallallaahu ‘alaihi wa sallam, greatly in the siege of Taif, for which he, sallallaahu ‘alaihi wa sallam, was naturally obliged to him. Soon after, two charges were brought against Sakhr: one by Mugheerah, may Allah be pleased with him, of illegal confinement of his (Mugheerah’s) aunt and the other by Banu Saalim of forcible occupation of his spring by Sakhr. In both cases, he, sallallaahu ‘alaihi wa sallam, decided against Sakhr and made him undo the wrong. [Abu Daawood] Abdullaah Ibn Sahl, may Allah be pleased with him, was deputed to collect rent from Jews of Khaybar. His cousin Mahisah, may Allah be pleased with him, accompanied him but, on reaching Khaybar, they had separated. Abdullaah was waylaid and done to death. Mahisah reported this tragedy to the Prophet, but as there were no eye-witnesses to identify the guilty, he,  sallallaahu ‘alaihi wa sallam, did not say anything to the Jews and paid the blood-money out of the state revenues.  [Al-Bukhari] A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraysh, some prominent people including Usaamah Ibn Zayd, may Allah be pleased with him, interceded to save her from punishment. The Prophet,  sallallaahu ‘alaihi wa sallam, refused to condone the crime and expressed displeasure saying: “Many a community ruined itself in the past as they only punished the poor and ignored the offences of the exalted. By Allah, if Muhammad’s (My) daughter Faatimah would have committed theft, her hand would have been severed.” [Al-Bukhari]  The Jews, in spite of their hostility to the Prophet, sallallaahu ‘alaihi wa sallam, were so impressed by his impartiality and sense of justice that they used to bring their cases to him, and he decided them according to Jewish law. [Abu Daawood] Once, while he,  sallallaahu ‘alaihi wa sallam, was distributing the spoils of war, people flocked around him and one man almost fell upon him. He,  sallallaahu ‘alaihi wa sallam, pushed the men with a stick causing a slight abrasion. He,  sallallaahu ‘alaihi wa sallam, was so sorry about this that he,  sallallaahu ‘alaihi wa sallam, told the man that he could have his revenge, but the man said: “O Messenger of Allah, I forgive you.” (Abu Daawood) In his fatal illness, the Prophet, sallallaahu ‘alaihi wa sallam, proclaimed in a concourse assembled at his house that if he owed anything to anyone the person concerned could claim it; if he had ever hurt anyone’s person, honour or property, he could have his price while he was yet in this world. A hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once. [Ibn Hishaam] Equality Muhammad, sallallaahu ‘alaihi wa sallam, asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one’s superiority over another. It has already been shown how he mixed with everyone on equal terms, how he ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he, sallallaahu ‘alaihi wa sallam, refused all privileges and worked like any ordinary labourer. Two instances may, however, be quoted here: Once the Prophet, sallallaahu ‘alaihi wa sallam, visited Sa’d Ibn ‘Ubaadah, may Allah be pleased with him. While returning, Sa’d sent his son Qays with him. The Prophet, sallallaahu ‘alaihi wa sallam, asked Qays to mount his camel with him. Qays hesitated out of respect but the Prophet, sallallaahu ‘alaihi wa sallam, insisted: “Either mount the camel or go back.” Qays decided to go back. [Abu Daawood] On another occasion he, sallallaahu ‘alaihi wa sallam, was travelling on his camel over hilly terrain with a companion, Uqbah Ibn ‘Aamir, may Allah be pleased with him. After going some distance, he asked ‘Uqbah  to ride the camel, but Uqbah thought this would be showing disrespect to the Prophet,  sallallaahu ‘alaihi wa sallam. But the Prophet insisted and he had to comply. The Prophet himself walked on foot as he did not want to put too much load on the animal. [An-Nasaa’ee] The prisoners of war of Badr included Al-’Abbaas, the uncle of the Prophet, sallallaahu ‘alaihi wa sallam. Some people were prepared to forgo their shares and remit the Prophet’s ransom but he declined saying that he could make no distinctions. [Al-Bukhari] During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet, sallallaahu ‘alaihi wa sallam, took upon himself the task of collecting firewood. His companions, may Allah be pleased with them, pleaded that they would do it and that he need not take the trouble, but he,  sallallaahu ‘alaihi wa sallam, replied: “It is true, but I do not like to attribute any distinction to myself. Allah does not like the man who considers himself superior to his companions.” [Az-Zarqaani] Article source: http://www.islamweb.net/emainpage/ His humbleness and trust in Allah Prophet Muhammad, sallallaahu ‘alaihi wa sallam, was a perfect model of modesty and humbleness. He never spoke loudly or in an unseemly manner. In the market, he always passed by the people quietly with a smile. Whenever he heard anything undesirable in an assembly, he did not say anything out of respect for the people, but the colour of his face showed his feelings and the Companions became cautious. ‘Aa’ishah (radhiallah ‘anha) said that she never saw Allah’s Messenger, sallallaahu ‘alaihi wa sallam, laughing so that she could see his molar teeth, for he only used to smile. ‘Abdullaah Ibn Maslamah  reported Allah’s Messenger, sallallaahu ‘alaihi wa sallam, as saying: “Modesty is a part of the teachings of the previous prophets and anyone who lacks it is most likely to do whatever he likes.” Zayd  reported Allah’s Messenger as saying: “Every religion has a character and the character of Islam is modesty.” The Messenger of Allah, sallallaahu ‘alaihi wa sallam, lived a simple and modest life, both in Makkah as a trader before his prophethood, and in Al-Madinah as the head of the state after being appointed Allah’s Messenger. The change in his social status from that of a trader in Makkah to the head of the State in Al-Madinah did not bring any change in his modest living. ‘Umar (radhiallah ‘anhu) reported the Prophet, sallallaahu ‘alaihi wa sallam, as saying: “Do not exalt me as the Christians have exalted Jesus, son of Mary. I am just His servant, so call me Allah’s Servant and Messenger.” The Prophet, sallallaahu ‘alaihi wa sallam, did not behave towards others as if he was better than they were, nor did he spurn manual work. ‘Abdullaah bin Abi ‘Awfa  reported that the Prophet never disdained to go with a slave or a widow to accomplish his or her tasks. Others reported that the Prophet used to tidy up his house, tie the camels, feed the animals, take food with his servants, and help them in kneading dough and bringing provisions from the market. Anas (radhiallah ‘anhu) reported that the Prophet of Allah used to visit the sick, attend funerals, ride on a donkey and accept a slave’s invitation for a meal. Jaabir (radhiallah ‘anhu) stated that the Prophet, sallallaahu ‘alaihi wa sallam, used to slow down his pace for the sake of the weak and also prayed for them. When ‘Adiyy bin Haatim (radhiallah ‘anhu) came to see the Prophet, sallallaahu ‘alaihi wa sallam, he called him inside his house. A maidservant brought a cushion to rest on, but the Prophet placed it between him and ‘Adiyy and sat down on the floor. ‘Adiyy later said that he had then immediately realised that the Prophet, sallallaahu ‘alaihi wa sallam, was not a king. A similar incident was reported by ‘Abdullaah bin ‘Amr bin Al-‘Aas (radhiallah ‘anhu) who said: “Once when the Messenger of Allah came to my house, I gave him a cushion filled with bark, but he sat down on the floor placing the cushion between me and him.” Prophet Muhammad, sallallaahu ‘alaihi wa sallam, was humble in all things. Anas (radhiallah ‘anhu) said that the Prophet would accept an invitation even if he was presented barley bread and soup whose taste had changed. He also reported the Prophet as saying: “I am Allah’s servant, I eat like a servant and sit like a servant.’’ On one of his journeys, the Prophet,  sallallaahu ‘alaihi wa sallam, asked his companions to roast a goat. One said that he would slaughter the animal; another said that he would skin it, while a third said that he would cook it. The Prophet then said that he would collect wood for fuel. Their response was: “O Messenger of Allah! We will do everything.” The Prophet, sallallaahu ‘alaihi wa sallam, then said: “I have no doubt that you will. But I do not like distinctions to be made, nor does Allah like any one of His servants to assert his superiority over his companions.” His self-deprecation was such that he, sallallaahu ‘alaihi wa sallam, once said: “By Allah, I do not know, even although I am Allah’s messenger, what my fate in the next world will be, nor do I know what yours will be.” Abu Tharr Al-Ghifaari (radhiallah ‘anhu) narrates that one day he was sitting with another companion of black complexion whom he addressed as: “O black man.” When the Prophet, sallallaahu ‘alaihi wa sallam, heard of this, he was greatly displeased and cautioned Abu Tharr never to make scornful remarks to anyone, whoever he might be, and to accord equal treatment to all, adding: “No white man has any superiority over a black man.” The Prophet, sallallaahu ‘alaihi wa sallam, once saw a wealthy Muslim gathering up his loose garments so that a certain distance would be kept between himself and a poor Muslim sitting close by. He remarked: “Do you fear that his poverty will cling to you?” The Prophet, sallallaahu ‘alaihi wa sallam, lived like any ordinary person, and did not assume any superior rights. He once had to borrow some money from a Jew called Zayd bin Sana’a. The Jew came to demand the immediate return of the loan a few days before the expiry of the stipulated period. Tugging at the mantle around the Prophet’s shoulders, he jibed that the progeny of ‘Abd Al-Muttalib were always defaulters. ‘Umar (radhiallah ‘anhu) not being able to tolerate this misbehaviour on the part of the Jew, started berating him, and was on the point of beating him when the Prophet, sallallaahu ‘alaihi wa sallam, said to the Jew, smiling: “There are still three days to go before the promise has to be fulfilled.” To ‘Umar he sallallaahu ‘alaihi wa sallam said: “We might have had better treatment from you. You could have advised me to be more careful about the return of loans and you could have advised the Jew to be more courteous in demanding repayment.” He, sallallaahu ‘alaihi wa sallam, then requested ‘Umar  to get some dates so that the loan could be repaid, and to give the Jew an extra 40 kilograms for the rebuke he had been given. We can say that humbleness is seen in every sphere of the Prophet’s life. His way of talking, walking, sitting, eating and every aspect of his life reflected humbleness. Prophet Muhammad, sallallaahu ‘alaihi wa sallam ( may Allah exalt his mention), preached to the people to trust in Allah. His whole life was a sublime example of the precept. In the loneliness of Makkah, in the midst of persecution and danger, in adversity and tribulations, and in the thick of enemies in the battles of Uhud and Hunayn, complete faith and trust in Allah appears as the dominant feature in his life. However great the danger that confronted him, he, sallallaahu ‘alaihi wa sallam, never lost hope and never allowed himself to be unduly agitated. Abu Talib knew the feelings of the Quraysh when the Prophet, sallallaahu ‘alaihi wa sallam, started his mission. He also knew the lengths to which the Quraysh could go, and requested the Prophet, sallallaahu ‘alaihi wa sallam, to abandon his mission, but the latter calmly replied: “Dear uncle, do not go by my loneliness. Truth will not go unsupported for long. The whole of Arabia and beyond will one day espouse its cause.” [Ibn Hisham] When the attitude of the Quraysh became more threatening, Abu Talib again begged his nephew to renounce his mission but the Prophet’s reply was: “O my uncle, if they placed the sun in my right hand and the moon in my left, to force me to renounce my work, verily I would not desist thereform until Allah made manifest His cause, or I perished in the attempt.” To another well-wisher, he , sallallaahu ‘alaihi wa sallam, said: “Allah will not leave me forlorn.” A dejected and oppressed companion was comforted with the words: “By Allah, the day is near when this faith will reach its pinnacle and none will have to fear anyone except Allah.” [Al-Bukhari] It was the same trust in Allah which emboldened the Prophet , sallallaahu ‘alaihi wa sallam, to say his prayers openly in the Haram (sacred Mosque of Makkah) in the teeth of opposition. The Quraysh were once collected there and were conspiring to put an end to his life when he next entered the Haram. His young daughter Fatimah, may Allah be pleased with her, who happened to overhear their talk rushed weeping to her father and told him of the designs of the Quraysh. He, sallallaahu ‘alaihi wa sallam, consoled her, did his ablutions and went to the Ka’aba to say prayers. There was only consternation among the Quraysh when they saw him, sallallaahu ‘alaihi wa sallam. [Ahmad]. Then leaving his house for Madinah he, sallallaahu ‘alaihi wa sallam, asked Ali, may Allah be pleased with him, to sleep on his bed and told him: “Do not worry, no one will be able to do you any harm” [At-Tabari, Ibn Hisham] Even though the enemies had surrounded the house, he, sallallaahu ‘alaihi wa sallam, left the house reciting the Qur’anic verse (which means): “We have set a barricade before them and a barricade behind them and (thus) have covered them so that they see not” [Qur’an, 36: 9] Abu Bakr, may Allah be pleased with him, was frightened when pursuers came close to the cavern in which he and Prophet Muhammad, sallallaahu ‘alaihi wa sallam, were hiding during their flight, but the Prophet heartened him: “Grieve not. Allah is with us.” A guard was kept at the Prophet’s house in Madinah because of the danger that surrounded him but he had it withdrawn when the Qur’anic verse was revealed (which means): “Allah will protect you from the people”. [Qur’an, 5: 67] A man was caught waiting in ambush to assault the Prophet, sallallaahu ‘alaihi wa sallam, but he was directed to be released with the words: “Even if this man wanted to kill me, he could not.” [Ahmad] A Jewish woman from Khaybar had put poison in the Prophet’s food. He, sallallaahu ‘alaihi wa sallam, spat it out after taking a morsel but a companion who had his fill died the next day. The Jewess was brought before the Prophet, sallallaahu ‘alaihi wa sallam, who questioned her: “Why did you do this?” “To kill you,” was her defiant reply. She was told, “Allah would not have allowed you to do it.” [Muslim] In the Battle of Uhud when the rear guard action of the Makkan army had disorganised the Muslim army and had turned the tables, the Prophet, sallallaahu ‘alaihi wa sallam, stood as firm as a rock even though he had suffered personal injuries. When Abu Sufiyan taunted the Muslims and shouted “Victory to Hubal!” (Hubal was one of their idols), the Prophet, sallallaahu ‘alaihi wa sallam, asked Umar, may Allah be pleased with him, to shout back: “Allah is our protector and friend. You have no protector and friend. Allah is Great, Magnificent.” [Ibn Hisham] Again in the Battle of Hunayn, when the unexpected assault of the army had swept the Muslim force off its feet and a defeat seemed imminent, the Prophet, sallallaahu ‘alaihi wa sallam, did not yield ground. With trust in Allah he showed such courage that the Muslim army rallied behind him to win a signal victory. Article source: http://www.islamweb.net/emainpage/

We notice these days that the one who adheres to his religion, maintains the commandments of Allah and follows the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam, appears very abnormal and strange, and many people are shocked by his appearance and his words. Not only that, some would actually dispraise and blame him, saying that he is not upon the correct path, and that he is an extremist. This situation saddens the believer, but he must know that this is the way of the ways of Allah, by which He tests the believers, to expose the truthful from the liars. By adhering to the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam, and following his guidance, you will be tested and face many difficulties, but if you persevere you will have great reward in the Hereafter. Allah says, which means, “So why were there not among the generations before you those of enduring discrimination forbidding corruption on earth – except a few of those We saved from among them? But those who wronged pursued what luxury they were given therein, and they were criminals.” (Hud: 116) It is a call from Allah to the people that they should have a group amongst them who enjoin good and forbid evil when people become corrupted, and such people are the ones who will be saved from the punishment of Allah in this life and the Hereafter. But who are these people? What are their descriptions? They are the strangers, who rectify what people ruin. They are the ones who the Prophet, sallallaahu ‘alaihi wa sallam, mentioned in different Ahaadith, as when he said,  “Islam started as a stranger (a few people believing in it) and it will eventually go back to being a stranger as it started (a few people adhering to it), so Toobaa for the strangers”. The companions, may Allah be pleased with them, asked these strangers were, so the Prophet, sallallaahu ‘alaihi wa sallam, said: “They are those who maintain themselves upon righteousness when people become corrupt” (Ahmad), (Toobaa is a tree in Paradise which takes a person riding on horseback one hundred years to pass its shade). In another narration ‘Abdullaah Ibn Mas’ood, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said while we were with him, “Islam started as a stranger and it will eventually go back to being a stranger as it started, so Toobaa for the strangers”. The companions, may Allah be pleased with them, asked, ‘Who are these strangers?’, the Prophet, sallallaahu ‘alaihi wa sallam, said: “They are individuals from different tribes.” (Ahmad & Ibn Maajah).  ‘Abdullaah Ibn ‘Umar, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said while we were with him, “Toobaa to the strangers” the companions asked, ‘Who are these strangers?’, the Prophet said:  “They are righteous people amongst a great number of evil people; those who disobey them (when they invite them to righteousness) are greater than those who obey them” (Ahmad).  In another narration the Prophet, sallallaahu ‘alaihi wa sallam, said: “Islam started as a stranger and it will eventually go back to being a stranger as it started, so Toobaa to the strangers”. The companions, may Allah be pleased with them, asked, ‘Who are these strangers?’. The Prophet, sallallaahu ‘alaihi wa sallam, said: “They are those who revive my Sunnah and teach it to people”. How many people fit the descriptions of the stranger which were mentioned by the Prophet, sallallaahu ‘alaihi wa sallam, in the different narrations? How many people have rectified themselves when people have gone corrupt? How many people rectify what others ruin? How many people today, revive the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam? How many people today, spread the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam, and teach it to others? The above are the strangers who were praised, and because they are few in number they have been called strangers, because the majority of people have characteristics other than theirs. Muslims are strangers between people. Devoted believers are strangers between Muslims. Scholars are strangers between believers. The followers of Sunnah are strangers between them as well. Those who call people to the Sunnah and persevere through the harm caused by those who oppose them are the most estranged. But these are truly the people of Allah, and should not feel estrangement, because the majority of people are like Allah has described them. Allah says, which means, “And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.” (Al-An’aam: 116). The strangers feel no alienation in their estrangement but are rather cheerful, because their ally is Allah, His Messenger and the believers, even if most people become his enemies and desert him. Al-Hasan, may Allah have mercy upon him, said, “The believer in this life is like a stranger who does not worry about its humility, and does not compete to gain honour in it. His situation is different from that of people’s. People are not disturbed by him, but he exhausts himself (by continuously blaming himself and accounting himself)”. Among the characteristics of these strangers, whom the Prophet, sallallaahu ‘alaihi wa sallam, praised, is that they adhere to the Sunnah when people abandon it, and they abandon what people innovate even if it is commonly known and practised among people. They fulfil Tawheed, even if most people do not. They abandon affiliation with other than Allah and His messengers; they are affiliated to Allah by their servitude to Him and to the Messenger by following his Sunnah. Indeed, it is as though they are holding onto lit charcoal, and many people will accuse them, and consider them abnormal and deviant. Yes they are strangers, and why would they not be considered so when they are one group distinct from seventy two other groups. The Prophet, sallallaahu ‘alaihi wa sallam, informed us that the Jews got divided into 71 sects, and the Christians got divided into 72 sects and that this nation will divide into 73 – of which 72 sects will go to the Fire and one in Paradise. That is why a sincere Muslim who adheres to Sunnah in our time gets the reward of 50 of the companions, as narrated by Abu Tha’labah that the Prophet, sallallaahu ‘alaihi wa sallam, said:  “You have before you days which will require patience (while practising your religion). Patience during these days is as difficult as holding onto a lit charcoal, the reward for those who practise is equal to the reward of 50 people doing the same deed” I said, ‘O Messenger of Allah! Fifty people from their time?’ the Prophet, sallallaahu ‘alaihi wa sallam, said: “Fifty people from you.” (Tirmithi). If a believer, who is guided by Allah, wants to take this road, then let him be ready to be dispraised and mocked by the ignorant people and innovators, and their warning people against him. He will be a stranger in his religion because their (understanding and practice of the) religion has become corrupt as well as their beliefs. His prayers will appear strange because the people’s prayers are improperly performed. He is a stranger in his path because they are upon the corrupt path of misguidance. He will be a stranger in all his affairs of this life and the Hereafter. He will not find supporters or helpers, as he will be literate amongst ignorant people; a person following the Sunnah amongst innovators; a person inviting to Allah and His Messenger between people who follow their desires and innovations. He will be forbidding evil between people who consider good as evil and evil as good. Know that people in this life are all strangers, and that this life is not a lasting one, nor is it the life for which they were created. ‘Abdullaah Ibn ‘Umar, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said to him, “Be in this life as though you are a stranger or a person who is passing by.” (Bukhari and Muslim). The estrangement of Islam from the rest of the world has returned today as the Prophet, sallallaahu ‘alaihi wa sallam, said. It is an estrangement that has occurred after a long period of shortcomings and abandonment within the Ummah. A religion which filled earth with justice, mercy and happiness has become a rejected stranger. We testify that what the Prophet, sallallaahu ‘alaihi wa sallam, came with is the truth, and we become more certain of that everyday. O Muslims! The estrangement of the religion that has appeared today is the result of the ignorance of many Muslims regarding the simplest issues in religion, like prayer for example. This becomes clear when you see many people rejecting the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam. It is evident in the Muslim communities dissolving in the morals, values and principles of the western communities and their traditions. You see it in the spread of sins and shameless disobedience committed openly by some Muslims. You see it in the Muslims’ appearance’s resemblance to the disbelievers, and admiration and imitation of the enemies of Allah and being attached to them. You see it in many Muslims giving preference to this life over the Hereafter, ignoring that this could result in the anger of Allah. If you want to know the level of estrangement the believer feels and the grief he suffers while he is between his own people and family, ask a stranger who has left his family, loved ones and hometown, then he passed by a town were no one knows him, so its people took his money away, beat and humiliate him, and he could not find anyone to help him or support him. How would he feel? Wouldn’t he stay awake while people are asleep? Would he stop crying while they are laughing? You should see him supplicating to Allah with his eyes full of tears, complaining of his estrangement and grief; complaining about his weakness and incapability; complaining about his humiliation. You will always find him absent-minded, not knowing what to do. He has no one to help him except Allah. This is the condition of a stranger. If you ask someone who has experienced this himself, your heart would break for him. This is estrangement regarding this life, how would the estrangement in religion be? O stranger! These words came to you from another stranger who is suffering as you are. One’s heart breaks when he sees the situation of our nation today. He almost doubts himself and feels as though he would go mad from what he sees of the great spread of corruption and the small number of those whom Allah preserved. One almost gives up if it was not for the reminder of Allah, Allah says, which means, “And keep yourself patient (by being) with those who call upon their Lord in the morning and the evening seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever (in) neglect.” (Al-Kahf: 28) After this, the Hadith which is narrated by Al-Miqdaad Ibn al-Aswad, may Allah be pleased with him, brings a bright hope where the Prophet, sallallaahu ‘alaihi wa sallam, said: “There will not remain a house on earth, made of clay or wool, but Allah will make Islam go into it, with which He will honour with those who accept Islam, or humiliate those who reject it” (Ibn Hibbaan). The promise of Allah is coming, His words will overwhelm, and He will grant victory to His religion although the disbelievers hate it.

To an English-speaking audience, Islam is often advertised as a “monotheistic religion in the tradition of Judaism and Christianity,” and we often, with the best of intentions, add: “The difference is, we only believe in One God.” However, this fails to capture the essence of Tawheed, Islam’s concept of monotheism. It is not that there is only one God and that is that. If this were the case, little is there to differentiate us from Christians and Jews, who also conceptually believe in One God (despite different theological formulations). What makes us different is that we believe in One God and, furthermore, we believe that only Allah is to be worshipped. The core of Islam is wrapped in the message of ‘Laa ilaaha illAllah’: There is no god worthy of worship except Allah. This means, in other words, that we turn away not only from idols of wood and stone, but also the idols of ideology. Today, humanity, spurred by Western culture, worships many things, but above all, it worships itself. Secularism is the ideology of Western countries (and even some Muslim countries). The reason it works so well is because it is the best, and latest, way to deceive people away from Allah. Rather than urge people to worship forms and shapes, the new Shirk (polytheism) tells people to worship themselves. Everyone is a god! The American dream has become the construction of a society in which everyone is his or her own god, and does what he or she wants to do regardless of the consequences. Naturally, it is a very attractive idea. Do what you want – do what you feel – you are always going to be right! Each man is his own judge and jury! What this fails to realise is that humans are, by nature, fragile beings. Despite being such a self-proclaimed ‘free’ and ‘individualistic’ society, America is more conformist than many other societies in the world. A young woman without a perfect body is an outcast. A young man who cannot party or cannot ‘get enough girls,’ is not a real man – and this is the most interesting example of all. In Islam, a man’s role is honourable because of his sacrifice and responsibility. A noble and virtuous man is a pious one, who works hard, provides for his family, goes out of his way for his wife and is always faithful to her. Thus, the Muslim character is the responsible and strong one, because the Muslim accepts the Trust from Allah – Islam – and does not shy away from it. Western society, on the other hand, preaches that everyone is a god, and thus, you never have to discipline yourself. The result is a society made of weak, selfish and narrow-minded people (proven by alarming rates of suicide, violent crime, depression and spiralling divorce rates). Allah Tells us in the Qur’an: “And I [Allah] did not create the Jinn and mankind except to worship Me.” [Qur’an: 51:56] The drive to worship is an intrinsic human need. One attempt to crush worship in all forms was communism, and communism – as history attests – failed and continues to fail miserably. Due to the evolution of Western thought and Western society, the drive to worship has been channelled away from Allah and towards the individual. However, it does not take long for human beings to realise that we, as individuals, make pathetic idols. At a very young age, we realise we are fallible, and often unsuccessful in many things we wish so sincerely to do. How many kids want to play professional sports, but are never able to? So, instead, people start to worship ideas. They attribute power to these ideas. They start to believe that governments are all-powerful, or that flags, ethnicities, tribes or languages hold mystical powers. In Europe, the popular belief is that every linguistic group deserves a country, because a linguistic group is an immortal entity that has had many members come and go but has, at root, stayed the same. But we, as Muslims reject all of this, because we know that it is simply no more than Shirk – partnership in the worship of Allah – which is the unforgivable sin. Why is it unforgivable? The essence of Islam, as stated earlier, is not only that we believe in Allah, but also that we worship Him and make Him the centre of all our efforts. Should we put anything between Allah and ourselves, then we corrupt the purity of our beautiful faith. When Prophet Muhammad, sallallaahu ‘alaihi wasallam (may Allah exalt his mention), came to the Arabs of Makkah in 610 CE with a message directly from Allah, the Arabs of that time were not atheists. They believed in Allah, they believed He was the most powerful deity and, most interestingly, they believed He could not be represented by a physical idol. However, they believed that many idols interceded on their behalf (over three hundred lesser gods, in fact!). In other words, the pagans believed that there were channels between the individual and Allah, and that these barriers needed to be worshipped. Modern Western society is no different. At every turn, American politicians invoke God’s Name. How often do we hear the US president say ‘God Bless America’? Take any US currency out of your wallet and inscribed in prominent letters on it is the American motto: ‘In God We Trust.’ Thus, superficially, American society does not reject God. Rather, it believes in God and claims to acknowledge Him as the Supreme Being. However, American society makes other people gods and intermediaries, to such an extent that eventually God Himself is entirely ignored! May Allah save us from the wrong path. Once the road is opened to the slightest deviation, this deviation snowballs. This is how religions before us were destroyed; how many times has Allah asked us to reflect on history? The choice is, as always, our own! Article source: http://www.islamweb.net/emainpage/

In Islam, performing the prayer is the most important, mandatory act after the testimony of faith. The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “The head of the matter is Islam, its pillar is the prayer...”[At-Tirmithi] It is the last thing, the Prophet, sallallaahu ‘alaihi  wa sallam, recommended to his nation before he died, saying: “The prayer, the prayer and what your right hands possessed.” [Abu Daawood] An act of this weight and status is really worthy of getting all attention and care of Muslims. Because the prayer which Allah accepts and rewards plentifully is the prayer whose conditions, and basic elements are perfected. But how could one carry out the prayer in the correct manner? One could attain that goal by learning the way the Prophet, sallallaahu ‘alaihi wa sallam, practised it. By knowing its prerequisites, essentials and Sunnah acts. Because botching the prayer is a harmful act that results in the forfeiture of the reward, either completely or partially, the Prophet, sallallaahu ‘alaihi wa sallam, warned us: “Truly, a man leaves, and none of his prayer has been recorded for him except a tenth of it, a ninth of it, eighth of it, seventh of it, sixth of it, fifth of it, fourth of it, third of it, a half of it.”[Abu Daawood] Here is a detailed description of the prerequisites (Shuroot) and essentials (Arkaan) of the Prayer is presented. There is a difference between the terms “prerequisite” and “essential”. The former is an object, quality, or condition that is required in order for something else to happen—and if it is missing, the thing is invalid and unfulfilled. For instance, Wudhoo’ (ablution) is a prerequisite for the prayer, as per the Prophetic narration: “The prayer of one without purification is void...” [Abu Daawood and At-Tirmithi] While “essential” is the property or characteristic of something that makes it what it is—and if it is missing the thing is null and void. For instance, the chapter of Al-Faatihah (the Opening of the Qur’an) is an essential for the prayer because the Prophet, sallallaahu ‘alaihi wa sallam, said: “Anyone who does not recite the Opening of the Book in one’s prayer is not credited with observing it.” [Al-Bukhari] The scholars concur that a willful violation of any essential or prerequisite in prayer invalidates it. However, when an essential act is unintentionally omitted, two things are required: 1. performing the missing act and; 2. making Sujood as-Sahw (prostration of mistake) before Tasleem (concluding the prayer with salaam) if it is on account of an omission or due to both an omission and an addition; or after Tasleem if the cause is only an addition. However, if the mistake is one of involuntary addition—such as an extra bowing—it is atonable by Sujood as-Sahw. It is obligatory on the one who wishes to perform the prayer to make sure that he/she satisfies the following conditions before he enters into it: (1) Islam: One must be a Muslim in order for him/her to obtain the rewards of Islamic acts of worship. (2) Intention (Niyyah): The Prophet, sallallaahu `alaihi wa sallam, said: “Verily all actions are only by intentions.” [Al-Bukhari and Muslim] Scholars of all of the four schools of jurisprudence are unanimous that intention takes place in the heart and that it should not be uttered by the tongue. The Prophet, sallallaahu ‘alaihi wa sallam, never instructed us to audibly or inaudibly state intentions for any act of worship, and the Companions, may Allah be pleased with them, did not do this either. According to a few of the late scholars, one is only permitted to utter one’s intention in prayer if one is in a severe case of forgetfulness or always doubting what he wants to do—the term they coined to describe the state of such a person is Al-Mustankah. (3) Sanity and maturity: One must be able to know and appreciate what he/she is doing. Sanity is mentioned in the narration in which the Prophet, sallallaahu ‘alaihi wa sallam, said: “The pen (which records one’s deeds) is raised from the account of a person in the following three situations: a sleeper until he awakes, a child until he matures (reaches age of puberty) and the insane until he regains sanity.” [Abu Daawood] One must also have a clear mind at the time of making the prayer. Allah Says (what means): “O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying…”[Qur’an 4: 43] In addition, the Prophet, sallallaahu ‘alaihi wa sallam, also said: “If one feels drowsy while performing the prayer, one should go to sleep until his slumber is over, because if one perform the prayer while drowsy one would not know whether he is asking for forgiveness or for a bad thing for himself.”[Al-Bukhari] (4) Knowing the prayer’s proper time: Allah Says (what means): “…Indeed, the prayer has been decreed upon the believers a decree of specified times.” [Qur’an 4: 103] The Prophet, sallallaahu ‘alaihi wa sallam, said: “Jibreel led me in prayer at the Ka’aba. He led me in the early afternoon prayer (Dhuhr) when the sun had passed the meridian to the extent of the throng of a sandal; he led me in the mid-afternoon prayer (‘Asr) when the shadow of a thing was as long as itself; he led me in the sundown prayer (Maghrib) when the one who fasts breaks the fast; he led me in the night prayer (‘Ishaa’) when the twilight (redness from the horizon at sunset) disappears; he led me in the dawn prayer (Fajr) when food and drink becomes forbidden for the faster. On the following day, he led me in the early afternoon prayer (Dhuhr) when the shadow of a thing was as long as itself; he led me in the mid-afternoon prayer (‘Asr) when the shadow of a thing was twice as long as itself; he led me in the sundown prayer (Maghrib) when the one who fasts breaks the fast; he led me in the night prayer (‘Ishaa’) when the first half of the night had passed; he led me in the dawn prayer (Fajr) when there was a fair amount of daylight. Then turning to me Jibreel said, ‘Muhammad, this is the time observed by the prophets before you and the difference in time for each prayer we made on both days is anywhere between the two times.’”[Abu Daawood] (5) Purification: One must make sure that the following three things are clear from all kinds of impurity before he starts the prayer: A. Purity of the body from major and minor impurities: A minor impurity is one that may be removed by the performance of ablution (Wudhoo’). A state of minor impurity results after defecation or urination. A major impurity requires the performance of Ghusl or ritual bathing. A state of major impurity results after sexual intercourse or sexual discharge for both men and women. If one is not in the necessary state of purification then one must attain it for Allah Says (what means): “O you who have believed, when you rise to [perform] the prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles And if you are in a state of janaabah (major impurity), then purify yourselves…” [Qur’an 5: 6] And the Prophet, sallallaahu ‘alaihi wa sallam, said: “When you stand for prayer, perfect your ablution,” [Al-Bukhari and Abu Daawood] and “the prayer is not accepted from anyone who nullifies one’s ablution until she/he regains another one nor is charity from stolen property.” [Al-Bukhari and Muslim] The Prophet, sallallaahu `alaihi wa sallam, also said: “Allah does not accept any prayer that was not performed while in a state of purity, nor does he accept charity from what has been stolen from booty.” [Al-Bukhari & Muslim] Post-natal bleeding and menstrual bleeding are also considered forms of major impurity. Both postnatal bleeding and menstrual bleeding waives the prayer from a woman. In those cases, after such conditions come to an end, women are required to make Ghusl before praying.   B. Clothes: if the clothes are contaminated with impurities one should wash them for Allah Says (what means): “And your clothing purify.” [Qur’an 74: 4] and the Prophet, sallallaahu ‘alaihi wa sallam, said: “If menstrual blood is on one’s clothes she must wash it out and then perform prayer.” [Al-Bukhari] C. Place: If the ground is filthy, one can pour water over the impurity: A Bedouin entered the Masjid (mosque) and urinated. The people grabbed him and the Prophet, sallallaahu ‘alaihi wa sallam, ordered his release, told them to pour a tumbler of water over the soiled area, and said: “You have been sent to make things easy and not make them difficult.” [Al-Bukhari] It is prohibited to offer prayer in graveyards [Muslim], camel pens [Abu Daawood], churches and synagogues with images [Al-Bukhari], public baths/bathrooms and dunghills [Abu Daawood], the roof of the Ka’aba, slaughterhouses, and the middle of the road. (6) Covering the private parts: Allah Says (what means): “O children of Aadam, take your adornment at every Masjid (mosque)…” [Qur’an 7: 31] The meaning of “adornment” here is the covering of the ‘Awrah. The meaning of “mosque” is “prayer.” Therefore, it means “Cover your ‘Awrah for every prayer.” The ‘Awrah for a man, in general, is from his navel to his knees; however, inside prayer one should be dressed in a proper manner and the shoulders should not be left uncovered since it is greatly disliked. The ‘Awrah of a woman (for prayer purposes) is her entire body except her face and hands. (7) Facing the Qiblah: Allah Says (what means): “Turn your face in the direction of Al-Masjid Al-Haraam (Sacred Mosque), and wherever you are turn your faces (in prayer) in that direction.” [Qur’an 2: 144] The Prophet, sallallaahu ‘alaihi wa sallam, said: “When you stand for prayer face the Qiblah, make takbeer, utter glorification and praise for Allah, recite the Mother of the Book (Al-Faatihah)...”[Al-Bukhari and Abu Daawood] There are many ways to decide the Qiblah. And when one is ignorant of the right direction, one should inquire and strive to determine its exact or approximate direction, and in case neither of the two is possible one should follow his best judgment. Article source: http://www.islamweb.net/emainpage/

Islam, as represented in the Holy Qur’an and the Sunnah of Prophet Muhammad, sallallaahu ‘alaihi wa sallam, laid down human rights centuries before they were known to the modern world. The following are some of these rights: 1. The Security of Life and Property: In the address which the Prophet, sallallaahu ‘alaihi wa sallam, delivered on the occasion of the Farewell Haj, he said: “Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection.” The Prophet has also said about the Thimmis (the non-Muslim citizens of the Muslim state): “One who kills a man under covenant (i.e., Thimmi) will not even smell the fragrance of Paradise.” 2. The Protection of Honour: The Holy Qur’an lays down this right, stating: “O you who have believed! Let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name [i.e. mention] of disobedience after [one’s] faith. And whoever does not repent -  then it is those who are the wrongdoers. O you who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful.” [Qur’an: 49:11-12] 3. Sanctity and Security of Private Life: The Qur’an has laid down the injunction stating: “…And do not spy or backbite each other…” [Qur’an: 49:12] “O you who have believed! Do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants…” [Qur’an: 24:27] 4. The Security of Personal Freedom: Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defence is not permissible in Islam. 5. The Right to Protest against Tyranny: Amongst the rights that Islam has conferred on human beings is the right to protest against a government’s tyranny. Referring to it Allah, He says: “Allah does not like the public mention of evil except by one who has been wronged...” [Qur’an: 4:148] In Islam, all power and authority belongs to Allah Alone; man is only delegated a part of that power which becomes a trust. Everyone who becomes the recipient of such a power has to be accountable before his people, for whose sake he will be called upon to use these powers. This was acknowledged by Abu Bakr  who said in his very first address: “Co-operate with me when I am right but correct me when I commit error. Obey me so long as I follow the commandments of Allah and His Prophet, sallallaahu ‘alaihi wa sallam, but turn away from me when I deviate.” 6. Freedom of Expression: Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth, and not for spreading evil and wickedness. The Islamic concept of freedom of expression is much superior to the one prevalent in the West. Under no circumstances would Islam allow the propagation of evil and wickedness. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to enquire from the noble Prophet, sallallaahu ‘alaihi wa sallam, whether a certain matter or a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter. 7. Freedom of Association: Islam has also given people the right to freedom of association and formation of parties or organisations. This right is also subject to certain general rules. 8. Freedom of Conscience and Conviction: Islam has laid down the injunction; Allah says: “There shall be no compulsion in [acceptance of] the religion...” [Qur’an: 2:256] On the contrary, totalitarian societies absolutely deprive the individuals of their freedom. Indeed this undue exaltation of the State authority postulates a sort of slave-like servitude on the part of man. At one time slavery meant total control of man over man - now that type of slavery has been legally abolished, but in its place totalitarian societies impose a similar sort of control over individuals. 9. Protection of Religious Sentiments: Along with the freedoms of conviction and conscience, Islam has given the right to the individual that his religious sentiments will be given due respect, and nothing will be said or done which may encroach upon his right. 10. Protection from Arbitrary Imprisonment: Islam also recognises the right of the individual that he will not be arrested or imprisoned for the offences of others. The Qur’an has laid down this principle clearly as in the saying of Allah: “…And no bearer of burdens will bear the burden of another...” [Qur’an: 6:164] 11. The Right to Basic Necessities of Life: Islam recognised the right of the needy people, that help and assistance be provided to them. Allah says: “And in their wealth there is acknowledged right for the needy and the destitute.” [Qur’an: 70:24-25] 12. Equality Before Law: Islam gives its citizens the right to absolute and complete equality in the eyes of the law. 13. Rulers are not Above the Law: A woman belonging to a noble family was arrested in connection with theft. The case was brought to the Prophet, sallallaahu ‘alaihi wa sallam, and it was recommended that she might be spared the punishment for theft. The Prophet replied: “The nations that lived before you were destroyed by Allah because they punished the common man for his offences and let their dignitaries go unpunished for their crimes; I swear by Him Who holds my life in His hand that even if Fatimah, the daughter of Muhammad, had committed this crime, I would have amputated her hand.” 14. The Right to Participate in Affairs of the State: Allah says: “…And their affair is [conducted] through consultation among themselves…” [Qur’an: 42:38] The chapter or the legislative assembly has no other meaning, except that the executive head of the government and the members of the assembly should be elected by free and independent choice of the people. Lastly, it is to be made clear that Islam tries to achieve the above-mentioned human rights and many others, not only by providing certain legal safeguards, but also by inviting humankind to transcend the lower level of animal-like existence to be able to go beyond the ties fostered by the kinship of blood, racial superiority, linguistic arrogance and economic privileges. It invites humankind to move on to a plane of existence where, because of his inner excellence, man can realise the ideal of the universal brotherhood. Article source: http://www.islamweb.net/emainpage/

Allah Almighty bestows favours and grants bounties upon His slaves, during all times, to help expiate their sins, elevate their ranks and make up for their shortcomings. Allah Almighty legislated for us a month during which we observe fasting, another which we perform pilgrimage in, and one or two extra days to fast during the remaining months. He also legislated prayer during the night and the Witr prayer, the Ud’hiyah (Eid sacrifice), and the ‘Aqeeqah, (birth sacrifice) and many other virtuous deeds. All of these are ways of opening different channels for righteous deeds and methods to energise us by shifting from one form of worship to another, and therefore, not become weary, but continue to worship Allah Almighty. This is indeed a great favour from Allah upon us. Moreover, we find that any act of worship which causes the people to come closer to Allah Almighty is mentioned in His Book or in the Sunnah of His Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention). The problem is in those people who try to come close to Allah and gain His reward by looking outside these two sources, and thus, divert from the right path. The Prophet, sallallaahu ‘alaihi wa sallam, said during his farewell pilgrimage, “I have left with you that, which if you adhere to, you will never go astray, the Book of Allah”. And Allah Says (what means): “… And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah; indeed, Allah is severe in penalty.” [Qur’an: 59:7] Allah Almighty dispraised the Arabs during the pre-Islamic period because they interfered in that which they had no right in, and started changing what is lawful to unlawful, and what is unlawful to lawful, and recommending that which Allah Almighty did not. They used to shift around the times of the sacred months and change the names of the months because they did not want to wait for this long period to finish. Ibn Katheer, may Allah have mercy upon him, said: “Dealing with the legislations of Allah with one’s corrupt mind and reasoning, and changing the rulings of Allah according to their desires, and deeming lawful what is unlawful, were some of the things for which Allah dispraised the disbelievers.” The Arabs had also forbidden upon themselves slaughtering certain animals, by setting some laws which Allah Almighty did not legislate, so Allah Almighty dispraised them for that. Thus we know that worshipping Allah Almighty is something which is not permitted except through that which He The Most High has legislated Himself and through His Messenger, sallallaahu ‘alaihi wa sallam. Anyone who wants to draw closer to Allah and gain His reward, love and pleasure through other channels, will get the contrary result, because Allah Almighty does not accept from people except that which He legislated for them. During the month of Rajab, which is one of the sacred months, some Muslims make some wrong practices through which they intend to come closer to Allah Almighty and gain His forgiveness, love and pleasure. But they seek that through acts of worship which He did not permit nor legislate, and although they are seeking something good, they do not achieve it. The point is not only in having a sincere and good intention, but the deed itself must be legitimate, or else it will be rejected. Who dare say that a deed is rejected by Allah Almighty? Who told him that the deed is rejected? The one who told us this is the truthful Prophet Muhammad, sallallaahu ‘alaihi wa sallam, who said: “He who introduces any deed into our matter (Islam) which is not from it then it is rejected.” [Al-Bukhari and Muslim] ‘Aa’ishah, may Allah be pleased with her, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “He who performs any deed which is not according to what we are upon (i.e., the Prophet and his Companions) then it is rejected.” [Muslim] Therefore, any deed which is not in accordance with what Islam has come with is rejected. One of the practices during the month of Rajab which was done during the pre-Islamic period, is to offer sacrifices and call it ‘Far’a and ‘Ateerah. The Muslims scholars may Allah have mercy upon them said Islam voided this practice. Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “No Fara’. No ‘Ateerah.” [Al-Bukhari and Muslim] Ar-Raghaa’ib prayer is another thing which people innovated which was never legislated by Allah nor His Messenger, sallallaahu ‘alaihi wa sallam. The scholars may Allah have mercy upon them said: “There is no authentic Hadith regarding a special prayer during the month of Rajab, and all the narrations concerning Ar-Raghaa’ib prayer are fabricated lies.” They also said: “This prayer was innovated after the fourth century and was never known before that, and no one from the scholars during the first virtuous generations ever mentioned it.” People fast all the month of Rajab although there is no authentic Hadith in this regard and so this practice should be abandoned. On the other hand, those who are in the habit of fasting regularly, even in during other months, may fast. Moreover, the Prophet, sallallaahu ‘alaihi wa sallam, never fasted any month in full other than Ramadan, as narrated by ‘Aa’ishah, may Allah be pleased with her, ‘The Prophet, sallallaahu ‘alaihi wa sallam, used to fast so much until we would think that he always fasts, and would stop fasting until we would think that he never fasts. I never saw the Prophet, sallallaahu ‘alaihi wa sallam, fast a full month except during Ramadan, and he never fasted more than fasting during the month of Sha’baan.’ [Al-Bukhari and Muslim] It was narrated that ‘Umar, may Allah be pleased with him, used to hit men’s hands until they would start using them to eat during the month of Rajab, and he would say, ‘What is the virtue of Rajab? It is a month which the people during the pre-Islamic period used to honour, but when Islam came, people gave this up.’ Abu Bakrah, may Allah be pleased with him, saw his household preparing during the month of Rajab, and said to them, ‘Did you make Rajab like Ramadan?’. Then he threw the baskets and broke the cups. Another innovation is what they call the Rajabiyyah, which is an ‘Umrah during Rajab which has no evidence proving it. As a matter of fact, the only month during which ‘Umrah would have a certain prescribed reward is the month of Ramadan. The Prophet, sallallaahu ‘alaihi wa sallam, said: “’Umrah during Ramadan equals performing Haj” , in another narration he said, “Equals Haj with me.” Therefore, anyone who performs ‘Umrah during Rajab for the sake of Rajab has committed a mistake. Moreover, the Prophet, sallallaahu ‘alaihi wa sallam, never performed ‘Umrah during Rajab even though he has performed ‘Umrah four times. A Muslim should know that if he seeks the pleasure of Allah, and wants to adhere to obedience, he would find many acts to perform, so there is no need to add to what the Prophet, sallallaahu ‘alaihi wa sallam, instructed us to do; let us perform what he, sallallaahu ‘alaihi wa sallam, taught us, and he who does that, is guaranteed to succeed and prosper in this life and the Hereafter. Ibn Mas’oud, may Allah be pleased with him, said: “Imitate and do not innovate (in religion)’. Therefore, we should not add anything to the religion baselessly, and we should adhere to the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam. Some of the scholars said, ‘Sunnah is like to Noah’s Ark, anyone who sticks to it would be rescued.” Article source: http://www.islamweb.net/emainpage/ The second source of legislation The Sunnah (the actions, sayings and confirmations of Prophet Muhammad, sallallaahu ‘alaihi wa sallam, is the second source of Islamic legislation and must be in complete agreement with the first source (i. e. the Qur’an). The term Sunnah comes from the root word ‘sanna’, which means to pave the way. Sunnah can be used to describe a path that people follow. In Islamic terminology, Sunnah applies to a prophetic way which includes references to the Prophet’s sayings, actions, approvals, physical features and character traits. His actions pertain to anything he did, as authentically reported by the Companions. His silent approvals on different issues meant he didn’t oppose or mind what he saw, heard or knew of the actions or sayings of his Companions. Sunnah also includes everything authentically narrated concerning the Prophet’s physical features and his traits. The Qur’an and the Sunnah complement each other. Without the Sunnah, Islam is not complete, likewise without the Qur’an, Islam is not complete. Actually, Sunnah is so important that without it one cannot fully understand the Qur’an and Islam, or be able to apply it to his life. Both of these sources guide us to the right path. The Qur’an is the Word of Allah, whereas the Sunnah is its practical interpretation. Sunnah also gives a full account of the life of the Prophet, sallallaahu ‘alaihi wa sallam. The Qur’an principally deals with basics. It is the Sunnah which gives the details and necessary explanations of Qur’anic injunctions. For instance, Allah Says in the Qur’an what means: “…Establish the prayer…” [2: 43] But it does not specify how the prayer has to be performed. Even after knowing the details, it may not be possible to follow the divine injunctions contained in the Qur’an. For not everything can be properly understood by words alone. Therefore, the Messenger of Allah, sallallaahu ‘alaihi wa sallam, demonstrated before the believers how the prayer was to be performed. Thus, not only did the Prophet, sallallaahu ‘alaihi wa sallam, inform the believers of the divine injunctions, but he also put these teachings into practice in all matters pertaining to religion and daily life. He, sallallaahu ‘alaihi wa sallam, himself practiced these injunctions scrupulously. His practice was not a private matter; it had the status of a detailed interpretation and application of the Qur’an.  Importance of the Sunnah The Qur’an repeatedly reminds us of the importance of the Sunnah, enjoining us to strictly follow the Prophet, sallallaahu ‘alaihi wa sallam. Allah, Almighty, Says what means: “…And whatever the Messenger has given you – take; and what he has forbidden you – refrain from…” [Qur’an 59:7] Allah also Says what means: “But no, by your Lord, they will not [truly] believe until they make you [O Muhammad] judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission..” [Qur’an 4:65) Again, Allah Says what means: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” [Qur’an 33:36] According to many verses in the Qur’an, the Muslim is bound to follow the Sunnah of the Prophet sallallaahu ‘alaihi wa sallam. No one remains Muslim if he does not accept the Prophet’s Sunnah. The Sunnah is nothing but a reflection of the personality of the Prophet, sallallaahu ‘alaihi wa sallam, who is to be obeyed at every cost. The Sunnah was not, as is generally supposed, a thing of which the need may have been felt only after the Prophet’s death, for it was very much needed in his lifetime. The two most important religious institutions of Islam are Prayer and Zakaah (obligatory alms giving); yet when the injunction relating to Prayer and Zakaah were delivered, and they were repeatedly revealed in both Makkah and Madinah, no details were supplied. ‘Keep up prayers’ is the Qur’anic injunction, and it was the Prophet himself who by his own actions gave details of the prayer by saying: “Pray as you see me praying.” [Al-Bukhari] Zakaah is again an obligation frequently repeated in the Qur’an, yet it was the Prophet, sallallaahu ‘alaihi wa sallam, who gave the rules and regulations for its payment and collection. These are two examples, but since Islam covers the entire sphere of human activities, hundreds of points had to be explained by the Prophet, sallallaahu ‘alaihi wa sallam, in word and deed. The importance of the Sunnah, even as a second source of Islam, was an openly accepted issue by the Companions of the Prophet, sallallaahu ‘alaihi wa sallam. Whenever they couldn’t find a solution to a problem in the Qur’an, they would refer to the Sunnah. And they were the most diligent in preserving it for those who came after them. Article source: http://www.islamweb.net/emainpage/ What we must believe, follow and prepare for One must believe, beyond any doubt, that only Allah Almighty is worthy of worship and The Creator of the universe and the Handler of all things in Heavens or on Earth. He has the best names and the highest characteristics. He Almighty is The Creator and The Sustainer, He is the Benefactor, The Giver and the Taker, The Most Able. This belief is given the term ‘the unification of divinity’ (tawheed ar-rooboobiyyah). The unification of divinity alone would not admit one into the fold of Islam. Together with that, faith must be shown that Allah Almighty alone is deserving of worship and no one else, and that is the meaning of “Laa ilaaha illa Allah.” This is the unification of worship (tawheed al-’ibaadah) with the faith in the unification of the names and the characteristics (tawheed al-asmaa was-sifaat). One must have faith that Allah Almighty is The Most Perfect in Himself, in His Names, in His Characteristics and in His Deeds. He has the Absolute perfection who has no partner and none similar and there is none like unto Him. The two worlds, that of men and that of jinns must believe in the names and the characteristics of Almighty Allah mentioned in the Holy Qur’an such as the Almighty, The Wise, Who hears all things, the Creator, The Sustainer, The Benevolent and The Most Gracious and all the other names and characteristics. Faith must also be in what is affirmed in the Sunnah about the names of Almighty Allah as they were revealed with no increase or decrease. One must also believe that Allah Almighty is not like any of His creatures, and there is no similarity in shape or in entity. All the prophets unanimously had faith in all that and all the messages were descended with those teachings, the most complete of them all is the Holy Qur’an. One must also believe in Prophet Muhammad, sallallaahu ‘alaihi wa sallam, and in all the other prophets too and in all that they had narrated about the angels, the books, the question of Heaven and Hell, the Day of Resurrection, the judgment and reward, the torment or bliss in the grave, and the belief in fate. The Muslim must follow the straight path of the religion of Allah Almighty, by saying and by doing and as a creed. He must observe all the ordinances prescribed on him, and avoid all the prohibitions he is forbidden from. He must also believe all that is told by Prophet Muhammad, sallallaahu ‘alaihi wa sallam, about the states of the dead in their graves, and that the grave is either a heavenly garden or a devilish hell. Once the dead is placed inside his grave, two angels would ask him who his God is, what his religion is and who his Prophet is. For the believers, Allah Almighty would send down tranquillity into their hearts and add faith to their faith. When asked in his grave, the believer would answer my God is Almighty Allah, Islam is my religion, and Muhammad, sallallaahu ‘alaihi wa sallam, is my prophet. As the Muslim was holding fast to his faith and to his religion during his lifetime, for this reason Allah would grant him peace of mind and tranquillity in his grave. But the disbeliever or the hypocrite, when asked in the grave they would find no answer to give and would say instead “I only followed what the astray people were saying.” On giving that answer, the disbeliever would be hit by a sledgehammer, and a scream would come from him to be heard by all creatures except man, who would have been frightened if could hear that. As such people would be resurrected and judged on the Day of Resurrection. When the trumpet sounds for the Last Day, all people die and are resurrected and judged in accordance with their deeds. All this must be believed in and one must prepare for that Last Day, by the unification of Allah and following His ordinances and avoiding His disobedience. The happy ones are those who are judged and given their records in their right hands, and the unhappy are those people who are judged and given their records in their left hands. Muslims must be prepared for that day. They must advise one another in righteousness and stay firm with truth. They must enjoin the right and forbid the wrong, as Allah Almighty said in His Holy Book: The believers, men and women are protectors one of another, they enjoin what is just, and forbid what is evil, they observe regular prayers, practice regular charity, and obey God and His Apostle. On them will God pour His mercy, for God is Exalted in power, Wise. [Al-Ma’aarij Aayah 5] The greatest of rewards The believers would be enabled to actually see their Lord Almighty. He, Almighty would speak to them and would let them see His divine Face. The disbelievers would be veiled as Allah Almighty said: “Verily, from (the Light) of their Lord, that Day will they be veiled.” [Al-Mutaffifeen Aayah 15] The followers of the Sunnah and Al-Jamaa’ah have all confirmed and believed in this. In the Heavens, the believers would be able to see all that in reality, in their highest of bliss. Allah Almighty said, To those who do right is a goodly (reward), more (than in measure). [Yunus Aayah 26] The goodly reward is the Garden (Al-Jannah), and what is more than in measure is the opportunity to look at the Face of Allah Almighty, and enjoying that bliss and the ever lasting good which is beyond imagination. The followers of the Sunnah consider anyone to disbelieve that as an apostate. Allah Almighty will not let Himself to be seen in this word as this world is not a world of bliss but rather a world of trial and tribulation. So Allah Almighty saved the revelation of His Face for the Hereafter. “Verily, Al-Abraar (the pious who fear Allah and avoid evil) will be in delight. On thrones looking. You will recognise in their faces the brightness of light.” [Al-Mutaffifeen Aayah 22-24] “Some faces that Day shall be Naadirah (shining and radiant) looking at their Lord.” [Al-Qiyaamah 22-23] The believers will indeed see Allah on Yaum Al-Qiyaamah and in Al-Jannah it will be a great sight. This seeing of Allah is not all encompassing however because Allah is too Majestic and Great to be encompassed by any vision of His creation as Allah has stated: “No vision can grasp (yudrikhu) Him, but His Grasp is over all vision. He is the Most Subtle and Courteous, Well-Aquainted with all things.” [Al-An’aam Aayah 103] The meaning of this is that their vision will not encompass Him because al-idraak (as mentioned in the previous aayah) is particular while ar-ru’yah is general. As Allah stated in the aayah: And when the two hosts saw (taraa’aa) each other, the companions of Musa said: “We are sure to be overtaken.” [Ash-Shu’araa 61] Allah makes clear that seeing (At-Taraa’ee) is not grasping (Al-Idraak). A group of the salaf (pious generations) explaining the previous aayaat, among them ‘Aaisha (radiallahu ‘anhaa), said that what is intended is that they (the believers) would not see Him in this world (ad-dunyaa). There is no argument for those among the innovators (ahlul-bid’ah) because of other Qur’anic ayaat which have been explained previously along with authentic ahadith that are mutawaatir (so widely reported that there is no chance of error) absolutely confirm that the believers will see their Lord on the Day of Resurrection and in Al-Jannah. The companions were in consensus about that as were their followers among Ahlus Sunnah and that which was held by the Jahmiyyah and the Mu’tazilah (later deviant sects) is wrong and unaccepted. What they stated was the worst of wrongs and most astray. We ask Allah safety and security from their trial and we ask Allah for us and those who uphold tawheed (al-muwahhideen) understanding and guidance and always returning to the truth. Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said: “Know that, no one of you would see His Lord until he is dead.” The Muslim has to believe all that and all that was narrated by Prophet Muhammad, sallallaahu ‘alaihi wa sallam. As for the disobedient Muslim, is in danger of torture, but he would eventually be admitted in, even though he would be entered in Hell because of his disobedience. He would not stay in it for ever; but he would be pardoned and entered in Heavens, as indicated in the Hadith about Prophet Muhammad, sallallaahu ‘alaihi wa sallam, the Muslim is subject to the redemption of Allah Who said: “Allah forgives not that partners should be set up with Him, but He forgives anything else, to whom He pleases.” [An-Nisaa Aayah 48] If Allah pleases, He would forgive him and admit him in Heavens with his brothers from the beginning, if not forgiven he would be tortured in Hell according to the sins he had committed and after sanctification he would be admitted in Al-Jannah. He might be tortured in his grave or might be saved until doomsday, for committing the cardinal sins such as drinking wine, committing adultery, being disobedient to one’s parents and the like. The one who declares penitence before his death, he would be placed by Almighty Allah with his brothers from the first instance, as a reward to him.

Praise be to Allah. Allah created Adam with His hand and breathed into him his soul created by Him, and told His angels to prostrate to him. Allah created Adam from dust, as He says (interpretation of the meaning): “Verily, the likeness of ‘Eesa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ - and he was” [Aal ‘Imraan 3:59] When Allah had completed the creation of Adam, He commanded the angels to prostrate to him, so they prostrated, except for Iblees, who was present but he refused and was too arrogant to prostrate to Adam: “(Remember) when your Lord said to the angels: ‘Truly, I am going to create man from clay. So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him.’ So the angels prostrated themselves, all of them, Except Iblees (Satan), he was proud and was one of the disbelievers” [Saad 38:71-74] Then Allah told the angels that He was going to place Adam on earth and make generations after generations of his offspring, as He said: “And (remember) when your Lord said to the angels: ‘Verily, I am going to place (mankind) generations after generations on earth’” [al-Baqarah 2:30] Allah taught Adam all the names: “And He taught Adam all the names (of everything)” [al-Baqarah 2:31 ] When Iblees refused to prostrate to Adam, Allah expelled him and cursed him: “(Allah) said: ‘Then get out from here; for verily, you are outcast. And verily, My Curse is on you till the Day of Recompense’” [Saad 38:77-78] When Iblees knew of his fate, he asked Allah to give him respite until the Day of Resurrection: “[Iblees (Satan)] said: ‘My Lord! Give me then respite till the Day the (dead) are resurrected.’ (Allah) said: ‘Verily, you are of those allowed respite Till the Day of the time appointed’” [Saad 38:79-81 ] When Allah granted him that, he declared war on Adam and his descendents, made disobedience attractive to them and tempted them to commit immoral actions: “[Iblees (Satan)] said: ‘By Your Might, then I will surely, mislead them all, Except Your chosen slaves amongst them (i.e. faithful, obedient, true believers of Islamic Monotheism).’” [Saad 38:82-83] Allah created Adam, and from him He created his wife, and from their progeny He created men and women, as He says (interpretation of the meaning): “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women” [al-Nisaa’ 4:1] Then Allah caused Adam and his wife to dwell in Paradise, as a test for them. He commanded them to eat of the fruits of Paradise but He forbade them to eat from one tree: “And We said: ‘O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein as wherever you will, but come not near this tree or you both will be of the Zaalimoon (wrong-doers)’” [al-Baqarah 2:35 ] Allah warned Adam and his wife against the Shaytaan, as He said (interpretation of the meaning): “O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you will be distressed” [Ta-Ha 20:117] Then the Shaytaan whispered to Adam and his wife, and tempted them to eat from the forbidden tree. Adam forgot and could not resist the temptation, so he disobeyed his Lord and ate from that tree: “Then Shaytaan (Satan) whispered to him, saying : ‘O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?’ Then they both ate of the tree, and so their private parts became manifest to them, and they began to cover themselves with the leaves of the Paradise for their covering. Thus did Adam disobey his Lord, so he went astray” [Ta-Ha 20:120-121] Their Lord called to them and said (interpretation of the meaning): “Did I not forbid you that tree and tell you: Verily, Shaytaan (Satan) is an open enemy unto you?” [al-A’raaf 7:22] When they ate from the tree, they regretted what they had done, and said: “Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers” [al-A’raaf 7:23] The sin of Adam stemmed from desire, not from arrogance, hence Allah guided him to repent and He accepted that from him: “Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful” [al-Baqarah 2:37 ] This is the way for Adam and his descendents: whoever sins then repents sincerely, Allah will accept his repentance: “And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do” [al-Shoora 42:25] Then Allah sent Adam and his wife, and Iblees, down to the earth, and He sent down Revelation to them and He sent the Messengers to them. So whoever believes will enter Paradise and whoever disbelieves will enter Hell: “We said: ‘Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve. But those who disbelieve and belie Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) - such are the dwellers of the Fire. They shall abide therein forever’” [al-Baqarah 2:38-39 ] When Allah sent them all down to the earth, the conflict between faith and kufr, between truth and falsehood, between good and evil, began, and it will continue until Allah inherits the earth and everyone on it: “(Allah) said: ‘Get down, one of you an enemy to the other [i.e. Adam, Hawwa, (Eve), and Shaytaan (Satan)]. On earth will be a dwelling place for you and an enjoyment for a time’ [al-A’raaf 7:24] Allah is Able to do all things. He created Adam with no father or mother, and He created Hawwa from a father with no mother, and He created ‘Eesa from a mother with no father, and He created us from a father and a mother. Allah created Adam from dust, then He made his descendants from semen of despised water, as He says (interpretation of the meaning): “Who made everything He has created good and He began the creation of man from clay. Then He made his offspring from semen of despised water (male and female sexual discharge). Then He fashioned him in due proportion, and breathed into him the soul (created by Allah for that person); and He gave you hearing (ears), sight (eyes) and hearts. Little is the thanks you give!” [al-Sajdah 32:7-9] How man is created in the womb, and the stages which he goes through, is a wondrous thing. Allah mentioned this in the aayah (which means): “And indeed We created man (Adam) out of an extract of clay (water and earth). Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge and lodged it) in a safe lodging (womb of the woman). Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So Blessed is Allah, the Best of creators” [al-Mu’minoon 23:12-14] Allah Alone creates whatever He wills. He knows what is in the wombs, and He decrees provision and lifespans (for His creatures): “To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things” [al-Shoora 42:49-50 ] The Prophet, sallallaahu ‘alaihi wa sallam, said: “Allah has appointed an angel over the womb. He says, ‘O Lord, a drop of semen (nutfah); O Lord, a clot (‘alaqah); O Lord, a little lump of flesh (mudghah).’ Then if Allah wishes (to complete) its creation, the angel asks, (O Lord) male or female, wretched (doomed to Hell) or blessed (destined for Paradise)? How much will his provision be? And what will his lifespan be?’ So that is written whilst (the child) is still in the mother’s womb.” (Narrated by al-Bukhari, 318) Allah honoured the children of Adam and subjugated for their benefit that which is in the heavens and on earth: “See you not (O men) that Allah has subjected for you whatsoever is in the heavens and whatsoever is in the earth, and has completed and perfected His Graces upon you, (both) apparent (i.e. Islamic Monotheism, and the lawful pleasures of this world, including health, good looks) and hidden [i.e. one’s faith in Allah (of Islamic Monotheism), knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise]? [Luqmaan 31:20 ] Allah has distinguished and honoured man with reason by which he knows his Lord, Creator and Provider, and by which he knows what is good and evil, what will benefit him and what will harm him, what is halaal and what is haraam. Allah did not create man and leave him alone with no path to follow. Rather, Allah revealed the Books and sent Messengers to guide mankind to the Straight Path. Allah created people with a natural inclination towards monotheism (Tawheed - belief in the Oneness of Allah). Every time they deviated from that, Allah sent a Prophet to bring them back to the Straight Path. The first of the Prophets was Adam and the last was Muhammad, sallallaahu ‘alaihi wa sallam: “Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed” [al-Baqarah 2:213] All the Messengers called people to the same truth, which is the worship of Allah alone and to reject all gods besides Him: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taaghoot (all false deities, i.e. do not worship Taaghoot besides Allah).” [al-Nahl 16:36 ] The religion with which Allah sent the Prophets and Messengers was the same, i.e., Islam: “Truly, the religion with Allah is Islam” [Aal ‘Imraan 3:19 ] The last of the heavenly Books which Allah revealed was the Qur’aan, confirming the Books which came before it, and as a guidance to all of mankind: “(This is) a Book which We have revealed unto you (O Muhammad) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light” [Ibraaheem 14:1 ] The last of the Prophets and Messengers whom Allah sent was Muhammad, sallallaahu ‘alaihi wa sallam: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last (end) of the Prophets” [al-Ahzaab 33:40 ] Allah sent Muhammad, sallallaahu ‘alaihi wa sallam, to all of mankind: “Say (O Muhammad): ‘O mankind! Verily, I am sent to you all as the Messenger of Allah’” [al-A’raaf 7:158 ] The Qur’an is the last and greatest of the heavenly Books and Muhammad, sallallaahu ‘alaihi wa sallam, is the last and best of the Prophets and Messengers. Allah has abrogated all of the heavenly Books with the Qur’an, so whoever does not follow the Qur’an and enter Islam and believe in the Messenger (sallallaahu ‘alaihi wa sallam) and follow him, his deeds will not be accepted: “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers” [Aal ‘Imraan 3:85 ] The religion which was brought by Muhammad, sallallaahu ‘alaihi wa sallam, confirms the message brought by the Prophets before him, in its basic principles and advocation of noble characteristics, as Allah says: “He (Allah) has ordained for you the same religion (Islamic Monotheism) which He ordained for Nooh (Noah), and that which We have revealed to you (O Muhammad), and that which We ordained for Ibraaheem (Abraham), Moosa (Moses) and ‘Eesa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically) and make no divisions] in it (religion) (i.e. various sects in religion).” [al-Shoora 42:13] (Taken from Usool al-Deen al-Islami, by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri) The ideal Muslim in the community The Muslim community is based on sincerity, purity of human feelings and fulfilment of rights and needs to every member. The Muslim has a mission in life. Within the community he calls the people to Islam with good preaching and the best character. He teaches from what he learns and deals with those whom he comes in contact with based on Islamic values and morals. All this is done seeking the pleasure of Allah, the Exalted, while striving to attain the reward of His Paradise. Wherever the Muslim is, he should be a beacon of guidance and a positive source of correction and education, through both his words and deeds. The true Muslim has a refined social personality of the highest degree, which qualifies him to undertake his duty of calling others to Islam. He demonstrates the true values of his religion and the practical application of those values by attaining beautiful Islamic attributes. His distinct social character represents a huge store of Islamic values, which can be seen by the way in which he interacts with the people around him. The Muslim, as Islam meant him to be, is a unique and remarkable person in his attitude, conduct and relationships with others at all levels. He treats them well by being friendly with them, humble, gentle of speech and avoiding offence. He likes others and is liked by them. He tries to follow the example of the Prophet, sallallaahu ‘alaihi wa sallam, as he was the best of people in his attitude towards others. He  said: “Nothing will weigh more heavily in the Balance of the believing slave on the Day of Resurrection than a good attitude towards others.” [At-Tirmithi] Because Islam is based on truthfulness, the Muslim is always truthful with all people. Truthfulness leads to goodness and goodness leads to Paradise. Therefore the Muslim strives to be true in all his words and deeds. The Muslim never gives false statements, because this attitude is forbidden in the Qur’an. Allah, the Most Glorified, Says (what means): “…And shun the word that is false.” [Qur’an 22: 30] The Muslim seeks to offer sincere advice to everyone he comes in contact with. It’s not just the matter of volunteering to do good out of generosity; it is a duty enjoined by Islam. The Prophet, sallallaahu ‘alaihi wa sallam, said: “(The essence of) Religion is (offering sincere) advice.” [Muslim] By the favour of Allah, the Muslim is a guide for others to righteous deeds, whether by his actions or words. He never cheats, deceives or stabs in the back. These shameful acts are beneath him, as they contradict the values of truthfulness. The Prophet, sallallaahu ‘alaihi wa sallam, said:  “…whoever cheats is not one of us.” [Muslim] When the Muslim promises something, he means to keep his promise. This attitude stems naturally from truthfulness, and indicates the high level of civility attained by the one who exhibits it. Allah Says (what means): “And fulfil every engagement, for [every] engagement will be enquired into [on the Day of Reckoning].” [Qur’an 17: 34] One of the worst characteristics that Islam abhors is hypocrisy, therefore the Muslim can never be a hypocrite; he is frank and open in his words and opinions. The Prophet, sallallaahu ‘alaihi wa sallam, said: “One of the worst people is a double-faced man, who comes to one group with one face and to another group with a totally different face.” [Al-Bukhari] Islam does not approve of begging. It makes it a sin that a person should beg when he has enough to satisfy his immediate needs. Therefore, the Muslim does not beg. If he is faced with difficulty and poverty, he seeks refuge in patience, whilst doubling his effort to find a way out. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever refrains from asking from people, Allah will help him…” [Al-Bukhari & Muslim] A sign of one’s excellence in Islam, is his ignoring what does not concern him. The Muslim should only participate in what concerns him, such as anything that is his property, right, obligation or under his control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with. The Prophet, sallallaahu ‘alaihi wa sallam, said: “A sign of a person’s being a good Muslim is that he should leave alone that which does not concern him.” [At-Tirmithi] The Muslim never searches for people’s faults or slander their honour. He doesn’t slip into the error of pride, boasting and showing off. He judges fairly, is never unjust (even to those whom he does not like) or biased by his own whims, and avoids suspicion. He does not rejoice in the misfortunes of anyone. He carefully avoids uttering any word of slander, cursing, malicious gossip and foul language. He does not make fun of people but is gentle, kind, compassionate and merciful, strives for people’s benefit and seeks to protect and help them. One of the virtues of such a great value and importance that Islam, not only recommends, but also orders Muslims to characterise themselves with, is generosity. Therefore, the Muslim is generous and gives freely without waste to those who are in need. When he gives, he does not remind people of his generosity. He is patient, tries hard to control his anger and is forgiving. He does not bear grudges or resentments, and is easy on people, not hard. One of the worst diseases of the heart is envy, which leads to foul conduct and bad behaviour. Therefore the Muslim is not envious, because he knows that the pleasures of this life are as nothing in comparison to the reward that Allah has prepared for the believers, and that whatever happens in life happens according to the decree of Allah. The Muslim, who truly understands the teachings of his religion, is gentle, friendly, cheerful and warm. He mixes with people and gets along with them. He is humble and modest; and does not look down at other people. He is lighthearted and has a sense of humour and does not disdain others. His jokes are distinguished by their legitimate Islamic nature. He is keen to bring happiness to people. It is an effective means of conveying the message of truth to them, and exposing them to its moral values, because people only listen to those whom they like, trust and accept. The Muslim keeps secrets; keeping secrets is a sign of maturity, moral strength, wisdom and balanced personality. He is concerned about the affairs of people in general. He is happy to welcome his guests and hastens to honour them. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Every religion has a (distinct) characteristic and the characteristic of Islam is modesty.” [Ibn Maajah] The Muslim adheres to the principle of modesty in all things. He does not accept every custom that is widely accepted by others, for there may be customs which go against Islam. The Muslim does not enter a house other than his own without seeking permission and greeting people. He sits wherever he finds room when he joins a gathering. He avoids whispering and conversing privately when he is in a group of three. He gives due respect to elders and those who deserve to be respected (like scholars, etc.). Allah Almighty Says (what means): “Invite mankind to the way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious.” [Qur’an 16:125] The Muslim is aware of his duty to call others to Islam, and does not spare any effort to do so. He enjoins what is good and forbids what is evil and mixes with righteous people. He visits the sick cheerfully. He attends the funeral of the Muslim and accompanies the body until it is buried. Article source: http://www.islamweb.net/emainpage/

By Sheikh Abdul-Aziz Ibn Baz (rahimahullah) Some of the due rights on us towards our Lord is the performance of Salaah in congregation and avoid behaving like the hypocrites who are described by Almighty Allah as: The hypocrites, they think they are over-reaching Allah, but He will over-reach them. When they stand up to prayer they stand without earnestness to be seen of men, but little do they hold Allah in remembrance. [An-Nisaa: 142] All Muslims must co-operate and help one another on piety and kindness. They must study their religion and become well-versed in it, so as to be knowledgeable in their (Jihaad) in their peacetime, and their war-time. Man is not born with knowledge but with ignorance. Allah Almighty said It is He Who brought you forth from the wombs of your mothers when ye knew nothing; and He gave you hearing and sight and intelligence and affections that you may give thanks (To God). [An-Nahl: 78] The Muslims must devote their attention to the Holy Qur’an, it’s continuous recitation and its study and asking about its deep meanings. The students, boys and girls, must study and review the literature on (Tafseer) which mentions the evidences and explains the meanings. So must the other Muslims. They must listen to the preaching delivered on the (Jumu’ah) Salat. They must listen to the public lectures and lessons. Negligence of these good deeds, is the work of the disbelievers. Allah Almighty said: “But those who reject Faith turn away from that.” [Al-Ahqaf: 3] So studying and being learned on religion is one of the most essential duties, particularly in this time of ours. Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said, “Whom Allah intends good, grants him the knowledge and insight in religion.” Each one or us must participate to the extent of his utmost capacity in teaching the people and guiding them in the path leading to the good, and that is through inviting with wisdom and beautiful preaching, arguing with them in the ways that are best and most gracious. All this is to be done in observation of the hadith of Prophet Muhammad, sallallaahu ‘alaihi wa sallam, who said, “Religion is sincerity. We said. To whom? He said: To Allah and His Book and His Messenger, and to the leaders of the Muslims and their common folk .” So sincerity to Almighty Allah and to His servants, guiding the astray, enjoining the good and forbidding the evil through wisdom and good preaching and not through violent methods except with those aggressors. Allah Almighty said: And dispute you not with the People of the Book except with means better (than mere disputations) unless it be with those of them who inflict wrong (and injury). [Al-Ankabut: 46] Invocation is to be made to those who are charged with authority to be granted success in their endeavours and their good intentions, and that Allah Almighty brings around them the earnest assistants, who would help them achieve the good and hold fast to the ordinances of Almighty Allah, applying the Shari’ah of Allah for the good in this world arid the bliss in the Hereafter. When Almighty Allah sees the manifestation of good intention from one of His servants, He would direct him to the good deeds and would help him to the work accepted by Him Almighty everywhere. A Muslim must send his invocation for the good of the place where he is living, for probably his invocation be blessed and accepted and that he would become behind the guidance to the good path of those whom chose to be guided, whether he is a ruler or a prince or any other Muslim with authority, become in being guided those people would be the examples to be followed by the members of the (Ummah). Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said: “The one who guides to the good, he would get the same reward like the doer of it.” This is a great offer which would not be achieved except through sincerity, devotion, and avoidance of violence in preaching, the thing which would repel the people. The caller to Islam must resort to the gentle methods which help in the way of accepting the truth and putting it into effect. The Muslim must strive in what would improve his religious life and the life of the members of his family. One must help the members of his family to be good and pious. He must teach and instruct them and guide them in the straight path, and warn them against the prohibition of Almighty Allah and from his wrath. Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said, “Each one of you is a guardian and he is responsible for his charge. The ruler is a guardian and he is responsible about his subjects, the man is a guardian in his family and he is responsible about the members of his family, the woman is a guardian in the house of her husband and she is responsible about her house, and the servant is a guardian over the property of his master and he is responsible about his duty, and all of you are guardians and are responsible about your obligations.” So men and women are held, each one of them, responsible to carry out the obligation of responsibility of educating the family members because raising a good family is participation in building the good society. Allah addressed the Prophet, sallallaahu ‘alaihi wa sallam: Enjoin prayer on thy people, and be constant therein. [Ta Ha: 132] One should follow the example of the Prophets and the good people, and pay attention to the affairs of the family members. The young one must be ordered to perform the prescribed prayer when they reach the age of seven, and lightly beat them if they do not perform Salat when they reach the age of ten so that they make it a good habit to perform Salat every day, following the good straight path of the religion. They must be warned against all that would harm them and against all that is forbidden by Almighty Allah such as neglecting Salat, consumption of intoxicants and drugs, smoking, shaving of the beards, wearing the clothing below the ankles (isbaal ath-thiyaab - for males), listening to singing and all the disobedience. This is your duty, you Muslim, towards your children, your brothers and sisters, towards your wife, and those who are around you. It is imperative to help one another in righteousness and piety, as Allah Almighty says: Help you one another in righteousness and piety. [Al-Maaidah 2] Those who do so are the real winners, from the men and the women of all times and all places. Those are the ones who were granted tranquility of the hearts and so they entered earnestly and sincerely into the realms of the light of faith, not only that, but they put their faith into application and practiced all that they were ordered to do, and abstained from all that they were prohibited from. They advised one another in righteousness and the truth. They invited the people to the faith and guided them in the mutual teachings of Truth and of patience and constancy. Those are the ones who are saved arid salvaged in this world and in the Hereafter. Such should be the behaviour of the Muslim, striving for his livelihood in the (Halaal) permissible ways in selling and in buying, doing all that would improve him spiritually and materially. He is never to beg the others, but would rather ask the help from Almighty Allah to make the (Halaal) earning available to him. He should be following all the permissible ways in health and in sickness and abstaining from the (Haram) forbidden ways. Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said, “The strong Muslim is better and closer to Allah from the weak Muslim, and in each one there is good.” and another saying states that Prophet Muhammad, sallallaahu ‘alaihi wa sallam, was asked, “Which kind of earning is the best?’ He said, “Man’s work by his hand and all accepted deals.” And “Guard that which is beneficial to you and depend upon Allah and do not be weak. If something bad occurs to you don’t say ‘If I had done such and such this and that would have happened.’ Rather, say ‘Allah had decreed it and what He wills comes to pass for indeed saying “If” opens the way for the work of Shaitaan.” [Muslim] So you slave of Allah must work hard in seeking you livelihood, and earn through what is halaal and avoid dependence on people, begging, staying away from cheating, lying and betrayal. He must keep his trusts and be honest whether in buying and selling, business, building or writing or whatever. I ask Allah by His beautiful Names to grant us all success and do what is acceptable and pleasing to Him and to bless us to stand upon the truth and give victory to His deen. We ask that His Word be raised uppermost and that He correct the condition of the Muslims everywhere and put the best of them over the rest of them. I ask that Allah make the leaders successful in the things that are pleasing to Him and do what is best for their people and nations and assist them to do good and give them righteous advisors and make them guides for the righteous implementing the Shari’ah. I ask that Allah make them safe from the insinuations of the Shaitaan and the trial of going astray for He is indeed the Protector and Most Able. Finally, I pray that Allah give the Muslims understanding of their deen and to stand upon it and to co-operate in righteousness and piety and help us all to do that which is pleasing to Him. May Allah’s salaat and salaam and blessing be upon his slave and messenger our Prophet Muhammad and upon his family, companions and those who follow him in good. History of Imaam Maalik Khutbah All praise is due to Allah. May peace and blessings be upon the noble Prophet, sallallaahu ‘alaihi wa sallam, his household and companions. Fellow Muslims! Speaking about great scholars is not an easy task, for however you try to grasp the life of any of them you will not be able to do so. Even you may miss the most important and the most impressive aspect of his life. The way of life of the earliest great Ulamaa is the exemplar par excellence and showing that is an encouragement to our youths in order to discourage them from imitating  evil people who have either no positive role to play in this life nor any value in human history. Our speech about the scholars does not  in any way mean being partisan to any one of them, for everybody can have his word accepted or rejected except the impeccable Prophet Muhammad, sallallaahu ‘alaihi wa sallam. Our man of today’s talk is that great Imaam who grew up in this city of Madinah, whose mention is elevated and whose knowledge has filled the earth. He taught people in the corners of the great Prophet’s mosque and became so popular that people called him “The scholar of Madinah” or “the Imaam of the city of Hijrah”. Maalik Ibn Anas was born in the Prophet’s city and grew up there as a lover and seeker of knowledge in spite of his poverty. His mother gave him good upbringing by telling him: “Go to Rabee’ah and learn from him manners before you learn knowledge”. This woman knew her role in life and her mission of educating and grooming the youth. She knew that manners are good companions of knowledge and that knowledge is valueless without manners. This woman moulded a man and as such moulded a nation. Mother’s role is not restricted to nurturing body and guarding it against physical diseases. Rather, she has greater mission to accomplish. Her mission includes strengthening the faith, building a strong personality, developing intellectual capability and encouraging children to aim high. All these cannot be achieved except by first giving preference to meritorious act of upbringing over concerns for this world. This was what actually happened in the life of Maalik and that was what made him a school in manners from whom students learn and the whole Ummah benefits. Maalik once told a Quraishee youth: “O my nephew, learn manners before you learn knowledge”. Yahya ibn Yahya At-Tameemee said: “I stayed with Maalik after the completion of my learning knowledge from him for a year in order to learn manners and good qualities from him. And the qualities are the same as those of the companions of the Prophet and those who followed them.” Brothers in faith! Modern educational methods sometimes appear like mere texts that are devoid of any moral content thereby making knowledge losing its splendour and impact. If knowledge were to be separated from manners – however much the knowledge may be – you will see a huge defect in its influence on people’s conduct and purity of their deeds. Therefore, there is no good in a knowledge that does not earn one good morals. Creating a gap between knowledge and manners breeds ill behaviours like attacking the Ulamaa, being rude to them, bad conduct, maltreatment of parents, blind imitation of unbelievers in matters of dressing  and being hostile to teachers and educators either physically and verbally. The city of the Prophet had a significant impact on Maalik’s personality, for it has been flourishing with scholars. The first school in Islamic history was the Prophet’s mosque and there have always been classes there conducted by competent scholars and these classes provided the Muslim children with good education that guaranteed for them religious and moral qualities that make man good-mannered. Brothers in faith! It goes without saying that bad environment only destroys and does not build …If not, what is the benefit of teaching a child Islamic values in the morning and in the evening he goes to bad companies who destroy what his parents has put in order? Or what is the benefit of teaching a child manners for years and then to be taken to corruption ridden environment by his very father?! Imaam Maalik sat to give fatwa (formal legal opinion) and did not do so until seventy scholars had attested to his worthiness of that. What a difference between the one who praises and forward himself and the one who is praised and forwarded by the knowledgeable and distinguished people! Maalik said: “It is not everyone who would like to sit in the mosque and teach the Hadith and give fatwa are worthy of that. Let the one who wants to sit for fatwa first seek for the advice of pious and distinguished people; if they see that  he is fit for that, let him do that; for I did not sit to teach Hadith and give fatwa until seventy scholars attested to his worthiness of that.” Imaam Maalik said: “I am only human, I make mistakes and I do give correct opinions. As for my opinions, examine them, if they are in accordance with Sunnah take them.” With this valuable  statement, Maalik established a moderate line between those who follow their leaders blindly and those who reject authentic  evidences outright  and reject the sayings of scholars and say, “They are men and we are also men.” What a difference between those  men and these men! What a difference between dead men whom Allah immortalises their names for centuries and valueless men who though are living are counted among the dead! Mere mention of the formers’ names activates the heats while keeping the company of the latter deadens the hearts. Those scholars of eminence did not only possess knowledge but were also leaders in morals, piety, self-abstinence and fear of Allah. There are however some followers of these scholars who prefer only imitation and do not wish to exceed that in spite of their ability to differentiate between the truth and falsehood. It is also a mistake to look down upon other people’s works or to feel that one’s good deed is better than others. This is because all these talents and capabilities are provisions from Allah and not from any human being. This is a great concept that Maalik wanted to show people that serving  Islam is an obligation that should involve every Muslim in all professions without anyone  revolting against others. Maalik wrote to one of the worshippers of his time, “Allah has portioned out deeds as He has portioned out provisions. Many are endowed with energy and the will to pray (as many supererogatory prayers as possible) but are not endowed with (much of voluntary) fasting; others are endowed with giving charity but are not endowed with fasting; others are endowed with Jihaad and others with seeking for knowledge. Spreading knowledge is one of the best deeds and I am contented with Allah has endowed one with and I do not think that what I do is less meritorious than what you do but hope that both of us are doing good and righteous deeds.” Therefore charitable people, worshippers, those who spend their times in the cause of Allah, the scholars, the propagators of Islam and those serving Islam in their various fields are all doing righteous deeds - if they are sincere in their intentions. Whenever Maalik was asked a question, he would tell the questioner, “Go now and let me think over it.” When the questioner was gone, Maalik’s students would ask him the reason for what he said and he would answer. “I fear a Day with the Questioner (Allah) and what a (terrible) Day!” A man was sent by the people of Maghrib to ask Imaam Maalik about some issues. The man would ask Maalik a question and he would say, ‘I do not know, for we do not know of this issue in our land and we have not heard any of our scholars saying anything about it, but you can come back again!’ On the following day, the man went back to Maalik and Maalik told him: “ You asked me question but I do not know the answer!’ the man said: ‘O Abu Abdullaah! I came from a people who think that there is none in the world who is more knowledgeable than you!’ Maalik answered: “I am not perfect.” He was also asked a question and he asked the questioner to give him time to make some research and the man said: ‘But the issue is very simple. Maalik retorted, ‘There is nothing simple in knowledge! Don’t you hear the saying of Allah’: “We shall  send down to you a weighty word.” (Qur’an 73:4) Maalik used to say, “The people of knowledge and understanding that I have met in our country, when  one of them was asked a question on an issue, he would feel like the one about to die. But the people of our own time  love giving fatwaa (without hesitation). Had they know what they are going to face tomorrow (in the Day of Judgment) they would not have done that. Umar, Alee and ‘Alqamah are some of the best  companions of the Prophet, yet when anyone of them was asked a question, he would consult his fellow companions before giving an answer to it. But it is unfortunate that fatwaa has become the pride for the people of our time” These are the erudite and sagacious scholars who filled the  world with their knowledge and good deeds and yet used to say, “I do not know”. You will however be surprised to see some people who know next to nothing about Islamic law and yet desecrating it by speaking about the allowed and forbidden things. Even, a topic on Islamic law may come forth in a meeting  and the meeting will not end before all the attendants -irrespective if their different fields of knowledge - give their opinions saying for instance, ‘According to my view . . .’  ‘As far as I  believe . . .’ etc. SubhaanAllah!  When did the matter of legalising and forbidding become a subject to ignorance and  conjecture?!! If an engineer were to practise medicine and prescribe drugs, what are you going to say about him and what is going to be his fate?! What then about the one who dares to desecrate the Islamic law and speak about the lawful and forbidden things without knowledge particularly on special events   that are so complicated that if Umar were to witness such events, he would have gathered all the companions who took part  in the Battle of Badr to help solve the problem. But unfortunately fatwa in our age has become a spacious ground in which all those who wish to become popular or are seeking people’s pleasure at the risk of Allah’s displeasure contest. Brothers in faith! Issues pertaining to Islamic belief are static ones over which no one is allowed to give his independent judgment. Likewise are issues that have evidences in the Qur’an and Sunnah and issues on which scholars have consensus. It is incumbent on all Muslims to leave the say on matters of knowledge to whom they are due and not to enter into the issues of Halaal and Haraam on which they have no knowledge. Maalik said, “Whoever wants to give answer to a question should first assume himself standing between Paradise and Hell and ponder about how he is going to be saved in the Hereafter before he answers.” Some people may be thinking that these Ulamaa are only well-versed in controversial issues and discussion of scholastic opinions and that their classes are devoid of admonishing Hadith that address the hearts and remind of Paradise and Hell. In order to show that  their classes are resplendent in various kinds of sciences, let us hear what Maalik said to a brother of his admonishing him: “Remind yourself of the agonies of death, what you are going to experience and what is going to be your fate after death; your standing before Allah, your reckoning, then your perpetual abode of either Paradise or Hell. Provide for that moment what will make things easy for you then, for when you see those who have earned the wrath of Allah and the horror of their torment and you hear their cries in the Fire with their gloomy faces; unable to see and talk and exclaiming for  destruction and greater than all this is Allah’s turning away from them and their despair of His answer to their pleas and He will say: “Remain you in it with ignominy! And speak you not with Me.”(Al-Mu’minoon 23:108) if you know all this, nothing in this world will be too great for you to sacrifice if you want salvation.” Imaam Maalik was sick for 22 days and died at the age of 87. Naafi’ (his famous student) said: “Maalik died at the age of 87 and lived in Al-Madinah as its Mufti for 60 years.” May Allah have mercy on Maalik, for he used to say: “I met some people in Al-Madinah who had no faults but they speak of other people’s faults, then people created faults for them. I also met other another group of people in al-Madinah, who had faults but kept away from speaking of other people’s faults and the people also keep off from speaking about their faults.”

How many times have we looked at our lives, and wished that things were different? Or hoped for one thing or another, but then soon resigned ourselves to the fact, that what will be, will be? Qadar or Allah’s predetermined decree, is the sixth pillar of Faith, and is something that should concern every Muslim. It has been reported by Imam Ahmad that the Messenger of Allah, sallallaahu ’alaihi wa sallam, one day came to his companions and found them arguing about Qadar. He rebuked them for that and informed them that what destroyed the nations before them was nothing but that kind of argument. Nonetheless, Allah has blessed some of his believing servants, namely the righteous predecessors, with the true understanding of the issue of Qadar. As with all things in religion, it is easy to go to extremes, the same is true with Qadar; therefore it is imperative to one’s faith to achieve the correct understanding. This is because the issue of predetermined decree is a condition for belief in the Ruboobiyah, or the Lordship of Allah. Based on this reality, Imam Ahmad said, “Qadar is the might of Allah.” Undoubtedly, Qadar is part of Allah’s might. It is also the hidden secrets that no one knows except Allah, Most High. We do not know what Allah has prescribed for or against us, and because of this, Qadar, has been heatedly debated by man throughout history. The subject of Qadar is as old as man himself. From the time man became aware of his sins and mistakes, he thought of ways to clean himself from them and make excuses for them. Qadar has been a subject of discussion by philosophers, scientists and scholars, believers and non-believers throughout history. Man’s understanding of Qadar took many directions, but only main opinions prevailed – the Jabr (Blind Compulsion) and the Qadar (Predestination) – until Islam brought the correct understanding through the teachings of the Qur’an and the Sunnah. Unfortunately, these two understandings were adopted by some Muslims and exist among them, until today. The first group, called the Jabriyah (ie, people of blind compulsion), over-considers Qadar, stripping away from man all capability or will. They say that man is Musayyer (driven, fully governed) and not Mukhayyir (with free will). There is no difference, they further argue, between man’s actions committed out of his will and his actions happening without his will. Undoubtedly, the upholders of this creed have strayed from the right path. For it is known, through the Islamic teachings, sound reasoning, and people’s practices, that man does differentiate between acts about which he has choice and acts which are imposed on him. The second group, called the Qadariyah or Qadari (predestinationism), exaggerates man’s power and will, restricting the will of Allah altogether. They believe that man cannot be the slave of Allah’s unalterable predestination, but rather creates his own actions, and thus is totally independent, with an autonomous will. Consequently, some advocates of this sect want so far as to claim that Allah, Most High does not know about people’s actions until they occur. Undoubtedly, the sect has fallen into exaggeration and extremism in determining man’s power and will. These same ideas have, in the modern times, taken new forms. Those who adopt the Jabr philosophy to justify man’s behaviour, say that genetics, environment and natural instincts control him and that he has no power against them. To them, man has no control of his sexual orientation and that desire is the motive behind what he does. On the other hand, those who are Qadari believe that man has full control over everything that happens to him, and that he can direct and shape his future in any way he chooses. These people spend a lot of time and money on learning the so-called ancient methods of using “energy” and “power,” using the stars to forecast the future, and even magic. Ahlus Sunnah, those who follow the understanding of the companions of the Prophet, sallallaahu ‘alaihi wa sallam, reject both of these extreme, deviant views and uphold the belief substantiated by the Qur’an and Sunnah. They do not see man as deprived of free-will, that Allah coerces him into making specific decisions; nor do they see man as absolutely independent, free to do as he chooses, and that Allah has no power over his actions and choices. Conversely, they believe man has free will, which is dependent upon Allah’s Will. This is the correct definition of Qadar. We will discuss in more detail the belief of Ahlus Sunnah wal Jama’ah in this article. But first, let’s analyse the views of the Jabriyah and Qadariyah. Refuting the views of the Jabriyah If we, for the sake of argument, take the position of the first sect, the Jabriyah, it will amount to considering all of Islamic laws useless. Indeed, if man has no free will whatsoever, then he is not to be praised for any virtuous deed nor is he to be blamed for any wrongdoing. More dangerously, this means that Allah is unjust if He punishes the one who disobeys Him. After all, they claim that man is deprived of any will or power and thus, not responsible for his deeds? This is in complete defiance of the Qur’an, as we will see in the following citations. Allah says, “And his companion (ie, one of the two recording Angels) will say (to the person to whom he was assigned): ‘Here is (his record) ready with me!’ (The sentence will be:) ‘Throw into Hell every contumacious rejecter (of Allah)! Who forbade what was good, transgressed all bounds, cast doubts and suspicions; who set up another god besides Allah: throw him into a severe chastisement.’ His companion (the devil assigned to him) will say: ‘Our Lord! I did not make him transgress, but he was (himself) far astray.’ He (ie, Allah) will say, ‘Dispute not with each other in My Presence, I had already in advance sent you warnings. The Word changes not with Me, and I do not the least injustice to My servants.” [50:23-29]. Hence, Allah clearly shows that this punishment from Him is not injustice; rather it is justice at its best. In advance, He sent His slaves warnings, made clear to them the path, and showed them what is truth and what is falsehood. Subsequently, the wrongdoers rejected the truth and chose falsehood. Thus, it was a choice made freely by them. Moreover, Allah says that He sent “Messengers who gave good news, as well as warnings, that mankind, after (the coming) of messengers, should have no plea against, Allah.” [4:165]. Were Qadar a valid justification for the Jabriyah, it would remain so even after the advent of the messengers. Yet, the verse just cited unequivocally states that, after the coming of the messengers, no one can raise a case before Allah, more specifically, no one can say he or she had no free-will in his/her decision. Refuting the views of Qadariyah Like the Jabriyah, the Qadariyah, who stress self-determination and complete independence of man,  are also in total defiance of the Qur’anic verses and the ahadith dealing with the Qadar. Indeed, all verses and ahadith clearly stipulate that man’s will, is governed by Allah’s Will. Allah says, “To whomsoever among you who wills to go straight: But you will not except as Allah Wills - the  Cherisher of the Worlds.” [81:28-29]. “Your Lord does create and chooses as He pleases. No choices have they (in the matter): Glory to Allah! And far is He above the partners they ascribe to (Him)!” [28:68]. “But Allah does call to the Home of Peace, and He does guide whom He pleases to a way that is straight.” [10:25]. Furthermore, by advocating this self-deterministic view, the Qadariyah are, explicitly or implicitly, advancing three gross blasphemies: lThey are rejecting some aspects of Allah’s Lordship, namely His power to create whatever He wills, and the uniqueness of His creations. lThey are claiming that there exist in Allah’s Dominion things that He neither created nor willed. lThey are also claiming that Allah owns only part of His Dominion. That is, He owns His creatures but does not own their characteristics or their actions. Needless to say, these blasphemies are clearly refuted in Allah’s Book. The verses already mentioned and others to follow clearly indicate that Allah creates whatever He wills; He is the only one who creates; He willed and created all existing creatures, including their related characteristics and actions. Last but not least, everything in the universe belongs to Him: creatures and actions, bodies and spirits. Of course, one might ask; what can a man do, if Allah has already decreed for him to go astray with no possibility of guidance? The answer to this question is that Allah guides whoever deserves guidance and leads astray whoever deserves miss-guidance. Allah says, “Then when they went wrong, Allah let their hearts go wrong. For Allah guides not those who are rebellious transgressors.” [61:5]. Allah Most High, misleads only those among mankind who persists in evil deeds. Man, as we mentioned earlier, does not know what is prescribed for him until it happens. That is, he does not know at any time, especially at time of death, whether he was destined to guidance or misguidance. One cannot thus justify his rebellion or wickedness by the fact that Allah has already prescribed for him misguidance. Indeed, why wouldn’t he seek guidance and then say “Allah has guided me to the right path?” Interestingly, you may find that whenever the same person acts righteously, he counts his righteous act as favour on Allah, but does not mention Allah as the One who guided him to do right. Allah does not accept such dual, paradoxical behaviour. One must be careful not to be a Qadirite when obeying Allah, and Jabrite when sinning. The question of guidance versus misguidance is parallel to that of sustenance versus poverty as well as knowledge versus ignorance. In other words, if one uses Qadar to blame his wickedness and disobedience on Allah, he should also abandon any effort to seek food, any steps to seek knowledge and all means of livelihood altogether. However, we have yet to find people staying in their homes, with no jobs or food, blaming their hunger and poverty on Allah’s decree or saying, “if Allah wills, he will provide us a job and send us food.” After all, Allah has also determined everyone’s due sustenance before one’s coming to this world. The Prophet, sallallaahu ‘alaihi wa sallam, said, “Verily, the creation of each one of you is brought together in his mother’s belly for 40 days in the form of a seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four words (ie matters): to write down his means of livelihood (rizq), his life span, his actions, and whether happy or unhappy.” (Bukhari and Muslim). Man should not therefore exhibit double standards towards Allah, abandoning worship and devotion because of Allah’s decree, while striving hard to secure his livelihood, with no reference whatsoever to that Allah has decreed for him as sustenance. How do Ahlus Sunnah wal Jama’ah understand Qadar? Ahlus Sunnah wal Jama’ah, in perfect agreement with the Qur’an and Sunnah, believe that Allah in His infinite Mercy gave man a certain measure of free will. Man therefore freely makes his decisions and acts the way he wills. However, his choice and will submit to Allah’s will. In other words, he cannot will anything, let alone accomplish it, until Allah Himself Wills it. They also believe that Allah’s Will is not arbitrary, that is, with no wisdom; rather, it goes hand and hand with His Infinite Wisdom (Hikmah). In fact, one of His names is Al-Hakeem, meaning the All Wise. More precisely, Al-Hakeem means that Allah wills all things according to His universal order and legislative laws, with a unique and perfect making. Therefore, Allah, in His infinite Wisdom, wills guidance to the one He knows is seeking the truth and striving to be upright. On the other hand, Allah prescribes misguidance to the one He knows is not seeking the truth or is willing to be upright. Allah, Most High, will not guide such a person until the latter changes his status and readjusts his intention. Though, as we said earlier, Allah created both causes and their corresponding effects, He the Most Wise, also made the effects the resulting consequences of their causes. Thus, in a nutshell, is the belief of Ahlus Sunnah in Qadar. Fruits of belief in Qadar In this article, we have presented the belief in Qadar in its pristine form, untarnished from the deviancy that has had a shattering affect on the Muslim Ummah. Anyone who objectively and deeply contemplates the belief in Qadar, as it is found in Islam, with no distortion, will recognise in it the numerous and delightful fruits which have always contributed to the blossoming and well-being of the Muslim Ummah. Belief in Qadar is a way to escaping Shirk Many philosophers have claimed that good is from Allah while evil is the product of other gods. They advanced this claim for fear of attributing evil to Allah. The Magians, for instance, claim that light creates good while dark creates evil. Those among this Ummah who say that Allah does not create man’s acts also recognise, explicitly or implicitly, two gods besides Allah. The Qadarites were, for this reason, described as the Magians of this Ummah, by many of the scholars of Islam. No one is considered a Mu’min (believer) unless he believes in the Qadar. By testifying to this pillar of belief, as explained here, one saves himself from the most hideous, unforgivable crime in the sight of Allah; Shirk. Belief in Qadar makes one follow the same course of life, both in prosperity and adversity Because man is naturally weak and imperfect, he does not remain, as his life goes on, on the same path of conduct. Allah says, “Truly man was created, very impatient; fretful when evil touches him; and niggardly when good reaches him, except those devoted to salah.” [70:19-22]. If one believes in Qadar, he follows in his life a fixed, stable conduct. He does not become arrogant in prosperity; nor does he despair in adversity. He knows that whatever he receives as bounties are from Allah, not the result of his own cleverness nor his good planning. He reads, understands and accepts Allah’s statement, “And you have no good thing but is from Allah.” [16:53]. As such, he does not resemble in any way nor does he envy the arrogant, insolent Qaroon who said to his people, boasting about the treasures that Allah bestowed on him, “These have been given to me because of a certain knowledge which I have.” [28:78]. The true believer in Qadar also knows that when a disaster or misfortune strikes him it is a part of Allah’s decree. He immediately realises that it is a test from Allah. Thus, he does not complain or despair. Rather, he remains steadfast on obedience and hopes for Allah’s reward and forgiveness in return for his patience. Consequently, he gains tranquility in his heart and becomes worry-free and comfortable. Praising this type of worshippers, Allah says, “But give glad tidings to those who patiently persevere; those who, when afflicted by calamity, say, ‘To Allah we belong and to Him is our return.’ They are those on whom (descends) blessings and mercy from their Lord; and they are the ones that receive guidance.” [2:155-57]. Belief in Qadar makes one always alert, careful his faith The true believer in Qadar is always vigilant and watchful over his duties to Allah. He does not feel secure from any punishment or any test planned by Allah. For “No one can feel secure for the Plan of Allah except those doomed to ruin.” [7:99]. Also, peoples’ hearts are in constant change, held between two of Allah’s fingers. He flips them over anyway and anytime He wishes. Thus, the true believer is constantly wary that an unexpected person or event might lead him to go astray, or that he may die in an impious, evil state. This, however, does not lead him to laziness, indifference and apathy. Rather, it incites him towards intensifying his efforts and increasing his good deeds on the one hand, and avoiding sins and mischief on the other. More importantly, the true believer in Qadar remains attached to His creator, begging for His forgiveness and mercy, seeking His protection, asking for His guidance, and help, which are necessary for remaining on the true path. Belief in Qadar generates courage and firmness in facing dangers Once a Muslim believes that whatever befalls him has been decreed for him, and that his life-span and means of livelihood are in Allah’s Hands, he consequently faces all sorts of dangers and hardships with a resolute, firm heart. It is this kind of belief that stimulated the early Mujahideen to rush to the battlefields, unafraid, unimpressed by their enemy, seeking Shahadah for the sake of Allah. If one of them had to die in his bed, away from the battle scene, he would cry for failing to die fighting in the battlefield as a Shaheed. It is also this sort of belief that helped the righteous scholars and Muslims firmly confront tyrants and oppressors, unafraid, undisturbed by any blame. They know that the final decision lies in Allah’s Hands; whatever has been prescribed for them would inevitably befall them. This pure, strong belief made our righteous predecessors proclaim the truth, convinced that it would never jeopardise their means of livelihood. They know that whatever Allah decrees as sustenance for a person, no one can avert it, and whatever He prohibits him, no one can provide it. The different threads that make up Qadar There are four levels of Belief in Qadar that should be woven into our hearts, strengthening the moral fibers of the individual and Muslim society. The first is Knowledge It is to strongly believe that Allah, may He be exalted, knows everything. He knows what is in the heavens and what is on earth, both in a general and a detailed manner. His knowledge encompasses His own deeds as well as the deeds of His creations. Simply put, nothing within the heavens and earth is absent from His Knowledge. The second is Recording It is to believe that Allah, may He be exalted, has recorded in the Preserved Tablet (Al-Lawh Al-Mahfoodh) everything that is going to happen until the Day of Judgment. Allah has combined both levels (the aforementioned level and this level) in one verse: “Did you know that Allah knows all that is in Heaven and Earth? Surely that is in a Book. Surely that for Allah is an easy matter.” [22:70]. He first mentioned His Knowledge of all things, and then, said it is in a Book. All is recorded and kept in the Preserved Tablet, “The first thing Allah created was the pen. He then said to it: ‘Write!’ The pen asked, ‘O Lord! What should I write?’ He said: ‘Write what is going to be.’ It was then written in that very hour all that what would happen up to the Last Day.” (Tirmithi and Ahmad). In another narration, the Companions asked, “Should we abandon our deeds (since the fate of everyone has already been decided) and rely on Allah?” The Prophet, sallallaahu ‘alaihi wa sallam, said, “No, but carry on your deeds, for everybody finds it easy to do such deeds.” The Prophet then recited, “So he who gives (in charity) and keeps his duty to Allah, and (in all sincerity) testifies to the Best (ie Islam); We will indeed make smooth for him the path to ease. But he who is a greedy miser and thinks himself self-sufficient, and gives the lie to the best (ie rejects Islam); We will indeed make smooth for him the Path to misery.” [92:5-10]. (Bukhari, and others with different wordings) The Third is Will It means to believe that Allah has willed everything in the heavens and earth. Whatever exists does exist by His will; and  whatever does not exist, does not exist because of His will. His Will pertains to His Own deeds as well as the deeds of His creatures. Regarding His Will that governs His creations’ will, the Qur’an says, “To those among you who will to be upright. But you shall not will except as Allah wills, the Lord of the Worlds.” [81:28-29]; “Had Allah willed, they would not have done so, but leave them alone and their false inventions.” [6:137]; “And has Allah willed, they would not have fought one against the other; but Allah does whatever He desires.” [2:253]. Hence Allah showed in these and other similar verses that the will of His creations is dependent upon His Will. As for His will pertaining to His Own actions, Allah says, “If We had so willed, We would certainly have brought every soul its true guidance, but the word from Me will come true, ‘I will fill Hell with Jinns and men all together.’” [32:13]. In another surah, “If your Lord had willed, He could have made mankind one people.” [11:118]. The fourth is Creation This is to believe that Allah is the creator of all things. He created both ourselves and our actions. He says, “But Allah has created you and your handiwork.” [37:96]. He created life and death as well, He says, “He Who created Death and Life, that He may try which of you is best in deed.” [67:2]. Not only did Allah create all existing things and creatures such as, the earth, the mountains, the rivers, the sun, the moon, the stars, the winds, insects, animals, and humans, but He also created the transformations and changes that all these creatures and things undergo.

Strictly speaking, envy (hasad) is hatred and disliking the good condition of the envied one. This is of two types: 1) The blameworthy type of envy is unrestricted dislike of the blessings bestowed upon the envied. This is the type of jealousy that incurs blame, so when one hates something he is then hurt and grieved by the existence of what he hates, and this becomes a sickness in his heart such that he takes pleasure in the removal of the blessings from the envied even if this does not result in any benefit to him except the single benefit of having the pain that was in his soul removed. But this pain is not removed except as a result of his continuously watching the envied so that the jealous person finds relief when the blessing is removed, but then it becomes more severe as is the case of the one who is sick, for it is possible that this blessing, or one similar to it, returns to the envied. This is why the second group said: ‘It is a desire to have the blessings removed,’ for indeed the one who dislikes the blessings bestowed upon other than him desires them to see removed. 2) That he dislikes the superiority of that person over him, and he desires to be like him or better, so this is jealousy and has been called ghubta, and the Prophet, sallallaahu ‘alaihi wa sallam, called it hasad in the hadith reported by both al-Bukhari and Muslim from the hadith of ibn Mas’ood and ibn `Umar, radiallahu ‘anhumaa, that he, sallallaahu ‘alaihi wa sallam, said, “There is no envy except in two cases: a person to whom Allah has granted wisdom, and he rules by this and teaches it to the people, and a person to whom Allah has granted wealth and property along with this the power to spend it in the cause of Truth.” This being the wording of Ibn Mas’ood. The wording of Ibn ‘Umar is, “A person to whom Allah has given the Qur’an and he recites it night and day, and a person to whom Allah has granted wealth and property from which he gives in charity night and day.” ...So the Prophet, sallallaahu ‘alaihi wa sallam, forbade hasad, with the exception of two cases which are referred to as al-ghubta, meaning that a person loves the condition of someone else and dislikes that this person be superior in this way (without his wishing that it be removed from that person). So if it is asked: ‘Then why is this (ghubta) called envy when he loves only that Allah bestow these blessings upon him?’ It is said, ‘The starting point of this love is his looking towards the favours Allah has bestowed upon someone else and his disliking that this person be favoured over him. So if this other person were not present then he would not have desired these blessings. So because the starting point of this love is this dislike that someone else be made superior to him, then this is called envy due to the love following the dislike. As for desiring that Allah bestows favours upon him without consideration of people’s material conditions then this is not envy at all.’ This is why the generality of mankind have been tried with this second type of envy that has also been called al-munaafasah (competition) because two people compete in a single desired matter, both of them trying to attain the same good. The reason for their trying to attain it is that one of them dislikes that the other be blessed with this matter over him just as any one of two competitors dislikes that the other beat him. Competition is not considered blameworthy in general, rather it is considered to be praiseworthy when competing for righteousness. The Exalted said: “Indeed the pious will be in delight. On thrones, looking on. You will recognise in their faces the brightness of delight. They will be given to drink pure sealed wine. The last thereof (that wine) will be the smell of musk, and for this let those compete who want to compete.” [Al-Mutaffifeen (83):22-26] So one is commanded to compete for these delights and not compete for the delight of this fleeting world. ...The souls do not envy the one who is in severe hardship and this is why the Prophet, sallallaahu ‘alaihi wa sallam, did not mention it even though the mujaahid, fighting in the Way of Allah, is superior to the one who is spending wealth.... Similarly, the Prophet, sallallaahu ‘alaihi wa sallam, did not mention the one who prays, fasts and performs the pilgrimage, because there is no tangible benefit attained from the people for these actions by which the person can be exalted or disgraced, as can be attained in teaching and spending. Fundamentally, envy occurs when someone else attains power and authority; otherwise the one who is performing these actions is not normally envied, even if this person be blessed with far more food, drink and wives than others, as opposed to these two blessings of power and authority, for they cause a great deal of envy. ...Allah praised the Ansaar with His saying, “And they have no jealously in their breasts for that which they have been given (the muhaajiroon), and give them preference over themselves even though they were in need of that.” [Al-Hashr (59):9] As for the jealousy that is totally blameworthy then Allah has said with regards to the Jews, “Many of the People of the Book wish that if they could turn you away as disbelievers after you have believed, out of envy from their own selves even after the truth has become clear to them.” [Al-Baqarah (2):109] ‘They wish’ meaning that they hope to make you apostatise from your religion out of jealousy. So jealousy was the deciding factor behind their wish even after the Truth had been made clear to them. This because when they saw you attain what you attained of blessings – in fact they saw you attain that which they themselves had never attained – they became jealous of you. Similarly this is mentioned in another verse, “Or do they envy men for what Allah has given them of His bounty? Then We have already given the family of Abraham the Book of Wisdom, and conferred upon them a great kingdom. Of them were (some) who believed in him (Muhammad) and of them were some who averted their faces from him and enough is Hell for burning (them)...” [An-Nisaa’ (4): 54-55] “Say: I seek refuge with the Lord of the Daybreak. From the evil of what He has created. And from the evil of the darkening (night) as it comes with its darkness. And from the evil of the witchcrafts when they blow in the knots. And from the evil of the envier when he envies.” [Al-Falaq (113):1-5] ...So the one who is jealous, hating the favours bestowed by Allah upon someone else is an oppressor, going beyond bounds due to this. As for the one who dislikes that someone else be blessed and wishes to be blessed in the same way, then this is forbidden for him except in that which will bring him closer to Allah. So if he were to wish for something that has been given to someone else which would help bring him closer to Allah then there is no problem in this. However, his wishing for it in his heart, without looking to the condition of someone else is better and more excellent. Then if this person were to act, dictated by this jealousy, he would be an oppressor going beyond bounds, deserving of punishment unless he repents... Jealousy is one of the sicknesses of the soul, and it is an illness that afflicts the generality of mankind and only a few are secure from it. This is why it is said, “The body is never free from jealousy, but debasement brings it out, and nobility hides it.” It was said to Al-Hasan Al-Basree, “Can a believer be envied?” He replied, “What has made you forget Yoosuf and his brothers, have you no father? But you should keep (this envy should it occur) blinded in your heart, for you cannot be harmed by that which you did not act upon in speech or action.” So the one who finds that he harbours jealousy in his soul towards someone else, then it is upon him to treat it with patience and taqwaa of Allah, and dislike it being in his soul... As for the one who actually takes a stance against the envied, either with words or actions then he will be punished for this, and the one who fears Allah and is patient and does not become one of the oppressors – Allah will benefit him for his taqwaa. ...In the hadith there occurs, “There are three sins from which no one can be saved: jealousy, suspicion and omens. Shall I tell you of what will remove you from this: When you envy do not hate, when you are suspicious then do not actualise your suspicions, and when you see omens then ignore them.” Reported by Ibn Abi Ad-Dunya from the hadith of Abu Hurairah. In the Sunan from the Prophet, sallallaahu ‘alaihi wa sallam, “You have been afflicted with the illness of the nations that came before you – jealousy and hatred. They are the shearers, I do not mean the shearers of the hair, rather they are the shearers of the religion.” [At-Tirmidhi, at-Tabaranee and al-Hakim who said it was saheeh]. So he called jealousy an illness just as he called miserliness an illness in his saying, “And what illness is worse than miserliness.” [Ahmad, Hakim and others, saheeh] ...In the first hadith jealousy was mentioned along with hatred. This is because the envier, first of all dislikes the bounty bestowed by Allah upon the one who is envied, and then begins hating this person. This is because the hatred of the thing being bestowed leads to hatred of the one upon whom it is bestowed, for when the blessings of Allah are bestowed upon an individual, he would love that they go away, and they would not go away except by the one who is envied going away, therefore he hates him and loves that he not be there. Jealousy necessarily leads to desire and hatred just as Allah informed us of those that came before us that they differed, “After there came to them knowledge out of mutual hatred and desire.” [Aal ‘Imraan (3):19] ... “Do not envy one another, do note hate each other, do not oppose each other...” [Al-Bukhari and Muslim] “By the One in Whose Hands is my soul, none of you believes until he loves for his brother what he loves for himself.” [Al-Bukhari and Muslim] ... Greed is a sickness as is miserliness, and jealousy is worse than miserliness, as occurs in the hadith, “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah] This is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants. [Excerpted and adapted from Imam Ibn Taymiyyah’s Diseases of the Hearts and Their Cures] Eye of the envier 1. Envy is one of the major sins which is bound to destroy good deeds as fast as the fire burns the wood and dry grass to ashes. “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah] 2. Envy was described as a sickness by the Prophet, sallallaahu ‘alaihi wa sallam. 3. Envy is hating that good happens to others. 4. Envy is displeasure with Allah’s decree and His granting blessings upon others. 5. “Faith and envy do not go together in the heart of a servant.” [Ibn Hibban, saheeh] 6. “The people will be fine as long as they do not envy one another.” [At-Tabarani with trustworthy narrators] 7. Envy is a characteristic the Jews displayed towards the Prophet, sallallaahu ‘alaihi wa sallam, causing them to inflict him harm. 8. Envy leads to hatred. 9. The Prophet, sallallaahu ‘alaihi wa sallam, described envy as a shearer of the religion. 10. Muslims are commanded in Surah al-Falaq to seek refuge from the evil of the envier when he envies. 11. Envy is worse than miserliness; this is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants. 12. No one attains true belief until one loves for one’s brother what one loves for oneself. 13. It is said that the people who have the greatest degree of restlessness are the envious. Such a person has no peace and is continuously grieved. 14. The greatest harm from envy comes to the envier, who with one’s displeasure with Allah’s decree attains a great loss to oneself. Al-Mubarrad recited the following lines: The eye of the envier always sees scandal, bringing out faults and hiding the good. He meets you cheerfully, with a smiling face, while his heart conceals his true feelings. The envier’s enmity comes without provocation, yet he accepts no excuses while he attacks. ‘Whoever turns away from my Sunnah is not from me’ Anas, radhiallah ‘anhu, reported that: “Three men came to the houses of the wives of the Prophet, sallallaahu ‘alaihi wa sallam, and asked how his worship was. When they were informed, they considered their own worship to be insignificant and said: ‘Where are we in comparison to the Prophet when Allah has forgiven his past and future sins?’ One of them said: ‘As for me, I shall offer prayer all night long.’ Another said: ‘I shall observe fasting perpetually, never to break it.’ Another said: ‘I shall abstain from women and will never marry.’ The Prophet, sallallaahu ‘alaihi wa sallam, then came to them and said: ‘Are you the people who said such things? I swear By Allah that I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still, I observe fasting (sometimes) and break it (at others); I perform (optional) prayer (at night sometimes) and sleep at night (at others); I also marry. So whoever turns away from my Sunnah (i.e., my way) is not from me.’” [Al-Bukhari & Muslim] Anas also reported: “A few of the companions of the Prophet, sallallaahu ‘alaihi wa sallam, inquired from his wives about his worship when he would be alone. When they found out, one of them said: ‘I shall abstain from women and will never marry.’ Another said: ‘I shall never eat meat.’ Another said: ‘I will always offer the night prayer and shall never sleep.’ Later, the Prophet, sallallaahu ‘alaihi wa sallam, ascended the pulpit, praised and thanked Allah, and then said: ‘Why are some people saying such things? I perform (optional night) prayers (sometimes) and sleep at night (at others); I observe fasting (sometimes) and break it (at others); and I marry. So whoever turns away from my Sunnah (i.e., way) is not from me.’” “A few of the companions” in the narration means that there were between three to nine of them, and their asking: “Where are we in comparison to the Prophet when Allah has forgiven his past and future sins?” means that since they did not have this assurance that He  had, then it followed that they would have to exert more effort in order to try to attain it; however, he  explained to them that one may do the things that these men wished to refrain from and still be fearful of Allah and obtain a great reward. The second narration of this story includes different things that the companions stated that they will abstain from, which proves that they were more than three in number. Also, the speech of the Prophet, sallallaahu ‘alaihi wa sallam, in the first narration reflects that he spoke to them directly, whereas the second one indicates that he  spoke generally, without directing his speech to them in particular. It may be that he first spoke to everybody in the congregation and explained that such abstention is impermissible, and then spoke to the men concerned in private, addressing them personally so as not to expose their identity to others, which may have caused them embarrassment. The fact that the Prophet, sallallaahu ‘alaihi wa sallam, took an oath was in order to show these men that despite him being forgiven by Allah, he  did not do what they planned to do, which was to exaggerate in their worship, and that reward from Allah could be attained without such exaggeration; this is because he who is moderate in his worship is more likely to continue whereas those who exaggerate will eventually become too weak to continue and give up. His saying: “…my Sunnah…” did not refer to the Islamic categorisation which refers to recommended acts rather than obligatory ones. Rather, it refers to his complete manner in life and his approach to every matter. He  instructed them that the one who worships in any way other than his is not from him, meaning, that he does not follow him; here, he  was alluding to the methods that monks have, who innovated extreme ways of worship for which they have been dispraised by Allah. The one who worships in a way other than that of the Prophet, sallallaahu ‘alaihi wa sallam, has not left the fold of Islam if he did it in ignorance or was mistaken in his interpretation of the Sunnah, but if he does it due to wishing to deliberately shun the way of the Prophet  and thinks that his way and method is better, then he has committed an act of disbelief. The following are some of many benefits that we can extract from this narration: *The recommendation of imitating the ways of one’s seniors and following in their footsteps, and that if one is unable to find out about their way of doing things by means of inquiring from men, then it is permitted to inquire from women, provided that nobody will be subjected to temptation. *The virtue of marriage and an encouragement of it. *One may do righteous deeds openly and inform others about them, provided he feels secure from thereby becoming arrogant. *Deeds that are Islamically permitted may become recommended, disliked or prohibited, according to one’s intention. *Imaam At-Tabari  said: “This narration refutes the claim of those who forbid eating lawful foods and wearing permissible clothing, claiming that it is better to use harsh clothing and refrain from eating good food.” But, Imaam Ibn Hajar  added to this saying: “The fact of the matter is that the one who gets himself accustomed to always consuming fine things (i.e., food and clothing) may become too habituated to them and therefore cannot live without them, and consequently, when he is deprived from them, he may commit prohibitions in order to attain what he is accustomed to. On the other hand, refraining from them from the perspective of prohibiting them for oneself contradicts the saying of Allah in the verse of Surah Al-A’raaf (which means): “Say: ‘Who has forbidden the adornment of [i.e., from] Allah which He has produced for His servants and the good [lawful] things of provision?...” [Qur’an 7: 32] *The good deeds that are continuous are the dearest to Allah, even if they are few. *The method of the Prophet, sallallaahu ‘alaihi wa sallam, is the very best one, whereby he would sometimes eat in order to preserve his strength, and fast at other times; he would also sleep at night sometimes in order to have the strength to pray at night on other occasions; also, he would marry in order to fulfil his desires, save himself from following his lusts, maintain his chastity, and increasing the number of Muslims. *A warning against exaggeration in the matters of the religion because this leads to one stopping the deeds that he is performing. Also, one who exaggerates in acts of worship will eventually become apathetic, which may cause him to stop his obligatory acts of worship and not only the optional ones that he performs. Also, one who only performs the obligatory deeds is also in great danger; if he loses interest, he may abandon worship altogether; so the best way is to be moderate. *Finally, There is an indication in this narration that knowing Allah and His rights and commandments is of a higher rank than simply worshipping Him without it, and that the deeds of the heart are essential for practicing servitude to Allah. Article source: http:/www.islamweb.net/emainpage/

The importance of Tajweed The Noble Qur’an is the literal words of Allah that He revealed as an infallible source of legislation for mankind to live an organised life by. It contains regulations and recommendations about all aspects of life and references to the Hereafter. Being so important, the Qur’an must be read, written, and recited correctly and clearly, so as not to create any sort of ambiguity or misunderstanding whatsoever. Allah Almighty addressed His Messenger, Muhammad sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), in the Qur’an, Saying (what means): “…And recite the Qur’an with measured recitation.” [Qur’an 73:4] Listening to the Qur’an being recited correctly is enough to soften even the hardest of hearts. Muslims and non-Muslims alike find it a deeply moving experience, even if they do not understand what is being said. Every Muslim has to recite Qur’an in prayers, but many of us do not realise that reciting the Qur’an correctly while observing the rules of recitation is not an advanced science for expert reciters alone, rather it is an obligation upon each and every one of us whenever we recite the Qur’an. What is Tajweed? The Arabic word Tajweed linguistically means “proficiency” or “doing something well”. It comes from the same root letters as the word Jayyid, which means “good”. When applied to the Qur’an, it means giving every letter of the Qur’an its rights and dues of characteristics when we recite the Qur’an, and observing the rules that apply to those letters in different situations. We give the letters their rights by observing the essential characteristics of each letter. We give them their dues by observing the characteristics of each letter that are present in them some of the time and not present at other times. The Qur’an was revealed with Tajweed rules applied to it. In other words, when the angel Jibreel (Gabriel), may Allah exalt his mention, recited the words of Allah to the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, he recited them in a certain way and he showed the Prophet, sallallaahu ‘alaihi wa sallam, the ways in which it was permissible to recite the Qur’an. So it is obligatory upon us to observe those rules so that we recite it in the way it was revealed. At the time of the Prophet, sallallaahu ‘alaihi wa sallam, there was no need for people to study Tajweed because they talked with what is now known as Tajweed, so it was natural for them. When the Arabs started mixing with the non-Arabs and as Islam spread, mistakes in the Qur’anic recitation began to appear, so the scholars had to record the rules. Now, because the everyday Arabic that Arabs speak has changed so much from the Classical Arabic with which the Qur’an was revealed, even the Arabs have to study Tajweed. The purpose of Tajweed The Qur’an is the word of Allah, and its every syllable is from Allah. Its recitation must be taken very seriously. The purpose of the science of Tajweed, in essence, is to make the reciter proficient in reciting the Qur’an, observing the correct pronunciation of every letter with the rulings and characteristics which apply to it, without any exaggeration or deficiency. Through this, the reciter can recite the Qur’an according to the way of the Prophet, sallallaahu ‘alaihi wa sallam, who received it from Jibreel who received it from Almighty Allah in the Classical Arabic language. Each Arabic letter has a Makhraj (an exit or articulation point from which it originates) and Sifaat (attributes or characteristics). Knowing the Makhraj and Sifaat of each letter is an important part of Tajweed. Sometimes two letters have very similar exits, which makes mixing them up easy. So, if a person does not know the attributes of each letter, he may change the meaning of the words in Qur’an recitation. Observing the rules of Tajweed in reciting prevents the reciter from making mistakes in reciting the Qur’an. The ruling of reading with Tajweed Imaam Muhammad Ibn al-Jazari, may Allah have mercy upon him, who was a great Qur’an and Hadith scholar of the 9th Hijri century, stated in his famous poem that details the rules of Tajweed: “And applying Tajweed is an issue of absolute necessity, Whoever doesn’t apply Tajweed to the Qur’an, then a sinner is he.” Hence, applying the rules of Tajweed is an obligation to keep away from the major mistakes in reciting the Qur’an. The scholars have divided the types of mistakes one might fall into when reciting the Qur’an into two: 1. Clear mistakes: which usually change obvious things and change the meaning. 2. Hidden mistakes: for which one may need to study Tajweed rules. The majority of scholars agree that applying the Tajweed rules of the Qur’an such that the clear mistakes are avoided is an individual obligation (Fardh ‘Ayn) upon every Muslim who has memorised part or all of the Qur’an, while applying the rules of Tajweed to avoid the hidden mistakes is a collective obligation (Fardh Kifaayah) upon Muslims. That is, there must be some students of knowledge who have knowledge of that. This is because the Qur’an was revealed with the Tajweed rules applied to it, and the Prophet, sallallaahu ‘alaihi wa sallam, recited it back to Jibreel in that way and the companions of the Prophet, sallallaahu ‘alaihi wa sallam,  read it in that way, so it is an established Sunnah (Prophetic tradition or practice). The list below shows the type of mistakes under each category: Clear mistakes: Mistakes related to correct pronunciation of letters so that letters are not mixed up in a way that changes their meaning. Scholars and ordinary Muslims alike should avoid these. Examples of Clear Mistakes: • Changing one letter into another or a short vowel (Harakah) into another (e.g. changing Fat-hah into Dhammah or the letter Qaaf into Kaaf, etc) • Not observing the elongations (Madd) at all. Reciting them quickly as if there is no Madd so that they turn into the length of a vowel. • Making a Madd letter which out of a normal Harakah. • Stopping or starting at an incorrect place so that the meaning is spoilt, like stopping at ‘Laa ilaaha’ (i.e., there is nothing worthy of worship), without completing ‘illallaah’ (except Allah). Hidden Mistakes: Mistakes which have to do with perfecting pronunciation and are not obvious. These are known only by those who have studied Tajweed rules or are experts in this field. Ordinary Muslims may not know such mistakes or perceive them to be so. Examples of Hidden Mistakes: • Not being totally exact with the elongation of letters: (Making the Madd shorter or longer by a 1/2 or even 1/4 degree, etc.) • Not observing the attributes of each letter perfectly: (Slightly rolling the Raa’, or exaggerating the ‘N’ sound in Noon, etc.) • Not observing the rules with which to pronounce letters when they are next to each other (like not merging certain letters that should be merged (Idghaam) and not clearly pronouncing those which should be clearly pronounced (Ith-haar), etc.) • Making light letters sound heavy and heavy letters sound light (except if by doing this one changes a letter into another; in which case it would be an obvious mistake.) Among the proofs that the scholars bring to show the obligation of Tajweed and its being an established Sunnah is that Almighty Allah Says in the Qur’an (what mean): “…And recite the Qur’an with measured recitation.” [Qur’an 73:4] There are various Prophetic narrations also showing us the importance of Tajweed. Umm Salamah, may Allah be pleased with her, was asked about the recitation of the Prophet, sallallaahu ‘alaihi wa sallam, and she described it as a recitation: “Clearly-distinguished, letter by letter”. Article source: http://www.islamweb.net/emainpage Qur’an: the way to salvation The Book of Allah is the rain that brings forth true life on Earth. Allah revealed the Book (Noble Qur’an) in order for us to read it, and mull over it with care and vigilance; to enrich our souls from its remembrance; to carry it and construe it in the best of manners; to affirm it and strive to establish its commands and prohibitions; pick the fruits of its precious knowledge that is our way to Allah and to glean the wisdom from its gardens and flowers. For it is His Book, and nothing else, that can guide His seekers to Him. It is the path that leads the traveller to Allah. It is His brilliant Light that illuminates the darkness of uncertainty and disbelief. It is His mercy of guidance and source of happiness for all creation. It is the bridge that connects His devotee to Him when all else fails. It is the great door to Him that remains open, when all else is closed. It is the straight path that is not tainted by the opinions of mortals. It is the remembrance full of wisdom that is not swayed by desires. It is the noble revelation containing wisdom that sages can never fathom. Its wonders never end, nor are its clouds barren, its signs are never exhausted, its agreements never contradict. The more a soul delves into its depths, the more it increases in insight and guidance. It is the cure for mankind from diseases of the heart. It is life to the hearts and pleasure and brilliance to the souls. It is the harbinger that calls night and day: “O seekers of good, hurry to me” It is the caller of faith at the head of the straight path, calling (what means): “O our people, respond to the caller of Allah and have faith in Him so He may forgive your sins for you and may save you from a painful chastisement.” [Referring to verse 31 of chapter 46]  The Qur’an is Allah’s greatest blessing on us. It is the fulfillment of His promise to Aadam and his descendants, as Allah Almighty Says (what means): ‘’…There shall come to you guidance from Me, and whatsoever follows My Guidance no fear shall be on them, nor shall they sorrow’’ [Qur’an 2:38] It is the only weapon for struggling against the forces of evil and temptation in this world. It is the only means to overpower our fear and anxiety. It is the only Light as we grope in the darkness, with which to find our way to success and salvation. It is the only healing for our inner sickness, as well as the social ills that may surround us. It is the constant reminder of our true nature and destiny, of our station and our duties. But alas! Desires have put out the lamps of the hearts, and opinions of the mortal humans have shut those doors of Divine guidance and lost the keys. The hearts are laden with the rust of their own earning, so much so that they do not find the realities of the Qur’an opening to them. The burdens of ignorance have so settled upon it that its knowledge does not blossom into righteous actions. Woe unto you, how have you made the nourishment of your heart those vain opinions that contradict the Qur’an and Sunnah (Prophet’s Tradition) that neither replenish it nor quench its thirst? So now your heart does not accept nourishment of the Word of the Lord of the worlds, and the speech of His eminent Messenger! For how will you ever find your way through the darkness of conjectures and opinions of mortals to the clear distinction of right and wrong when    you have closed your eyes to the light of the Book of Allah and the way of the Messenger? Woe unto you, how have you adulterated the right opinions with the sick ones, and the accepted ones with the rejected ones, and have managed to incapacitate your souls from receiving the guidance and knowledge from the Book that is immune to falsehood from all directions. Nay, but it is, by Allah, a trial that has blinded the hearts from the sources of righteousness and has embezzled the minds from their goals. The Book of Allah is the coolness of eyes for which the competitors compete, the finality to which the contenders contend. How can you still be in the dark under a rising sun?     How can you lose your way under a bright constellation? Glory be to Allah, The Exalted! Article source: http://www.islamweb.net/emainpage/ How to teach our kids Tawheed When we want to teach our children Tawheed (i.e. Islamic monotheism) should we have to read classical texts and books in this regard? No, this is not needed in the early stages of their lives because this  requires long hours of attentiveness and hard work, which is difficult for children. Later in life, one can do so when their level of comprehension allows them to grasp what is being read and said to them. Initially, one can convey what he wants in the form of relating stories of the companions of the Prophet, sallallaahu ‘alaihi wa sallam, who gave precedence to their faith and to worshipping Allah over living in their homelands and amongst their families and tribes, and highlight that this was because the companions  realised that the reason why Allah created us was for the sole purpose of worshipping Him. One may resort to other means of teaching them, such as: Utilising Qur’anic study circles: In such a case the parent may stop at certain verses which address a specific aspect of Tawheed and explain it. An example for this is the verses addressing the story of Prophet ‘Eesaa  and that he was not crucified as the Christians claim, but the parent must choose simple phrases that are within the level of the child’s understanding and comprehension. Relating stories of the Prophet and his companions  and other heroes in Islam: Children like hearing stories, and thus the parents should take advantage of this interest in them. One should not simply relate the story without highlighting certain matters and emphasising on the lessons one can extract from these stories. Commenting on some events: One can remind the children with the massacre that took place to the Muslims in Bosnia and the atrocities that are currently taking place to the Muslims in Palestine and other places and make it clear for them that their suffering is because of their faith and because they are Muslims. This will make the child sympathise with his fellow Muslims. Exploiting certain situations: When the child is ill, the parent can instill in him the principle that Allah Alone is the One Who can cure and that medicine is but a means and that it is Allah Who made it a cause to cure. Clarify that Allah is The Only One who can benefit or cause harm, and He is the only One to seek refuge in to lift any harm. Parents should exploit all other situations to instill different principles of Tawheed. Setting a good example: A parent could be a means to instill certain values and basics of Tawheed through his or her conduct and actions. For example, a parent may praise a person in front of his children only because he is a righteous one. Likewise, a parent may dispraise another person because he is a disbeliever. This clarifies to the children one of the principles of faith, and that is love and hatred are both done for the sake of Allah and not because so and so person deprived us form a job or money that we wanted. Parents should be careful in front of their children lest the children adopt a bad habit, because it is the parents who have the most effective influence on the children. Correcting wrong concepts or words: During the child’s daily activities, they may utter or do something Islamically wrong or contradicting to Tawheed and it is the role of the parents to correct them. The child may swear by other than Allah, and it becomes mandatory upon the parents to clarify that this is a form of disbelief and associating with Allah, and so forth. A child may hear at school that Santa is a nice man who brings gifts and nice things, then the parents must explain that this Santa is a symbol for non-Muslims (namely the Christians) and that he is nothing but a myth made up by them, and that the only One Who Has the power to benefit or cause harm is Allah Alone. Likewise, if the child sees on TV that a certain character controls the wind or the rain, the parents must make it clear that this is association with Allah and that these are qualities that are exclusive to Allah. These were some suggestions of simple and important means and methods through which parents can clarify aspects and principles of Tawheed to their children. Article source: http://www.islamweb.net/emainpage/ Words of Wisdom nThe best knowledge is that which benefits, and Allah only causes knowledge to benefit a person when he acts upon it once having learnt it and He does not cause it to benefit the person that leaves it after having learnt it. * Knowledge without action is like a tree without fruit. * You are now in the preliminary world, in front of you are two places of abode, out of which you must live in one of. You have not been given assurance of protection, causing you to feel safe. Nor have you been granted acquittal, causing you to slacken. * If I were to know with full certainty that all of my life was but an hour, Why should I not renounce it And dedicate it to righteousness and obedience. * You are submerged in careless hope, the time or death you do not Know of Do not be fooled by good health, for it is from the most painful of illnesses. Every soul is by its day, In the morning all hope will be removed. So act with good deeds and work hard Before you are prevented from acting. * Ibn Mas’ood, radiallahu ‘anhu, said: “Learn, learn, and once you have learned, act.” [isnaad hasan] * Abu Hurairah, radiallahu ‘anhu, said, “The example of knowledge not acted upon is that of a treasure none of which is spent in the way of Allah the Mighty and Majestic.” * Az-Zuhree said, “The people will never be pleased with the statement of a scholar who does not act, nor of a person who acts but has no knowledge.” [hasan] * Whoever sought knowledge, intending the knowledge alone (i.e. without action) would not benefit by it. Yet whoever sought knowledge intending to act upon it, would benefit, even by a little knowledge. * Knowledge rests upon action, action rests upon sincerity, and sincerity to Allah brings about understanding of Allah the Mighty and Majestic. * Whoever seeks knowledge in order to act upon it will be humbled by his knowledge but whoever seeks it for other than that, will be increased by it in arrogance. * The time will soon come, if you live long, that knowledge will become a source of beautification, just as a person beautifies himself with a garment.” * If Allah grants you knowledge, in return worship Him and do not make your goal merely narrating to the people. * The scholar remains ignorant with regard to what he has learned until he acts according to it, and only then does he become a true scholar. * The knowledge of the hypocrite is in his speech, yet the knowledge of the believer is in his actions. * Act upon your knowledge O man, and you will profit, for knowledge does not benefit unless one is proficient in action. Knowledge is a beauty, the taqwaa of Allah being its ornation, and the pious are busy with the knowledge they possess. Learn, and then act, as much as you are able to, and do not let amusement nor arguing distract you. Teach the people and always intend to benefit them, and beware! Beware of weariness befalling you. * Whoever speaks good things yet acts unrighteously, Allah does not accept his good speech. Whereas he who speaks good things and works righteous acts, his speech is raised by his good deeds. That is because Allah says: To Him ascend the goodly word, and the righteous action raises it. [Al-Faatir 35:10] * Knowledge is the tool of action. So if a person spends his whole life gaining knowledge, when will he act?! [From the book Iqtidaa-ul-’Ilmil-’Amal (The Need Knowledge Has of Action) by al-Khateeb al-Baghdaadee]

Texts from the Qur’an: The hope of the believers which is accompanied with good deeds; Allah The Almighty Says (what means): “Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those hope (i.e., expect) the mercy of Allah.” (Qur’an, 2: 218) They believed, gave up their homes, migrated to strange countries, fought for the sake of Allah The Almighty, sacrificed, suffered the perils of war, and put up with the hunger, thirst and exhaustion that accompany Jihaad (struggle). Such people can rightly hope for the mercy of Allah The Almighty and for His Paradise. Hope for the forgiveness of sins; Allah The Almighty Says (what means): “Say, ‘O My servants who have transgressed against themselves [i.e., by sinning] do not despair of the mercy of Allah. Indeed, Allah forgives all sins [i.e., for those who repent and correct themselves].” (Qur’an, 39: 53) Regardless of how many sins one has committed, minor or major, one should never despair of the forgiveness of Allah The Almighty.  Allah The Almighty Says (what means): “Say, ‘To whom belongs whatever is in the heavens and earth?’ Say, ‘To Allah.’ He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe.” [Qur’an, 6: 12] Imaam ibn Jareer At-Tabari, may Allah have mercy upon him, commented on this verse saying, “Allah has decreed that He will be merciful with His slaves, but how was His mercy expressed? He did not punish them although they deserved it (due to their sins); rather He delayed and accepted their repentance, which made them have hope.” Hope even applies to worldly matters, like hoping for wealth, children, a wife, a job, finding what is lost, and so on. Prophet Ya’qoob, may Allah exalt his mention, taught his children to have hope in finding their lost brother Yusuf, may Allah exalt his mention: “O my sons, go and find out about Yusuf and his brother and do not despair [i.e., lose hope] of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.” (Qur’an, 12: 87) Texts from the Sunnah (Prophetic tradition): Anas bin Maalik, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Allah the Exalted has said: `O son of Aadam! I forgive you as long as you pray to Me and hope for My forgiveness, regardless of the sins you have committed. O son of Aadam! I do not care if your sins reach the height of the heaven; if you then ask for my forgiveness, I would forgive you. O son of Aadam! if you come to Me with an earth load of sins, but meet Me associating nothing with Me, I would match it with an earth load of forgiveness.’” [At-Tirmithi] On the deathbed, people have two different sensations, fear or hope. One must always train himself to have good expectations of his Lord, because Allah The Almighty will treat a person according to his expectations. The Prophet, sallallaahu ‘alaihi wa sallam, advised three days before his death: “Let none of you die unless he has good expectations of Allah.” [Muslim] Thus, we are encouraged have hope at the time of our deaths. This is why some of our Salaf (righteous predecessors), may Allah have mercy upon them, would command their children to recite the verses from the Qur’an that mention the mercy of Allah The Almighty whilst they were on their deathbed, in order to have good expectations of their Lord before dying. The Prophet, sallallaahu ‘alaihi wa sallam, said: “A believer will be brought close to his Lord on the Day of Resurrection and (He will) envelop him in His Mercy, He will make him confess to his sins saying: `Do you remember (doing) this sin and that sin?’ He will reply, ‘My Lord, I remember.’ Then He will say: ‘I covered it up for you in the worldly life, and I forgive you for it today.’ Then the record of his good deeds will be handed to him.” [Al-Bukhari and Muslim] The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “He who loves to meet Allah, Allah loves to meet him; and he who dislikes to meet Allah, Allah abhors to meet him.” [Muslim] Thus, one should combine fear of and hope in Allah The Almighty. Article source: http://www.islamweb.net/emainpage/ Enter the gate of repentance O slave of Allah, Allah has opened the gate of repentance for you, so why not enter it? It was reported that repentance has a gate whose width is like the distance between East and West [according to another report: its width is like the distance travelled in 70 years]. It will not be closed until the sun rises from the West. (Reported by al-Tabaraani in al-Kabeer; see Saheeh al-Jaami’, 2177). Listen to the call of Allah: “O My slaves, you err night and day, but I forgive all sins, so ask Me for forgiveness and I will forgive you.” (Reported by Muslim). So why not seek forgiveness? Allah stretches forth His hand at night to forgive those who have done wrong during the day, and He stretches forth His hand by day to forgive those who have done wrong during the night. Allah loves our apologies and pleas, so why not turn to Him? How beautiful to Allah are the words of the one who repents: “O Allah, I ask You by Your power and by my own shame to have mercy on me. I ask You by Your strength and my own weakness, by Your self-sufficiency and my own dependence. To You I submit my lying, sinful forelock. You have many slaves besides me, but I have no Master except You. I have no refuge or escape from You except with You. I beseech you in the manner of a poor and destitute man, I pray to you with the prayer of one who is humble, I call upon you with the supplication of one who is blind and afraid. This is a plea from one whose head is humbled before You, whose nose is in the dust, whose eyes are filled with tears and whose heart has submitted to You.” It was reported that one of the righteous people was passing through the street when he saw an open door out of which came a boy who was crying and weeping, followed by his mother who was pushing him out. She shut the door in his face, and went back inside. The boy went a short distance away, and stood there, thinking, but he could find no other refuge than the house from which he had been expelled and no one else who would care for him as his mother would. Broken hearted, he went back, and found the door still locked. So he lay down on the doorstep and went to sleep, with the tear marks still streaking his face. A little while later, his mother came out. When she saw him in this state, she could not help herself. She embraced him, kissed him and started to weep, saying: “O my son, where did you go? Who would care for you except me? Didn’t I tell you not to disobey me and not to make me punish you, when Allah has made me merciful and caring towards you?” Then she picked him up and went back inside. But the Prophet (sallallaahu ‘alaihi wa sallam) told us: “Allah is more compassionate towards His slaves than this mother towards her child.” (Reported by Muslim). There is no comparison between a mother’s compassion and the Mercy of Allah, which encompasses everything. Allah rejoices when His slave repents to Him, and we can never despair of goodness from a Lord who is rejoices. Allah rejoices more over the repentance of a slave when he repents to Him than a man who was travelling through the wilderness and stopped to camp awhile in an isolated and dangerous place, but he had his camel by his side, with his food and drink loaded on it. He sought out the shade of a tree, where he lay down and went to sleep. When he woke up, his camel had disappeared, so he went looking for it. He came to a hill and climbed it, but he could not see anything. He climbed another hill and looked around, but he could not see anything. When heat and thirst overcame him, he said: “Let me go back to where I was and sleep there until I die.” He went back to the tree and lay down in its shade, despairing of ever seeing his camel again. Whilst he was lying there, he opened his eyes, and saw his camel standing next to him, with its halter dangling and his food and drink still loaded on it, so he grabbed hold of its halter. Allah rejoices even more when the believer repents to Him than this man rejoiced over the return of his camel and his supplies.” (Compiled from saheeh reports; see Tarteeb Saheeh al-Jaami’, 4/368) You should know that sincere repentance brings contrition and humility before Allah, and the pleading of the one who repents is dearly beloved to the Lord of the Worlds. The believing slave still remembers his sin, and is filled with sorrow and regret. He follows his error with so many acts of obedience and goodness that Shaytaan may even say, “Would that I had never led him into this sin in the first place!” Thus some of those who repent may become better after repenting than they ever were before. Allah will never forsake His slave who turns to Him in repentance. Imagine a boy living with his father, who gives him the best food and drink, dresses him in the finest clothes, gives him the best possible upbringing, and gives him money to spend. He takes care of all the boy’s interests. But one day his father sends him on an errand, and an enemy comes and captures the boy, ties him up and carries him off to enemy territory. Now the way he is treated is the opposite of the kind treatment his father gave him. Whenever he remembers his father’s kindness, his heart is filled with anguish and grief because of the blessings that he has lost. It so happens that while he is still a prisoner of the enemy, and about to be executed by them, he suddenly turns towards his father’s home, and he sees his father standing nearby. He runs to him and throws himself into his arms, crying “O my father, O my father! Look what has happened to your son!” with tears streaming down his cheeks. He clings tightly to his father even though the enemy runs after him to snatch him back, and catches up with him. Do you think the father will give the boy back to the enemy and abandon him? What then do you think of One Who is more merciful towards His slaves than any father or mother towards a child? How do you think Allah will respond when a slave flees from his enemies and throws himself at His door, rolling in the dust and weeping, saying “O Lord, have mercy upon the one who has no one to show him mercy except You, no supporter except You, no place of refuge except You, no helper except You, one who is poor and in need of You, one who beseeches You. You are his place of refuge, You are his Source of protection. There is no escape or refuge from You except with You...”? Let us move on, then, to good and righteous deeds, to the company of righteous people, to avoiding deviation after having been guided aright. May Allah be with you. [From the book I want To Repent, But...!!] Suffering in the path of Da’wah Suffering is well-nigh an inescapable phenomenon for the Islamic movement of old and new, the reason being that Islam is a call to rebel against the institutions, thoughts and customs of ignorance (pre-Islamic era) in all its forms and shapes. This characteristic which distinguishes Islam has made the Islamic movement more susceptible to suffering. Suffering is one of the most important factors of character-building and selection in Islam. Theoretic training may have no value as long as hardship and trial do not accompany it. Even faith is in need of suffering to probe its depths and measure its extents. Allah, the Most Exalted, Says in the Qur’an (what means): “And of the people are some who say, “We believe in Allah,” but when one [of them] is harmed for [the cause of] Allah, they consider the trial [i.e. harm] of the people as [if it were] the punishment of Allah. But if victory comes from your Lord, they say, “Indeed, We were with you.” Is not Allah most knowing of what is within the breasts of the worlds [i.e. all creatures]? And Allah will surely make evident those who believe, and He will surely make evident the hypocrites.” [Qur’an 29:10-11] Thus, every claim must have its proof, and faith is a claim which needs proof. Steadfastness in times of hardship is a manifestation of faith and it is also the proof of its existence and its firmness. Almighty Allah Says (what means): “Do the people think that they will be left to say, We believe and they will not be tried? But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars.….” [Qur’an 29:2-3] Thus was the decree of Allah: that the truth should be in eternal conflict with falsehood, and every time a ray of light emerges, the forces of darkness gather to extinguish it. Allah, The Exalted Says (what means): “They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.” [Qur’an 61:8] Since the beginning of the creation and the first of Prophets (may Allah exalt their mention), since the birth of good and evil, the struggle between the two has been violent and frightful. But the reality which keeps on recurring and which appears clear is that truth is always victorious and falsehood ever fading. Allah Almighty Says (what means): “And Our word [i.e. decree] has already preceded for Our servants, the messengers. [That] indeed, they would be those given victory. And [that] indeed, Our soldiers [i.e. the believers] will be those who overcome.” [Qur’an 37:171-173] Some of the people may come to the Daa’iyah (caller to Islam) and say, “You’re doing tremendous work, persisting day and night. But the end result is little and the people are abandoning you. Yet you see the reasons that devastation and destruction overwhelm the majority of them.” This begins to ruin in an hour what the Daa’iyah builds in a year! Such talk may influence many who are not used to steep roads. Here lies the role of patience. Being hasty in picking the fruit of Da’wah is not conformable to patience which must be a characteristic of the Daa’iyah. The Daa’iyah may be in a certain place, a school or institute, he is forbidding the forbidden, spreading the Da’wah (call to Islam) and speaking to many people, but he won’t notice the change himself, because it is coming gradually. Just as the father does not notice the growth of his child whom he sees every morning and evening! He is growing gradually! How many Du’aat (pl. of Daa’iyah) deserted a certain place thinking that he’d had no influence, but after he left, his absence became noticeable, and his influence then appeared. So, the Daa’iyah should not rush the results and the fruits of the Da’wah, but he should strive and depend upon Allah, The Exalted, and realise that according to the logical settled experience from the historical aspect, and the realistic aspect, that any truthful effort expended will yield fruit. Because it hasn’t happened that when a person gave Da’wah, nobody at all responded to him, or when he advised, nobody at all took his advice, or when a scholar sat down teaching, nobody at all came to learn. Every Daa’iyah will find a respondent. For things have not yet reached what Prophet Muhammad, sallallaahu ‘alaihi wa sallam, warned us of concerning submissiveness to greed (stinginess), pursuit of desires, influence of the worldly life, and admiration of one’s opinion. This has not yet happened to the entire Muslim nation. It may be soon an individual level or in a specific region, but there remain many who respond and accept the Da’wah, or listen to the advice of the adviser, provided that he speaks with knowledge and wisdom. Article source: http://www.islamweb.net/emainpage/