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Haaroon Ar-Rasheed, may Allah have mercy upon him, once stood looking at the sky when he saw a cloud passing by. He addressed it saying, “Rain wherever you wish, for your fruit will certainly come to me anyway.” This means that the cloud would have rained either on an Islamic land or on a non-Islamic one. In the first case, Muslims would have benefited from this rainwater in agriculture and in drinking; in the second case, Muslims would have also benefited from this rainwater in the form of Jizyah (a tax) that would be paid to them by non-Muslims. This example shows the state of glory, which the Muslims reached in the past when they applied their religion and worked for it. Nowadays, Muslims are certainly required to pursue the means of glory. Glory here refers to power, victory, high standing and invincibility. It is a word which denotes that a person cannot be overcome or humiliated. Ibn al-Jawzi, may Allah have mercy upon him, said: Some of the scholars of Tafseer (Qur’anic exegesis) said, “In the Qur’an, glory is used in three different senses. It is used to signify might, as in the verse (which means): • {“By the might of Pharaoh, indeed it is we who are predominant.”} [Qur’an 26:44] • {By Your might, I will surely mislead them all} [Qur’an 38:82] It is also used to signify honour, as in the verse (which means): {Do they seek with them honour [through power]? But indeed, honour belongs to Allah entirely.} [Qur’an 4:139] Finally, it is used to signify dispraised pride as in the verse (which means): • {And when it is said to him, “Fear Allah ,” pride in the sin takes hold of him.} [Qur’an 2:206] • {But those who disbelieve are in pride and dissension.} [Qur’an 38:2] From the above, it is noticed that there is praised glory and dispraised glory. Praised glory is that which pertains to Allah The Almighty, to His Messenger, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), and to the believers. This is real and permanent glory since it is from and with the support of Allah The Almighty who cannot be defeated or resisted. Allah The Almighty Says (what means): {And to Allah belongs [all] Honour and to His Messenger, and to the believers, but the hypocrites do not know.} [Qur’an 63:8]. On the other hand, the glory of the disbelievers is, in fact, humiliation and disgrace. Allah The Almighty Says (what means): {And they have taken besides Allah [false] deities that they would be for them [a source of] honour. No! Those “gods” will deny their worship of them and will be against them opponents [on the Day of Judgment].} [Qur’an 19:81-82]. Many people pursued the wrong way to glory, victory and enablement. Some of them pursued it through money and forgot that money is only a Fitnah (trial) and a loss if one does not give the right that Allah The Almighty has to it. Moreover, this money might be a means of humiliation. Al-Hasan may Allah have mercy upon him said, “By Allah, Allah The Almighty humiliates whoever glorifies money.” Indeed, we have seen a many examples of that in life. Other people seek glory through their positions and prestige. This may enable them to achieve temporary glory. However, if this is not established on justice and good reputation, then it certainly will not last. Indeed, many a leader and president were enjoying glory and then became captives in prisons, and their glory turned into humiliation. What is even more dangerous is when a person seeks glory through the disbelievers, i.e. by allying himself with them, even if this is against the Muslims’ interests. This is no more than an illusion. In fact, it is an instant humiliation, and the first people to turn against such people would be his ‘allies’ from the disbelievers. Allah The Almighty Says (what means): {Give tidings to the hypocrites that there is for them a painful punishment - Those who take disbelievers as allies instead of the believers. Do they seek with them honour [through power]? But indeed, honour belongs to Allah entirely.} [Qur’an 4:138-139] Consequently, throwing one’s self in the arms of the disbelievers is the shortest way to dishonour and humiliation because these disbelievers would not accept from us anything less than disbelief. Allah The Almighty Says (what means): {And never will the Jews or the Christians approve of you until you follow their religion.} [Qur’an 2:120]. Other people still seek glory through their ancestors and tribes, even if they were misguided. In a Hadith on the authority of Abu Rayhaanah, may Allah be pleased with him, the Prophet, sallallaahu ‘alaihi wa sallam, said: “If a person attributes himself to nine of his disbelieving forefathers, seeking through them glory and pride, he will be their tenth in Hell.” Hence, the unquestionable truth is that a person who seeks glory must demand it from Allah The Almighty through obeying Him and avoiding disobedience. ‘Umar ibn al-Khattaab, may Allah be pleased with him, summarised this wonderful meaning in a few words; He said, “We were the most humiliated people, but Allah The Almighty has honoured us with Islam. If we demand honour through any means other than Islam, Allah The Almighty will humiliate us.” Ibraaheem ibn Shaybaan, may Allah have mercy upon him, said: “Honour lies in modesty, glory lies in piety, and freedom lies in contentment.” When a Muslim lives in obedience to Allah The Almighty, he lives in honour and dignity. He may be afflicted, but nevertheless he has a strong sense of honor. This appeared clearly in the life of the righteous predecessors, may Allah be pleased with them, even in the darkest moments and in the severest and hardest situations. Situations which indicate the glory of the righteous predecessors When Bilaal, may Allah be pleased with him, was tortured in Makkah in its hot desert and a great heavy boulder was put on his chest, not to make him abandon his faith but only to stop blaspheming his people’s false gods or to keep silent, the honour of faith showed in his words when he repeated, “Allah The One, Allah The One.” This remained as an eternal anthem which the generations have chanted throughout history. In addition, the words of Bilaal, may Allah be pleased with him, poured despair into the souls of those who tortured him. So, who was honourable in this scene? Was it this weak, tortured slave or the arrogant disbelievers? The story of ‘Abdullaah ibn Huthaafah As-Sahmi, may Allah be pleased with him, when he was taken captive by the Romans is another example. The king of the Romans tried to entice ‘Abdullaah to abandon his religion, but he refused. The king offered him half of his money but he refused. Then, he imprisoned him, tortured him and did not give him any food or water except some pig meat and wine. After three days, they brought him out and found that he had eaten nothing of it. When he was asked why had he not eaten any of it, he replied, “By Allah, Allah The Exalted made it lawful for me because I was under duress, but I would never let you gloat over Islam.” Then, the king asked him to kiss his head in return for releasing him but Ibn Huthaafah, may Allah be pleased with him, said that he would only do so if all the Muslim captives were released. The king accepted and Ibn Huthaafah, may Allah be pleased with him, kissed his head. He then returned to the Commander of the Believers ‘Umar ibn al-Khattaab, may Allah be pleased with him, with all the Muslim captives. ‘Umar, may Allah be pleased with him, stood up and kissed the head of ‘Abdullaah ibn Huthaafah, and said: “It is a duty upon every Muslim to kiss the head of Ibn Huthaafah.” Also, Shaykhul-Islam ibn Taymiyyah, may Allah have mercy upon him, was prosecuted and imprisoned. When he was thrown in prison, he recited the words of Allah The Almighty (which mean): {And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.} [Qur’an 57:13]. This is the glory of faith and the pride of Islam which make a person the most honorable one through the obedience of Allah The Almighty. Even if all people on earth stood against such a person, he would still derive his honor and glory from Allah The Almighty who can never be defeated. Allah The Almighty Says (what means): {Whoever desires honour [through power] - then to Allah belongs all honor.} [Qur’an 35:10]. The state of humiliation which prevails in many aspects of our lives nowadays is the result of religious innovations, sins and remoteness from the Shari’ah of Allah The Almighty. This is supported by the Hadith of the Prophet, sallallaahu ‘alaihi wa sallam, where he said: “Humiliation and disgrace are the fate of whoever disobeys my order.” A major reason behind this humiliation is the state of disagreement and disunity that the Muslims experience. Our enemies take advantage of us one by one; they strike one of us today and another tomorrow while Muslims take no action, as if what happens to our brothers does not concern us. History testifies that we were never like this in the past. When a Muslim woman, who was taken as a captive by the Romans in ‘Amooriyyah, screamed for help uttering her famous scream, “Wa Islamaah” (Oh My Islam!), Al- Mu‘tasim, may Allah have mercy upon him, answered her call with full concern, “Labbayki [at your disposal]” and prepared an army which heavily defeated ‘Amooriyyah and rescued the Muslim woman from the hands of the disbelievers. We should ask ourselves here: what tie was there between Al-Mu‘tasim and that woman except the tie of faith? Article source: http://www.islamweb.net/emainpage/ Dignity: The trait of the righteous Praise be to Allah, The Exalted. May peace and blessings be upon the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), his family, Companions, and whoever follows his example. It is becoming of a Muslim to adhere to all that adorns him of noble traits and shun all that disgraces and discredits him. One of the noble traits that are befitting of a Muslim is Waqaar (dignity). We can (fairly) say that dignity is a moral attribute generated by the adherence to a number of noble morals, such as forbearance, serenity, composure gentleness, and steadfastness. This is why it was defined as: “Deliberateness towards the realisation of wants.” Al-Jaahith defined it as follows: “Refraining from idle talk, futility, unnecessary gesturing and movement, keeping anger in check, listening attentively before asking questions, deliberateness in giving answers, guarding against haste, and promptness with regard to all matters.” The pure Islamic Shari‘ah was keen on adorning the believers with dignity. With regard to establishing one of the key obligations in Islam, the Prophet, sallallaahu ‘alaihi wa sallam, urged the Muslims to adhere to dignity. He, sallallaahu ‘alaihi wa sallam, said: “If you hear the Iqaamah (second call to prayer), walk to the prayer with tranquility and dignity, and do not hasten your pace (to join the congregational prayer). Perform of the prayer what you catch up with (i.e. with the Imam) and complete what you missed.” If lay-Muslims are required to adhere to dignity, then the scholars and devout Muslims are required to adhere to it with greater reason. Such was the practice of the scholars of the righteous predecessors. An example is Imaam Maalik, may Allah have mercy upon him; whenever he related Hadith to his students, he would clean himself, wear perfume, comb his beard, and put on his best apparel. Allah, The Exalted, bestowed upon him a great share of dignity, so much so that the following verses of poetry were composed about him (translation of the meaning): “He would at times not answer the questions directed to him, and the questioners would not dare to remind him out of awe of him, and they would keep their heads down. He was endowed with the light of dignity and the honour of piety; revered like a king without being one.” Adhering to dignity was the advice that Ibn Mas‘ood, may Allah be pleased with him, gave to those who are devoted to the Qur’an. He said: “The one who memorises the Qur’an should be oft-weeping, sad, wise, forbearing, and serene. He should not be harsh, heedless, (lazy), loud, or rough.” Al-Hasan al-Basri, may Allah have mercy upon him, said: “A man would pursue knowledge, and soon it would show in his earnest fear of Allah, decorum, sayings, gazes, and righteousness.” When a person’s heart is alive and his face is adorned with bashfulness, he is prompted to adhere to dignity. He reveres other people, and they revere him in return, and he becomes characterised by dignity. The more a person venerates and glorifies his Lord, the more people revere him. Whoever glorifies and venerates Allah, The Exalted, He will instill the love and reverence for him in the hearts of people. On the other hand, the one who takes the Rights of Allah lightly, and the reverence for his Lord weakens in his heart, thus emboldening him to commit sins and transgress against His Limits and neglect His Commands and Obligations, Allah, The Exalted, will not cast reverence for him or awe of him into people’s hearts. Even if some people revere him to avoid his evil, it is a false reverence that is founded on hatred rather than love or admiration. Finally, let us ponder over these beautiful verses composed by an Arab poet (translation of meaning): “Speak the truth, refrain from vain and idle talk, and do not use vulgar language or promote suspicions. Be dignified; speak less, and think more. When you speak, do not give prolonged speeches; do not hasten to answer a question without deliberation, and do not answer a question that was not directed to you.” We ask Allah, The Exalted, to adorn us with faith and bless us with dignity. Article source: http://www.islamweb.net/emainpage/ Superstition The scholar of Islam Ibn Muflih al-Hanbali said: “In al-Musnad, al-Saheehayn and elsewhere it is narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “No Haammah and no Safar.” (Muslim.) Others add the words, “No Naw’ and no Ghoul.””  Haammah (plural of Haam which is an owl): The pre-Islamic Arabs, or people of Jaahiliyyah, used to think that when someone died and was buried, an owl (Hammah) would come out of his grave. The Arabs used to think that the bones of the deceased turned into owls which flew about. They also used to think that if someone was murdered, an owl would come out of his head and would keep repeating:  “Give me a drink, give me a drink,” until the slain person was avenged and his murdered was killed.   Safar: It was said that the people of Jaahiliyyah used to have superstitions concerning the month of Safar, therefore the Prophet, sallallaahu ‘alaihi wa sallam, said: “No Safar”. It was said that the Arabs used to believe that there was a snake in the stomach which would harm a person when he had intercourse, and that this was contagious, so the Wise Lawgiver negated this. Maalik said: “the people of the Jaahiliyyah would regard Safar as not being sacred one year and as sacred the next year.”   Naw’: (plural of An-Anwaa’ which is a star which sets at the rising of another): this refers to 28 lunar mansions or phases, as in the Qur’anic verse which translates as: “And the moon - We have determined for it phases …” (YaaSeen: 39).    Every 13 nights, one of these stars sets in the west at dawn, and another rises in the east, so that by the end of each year they all will have come and gone. The Arabs used to believe that when one set and the next one rose, there would be rain, which they attributed this to these stars, so they would say, “We have rain because of such and such Naw’ (star which sets at the rising of another).”   It is called Naw’ because when the star which is setting sets in the west, the one which is rising appears (Naa’a) in the east, i.e., it rises and emerges. And it was said that naw’ means setting, which is the opposite of emerging.   As for the case of those who believe that rain came only by the will of Allah and say: “We have rain at the time of such and such Naw’” meaning that Allah usually causes rain to come at this time – there is some dispute as to whether saying this is Haraam or Makrooh.   Ghoul: (plural of Gheelaan which is a kind of jinn or devil): The Arabs used to think that ghouls lived in the wilderness and would appear to people and that they could take on different shapes and colours. They also believed that they would make people lose their way, seeking to kill them. The Wise Lawgiver rejected and refuted this concept totally. It was said that this statement was not denying the existence of ghouls, but rather, it was a denial of the Arabs’ belief that they could change shape and colour and make people lose their way, hence the meaning of “No ghoul” is that they cannot make people lose their way. This is confirmed by Hadith, “There is no ghoul but there is Sa’aali.” (Muslim and others). ‘Sa’aali’ is a magician from among the jinn, who base their magic on confusion and illusion… Al-Khallaal narrated from Taawoos, a famous Islamic scholar, that a man accompanied him (Tawoos) and they heard the crowing of a crow, so the man remarked “Good, good.” Taawoos said to him: “What good can there be in this, and what evil?  - Get away from me!”   Imaam Ibn al-Qayyim, may Allah have mercy upon him, said: “Some scholars said that the Hadith: “No healthy person should be exposed to a sick person” was abrogated by the words: “There is no ‘adwa (contagion).” This is incorrect. This is an example where what is negated is different from that which is affirmed. What the Prophet, sallallaahu ‘alaihi wa sallam, denied when he said “There is no contagion and no Safar” was the belief of the polytheists which was based on their beliefs of Shirk.”  With regard to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, prohibiting healthy people to mix with sick ones, there are two interpretations:   (1) The fear that people may attribute what Allah has decreed to ‘adwa (contagion), which may confuse those who hear of this and make them believe in ‘adwa. There is no contradiction between the two reports. (2) That this refers to exposing the sick person to the healthy person, which may be the means by which Allah creates disease, so the exposure is the cause, but Allah may divert its effects by means of other causes which oppose it or prevent the effect of the sickness. This is pure Tawheed, or monotheism, unlike that which the people of Shirk believe in.   This is similar to the denial of intercession on the Day of Resurrection mentioned in the Qur’anic verse which translates as: “... A Day in which there is no exchange [i.e., ransom] and no friendship and no intercession.” (Al-Baqarah: 254)   This does not contradict the unambiguous Mutawaatir Ahadith which state that there will be intercession on the Day of Resurrection, because what Allah is denying here is the kind of intercession that was known among the mushrikeen, where an intercessor would come forward and intercede without having been given permission by Allah. The intercession which is affirmed by Allah and His Messenger is that which comes after His permission is given, as stated in the verses which translate as: “…Who is he that can intercede with Him except by His Permission?…” (Al-Baqarah: 255)  “… And they cannot intercede except on behalf of one whom He approves” (Al-Anbiyaa’: 28) “And Intercession does not benefit with Him except for one whom He permits.” (Saba’: 23). Modesty 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/

The morals of the believers are not supposed to come into play exclusively at times of ease and convenience. In fact, true morality self-manifests during the moments of hardship, adversity, and crisis. Some people may seem well-mannered with a polite attitude and bashful conduct as long as they are calm and the surrounding circumstances are convenient and favourable. However, when they are subjected to anger or experience hardship, unfortunate conditions, and the like of adverse circumstances, they turn into completely different people, far from the well-mannered people you knew! Sadly, a person (who was once well-mannered) would turn into a bad-tempered, fierce, verbally abusive, harsh, intimidating, and vulgar transgressor! We see this saddening transformation quite often, and the extent to which someone’s character can change is quite shocking. Is this how distant Islamic morality is from our hearts and souls, due to which it fails to change such qualities? It was narrated on the authority of ‘Abdullah ibn Mas‘ood, may Allah be pleased with him, that the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “A believer is neither a slanderer nor a curser, nor is he obscene or vulgar.” [Sahih At-Tirmithi: 1977] Ibn Battaal, may Allah have mercy upon him, said that “obscene” means the one who is verbally abusive and commits obscene actions. “Vulgar” means foul-mouthed (An-Nihaayah). How could a person turn into one who fits such a bad description denounced by the Prophet, sallallaahu ‘alaihi wa sallam, in a single moment because of a situation or a word or a dispute! We used to think that foolish people are those who are poorly-educated, ill-mannered, and have these sinful (evil) qualities. However, we were shocked to find many people whom we thought to be educated fitting the description as well! Al-Qurtubi, may Allah have mercy upon him, said: “A vulgar, foul-mouthed person is described as foolish because vulgarity is only compatible with ignorance and small-mindedness.” Some people would argue that their obscenity and vulgarity are justified by the fact that they have been angered, that the situation called for it, that other people triggered them by their misbehaviour, or that calmness in such situations is harmful and passive! There is no doubt that this is an erroneous way of thinking that may incur evil consequences on people. The Prophet, sallallaahu ‘alaihi wa sallam, said: “…and if a man verbally abuses you or shames you for something in you that he knows about, do not shame him for something in him that you know about; let him bear the evil consequences of it (his abuse), and you receive the reward for it, so do not curse.” [Sahih At-Targheeb: 2782] Al-Qaari, may Allah have mercy upon him, said: “Obscenity and vulgarity are entirely blameworthy qualities that are unbecoming of the believers…” He added: “He who is guided by Allah should avoid it (obscenity and vulgarity); accustom his tongue to good, polite language; and follow the example of the Prophets of Allah, for they are the most excellent role models.” [Mirqaat Al-Mafaateeh] There are also people who use foul, vulgar, and reprehensible words under the pretext that they were commonly used by the early Arabs! Al-Maawardi, may Allah have mercy upon, him said: “What falls into the category of vulgarity and foul language in terms of the obligation of avoiding it is all what seems disgraceful and reprehensible, even if it may be considered good and acceptable after search and deliberative contemplation.” An-Nawawi, may Allah have mercy upon him, said: “Scholars said that euphemisms should be used in such situations when a person would feel ashamed to use overt language. Accordingly, sexual intercourse should be euphemistically referred to as engaging in intimacy, consummation of marriage, cohabitation, and the like… Likewise, urinating and defecating should be euphemistically referred to as answering the call of nature or relieving oneself instead of using overt words like urine or stool. Similarly, euphemism should be used for the (physical) defects that people may be ashamed to express overtly, such as leprosy, halitosis, body odour, and the like. “Beautiful euphemistic expressions that convey the intended meaning should be used in situations like the abovementioned ones and their like. Know that such euphemisms may be used as long as there is no need to use overt language. If there is a need to use it for the purpose of clarification and education and it is feared that the addressee would not understand metaphors or would understand something different, then, in this case, one should use overt language instead to ensure that the addressee understands the correct meaning, and this is the rationale for using overt language in some Ahadith. As explained above, this was to ensure that the addressee understands the intended meaning in these contexts, as it should be given priority over mere politeness.” [Al-Athkaar] The people who need adherence to morality the most are the callers to Allah. It is unbecoming of them to act contrary to their moral principles, and their refined morality should rather manifest in all situations, regardless of how intense those situations are and no matter how wicked their opponents may be. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever believes in Allah and the Last Day, let him speak good or remain silent.” [Sahih Al-Bukhari: 6475] These, then, are the distinct manners of the believers. A believer should always speak good or remain silent. Speaking good has many manifestations, and silence could be of great benefit when no good could be spoken. Verily, bashfulness is at the very core of the believers’ morality and the central moral value of Islam. Whenever a person adheres to bashfulness, he assumes control of himself and (becomes able to) change his bad morals. Therefore, we should be perfectly mindful of integrating it in educational curricula and practising it in our lives. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Bashfulness is not to be found in anything but that it adorns it, and obscenity is not to be found in anything but that it mars it.” [At-Tamheed: 9/257] ‘Abdullah ibn Mas‘ood, may Allah be pleased with him, said: “The most wicked quality a believer may have is obscenity.” It is the most wicked of all bad morals because it makes a person unsafe (to be around) and his reactions would not be trusted. Al-Ahnaf ibn Qays, may Allah have mercy upon him, said: “Shall I tell you what the worst diseases are? They are obscenity and bad moral character.” According to this wise man, Al-Ahnaf ibn Qays, obscenity is among the most serious diseases to which people should assign care to treat it. Al-Qaasimi, may Allah have mercy upon him, said: “A person’s speech mirrors his virtues and soundness of his mind. Therefore, you should confine your speech to what is good, speak little, and beware of repugnant language as it alienates the honourable people from you and instead attracts the wicked ones to you.” Article source: http://www.islamweb.net/emainpage/

Allah raises the level of people in two ways: (a) Belief in Him and (b) Knowledge of Him. This is established in the following verse of the Qur’an. Allah said: “Allah raises the level of those who believe and those who are endowed with knowledge.” [Al-Qur’an 58:11] Acquiring knowledge of Allah the most important obligation on every Muslim because Allah ordered seeking knowledge (i.e. the knowledge of Himself) prior to declaration of the Shahadah. He said: “And know that there is no deity worthy of worship but Allah then seek forgiveness for your sins.” [47:19] To emphasise seeking knowledge before doing any action, Imam Al-Bukhari used the above verse as a basis for a chapter in his all famous Sahih. He entitles that chapter: “Knowledge before speech and action”. Book of Knowledge: [Sahih Bukhari Vol: 1 Ch 11] Excellence of knowledge Allah said: “Allah (Himself) is witness that there is no deity worth of worship except Him, and the Angels and the men of learning (are also witnesses to this). Maintaining His creation in justice, there is no god save Him, the Almighty, the Wise.” [3:18]Notice that Allah (subhanahu wa ta’ala) in the Ayat started the witnessing to the fact that “there is no deity worthy of worship but Himself” with Himself, then He follows it saying that this is also the witness of His Angels and then He follows it by the people who possess knowledge. This verse definitely emphasises the position of the people who are endowed with knowledge above those who are without it. Allah said: “... Are those who know equal with those  who do not know? But only men of understanding will pay heed.” [39:9] He said: “... Indeed those who fear Allah from  His servants they are the knowledgeable, Indeed Allah is the Mighty, the Most Forgiving.” [35:28] He said: “And these similitude We coin for mankind, but none will grasp their meaning except those of knowledge. [29.43] In all  of the above verses we clearly see the very high rank that Allah Himself endowed on those who possess knowledge. N.B. The knowledge above is only in reference to knowledge of Islam. Allah said: “Ask the people of Remembrance if you do not know.” This is because understanding Allah’s Rulings is based upon the investigation and deductions of the learned. Abu Dardaa said that the Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: “Those people endowed with knowledge are the inheritors of the prophets.” [Hadith Hassan, Abu Dawood, ibn Majah, At-Tirmidhi, ibn Habaan]. He (sallallaahu ‘alaihi wa sallam) also said: “Whosoever Allah wishes good for, He bestows upon him understanding of the Deen.” [Bukhari and Muslim). He bestows upon him an understanding of Deen means that He will allow him to be taught the Qur’an and the Sunnah. It is common knowledge that there is no higher position than that achieved by the prospects and that there is no greater honour than that of inheriting from that  noble position [i.e inheriting from the prophets (on them be peace)]. To acquire this very coveted positions needs serious striving to acquire the knowledge they came with (i.e. the knowledge of Allah’s Deen). He (sallallaahu ‘alaihi wa sallam) also said: “The superiority of a learned man over a worshipper is like my superiority over the ordinary men from among any companions.” [At-Tirmidhi. Hadith Hassan]. Looking at this Hadith you will observe (a) how he (sallallaahu ‘alaihi wa sallam) linked knowledge with the position of prophethood, and (b) how he lowered the level of the person who  does action without knowledge. Any worship (‘eebadah) that a worshipper perform must be based on knowledge, because if it is lacking then the action would not be ‘eebadah but mere ritual. The messenger (sallallaahu ‘alaihi wa sallam) also said: “The superiority of a learned man over a worshipper is like the superiority of the full moon over the other stars.  [This Hadith is Hassan]. ‘Ali said to Kaamil: “O Kaamil, knowledge is better than wealth. Knowledge protects you while you have to protect your wealth. Knowledge is a judge, while wealth have to be judged on. Wealth decreases when it is expended while knowledge purifies when it is given. Ali said in a poem: “Glory is for none but the learned, Guided are they – and proofs for seekers of guidance. Every person is measured based on how much it (knowledge) he mastered,  The ignorant are to the learned their enemies, Succeed with knowledge and live energetically forever, Men are all dead, only the possessors of knowledge are truly alive.” The Excellence of Learning Allah said: “And the believers should not all go out and fight. Of every troop of them, a party should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.” [9:122] And His saying: “...Ask the people of Remembrance if  you do not know.” [16:43] The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: “Whoever  treads a path seeking knowledge therein, Allah directs him to a path leading to ‘Al-Jannah’ (Paradise).” [Hadith Hassan] He (sallallaahu ‘alaihi wa sallam) also said: “The quest for knowledge  is a compulsion on every Muslim.” [Hadith Hassan] N.B. The knowledge referred to above is knowledge in Deen because that is the only knowledge that is Waajib. The people who use this hadeeth to represent seeking after every type of knowledge are misusing it. Abu Dardaa’ said: “To learn of one issue (in Deen) is better for me than to pray the entire night” He also said: “The scholar and the seeker of knowledge are the partners in the sharing of good. Other men are hungry and there is no good in them.” Fath Al Musilee (radhiallahu ‘anhu) said: “Would the sick person who is not fed or given anything to drink or given any medicine, not die?” The people replied: “Surely!” He said: “It is the same with the heart, it would die if knowledge and wisdom is withheld from it.” Indeed he spoke the truth because the nourishment and enlivening of the heart is through knowledge and wisdom, just as food is nourishment for the body. Whoever does not acquire knowledge of the Deen of Islam, has a sick heart and its death is inevitable. However, he is not aware of it, because his love for this world destroys his perception. The Excellence of Teaching Allah said: “... and that they may warn their folk when they return to them, so that they may beware.” [9:122] What is implied here is teaching and guiding them. And the saying of Allah. “And (remember) when Allah took a covenant from those who received the Scripture, (He said): You are to expound it to mankind and not to hide it..[3:187] This ayat demands that those who are endowed with knowledge   should teach it. While the verses that follows show that it is Haram to conceal it. Allah said: ... But verily, a party of them knowingly conceal the truth [2:146] And He also said: ... He who hides it, verily his heart is sinful [2:283] Allah praises the one invites with knowledge. Allah said: And who is better in speech than he who invites to Allah and does good works... [41:33] And the saying of Allah: Call unto the way of your Lord with wisdom and good exhortation, and reason with them in the better way... [16:125] ‘Ali said that the Messenger of Allah (sallallaahu ‘alaihi wa sallam) said to him: “If Allah guides a man through your help, it is better (for you) than red camels.” [Bukhari and Muslim] N.B. Red camels at that time were from among the peoples’ most precious possession. He (sallallaahu ‘alaihi wa sallam) also said: Whoever acquires knowledge and keep it concealed Allah will bridle him with a bridle of fire on the Day of Resurrection. [Abu Dawood, Ibn Majah, At-Tirmidhi] He (sallallaahu ‘alaihi wa sallam) also said: Verily Allah, His angels, the inmates of the heavens and the earth, even the ant in its hole and the fish in the sea send salutation on the one who teaches good to the people. [Its chain is Hassan] He (sallallaahu ‘alaihi wa sallam) said: If the son of Adam dies, all his works are stopped except three. A charity that is continuous, useful knowledge or a righteous child who supplicates for him [Muslim] The messenger of Allah (sallallaahu ‘alaihi wa sallam) said: Whoever guides or directs to good, then he gets the same amount of blessing as the one who does it. [Related by Muslim] And Allah censures those who speak on His behalf without any knowledge and some of the scholars consider it an even more heinous sin than Shirk based on the following verse. Allah said: “Say (O Muhammad): My Lord has only forbidden indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with Allah in worship that for which He has sent down no authority, and that you say about Allah that which you do not know.” [7:33] Therefore, speaking on behalf of Allah without knowledge is the greatest sin with Allah and the one for which He will assign the severest punishment. Clarifying what aspect of knowledge is a compulsion on every Muslim (Fard ‘Ain). The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: “Seeking knowledge is a compulsion on every Muslim.” This Hadith is referring  to the knowledge of that aspect of the Deen that will save someone from the Fire. Therefore, what is important for each one of us is to be certain that we know what Knowledge  is compulsory  for each person to save himself from the Fire. Life may look  like a long journey, but if a person apostatises before the end, he loses everything, and all his deeds are rendered worthless and he would be subjecting himself to dwell in the Fire forever. Allah said: “Verily, Allah forgives not (the sin of) setting up rivals in worship with Him, but He forgives (sins) others than that to whom so ever He pleases... [4:116] This verse establishes that Allah does not forgive Shirk (i.e. setting up rivals in worship with Him), therefore the most important knowledge that a Muslim must seek is the knowledge of Shirk and all that relates to it, from Tawheed and ‘Aqeedah (beliefs) etc. It is mandatory on every Muslim to learn these aspects before anything else and not listen to those who say: “These are theoretical issues, instead keep busy with matters  that have action.” Our answer to them is that “Aqeedah (matters relating to Eemaan) is the greatest of all matters in Islam because Eemaan comprises of the following three aspects (a) believing in the heart, (b) stating with the tongue and (c) acting with the limbs upon what is believed in and stated. Know, my brothers and sisters that all acts of worship  would be rewarded based on what the heart intends for that particular action thus making it (the heart) the most important organ of the body. Belief is practical matter because it is the action of the heart. The proof of this statement is the saying of Allah: ... But He will call you to account for that which your hearts have earned... [2:225] This verse indicates what the heart earns. What is earned is the action and it is this that we will be called to account for. Therefore, we can conclude that the action of the heart, which is the beliefs present in it are the most serious action. Is there not a difference between two persons who say. “Laa Illaha Illa Allah” (there is no deity worthy of worship but Allah), while one has a heart filled with correct beliefs, and the other is a hypocrite who disbelieves in everything in Islam? Surely there is, the first will go to Al-Jannah (Heaven) and the other will be in the lowest depth of the Fire of Hell. Why is this so? Because of the beliefs in his heart, which are its action. The messenger (sallallaahu ‘alaihi wa sallam) stayed in Makkah for thirteen years inviting people to ‘Laa Illaha Illa Allah’, and  all those things that relates to it, from Tawheed, ‘Aqueedah and Shirk. When the messenger (sallallaahu ‘alaihi wa sallam) sent Mu’adh to Yemen he said to him: “You are going to a people who possess a Book, so let the first thing  you call  them to be to testify to ‘Laa Illaha Illah Allah’, and if they acknowledge this, then tell them that Allah made obligatory on them five Salawaat every day...” From the above examples we can conclude that knowing Allah and performing Tawheed of Allah is the most glorious knowledge in existence. Therefore, the most glorious action a person has to occupy and fill his heart with is knowing his Lord. The glory of any knowledge is based on the thing studied. Is there anything more glorious than Allah, the Glorified? Definitely not. Therefore, the knowledge that relates to the study of Allah, what are His rights on us His creation, what He loves and what He does not would therefore be the most glorious knowledge there is in this universe. Above we have proved what is compulsory knowledge for every Muslim, male or female to seek i.e. any knowledge that helps him or her to perfect their worship for Allah. The knowledge that is compulsory can be classified: (a) The first obligation on any Muslim who has reached the age of maturity is to learn about the Shahadah i.e. “There is no deity worthy of worship but Allah, Muhammad is the messenger of Allah.” And to understand their meanings. That knowledge which helps us to know Allah and teaches us His rights on us. This includes the knowledge of the ‘Tawheed of Allah’ in all its various forms i.e. Tawheed of Lordship, Tawheed of His Names and Characteristics and Tawheed of ‘Eebadah. It also includes any knowledge that would help us to understand any thing that would negate any of the above aspects of Tawheed. This would fall under the category of Shirk. Every Muslim must learn about Tawheed and Shirk. (b) Knowledge of His Messenger, Muhammad (sallallaahu ‘alaihi wa sallam). This includes understanding his purpose as a messenger, his rights on us, our relationship with him,  This knowledge is important because through the messenger (sallallaahu ‘alaihi wa sallam) we learn how to worship Allah and perform His rights i.e. the messenger came to invite to Tawheed and to fight mankind to keep away from worship other than Him. Allah said: “Verily we sent to each nation a messenger to invite to the worship of Allah and to avoid Taghoot.” (c) Any knowledge which helps us to know about the other four fundamental principles of the religion namely, Salaat, Zakat, Fasting and Haj. These are pillars of Allah’s deen and each Muslim must have knowledge about each one of them as soon as it becomes an obligation on him so that he can perform it as Allah wants him to. (d) that which is halal and that which is haram of social and business transactions that relates to anyone is also an obligation on him to know. (e) that knowledge which relates to the affairs of the heart, that which is praiseworthy and which every Muslim must try to develop and nurture, like patience, thankfulness, good character, truthfulness and sincerity, etc and from that which is blameworthy and which every Muslim must try to avoid because they are Haram and therefore can cause someone to be thrown into the Fire. Some examples of these are hatred, jealousy, pride, doing things for show, dishonesty, anger, enmity and miserliness, following the desires, etc.  As for knowledge which is Fard Kifiyah; i.e. that which is a collective duty, meaning that it is not a duty on every individual, but it a group of individual undertakes to acquire this knowledge, all other individuals will be exempted from this duty, and the entire community will be free from negligence to acquire this branch of knowledge. If no one embarks on seeking this type of knowledge then the entire community is accountable. Examples of this type of knowledge are: l An in depth study of the Islamic Law. l Study of the basic sciences, industries and professions that are vital necessities for the welfare of the community like doctors of medicine, nurses, accountants, contractors, etc. The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: “Allah does not take away the knowledge, by taking it away from (the heart of) the people, but takes it away by the death of the religious learned men until when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they go astray and they will lead the people astray.” [Al-Bukhari: Vol 1 No. 100].

Allah raises the level of people in two ways: (a) Belief in Him and (b) Knowledge of Him. This is established in the following verse of the Qur’an. Allah said (which means): “Allah raises the level of those who believe and those who are endowed with knowledge.” [Al-Qur’an 58:11] Acquiring knowledge of Allah is the most important obligation on every Muslim because Allah ordered seeking knowledge (i.e. the knowledge of Himself) prior to declaration of the Shahadah. He said: “And know that there is no deity worthy of worship but Allah then seek forgiveness for your sins.” [47:19] To emphasise seeking knowledge before doing any action, Imaam Al-Bukhari used the above verse as a basis for a chapter in his all famous Sahih. He entitles that chapter: “Knowledge before  speech and action”. – Book of Knowledge: [Sahih Bukhari Vol: 1 Ch 11] Excellence of knowledge Allah said: “Allah (Himself) is witness that there is no deity worth of worship except Him, and the Angels and the men of learning (are also witnesses to this). Maintaining His creation in justice, there is no god save Him, the Almighty, the Wise.” [3:18]  Notice that Allah in the Ayat started the witnessing to the fact that “there is no deity worthy of worship but Himself” with Himself, then He follows it saying that this is also the witness of His Angels and then He follows it by the people who possess knowledge. This verse definitely emphasises the position of the people who are endowed with knowledge above those who are without it. Allah said: “... Are those who know equal with those  who do not know? But only men of understanding will pay heed.” [39:9] He said: “... Indeed those who fear Allah from  His servants they are the knowledgeable, Indeed Allah is the Mighty, the Most Forgiving.” [35:28] He said: “And these similitude We coin for mankind, but none will grasp their meaning except those of knowledge.” [29.43] In all  of the above verses we clearly see the very high rank that Allah Himself endowed on those who possess knowledge. N.B. The knowledge above is only in reference to knowledge of Islam. Allah said: “Ask the people of Remembrance if you do not know.” This is because understanding Allah’s Rulings is based upon the investigation and deductions of the learned. Abu Dardaa said that the Messenger of Allah (sallallaahu ‘alaihi wa sallam – peace be upon him) said: “Those people endowed with knowledge are the inheritors of the prophets.” [Hadith Hassan, Abu Dawood, ibn Majah, At-Tirmidhi, ibn Habaan]. He (sallallaahu ‘alaihi wa sallam) also said: “Whosoever Allah wishes good for, He bestows upon him understanding of the Deen.” [Bukhari and Muslim). He bestows upon him an understanding of Deen means that He will allow him to be taught the Qur’an and the Sunnah. It is common knowledge that there is no higher position than that achieved by the prospects and that there is no greater honour than that of inheriting from that  noble position [i.e inheriting from the prophets (on them be peace)]. To acquire this very coveted positions needs serious striving to acquire the knowledge they came with (i.e. the knowledge of Allah’s Deen). He (sallallaahu ‘alaihi wa sallam) also said: “The superiority of a learned man over a worshipper is like my superiority over the ordinary men from among any companions.” [At-Tirmidhi. Hadith Hassan]. Looking at this Hadith you will observe (a) how he (sallallaahu ‘alaihi wa sallam) linked knowledge with the position of prophethood, and (b) how he lowered the level of the person who  does action without knowledge. Any worship (‘eebadah) that a worshipper perform must be based on knowledge, because if it is lacking then the action would not be ‘eebadah but mere ritual. The messenger (sallallaahu ‘alaihi wa sallam) also said: “The superiority of a learned man over a worshipper is like the superiority of the full moon over the other stars.”  [This Hadith is Hassan]. ‘Ali said to Kaamil: “O Kaamil, knowledge is better than wealth. Knowledge protects you while you have to protect your wealth. Knowledge is a judge, while wealth have to be judged on. Wealth decreases when it is expended while knowledge purifies when it is given. The Excellence of Learning Allah said: “And the believers should not all go out and fight. Of every troop of them, a party should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.” [9:122] And His saying: “...Ask the people of Remembrance if  you do not know.” [16:43] The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: “Whoever  treads a path seeking knowledge therein, Allah directs him to a path leading to ‘Al-Jannah’ (Paradise).” [Hadith Hassan] He (sallallaahu ‘alaihi wa sallam) also said: “The quest for knowledge  is a compulsion on every Muslim.” [Hadith Hassan] N.B. The knowledge referred to above is knowledge in Deen because that is the only knowledge that is Waajib. The people who use this Hadith to represent seeking after every type of knowledge are misusing it. Abu Dardaa’ said: “To learn of one issue (in Deen) is better for me than to pray the entire night” He also said: “The scholar and the seeker of knowledge are the partners in the sharing of good. Other men are hungry and there is no good in them.” Fath Al Musilee (RA) said: “Would the sick person who is not fed or given anything to drink or given any medicine, not die?” The people replied: “Surely!” He said: “It is the same with the heart, it would die if knowledge and wisdom is withheld from it.” Indeed he spoke the truth because the nourishment and enlivening of the heart is through knowledge and wisdom, just as food is nourishment for the body. Whoever does not acquire knowledge of the Deen of Islam, has a sick heart and its death is inevitable. However, he is not aware of it, because his love for this world destroys his perception. The Excellence of Teaching Allah said: “... and that they may warn their folk when they return to them, so that they may beware.” [9:122] What is implied here is teaching and guiding them. And the saying of Allah. “And (remember) when Allah took a covenant from those who received the Scripture, (He said): You are to expound it to mankind and not to hide it..[3:187] This ayat demands that those who are endowed with knowledge   should teach it. While the verses that follows show that it is Haram to conceal it. Allah said: ... But verily, a party of them knowingly conceal the truth [2:146] And He also said: ... He who hides it, verily his heart is sinful [2:283] Allah praises the one invites with knowledge. Allah said: And who is better in speech than he who invites to Allah and does good works... [41:33] And the saying of Allah: Call unto the way of your Lord with wisdom and good exhortation, and reason with them in the better way... [16:125] ‘Ali said that the Messenger of Allah (sallallaahu ‘alaihi wa sallam) said to him: “If Allah guides a man through your help, it is better (for you) than red camels.” [Bukhari and Muslim] N.B. Red camels at that time were from among the peoples’ most precious possession. He (sallallaahu ‘alaihi wa sallam) also said: Whoever acquires knowledge and keep it concealed Allah will bridle him with a bridle of fire on the Day of Resurrection. [Abu Dawood, Ibn Majah, At-Tirmidhi] He (sallallaahu ‘alaihi wa sallam) also said: “Verily Allah, His angels, the inmates of the heavens and the earth, even the ant in its hole and the fish in the sea send salutation on the one who teaches good to the people.” [Its chain is Hassan] He (sallallaahu ‘alaihi wa sallam) said: “If the son of Adam dies, all his works are stopped except three. A charity that is continuous, useful knowledge or a righteous child who supplicates for him” [Muslim] The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: “Whoever guides or directs to good, then he gets the same amount of blessing as the one who does it.” [Related by Muslim] And Allah censures those who speak on His behalf without any knowledge and some of the scholars consider it an even more heinous sin than Shirk based on the following verse. Allah said: “Say (O Muhammad): My Lord has only forbidden indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with Allah in worship that for which He has sent down no authority, and that you say about Allah that which you do not know.” [7:33] Therefore, speaking on behalf of Allah without knowledge is the greatest sin with Allah and the one for which He will assign the severest punishment. Clarifying what aspect of knowledge is a compulsion on every Muslim (Fard ‘Ain). The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: “Seeking knowledge is a compulsion on every Muslim.” This Hadith is referring  to the knowledge of that aspect of the Deen that will save someone from the Fire. Therefore, what is important for each one of us is to be certain that we know what Knowledge  is compulsory  for each person to save himself from the Fire. Before discussing this, however, it is important to know that we must keep on doing righteous deeds until death, otherwise if anyone changes then all the worship that he did before is going to be worthless. If a person fasts a long hot day and then breaks his fast a few minutes before Maghrib, then his fast is void. Likewise, if a person prays a long Salaat and before making Tasleem passes wind, his prayer is nullified. Life may look like a long journey, but if a person apostatises before the end, he loses everything, and all his deeds are rendered worthless and he would be subjecting himself to dwell in the Fire forever. Allah said: “Verily, Allah forgives not (the sin of) setting up rivals in worship with Him, but He forgives (sins) others than that to whom so ever He pleases...” [4:116] This verse establishes that Allah does not forgive Shirk (i.e. setting up rivals in worship with Him), therefore the most important knowledge that a Muslim must seek is the knowledge of Shirk and all that relates to it, from Tawheed and ‘Aqeedah (beliefs) etc. It is mandatory on every Muslim to learn these aspects before anything else and not listen to those who say: “These are theoretical issues, instead keep busy with matters  that have action.” Our answer to them is that “Aqeedah (matters relating to Eemaan) is the greatest of all matters in Islam because Eemaan comprises of the following three aspects (a) believing in the heart, (b) stating with the tongue and (c) acting with the limbs upon what is believed in and stated. Know, brothers and sisters in Islam, that all acts of worship  would be rewarded based on what the heart intends for that particular action thus making it (the heart) the most important organ of the body. Belief is practical matter because it is the action of the heart. The proof of this statement is the saying of Allah: ... But He will call you to account for that which your hearts have earned... [2:225] This verse indicates what the heart earns. What is earned is the action and it is this that we will be called to account for. Therefore, we can conclude that the action of the heart, which is the beliefs present in it are the most serious action. Is there not a difference between two persons who say. “Laa Illaha Illa Allah” (there is no deity worthy of worship but Allah), while one has a heart filled with correct beliefs, and the other is a hypocrite who disbelieves in everything in Islam? Surely there is, the first will go to Al-Jannah (Heaven) and the other will be in the lowest depth of the Fire of Hell. Why is this so? Because of the beliefs in his heart, which are its action. The messenger (sallallaahu ‘alaihi wa sallam) stayed in Makkah for thirteen years inviting people to ‘Laa Illaha Illa Allah’, and  all those things that relates to it, from Tawheed, ‘Aqeedah and Shirk. When the messenger (sallallaahu ‘alaihi wa sallam) sent Mu’adh to Yemen he said to him: “You are going to a people who possess a Book, so let the first thing  you call  them to be to testify to ‘Laa Illaha Illah Allah’, and if they acknowledge this, then tell them that Allah made obligatory on them five Salawaat every day...” From the above examples we can conclude that knowing Allah and performing Tawheed of Allah is the most glorious knowledge in existence. Therefore, the most glorious action a person has to occupy and fill his heart with is knowing his Lord. The glory of any knowledge is based on the thing studied. Is there anything more glorious than Allah, the Glorified? Definitely not. Therefore, the knowledge that relates to the study of Allah, what are His rights on us His creation, what He loves and what He does not would therefore be the most glorious knowledge there is in this universe. Above we have proved what is compulsory knowledge for every Muslim, male or female to seek i.e. any knowledge that helps him or her to perfect their worship for Allah. The knowledge that is compulsory can be classified: (a) The first obligation on any Muslim who has reached the age of maturity is to learn about the Shahadah i.e. “There is no deity worthy of worship but Allah, Muhammad is the messenger of Allah.” And to understand their meanings. That knowledge which helps us to know Allah and teaches us His rights on us. This includes the knowledge of the ‘Tawheed of Allah’ in all its various forms i.e. Tawheed of Lordship, Tawheed of His Names and Characteristics and Tawheed of ‘Eebadah. It also includes any knowledge that would help us to understand any thing that would negate any of the above aspects of Tawheed. This would fall under the category of Shirk. Every Muslim must learn about Tawheed and Shirk. (b) Knowledge of His Messenger, Muhammad (sallallaahu ‘alaihi wa sallam). This includes understanding his purpose as a messenger, his rights on us, our relationship with him,  This knowledge is important because through the messenger (sallallaahu ‘alaihi wa sallam) we learn how to worship Allah and perform His rights i.e. the messenger came to invite to Tawheed and to fight mankind to keep away from worship other than Him. Allah said: “Verily we sent to each nation a messenger to invite to the worship of Allah and to avoid Taghoot.” (c) Any knowledge which helps us to know about the other four fundamental principles of the religion namely, Salaat, Zakat, Fasting and Haj. These are pillars of Allah’s Deen and each Muslim must have knowledge about each one of them as soon as it becomes an obligation on him so that he can perform it as Allah wants him to. (d) that which is halal and that which is haram of social and business transactions that relates to anyone is also an obligation on him to know. (e) that knowledge which relates to the affairs of the heart, that which is praiseworthy and which every Muslim must try to develop and nurture, like patience, thankfulness, good character, truthfulness and sincerity, etc and from that which is blameworthy and which every Muslim must try to avoid because they are Haram and therefore can cause someone to be thrown into the Fire. Some examples of these are hatred, jealousy, pride, doing things for show, dishonesty, anger, enmity and miserliness, following the desires, etc.  As for knowledge which is Fard Kifiyah; i.e. that which is a collective duty, meaning that it is not a duty on every individual, but it a group of individual undertakes to acquire this knowledge, all other individuals will be exempted from this duty, and the entire community will be free from negligence to acquire this branch of knowledge. If no one embarks on seeking this type of knowledge then the entire community is accountable. Examples of this type of knowledge are: lAn in depth study of the Islamic Law. lStudy of the basic sciences, industries and professions that are vital necessities for the welfare of the community like doctors of medicine, nurses, accountants, contractors, etc. The Muslims have definitely gone astray in their understanding of their priorities as to which knowledge they must concentrate on and as such we find them put a priority on a knowledge that is not compulsory on them to know about. The messenger (sallallaahu ‘alaihi wa sallam) warns us of this, he said: “From among the portents of the Hour are (the following): (1) Religious knowledge will be taken away (by the death of the learned men) (2) Ignorance (of Religion) will prevail. (3) Drinking of alcoholic drinks (will be very common). (4) There will be prevalence of illegal sexual intercourse.” [Al-Bukhari: Vol 1 No. 80] The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: “Allah does not take away the knowledge, by taking it away from (the heart of) the people, but takes it away by the death of the religious learned men until when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they go astray and they will lead the people astray.” [Al-Bukhari: Vol 1 No. 100]. Seeking forgiveness: Tradition of the prophets The prophets, may Allah exalt their mention, and the virtuous and righteous people were the quickest of all to comply with the call of Allah The Almighty. Our father Adam (Adam) and our mother Hawwaa’ (Eve), may Allah exalt their mention: They responded to the call of Allah The Almighty immediately after they disobeyed Him when Shaytaan (Satan) caused them to slip and drove them to commit a sin. They hastened to show remorse and to repent. Allah The Almighty Says (what means): {They said, “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.} [Qur’an 7:23] Nooh (Noah), may Allah exalt his mention: When he, may Allah exalt his mention, felt sympathy for his disbelieving son, he said (what means): {…”My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges!} [Qur’an 11:45] Then Allah The Almighty Said to him (what means): {…”O Nooh, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant.} [Qur’an 11:46] Then, Nooh, may Allah exalt his mention, asked for the forgiveness of Allah The Almighty, repenting of what he said. Allah The Almighty Says (what means): {… “My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.} [Qur’an 11:47] Besides, after Allah The Exalted had punished the disbelieving people of Nooh, may Allah exalt his mention, with drowning and saved the believing people with Nooh, he said(which means): {My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction.} [Qur’an 71:28] Ibraaheem (Abraham), may Allah exalt his mention: Ibraaheem, may Allah exalt his mention, who was the intimate friend of Allah The Exalted, said in the verse (which means): {And who I aspire that He will forgive me my sin on the Day of Recompense.} [Qur’an 26:82] Moosa (Moses), may Allah exalt his mention: Moosa, may Allah exalt his mention, says in the verse (which means): {He said, “My Lord, indeed I have wronged myself, so forgive me,” and He forgave him. Indeed, He is the Forgiving, the Merciful.} [Qur’an 28:16] He, may Allah exalt his mention, also says (what means): {[Moosa] said, “My Lord, forgive me and my brother and admit us into Your mercy, for You are the Most Merciful of the merciful.} [Qur’an 7:151] Muhammad, sallallaahu ‘alaihi wa sallam: The Companions of the Prophet, sallallaahu ‘alaihi wa sallam, narrated that the Prophet used to seek the forgiveness of Allah The Almighty at least one hundred times in each gathering, saying: “O Lord, forgive my sins and grant me (accept my) repentance; for You are the Accepting of repentance, the Merciful.” In another version: “… You are the Forgiving, the Merciful.” [Abu Daawood] The Prophet, sallallaahu ‘alaihi wa sallam, said: “By Allah! I ask for forgiveness from Allah The Exalted and turn to Him in repentance more than seventy times a day.” [Al-Bukhari] Furthermore, Allah The Almighty urges the Prophet, sallallaahu ‘alaihi wa sallam, to seek His forgiveness. He, the Exalted, Says (what means): {… ask forgiveness for your sin and for the believing men and believing women…} [Qur’an 47:19] Yoonus (Jonah), may Allah exalt his mention: Prophet Yoonus, may Allah exalt his mention, called out in the darkness of the whale’s belly (what means): {There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.} [Qur’an 21:87] Daawood (David), may Allah exalt his mention: Daawood, may Allah exalt his mention, supplicated Allah The Exalted as Allah The Exalted Says (what means): {And Daawood became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah].} [Qur’an 38: 24] Abu Bakr, may Allah be pleased with him: Abu Bakr, may Allah be pleased with him, the best of this nation after the Prophet, sallallaahu ‘alaihi wa sallam, asked the Prophet, “O Messenger of Allah, teach me an invocation with which I may invoke Allah in my prayers.” The Prophet, sallallaahu ‘alaihi wa sallam, said: “Say, ‘Allahumma inni thalamtu nafsi thulman katheeran wa la yaghfir ath-thunoob illa ant; ighfir li maghfiratan min ‘indik wa irhamni, innaka anta Al-Ghafoor Ar-Raheem (O Allah, I have wronged my soul very much and none forgives the sins but You; so please bestow Your forgiveness and mercy upon me. No doubt, You are the Oft-Forgiving, the Most Merciful).’” [Al-Bukhari] ‘Umar, may Allah be pleased with him: ‘Umar, may Allah be pleased with him, said to the Prophet, sallallaahu ‘alaihi wa sallam, “O Messenger of Allah, ask forgiveness for me.” There are numerous righteous and devout people other than these, who used to seek the forgiveness of Allah The Almighty frequently; repentance was their banner, their request for forgiveness was their slogan, and they repeatedly turned to Allah The Almighty. Article source: http://www.islamweb.net/emainpage/  

The masjid is the fortress of faith; the guardian of virtues; the home of the pious; the meeting place of Muslims; the centre of consultation and mutual advice, and the first school from which the Muslim graduates. The masjid provides relief and respite to the needy and the distressed. Muslim armies sprang from the masjid and spread the message of Islam to all parts of the world within a short time. The masjid occupies a prominent place in Islam because prayer is the second most important pillar of Islam and the masjid is where it is performed. In fact, the word masjid is derived from the word for prostrate: Sajada. The masjid symbolises Islamic monotheism and the unity of the Muslim Ummah. When the call to prayer is made five times a day, the community comes together in the congregational prayer and all Muslims regardless of their race, colour, social, and economic status stand before their Lord in response to His call to prosperity. The masjid has certain functions and etiquette which must be taken into consideration when attending it: a) Congregational prayers: Islam has made performing the prayer in congregation one of the most important duties of a Muslim. Abdullah Ibn Umar, radhiallahu ‘anhuma, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Prayer in congregation is better than prayer performed individually by twenty-seven degrees.” (Related by Al-Bukhari and Muslim). In addition, prayer performed in larger congregations and more distant masjids carries more reward. Thus, the masjid serves as a meeting place for Muslims where they get to know news of each other and the community at large. Congregational prayer obviously has many spiritual and social benefits. It reinforces the unity and co-operation of Muslims as it strengthens the ties of brotherhood among them. After the prayer, Muslims exchange greetings and inquire about one another’s well being. Thus, it becomes easy to notice community members who may be sick, in difficulty, or in need. b) Entering and leaving the masjid: When going  to the masjid, one is encouraged to proceed with calmness and humility. He should make supplications on his way. One of the supplications the Prophet, sallallaahu ‘alaihi wa sallam, used to make was: “In the name of Allah, I put my trust in Allah. There is no power or strength except with Allah.” (Related by Abu Dawud, Al-Tirmidhi and Al-Nasa’i). When entering the masjid, one should begin with the right foot first and say: “Oh Allah, forgive me my sins and open for me the doors of Your mercy.” Similarly, when leaving the masjid, he should step out with the left foot first and say: “O Allah, forgive me my sins and open for me the doors of Your bounty.” If a person enters the masjid when the prayer has already started, he should not rush to catch up as he might distract those in prayer. Once, the Prophet, sallallaahu ‘alaihi wa sallam, noticed the sound of people rushing to join a prayer in progress and he said to them: “...When you come to the prayer, come with calmness and tranquillity. Perform whatever part of it you can (with the congregation) and complete what you have missed.” (Related by Al-Bukhari). c) Greeting others in the masjid: The Prophet, sallallaahu ‘alaihi wa sallam, stressed spreading the greeting of peace, “as-salamu alaykum,” at all times. He said: “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I direct you to something which if you do, you will love one another? Spread the greeting of peace among you.” (Related by Muslim). So, upon entering the masjid, it is appropriate to greet those who are already there. d) Performing two Rak’at as a greeting to the masjid: When one enters the masjid, it is a Sunnah to perform two Rak’at - which serve as a greeting to the masjid - before sitting down. The Prophet, sallallaahu ‘alaihi wa sallam, said: “When one of you enters the masjid, he should perform two Rak’at before sitting down.” (Related by Al-Bukhari). However, if one enters the masjid after the iqamah (call for commencement of prayer) is made, he should not initiate any other prayer. On the other hand, if he begins a sunnah prayer and the iqamah is made before completing it, he may either proceed to finish it quickly, or discontinue and join the congregation. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “If the iqamah is made, then no prayer other than the obligatory one should be performed.” (Related by Al-Bukhari and Muslim). e) Straightening the rows: Before starting the prayer, the congregation should stand in straight rows without leaving any gaps in between. The Prophet used to make sure that all the lines were in order and he said: “Verily, making the rows straight is part of the proper performing of prayer.” (Related by Al-Bukhari and Muslim). He also said: “Be close together and straighten your rows.” (Related by Al-Bukhari and Muslim). The rows symbolise the unity, equality and brotherhood of Muslims. There are no privileges or reserved places within the rows. Muslims of all races and nationalities - rich and poor, powerful and weak - stand next to each other in obedience to Allah. They stand shoulder to shoulder, face the same direction, and follow the same imam in unison. f) Distracting other people in the masjid: The Muslim, while in prayer is in private conversation with his Lord. It is therefore not permissible to distract him in any way. Disturbing someone praying even with audible recitation of the Qur’an is discouraged. The Prophet, sallallaahu ‘alaihi wa sallam, heard people reciting the Qur’an aloud while others were praying and he said: “Verily, each one of you is in private conversation with his Lord. So, you should not disturb each other. And you are not to raise your voices against each other in the recitation.” (Related by Abu Dawud, Al-Nasa’i, Al-Bayhaqi, and Al-Hakim). On the other hand, Islam does not forbid engaging in lawful conversation in the masjid provided someone in prayer is not disturbed. Jabir Ibn Samurah, radhiallahu ‘anhu, narrated: “The Prophet would not rise from the place of the Fajr prayer until the sun had risen. And when it did, we would talk and laugh about the days of ignorance (pre-Islamic times) and he (the Prophet) would smile.” (Related by Muslim). Furthermore, it is permissible to lie down, sleep, eat and drink in the masjid. Abdullah Ibn al-Harith reported: “During the time of the Messenger of Allah, we would eat meat and bread in the masjid.” (Related by Ibn Majah). But the sacredness of the masjid should always be borne in mind and hence it must never be misused. g) Maintaining the cleanliness of masjids: Many of the teachings and practices of Islam emphasise cleanliness and general hygiene. In the Qur’an, the believers are addressed to adorn themselves with their best clothes when going to the masjid. Allah says: “O children of Adam! Adorn yourselves fully with your best clothes to every place of worship,” (Al-A’raf, 7:31). masjids being houses of worship deserve  the utmost attention of every Muslim to make sure that they are free of any filth or offensive smell. Jabir reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever eats garlic, onion, or leek should not come close to our masjid for the angels are harmed by what harms the children of Adam.” (Related by Al-Bukhari and Muslim). Another Hadith states: “...whoever eats upon (onion and garlic) should suppress their odour by cooking them.” (Related by Muslim, Ahmad, and Al-Nasi’i). It must be noted that maintaining the masjid is the responsibility of every Muslim. Indeed, Muslims must safeguard the premises and property of the masjid better than even their personal belongings. There are several Ahadith indicating the importance of caring for the masjids. A’isha, radhiallahu ‘anha, reported: “He (the Prophet), ordered us to build the masjids in residential areas; to build them well and purify them.” (Related by Abu Dawud). In another Hadith, Anas Ibn Malik, radhiallahu ‘anhu, reported: “The rewards of my Ummah were placed before me, even for removing a speck of dust from the masjid.” (Related by Abu Dawud, Al-Tirmidhi, and Ibn Khuzaymah). Children in the masjid Children are leaders of the future and the bearers of Islam to posterity, and they must not be denied the blessings of the masjid which nurtures the Muslim mind. Islam pays utmost attention to the proper bringing of children, such that the virtuous Islamic morals and character are instilled in them at tender age. Usually, the formative years of the child are the most vital in shaping his future personality. Parents should therefore allow their children (male and female) to accompany them to the masjid so that they get used to the Islamic acts of worship and grow up with obedience to Allah. Children used to go to the masjid during the time of the Prophet, sallallaahu ‘alaihi wa sallam, and he used to treat them kindly. Anas reported: “I have never seen anyone kinder to children than the Messenger of Allah.” (Related by Muslim). Also, the Prophet, sallallaahu ‘alaihi wa sallam, used to take his grandsons to the masjid. Abu Hurairah, radhiallahu ‘anhu, reported: “The Prophet was delivering a sermon and Al-Hassan and Al-Hussayn (the Prophet’s grandsons) came wearing two red shirts and they were tripping while walking. The Prophet came down from the pulpit, picked them up and placed them in front of him. Then he said: “Allah and His Messenger have told the truth. Verily, your wealth and children are a trial. I looked to these two children walking and tripping, and I could not be patient, so I cut off my sermon and went to pick them up.” (Related by Abu Dawud, Al-Tirmidhi). To show his concern for children, he used to say: “Verily, I start the prayer intending to prolong it. But when I hear the crying of a child, I shorten it knowing how his crying disturbs his mother.” (Related by Al-Bukhari and Muslim). Training our children to attend the masjids with us is more crucial. Parents and elders should bear the children’s distractions as this is the only way to prepare our future generations for their responsibilities towards this religion. On the other hand, children should be taught to respect the masjid and observe propriety to the test of their ability. Child should be taught to identify with the masjid and take proper care of its property. Women and the masjid The Islamic Shari’ah permits women to attend the masjid to benefit from the lectures, sermons, and lessons offered there. However, it is preferable for them to pray in their houses. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Do not prevent your women from coming to the masjid, but their houses are better for them.” (Related by abu Dawud). In another hadith, he said: “If the wife of one of you asks permission to go to the masjid, he must not prevent her.” (Related by Al-Bukhari and Muslim). However, women should dress modestly with hijab and should not use perfume when going out. The Prophet, sallallaahu ‘alaihi wa sallam, said to the women: “When one of you (women) comes to the masjid, she must not use perfume.” (Related by Muslim). Women used to attend the masjid during the time of the Prophet to learn about religious matters. The Prophet set special lessons for them and also tailored part of his sermons to address women’s issues - especially on Eid days (festivities). Today, Muslim women are in need of Islamic education more than ever before. Furthermore, the mother is regarded as the first and most fundamental school for her children and she should have the necessary access to learning so that she, in turn, transmits that knowledge to them. Also, Muslim women can teach young Muslims, new Muslims and organise women’s programmes in the Islamic centres and masjids. Prayer is the life of the heart The state of a person in prayer depends on his righteousness and conduct. The more he perfects his prayer, the better his conditions and conduct are and vice versa. One may wonder: How? The prayer is a way of life; it is the highest level of servitude to Allah, the Exalted. Observing khushoo’ (i.e. the state of the heart when it stands before its Lord in full submission, humility and absolute concentration) in the prayer is the reason for attaining success in this worldly life and in the Hereafter as well. Allah, the Exalted, says (what means): {Successful indeed are the believers. Those who offer their prayer with all solemnity and full submissiveness} [Qur’an 23:1-2] The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Prayer is the best deed, so whoever could pray more, let him do so.” [Ahmad, At-Tabarani; Al-Albani: authentic] He, sallallaahu ‘alaihi wa sallam, also said: “... prayer is a light…” [Muslim] Prayer is a light for the slave in this worldly life and the Hereafter. Let us have a quick glance at the meanings of the prayer. When the praying person stands before his Lord with an attentive, submissive, pure heart, directing it towards his Lord, and recites takbeer (i.e. saying ‘Allahu Akbar’: Allah is the Greatest) to start the prayer; he is proclaiming that Allah, the Exalted, is greater than anyone and anything else. Then, he commences his prayer and seeks the forgiveness from Allah, the Exalted, by saying the istiftaah (the opening supplication of the prayer) supplication which reads: “Allahumma, ba‘id bayni wa bayna khatayaya kama ba‘adta bayna al-mashriqi wa al-maghrib. Allahumma, naqqini min khatayaya kama yunaqqa ath-thawbu al-abyadhu min ad-danas. Allahumma, ighsilni min khatayaya bil-ma’i wa ath-thalji wa al-barad.” (O Allah, set me apart from my sins (faults) as the East and the West are set apart from each other, and clean me from sins as a white garment is cleaned of dirt (after thorough washing). O Allah, wash off my sins with water, snow and hail.) [Al-Bukhari and Muslim] If one fully comprehends what this means, will he then commit a sin deliberately or insist on it? Then, the praying person seeks refuge with Allah, the Exalted, from the devil and recites Al-Fatihah, which is known as Umm Al-Kitab (i.e. The Mother of the Book), because it combines all the meanings of faith and tawheed (i.e. Islamic monotheism) from praising, expressing gratefulness, glorifying, worshipping and relaying on Him Alone, acknowledging the Day of Judgment and that Allah is its Master, along with asking his Lord for guidance and nothing except it. Guidance here refers to the guidance to the path of the prophets and the believers. Then, the praying person asks Allah, the Exalted, to shield him against the path of those who have incurred [His] anger and of those who are astray, meaning the Jews and Christians and those who are similar to them. After reciting Al-Fatihah, the praying person says takbeer (saying Allahu Akbar) and performs rukoo‘ (i.e. bowing) before his Lord, saying: “Subhana Rabbi Al-‘Atheem.” (how Perfect my Lord is, the Great!). When the praying person understands the meaning of this glorification of Allah, the Exalted, this bowing, this physical submission before his Lord, and this veneration with the tongue; should he not know that his Great Lord loves His slave to be submissive to Him in all matters? Would he not know that his Lord Wants him not to favour his personal desires (preferences), opinions, and reason over that which He Has Legislated for His slaves? How strange the case is of someone who performs the prayer (as described above), and then after that he approves legislations other than that ordained by Allah and shows keenness on going against His commands! Such a person did not perform the prayer as due. Reflect on the condition of someone who is raising his head from rukoo‘ and is praising and glorifying Allah, the Exalted, saying: “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd, mil’ as-samawati wa mil’ al-ardh wa mil’ ma shi’ta min shay’in ba‘d. Ahla ath-thana’i wal-majd la mani‘a lima a‘tayt wa la mu‘tya lima mana‘t wa la yanfa‘u thal-jaddi minka al-jadd” (Allah, the Exalted, hears the one who praises Him; Our Lord, to You be the praise, filling the heavens, filling the Earth, and filling whatever else You may will, Lord of Glory and Majesty. None can withhold what You grant, and none can grant what You withhold, nor can the wealth of a wealthy benefit him before You.” [Al-Bukhari and Muslim] Then, the praying person prostrates himself before his Lord. What a great and honorable position it is as the praying person places his forehead on the ground, showing submission, humility, and poverty to his Lord, saying, “Subhana Rabbi Al-A‘la.” (How perfect is my Lord, the Most High!) If the Muslim was offered heaps of money to prostrate himself before other than Allah, the Exalted, he would never accept it. Prostration serves as a spiritual remedy for the human self from arrogance, blameworthy sense of pride, and haughtiness. Thus, the praying person learns to adhere to humility and submission to Allah, the Exalted, which entails modesty and treating others with kindness. Then, the praying person testifies that Prophet Muhammad, sallallaahu ‘alaihi wa sallam, is the Messenger of Allah, asks his Lord to bestow His blessings and mercy upon him in the prayer. Such marvelous meanings in the prayer serve as a deterring factor for the person from committing vices and sins. Allah, the Exalted, says (what means): {… and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater…} [Qur’an 29:45] The more the praying person fails to understand the meaning of all of this, the less his prayers would prevent him from committing vices and sins. Thus, we come to realise that the deficiency is in the worshipper’s performance and his understanding of the prayer and not in the prayer itself. In conclusion, we come to know that the prayer includes the following: Perfect servitude to Allah, the Exalted. Praising Allah, the Exalted, with His Names and Attributes. Disassociation from disbelief and disbelievers. Acknowledgment of sins. Reliance on Allah, the Exalted, and humility. Proclamation that there is no power and strength save by Allah. Compliance with the guidance of the Messenger of Allah, sallallaahu ‘alaihi wa sallam. Submission, obedience, surrender, and humility to Allah Almighty. Testifying that Muhammad, sallallaahu ‘alaihi wa sallam, is the Messenger of Allah. Is this not a way of life for a Muslim, knowing that his Lord and God is the Creator of the universe and the Disposer of all affairs? If the person understands the meaning of all of this in his prayer; he will finish the prayer as a different (better) person with brighter inner light. He will renew his submission to his Lord and will never dare to violate or reject the Divine Revelation, be it through negation, plainly going against the Divine Commands, or distortion. Prayer is a way of life that aims to rectify the person ideologically, spiritually, behaviorally, morally, and systematically. We ask Allah, the Exalted, to make us among those who constantly establish the prayer. Article source: http://www.islamweb.net/emainpage/ A grain of corn The parable of those who spend their wealth in the Way of Allah is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” (Qur’an 2:261) Allah, subhanahu wa ta’ala, compared to the one who spends for His sake to the one who sows a grain in the ground, this grain grows and multiplies to give seven hundred grains! Allah multiplies the reward for those who spend in His way just as He multiplies the grain of corn in the ground. The reward is multiplied in accordance to the belief of the person and his sincerity, and in accordance to the benefits resulting from his spending, and whether his money was spent in the right place. He who spends in the way of Allah with assurance, and with a stable hand as if the money already does not belong to him,  and is happy to give it, will see his reward multiplied. In contrast, he who donates his money with a trembling hand and a trembling heart, while his eyes are following it wishing he had never separated from it, will hardly have the same reward. The one who spends for the sake of Allah only, and not for any worldly profit,  is like the one who sows a grain in a fertile land, free from weeds. The plant will grow and fructify whether it receives much or little rain, as Allah said: “And the likeness of those who spend their wealth seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it and it doubles its yield of harvest, and if it does not receive heavy rain, light moisture suffices it.” (Qur’an 2:265) The mentioning of the heavy rain and the light moisture is a parallel to the large amount and the little amount of money spent in the way of Allah. On the other hand, a person who donates in charity in order to be seen by others, and always reminds them of his generosity, is like a barren rock covered by a little soil. Rain which usually fructifies good soil, washes away the little soil and exposes its nakedness, as Allah, subhanahu wa ta’ala, said: “O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.” (Qur’an 2:264) Allah also said: “Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought.” (Qur’an 2:266) This is an allusion to the person who spends in charity, but not for the sake of Allah, he will not get the reward for his deed while he needs it the most. Al Hassan al-Basri said: “This is a parable of which few really grasp the meaning. A man is most in need of his garden when he is weak, old and has many young children, and by Allah, one of you is most in need of his good deeds when he is leaving this world!”

Thirteen years after the commencement of the prophetic message, in the month of Rabee’ Al-Awwaal, the Prophet, sallallaahu ‘alaihi wa sallam, reached Madinah having left from Makkah, which was the initial point of revelation and the most beloved of places to him. He left Makkah as an emigrant, in compliance with the command of his Lord, after he had spent 13 years there calling to the clear guidance of the message of his Lord. During this period he, sallallaahu ‘alaihi wa sallam, and his followers were confronted with rejection, defiance and even physical harm from Quraysh (his tribe). Moreover, Quraysh even conspired to kill him when their leaders met and exchanged views in order to decide on what course of action to take regarding the Prophet, sallallaahu ‘alaihi wa sallam, and his followers. They felt endangered by the message of the Prophet, sallallaahu ‘alaihi wa sallam, and when some of his companions emigrated to Madinah, they knew that he would join them there sooner or later. They knew also about the pledge that the Ansaar (the Madinan supporters of the Prophet) had given to the Prophet, sallallaahu ‘alaihi wa sallam, which stipulated that they would protect him from any kind of harm, just as they protected their own wives and children. Quraysh feared the revenge of the Prophet, sallallaahu ‘alaihi wa sallam, and his followers if they had the opportunity of establishing themselves firmly in Madinah. Therefore, during the meeting of the elders of Quraysh, Abu Jahl said: “My opinion is that we should select a strong young man from each of our tribes and give each a sword to strike Muhammad all at the same time. On doing so, his blood will spread among all the Arab tribes – and it will be impossible for the Banu ‘Abd Manaaf (the clan to which the Prophet belonged) to revenge his death, rather they will be obliged to take the diyyah (blood-money).” “And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans. And Allah is the best of planners.” (Al-Anfaal: 30). Despite this, Allah revealed the entire conspiracy to the Prophet, sallallaahu ‘alaihi wa sallam, and permitted him to emigrate to Madinah. Abu Bakr, may Allah be pleased with him, who had prepared himself for the move to Madinah, was told several times by the Prophet, sallallaahu ‘alaihi wa sallam, to wait. It was clear that the Prophet, sallallaahu ‘alaihi wa sallam, wanted to accompany him in the journey of Hijrah, as he, sallallaahu ‘alaihi wa sallam, said to him: “Wait, for I hope that Allah will allow me also to emigrate.” ‘Aa’ishah, may Allah be pleased with her, narrated: “One day, at midday, while we were sitting in our house, someone said to Abu Bakr, may Allah be pleased with him: ‘Here comes Allah’s Apostle, with his head and part of his face covered with a cloth (i.e. wishing to conceal his identity), at an hour in which he has never come to us’. Abu Bakr, may Allah be pleased with him, said: ‘Let my father and mother be sacrificed for you (an expression that indicates the level of sacrifice that the person expressing it is prepared to make), (O Prophet)! It must have been an urgent matter that brought you here at this hour.’ The Prophet sallallaahu ‘alaihi wa sallam asked permission to enter and then did so, he sallallaahu ‘alaihi wa sallam then said to Abu Bakr, may Allah be pleased with him: “Let those who are here with you leave.” Abu Bakr, may Allah be pleased with him, replied: ‘These people are your family (i.e. there is no need for them to leave because they are your own people); Let my father be sacrificed for you, O Allah’s Apostle!’ The Prophet, sallallaahu ‘alaihi wa sallam, then said: “I have been given permission leave (Makkah).” Abu Bakr, may Allah be pleased with him, asked: ‘Can I accompany you, O Allah’s Apostle? Let my father be sacrificed for you!’ The Prophet, sallallaahu ‘alaihi wa sallam, replied: “Yes.” Abu Bakr, may Allah be pleased with him, said: ‘O Allah’s Apostle! Let my father be sacrificed for you! Take one of these two she-camels of mine.’ The Prophet, sallallaahu ‘alaihi wa sallam, replied: “I will take it only on the condition that I pay you for it.” So we packed their baggage and placed food for their journey into a leather bag. Then the Prophet, sallallaahu ‘alaihi wa sallam, and Abu Bakr, may Allah be pleased with him, set off on their journey. After this, they arrived at a mountain named Thawr and remained there for three nights. ‘Abdullah bin Abu Bakr, may Allah be pleased with him, who was an intelligent young man, would stay with them two at night and leave before dawn so that in the morning, he could be among the Quraysh in Makkah and act as if he had spent the whole night there. If he heard of any plot contrived by the Quraysh against the Prophet, sallallaahu ‘alaihi wa sallam, and Abu Bakr, may Allah be pleased with him, he would return and inform them two of the plot after dark.”  Quraysh exerted the maximum effort to seize the Prophet sallallaahu ‘alaihi wa sallam and his companion, may Allah be pleased with him. They searched in all directions and could not find them and so they announced a reward of one hundred camels for anybody who could seize either or both of them. However, it was Allah’s plan to protect them, for some men from the Quraysh reached the very cave where the Prophet, sallallaahu ‘alaihi wa sallam, and his companion, may Allah be pleased with him, were hiding – but were unable to spot them. Abu Bakr, may Allah be pleased with him, said: “I said to the Prophet, sallallaahu ‘alaihi wa sallam, when we were in the cave: ‘O Messenger of Allah, if any of them looks down at their feet, they will see us.’ The Prophet, sallallaahu ‘alaihi wa sallam, replied, assuringly: “What do you think about two companions, of whom Allah is the third? (i.e. in terms of assistance)”. When Quraysh’s pursuit abated, the Prophet, sallallaahu ‘alaihi wa sallam, and Abu Bakr, may Allah be pleased with him, left the cave after three nights and headed for Madinah following the coastline. A young man by the name of Suraaqah bin Malik, may Allah be pleased with him, who had not yet at that time embraced Islam caught sight of them on his horse. When Abu Bakr, may Allah be pleased with him, turned back and saw him, he said: “Messenger of Allah, someone is following us.” The Prophet, sallallaahu ‘alaihi wa sallam, replied: “Don’t be anxious; for Allah is with us.” When Suraaqah came closer to them and heard the Prophet’s recitation of the Qur’an, the forelegs of his horse sank into the hard ground, so much so that the horse’s stomach touched the ground. Suraaqah dismounted and spurred the horse until it stood up, but its forelegs were struggling, causing dust to rise up into the sky like smoke.  Recalling this at a later date, Suraaqah said: “I felt then that the Prophet’s affair will come to prominence some day, (i.e. I knew that the day would come when his message would be accepted by the masses) so I cried out at them giving them a pledge of security. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, was standing ahead of me with his companion. I mounted my horse and rode until I reached them and told them about the plots contrived against them. I offered them food and luggage and said to the Prophet, sallallaahu ‘alaihi wa sallam: ‘You will pass by some flocks of sheep and camels that belong to me; you may take what you need from them.’ The Prophet replied: “I have no need of this, just conceal your knowledge of us.” Suraaqah headed back to where he had set out from and diverted all those he came across away from the direction that the Prophet sallallaahu ‘alaihi wa sallam and his companion, may Allah be pleased with him, were heading towards. It seems so strange that Suraaqah, who first sought after the Prophet sallallaahu ‘alaihi wa sallam and his companion, may Allah be pleased with him, to seize them ended up giving them his full support. This is the support Allah gives to those who serve His cause. When news of the Prophet’s Hijrah reached the people of Madinah from among the Muhaajireen (those Muslims who emigrated from Makkah) and Ansaar (the Madinan supporters of the Prophet, sallallaahu ‘alaihi wa sallam), they would go out to Al-Harrah, which is a place on the outskirts of Madinah, in anticipation of the Prophet’s arrival, until they would be forced back by the heat of the sun. When the day of arrival of the Prophet, sallallaahu ‘alaihi wa sallam, finally came, a Jew who was looking for something on a hillock in Madinah saw him approaching. Despite his enmity, he could not help but cry out: “O Arabs! This is your long-awaited fortune and honour.”  The Muslims hastened to meet the Messenger of Allah, sallallaahu ‘alaihi wa sallam, with their weapons, as an honorary reception as well as an indication of their readiness for Jihad in the cause of Allah and to defend him. They met him at a place in Al-Harrah and he, sallallaahu ‘alaihi wa sallam, diverted his course rightward and settled in the Banu ‘Amr bin ‘Awf in Qooba’ (a place on the outskirts of Madinah) where he stayed for some nights and built a mosque. He then went on to Madinah accompanied by many people, while many others lined the roadside. Abu Bakr, may Allah be pleased with him, related: “When we came to Madinah, people went out onto the roads and onto the tops of houses, along with their children and servants, crying: “Allaahu Akbar! The Messenger of Allah has come! Allaahu Akbar! Muhammad has come!” Anas bin Maalik, may Allah be pleased with him, narrated: “I was walking among small boys, since I was one of them, while people were crying out: ‘Muhammad has come! Muhammad has come!’ So the people repeated these words out of joy due to the Prophet’s arrival, who was the dearest to them. What an arrival! It filled the hearts with joy, pleasure and delight and illuminated the horizons with happiness.” When the Prophet, sallallaahu ‘alaihi wa sallam, reached Madinah, the various tribes of Al-Ansaar rivalled each other in leading the Prophet’s she-camel to their dwellings, each saying: ‘Come, O Messenger of Allah! Stay with us! We are great in number, fully armed and ready to defend you’ The Prophet, sallallaahu ‘alaihi wa sallam, replied, regarding his she-camel: “Let it go where it wishes, for it is inspired. I will stay where Allah wished me to stay.” The she-camel stood in the place where he, sallallaahu ‘alaihi wa sallam, later built his mosque, it knelt down and remained there for sometime, while the Prophet, sallallaahu ‘alaihi wa sallam, remained on its back. After this, the she-camel got up again and the Prophet, sallallaahu ‘alaihi wa sallam, loosened its bridle, it walked for a short distance and then returned to the previous location and knelt down. Upon this the Prophet, sallallaahu ‘alaihi wa sallam, said: “Here is the settling place, Allah willing”. The place where the she-camel knelt belonged to two orphans, who offered to give it to the Prophet, sallallaahu ‘alaihi wa sallam, for free, but he refused and instead he purchased it from them.  Then Allah’s Prophet, sallallaahu ‘alaihi wa sallam, asked: “Whose is the nearest of the houses to here?” A man called Abu Ayyoob, may Allah be pleased with him, replied: ‘Mine, O Allah’s Prophet! This is my house and this is my gate.’ The Prophet, sallallaahu ‘alaihi wa sallam, then said: “Go and prepare a place for our midday rest.” Abu Ayyoob, may Allah be pleased with him, prepared it, then returned and said: ‘Come along, both of you, with the blessings of Allah.’  When Allah’s Prophet, sallallaahu ‘alaihi wa sallam, went into the house, a man named ‘Abdullah ibn Salaam, may Allah be pleased with him, came and said: “I testify that you (i.e. Muhammad) are Apostle of Allah and that you have come with the truth. The Jews know very well that I am their chief and the son of their former chief and the most learned amongst them and the son of the former most learned amongst them. So send for them (i.e. the Jews) and ask them about me before they know that I have embraced Islam, for if they know that then they will say about me things which are not correct.” So Allah’s Apostle, sallallaahu ‘alaihi wa sallam, sent for them and they came and entered. Allah’s Apostle said to them: “O Jews! Woe to you! Fear Allah! I swear by Allah besides Whom none has the right to be worshipped that you people know for certain that I am the Apostle of Allah and that I have come to you with the truth, so embrace Islam.” The Jews replied: “We do not know this.” So he, sallallaahu ‘alaihi wa sallam, repeated this twice and they repeated their answer twice. Then he, sallallaahu ‘alaihi wa sallam, asked them: “What sort of a standing does ‘Abdullah ibn Salaam have amongst you?” They said: “He is our chief, the son of our former chief and the most learned man, the son of the former most learned man amongst us.” He, sallallaahu ‘alaihi wa sallam, said: “What would you think if he should embrace Islam?” They replied: “Allah forbid! He cannot embrace Islam.” He, sallallaahu ‘alaihi wa sallam, repeated the question and they repeated the response, then he called out: “O Ibn Salaam! Come out to them.” He came out and said: ‘O Jews! Be afraid of Allah besides Whom none has the right to be worshipped. You know for certain that he is Apostle of Allah and that he has brought the true religion!” The Jews replied: “You are a liar.” On that Allah’s Apostle, sallallaahu ‘alaihi wa sallam, turned them out. ‘Abdullah ibn Salaam, may Allah be pleased with him, then said: “Did I not tell you, Messenger of Allah, that they are a people of falsehood, betrayal, lying and obscenity?” That was the Prophet’s emigration, who left his home town to call to the religion of Allah and reform His servants. Fear Allah! O servants of Allah and abandon acts of disobedience so that you can all at least achieve one kind of Hijrah. (This refers to the abandonment of sins. According to Islam, Hijrah is of two kinds: literal, which denotes moving from one place to another in order to be able to practise one’s religion, and metaphorical which means the abandonment of sins). Whoever abandons something which he likes for Allah’s sake, Allah will reward him with something better. Whoever sticks to piety and goodness, Allah will be with him. Allah the Almighty said that which translates as: “Indeed, Allah is with those who fear Him and those who are doers of good.” (Al-Nahl: 128). Choosing good companionship Choosing and having good companions is extremely important for many reasons and from many aspects.  1. Mankind cannot live alone; every individual must live and interact with others, and when interacting with others one either influences or is himself influenced. 2. Those people whom you sit with and make your friends are inevitably going to fall into one of two categories. They will either be good individuals - who guide and encourage you towards what is good and help you to accomplish that which Allah has ordered, or they are going to be bad - encouraging you to do what is pleasing to Satan, that which misleads you, and leads you to the Hell-Fire.  3. When the Prophet, sallallaahu ‘alaihi wa sallam, was sent with the mission to establish Islam, he did not do it on his own. Rather, Allah chose for him companions who accompanied him and who carried the Message until it was complete.  These three aspects show the importance of having good companions, companions who are righteous. Such a companion will help you to do what is good and remind you of Allah, he will enjoin what is good and forbid what is evil. These aspects also show the importance of avoiding befriending bad companions, because such a companion will have a bad effect upon you, they help you to do those deeds which are displeasing to Allah and which lead to the Hell-Fire.  The Prophet, sallallaahu ‘alaihi wa sallam, gave a good similitude regarding this. He, sallallaahu ‘alaihi wa sallam, said: “The case of the good companion and the bad companion is like that of the seller of musk and the blower of the bellows (ironsmith). As for the seller of musk, he will either give you some of the musk, or you will purchase some from him, or at least you will come away having experienced its good smell. Whereas the blower of the bellows will either burn your clothing, or at least you will come away having experienced its repugnant smell.” [Al-Bukhari and Muslim]  The Prophet, sallallaahu ‘alaihi wa sallam, explained the matter of good companionship, so that no room is left for doubt or confusion, when he, sallallaahu ‘alaihi wa sallam, said: “A person is upon the religion of his close friend, so beware whom you befriend.” [Abu Daawood and At-Tirmithi]  This means that a person will be upon the same methodology as his friend, the same path as his friend, the same nature, manner and behaviour as his friend. So we must be careful whom we befriend. There is an Arabic saying: ‘Your companion is what pulls you to something.’ So if your companion is good, he will pull you towards that which is good. He will order us with what is good and forbid us from what is evil. If he observes us committing sins he would warn us, if he becomes aware of our shortcomings he would advise us, and if he finds a fault in us he would cover it and not disclose it to others. About this, the Prophet, sallallaahu ‘alaihi wa sallam, said:  “…Whoever conceals (the fault of) a Muslim, Allah will conceal his fault on the day of Judgment.”  [Abu Daawood]  So should you see a fault in your brother, you should wish to remove that fault from him and not expose it to the people. This is what is required by brotherhood and again stresses the importance of choosing friends who are upon the correct way, who are loyal, and who hide your faults whilst ordering you with good and forbidding you from evil, who stand beside you and support you, and co-operate with you upon all that is good.  This principle is important from the standpoint of how the religion is to be established, and from the standpoint of what brotherhood is and what it does. Indeed, the reason that one takes a companion is to help him establish Islam, and to help him worship Allah. We find a good example in the Prophet Moosaa, may Allah exalt his mention, the one whom Allah chose and spoke to. When Allah sent him to Pharaoh, he (Moosaa), may Allah exalt his mention, said as Allah informs us saying (what means): “And appoint for me a helper from my family, Haaroon - my brother; increase my strength with him, and let him share my task (of conveying Allah’s Message and Prophethood), that we may glorify You much and remember You much.” [Qur’an; 20: 29-34]  Moosaa, may Allah exalt his mention, wanted his brother to support him and help him, protect him and accompany him. This is exactly what the believers do for one another. For the thing that binds the believers together and makes them brothers is the bond of faith. The Prophet, sallallaahu ‘alaihi wa sallam, said: “There are three characteristics; whoever has them will taste the sweetness of faith: That Allah and His Messenger are more beloved to him than all else, that he loves a person and does not love him except for the sake of Allah, and that he would hate to revert to unbelief just as he would hate to be thrown into the Fire.” [Al-Bukhari and Muslim] Thus the connection between the believers is based upon faith and sincere brotherhood. Beware against taking any companion if such companionship is based upon other than this, for if you were to do that you would then bite your hands in grief. Just as the unjust ones will bite their hands in grief. Allah Says (what means): “And (remember) the Day when the wrong-doer (oppressor, polytheist etc.) will bite at his hand, he will say:  ‘Oh! Would that I had taken a path with the Messenger. Ah! Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (the Qur’an) after it had come to me….’” [Qur’an; 25:27]  And Allah Says (what means): “And whosoever turns away from the remembrance of the Most Beneficent (Allah), We appoint for him Satan to be a Qareen (intimate companion) to him.” [Qur’an; 43:36]  So all of the physical togetherness that you see around you, which is based upon other than faith will be wiped away on that Day, and it will be a source of misery and torture for them. Allah Says (what means):  “Friends on that Day will be foes one to another except the pious.” [Qur’an; 43:67] Article source: http://www.islamweb.net/emainpage/ The Muslim is in the shadow of his charity Once upon a time, there was a man named Ibn Gud‘aan. He related his story: “I once went out during the spring and I saw my camels healthy and with big udders that were filled with milk. I looked at my favourite she-camel and told myself that I would offer it as charity for my poor neighbour, who had seven daughters. I took it and knocked on the neighbour’s door. When he opened the door, I said to him: ‘Please accept this she-camel as a gift from me.’ He was thrilled and speechless. He benefited a great deal from that she-camel; he used to drink from its milk and carry the firewood that he gathered on its back. “ Later on, spring was over and summer came with its high temperatures and drought. The Bedouins began moving from one place to another in their pursuit of water and pasture. Ibn Gud‘aan added: “We set off seeking underground water, in this wide desert. I entered one of these holes to bring some water, while my three sons waited for me above. I lost my way in those underground tunnels and could not come out!” The sons waited three days for their father to come out of the hole, but he never showed up. They thought that he had lost his way and died from hunger. In fact, they wanted him dead so as to get hold of his fortune. They hastened to their house and divided his money between them! Then, they remembered that their father had given their neighbour a she-camel; so, they went to him asking him to give it back: “Either you give the she-camel back to us and take this he-camel in exchange or we will take it by force and you will not get anything in return.” The neighbour said: “I will inform your father of what you are doing.” They said: “He is already dead.” The neighbour exclaimed: “Dead! What? How did that happen? Where did he die?” They answered: “He went into an underground hole and never came out.” The neighbour said: “Take the she-camel and I do not want your camel, just guide me to that hole.” The three sons took the neighbour to the hole and left. The neighbour took a rope, tied it to a rock next to the hole, took a flame and crawled down into the hole. He kept crawling and creeping inside that hole until he smelled water. Suddenly, he heard moaning and groaning; he kept moving forward, probing in the mud until he touched a body of a man. He placed his hands over his nose so as to make sure that he was still breathing; he pulled him out of that hole after blindfolding him so as to protect his eyes from the strong light of the sun outside. The neighbour rescued Ibn Gud‘aan; fed him with some dates, then carried him on his back and took him to his house. Ibn Gud‘aan was returned to life. The neighbour inquired: “Ibn Gud‘aan, tell me how could you survive a whole week under the ground?” Ibn Gud‘aan answered: “When I lost my way inside the hole and could not come out, I sat by a spring of water so as not to die out of thirst. Yet, water alone would not keep me alive; after three days I was extremely hungry and did not know what to do. I lay on my back, putting all my trust in Allah The Exalted, believing that He Would Save me from that calamity. Suddenly, I felt drops of milk falling into my mouth; I sat down, but could not see anything, for it was black darkness down there. I felt a pot of milk near my mouth and I used to drink from that pot until I was full, then the pot would disappear. This happened three times a day, but two days ago the pot did not appear to me and I do not know why?” The neighbour said to Ibn Gud‘aan: “I can tell you why. Your sons thought that you were dead, so, two days ago they came to me and took the she-camel, that you had given me, and this was the she-camel that produced the milk that you were drinking from all those days inside the hole. Indeed, Muslims are in the shadow of their charities.” [Each one is in the shadow of his charity] Anas ibn Malik, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Good deeds shield one against a bad and ill-fated death, mishaps, diseases and doom; indeed, the people of goodness in this life are the people of goodness in the Hereafter.” [Al-Albani: Saheeh] Article source: http://www.islamweb.net/emainpage/

Muslims must fear Allah and take lessons from what Allah has told us in the Qur’an regarding the Prophets and Messengers of Allah and the previous nations. Allah said (which means): “Indeed in their stories, there is a lesson for men of understanding. It (the Qur’an) is not a forged statement, but a confirmation of Allah’s existing books (the Torah, the Injeel, and other Scriptures of Allah), a detailed explanation of everything, and a guide and a mercy for the people who believe.” (Yusuf 12: 111) And among the stories that Allah has narrated to us in His Book is what happened in Allah’s month,(1) the sacred month of Muharram,(2) and that is the story of Prophet Moosa, and Pharaoh the tyrant of Egypt, in the Qur’an, Allah tells us this story, which means, “We recite to you some of the news of Moosa and Pharaoh in truth, for a people who believe (i.e. those who believe (ie those who believe in this Qur’an and in the Oneness of Allah). Verily, Pharaoh exalted himself in the land and made its people sects, weakening (oppressing) a group (Bani Israa’eel) among them, killing their sons and letting their females live. Verily, he was of the mufsidoon (those who commit great sins and crimes, oppressors and tyrants). And We wished to do a favour for those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors, and rulers and to make them the inheritors, and to establish them in the land, and We let Pharaoh and Haamaan (a minister of Pharaoh) and their hosts receive from them that which they feared.” (Al-Qasas 28:3-6) Pharaoh dominated the nation of Israa’eel and enslaved them, killing their newborn sons but letting their females live. The reason he committed this criminal act was the fear of the truth coming out from one of those newborn males. The nation of Israa’eel used to know, according to what came to them from Prophet Ibraheem (‘alaihis-salaam), that someone from his lineage would destroy the king of Egypt. These glad tidings were famous among the nation of Israa’eel; and the news of it was made known to Pharaoh. Pharaoh ordered his soldiers to kill all newborn boys of the nation of Israa’eel; on order to secure himself from destruction. However, all of the precautions that he made were not enough to protect him from what Allah wanted, which was for this newborn boy to be raised in the house of Pharaoh. The will of Allah cannot be stopped by any precautions and His ability conquers anything. So Allah chose for the Prophet Moosa (‘alaihis-salaam) to be born safely, to be saved from being killed, and also to be raised in Pharaoh’s own home under the protection of Allah until he was an adult. Later Moosa (‘alaihis-salaam) accidentally killed a person from Pharaoh’s people. Moosa was afraid that he would be captured and be killed for this, so he fled to the land of Madyan and abided there for some time. He married there and then returned to Egypt. On the way back Allah talked to him (by wahy)(3) revelation and told him he was a prophet and the Messenger to Pharaoh. Allah told him many signs by which he will be known as the prophet of Allah and they would show that he was a true prophet. Moosa went to Pharaoh and showed him the signs of Allah but Pharaoh was arrogant and stubborn. Allah says (which means): “Has there come to you the story of Moosa? When his Lord called him in the Valley of Tuwaa. ‘Go to Pharaoh, verily he has transgressed all bounds (in crimes, sins, polytheism and disbelief). And say to hi, ‘Would you purify yourself (from the sin of disbelief and by becoming a believer). And that I guide you to your Lord, so you should fear him?’ Then (Moosa) showed him the great signs (miracles). But (Pharaoh) belied and disobeyed; then he turned his back, striving hard against (Allah). Then he gathered his people and cried aloud, saying, ‘I am you lord, most high.’’’(An-Naazi’aat 79: 15-24) Pharaoh claimed that the signs Moosa brought were only magic and that he had magic that would overtake the magic of Moosa. So Pharaoh gathered magicians from his kingdom and they presented their magic, and Moosa presented what he had from the signs, which Allah had given him. Allah said (which means):  “Thus truth was confirmed, and all that they did was made of no effect. So they were defeated there and then, and were returned disgraced. And the sorcerers fell down prostrate. They said, ‘We believe in the Lord of the ‘Aalameen (i.e. all that exists), the Lord of Moosa and Haaroon (Aaron).’” (Al-A’araf 7: 118-122) At that time Pharaoh decided to try a different plan - fear, force and retaliation. Allah told Moosa to get every believer out of Egypt and direct them to where Allah would tell him. Pharaoh gathered his army and forces, which were around one million soldiers according to the seerah, and he chased Moosa and his people, hoping to destroy them completely. Moosa ended up at the sea with Pharaoh and his army behind him. The believers were afraid because the sea was in front of them and the enemy was behind them. Allah says (which means):  “And when the two hosts saw each other, the people of Moosa, said, ‘We are sure to be overtaken. (Moosa) said, ‘Nay, verily! With me is my Lord and He will guide me!’” (Ash-Shu’araa 26: 61-62) Whoever is close to Allah, Allah will never let him down or leave him on his own. Allah ordered Moosa to strike the sea with his staff. Moosa did so and the sea opened up for them to cross: Allah says (which means):  “And indeed We inspired Moosa (saying): ‘Travel by night with ‘Ibaadi (My slaves) and strike a dry path for them in the sea, fearing neither to be overtaken (by Pharaoh) nor being afraid (of drowning).” (Taaha 20: 77) Moosa walked across the path that opened in the sea and the last of his people left the sea and every soldier of Pharaoh’s army was inside the path. At this time Allah ordered the sea to collapse upon them, drowning Pharaoh and his army. That was the victory of the truth over falsehood. The promise of Allah was true - He made the people of Moosa victorious over Pharaoh and his army. From this story we see how the truth is victorious, regardless of the size or seeming power of falsehood. Falsehood has its own limited time, but the truth is always victorious. This story should enrich the hearts of the believers and make them steadfast in the face of their enemies, regardless of size or seeming power of their enemies.  The believer should also benefit from this story by understanding that the people of falsehood claim that they are on the right path and are calling people to the truth. In fact, the opposite is true-they rely on lies and deception. Pharaoh said to his people, “I guide you only to the path of right policy!” (Ghaafir 40:29) But he was a liar. From this story we also see that whoever knows the truth and truly believes in it will not lose, regardless of what he or she endures of torment, torture or even death. An example is of the magicians. When they knew the truth, they believed in Allah and in the message of Moosa. Allah says (which means):  “So the magicians fell down prostrate. They said, ‘We believe in the Lord of Haaroon and Moosa.’” (Taaha 20:70). Pharaoh threatened to crucify them, but they were strong in their belief and refused to return to disbelief after believing. Allah said (which means): “Pharaoh said, ‘Believe you in him (Moosa) before I give you permission? Verily! He is your chief who taught you magic. So surely I will cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of palm-trees, and you shall; know which of us, (I, Pharaoh) or the Lord of Moosa (Allah) can give the severe and more lasting torment.’ They said, ‘We prefer you not over the clear signs that have come to us, and to Him (Allah) who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world.’ ‘Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better (as regards in comparison to your punishment).’ Verily! Whoever comes to his Lord as a mujrim (criminal, sinner, polytheist, disbeliever in the oneness of Allah and in His messengers) then surely, for him is Hell, therein he will neither die nor live.  But whoever comes to Him (Allah) as a believer (in the oneness of Allah) and has done righteous deeds, for such are the high ranks (in the Hereafter).” (Taaha 20:71-75)  We also derived from this story the lesson that falsehood, regardless of how big or the number of its adherents, will be defeated by the truth and the people of the truth are patient with whatever they are facing. This is an example of an arrogant tyrant with power, an army and a kingdom which he ruled, who pursued a few who had no munitions or other means (of defence), but Allah was with them and they had the force of Imaan in their hearts. Allah gave them His victory, His guidance, His help; and in a single moment the forces of falsehood were destroyed. Pharaoh’s forces were destroyed in the sea and as Allah said (which means):  “We fling (send down ) the truth against the falsehood, so it (truth) destroys it, and behold, it (falsehood) is vanished.” (Al-Anbiyaa 21: 18) We also learn that Allah tests the prophets and the believers, and the tests are sometimes very difficult, but in the end, victory is for the prophets and the believers. Allah is with the prophets and the believers in victory and guidance. Allah says (which means): “Truly, Allah is with those who fear him, keep their duty unto Him, and those who are Muhsinoon (doers of good, those who perform good deeds solely for the sake of Allah and in accordance with the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam).” (An-Nahl 16: 128) As Muslims, we should always fear Allah and consider these lessons and not follow the ways of those who were disobedient to Allah; but rather to obey the Prophet and follow his guidance as Allah told us, which means,  “Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the meeting with) Allah and the Last Day and remembers Allah much.” (Al-Ahzaab 33: 21) This great event - the victory Allah gave Moosa and the believers over Pharaoh and his army - occurred on the 10th of the sacred month of Moharram and the day is called Yaumul ‘Aashoorah (the day of ‘Aashoorah). It is a day that has great merit. Prophet Moosa fasted on that day, and ordered the people to fast that day.  Ibn ‘Abbass reported that when the Messenger of Allah (sallallaahu ‘alaihi wa sallam) arrived in Madinah, he found the Jews fasting on the day of ‘Aashoorah. The Messenger of Allah asked them, “What is the significance of this day that you fast on?” They said, “It is the day of great significance when Allah delivered Moosa and his people and drowned Pharaoh and his people. Moosa observed fast out of gratitude, and we also observe it.” Upon this, the Messenger of Allah said, “We have more right and we have a closer connection (awlaa) to Moosa than you have.” So Allah’s Messenger fasted (on the day of ‘Aashoorah ) and gave orders that it should be observed.(4) According to Muslim, the Prophet said of fasting on ‘Aashoorah that “It is an expiation (of sins) for the previous year.”(5) According to many authentic ahadith, fasting on ‘Aashoorah was obligatory, but later made voluntary when the obligation of fasting the month of Ramadan was revealed in the Qur’an.(6) The Prophet fasted on the day of ‘Aashoora and commanded that people should fast on that day. The sahaabah (his companions) said, “Messenger of Allah, it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allah said, ‘“When the next year comes, inshaa ‘Allah, we would fast on the 9th (i.e. the ninth as well as the 10th in order to differ from the disbelievers).” But the Messenger of Allah died before the advent of the next year.(7) Therefore we should fast that day and one day before it (the 9th), following the Prophet’s Sunnah and looking for the reward from Allah.(8) We also benefit from the story of Moosa by learning that the Sunnah of the Prophets is to thank and praise Allah in times of peace and when they gain victory over their enemies. Moosa fasted on the 10th, the day on which Allah made his followers victorious over Pharaoh; and this is another sign that the truth will always defeat falsehood. The Prophet fasted on this day thanking Allah for the victory of the people of the truth over the people of falsehood. The victory in that time was for Moosa, but the Sunnah of the prophets is one. This is the jihad against the disbelievers - to make the word of Allah the highest on earth. Victory always comes from Allah and victory is a ni’mah (bounty) from Allah for which we must thank Allah by being obedient to Him. Some people nowadays create bid’ah (innovation in the deen), and deviant slogans and hold demonstrations. Islam has forbidden this.  NOTES: 1 The Prophet (sallallaahu ‘alaihi wa sallam) said, “The most excellent fast after Ramadan is Allah’s month, Muharram, and the most excellent prayer after what is prescribed is praying during the night.” (Saheeh Muslim, Volume 2 page 569 no.2611 ) 2 The sacred months are four: Dhul-Qa’dah, Dhul-Hijjah, Moharram and Rajab. See Qur’an, At-Tawbah 9: 36-37. Waging war, killing and plunder are prohibited during these months. It is prohibited to intentionally violate the sanctity of one of the months and then make up for it, as the pre-Islamic Arabs used to do in order to give themselves a military edge. However, if you are attacked during one of these months, it is permitted, as mentioned in the ayah 2:194 to attack them as you were attacked.  3. by revelation 4 Saheeh Muslim, Volume 2 page 551 no. 2520 5 Saheeh Muslim 6 Saheeh Muslim, Volume 2 page 548 no. 2499 7 Saheeh Muslim, Volume 2 page 552 no. 2528 8 We may only single out this day as a day of fasting and not a day of celebration. Abu Moosa reported that the people of Khaybar (most of them were Jews) observed fast on the day of ‘Aashoorah and they treated it as “Eid and gave their women ornaments and beautiful dresses to wear. The Messenger of Allah said, “You (only) fast on this day.” (Saheeh Muslim) Graciously overlooking people’s faults By ‘Abdur-Rahmaan ibn ‘Abdullah At-Tareef Most people strive to attain happiness and success. In fact, true success in life lies in a person’s sincerity, his devotion to his Lord, his abidance by the provisions of the Shari‘ah that his Lord legislated, mirroring the noblest and best morals in his interactions with people, and guarding his tongue against delving into what does not concern him as well as idle talk. The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), instructed the Muslims to channel their energy into what benefits them and avoid what harms them. In an authentic Hadith, the Prophet, sallallaahu ‘alaihi wa sallam, said: “Part of the perfection of one’s Islam is his leaving that which does not concern him.” [At-Tirmithi: Hasan] Out of his keenness to instill love and brotherly affection in the members of his nation, the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever among you sees an evil and can change it with his hand (by taking action), let him change it with his hand. If he cannot do that, then with his tongue (by speaking out), and if he cannot do that, then with his heart (by hating it and feeling that it is wrong), and that is the weakest form of faith.” [Muslim] His statement “Whoever sees” is evidence that (the obligation of) forbidding evil is conditional upon actual vision. This means that if an evil is committed in private and a Muslim does not see it but knows about it, then – according to the reported opinion of Imaam Ahmad, may Allah have mercy upon him, in most narrations reported on his authority – he is not required to forbid it nor should he attempt to investigate what he finds suspicious about the perpetrator. Therefore, it is impermissible for a person to think ill of people or speak ill of them based on his negative assumptions about them regarding their potential committing of evil, because “seeing” is not the same as “assuming”. Moreover, part of a person’s well-being lies in the gracious overlooking people’s sins and faults as long as they do not make them public as well as avoiding scrutinising every insignificant and trivial matter. It was narrated in Saheeh Al-Jaami‘ (No. 7984 and 7985) that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever pursues the faults of his Muslim brother, Allah will pursue his faults, and if Allah pursues his faults, He will expose him even if he is in the confines of his own home.” So fear Allah, you who pursue the faults and scandals of others and expose them on social media and in other gatherings and forums, and be aware that the one who pursues people’s faults is of the most wicked and evil people. An Arab poet said (what means): “The most wicked are those who are preoccupied with people’s faults, just as flies are attracted to filth!” Make the attainment of happiness in the afterlife one of your goals in this life so that Allah, The Exalted, would conceal your imperfections; there is no such thing as a flawless person! You should also know that your words are recorded and you shall be held accountable for them, and ask your Lord to conceal your faults and flaws. Imaam Maalik ibn Anas, may Allah have mercy upon him, used to say: “I have met people in this town – i.e. Madinah – who had no faults of their own but spoke about other people’s faults, so people found fault with them. I also met in it people with faults, but they kept quiet about other people’s faults, so other people kept quiet about theirs.” [Majmoo‘ Ajzaa’ Al-Hadith] Keeping quiet about people’s faults is one of the morals of the noble, and the same is true of graciously overlooking the foolishness and lapses of the youth. A wise and astute person is the one who graciously overlooks people’s faults, lapses, and slips of the tongue as long as it does not incur evils. An Arab poet once said (what means): “If you find fault with people, they will find more fault with you and divulge what may be hidden of your imperfections. If you discredit people for faults that they do not have, this is a graver wrongdoing in the sight of Allah and people. If you discredit people for faults that you too have, then how could a one-eyed man find fault with another’s being one-eyed!” Islam enjoins the concealment of Muslims’ faults and the avoidance of unwarranted suspicions; Allah, The Exalted, Says (what means): {Indeed, those who like that immorality should be spread [or publicised] among those who have believed will have a painful punishment in this world and the Hereafter...} [Qur’an 24:19] Islam also calls for overlooking people’s faults and lapses and pretending not to have noticed them.  Among the virtues of the gracious overlooking of people’s faults is what Al-Bayhaqi, may Allah have mercy upon him, narrated in Manaaqib Al-Imaam Ahmad on the authority of ‘Uthmaan ibn Zaa’idah, may Allah have mercy upon him, who said: “A state of well-being is ten parts, nine of which lie in the gracious overlooking of people’s faults.” He added: “I related this to Ahmad ibn Hanbal, so he said: ‘Rather, a state of well-being is ten parts, all of which lie in the gracious overlooking of people’s faults.’” The early Arabs often described noble people as showing gracious overlooking of others’ faults and bashfulness in the privacy of their homes and public gatherings. An Arab poet said (what means): “He is reticent, out of (praiseworthy) bashfulness, so much so that you would assume that he is sick while being perfectly well.” Another poet said (what means): “He is a noble man who graciously turns a blind eye to people’s faults in the privacy of his house, and he is fearless and brave on the battlefield.” Kuthayyir (also a poet) said (what means): “When one fails to turn a blind eye to his friend’s faults and some of his flaws, he would continue to reproach him until his last breath. He who actively pursues every slip of others will find it, but he will never have a friend!” Describing Salaahud-Deen al-Ayyoobi, Ibn al-Atheer, may Allah have mercy upon him, said: “He – may Allah have mercy upon him – was a forbearing, well-mannered, humble man who was patient with regard to what he hated, and he often graciously turned a blind eye to his companions’ mistakes. He courteously tolerated listening to what he hated from others without letting them know it or changing his attitude toward them.” Verily, these are the moral values of the noble and dignified people. If a person wishes to lead a happy life and win people’s love and be regarded as noble, he should adopt these values. The Arabs repeatedly recited this poetic verse (which means): “The intelligent person is not the master of his people; rather, their master is the one who pretends not to notice their flaws.” It was narrated on the authority of ‘Aa’ishah, may Allah be pleased with her, that she said: “One day, eleven women sitting together explicitly promised each other not to conceal anything regarding their spouses. One of them said: ‘My husband behaves like a leopard when he enters the house and behaves like a lion when he goes out, and he does not ask about that which he leaves in the house.’” [Al-Bukhari, Chapter: Treating one’s family kindly] One of the traits of the leopard is that it sleeps a lot, thus indicative of inattention to what goes on around it. Remember, dear reader, all the events that took place during your day and night, contemplate all your interactions with your family members, friends, students, teachers, or others, and see if you have graciously overlooked their mistakes or you held them accountable for every insignificant thing. If you have not graciously overlooked people’s faults and mistakes in the past, you have in the remaining years of your life new chances that are worth seizing. You can avail yourself of them by adhering to tolerance, gracious overlooking, and turning a blind eye to people’s faults and imperfections. An Arab poet said (what means): “You can never retain your friendship with your fellow brothers if you cannot endure their insignificant faults and mistakes. There is no such thing as ‘a perfect, flawless man!’” Verily, graciously overlooking people’s faults is one of the traits of the noble people and a grace conferred by Allah, The Exalted, to whomever He wills. We implore Allah, The Exalted, to bless us with His abundant Grace! Article source: http://www.islamweb.net/emainpage/

The Prophet (sallallaahu ‘alaihi wa sallam) said: “There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the masjids; two men who love each other for  Allah’s sake meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: ‘I fear Allah’; a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.” (Narrated by Abu Hurairah and collected in Sahih al-Bukhari) In this beautiful Hadith, the Prophet (sallallaahu ‘alaihi wa sallam) spoke about small acts of worship which result in such a huge reward: shade on the Day when there will be no shade except His Shade [this shade refers to the Shade of Allah’s ‘Arsh (Throne) as is mentioned in other authentic Ahadith.] This may not seem like much at first but then reflect upon the following Hadith: “On the Day of Resurrection, the sun would draw so close to the people that there would be left a distance of only a mile. The people will be submerged in perspiration according to their deeds, some up to their ankles, some up to their knees, some up to the waist and some would have the bridle of perspiration and, while saying this, the Messenger of Allah put his hand towards his mouth.” (Narrated by al-Miqdaad in Aswad and collected in Sahih Muslim) And in another Hadith, some will be submerged in sweat “seventy armlengths in the earth.” (Narrated by Abu Hurairah and collected in Sahih al-Bukhari) Let us examine the characteristics and virtues of these seven categories of people who will be worthy of such an exalted position on the Day of Gathering. 1. “A JUST RULER...” The concept of Justice in Islam is very important and it is something which the Muslim – Ruler and the ruled – must apply in all matters without exception. Justice means to give each the right he deserves: Muslim or non-Muslim, relative or stranger, friend or enemy. Allah says: “...And do not let hatred cause you to act unjustly, that is nearer to piety.” [Al-Maa’idah 5: 8] Unfortunately, even if we admit this in theory, we quickly forget it in practice. So we find that when we speak about our friends and loved ones, we praise them beyond reason and when we speak about those whom we hold difference with, we can find no good in them and we just capitalise on their bad points. This is far removed from the justice which Allah loves and gives great reward for, as mentioned in the Hadith: “The doers of justice will be on thrones of light at Allah’s Right Hand – and both of Allah’s Hands are Right Hands – those who were just in their Ruling, with their families and in all that over which they were given authority.” [Narrated by ‘Abdullah ibn ‘Umar and reported in Sahih Muslim. This hadith is one among several authentic Ahadith which prove that Allah, subhanahu wa ta’ala, has the Attribute of possessing Hands. Ahlus-Sunnah therefore affirm that belief that Allah has Hands. They do not delve into what His Hands are like, nor liken His Hands to the hands of creation, nor do they say that His Hands symbolise Power or anything else, since these claims have no basis except conjecture and opinion. And it is impermissible to say anything about Allah, except that which He affirms or denies about Himself, not going further than that.] The concept of justice is most important for the Ruler, since he is in charge of the people and the prime disposer of justice in the land. For this reason, the Ruler is given special mention as one of the seven who will be honoured with Allah’s Shade. 2. “A YOUTH WHO GREW UP IN THE WORSHIP OF ALLAH...” The great scholar Ayyoob as-Sakhtiyaanee (d. 131H) said, “From the success of a youth or non-Arab is that Allah guides him to be a scholar of the Sunnah.” [Hasan – reported in Sharh Usoolis-Sunnah of al-Laalikaa’ee] Indeed, it is a great blessing from Allah for a youth to be guided towards worship and befriended by the righteous, since it is in youth that a person is most vulnerable to the temptations of life and liable to drift away from the Islamic Path. This becomes apparent when we look at the society around us and we see that most of the worldly distractions, such as music, games, clubs, fashion, etc, are all specifically targeted at the young. “You’re only young once,” they are told, which is why many Muslims nowadays waste their youth thinking that they will pray, wear Hijab and go on Haj, etc when they are old, as if they have a guarantee of longevity from Allah! How well we would do to heed the Prophet’s advice when he said: “Take benefit of five before five: your youth before old age, your health before sickness, your wealth before your poverty, your free time before you are preoccupied and your life before your death.” [Sahih – Narrated by Ibn ‘Abbass and collected in al-Haakim and others.] 3. “A MAN WHOSE HEART IS ATTACHED TO THE MASJIDS...” There is great encouragement in the Sunnah for men to pray in the masjids and the reward associated with it is tremendous. [This applies only to men, because for women it is more meritorious for them to pray in their homes. This is based on the authentically related Hadith in Sunan Abu Daawood where it is reported that the Prophet said, “Do not prevent your women from going to the masjids, but their homes are better for them.”] Not only does it make the person eligible to Allah’s Shade on the Day of Judgment, but, “he does not take a step (towards the masjid), except that because of it, he is raised by one rank and one sin is removed from him. Then, when he prays, the Angels do not cease supplicating for him (for) as long as he remains at his place of prayer (saying): O Allah send blessings upon him, O Allah have mercy upon him...” [Narrated by Abu Hurairah and collected in Sahih al-Bukhari.] It must be emphasised here however that all the ahadith encouraging the men to be attached to the masjids are not intended to lead one to the conclusion that Islam is a Religion which should be confined to the masjids, as many people imagine (and as many governments would want in their countries!). Nonetheless, the masjid should be at the heart of the Muslim community, and the role of those in authority of the masjids is vital here. They are the ones mainly responsible for making the masjid a welcome refuge for the Muslims, rather than an arena for politics and power struggles as many seem to have become these days. And we seek Allah’s refuge from this! 4. “TWO MEN WHO LOVE EACH OTHER FOR ALLAH’S SAKE, MEETING FOR THAT AND PARTING UPON THAT...” Having mutual love for the sake of Allah is one of the great doors leading to the good of the Hereafter and a cause of tasting the sweetness of eemaan in this world. Loving one another for Allah’s sake means that the Muslim does not love another except for the correctness of his Deen. So it does not matter what the person looks like, what he wears, how rich or poor he is, where he comes from, or what the colour of his skin is – perhaps you dislike everything about him, but you love him for his eemaan: this is loving for Allah’s sake. “Allah, the Mighty and Magnificent says: Those who have mutual love for the sake of My Glory will have pillars of light and will be envied by the Prophets and martyrs.” [Sahih – collected in Sunan at-Tirmidhee and Musnad Ahmad] Subhaan Allah! Imagine being envied by Allah’s chosen Messengers and those who were slain in His Path! Such is the reward for those who love one another for Allah’s sake. 5. “A MAN WHO IS CALLED BY A WOMAN OF BEAUTY AND  POSITION, BUT HE SAYS: ‘I FEAR ALLAH...” This world is full of temptations which lead to burning in the Fire, and amongst them is that which comes from women. Many a man has led his soul into destruction on account of the lure of a woman, which is why the Prophet (sallallaahu ‘alaihi wa sallam) warned his Ummah specifically about this. He said, “The world is sweet and green and verily Allah is going to install you as successors upon it in order to see how you act. So avoid the allurement of women: verily the first trial for the Children of Israa’eel was caused by women.” [Narrated by Abu Sa’eed al-Khudree and collected in Sahih Muslim.] The most important provision which we need to protect ourselves from this and all other temptations in life is the fear (khawf) of Allah. This fact is alluded to in the following Qur’anic aayah: “And as for him who feared standing before his Lord and restrained himself from impure evil desires, verily Paradise will be his abode.” (An-Naazi’aat 79:40-41) 6. “A MAN WHO GIVES IN CHARITY AND HIDES IT, SUCH THAT HIS LEFT HAND DOES NOT KNOW WHAT HIS RIGHT HAND GIVES IN CHARITY...” This describes the type of person who goes to great lengths to protect himself from ar-Riyaa. Ar-Riyaa means to do deeds in order to earn the praise and recognition of people. This sin destroys all the benefits that lie in righteous deeds and brings on a serious punishment for the one who commits it. It is particularly dangerous because it is in man’s nature to desire and enjoy the praise of others. Thus, great care has been taken to ensure that one’s intentions begin and remain pure whenever good actions (such as charity) are being done. Not like what we see today where we have masjid noticeboards announcing who gave what to whom, why and when! Allah warns us: “O you who believe! Do not render vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men and he does not believe in Allah nor in the Last Day.” (Al-Baqarah 2: 264). May Allah preserve us from this. 7. “...A MAN WHO REMEMBERED ALLAH IN PRIVATE AND SO HIS EYES SHED TEARS.” Our noble Prophet (sallallaahu ‘alaihi wa sallam) informed us: “If you knew what I knew, you would laugh little and weep  much.” [Narrated by Abu Hurairah and Anas and collected in Sahih Muslim] Crying is not a ‘sissy’ thing to do. The Prophet, who was the best of all creation, would weep as would all of his Companions. Tears are a genuine expression of fear of Allah’s Punishment and of our sincere love and awe of Him. But how often do we remember Allah in seclusion and are then moved to tears? How much do we laugh and how little do we weep? The Prophet (sallallaahu ‘alaihi wa sallam) said, “There is nothing more beloved to Allah than two drops and two marks: A tear shed due to fear of Allah, and a drop of blood spilled in the Path of Allah. And as for the two marks, they are a mark caused in the Path of Allah, and a mark caused by fulfilling one of the duties made obligatory by Allah.” [Hasan – collected by at-Tirmidhee and al-Mishkaat] Alhamdulillaah, through these seven types of people mentioned in the hadith, we have been given clear signposts of the way to attain Allah’s pleasure and satisfaction. So dear brothers and sisters in eemaan, devote yourself to being one amongst those seven, for indeed fortunate will be those who are granted Allah’s Shade on the Day when there will be no shade but His. (Article by Fareena Aslam and ‘Itrat Azad) Tawheed (monotheism) the essence of Islam Literally Tawheed means to make something one or to call it one. In English when something is made one it is deemed to be unified. However, in Islamic terminology Tawheed means to believe that Allah is the one and only God. It is sometimes referred to as monotheism, however in the purest sense in that no other entity can in any way have the attributes or be equivalent or even in competition with Allah. All acts of worship that a person does should be to Allah or for Allah Alone. For example, prayer should only be to Allah, religious animal sacrifice should only be done in Allah’s name, and fighting to establish and protect religion (Jihad). Tawheed is therefore the central concept upon which all of Islam rests.  IMPORTANCE AND BENEFITS OF TAWHEED:  * Tawheed is the essence of Islam and the mainspring of its strength. All other laws, beliefs and commands of Islam stand firm on this foundation. Take it away, and there is nothing left of Islam.  * Tawheed is the call of all the prophets to their people. And verily We have sent among every nation a Messenger proclaiming Worship Allah Alone and avoid all false deities. (Qur’an 16:36)  * Tawheed is the only reason for the world’s creation. And I created not the Jinns and Men except that they should worship Me. (Qur’an 51:56) By declaring sincere belief in Tawheed, a disbeliever will become a Muslim. Conversely, a Muslim will become a disbeliever (kaafir) if he rejects any aspect of it.  * By Tawheed we achieve salvation from Eternal punishment in the Hereafter, right guidance in this world, and forgiveness for sins. Allah states in the Qur’an: Verily Allah does not forgive associating partners with Him (Shirk) however He forgives all other sins as He pleases. (Qur’an 4:48). The Prophet Muhammad (sallallaahu ‘alaihi wa sallam) said: The worshipper’s right on Allah is that He will not punish those who worship none besides Him [Al-Bukhari and Muslim]  * Whoever fulfils Tawheed will be admitted to the Garden (Al-Jannah) in the Hereafter. The Prophet Muhammad (sallallaahu ‘alaihi wa sallam) has stated: Verily Allah has promised that whosoever does not commit shirk shall enter Al-Jannah (the Garden in the Heaven). [Al-Bukhari)]  * It is the reason for solving peoples’ sadness because true happiness will be achieved if persons realise Tawheed within their heart. They will also never feel psychologically enslaved even if physically captive.  * It is the only reason for Allah’s pleasure and rewards. In another aayah (verse) in the Qur’an Allah says: If you reject faith then know that Allah is in no need of you and He does not accept disbelief from His slaves. (Qur’an 39:7) Disbelief is nothing but a manifestation of shirk which is the opposite of Tawheed.  * The acceptance of all of one’s religious deeds is based upon Tawheed. Allah states: Whoever accepts a religion other than Islam it shall be rejected by Allah and in the Hereafter he will be among the losers. (Qur’an 3:85). Islam is nothing if not an embodiment of the belief in Tawheed.  * Tawheed prevents man from eternally remaining in the Hellfire. The Prophet Muhammad (sallallaahu ‘alaihi wa sallam) stated in an authentic report: Whoever dies and has so much as a mustard seed of faith in his heart shall enter Al-Jannah.  SOURCES OF ISLAMIC ‘AQEEDAH The Qur’an is the Revelation which Allah sent down to His Apostle Muhammad (sallallaahu ‘alaihi wa sallam) and has been passed forth to us both in form and in content in an uninterrupted transmission. Meaning, it can be verified as coming from the lips of the Prophet Muhammad (sallallaahu ‘alaihi wa sallam) It is the last scripture to be revealed to mankind. As the actual word of Allah in its original form in the Arabic language it is the first and foremost source of Islamic ‘aqeedah Allah says: And we did not send any Messenger before you but we inspired him (saying) none has the right to be worshipped but I (Allah) so worship Me. (Qur’an 21:25) .  Hadith in Arabic has the general meaning of speech whether pertaining to religion or not. Then it took a special sense (prophetic traditions), comprising all the Prophet Muhammad’s (sallallaahu ‘alaihi wa sallam) speech, deeds, or tacit decisions.  In this regard, the terms Hadith and Sunnah are synonymous. The Prophet Muhammad (sallallaahu ‘alaihi wa sallam) being the fount from which both the Qur’an and the Sunnah spring was the best to explain what each and every person should believe about Allah. The Prophet (sallallaahu ‘alaihi wa sallam) stated about himself: I am the most knowledgeable of Allah amongst you and the most fearful of him. And he also stated: Every child is born on Al-Fitra (true faith of Islamic Monotheism) but his parents convert him to Judaism, Christianity or Magianism. Tips on safeguarding, improving your prayers The following is some advice to help you preserve and safeguard your prayer, and perform it in a proper manner, which makes it more likely to be accepted, * Perform Wudhoo’ (ablution) properly because the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Allah made compulsory upon Himself to admit into Paradise any Muslim who properly performed Wudhoo’, then prays two Rak’ah with attentiveness and submissiveness.” [Muslim]. * Leave your house in the state of Wudhoo’ because the Prophet, sallallaahu ‘alaihi wa sallam, said: “The one who leaves his house in a state of Wudhoo’ to perform an obligatory prayer will get the reward of pilgrimage.” [Ahmad]. * Be keen to perform it as soon as its time is due because the Prophet, sallallaahu ‘alaihi wa sallam, said: “The best of deeds is performing prayer on its due time” [Al-Bukhari and Muslim] * Be keen to perform it with the congregation because the Prophet, sallallaahu ‘alaihi wa sallam, said: “Prayer with the congregation is 27 multiples better than praying alone.” [Al-Bukhari and Muslim] * Be keen to reach before the Imam utters the initial Allahu Akbar because the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whosoever prays 40 days with the congregation, attending the initial (Allahu Akbar) of the prayer, will be free of two things: Hell Fire and hypocrisy.” [Ahmad] * Be keen to walk to the mosque because the Prophet, sallallaahu ‘alaihi wa sallam, said: “Give glad tidings to those who walk to the mosque during dark with complete light on the Day of Resurrection.” [Abu Dawood and At-Tirmithi] * Be attentive with your heart while performing prayer. * Wait in the mosque for the next prayer as often as you can because the Prophet, sallallaahu ‘alaihi wa sallam, said when he mentioned the seven whom Allah The Almighty will protect under the shade of His throne: “A man whose heart is attached to mosques.” [Al-Bukhari and Muslim] * Learn the rulings of prayer and the Sunnah (tradition) of the Prophet, sallallaahu ‘alaihi wa sallam. * Perform the regular optional prayers at home because the Prophet, sallallaahu ‘alaihi wa sallam, said: “The best prayer is the one performed at home except the obligatory prayer.” [At-Tabarani] * Beware of staying up late at night because you are likely to miss the Fajr prayer. * Beware of eating, drinking and laughing too much, because this makes performing prayer heavier on the heart. * Set your alarm for Fajr or get someone to call you to wake up for prayer. * Ponder upon the verses recited during the prayer. * Read about the Salaf (righteous predecessors) and their ambition and keenness to guard prayer. * Think about the glory of Allah The Almighty before you start praying. * leave the mosque before finishing them. Ibn Al-Qayyim may Allah have mercy upon him said: “There are five ranks of people in relation to prayer, First, is he who transgresses against himself by neglecting parts of Wudhoo’, its timings and some of its conditions; and he will be punished. Second, is he who maintains its timings and conditions, but his mind is occupied during prayer; and he will be questioned. Third, is he who maintains its timings and conditions and all its rights and struggles against himself not to become busy thinking of something else; so he is in a state of Jihad while praying; and he will forgiven. Fourth, is he whose heart is fully consumed by praying during his prayer, and his main concern is establishing it properly and perfectly, and he is in a state of servitude to his Lord; and he will be rewarded. Fifth, is he who does as the fourth, but in addition he sets his heart in the Hands of his Lord, watchful of his Lord, glorifying and honouring Him as if he can see his Lord; his mind is concentrated on praying; and this type is far higher than any other rank; and he is close to his Lord and will have the pleasure of being close to his Lord in the Hereafter.” Which one of these five ranks do you fit in? Hold yourself accountable and weigh it according to your performance of prayer, because it is an accurate scale. Ways to glorify the status of prayer: 1. Perform it on time. 2. Perfect its conditions and compulsory acts. 3. Rush to perform it. 4. Feel sorrow if any portion was performed improperly, like the one who becomes saddened for not performing it with the congregation because he missed out on the 27 multiples of reward; or if he was inattentive during prayer, for a prayer without complete submission is like a body without a soul. Article source: http://www.islamweb.net/emainpage/

The value of glorifying the Sacred City: The importance of values lies in the fact that they are the criterion by which people, ideologies, actions, positions and subjects can be judged and measured; moreover, values decide the identity of the community; the values in a given community have a direct effect and influence on the manners and conduct which the members of that community adopt. Whenever the values of a community originate from the teachings of its faith, the behaviour and conduct of its people will reflect such a faith and they will certainly enjoy fine and fulfilling lives within their respective communities. Strengthening the social values that Islam instructs and emphasises upon is the safety valve that protects and guards the community, and one of the greatest and most important of such values is to glorify the symbols of Allah. Indeed, such glorification results in lofty social customs and etiquettes that guarantee the stability of the Muslim community and assures happiness in this life and the Life to come. Allah Almighty has made this city a Sacred and Secure one and has honoured His House (the Ka’aba); He made glorifying this city one of the most honourable acts of worship by which a person draws close to Allah; He says (what means): “That [is so]. And whoever honours the symbols [i.e. rites] of Allah — indeed, it is from the piety of hearts.” [Qur’an 22: 32] Glorifying what Allah and His Messenger sallallaahu ‘alaihi wa sallam have glorified results in establishing great social values that will yield countless benefits to the Muslims, and will reflect the unity of the Muslims - a nation that direct themselves to one Qiblah (direction during prayer towards Ka’aba), believe in one religion and harbour the same objectives and hopes, as if their hearts are that of a single person. The Prophet sallallaahu ‘alaihi wa sallam taught us how to build this value of glorifying Makkah - since his prophethood started in Makkah itself - in a practical manner that is away from fantasy and in a realistic manner that is easy to comprehend, and made it deeply rooted in the hearts in a way that guaranteed the continuity of such glorification by those who reside in the Sacred City and those who come to visit it. He did so with great wisdom and with tender care which caused people to long to see and glorify this Sacred City.   Words and actions that reflects its love: Imaam Al-Bukhari, may Allah have mercy upon him, reported on the authority of ‘Aai’shah, may Allah be pleased with her, that she said: “When the Prophet sallallaahu ‘alaihi wa sallam came to Al-Madinah, both Abu Bakr and Bilaal became sick. Whenever fever attacked Abu Bakr, he would recite the following verses of poetry: A person wakes up among his household-active he is While death is in fact closer to him than his shoelaces Whenever fever eased from Bilaal, he would recite the following verses of poetry: Will I ever again go back to spend a night- only once  In the valley with Ith-khir and Jaleel (plants) in abundance?[1] And will I one day again drink from the water of Mijannah? [2]  And will again see (the mountains of) Tafeel and Shaamah? [3] Then he would say: ‘O Alah! Curse Shaybah Ibn Rabee’ah and ‘Utbah Ibn Rabee’ah and Umayyah Ibn Khalaf as they forced us from our land to a land full of diseases’. Then the Prophet sallallaahu ‘alaihi wa sallam said: “O Allah! Make Al-Madinah dear to our hearts just like you made Makkah dear to our hearts, and even more so. O Allah! Bless our Saa’ and our Mudd [4] and make it a healthy place for us, and move its fever to the area of Al-Juhfah.” Bilaal, may Allah be pleased with him, also said: “We arrived at Al-Madinah and it was a land full of diseases as the valley of Bathaan would have putrid water running through it.’” Ibn ‘Abbaas, may Allah be pleased with him, narrated: “The Prophet sallallaahu ‘alaihi wa sallam said, addressing Makkah: “How good you are as a landand how dear you are to my heart! Had your people not forced me out of you, I would have never come out and left you and would have never resided in any other city but you.” [At-Tirmithi and Ibn Hibbaan] Ibn ‘Abbaas, may Allah be pleased with him, narrated: “When the Prophet sallallaahu ‘alaihi wa sallam was forced to leave Makkah he headed out to a cave, turned around, and said, addressing Makkah: “You are the most beloved land to Allah, and you are the most beloved land to me. Had the polytheists not forced me out of you, I would never have come out and left you. The worst enemy is the one who transgresses the sanctities of Allah, or kills a soul without due right or kills a soul as revenge from the era of pre-Islamic ignorance.” Then Allah revealed the following verse (which means): “And how many a city was stronger than your city [i.e. Makkah] which drove you out? We destroyed them; and there was no helper for them.” [Qur’an 47:13]” [Ibn Jareer At-Tabari] Imaam al-Qurtubi, may Allah have mercy upon him, said: “This is an authentic narration.” Imaam At-Tirmithi, Ahmad and ‘Abd bin Humayd, may Allah have mercy upon them, reported that ‘Abdullaah bin ‘Adiyy Ibn Al-Hamraa’, may Allah be pleased with him, narrated: “I saw the Prophet sallallaahu ‘alaihi wa sallam, standing on a hillock [5]  and addressing Makkah, saying: “I swear by Allah! You are the best of the lands of Allaah and you are the most beloved land to Allah, and had it not been that I was forced to leave you, I would have never left you.” Imaam al-Faakihi, may Allah have mercy upon him, reported on the authority of ‘Amrbin Shu’ayb, who reported from his father who reported from his father that he (‘Amr’s grandfather) said: “The Prophet sallallaahu ‘alaihi wa sallam sent ‘Itaab bin Usayd as a leader for the people of Makkah and said to him: “Do you know where I am sending you? I am sending you to the people (dear to) Allah. There is no city dearer to Allah - the Almighty, the Glorified - and to myself than this city, and had it not been that its people forced me out of it, I would never have left it.” This is Makkah and this is its virtue. Will we win the honour of glorifying it and loving it with its due love and glorification? Footnotes: [1] Jaleel: a weak plant that the residents of Makkah would use in their homes. [2] Mijannah: a place that was a few kilometres from Makkah which had a market. [3] Shaamah and Tafeel: Two mountains about 50km from Makkah. [4] Saa’ and Mudd:  measures of weight for food  [5] This small hill was at the lower end of the market overlooking Makkah. Article source: http://www.islamweb.net/emainpage/ The meaning of Haj Verily all praise and thanks is due to Allah, we thank and praise Him and we seek His aid and depend upon Him and we ask Him for forgiveness and seek refuge in Him from the evils of ourselves and the wickedness of our deeds. Whoever Allah guides there is no one who can lead him astray, and whoever Allah leads astray there is none who can guide him. I testify that there is nothing deserving of worship in truth except Allah Who is Alone and without any partner and I bear witness that Muhammad is the slave servant and final Prophet and Messenger of Allah. Verily the most truthful and correct speech is the Book of Allah and best of guidance is the guidance of Muhammad (sallallaahu ‘alaihi wa sallam). The worst of all matters in religion are those newly invented matters and each invented matter is a forbidden innovation and every forbidden innovation is a straying and every straying is in the fire. Haj is a journey massive in scope that millions upon millions of people undertake year after year from each and every corner of the world. It is also a tremendous display of true devotion to Allah that is unmatched anywhere else in the world. There quite simply is no other journey like it because it leads to the most unique place in the world, Baitullahi Al-Haraam, The Holy House of Allah in Makkah. It is an answer to a most ancient call and invitation from Ar-Rahmaan, the Most Merciful Himself. You as a visitor will be His guest and the reward you may reap for your trek will be like that which none can provide except Him, Most High is He above all imperfection! Your journey to Makkah is to perform the rites as shown to us by the last of the Messengers of Allah, Muhammad Ibn Abdullah (sallallaahu ‘alaihi wa sallam). These rites began from the time of the father of all prophets and messengers to come after him, Ibrahim (‘alaihi salaam). It was he who made the call to us in fulfilment of the command of Allah to him, namely to establish the Haj to the Holy House for all human beings. It is however, only the true believers who answer the call and perform the rites correctly in letter and in spirit and truly benefit from this journey. It is our hope to assist you in fulfilling your noble intention of Haj in the best manner possible according to the most authentic and reliable manner as proven in the life of the Prophet (sallallaahu ‘alaihi wa sallam) and his noble companions (radiallahu anhum ajma’een). It is your duty to find out all that you can in order to perform this religious duty and it is our duty to do our best to help. Take advantage of those around you among the knowledgeable and righteous people to ask about whatever you may need assistance with and they will undoubtedly assist you. Haj: Its Meaning and Merits Verily the first House appointed for mankind was that at Bakka, full of blessing, and a guidance for Al-’Aalameen. In it are manifest signs, the Maqaam of Ibrahim; whosoever enters it he attains security. And Haj to the House is a duty that mankind owes to Allah, those who can afford the expenses. [Surah Ale-Imran 96-97] And proclaim to mankind the Haj. They will come to you on foot and on every lean camel; they will come from every deep and distant mountain highway. That they may witness things that are of benefit to them, and mention the Name of Allah on appointed days. [Surah al-Haj 27-28] Haj is the fifth pillar of Islam. Allah has made it compulsory on those who are able from among His worshippers. He said: And Haj (pilgrimage to Makkah) to the House (Ka’aba) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence). Haj is not obligatory more than once in a lifetime according to the statement of the Prophet (sallallaahu ‘alaihi wa sallam) in an authentic report: Haj is once and whoever performs it more it is an additional good. Allah has also said: And complete Haj and Umrah as a duty owed to Allah. (Surah al-Baqarah 2:196) The practice of delaying the Haj to the latter part of one’s life is unfortunate and an error. It is a clear lack of understanding for a person to live their youth in an irreligious manner or as they believe “enjoying life” only to leave religion for their old age. This strips the meaning of this major rite away as it does the other rites of Islam. The Prophet Muhammad (sallallaahu ‘alaihi wa sallam) said, Hasten to perform the duty of Haj for verily none of you knows what will happen to him. The Merits of Haj Haj is a journey not made for any purely personal end or to fulfil any base desire. It is intended solely for Allah and a fulfilment of a duty prescribed by Him. No one can prepare himself for it unless he has a true love of Allah in his heart as well as a fear of Him and he feels strongly that Haj is a religious rite ordained by Allah and an obligation. Leaving everything behind is a demonstration of the love for Allah that a servant has. He will have a willingness to sacrifice and face hardships and forego the comforts of home for the sake of Allah. Haj combines the physical and the monetary aspects of worship so it develops both spiritual and moral goals in a person such as sincerity, piety, humility, obedience, sacrifice, and submission to the will of Allah. The self-control, humility, and obedience produced by prayer and fasting are all present in the Hajj as well as is the cleansing of greed from the heart as is done by giving Zakaat. The pilgrim spends in the way of Allah and enjoys the privilege of offering many prayers in the great Masjid wherein prayers are far superior to that of those given anywhere else in the world. The Prophet (sallallaahu ‘alaihi wa sallam) has stated that a single prayer in Al-Masjid Al-Haraam is worth 100,000 prayers performed elsewhere. The greatest merits of Haj however are the purification of sins and a guaranteed place in Al-Jannah. The Prophet (sallallaahu ‘alaihi wa sallam) has said: The person who makes pilgrimage to Allah’s House without committing any acts of indecency or disobedience to Allah will return home as he was on the day his mother bore him and the reward for a Haj Mabroor (accepted Haj) is nothing less than Paradise (Al-Jannah). Haj is not always easy, but the rewards for outweigh the sacrifices and the effort. A pilgrim’s pure belief and sincere seeking the reward of Allah is the only way he can avoid negative actions and reaction that may spoil their Haj. One is thrown in the middle of the world’s largest melting pot with little or no time to adjust. Hot weather, contrasting customs, foreign languages, intense crowds, meeting hose with dishonourable intentions are all bound to lead to misunderstandings, bruised feelings and the like. It is precisely through this process that one may be elevated and attain the spiritual heights of an accepted Haj and one that will have a lasting effect on one’s life. A history of Haj Haj literally means ‘to set out for a place’. Islamically, however, it refers to the annual pilgrimage that Muslims make to Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad (sallallaahu ‘alaihi wa sallam).  Haj and its rites were first ordained by Allah in the time of the Prophet lbraaheem [Abraham] (‘alaihi-s-salaam) and he was the one who was entrusted by Allah to build the Ka’aba – the House of Allah – along with his son Ismaa’eel [Ishmael] at Makkah. Allah described the Ka’aba and its building as follows: “And remember when We showed Ibraaheem the site of the [Sacred] House [saying]: Associate not anything [in worship with Me and purify My House for those who circumambulate it [i.e. perform tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer, etc.].” (Surah al-Haj 22:26)  After building the Ka’aba, Ibraaheem would come to Makkah to perform Haj every year, and after his death, this practice was continued by his son. However, gradually with the passage of time, both the form and the goal of the Haj rites were changed. As idolatry spread throughout Arabia, the Ka’aba lost its purity and idols were placed inside it. Its walls became covered with poems and paintings, including one of Jesus and his mother Maryam and eventually over 360 idols came to be placed around the Ka’aba.  During the Haj period itself, the atmosphere around the sacred precincts of the Ka’aba was like a circus. Men and women would go round the Ka’aba naked, arguing that they should present themselves before Allah in the same condition they were born. Their prayer became devoid of all sincere remembrance of Allah and was instead reduced to a series of hand clapping, whistling and the blowing of horns. Even the talbiyyah* was distorted by them with the following additions: ‘No one is Your partner except one who is permitted by you. You are his Master and the Master of what he possesses’.  Sacrifices were also made in the name of God. However, the blood of the sacrificed animals was poured onto the walls of the Ka’aba and the flesh was hung from pillars around the Ka’aba, in the belief that Allah demanded the flesh and blood of these animals.  Singing, drinking, adultery and other acts of immorality were rife amongst the pilgrims and the poetry competitions, which were held, were a major part of the whole Haj event. In these competitions, poets would praise the bravery and splendour of their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes. Competitions in generosity were also staged where the chief of each tribe would set up huge cauldrons and feed the pilgrims, only so that they could become well-known for their extreme generosity.  Thus the people had totally abandoned the teachings of their forefather and leader Ibraaheem. The House that he had made pure for the worship of Allah alone, had been totally desecrated by the pagans and the rites which he had established were completely distorted by them. This sad state of affairs continued for nearly two and a half thousand years. But then after this long period, the time came for the supplication of Ibraaheem to be answered: “Our Lord! Send amongst them a Messenger of their own, who shall recite unto them your aayaat (verses) and instruct them in the book and the Wisdom and sanctify them. Verily you are the ‘Azeezul-Hakeem [the All-Mighty, the All-Wise].” (Surah al-Baqarah 2:129) Sure enough, a man named Muhammad ibn ‘Abdullaah (sallallaahu ‘alaihi wa sallam) was born in the very city that Ibraaheem (‘alaihi-s-salaam) had made this supplication centuries earlier. For 23 years, the Prophet Muhammad (sallallaahu ‘alaihi wa sallam) spread the message of Tawheed [true monotheism] – the same message that Ibraaheem and all the other Prophets came with – and established the law of Allah upon the land. He expended every effort into making the word of Allah supreme and his victory over falsehood culminated in the smashing of the idols inside the Ka’aba which once again became the universal centre for the worshippers of the one True God.  Not only did the Prophet rid the Ka’aba of all its impurities, but he also reinstated all the rites of Haj which were established by Allah’s Permission, in the time of Ibraaheem. Specific injunctions in the Qur’an were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic period. All indecent and shameful acts were strictly banned in Allah’s statement: “There is to be no lewdness nor wrangles during Haj.” (Surah al-Baqarah 2:197) Competitions among poets in the exaltations of their forefathers and their tribesmen’s’ achievements were all stopped. Instead, Allah told them: “And when you have completed your rites [of Haj] then remember Allah as you remember your forefathers; nay with a more vigorous remembrance.” (Surah al-Baqarah 2:200)  Competitions in generosity were also prohibited. Of course, the feeding of the poor pilgrims was still encouraged as this was done in the time of Ibraaheem but Allah commanded that the slaughtering of the animals which was done for this purpose should be done seeking the pleasure of Allah rather than fame and the praise of the people. He said: “So mention the name of Allah over these animals when they are drawn up in lines. Then, when they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not ask, and the beggar who asks.” (Surah al-Haj 22:36) As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Ka’aba and hanging their flesh on altars, then Allah clearly informed them that: “It is neither their meat nor their blood that reaches Allah, but it is Taqwaa (piety) from you that reaches Him.” (Surah al-Haj 22:37) The Prophet (sallallaahu ‘alaihi wa sallam) also put a stop to the practice of circling the Ka’aba in a state of nudity and the argument that the pagans put forward to justify this ritual was sharply rebutted in Allah’s question: “Say: Who has forbidden the adornment [i.e. clothes] given by Allah which He has produced for His Slaves?” (Surah al-A’raaf 7:32) Another custom which was prohibited through the Qur’an was that of setting off for Haj without taking any provisions for the journey. In the pre-Islamic period, some people who claimed to be mutawakkiloon (those having complete trust in Allah) would travel to perform Haj begging food the whole journey. They considered this form of behaviour a sign of piety and an indication of how much faith they had in Allah. However Allah told mankind that to have sufficient provisions for the journey was one of the preconditions for making Haj. He said: “And take a provision [with you] for the journey, but the best provision is at-Taqwaa (piety).” (Surah al-Baqarah 2:197) In this way, all the pre-Islamic practices, which were based in ignorance, were abolished and Haj was once more made a model of piety, fear of Allah, purity, simplicity and austerity. Now, when the pilgrims reached the Ka’aba, they no longer found the carnivals and the frolic and frivolity that had once occupied the minds of the pilgrims there before. Now, there was the remembrance of Allah at every step and every action and every sacrifice was devoted to Him alone. It was this kind of Haj that was worthy of the reward of paradise, as the Prophet (sallallaahu ‘alaihi wa sallam) said: “The reward for an accepted Haj is nothing less than paradise.” [Saheeh al-Bukhari]  May Allah grant us all the ability to visit His House and perform the Haj in the manner of the Prophet Muhammad (sallallaahu ‘alaihi wa sallam).  Footnote  * Labbaik Allaahumma labbaik... (Here I am present, O’ Allah, I am present...) This is the chant which the pilgrims say when they are going around the Ka’aba.

Pilgrims to Makkah have begun filling the sky with talbiyah (declaration of answering the call to Haj) and takbeer (declaring Allah’s greatness). They come from all corners of the earth, east and west, to fulfil this awesome obligation.  Allah the Most High says:  And Haj to the House (Al-Ka’aba) is a duty mankind owes to Allah, those who can afford the expenses and whoever disbelieves, then Allah is not in need of any of the ‘Aalameen (mankind, jinn, and all that exists). [Ale-Imraan 97]  Also His statement: And perform properly the Haj and the ‘Umrah for Allah. [Al-Baqarah 196] And finally: And proclaim to mankind the Haj. They will come to you on foot and on every lean camel, they will come from every deep and distant mountain highway. [Al-Haj 27].  Dear Muslims, Haj is one of the five pillars of Islam. The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: Islam is founded upon five pillars: The declaration that there is no true deity worthy of worship besides Allah and that Muhammad is the Messenger of Allah, the performance of prayer (salaah), giving zakaat (due alms), fasting in the month of Ramadan, and pilgrimage (Haj) to the inviolable House of Allah for whoever has the means. [Al-Bukhari and Muslim]  Is a duty for every Muslim who is able to hurry to the fulfil the Haj before falling into sin. The Messenger of Allah stated: Hasten to the Haj because none of you knows what will happen to him. [Ahmed].  It is narrated from Abdur-Rahman Ibn Saabit: Whoever dies without having performed the Haj and there was no debilitating illness as an obstacle nor unjust ruler or some overwhelming necessity preventing him, would die in the state of either a Jew or a Christian. [This statement is considered a da’eef (weak) hadith but it is supported by a similar statement by ‘Umar Ibn Al-Khattaab and therefore known to have a sound origin according to Al-Haafiz Ibn Hajar al-Asqalaani in Talkhees Al-Kabeer]  It is narrated by Sa’eed ibn Mansour that Umar Ibn Al-Khattaab (radiallahu ‘anhu) said: I have considered sending a man to the various cities to see whoever has the means but has not made the Haj to then impose the jizyah (a tax imposed upon non-Muslim subjects in an Islamic state). They are not Muslims. They are not Muslims.  It is therefore a duty for you my brother or sister Muslim to fulfil this great obligation when it is easy at this time for you to do so, and all praise is due to Allah. Don’t let the Shaitaan cause you to sit and be overtaken by procrastination and be distracted by some desire. Ask yourself...How long will you delay it? Till next year? Who knows what condition you will be in next year? Think of the generations and how they used to trek to the Haj for months to reach the Ancient House!  The benefits of Haj are tremendous and its reward is glorious. It combines both physical and material forms of worship. The former due to the undergoing any hardship, exertion, fatigue, strain, harsh conditions and travel. The latter is due to the expenditure the pilgrim makes for and during the Haj.  The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: From ‘Umrah to ‘Umrah is an expiation for what occurs between the two (i.e. sins), and there is no reward for the accepted Haj other than Al-Jannah. Also he (sallallaahu ‘alaihi wa sallam) stated: Whoever makes Haj and neither quarrels or commits indecency will return home like the day his mother gave birth to him. [Al-Bukhari and Muslim]  The Prophet (sallallaahu ‘alaihi wa sallam) strongly urged increasing one’s obedience and adherence between the Haj and the ‘Umrah for he said: Make the Haj and the ‘Umrah follow each other closely, for they remove poverty and sins as a blacksmith’s bellows remove impurities from iron, gold and silver; and Haj which is accepted gets no less a reward than Paradise. [Al-Tirmidhi Hadith 2524 Narrated by Abdullah ibn Mas’ud ; Umar ibn al-Khattaab. Tirmidhi and Nasa’i transmitted it, and Ahmad and Ibn Maajah transmitted it from Umar up to “from iron.”]  He (sallallaahu ‘alaihi wa sallam) also said in a hadith that enlivens the feelings and hurries you on: From ‘Umrah to ‘Umrah is expiation for all that occurs between them (of sins) and the accepted Haj has no reward other than Al-Jannah. [Muslim]  Along with this great reward is the fact that the days of Haj are few. So don’t hesitate and undervalue this chance while the means to travel are much easier compared to past days and you live a life of relative plenty. Favours call for gratitude and life is for the purpose of worshipping Allah. Don’t delay further or procrastinate and receive the good tidings as one of the delegations of Ar-Rahmaan (the Most Merciful), Allah, who has called them and they have answered Him and He has given to them.  Receive the glad tidings of a great day in which there will be many false steps and slips of the tongue forgiven for the Prophet (sallallaahu ‘alaihi wa sallam) said: There is not a day when more slaves are freed from the Hellfire than on the Day of Arafah. [Muslim]  Be happy and find comfort and prepare for the meeting with Allah the Glorified and Majestic, and benefit from your time by doing that which will benefit you in the next life and it will then be cause for joy at the time when no amount of wealth nor progeny will avail you. The Day when the records will be made to fly and hearts will be trembling and transformed and you will see people as though they are drunken however they will not be ... rather it will be the intense punishment from Allah.  Dear brothers and sisters, work for this world to the extent needed to live in it, but work also for the Hereafter in order to live in it. Don’t put things off when death is indeed before you and sickness stops you or you become engulfed in work. Instead, escape from all that and seek Allah’s aid and depend upon Him and be among those who are answering the call to Haj and remembering Allah’s greatness this year.  My brother or sister Muslim: If Allah has already opened your breast and you have decided to perform the Haj for His sake and the reward of the Hereafter, I remind you of the following matters:  1. Ask Allah For Guidance And Advice (Al-Istikhaarah and Al-Istishaara) : The one who seeks guidance will not fail, nor will the one who seeks advice regret it. Seek the guidance of Allah regarding the appropriate time, transportation and companions for your journey. The Istikhaarah prayer is to perform two units (rak’atain) of prayer and afterwards supplicate to Allah saying the supplication of Al-Istikhaarah which is as follows: O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favour, for You have power and I do not, and You know all of the hidden matters . O Allah ! If you know that this matter (then he should mention it) is good for me in my religion, my livelihood, and for my life in the Hereafter, (or he said: ‘for my present and future life,’) then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, (or he said: ‘for my present and future life,’) then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it.” [Al-Bukhari] 2. Purify Your Intention To Perform The Haj For Allah Alone: It is incumbent upon the person undertaking the Haj to intend their Haj and ‘Umrah for the sake of pleasing Allah alone and attaining the reward of the Hereafter. This, so that all one’s actions and speech and expenditure is a means to get closer to Allah. The Prophet (sallallaahu ‘alaihi wa sallam) said: Verily deeds are judged and motivated by intention and verily every person shall get what they intended. [Al-Bukhari and Muslim] 3. Learn The Rites of Haj And ‘Umrah And Related Issues: Learn the conditions of Haj and its obligations, its pillars and sunnah or supererogatory aspects to the point that you can worship Allah with insight clarity and knowledge and you will also avoid errors which may spoil your Haj. Books on Haj are plentiful and easy to obtain. Your local mosque may have preparatory classes as well. 4. Leave Plenty Of Provisions For Your Family And Advise Them To Have Fear Of Allah (Taqwaa): It is obligatory for whoever intends to make Haj that they leave adequate provisions for those whose maintenance they are responsible for of money, food, and drink. One should be confident that their family is safe and sound and not left in a situation of trial or danger. It is highly recommended (and many scholars say obligatory) to have one’s will prepared before travelling. 5. Sincere Repentance To Allah For All Sins And Disobedience: Allah, Who is free of all imperfections, states: And all of you beg Allah to forgive you all, O believers, that you may be successful. [An-Noor 31] True repentance (At-Taubah) is when one renounces all his or her sins and disobedience to Allah and His Messenger (sallallaahu ‘alaihi wa sallam) and discontinues doing them and feel truly remorseful for those past ill deeds and is determined not to return to them. If someone else’s rights have been violated they must be given back their rightful possessions or made amends with no matter what the violation may have been. 6. Use Only Lawful (halaal) Funds: Funds that were lawfully earned so that nothing sinful may touch your Haj. It may be that you Haj is accepted but tainted with some sin from some other way. It is stated in a hadith of the Messenger of Allah (sallallaahu ‘alaihi wa sallam) where he said: As soon as a pilgrim sets out for Haj with a provision which is lawful, and puts his foot in the stirrup (rides his mount) and calls out: ‘O, Allah! Here I am in response to Your call,’ an announcer answers him from the heavens above, saying: ‘Your call has been heard; you are a happy one; your provisions are lawful, your mount is lawful and your pilgrimage is free of sin and acceptable.’ But, if his provisions are unlawfully gained, and he puts his foot in the stirrup and calls out: ‘O Allah! Here I am in response to Your call,’ an announcer from the heavens above answers him back, saying: ‘Your call is not accepted; nor are you welcome; your food is unlawful; your provisions are unlawful; and your pilgrimage is not free of sin and is unacceptable.”’ Al-Mundhri says: “This is reported by At-Tabarani in Al-Awsat, and also by Al-Asbahani in a mursal hadith from Aslam, the freed slave of ‘Umar bin al-Khattaab.”  It is said in a poem:  When you make Haj with wealth whose origin is unlawful  You have not made a Haj but a Haj of no consequence  Allah accepts not except all that is virtuous. Not all who make the Haj to the House of Allah are successful  7. Choose Righteous Companions: They will be good for you during travel for they will remind you of what you may have forgotten and inform you of what you may not know and look out for you and show you brotherly love. They will consider all of that as an act of worship gaining them nearness to Allah the Mighty and Majestic. 8. Adhere To The Etiquette Of Travel: Make those supplications that are well known, such as the supplication of travel and the takbeer when ascending to a high point and the tasbeeh (Subhaanallah – glorification of Allah as free of all perfection) when descending in a valley, along with supplications when stopping at places along the road etc. 9. Mentally Prepare For The Haj: Just as important as preparing physically you should prepare to make psychological adjustments to deal with the hardships, toils and inconvenience of travelling and Haj and consider all of it as good to be added to your scale of deeds. There are those who just complain and mumble about the heat, the food, the long trip... Haj is not a vacation or recreational activity! Know that the highest type of patience, and the type that is most greatly rewarded, is patience in the obedience of Allah. Even with all the transportation and road facilities, some hardship and toil will remain. Don’t nullify your deeds dear pilgrim by mentioning all you have done or irritations and petty annoyances and driving away other Muslims by your hand or your tongue. You must apply kindness and compassion.  10. Lower The Gaze From What Allah Has Made Haraam To Look At: Be conscious and fear Allah regarding those things which are unlawful. You will be in holy places of tremendous religious significance, so hold your tongue and control your limbs so that your Haj is not a sinful or false one that will be a burden upon your back on the Day of Resurrection.  May Allah accept our obedience and adherence and excuse us of our shortcomings and make for us and our Muslim parents those through whom forgiveness is granted from among the pilgrims answering the call this year and in the years to come. (Article by Mohamed al-Qaasim) Haj contemplations 1. This is a journey that was taken by Prophets and Messengers before you. Those who take the path of the Prophets magnify the tawheed of Allah and His House. There are those, however, who come to perform Haj and their hearts are attached to other than Allah. They invoke the dead and the righteous, whether present or absent. This is the opposite of tawheed, it is shirk no matter what they call it because it is setting up rivals besides Allah. So, free your intention from any kind of devotion to other than Allah. Repent and come with a sincere heart submitting to Allah remembering what Ibraaheem and his son Ismaa’eel said when they were raising the foundations of Allah’s House, the Ka’aba. “O our Rabb! Accept from us and make us submit to You in Islam and show us our manaasik (all the rite of Haj) and accept our repentance.” – Qur’an 2:128 2. You are set to depart and you may or may not return to your home. Make this journey to Allah’s House as Allah wants it. Think of the next journey that is surely coming, the one that leads to the meeting of Allah, Most High. This raises questions like: What did I prepare for that Day? Am I following Allah’s Commands? Am I a follower of the Sunnah of Muhammad (sallallaahu ‘alaihi wa sallam)? Do I really know of Allah? Am I a believer that Allah is above the seven heavens over His ‘arsh as He has stated in His Book and as His Messengers have asserted? Am I a believer that believes Allah has a true Face that suits His Majesty as He has affirmed in the Qur’an and as has been affirmed by His Prophet Muhammad (sallallaahu ‘alaihi wa sallam)? Am I believer in all of Allah’s Names, Attributes and Actions which He has affirmed in His Book and by His Messengers? Or do I just take and accept by my doubt, rejecting, or distorting (through what is called figurative interpretation of His Attributes) the meanings of Allah’s Attributes and Actions? And invoke not any other ilaah (god) along with Allah, la ilaaha ilaa huwa (none has the right to be worshipped but He), Everything will perish save His Face, His is the Decision, and to Him (all) shall be returned. – Qur’an 28:88 3. Know, may Allah’s Mercy upon you, that when you reach the meeqaat there is another meeqaat that is still to come. It is the meeqaat (appointed meeting) on the Day of Resurrection: Say (O Muhammad): (Yes) verily, those of old, and those of later times. All will surely be gathered together for an appointed Meeting of a known Day. – Qur’an 56:49-50 4. When you start saying the talbiyah remember the Command of Allah to Prophet Ibraaheem: And proclaim to mankind the Haj. They will come to you on foot and on every lean camel, they will come from deep and distant (wide) mountain highways (to perform Haj). – Qur’an 22:27 The talbiyah you make is in response to Prophet Ibraaheem’s proclamation to visit Allah’s house of worship. Allah is Most Great. 5. Upon entering Makkah remember that you are in the Secure Sanctuary: Have We not established for them a secure sanctuary (Makkah), to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not. – Qur’an 28:57 Let one commit himself to repentance, having a good opinion of Allah, hoping that Allah will grant him security from His Punishment. 6. You will enter one of the gates of Al-Masjid Al-Haraam. Then there you are before the magnificent House of Allah, Most High, the Ka’aba. Now you see what you hoped to see for a long time. Thank Allah for making this possible and hope that He will grant you the greatest reward of seeing His Majestic Face on the Day of Resurrection. This thankfulness is not just in saying “alhamdu-lillaah,” but also by obeying Allah while on Haj and for the rest of your life. 7. You start your tawaaf knowing that it is a great time for magnifying Allah the Exalted. Remember Him by His Names, Attributes and Actions. Also while in tawaaf try to reflect upon the time when Prophet Muhammad (sallallaahu ‘alaihi wa sallam) was prevented from doing the same thing you are doing today. Then think about what he did in clearing out the site from the symbols signifying worship to other than Allah! All idols were demolished. Busy yourself with du’aa. Ask Allah, the Most Great to make you hold to the correct belief and Path of the salaf and make you die on it. Ask Allah to save you from all forms of shirk and bid’ah. 8. While in sa’yi, contemplate on Haajar, the mother of Ismaa’eel, when she asked her husband Ibraaheem: “Did Allah order you to do this (leaving her and her baby Ismaa’eel in Makkah)? He said: “Yes.” Her great response was: “Then He (Allah) will not neglect us!” Think about this great dependence upon Allah when you are in the sa’yi walking the same path which Haajar took in search for water and for the means of life around the mounts of Safa and Marwah. Think about her endurance, perseverance and truth in Allah. The sa’yi exemplifies the strong belief that we are in need for the One Who Sustains and Provides – Allah, the Exalted. Think about Ibraaheem’s invocation on his way homeward to Palestine: O our Rabb! I have made some of my offspring to dwell in a valley with no cultivation, by Your Sacred House (the Ka’aba at Makkah); in order, O our Rabb, that they may offer prayers perfectly, so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks. – Qur’an 14:37 Men and fruits came to Makkah from many places. Ibraaheem returned to visit and later to share with his son Ismaa’eel the noble task of raising the foundations of the Ka’aba. 9. The standing on ‘Arafaat is the Haj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allah, manifest your ‘uboodiyyah to Him Alone through du’aa, sincere intention and strong determination to free yourself from the sins of the past and to build up a commitment to rush for doing what is good. Think of becoming a better person when you return. Rid yourself of false pride and showing off because it may ruin what you may gain on this day. 10. You gathered the pebbles and you are about to embark on stoning the jamaraat. This is an act of obedience and remembrance of Allah, Most Magnificent. The Prophet (sallallaahu ‘alaihi wa sallam) said: “When you cast the small pebbles (ie at the jamaraat), it will be a light for you on the Day of Resurrection.” 11. When performing the sacrifice remember that saying of Allah, the Most High: It is neither their meat nor their blood that reaches Allah, but it is your devotion that reaches him. – Qur’an 22:37 12. When you have completed your Haj, do not think that the remembrance of Allah has ended. Listen to what Allah says: So when you have accomplished your manaasik (ie the rites of Haj) remember Allah as you remember your forefathers or with a far more remembrance. – Qur’an 2:200 Special note: If you go to Madinah then the objective of your visit should be according to the Sunnah and not bid’ah. Your intention is to set on a journey to visit the Prophet’s mosque and not his grave. When you reach the mosque and you pray upon entering then you may go to the grave and say, “As-salaama ‘alayka ayyuhan-nabiyy.” The same salaam is also mentioned when you pass by Abu Bakr and ‘Umar without innovations like: a. Visiting the grave of the Prophet before praying in the mosque. b. Making du’aa facing the grave. c. Seeking nearness to Allah by means of the Prophet. This is a prohibited form of tawassul. d. Seeking intercession from the Prophet. e. Placing the hands upon the grills around the room containing the Prophet’s grave to seek blessings, etc. Remember the Prophet’s sayings: “Do not make my grave an ‘eed (place of celebration)... “May Allah’s curse be on the Jews and Christians for taking the graves of their Prophets as places of worship.” “Those before you took the graves of their Prophets as places of worship. Do not take graves as places of worship for verily I forbid you to do so.” 13. The Haj journey is not meant to gain any material reward. It is a selfless sacrifice solely for Allah, Most Majestic. It demands true love and fear of Him. It should be performed with full consciousness of one’s heart, with full humility and submission to Allah. It should not be thought of as a tourist-type excursion or be performed as mere physical rites. It develops sincerity, piety, humility, self-control, sacrifice, and true knowledge of the meaning of submission and obedience to Allah, Most High. It helps the pilgrim to be a better person who is devoted to Allah in every aspect of life. PRIOR TO HAJ AND/OR  UMRAH THE MUSLIM SHOULD: 1. Purify his creed (‘aqeedah) from any aspects of shirk, greater or lesser, as shirk destroys one’s deeds. 2. Devote his Haj purely and sincerely for Allah. 3. Sincerely repent for all of his sins. 4. Acquire knowledge about Haj and its rites. 5. Use halaal (lawful) means to support this great journey, taking what he will require (ie not begging while on Haj to meet his needs). 6. Record all of his debts and include them in his Islamic Will. 7. Relieve himself from any kind of injustice which he may have inflicted upon others. 8. Secure the needs of his family members whom he leaves home. 9. Accompany the knowledgeable and righteous Muslims and stay away from the mubtadi’ah (innovators in deen). 10. Perform salaat on time and as prescribed during the journey and in the Haj period. 11. Safeguard his tongue from backbiting, arguing, complaining, etc. 12. Keep his beard and not shave it for Haj or for any other reason, as this is prohibited. 13. Remember that it is unlawful for men to wear gold (rings included). Note: The position of the scholars regarding visiting the grave sites by women can be summarised as follows: a. Disliked but not unlawful b. Allowable, if done infrequently. If a woman is known as being unable to behave herself within the limits of Shariah at a grave site, then she shold be prevented from visiting the graves. c. Forbidden, and d. A grave sin Many scholars state that women visiting the Prophet’s Mosque may pronounce their salaam upon the Prophet away from the grave site since it is confirmed by many ahadith that the salaam is related to the Prophet wherever the person may be. The Prophet is in a state of barzakh ( a state of existence that begins with death and lasts until the Day of Resurrection) the nature of which is only known to Allah. (Article by Abu Muhammad Abdur-Rauf Shakir)

All praise is due to Allah, and may He render our Prophet Muhammad safe from every derogatory thing, and exalt his mention, and the mention of his household and Companions. Ibn Abbaas, may Allah be pleased with him, reported that the Prophet (sallallaahu ‘alaihi wa sallam) said: There are no days during which good deeds are more beloved to Allah than these days; meaning the first ten days of Dhul-Hijjah. They inquired: ‘Not even Jihad in the cause of Allah?’ He said: “Not even Jihad in the cause of Allah, unless one goes out for Jihad sacrificing both his life and property and returning with neither.(Al-Bukhari) In another version, Ibn Umar (radiallahu ‘anhumaa) reported that the Prophet (sallallaahu ‘alaihi wa sallam), said: There are no days during which good deeds are greater or more beloved to Allah than these ten days. So recite more often the Tahleel (Laa Ilaaha Illallah) , Takbeer (Allahu Akbar), Tahmeed (Alhamdulillah). (Imam Ahmad) Jaabir reported that the Prophet (sallallaahu ‘alaihi wa sallam) said: The best day is the Day of Arafah. Ten kinds of observances in these days First: Performing Haj and ‘Umrah, which are the best of all observances. Its excellence is signified by many Prophetic traditions. The Prophet (sallallaahu ‘alaihi wa sallam) said: Performing Umrah and following it with another expiates sins that are committed in between. And the perfect Haj would be requited with nothing other than Jannah. There are also many authentic traditions to that effect. Second: Observing fasting on all or some of these days, particularly on the Day of Arafah. There is no doubt that fasting is the best of observances; for it is one of the observances which Allah relates to Himself, according to the holy tradition (Hadith Qudsi): Fasting is for Me, and I shall requite it. My slave relinquishes his desires, food, and drink for My sake. Abu Sa’eed al-Khudri (radiallahu ‘anhu) reported that the Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: Any slave of Allah who observes fast of a day in the cause of Allah, Allah would separate between him and the Fire a distance of seventy years on account of observing that day. (Agreed upon). Abu Qataadah (radiallahu ‘anhu) narrated that the Prophet (sallallaahu ‘alaihi wa sallam) said: Observing fasting on the Day of Arafat; I expect Allah to expiate the sins that were committed during the preceding year, and the sins that will be committed in the year after. (Imam Muslim) Third: Reciting Takbeer, and Dhikr in these days according to the words of Allah, the Exalted: And mention the name of Allah in certain days.[Al-Baqarah 2:203] These certain days are said to be the first ten days of Dhul-Hijjah. Therefore, scholars recommend Dhikr more often during these days, according to a tradition which is reported by Ibn Umar (radiallahu ‘anhumaa): Therefore, recite more often, Tahleel, Takbeer, and Tahmeed. Ibn Umar and Abu Hurairah (radiallaahu ‘anhum) used to go out to the marketplaces during the first ten days of Dhul-Hijjah and recite out loud the Takbeer and people would repeat it after them. Ishaaq (rahimahullah) reported that the jurists (rahimahumullah) used to recite during the first ten days of Dhul-Hijjah: “Allahu Akbar, Allahu Akbar, Laa Ilaaha illallah, wallahu Akbar, wa lillaahil-hamd.” It is commended to recite them out loud in marketplaces, at homes, roads, mosques and elsewhere. According to the commands of Allah: That you may exalt Allah for having guided you, and that you may be grateful to Him. [Al-Baqarah 2:185] It is not permissible to recite the Takbeer in unison. That is, when a group of people recite the Takbeer in one voice, for it has never been reported that the Pious Predecessors did so. The proper way, according to the Sunnah, is that everyone recites the Takbeer individually. This applies to all supplications and Dhikr; unless one is ignorant, then someone may teach him and he recites after him. It is permissible to recite whatever forms of Takbeer, Tahmeed, and the rest of the legitimate supplications. Fourth: Repentance and relinquishing acts of disobedience and all sins, in order to acquire forgiveness and mercy. Acts of disobedience are means of banishing, while acts of obedience are means of gaining favour with Allah. Abu Hurairah (radiallahu ‘anhu) reported that the Prophet (sallallaahu ‘alaihi wa sallam) said: Verily Allah feels jealous, and the jealousy of Allah is aroused when man violates what Allah prohibits. (Agreed upon) Fifth: Accomplishing more good deeds of voluntary observances, such as: salaat, charity, Jihad, Qur’anic recitation, enjoining the good and forbidding the wrong, and the like; for the rewards of such observances are multiplied during these days. Observances during these days are unsurpassed in excellence and they are better and more beloved to Allah than other excellent observances including Jihad, which is the best of deeds, unless one sacrifices both, his life and his steed. Sixth: It is legal during these days the recitation of the Takbeer in general at all times, day or night until ‘Eid prayer. The restricted Takbeer is that which is to be recited after the obligatory prayers. As for the non-pilgrims, the Takbeer begins from the Day of Arafah, and for pilgrims it begins from the noon prayer of the Day of Sacrifice and continues until Asr prayer of the last of the days of Tashreeq. Seventh: Offering the sacrificial animal during the day of sacrifice and the Days of Tashreeq. It is the sunnah of our father Ibraheem, may Allah exalt his mention, in commemoration of the occasion when Allah ransomed Ibraheem’s son with a large ram. It has been authentically confirmed that the Prophet (sallallaahu ‘alaihi wa sallam) sacrificed two black and white rams with horns. He killed them with his own hand, and invoked the name of Allah upon them, recited the Takbeer, and placed his foot on their sides, when he killed them. (Agreed upon.) Eighth: Umm Salamah, may Allah be pleased with her, said: When you see the new moon of Dhul-Hijjah, and one of you wants to sacrifice an animal let him refrain from cutting or shaving his hair or clipping his finger nails, or toenails. In another version: Let him not cut his hair or his fingernails until he has slaughtered his sacrificial animal. This perhaps is enjoined on non-pilgrims to have something in common with the pilgrims who bring along with them their sacrificial animals. Allah, the Exalted, says: And do not shave off your heads until the sacrificial animal is slaughtered. [Al-Baqarah 197] This prohibition seems to apply only to a person who is making the offering, not his dependents, unless one of them has his own sacrificial animal. There is no harm in washing the head even if some hairs fall off. Ninth: The Muslim must make sure to observe Eid prayer in its designated place, and attend the khutbah of the Eid. He should also know the purpose of the Eid, and that it’s a day of giving thanks and a chance for accomplishing good deeds. He should not turn it into a day of mischief, disobedience, or an excuse for violating the prohibited things; such as singing music, illegitimate amusements, or the like. All of these things are detestable and nullify the good deeds that one may have accomplished during the first ten days of Dhul-Hijjah. Tenth: After knowing all the above observances, every Muslim, male or female, must utilise these days in obedience to Allah, remembering Him, expressing gratefulness to him, fulfilling all the obligatory observances, avoiding the reprehensible things and taking advantage of this season to acquire His mercy and the pleasure. It Allah alone who grants success and guides to the right path. May He exalt the mention of Muhammad, and his household, and Companions. (By Shaykh Abdullah Ibn Abdur-Rahman al-Jibreen) ‘Water the garden of so-and-so’ Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “While a man was in a barren tract of land (or a desert), he heard a voice proceeding from a cloud (saying): ‘Water the garden of so-and-so.’ Thereupon, the cloud drifted (in a certain direction), and water poured down therefrom over a rocky area. All the streamlets flowed into one large channel. The man followed the water and came upon a man standing in his garden, changing the course of the water with his spade. He said to him: ‘O Slave of Allah, what is your name?’ The man said: ‘So-and-so.’ It was that very name which he had heard from the cloud! The man said: ‘O slave of Allah, why do you ask me my name?’ He said: ‘I heard a voice from the clouds which poured down this water, saying: “Water the garden of so-and-so,” mentioning your name. What do you do with it (to receive such divine providence from Allah)?’ The man said: ‘Now that you ask me, I will tell you. I look at the produce of the garden, give one-third of it in charity, use one third for myself and my dependants to eat therefrom, and invest (the remaining) third back into the garden.’” [Muslim] The detailed story It may seem to those who perceive things based on their outward appearances that giving in charity to the poor and showing kindness to the needy are nothing but squandering wealth, wasting savings, and reasons for capital shortage. This is the purely materialistic view on charity, but the Islamic preceptive on it is dramatically different. In Islam, spending in charity is a means to increase wealth and having it blessed, just as a person would sow a seed in the soil and it soon germinates and grows quickly into a tall, lush, and fruitful tree. Allah, The Exalted, continues to shower His allies and slaves who hasten to give in charity with His kindness. He safeguards them from afflictions, increases their livelihood, blesses them with abundant good and success, and bestows upon them His grace. Could a person endowed with the help and care of his Creator ever be lost?   The best evidence of that is the Hadith under discussion. It relates the story of a righteous farmer, endowed with generosity and kindness at a time when such qualities had become rare, who subdued his human nature, which is innately inclined to miserliness and withholding wealth, and elevated himself to a refined spiritual status. A man was walking in the desert, where water and vegetation are scarce, and he heard a voice saying: “Water the garden of so-and-so.” He marvelled at what he heard in such a deserted place, where not a soul could be seen, and then realised that the voice came from the cloud above him! He was even more amazed and determined to explore the matter. Filled with curiosity, the man set out behind the moving cloud to know its final destination. It stopped over a stony area full of black rocks, the rain poured down, and the water ran until it reached a garden, where there was a farmer standing to channel and direct the water flow. The man went to the farmer and asked him what his name was. To his surprise, it was the same name he had heard from the cloud! Naturally, the owner of the garden was surprised by the question, so he asked the man: “O slave of Allah, why do you ask me my name?” The man told him about the cloud and what he had heard and seen and explained to him his sincere eagerness to know the secret behind such divine help and providence he received. The answer came to reveal the truth and solve the mystery. The owner of the garden used to divide the produce of his garden into three parts; he gave one part in charity for the poor and needy, preserved the second part to provide for himself and his dependants, and invested the third part in the garden. Reflections on the story This ray of light from the Prophet’s Sunnah underlines the virtue of charity and its value in the sight of Allah, The Almighty. Giving in charity is a manifestation of human solidarity and a sign of a live conscience, a sense of duty, and responsibility towards others, and this contributes to the strength and cohesion of the community. The blessings from the cloud that this righteous farmer received were glad tidings for him in the worldly life. As to the honour and blessings which Allah, The Exalted, has prepared for him in the Hereafter, they are far greater. Among the lessons deduced from the story is that spending on the needy and relieving the distress of Muslims are profitable trade with Allah, The Exalted, in which the investor never loses. Allah, The Exalted, bestows His blessings upon His slaves who spend in charity and increases their wealth. He renders charity a means to increase provisions, as evidenced by the verse that reads (what means): {But whatever thing you spend [in His cause] – He will compensate it; and He is the best of providers.} [Qur’an 34:39] Moreover, the Qudsi Hadith reads: “Spend (on charity), O son of Adam, and I shall spend on you.” [Al-Bukhari and Muslim] The value of work and its position in Islam can also be inferred from the story. This farmer did not isolate himself or renounce the worldly life; rather, he worked hard, availed himself of the available means, sought after earning his livelihood, and then gave in charity. This is how an active nation should be; it builds and strives to assume its proper place among the great nations. Article source: http://www.islamweb.net/emainpage/ Relatives are more deserving of your kindness Allah The Almighty has praised those who fulfil the needs of the poor and the needy in different places in His Noble Book. He, The Exalted, also gave great rewards for those who spend in charity. Allah The Exalted Says (what means): {And those within whose wealth is a known right. For the petitioner and the deprived.} [Qur’an 70:24-25] The Lord The Almighty has explained that the reward for such generosity and spending is great; He The Almighty Says (what means): {Believe in Allah and His Messenger and spend out of that in which He has made you successors. For those who have believed among you and spent, there will be a great reward.} [Qur’an 57:7] As a reward for the greatness of spending in charity, Allah The Almighty has made a special gate to Paradise, and no one can pass through it other than them. In this regard the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said in the authentic Hadith (narration): “Whoever is one of the people of charity will be called from the gate of charity.” [Al-Bukhari and Muslim] The reward of charity is multiplied if it is given during the blessed time which Allah The Almighty has endowed with special advantages and virtues. Ramadan is one of such great seasons in which the Muslim should strive to spend in the different ways and avenues of good deeds and righteous acts as much as he can, following the example of the Messenger of Allah. He, sallallaahu ‘alaihi wa sallam, used to spend more in charity in the month of Ramadan than in any other month. It was proved in the two Saheehs (books of authentic narrations) that he, sallallaahu ‘alaihi wa sallam, was the most generous of people, and he would be even more so in the month of Ramadan when Jibreel (Gabriel), may Allah exalt his mention, met him to study the Qur’an with him. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, would be more generous than the blowing wind, in doing good. [Al-Bukhari and Muslim] This proves the virtues of spending in Ramadan. These virtues may take a higher noble rank and a more sublime position if one gives charity to his kin and those closely related to him if they are among the needy and poor – it is considered even better than spending on strangers. This can be substantiated by the Saying of Allah The Almighty (which means): {They ask you, [O Muhammad], what they should spend. Say, “Whatever you spend of good is [to be] for parents and relatives.} [Qur’an 2:215] The most deserving and those who should be given preference are the people who have greater right over you such as parents to whom one has to be very dutiful. Amongst the greatest forms of dutifulness towards them is to spend on them, then other relatives according to the degree of closeness and need. Spending on them is a charity and a way of upholding the ties of kinship. [Tafseer As-Sa‘di] The advice of your Messenger, sallallaahu ‘alaihi wa sallam: Abu Talhah, may Allah be pleased with him, had more property than any other amongst the Ansaar (Helpers) in Al-Madinah and the most beloved of his property to him was a garden called Bayruhaa’, which was in front of the Mosque of the Prophet. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, used to go there and drink from its fresh water. Anas, may Allah be pleased with him, said: “When this verse was revealed: {Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love.} [Qur’an 3:92] Abu Talhah, may Allah be pleased with him, said to the Messenger of Allah, sallallaahu ‘alaihi wa sallam:  “‘O Messenger of Allah! Allah The Almighty Says: {Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love} and no doubt, the garden of Bayruhaa’ is the most beloved of all my property to me. So I want to give it in charity in the cause of Allah. I expect its reward from Allah The Almighty. O Messenger of Allah! Spend it wherever Allah The Almighty instructs you.’ On that, the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: ‘That is a good deal! That is a good deal! I heard what you have said (O Abu Talhah), and I recommend that you distribute it among your relatives.’ Abu Talhah said, ‘I will do so, O Messenger of Allah.’ Then Abu Talhah distributed that garden amongst his relatives and cousins.” [Al-Bukhari and Muslim] Why such virtue? You may be interested in knowing the reason behind this virtue. Read what the Prophet, sallallaahu ‘alaihi wa sallam, said: “Charity given to a poor person is charity, but charity given to a relative is two things, charity and upholding the ties of kinship.” [Al-Bukhari and Muslim] The eminent scholar Al-Munaawi, may Allah have mercy upon him, said: “It involves two rewards, unlike spending on strangers which has only one reward. The Hadith also includes an explicit indication that the action may combine the reward of two actions for it achieves their aims. So, its doer will receive all the rewards that are mentioned about them out of the pure generosity and kindness of Allah The Almighty.” [Faydh Al-Qadeer] The most deserving of relatives (of one’s charity) If you would like to know more about who are the most deserving of charity among your relatives, they are divided into two categories: First: the orphan, because Allah The Almighty Says (what means): {But he has not broken through the difficult pass. And what can make you know what is [breaking through] the difficult pass? It is the freeing of a slave. Or feeding on a day of severe hunger. An orphan of near relationship.} [Qur’an 90:11-15], meaning, an orphan who has a close relationship with you. Spending on orphan relatives takes precedence over spending on others if their need is equal because relatives are more deserving of your goodness. [Mustafa Al-‘Adawi; Silsilat At-Tafseer] As-Sayyid Murtadha, may Allah have mercy upon him, said: “This is encouragement for giving precedence to the needy among relatives over strangers.” [Mahaasin At-Ta’weel] Second: the relative who harbours a grudge against you and dislikes you. The Prophet, sallallaahu ‘alaihi wa sallam, said: “The best charity is that given to a relative who does not like you.” [Ahmad; Al-Albaani: Saheeh] The wisdom behind this is that it implies a way of forcing the soul to humble itself before its enemies. It is better in reward than that which is spent on a stranger for he (the relative) is the most deserving of good deeds. [Faydh Al-Qadeer] Others who are like relatives: 1- Neighbours. Allah The Almighty has recommended observing kindness to them with His Exalted Saying: {The neighbour who is near of kin, and the neighbour who is a stranger.} [Qur’an 5:36] 2- Friends and companions for the sake of Allah The Almighty for the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “The best dinars which a man can spend are a dinar which he spends on his children, a dinar which he spends on his riding beast for the sake of Allah, and a dinar which he spends on his companions for the sake of Allah The Almighty.” [At-Tayaalisi; Al-Albaani: Saheeh] Doing good deeds towards your relatives is in no way limited to charity as some may believe. Rather, it includes various aspects of life. The best action one can do for his relatives is calling them (to Allah The Almighty), giving them sincere advice and teaching them beneficial knowledge of the worldly life and the Hereafter. This is because religious texts have enjoined preferring and giving them precedence over others. In conclusion: This is a good transaction with your Lord with which you can receive the reward twice as long as the buyer in this transaction is your Lord The Almighty. Be certain that it will be profitable for you. You may, moreover, recite the saying of Allah The Almighty (which means): {Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish - that He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative.} [Qur’an 35:29-30] So, hasten to take part in it and spend in charity. Mujaahid, may Allah have mercy upon him, said: “O Son of Adam! It is the most appropriate place in which you can put your efforts and earnings. Do not spend on so and so and leave your relatives and your kin.” [Ad-Durr Al-Manthoor] Article source: http://www.islamweb.net/emainpage/

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, radhiallah ‘anhu, 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, radhiallah ‘anhu, 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, radhiallah ‘anhu, 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. Article source: http://www.islamweb.net/emainpage/ Islam and fortune-telling There are among mankind people who claim knowledge of the unseen and the future. They are known by various names, among which are: fortune-tellers, soothsayers, foreseers, augurs, magicians, prognosticators, oracles, astrologers, palmists, etc. Fortune-tellers use various methods and mediums from which they claim to extract their information, among which are: reading tea-leaves, drawing lines, writing numbers, palm-reading, casting horoscopes, crystal ball gazing, rattling bones, throwing sticks, etc. Practitioners of occult arts, who claim to reveal the unseen and predict the future, can be divided into two main categories: 1.    Those who have no real knowledge or secrets but depend on telling their customers about general incidences which happen to most people. They often go through a series of meaningless rituals, and then make calculated general guesses. Some of their guesses, due to their generality, may come true. Most people tend to remember the few predictions that come true and quickly forget the many which do not. This tendency is a result of the fact that after some time, all the predictions tend to become half-forgotten thoughts in the subconscious until something happens to trigger their recall. For example, it has become common practice in North America to publish, at the beginning of each year, the various predictions of famous fortune-tellers. When a survey was taken of the various predictions for the year 1980CE, it was found that the most accurate fortune-teller among them was only 24% accurate in her predictions! 2.    The second group are those who have made contact with the Jinn. This group is of most importance because it usually involves the grave sin of Shirk (associating others with Allah), and those involved often tend to be fairly accurate in their information and thus present a real Fitnah (trial and temptation) for both Muslims and non-Muslims alike. Not only is the practice of astrology Haraam (forbidden by Islamic Law), but so are visiting an astrologist and listening to his predictions, buying books on astrology and reading one’s horoscope. Since astrology is mainly used for predicting the future, those who practise it are considered fortune-tellers. Consequently, one who seeks his horoscope comes under the ruling contained in the Prophet’s statement: “The daily prayers of whoever approaches a fortune-teller and asks him about anything will not be accepted for forty days and nights.” [Muslim]  The punishment in this Hadith is simply for approaching and asking the astrologist, even if one is in doubt about the truth of his statements. When one is in doubt about the truth or falsehood of astrological information, this entails that he is in doubt about whether or not others know the unseen and the future besides Allah. This is a form of Shirk, because Allah has clearly stated (what means): “And with Him [i.e., Allah] are the keys of the unseen; none knows them except Him.” [Qur’an 6:59] As well as (what means): “Say (O Muhammad): ‘None in the heavens and earth knows the unseen except Allah…’” [Qur’an: 27:65] If, however, one believes in the predictions of their horoscopes, whether spoken by an astrologist or written in books of astrology, he falls directly into Kufr (disbelief) as stated by the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention): “Whoever approaches an oracle or fortune-teller and believes in what he says, has disbelieved in what was revealed to Muhammad.” [Ahmad & Abu Daawood]    Like the previous narration, this one literally refers to the fortune-teller and it is just as applicable to the astrologist. Both claim knowledge of the future. The astrologist’s claim is just as opposed to Tawheed (Islamic Monotheism) as the ordinary fortune-teller. He claims that people’s personalities are determined by the stars, and their future actions and the events of their lives are written in the stars. The ordinary fortune-teller claims that the formation of tea leaves at the bottom of a cup, or lines in a palm, tell him the same thing. In both cases, individuals claim the ability to read in the physical formation of created objects, knowledge of the unseen. Belief in astrology and the casting of horoscopes are in clear opposition to the letter and spirit of Islam. It is really the empty soul, which has not tasted real Eemaan (belief) that seeks out these paths. Essentially these paths represent a vain attempt to escape Qadar (fate).  These ignorant believe that if they know what is in store for them tomorrow, they can prepare from today. In that way, they may avoid the bad and ensure the good. Yet, Allah’s Messenger, sallallaahu ‘alaihi wa sallam, was told by Allah to say (what means): “…If I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of glad tidings to a people who believe.” [Qur’an 7:188] True Muslims are, therefore, obliged to stay far away from these areas. Thus, rings, chains, etc., which have the signs of the Zodiac on them should not be worn, even if one does not believe in them. They are part and parcel of a fabricated system which propagates Kufr and should be done away with entirely. No believing Muslim should ask another what his star-sign is, or attempt to guess what it is. Nor should he or she read horoscope columns in newspapers or listen to them being read. Any Muslim who allows astrological predictions to determine his actions should seek Allah’s forgiveness and renew his Islam. (Article by Dr Abu Ameenah Bilal Philips) Article source: http://www.islamweb.net/emainpage/ 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 (verse) 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 verse 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 verse 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.  The unfortunate result  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 jihaad, 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.  A true definition  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 halaal 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 haraam 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. Words of wisdom on taking oneself to account Umar ibn Al-Khattaab, may Allah be pleased with him, said: “Hold yourselves to account before you get held to account in the reckoning, and weigh your deeds before they get weighed for you, because reckoning tomorrow (the Day of Resurrection) becomes easier when you hold yourselves for reckoning today; get prepared for the major exhibition, on that day you will exposed and nothing will be hidden.” He once wrote a letter to some of his officials saying, “Hold yourself in reckoning during the times of ease before you get held in reckoning at the time of difficulty (the Hereafter), because he who holds himself in reckoning during the time of ease will have a pleasant consequence and will rejoice; and he who becomes busy with life and desires (and did not hold himself in reckoning) will regret and lose.” Here are some sayings of scholars across centuries encouraging us to take ourselves to account, before the Final Reckoning: Al-Hasan, may Allah have mercy upon him, said: “You will find the believer always holding himself in reckoning saying, what did I want to do? What did I want to eat? What did I want to drink? But the sinful will go on without holding himself in reckoning.” Maymoon ibn Mahraan, may Allah have mercy upon him, said: “The slave will not achieve piety until he becomes harder on himself in reckoning than a stingy partner when he questions his partner; and that is why it is said that the self is like a betraying partner, if you do not hold it in reckoning your wealth would go to waste.” Al-Hasan, may Allah have mercy upon him, said: “The believer is always holding himself in reckoning, and reckoning becomes easy on the Day of Resurrection only for those who held themselves in reckoning during their lifetime; and it becomes difficult for those who went on in life without reckoning.” Maalik ibn Deenaar, may Allah have mercy upon him, said: “May Allah have mercy upon a slave who says to himself, ‘Aren’t you the one who did so and so?’ Then he restrains it and forces it to adhere to the Qur’an and the Sunnah (Prophetic tradition) and takes control over it.” Ibn Mulaykah, may Allah have mercy upon him, said: “I met thirty of the Companions of the Prophet, sallallaahu ‘alaihi wa sallam, and each one of them fears that he is a hypocrite.” Ibn Al-Qayyim, may Allah have mercy upon him, said: “If one looks at the Companions, may Allah be pleased with them, he would find that they worked hard yet were the most fearful of Allah, while we combine between negligence and feeling secure (from punishment).” These are the words of Ibn Al-Qayyim during his period, what should we say about our time? Al-Fudhayl ibn ‘Iyaadh, may Allah have mercy upon him, said to a man, “How many years have passed from your life so far? The man said, ‘Sixty years.’ Al-Fudhayl said, ‘Then you have initiated a journey towards your Lord, and you have almost arrived to your destiny.’” Abu Ad-Dardaa’, may Allah be pleased with him, said: “Your life is but days, whenever a day passes, a portion of you has finished.” The question arises: How does one take oneself to account? Ibn Al-Qayyim said that it is done in the following sequence: First, start with the obligatory matters and make up any shortcomings in them. Second, check the prohibitions, and repent, seeking forgiveness for the violations committed and strive to perform good deeds to wipe out the bad deeds. Third, hold yourself in reckoning for your heedlessness by mentioning Allah The Almighty (Thikr). Fourth, hold yourself to account for the usage of the tongue, eyes, ears, feet and hands. What did you intend by using them? How did you use them? Article source: http://www.islamweb/emainpage/

Allah Says (what means): “By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you” [Qur’an, 3: 159] About himself the Prophet (sallallaahu ‘alaihi wa sallam) said: “Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment.” [Maalik and Ahmad] By nature he (sallallaahu ‘alaihi wa sallam) was gentle and kind hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character. In the cause of right and justice he could be resolute and severe but more often than not, his severity was tempered with generosity. He had charming manners which won him the affection of his followers and secured their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he had to conceal any such vein by practice and artifice: with fear of Allah, sincere humility was ingrained in his heart. He (sallallaahu ‘alaihi wa sallam) used to say: “I am a Prophet of Allah but I do not know what will be my end.” [Al-Bukhari] In one of his sermons calculated to instill the fear of Allah and the Day of Reckoning in the hearts of men, he (sallallaahu ‘alaihi wa sallam) said: “O people of Quraysh be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaaf, I cannot save you from Allah; O Abbaas, son of Abdul-Mutalib, I cannot protect you either; O Faatimah, daughter of Muhammad, even you I cannot save.” [Al-Bukhari & Muslim] He (sallallaahu ‘alaihi wa sallam) used to pray: “O Allah! I am but a man. If I hurt anyone in any manner, then forgive me and do not punish me.” [Ahmad] He always received people with courtesy and showed respect to older people and stated: “To honour an old man is to show glorification to Allah.” He would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The Prophet (sallallaahu ‘alaihi wa sallam) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy. When he left ‘Aa’ishah (radhiallah ‘anha) said: “You did not think well of this man, but you treated him so well.” The Prophet (sallallaahu ‘alaihi wa sallam) replied: “He is a bad person in the sight of Allah who does not behave courteously and people shun his company because of his bad manners.” [Al-Bukhari] He (sallallaahu ‘alaihi wa sallam) was always the first to greet another and would not withdraw his hand from a handshake till the other man withdrew his. If one wanted to say something in his ears, he would not turn away till one had finished as reported in the books of Abu Daawood and At-Tirmithi. He did not like people to get up for him and used to say: “Let him, who likes people to stand up in his honour, he should seek a place in hell.” [Abu Daawood]. He (sallallaahu ‘alaihi wa sallam) would himself, however, stand up when any dignitary came to him. He had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster brother was given similar treatment. He avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which one was the Prophet. Quite frequently uncouth bedouins accosted him in their own gruff and impolite manner but he never took offence. [Abu Daawood] He (sallallaahu ‘alaihi wa sallam) used to visit the poorest of ailing persons and exhorted all Muslims to do likewise [Al-Bukhari]. He would sit with the humblest of persons saying that righteousness alone was the criterion of one’s superiority over another. He invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals. [At-Tirmithi] Whenever he (sallallaahu ‘alaihi wa sallam) visited a person he would first greet him and then take his permission to enter the house. He advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect. There was no type of household work too low or too undignified for him . ‘Aa’ishah  has stated: “He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping.” [Al-Bukhari] He (sallallaahu ‘alaihi wa sallam) would not hesitate to do the menial work of others, particularly of orphans and widows [An-Nasaa’ee, Ad-Daarami]. Once when there was no male member in the house of the companion Khabaab Ibn Al-Arat  who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants [Ibn Saad]. Article source: http://www.islamweb.net/emainpage/ ...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/

Every now and then, the believer looks forward to something that raises his enthusiasm, motivates him to do righteous deeds, and strengthens the steadfastness in his heart. The Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said that Allah The Almighty Says: “I have prepared for My righteous slaves what no eye has seen, no ear has heard, and the mind of no man has conceived.” (Then Messenger of Allah, sallallaahu ‘alaihi wa sallam, said) If you wish, recite: {And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do. } [Qur’an 32:17] [Al-Bukhari and Muslim] Allah The Almighty informed us of Paradise to make us long for it. He manifested some of its bliss and concealed some of it as a sort of encouragement and stimulation. Therefore, the bliss of Paradise, no matter how it is described, cannot be grasped by the human mind, because it contains goodness that never comes to man’s mind or is known to anybody. But before we begin, we must stop and ask ourselves some questions: Do we long to enter Paradise? Is the presence of Houris, food, and drink the only things we know about Paradise? Or do we know more details? Dear reader, if you want to change and make Paradise your premier goal, join us on this blessed journey, but first make sure to fasten your concentration belt, dispose of your heedlessness, and take good companions along with you. These are the conditions of the takeoff on our journey. Let us go! Dear reader, come and knock on the gates of Paradise, to fly with our mind in the Kingdom of Allah The Almighty and the secrets He deposited in it. Allah The Almighty Says (what means): {When they reach it while its gates have been opened.} [Qur’an 39:73] Dear reader, think why Allah The Almighty Says in this verse (what means): {and its gates have been opened.} [Qur’an 39:73] and when He talked about Hell He Says (what means): {its gates are opened.} [Qur’an 39:70] Actually, it is a wonderful note taken by the great Imam Ibn al-Qayyim, may Allah have mercy upon him. Read, what this pious scholar said,   Allah The Almighty Says (what means): {But those who feared their Lord will be driven to Paradise in groups until, when they reach it and its gates have been opened...} [Qur’an 39:73] and while speaking of Hell, Allah The Almighty Says (what means): {When they reach it, its gates are opened.} [Qur’an 39:70] without using a conjunction. This is linguistically more eloquent in both cases. That is because the angels are driving its denizens to Hell while its gates are closed. When they arrive at Hell, its gates will open up in their faces and punishment will suddenly surprise them. As they enter Hell, the gates will open without them noticing. This usually happens with the penalty which is made contingent on something that takes place immediately after that condition. Hell is the abode of humiliation and disgrace, so permission is not sought for its denizens, nor are its keepers asked to allow them to enter. Paradise, however, is the abode prepared by Allah The Almighty; the abode of dignity where His favourites and allies dwell. As people reach Paradise, they will find its gates closed, so they earnestly implore its Owner to open them. Also, they will intercede to Him by His most resolute messengers, but all of them will withdraw until they are guided to go to the final and master of them. The Prophet, sallallaahu ‘alaihi wa sallam, will say: “I am entitled to that,” and thus, will prostrate under the Throne to his Lord, supplicating Him as much as He wills. Then, permission will be given for him to raise his head and express his request. He will ask Allah The Almighty to open the gates of Paradise, and his request will be accepted. Allah The Almighty will order that the gates of Paradise be opened to show its greatness and the high status and honour of His Messenger, sallallaahu ‘alaihi wa sallam, in His Sight. This is more effective and greater in showing the perfection of the blessing and the occurrence of joy and happiness than otherwise. This prevents the ignorant man from thinking that it is like an inn for whoever wants to enter. The Paradise of Allah is precious and there are obstacles, wilderness and dangers that must be faced first in order to attain it. See what excitement the believers will encounter on the Day of Resurrection! Imagine how they will feel – may Allah make you and us among the inhabitants of Paradise. After the horrors and hardships the believers saw befalling the sinners on the Day of Judgment and, before that, the trials and desires they patiently resisted in this life, their longing to see the bliss that Allah The Almighty has prepared for them becomes enormously great. The greater their longing, the greater the enjoyment of the meeting will be. Thus, Allah The Almighty wanted to increase the longing of the believers at the highest level by letting them stand in front of the gates of Paradise for a period of time while thoughts conflict in their minds and they feel that they are at a distance of two bow lengths or nearer from seeing what Allah The Almighty promised them in this life. After the Prophet, sallallaahu ‘alaihi wa sallam, intercedes with his Lord, Allah The Almighty will give him permission to open the gates of Paradise. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “The distance between two shutters in Paradise equals the distance of  a 40-year walk. People throng there like camels that throng to drink water after five days of thirst.” [As-Silsilah As-Saheehah by Al-Albaani] Can you imagine the width of the gate? It is like a distance of a 40-year walk, i.e. it is impossible to see the end of it, where people crowd as if one has brought camels to water after five days of thirst. Imagine how they will run. Similarly, this will be the state of the people of Paradise in their longing for it. After entering Paradise, its gate will not be shut behind you. Do you know why? Imam Ibn al-Qayyim, may Allah have mercy upon him, will tell you that. He said,   Reflect on the Saying of Allah The Almighty (which means): {Gardens of perpetual residence, whose doors will be opened to them. Reclining within them, they will call therein for abundant fruit and drink.} [Qur’an 38:50-51] and see the verses carrying an elegant meaning. That is when they enter Paradise, its gates will not be closed behind them, but they will remain open. Also, keeping the gates open implies that they go and return freely, and dwell in Paradise and that the angels enter upon them every time with gifts and graciousness from their Lord and what brings them happiness at all times. It is also an indication that Paradise is an abode of security where its inhabitants do not need to close the gates as they needed to do so in this life. Now, we will leave you to choose which gate you would like to enter Paradise through. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said:   Whoever performs a couple of acts of voluntary worship of the same type or spends two things for the Sake of Allah, will be called from the gates of Paradise: O slave of Allah, here is prosperity. He will enter Paradise from the Gate of Prayer if he observed voluntary prayer as his favoured act of worship; from the Gate of Jihad if he was a Mujahid and Jihad was his favoured act of worship; and from the Gate of Charity if he gave voluntary charity as his favoured act of worship; from the Gate of Ar-Rayyaan if he observed voluntary fasting as his favoured act of worship.” Abu Bakr, may Allah be pleased with him, said: “O Messenger of Allah! Those who are called from these gates will stand in need of nothing. Will anybody be called from all of those gates?’’ The Messenger of Allah, sallallaahu ‘alaihi wa sallam, replied: “Yes, and I hope that you will be one of them.” [Al-Bukhari and Muslim] Now, choose the gate you wish to access Paradise from, and how excellent if you will be a companion of Abu Bakr, may Allah be pleased with him, on the Day of Judgment! Dear reader do you see the extent to which Allah The Almighty prepared Paradise for His righteous slaves and how He made them long for it before they enter? Has your heart not been softened, dear brother? Do you not long to enter Paradise and experience this bliss? Article source: http://www.islamweb.net/emainpage/ Practical steps towards sincere repentance Most people are aware of the conditions people must fulfil before their repentance is accepted, namely giving up the sin, regretting the sin, and being determined never to commit it again. However, in this article we will highlight some practical steps people should follow in order to help achieve sincere repentance. Let us go through these practical steps together with the permission of Allah, The Almighty: First: Counting all the sins that you have committed since adulthood until the present time in writing. This is an introduction to repenting for all these sins, because when a person considers all its sins, it will be humble and tend to repent as soon as possible. Here is a list of the categories of sins to help you remember your past sins: lSins of the body such as the tongue (backbiting, tale-bearing, lying, and ridiculing others); the eyes (looking at what is prohibited), ears, hands, feet and private parts. l Sins of the hearts, such as arrogance, envy, aggression, self-conceit, and so on. l Negligence in performing your duties towards one’s parents, relatives and negligence regarding the other duties such as enjoining what is good and forbidding what is evil, as well as Da’wah (calling to Islam). l Negligence in the acts of worship like delaying the prayer after its due time. Secondly: Try to count the blessings of Allah, The Almighty, upon you in writing. You should keep counting these blessings until you realise how negligent you are towards the rights of Allah, The Almighty, and continue counting until you despair of counting. Allah, The Exalted, Says (what means): {And He gave you from all you asked of Him. And if you should count the favour of Allah, you could not enumerate them. Indeed, humankind is [generally] most unjust and ungrateful.} [Qur’an 14:34] Then, you should make a comparison between the blessings that Allah, The Almighty, sends down to you, and your misdeeds that are being sent to Him in return. In this case, you will not be able to resist your tears, your heart will be soft and you will say: “I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon.” [Al-Bukhari] When you shed tears and feel remorse, you should then move to the third step. Thirdly: Repentance Prayer After deserting the sin, you should immediately implement the advice of the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), who said: “Whenever one commits a sin, and then performs ablution perfectly, and prays two Rak’ahs (units of prayer) after which he seeks the forgiveness of Allah, He will forgive him.” [Al-Albaani: Saheeh] Then, you should determine that you would never return to sins. In this way, you will live the best day of your life since your birth. Fourthly: Keep away from bad friends and evil companions. Sever your relationship with them, because they will prevent you from returning to your Lord. If you succeed in getting rid of them, then this is a great sign that Allah, The Almighty, has accepted your repentance. Fifthly: You should have a daily programme of acts of worship to perform. This programme aims at helping you make up for what you missed and compensate your negligence towards the rights of Allah, The Almighty. This programme should include reading parts of the Qur’an, Thikr (words of remembrance) reported from the Prophet, sallallaahu ‘alaihi wa sallam, night prayer and fasting. However, the most important thing is that this programme should be gradual and realistic. Sixthly: You should attend a religious lecture in a mosque once a week on a regular basis. This step aims at strengthening your relationship with your Lord and the righteous people who are your companions on the road to faith. Accompany those righteous people and never keep away from them. Finally remember that you are in need of the Lord of the heavens and the earth, and that without Him, you are impoverished in every way. Remember that you have wronged yourself, so be humble in front of your Lord. Listen to the teacher, Ibn Al-Qayyim, may Allah have mercy upon him, who was an excellent example of humble servitude in front of Allah, The Almighty. While referring to some signs of sincere repentance, he said: “The prerequisites of sound repentance include a special kind of humility in one’s heart that does not resemble any other feeling, because it only occurs to the sinful slave. Such a feeling cannot be obtained through hunger, or mere love; rather, it is a feeling beyond all of this. It breaks the heart completely, grabs it and throws it humbly in front of the Lord. There is nothing dearer to Allah, The Almighty, than this feeling, humility and submission on the part of His slave.” How sweet the words of the slave in this state are when he says: I ask You by Your Grandeur and my humility to have mercy upon me…. I entreat You by Your strength and my weakness, by Your richness and my poverty to pardon me…. Here I am, the wrongful and sinful slave, before You… You have many slaves other than me, but I have no Lord but You… I have no shelter other than with You, as there is no escape from You, except to You…. I ask and entreat You, as I am humble, poor, frightened and blind… I ask You while I am surrendering completely to You, and weeping out of fear of You…. to pardon me... Such a feeling is a sign of accepted repentance, so, if you lack this feeling, accuse your sincerity and correct your repentance. Article source: http://www.islamweb.net/emainpage/

Prayer is the most obligatory of the Five Pillars of Islam next to the Two Testifications of Faith, and it was ordained in the best and the most perfect way for an act of worship. Prayer includes many of the acts of worship, like the remembrance of Allah Almighty, the recitation of the Qur’an, standing humbly before Almighty Allah, bowing, prostration, supplication, and Takbeer (uttering the words ‘Allahu Akbar’). Prayer is also the head of the physical acts of worship, of which none of the religions brought by any of Allah’s messengers is void. Prayer, unlike all other acts of worship, was enjoined by Almighty Allah on His Messenger, Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention) the Seal of Messengers, on the night of Al-Mi’raj (the ascension of the Prophet). This is an indication of its greatness, a confirmation of its being obligatory, and a sign of its high status in the Sight of Allah. There are many Hadiths indicating the virtues of prayer and showing its being obligatory on all Muslim individuals. The fact that prayer is an obligatory act of worship is primarily known in Islam. So, whoever denies this fact is considered to be an apostate. Linguistically, prayer means invocation; Allah, the Exalted Commands the Prophet, sallallaahu ‘alaihi wa sallam, to ‘pray’ for the believers, saying (what means): “…And invoke [Allah’s blessings] upon them...” [Qur’an 9: 103] According to the Shari’ah (Islamic Jurisprudence), prayer is defined as a special kind of sayings and deeds beginning with Takbeer and ending with Tasleem (saying ‘assalamu alaikum wa rahmatullah’). It is called ‘prayer’ because it includes invocation. During prayer, the worshipper is in a state of invocation through worshipping Almighty Allah, praising Him, or supplicating Him for something. This is why it is called ‘prayer’. Prayer was decreed by Almighty Allah on the night of Al-Mi’raj before Hijrah, as five prayers to be performed every day and night at specified times by every legally accountable Muslim. Allah, the Exalted Says (what means): “...Indeed, prayer has been decreed upon the believers a decree of specified times.” [Qur’an 4: 103] Those prayer times are the times pointed out by Allah’s Messenger, sallallaahu ‘alaihi wa sallam, through his words or his deeds. Allah, the Exalted, Says (what means): “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakat. And that is the correct religion.” [Qur’an 98: 5] In addition, in many verses of Allah’s Glorious Book (the Qur’an), Allah, the Exalted Says: “And establish prayer...” [Qur’an: 2: 43] Almighty Allah also Says (what means): [O Muhammad], tell My servants who have believed to establish prayer…” [Qur’an 14: 31) Moreover, Allah, the Exalted Says: “So Exalted is Allah when you reach the evening and when you reach the morning. And to Him is [due all] praise throughout the heavens and the earth. And (Exalted is He) at night and when you are at noon.” [Qur’an 30: 17-18] Therefore, it is obligatory for whoever reaches one of the specified times of prayer, being adult and sane, to perform it, excluding women in a state of menstruation or postnatal bleeding. Scholars unanimously agree that it is not obligatory for women in the aforesaid two cases to perform prayer, nor to perform it later after purification. On the other hand, whoever is in a state of unconsciousness, as in sleeping, fainting, and the like, has to perform the prayer at the moment when they wake up or recover to the normal state. Allah, the Exalted, Says (what means): “...And establish prayer for My remembrance.” [Qur’an 20: 14] In addition, the Prophet, sallallaahu ‘alaihi wa sallam, says: “Whoever misses a prayer out of oversleeping or forgetfulness, let him perform it once he remembers it.” A guardian of a child has to command him to perform prayer when the child reaches the age of seven, though it is still not obligatory for him. But the purpose is to make the child interested in prayer and used to it. Thus, the child and his guardian will be rewarded when the former performs prayer, for Allah, the Exalted, Says (what means): “Whoever comes [on the Day of Judgment] with a good deed will have ten times the like thereof [to his credit] ...” [Qur’an 6: 160] Moreover, when a woman showed the Prophet, sallallaahu ‘alaihi wa sallam, a young boy who was with her, saying:”Does this one have to perform Haj (Pilgrimage), O Messenger of Allah?” He, sallallaahu ‘alaihi wa sallam, replied, “Yes, and you will have a reward.” So, a guardian has to teach his child how to perform prayer and how to perform ablution for it. A guardian has also to beat his child if the latter is ten years old and neglects prayer, for the Prophet, sallallaahu ‘alaihi wa sallam, said: “Command your children to perform prayer when they become seven years old, and beat them for (not performing) it (i.e. prayer) when they become ten years old; and arrange their beds (so that boys and girls sleep) separately.” [Ahmad, At-Tirmithi, Abu Dawood, and other compilers of Hadiths] It is also impermissible to perform prayer later than its due time, for Allah, the Exalted Says (what means): “...Indeed prayer has been decreed upon the believers a decree of specified times.” [Qur’an 4: 103] The meaning is that prayer has specified times at which it has to be performed. A prayer is impermissible to be deferred except for those who would like to combine it with the following prayer, provided that the said prayer can be combined with another, and that the case is among those in which combining two prayers is permissible as well as the person being one who is allowed to combine prayers in this way. As for delaying performing a night prayer until the morning, a day prayer until the night, or the Fajr (Dawn) Prayer until sunrise, it is by no means permissible, whether the reason is a state of major ritual impurity, minor ritual impurity, or anything else. Rather, one has to perform them at their specified times, regardless of one’s state. A person might happen to be in a hospital where he is confined to a bed that he cannot leave to pray, or cannot change the impure clothes he wears, or cannot find pure earth to perform Tayammum (dry ablution) instead of ablution to pray. Some ignorant people in this case defer prayer on the pretext that they will perform it later when possible. In fact, this is a grave mistake and a means of missing prayer whose reason is unawareness and lack of juristic consultation. What they have to do is to perform prayer at its specified times regardless of their states. Their prayer will be sufficient, even if it is performed without Tayammum or in impure clothes; Allah, the Exalted Says (what means): “So fear Allah as much as you are able...” [Qur’an 64: 16] Even if they pray without facing the Qibla (the direction of Ka’aba), provided they are unable to face it, their prayer is still valid. The prayer is the basic pillar of Islam, and the main difference between a Muslim and a disbeliever. So, whatever good deeds one might do are useless if one is negligent of prayer, we ask Almighty Allah for safety. (Extracted from: A Summary of Islamic Jurisprudence) Article source: http://www.islamweb.net/emainpage/ Thinking well of others relieves the heart Nothing relieves the heart and makes one happy more than thinking well of others. It protects one from the harm of worrisome thoughts that disturb his peace of mind and exhaust the body. Thinking well of others leads to a sound heart, strengthens the ties of cordiality and love among the individuals of a community, and frees the hearts from hatred and rancour. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Beware of assumptions, for assumption is the falsest of speech, and do not be inquisitive, and do not spy upon one another, and do not vie with one another, and do not envy one another, and do not hate one another, and do not shun one another; be fellow-brothers and slaves of Allah.” If only the members of the Muslim community would adhere to this sublime behaviour, their enemies would never dare to attack them and their famous policy of “divide and rule” will never succeed because the hearts are united and the souls are pure. Ways to think well of others There are certainly many ways that a Muslim can think well of others; some of which are: 1-  Supplication Supplicating to Allah The Almighty is the gate to every goodness. The Prophet, sallallaahu ‘alaihi wa sallam, would ask his Lord to grant him a sound heart. 2- Putting oneself in the place of others If each one of us puts himself in the place of his brother when the latter does or says something, this will help him think well of others. Allah The Almighty directs His slaves to this meaning in the verse where He Says (what means): {Why, when you heard it [the falsehood against ‘Ai’shah, may Allah be pleased with her], did not the believing men and believing women think good of one another?} [Qur’an 24:12] In another verse, Allah The Almighty makes the believers feel as if they are one single entity, to the extent that when one of them meets his brother and greets him, it is as if he is greeting himself. Allah The Almighty Says (what means): {But when you enter houses, give greetings of peace upon yourselves - a greeting from Allah.} [Qur’an 24:61] 3-  Interpreting the words of others in the best possible way This was the habit of the righteous predecessors. ‘Umar, may Allah be pleased with him, said: “Do not think ill of a word that your believing brother utters as long as it can be interpreted in a good way.” Imam Ash-Shafi‘i, may Allah have mercy upon him, was ill once, and some of his brothers came to visit him; one of them said, “May Allah strengthen your weakness [He intended to supplicate to Allah in order to eliminate his weakness].” Ash-Shafi‘i, may Allah have mercy upon him, said: “If Allah strengthens my weakness, it would kill me!”  The man said, “By Allah, I intended nothing but goodness.” Ash-Shafi‘i, may Allah have mercy upon him, replied, “Even if you insulted me, I know that you sought goodness.” Thinking well of others is true brotherhood, even in things that cannot be interpreted in a good way. 4-  Making excuses for others When anyone says or does something that annoys or grieves one, he should try to find excuses for him and recall the status of the righteous who used to think well of their fellows and make excuses for them. They would say, “You should make seventy excuses for your brother.” Ibn Seereen, may Allah have mercy upon him, said: “If you come to know that a brother has harmed you with either a word or a deed, you should make an excuse for him; if you did not find one, you should say, ‘There may be an excuse that I do not know of.’” When you exert your utmost to make excuses for the words and deeds of others, you will save yourself the trouble of assuming and you will avoid blaming your fellows excessively. 5- Abstaining from judging the intentions of others This is one of the greatest causes that help one think well of others. One leaves the intentions to the only One who knows them: Allah The Almighty, for He did not command us to check each others’ hearts and intentions, and thus we have to avoid harboring ill-thoughts about others. 6- Recalling the harmful consequences of evil assumptions The one who thinks ill of others lives in endless trouble and grief, to say nothing of the fact that he loses all those who socialise with him, even the closest people to him. It is natural that people make mistakes, even unintentionally. Accusing others along with thinking well of oneself is one of the evil consequences of thinking ill of others. This is one way a person may be guilty of ascribing purity to oneself that Allah The Exalted forbade in His Book. Allah The Almighty Says (what means): {So do not claim yourselves to be pure; He is most knowing of who fears Him.} [Qur’an 53:32] In another verse, Allah The Exalted criticises the Jews when they ascribed purity to themselves. Allah The Almighty Says (what means): {Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed].} [Qur’an 4:49] Thinking well of others requires extensive training and striving against one’s self, particularly because the devil is inseparable from man like the blood that runs through his body. He never stops his attempts to sow dissension within the Muslims and stir up disputes among them. Thinking well of others is one of the greatest means to block this way before the devil. We ask Allah The Almighty to Grant us sound hearts and Help us to think well of our brothers and sisters. Article source: http://www.islamweb.net/emainpage/

Some of the Ahaadith of the Prophet, sallallaahu ‘alaihi  wa sallam (may Allah exalt his mention), are quite terse yet convey a multitude of meanings, and this is no surprise since they were produced by the one who was given the keys of eloquent speech and wise sayings. Some of his statements serve as fundamental principles, general rules, and just standards. On every given topic, there are Ahaadith that are considered all-inclusive fundamental principles under the heading of which all the respective subtopics fall. Some of these terse Ahaadith address the topic of wealth, establishing the correct Islamic viewpoint on wealth and setting fixed criteria for dealing with it and ways to dispose it of. One of these is the following Hadith, which was narrated on the authority of ‘Amr ibn Al-‘Aas, may Allah be pleased with him: “The Prophet, sallallaahu ‘alaihi  wa sallam, sent for me, commanding me to pack my clothes and arms and go to him. I did what he asked and came to him while he was performing ablution. He looked at me from head to toe then said: ‘O ‘Amr, I want to send you in charge of an army so that Allah will bless you with spoils, and I will give you your lawful share of the spoils.’ I said: ‘I did not become Muslim in pursuit of wealth; I became Muslim out of the desire for embracing Islam so that I would be with the Messenger of Allah, sallallaahu ‘alaihi  wa sallam!’ He said: ‘O ‘Amr! How excellent lawful wealth is in the hands of a righteous person!’” [Ahmad and Al-Bukhari. Abu ‘Awaanah, Ibn Hibbaan, Al-Haakim, Al-Albaani: authentic] According to its very wording, the Hadith clearly states that wealth is praiseworthy if it is lawfully gained and in the hands of a righteous person. The lawfulness of wealth means that it is pure and earned through lawful means, and the righteousness of the owner means that he uses his lawful wealth in what benefits him and his community. He fulfils the Rights of Allah with regard to his wealth by paying the obligatory Zakat on it and may spend it in charity voluntarily. This is a praiseworthy attitude towards wealth, as evidenced by his saying “How excellent lawful wealth is…” In the same vein, another Hadith lauded wealth when it is lawfully earned and rightfully spent. It was narrated on the authority of Abu Sa‘eed, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi  wa sallam, said: “This wealth is sweet (alluring); whoever earns it lawfully and spends it rightfully, then what excellent help it is!” [Al-Bukhari] In this case, wealth is an excellent means for a Muslim to fulfil the due rights over him, uphold the ties of kinship, relieve the distressed, and spares himself from the humiliation of begging for money, as well as all the other benefits of wealth. The Shari‘ah texts that laud wealth and commend richness should be interpreted in this light. By the same token, the Hadith indicates the gravity of the affliction when wealth is in the hands of a wicked, corrupt person; he withholds the Rights of Allah with regard to his wealth, and therefore, it becomes a destructive tool incurring his own destruction and a means of causing mischief on earth. Such a person may also combine the sin of acquiring wealth unlawfully with that of wastefulness. This meaning was stated by the Prophet, sallallaahu ‘alaihi  wa sallam, in the second part of the previously-cited Hadith narrated on the authority of Abu Sa‘eed, may Allah be pleased with him: “...and he who obtains it wrongfully is like one who eats but is never satisfied.” [Al-Bukhari] This is in addition to having a gluttonous soul and a heart overcome by the Fitnah (temptation) of wealth. The Shari‘ah texts that dispraise wealth, warn against extravagance, and encourage asceticism and renouncing greediness for the worldly pleasures should be interpreted in this light. This Hadith and the other supporting ones about the enjoined attitude towards wealth – like the one narrated by Abu Sa‘eed, may Allah be pleased with him, in its two parts: “This wealth is sweet (alluring); whoever earns it lawfully and spends it rightfully, then what excellent help it is! He who obtains it wrongfully is like one who eats but is never satisfied,” – they are considered a Prophetic standard and an Islamic methodology of moderation in pursuing wealth, with neither excessive asceticism nor the dispraised accumulation of wealth and exceeding the proper limits in its acquisition and spending. These Ahaadith, therefore, direct the Muslims towards the correct viewpoint on the true nature of wealth and underline that Islam does not dispraise wealth in an absolute sense, as some Sufis claim, nor does it praise it in an absolute sense. The subject matter of the praise and dispraise here is not the wealth itself but rather the states of people in acquiring, spending, or disposing of it. Whoever seeks (lawful) wealth with the intention of providing for himself and his dependants and reforming the universe with such wealth by investing and spending it on what is good and beneficial to the individual and community, then how excellent such wealth is! Some of the Companions were wealthy and successful traders. Abu Bakr, may Allah be pleased with him, was a trader, and his wealth was well spent in support of Islam and the Muslims. It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi  wa sallam, said: “No wealth has benefited me as much as the wealth of Abu Bakr.” Thereupon, Abu Bakr, may Allah be pleased with him, wept and said: “O Messenger of Allah! I and my wealth are only for you, O Messenger of Allah!” [Ibn Maajah, Al-Albaani: authentic] There were many other rich Companions whose wealth was a source of mercy and help for people and which was spent in support of the Islamic causes, like that of the third caliph, ‘Uthmaan, may Allah be pleased with him, who equipped the Muslim army for the Battle of Tabook with 950 camels and rounded them up to 1,000 with fifty horses. As for those who seek after wealth to accumulate it and boast about it, turning it into a means to cause mischief on earth and corrupt the economy through engaging in forbidden transactions such as Riba and gambling, they contribute to the poverty and unemployment in their societies by concentrating wealth in the hands of one social class. Accordingly, wealth, in their hands, becomes a means of destruction and evil, just like Qaaroon, whose story was related in the Qur’an. He wronged his people by dealing with Riba with their wealth and claiming that he had earned and obtained such wealth exclusively by means of his knowledge and efforts! This corrupt viewpoint on wealth and the economic injustice were enough sin for him to deserve the immediate destruction that befell him. Contrary to his aspirations to dominate the earth, Allah, The Exalted, destroyed him by causing the earth to swallow him, and he will continue to sink until the Day of Resurrection. Allah, The Exalted, Says (what means): {And We caused the earth to swallow him and his home. And there was for him no company to aid him other than Allah, nor was he of those who [could] defend themselves.} [Qur’an 28:81] Article source: http://www.islamweb.net/emainpage/ Hasten to forgiveness from your Lord Allah The Almighty encourages His slaves to hasten and race to doing good as He Says (what means): • {And hasten to forgiveness from your Lord} [Qur’an 3:133] • {Race toward forgiveness from your Lord} [Qur’an 57:21] • {So race to [all that is] good} [Qur’an 2:148] • {So for this let the competitors compete} [Qur’an 83:26] • {For the like of this let the workers [on earth] work} [Qur’an 37:61] Allah The Exalted mentions some of His righteous slaves – Zakariyyah and his family – Saying (what means): {So We answered his call, and We bestowed upon him Yahya (John), and cured his wife (to bear a child) for him. Verily, they used to hasten to good deeds, and they used to call on Us in hope and fear, and used to humble themselves before Us} [Qur’an 21:90] The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Deliberation (is a must) in all things except in deeds that pertain to the Hereafter [i.e., good deeds].” [Abu Daawood in his Sunan] Thus, man should hasten to the deeds of the Hereafter without hesitation. One should race towards them and compete in them. This hastening, racing and competing indicates the depth of faith in one’s soul. The deeper the faith is in one’s soul, the more he hastens to please his Lord. Consider the noble Companion ‘Umayr ibn al-Humaam, may Allah be pleased with him, when the polytheists advanced towards the Muslims in the Battle of Badr and the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “‘Get up to a Paradise whose width is equal to the heavens and earth.’ Anas, may Allah be pleased with him, the narrator of the Hadith, said that ‘Umayr ibn al-Humaam al-Ansaari, may Allah be pleased with him, said: ‘O Messenger of Allah, a Paradise whose width is equal to the heavens and earth?’ He said: ‘Yes.’ ‘Umayr said: ‘My goodness!’ The Messenger of Allah, sallallaahu ‘alaihi wa sallam, asked him: ‘What prompted you to say this (i.e. my goodness!)?’ He said, ‘O Messenger of Allah, nothing but the desire of being among its residents.’ The Prophet, sallallaahu ‘alaihi wa sallam, who did not speak from his own inclination, said: ‘You are (surely) among its residents.’ ‘Umayr, may Allah be pleased with him, took out the dates from his bag and began to eat them. Then he said, ‘If I were to live until I eat all these dates, it would be a long life.’ (The narrator said) He threw away all the dates he had with him. Then he fought the enemies until he was killed.” [Muslim] Therefore, let us initiate good deeds and hasten to them. This encouragement to initiate and hasten to good deeds is due to the fact that we do not know what impediments and obstacles may prevent us in the future if we wish to perform them. That is why the Prophet, sallallaahu ‘alaihi wa sallam, urged us to hasten to performing Haj in the Hadith in which he says: “Hasten to perform (your obligatory) Haj, for one knows not what should happen (to prevent it).” [Ahmad] The Prophet, sallallaahu ‘alaihi wa sallam, used to hasten to good deeds. It was narrated in a Hadith that after finishing the ‘Asr (late afternoon) prayer, the Prophet, sallallaahu ‘alaihi wa sallam, got up quickly, went to some of his wives and then came out. He noticed the signs of astonishment on the faces of the people caused by his speed. He then said: “I remembered while I was in my prayer that a piece of gold was in my house and I disliked that it should remain with us throughout the night, so I ordered it to be distributed.” [Al-Bukhari] This Hadith was mentioned by Imam An-Nawawi, may Allah have mercy upon him, in his book Riyaadh As-Saaliheen in the chapter named “hastening to good deeds”. Shaykh Ibn ‘Uthaymeen, may Allah have mercy upon him, said explaining this Hadith, “This Hadith enjoins hastening to do good deeds. One should not hesitate for he does not know when death will come to him and so he loses the good deed. The Hadith also proves that the Prophet, sallallaahu ‘alaihi wa sallam, was the quickest person in hastening to good deeds.” [Sharh Riyaadh As-Saaliheen] We should not only do good deeds but also hasten to them and not ignore continuing to commit ourselves to them for the Prophet, sallallaahu ‘alaihi wa sallam, said that Allah Says in a Qudsi Hadith (sacred narration): “My slave keeps on coming closer to Me through performing voluntary acts of worship till I love him.” [Al-Bukhari] The verb “keeps on” signifies continuity. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Keep on performing Haj and ‘Umrah.” [At-Tirmithi] Continuous good deeds and persistence on them is among the things which Allah The Almighty loves. The Prophet, sallallaahu ‘alaihi wa sallam, was asked, “What deeds are loved most by Allah?” He said: “The most regular constant deeds even though they may be few.” [Al-Bukhari and Muslim] It was narrated that if the Prophet, sallallaahu ‘alaihi wa sallam, performed a certain act, he used to do it constantly. [Muslim] Moreover, we should not get bored or tired of performing good deeds for the Prophet, sallallaahu ‘alaihi wa sallam, said: “Religion is easy and whoever overburdens himself in religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection…” [Al-Bukhari] Another narration reads as follows: “Observe moderation so that you would succeed.” [Al-Bukhari] At the same time, we should not overburden ourselves or commit ourselves to too much worship. Anas ibn Maalik, may Allah be pleased with him, narrated that once the Prophet, sallallaahu ‘alaihi wa sallam, entered the mosque and saw a rope hanging in between its two pillars. He said: “What is this rope?” The people said, “This rope is for Zaynab who, when she feels tired, holds it (to keep standing for the prayer.)” The Prophet, sallallaahu ‘alaihi wa sallam, said: “No, remove the rope. You should pray as long as you feel active, and when you get tired, sit down.” [Al-Bukhari and Muslim] When the Prophet, sallallaahu ‘alaihi wa sallam, knew that ‘Abdullaah ibn ‘Amr ibn Al-‘Aas, may Allah be pleased with him, prayed all the night and fasted daily all the year, he prohibited him from doing this, and said: “If you keep on doing this, your eyes will become weak and you will get bored.” [Al-Bukhari] In addition, the Prophet, sallallaahu ‘alaihi wa sallam, said: “You should do that which is within your capacity. By Allah! Allah will not be bored until you are bored. The dearest deeds to Allah are the most regular deeds even though they may be few.” [Abu Daawood and Ibn Maajah] Article source: http://www.islamweb.net/emainpage/

He is the honourable Companion Abu Hurairah, may Allah be pleased with him. Before embracing Islam, he was called ‘Abd Shams (slave of the sun). After he embraced Islam, the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), called him ‘Abdur-Rahman (slave of the Most-Merciful) and gave him the nickname of Abu Hurairah (father of kitten). There is a humorous reason behind this nickname. ‘Abdur-Rahman was famous for being humane to animals and he had a kitten that he was kind to and he took care of it. It used to accompany him everywhere. Therefore, he was called Abu Hurairah. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, used to address him using this nickname. It was narrated in a Hadith that the Prophet, sallallaahu ‘alaihi wa sallam, said to him: “Come here, O Abu Hurairah!” [Al-Bukhari] Abu Hurairah, may Allah be pleased with him, was born in the Arabian tribe of Daws. He reverted to Islam in the year of conquering Khaybar in 7 AH. After embracing Islam, he used to accompany the Prophet, sallallaahu ‘alaihi wa sallam, and sit with him for long periods of time learning from him. Abu Hurairah tried many times to invite his mother to Islam, but she refused. One day, he invited her to Islam, but she refused and said bad words about the Prophet, sallallaahu ‘alaihi wa sallam. Consequently, Abu Hurairah went to the Prophet, sallallaahu ‘alaihi wa sallam, weeping and said, “O Messenger of Allah, I called my mother to Islam but she turned down my call. I called her today but she said things about you that I hated to hear. Supplicate Allah to Guide the mother of Abu Hurairah.” The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “O Allah! Guide the mother of Abu Hurairah to the right path.” I left, feeling optimistic because of the supplication of the Messenger of Allah, sallallaahu ‘alaihi wa sallam. When I came near the door, it was closed from within. My mother heard the sound of my footsteps, and said, “O Abu Hurairah! Wait! ” I heard the sound of water. She took a bath and put on a dress and was too hasty to put on her headcover, then opened the door and said, “O Abu Hurairah! I testify that there is none worthy of worship but Allah and that Muhammad is His slave and Messenger.” Abu Hurairah added, “I went back to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, shedding tears of joy. I said, ‘O Messenger of Allah! Be happy, for Allah has answered your supplication and guided the mother of Abu Hurairah to the right path.’ The Prophet, sallallaahu ‘alaihi wa sallam, praised Allah, and lauded Him, and said good words. I said, ‘O Messenger of Allah! Supplicate Allah for me and my mother to be loved by His believing slaves and for us to love them too.’ The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said, ‘O Allah! Make this slave of Yours and his mother (i.e. Abu Hurairah and his mother) loved by Your believing slaves and make them love Your believing slaves.’ This supplication has been answered by Allah, the Almighty, so much that any believer who heard about me loved me.” [Imam Muslim] Abu Hurairah, may Allah be pleased with him, used to like fighting in the Cause of Allah. He joined the battles, attended sessions of knowledge and accompanied the Prophet, sallallaahu ‘alaihi wa sallam. He was the most attached Companion to the Prophet, sallallaahu ‘alaihi wa sallam. Compared to other Companions, Abu Hurairah memorised the highest number of narrated Ahadith (plural of Hadith) from the Prophetm sallallaahu ‘alaihi wa sallam. One of the Companions said about him, “Abu Hurairah narrated a lot of Ahadith and the Muhajiroon (the Companions of the Prophet who migrated from Makkah to Madinah) and the Ansar (the dwellers of Madinah who supported and became Companions of the Prophet)  did not narrate like him.” He used to reply to this saying, “My brothers among the Ansar were busy with farming their lands and my brothers among the Muhajiroon were busy with trading. I used to serve the Messenger of Allah, sallallaahu ‘alaihi wa sallam, in return for what would fill my stomach. So, I witness any situation if they are absent and memorise if they forget. The Prophet, sallallaahu ‘alaihi wa sallam, said, ‘Whoever will spread his upper garment until I finish my speech and then fold it, (i.e., wrap it over his body), he will never forget anything he had heard from me.’ So, I spread the garment which I was wearing, and by Him Who sent Muhammad with the Truth (i.e., Allah), ever since, I have never forgotten whatever I heard from him (the Prophet).” [Imam Muslim] He also said: “Had it not been for two revealed verses in the Book of Allah, I would never have narrated anything.” Allah, The Almighty, Says (what means): {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse. Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful} [Qur’an 2:159-160] Abu Hurairah had an excellent memory and he was able to quickly memorise and did not forget. Ash-Shafi‘ee, may Allah have mercy upon him, said about him: “He is the person who memorised most of the Ahadith in his time.” Abu Hurairah said about himself, “No one knows the Ahadith of the Prophet, sallallaahu ‘alaihi wa sallam, more than me except Abdullah Ibn ‘Amr, may Allah be pleased with him, for he used to write them but I did not.” He liked knowledge and his students used to visit him until there would be no space left in his home. He was highly esteemed for his knowledge. One day, he stretched out his legs and said, “We entered the home of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, until we filled the home while he was reclining on his side. When he saw us, he bent his legs and said, ‘After me, there will be people coming to you seeking knowledge. So, welcome, greet and teach them.’” [Ibn Majah] Abu Hurairah was extremely poor and he used to tie a stone on his stomach due to extreme hunger. He said: “By Allah! I used to lay (asleep) on the ground on my liver (abdomen) because of hunger, and (sometimes) I would bind a stone over my belly because of hunger. One day, I sat by the way where people used to walk. When Abu Bakr, may Allah be pleased with him, passed by, I asked him about a verse in the Noble Qur’an and my only purpose in asking him was that he might satisfy my hunger, but he passed by and did not do so. Then ‘Umar, may Allah be pleased with him, passed by and I asked him about a verse in the Noble Qur’an, and my only purpose in asking him was that he might satisfy my hunger, but he passed by without doing so. Finally, Abul-Qasim (i.e., the Prophet, sallallaahu ‘alaihi wa sallam) passed by and knew from my face (that I was hungry). He, sallallaahu ‘alaihi wa sallam, said: “O Abu Hurairah!” I replied, “Yes, O Messenger of Allah!” He, sallallaahu ‘alaihi wa sallam, said to me, “Follow me.” He, sallallaahu ‘alaihi wa sallam, left and I followed him. Then he, sallallaahu ‘alaihi wa sallam, entered the house and I asked permission to enter and was admitted. He, sallallaahu ‘alaihi wa sallam, found milk in a bowl and said, “From where is this milk?” They said, “It has been granted to you by such and such man (or by such and such family).” He, sallallaahu ‘alaihi wa sallam, said: “O Abu Hirr!” I said, “Yes, O Messenger of Allah!” He, sallallaahu ‘alaihi wa sallam, said: “Go and call the people of Suffah to me.” The people of Suffah were the guests of Islam who had no families, nor money, nor anybody to depend upon, and whenever an object of charity was brought to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, he would send it to them and would not take anything from it, and whenever any gift was given to him, he used to send some for them and take some of it for himself. This made me sad, as I hoped to have a little of this milk in order to have strength for the rest of the day. When the people came I gave them some of this milk. I was wondering what would remain of that milk for me, but anyway, I could only obey Allah and His Messenger, so I went to the people of Suffah and called them, and they came and asked for the Prophet’s sallallaahu ‘alaihi wa sallam, permission to enter. They were admitted and took their seats in the house. The Prophet, sallallaahu ‘alaihi wa sallam, said: “O Abu-Hirr!” I said, “Yes, O Messenger of Allah!” He, sallallaahu ‘alaihi wa sallam, said, “Take it and give it to them.” So I took the bowl (of milk) and started giving it to each man who drank his fill and returned it to me until finally the whole group had drunk their fill. I then placed the bowl between the hands of the Prophet, sallallaahu ‘alaihi wa sallam, and there was still milk remaining, so he, sallallaahu ‘alaihi wa sallam, raised his head, looked at me, smiled and said. “O Abu Hirr!” I replied, “Yes, O Messenger of Allah!” He, sallallaahu ‘alaihi wa sallam, said, “(Only) you and I remain.” I said, “You have said the truth, O Messenger of Allah.” He, sallallaahu ‘alaihi wa sallam, said, “Sit down and drink.” I sat down and drank. He, sallallaahu ‘alaihi wa sallam, said, “Drink,” and I drank. He, sallallaahu ‘alaihi wa sallam, kept on telling me repeatedly to drink, until I said, “No. By Allah Who Sent you with the truth, I have no space for it (in my stomach).” He, sallallaahu ‘alaihi wa sallam, said, “Hand it over to me.” When I gave him the bowl, he sallallaahu ‘alaihi wa sallam, drank the remaining milk. [Imam Al-Bukhari] Allah, the Almighty, honoured Abu Hurairah because of his faith and sincerity to Allah and His Messenger, sallallaahu ‘alaihi wa sallam. He married the lady whom he used to work for before he accepted Islam. In this regard, he said, “I was raised as an orphan, I migrated as a poor man and I was a hired worker for Busrah bint Ghazwan in return for my food. I used to serve them when they camped and walked holding the reins of their riding animals if they moved. All praise is due to Allah Who made religion a means for rectifying and made Abu Hurairah imam.” During the caliphate of ‘Umar Ibn al-Khattab, may Allah be pleased with him, Abu Hurairah was appointed as a ruler of Bahrain. He was also the vice-ruler of Al-Madinah when Marwan Ibn al-Hakam was the ruler. However, he used to carry firewood and sell it in the market. He used to advise people enjoining them to do good and forbidding them from evil. Once, he was passing by the market, and he saw people preoccupied with the worldly life. So, he stood in the middle of the market and shouted, “O people, the inheritance of the Prophet, sallallaahu ‘alaihi wa sallam, is being divided while you are here! Why do you not go and take your shares?” They asked him, “Where is that?” He answered, “In the masjid.” The people rushed to the masjid and then returned. He asked them, “Why have you come back?” They said, “O Abu Hurairah! We entered the masjid and did not see anything that is being divided.” He asked them, “What did you see?” They replied, “We saw some people praying, others reciting the Qur’an and others studying what is lawful and what is unlawful.” Abu Hurairah, may Allah be pleased with him, said: “This is the inheritance of Muhammad.” He did not seek in the worldly life anything but the pleasure of Allah and the love of His Muslim slaves until his death. When he was dying, he cried of longing for his Lord. When he was asked about the reason for his tears, he said, “because of the little provision and the long journey.” He also said, “O Allah, I like meeting You, so, like meeting me!” He died in 59 AH and it was said in 57 AH and his age was 78 years. He was buried at Al-Baqee‘a (the graveyard in Madinah nearby the Masjid Al-Haram) after spreading knowledge throughout the land and narrating more than 5,000 Ahadith! Article source: http://www.islamweb.net/emainpage/ The story of Athan (call to prayer) As you know, in all Muslim countries Athan (call to prayer) is called aloud five times a day and you must have heard it. Have you ever wondered how it started? A long time ago when the Muslims migrated from Makkah to Al-Madinah they used to agree on  a fixed time for the congregational prayer. But they found it difficult to remember the time fixed for the Salat (prayer) sometimes, especially when they were busy doing their work. One day Prophet Muhammad, sallallaahu ‘alaihi wa sallam, and the Muslims discussed the matter of calling the people for the congregational prayer at the exact time. Some of the believers suggested the use of something like the bell of the Christians, others suggested the use of a horn like that of the Jews, but Umar bin al-Khattab, radhiallah ‘anhu, suggested sending someone to announce the prayer. Then Allah’s Messenger, sallallaahu ‘alaihi wa sallam, agreed to use a Naqoose (a conch), something like the bell of Christians, but he was not happy to use it because of its similarity with the Christians. After Prophet Muhammad, sallallaahu ‘alaihi wa sallam, had ordered a bell to be made so that it could be struck to gather the people to Salat; on that same day a companion, Abdullah bin Zaid bin Abd Rabbihi, radhiallah ‘anhu, said: “ I was sleeping when I saw a man carrying a Naqoose in his hands, and I said, “Servant of Allah, will you sell this to me?” When he asked what I would do with it? I replied that we would use it to call the people to Salat. He said “Shall I not guide you to something better than that?” I replied, “Certainly”, he told me to say the Athan. When I told Allah’s Messenger, sallallaahu ‘alaihi wa sallam, in the morning what I had seen, he said, “It is a true vision, Insha Allah so get up along with Bilal, and when you have taught him what you have seen, let him use it in making the call to Salat, for he has stronger voice than you have.” So, I got up along with Bilal and began to teach it to him, and he used it in making the call to Salat. Umar bin al-Khattab heard this when he was in his house, and he came out trailing his cloak and said, “Allah’s Messenger, sallallaahu ‘alaihi wa sallam, by Him Who has sent you with the truth, I have seen the same kind of thing as has been revealed.” To this Allah’s Messenger, sallallaahu ‘alaihi wa sallam, replied, “Praise be to Allah!” (Darmi, Ahmad, Ibn Majah, Ibn Khuzaimah and Tirmidhi). So from that day on to the present day, Athan is said to gather people for the congregational prayer. The Mu’athin A person who calls people for the congregational prayer is called a Mu’athin. Before saying the Athan, he should stand facing Ka’aba in Makkah. He should raise his hands to his ears putting the tips of forefingers into his ears and call in a loud voice. When he says “Hayya alas salah” he should turn his face to the right and when he says “Hayya alal falah” he should turn his face to the left. The Meaning of the Text of the Athan Allah is the greatest, Allah is the greatest. Allah is the greatest, Allah is the greatest. I bear witness that there is no deity but Allah. I bear witness that there is no deity but Allah. I bear witness that Muhammad, sallallaahu ‘alaihi wa sallam, is Allah’s Messenger. I bear witness that Muhammad is Allah’s Messenger. Come to the prayer, Come to the prayer. Come to your good, Come to your good. Allah is the greatest, Allah is the greatest. There is no deity but Allah. Athan for Fajr prayer An additional phrase is included in the Athan for the Fajr prayer after the second “Hayya alal Falah”- “Prayer is better than sleep, Prayer is better than sleep.” Listening to the Athan 1- When the believers hear the Athan they should listen to it in silence and repeat each phrase of the Athan in silence immediately after the Mu’athin has finished saying the phrase. 2-When the Mu’athin says, “Hayya alas salah and Hayya alal falah” the listener should say in reply, “La hawla wala quwwata illa bil lah.” 3-When the Athan has been completed; the listener and the Mu’athin invoke blessings unto Muhammad, sallallaahu ‘alaihi wa sallam, followed by the Du’a. Invoking blessings unto the Prophet after the Athan “Oh Allah, let your peace come upon Muhammad, sallallaahu ‘alaihi wa sallam, and the family of Muhammad, sallallaahu ‘alaihi wa sallam, as you have sent peace upon Ibrahim and his family. Truly You are Praiseworthy and Glorious. “ “Oh, Allah, bless Muhammed, sallallaahu ‘alaihi wa sallam, and the family of Muhammad, sallallaahu ‘alaihi wa sallam, as You have blessed Ibrahim and his family. Truly You are Praiseworthy and Glorious” Du’a after the Athan “Oh, Allah! Lord of this complete prayer of ours. By the blessing of it, give Muhammad, sallallaahu ‘alaihi wa sallam, his eternal rights of intercession, distinction and highest class (in Paradise). And raise him to the promised rank You have promised him. Jabir reported Allah’s Messenger, sallallaahu ‘alaihi wa sallam, as saying, “If anyone says when he hears the Athan, “O God, Lord of this perfect call and of the prayer which is established for all time, grant Muhammad, sallallaahu ‘alaihi wa sallam, the Wasila and excellency, and raise him up in a praiseworthy position which You have promised”, he will be assured of my intercession,” (Bukhari) Iqamah Iqamah is the second call to Salat and is uttered immediately before the beginning of the obligatory prayer offered with congregation. Text of Iqamah Allah is the greatest, Allah is the greatest. I bear witness that there is no deity but Allah I bear witness that Muhammad, sallallaahu ‘alaihi wa sallam, is Allah’s Messenger. Come to the prayer, come to your good. Prayer is to begin, prayer is to begin. Allah is the greatest, Allah is the greatest. There is no deity but Allah. This text of Iqamah is the same as that mentioned in the Hadith of Abdullah bin Zaid bin Abd Rabbihi, radhiallah ‘anhu, who was the first to have a vision about Athan. [From: A guide to Salat (Prayer), published by Darussalam] Article source: http://www.islamweb.net/emainpage/

Bangladesh ambassador Md Jashim Uddin accorded a reception at the embassy for the winners of the prestigious Sheikh Jassim Bin Mohammed Bin Thani International Qur'an Competition - 2022. Contestants from 25 countries participated in two groups, namely Hifz and Tajweed (Group A) and Hifz, Tafsir and Tajweed (Group B), in the competition organised by the Ministry of Endowment and Religious Affairs of Qatar at the Central Mosque, the embassy said in a statement. Out of the ten winners, six were from Bangladesh - Usama Moulana Chowdhury (1st, Group A), Aziza Umar Faruk (5th, Group A), Aisha Umar Faruk (1st, Group B), Abul Hasan (3rd, Group B), Mohamed Hujjatullah (4th, Group B) and Salma Hafiza (5th, Group B). The ambassador presented crests and certificates to the winners and congratulated them.

All praise be to Allah Who guides whomever He Wills to the Straight Path. Peace and Blessings of Allah be upon the Messenger of Allah, who calls for the pleasure of his Lord and guides to the best way. People’s need for guidance is greater than their need for food and water because food and water are needed so that man would lead this short evanescent life; however, guidance is the basis of the everlasting and continuous life. Shaykh-ul-Islam Ahmad ibn Taymiyah, may Allah have mercy upon him, said: “A servant is always in need that Allah would guide him to the Straight Path. Accordingly, he is forced to fulfil the exact meaning of this invocation, because there is neither salvation from torment nor reaching happiness without this guidance. So, whoever misses guidance shall be either from those upon whom Allah has evoked His Anger or those who are astray, and this guidance can only happen through the Guidance of Allah.” Ibn Taymiyah, may Allah have mercy upon him, also said: “Allah The Exalted said to His Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), after Al-Hudaybiyah Peace Treaty and Ar-Ridwan Pledge of Allegiance: {Indeed, We have given you, [O Muhammad], a clear conquest. That Allah may forgive for you what preceded of your sin and what will follow and complete His favour upon you and guide you to a straight path} [Qur’an 48:1-2] So, if that was the Prophet’s state at the end of his life or close to it, how would be the state of others? Ibn Taymiyah, may Allah have mercy upon him, said: “The servant’s need for seeking guidance is necessary to achieve happiness, salvation [from punishment], and success unlike his need for sustenance and victory, as Allah provides him with sustenance, and when his sustenance ends, he would die. Death is inevitable so if the servant was of the people of guidance, he would be happy before and after death, and death will be a means to eternal happiness. Victory is likewise if it is predestined for him to be killed after a defeat, he dies as a martyr, and then killing would be a perfect grace. “Hence, it becomes evident that the need for guidance is greater than the need for victory and sustenance; rather, there is no comparison between them, because if he is guided, he shall be of the pious people. Allah Says (what means): {And whoever fears Allah - He will make for him a way out. And will provide for him from where he does not expect.} [Qur’an 65:2-3] He would be of those who support Allah and His Messenger, and whoever supports Allah, Allah would support him and he would be counted from the soldiers of Allah, who are always victorious; therefore, this Du’aa’ (invocation) is needed. The Du’aa’ also includes sustenance and victory, because if a person is guided, and then guides others whether by words, actions or vision, then complete guidance would be the greatest cause to bring about sustenance and victory. “So, it becomes clear that this Du’aa’ is comprehensive for every needed matter. This also shows that Surat Al-Faatihah is incomparable and its virtue over other speech is greater than the virtue of Rukoo’ (bowing down) and Sujood (prostration) over other acts of submission.” Therefore, it would be better for a Muslim to persist in invoking Allah for guidance, because asking for guidance from Allah The Exalted, and seeking help from Him to reach guidance makes a person follow the path of pleasing Allah and Paradise. If a person is guided, he still needs day and night to invoke his Lord for guidance and for making him firm on it and increasing in it, and continuing to sticking to it while he is in dire need in every moment for this invocation to be answered. Hence, a Muslim should frequently ask Allah for guidance while he supplicates Him in all his prayers, obligatory or supererogatory, several times a day. Ibn al-Qayyim, may Allah have mercy upon him, said: “Since invoking Allah for guidance to the Straight Path was the most sublime requests, to obtain the most honorable graces, Allah The Exalted taught His Slaves how to invoke Him and commanded them to begin their invocations to Him by thanking Him, praising Him, and Glorifying Him, then mentioning their worship to Him and singling Him out with monotheism, as these are two means to meet their needs: 1- Invoking Allah the Exalted with His Names and Attributes. 2- Invoking Allah the Exalted with worshipping and seeking help from Him. Those two means can hardly make invocations unaccepted. The first half of Surat Al-Faatihah included those two types of invocation, then invocation came at the second half with asking Allah The Exalted for guidance and following the Path of those whom Allah granted straightness and happiness in this worldly life and the hereafter.” Allah The Exalted commands us to ask Him for guidance as was reported in the Qudsi Hadith: “O My Slaves all of you are astray except those whom I have guided, so ask Me for guidance and I shall guide you.” One of the great bounties which Allah The Exalted granted to His Prophet, sallallaahu ‘alaihi wa sallam, is what Allah Says in the Qur’an (which means): {And He found you unaware and guided [you]} [Qur’an 93:7] The meaning is that the Prophet sallallaahu ‘alaihi wa sallam, was not aware of this revelation before Allah The Exalted revealed it to him, as Allah The Exalted Says (what means): [And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith.} [Qur’an 42:52] The Messenger Asks Allah for Guidance: The Prophet, sallallaahu ‘alaihi wa sallam, used to invoke Allah frequently for guidance: “Allahumma inni as-alukal-huda, wat-tuqa, wal-‘afafa, wal-ghina (O Allah! I beseech You for guidance, piety, chastity, and contentment).” Imam Muslim reported in his Saheeh from the Hadith of ‘Aa’ishah (the Mother of the believers) (may Allah be pleased with her) that she said: “The Prophet of Allah, sallallaahu ‘alaihi wa sallam, used to start his prayer when he got up at night with: Allahuma rabba jabra’ila wa mika’ila wa israfila fatiras-samawati wal-ardh, ‘alim al-ghaibi wash-shahadah, anta tahkumu baina ‘ibadika fima kanu feehi yakhtalifun, ihdini limakhtulifa fihi minal-haqqi bi-idhnika innaka tahdi man tashaa-u ila siratin mustaqeem. (O Allah, Lord of Jibra’il, Mika’il, and Israfil, Originator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning that wherein they differ. Guide me concerning that wherein they differ of the truth by Your leave, for You guide whomsoever You will to a straight path.)” That was the introduction of night prayer in the middle of the night while his tongue was saying: “Guide me”. An-Nasaa’i and others reported with an authentic chain of narration from the Hadeeth of Jabir, may Allah be pleased with him, who said: When the Messenger of Allah, sallallaahu ‘alaihi wa sallam, started his prayer, he would say the Takbeer and then say: “Inna Salati wa nosoki wa mahyaya wa mamati Lillahi Rabbil `Alameen La Shareeka Lah, Wabidhalika Omerto Wa Ana Awwalul-Muslimeen. Allahumma Ihdeni Li ahsanil-A’mali wa ahsanil-Akhlaaqi La Yahdi Li ahsaneha iIla Ant” {Verily my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of the worlds; There is no partner with Him and this is what I have been commanded (to profess and believe) and I am of the believers. O Allah, guide me to the righteous deeds and manners, for none would guide to them but You.”} At-Tirmidhi reported on the authority of Ibn `Aabbas, may Allah be pleased with him, that he, sallallaahu ‘alaihi wa sallam, used to say between the two prostrations: “O Allah! Forgive me, bestow mercy on me, enrich me, guide me, and grant me sustenance.” ‘Abdullah ibn ‘Umar, may Allah be pleased with him, narrated: “Whenever I prayed with the Prophet, sallallaahu ‘alaihi wa sallam, I heard him saying at the end of Salah: “Allahumma ighfir li Khata-i wa `amadi Allahumma ihdini Lisalihil A`maali wal-Akhlaaqi Innahu la Yahdi Lisalihiha wa la yasrifu Sayi’ha Illa Ant (O Allah, forgive my sins whether committed inadvertently and deliberately, O Allah, guide me to the righteous deeds and manners, for verily none but You guides to the best and none but You turn away its worst).” He used to commend his companions, may Allah be pleased with them, and advise them to invoke Allah for guidance. ‘Ali, may Allah be pleased with him, said: The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said to me: “Say: O Allah, guide me, direct me to the right thing; and remember with guidance, guiding you to the Straight Path and with correctness, the correctness of shooting.” Allah Is the True Guide: Al-Khattaabi said: The Guide: is the One who grants guidance to whomever He wills of His Slaves and honors them with the light of Tawheed (monotheism) as Allah The Exalted says (what means): [And guides whom He wills to a straight path] [Qur’an 10:25] He was the One who guided all creatures to their interests and inspired them as to how to ask for sustenance and how to guard themselves against harm and destruction as Allah The Exalted Says (what means): {He who gave each thing its form and then guided [it]} [Qur’an 20:50] Allah The Exalted Says (what means): {And indeed is Allah the Guide of those who have believed to a straight path.} [Qur’an 22: 54] Ibn Jareer, may Allah have mercy upon him, said: “Verily, Allah is the Guide of those who believe in Allah and His Messenger to the intended truth and clear truth.” Allah The Exalted Says (what means): {But sufficient is your Lord as a Guide.} [Qur’an 25:31] Ibn Jareer, may Allah have mercy upon him, said: “Allah The Exalted says to His Prophet, sallallaahu ‘alaihi wa sallam: O Muhammad, Your Lord is sufficient for you as a Guide to guide you to the truth, and enlighten you with the righteousness.” As-Sa’di, may Allah have mercy upon him said: “The Guide: i.e., the One who guides His Slaves to all benefits and averts them from all harms, teach them what they do not know, guide them to the truth and correctness, inspire them with piety, make their hearts turning to Him and obedient to His Commands.” Types of Guidance: Al-Qurtubi, may Allah have mercy upon him said: “Guidance is of two types: 1- Guidance of showing the way: This is the type of guidance which the Messengers and their followers are capable of. Allah The Exalted Says (what means): {And for every people is a guide.} [Qur’an 13:7] He also Says (what means): {And indeed, [O Muhammad] you guide to a straight path.} [Qur’an 42:52] So, He (Allah) affirmed guidance to them which means guiding, calling, and warning. 2- Guidance of support and success: which comes directly and exclusively from Allah, as He Says to His Prophet, sallallaahu ‘alaihi wa sallam, what means: {Indeed, [O Muhammad] you do not guide whom you like] [Qur’an 28: 56] Guidance according to this type means creating faith in the heart. Al-Fayrooz Abaadi said: “Guidance of Allah to man is of four types: First: Guidance which He granted to every Mukallaf (person capable of religious assignments and who is accountable for his deeds) in terms of reasoning, smartness, and necessary knowledge, and granted it to everything according to its capacity. Allah The Exalted Says (what means): {Our Lord is He who gave each thing its form and then guided [it]} [Qur’an 20: 50] Second: Guidance which was granted to people due to their invocations for Him as was reported on the tongues of Prophets and as reported in the Qur’an and the like which is intended with His Saying: {And We made them leaders guiding by Our command.} [Qur’an 21: 73] Third type: Success that is granted to those who are guided which is intended by the Saying of Allah (which means): {And those who are guided - He increases them in guidance.} [Qur’an 47: 17] and His Saying (which means): {And whoever believes in Allah - He will guide his heart.} [Qur’an 64: 11] Fourth type: Guidance in the Hereafter to Paradise, which is intended by the Saying of Allah (which means): {Praise to Allah, who has guided us to this.} [Qur’an 7:43] These four types of guidance are correlated, so if a person is not guided by the first, he shall not have the second, but he is not legally competent. And whoever does not get the second type of guidance shall neither get the third nor the fourth type). O Allah! Guide us and make guidance easy for us. Praise be to Allah the Lord of all the Worlds. Article source: http://www.islamweb.net/emainpage/ The crucial role of the heart Prophet Muhammad, sallallaahu ‘alaihi wa sallam, informed us in a very famous narration, commonly quoted with reference to lawful and unlawful, about the important role of the heart. He, sallallaahu ‘alaihi wa sallam, said: “Both lawful and unlawful matters are evident but in between them there are doubtful (suspicious) things and many people have no knowledge about them. So whoever saves himself from these suspicious matters (by staying away from them) saves his religion and his honour. And whoever indulges in these suspicious matters (will eventually) indulge in what is forbidden. This is like (the example of) a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) matters. Beware! There is a piece of flesh in the body, if it is reformed, the whole body becomes good, but if it gets spoilt the whole body gets spoilt; indeed it is the heart.” [Al-Bukhari] He, sallallaahu ‘alaihi wa sallam, said that after explaining that the lawful matters are clear and that the forbidden ones are clear and that between them are obscure areas, not known to many people. However, what protects a person from the forbidden matters and ensures that he remains in the lawful ones is knowledge; but beyond knowledge, it is the state of the heart. If the heart is good, then it makes use of the knowledge and it avoids what is prohibited. If the heart is corrupted, then the knowledge is of no benefit to it and it will indulge in what is prohibited.  The Prophet, sallallaahu ‘alaihi wa sallam, during the last (and only) pilgrimage, informed his Companions, may Allah be pleased with them, and it was an instruction to the entire Muslim nation to come, that people are not favoured based on their race or colour, but rather based on piety and on how much they are Allah  fearful. After that, he, sallallaahu ‘alaihi wa sallam, clarified that the place of piety is in one’s heart.” In these statements and other similar statements, we find stress being placed on the heart - that the heart is the part of the body, which Allah has favored over all other parts. It is the place of faith, and had there been in the body another part that was nearer to Allah, piety would have been placed there, because faith is the most valuable thing that a human possesses. It (faith) is the determination ultimately of those who have belief in Allah - those who have accepted the message and who have chosen Paradise over Hell. It is the distinction of those who have belief and those who have disbelief. The value of faith is greater than the value of all the things of this world. This is why Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said that for Allah to guide by your hands a single person to Islam is worth more than anything in this world. For you to help someone to find faith is worth more than any of the things in this world. [Al-Bukhari] The heart is the place in which the correctness of deeds is judged. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Deeds are judged according to the intention.” The place of the intention is not on the lips. It is in the heart. ‘Umar Ibn al-Khattaab, may Allah be pleased with him, narrated that the Messenger of Allah , sallallaahu ‘alaihi wa sallam, said: “The reward of deeds depends upon the intention and every person will get the reward according to what he has intended…” [Al-Bukhari]  Our deeds - what we do externally - are judged ultimately by the states of our hearts. Good deeds are in reference to those that we perceive to be a part and parcel of righteousness. Allah will inspect the hearts to determine whether they are truly acts of righteousness. The Prophet, sallallaahu ‘alaihi wa sallam, informed us that the first three people who would be cast into the Hell Fire are those who were involved in what everybody considers great acts of righteousness. They are the scholar who taught knowledge; the wealthy person who gave from his wealth in charity and the martyr who gave his life fighting in the path of Allah . The Prophet, sallallaahu ‘alaihi wa sallam, in an authentic narration, said that some people from among these types of people would be among the first groups of people thrown into Hell because the scholar, when he taught the knowledge that Allah gave him, did not do so for the sake of Allah. He taught so that people would praise him, saying what a great scholar he was and how knowledgeable he was. Allah will Say to him: “You received your praise, what you sought in that world. But there will be nothing for you in the Next.” So he will be drawn off on his face and thrown into Hell. Similarly, the benefactor, who was generous with his wealth. He gave and people praised his generosity, but Allah will Say: “You did it for the praise and you were praised. You did it for people to appreciate you.” So that individual will be drawn off on his face and thrown into Hell. [Muslim] The martyr - the one whom we all assumed had died in the Path of Allah. We would think that his place in Paradise is guaranteed. But Allah will Say: “You fought so people would say, ‘How brave this one is! How strong and courageous he was!’” People said it; they praised you, so he will be drawn off on his face and thrown into Hell.’ All is telling us that ultimately, even the highest of deeds can be of no avail if the hearts are sick; if the hearts are corrupt. So the place of the heart should, in our minds, occupy great attention. We have to spend much of our time observing, being aware of the state of our heart.  So there is no other faculty in the human body and existence that a believer should be more concerned about. We have to make sure that this faculty is functioning as Allah wishes it to function. We should be greatly concerned about it. The Prophet, sallallaahu ‘alaihi wa sallam, often used to supplicate, beginning with: “I seek refuge in You, O Allah , from knowledge that does not benefit, and from a heart which does not fear.” [At-Tirmithi, Abu Daawood, An-Nasaa’i and Ibn Maajah] Article source: http://www.islamweb.net/emainpage/ Making up missed days of fasting It is from the mercy of Allah and the easiness of the religion that we are allowed to break the fast if there is any danger, hardship or difficulty in it. Allah Says (what means): “...He (Allah) has chosen you and has not placed upon you in the religion any difficulty...” [Qur’an 22:7.8] It is allowed for those who are (not chronically) ill and for travellers to break their fasts during Ramadan, but they must make up the days they missed. Allah Says (what mean): “[Fasting for] a limited number of days. 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] Mu’aath, may Allah be pleased with him, said: “Verily, Allah made the fast obligatory upon the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), by revealing (what means): “O you who believe, fasting is prescribed for you as it was prescribed for those before you ... and for those who can fast [but do not] there is a ‘ransom’ payment...” At that time, whoever wished to do so would fast and whoever wished not to do so would feed a poor person, and that was sufficient for them. After that, Allah revealed another verse (what means): “The month of Ramadan in which the Qur’an was revealed … Whoever is resident among you during this month is to fast.” [By this verse,] fasting was established for those who were resident and healthy. A concession was made for the traveller and the sick, and the feeding of the poor by the elderly who could not fast was [left] confirmed.” [Ahmad, Abu Dawood and Al-Bayhaqi] If fasting during travel is not difficult, then it is better to fast. If fasting would be difficult then breaking the fast is better. Abu Sa’eed al-Khudri, may Allah be pleased with him, said: “We used to travel for war expeditions with the Messenger of Allah, sallallaahu ‘alaihi wa sallam, during Ramadan. Some of us would fast and some of us would not fast, and the fasting person would not find fault with the one who was not fasting, and the person who was not fasting would not find fault with the person who was fasting. Then they thought that the person who had the strength would fast and that was better. And they thought that the person who felt weak would not fast and that was better.” [Muslim] If the person is ill during Ramadan, and is able to fast without difficulty, then he fasts. If he is unable then he breaks his fast. If the ill person expects to recuperate from his illness, he waits until he recuperates and then he makes up for whatever days he did not fast. However, if he is not expected to recover, he breaks his fast and gives charity for each day that he does not fast. Allah Says (what means): “...And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]... “ [Qur’an 2:184] As for the person who has reached an old age, at which he doesn’t have the strength to fast, he may break the fast and give charity for every day that he did not fast. Ibn ‘Abbas, may Allah be pleased with him, said: “It was permitted for the very elderly man (or woman) to feed a poor person for every day (that he did not fast), and he did not have to make up for the days.” [Ad-Daraqutni and Al-Hakim] Breaking the fast without a legitimate excuse: Regarding the one who intentionally breaks the fast by having sexual intercourse with his wife during the daytime in Ramadan, then he has committed a great sin and violated the sacredness of this month, and must make up the fast for that day. In addition, he is required to free a slave if it is possible to do so, if not, he has to fast two consecutive months and if he is unable to do so, then he has to feed 60 poor and needy people. The same is required of the wife as is required of her husband, if she freely consented (to having sexual intercourse). However, if she was forced, then nothing is required of her according to the predominant opinion of the scholars may Allah have mercy upon them. If one intentionally breaks his fast by eating or drinking without a legitimate excuse, then again he has committed a great sin and violated the sacredness of this month. Such a person has a severe threat awaiting him. Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said: “Whoever breaks fasting of Ramadan without having a legitimate excuse or being ill, he cannot make up for that day, even if he undertakes a perpetual fast.” [Al-Bukhari] Imams Ahmad, Ash-Shafi’i, Sa’eed Ibn al-Musayyib and Al-Sha’bi and others - may Allah have mercy upon them - declared that one should sincerely repent and seek the forgiveness of Almighty Allah and make up the day later. On the other hand, a group of Muslim scholars believe that expiation is required for breaking the fast of any day of Ramadan without a legal reason. They say, one should fast for two months consecutively or feed 60 poor people as well as to make up the day later with any of both forms of expiation. Vomiting, if done deliberately, invalidates the fast, and necessitates making up for the fast. However, if vomit overcomes one and exits without one’s choosing, the fast is not nullified. Article source: http://www.islamweb.net/emainpage/

Haaroon Ar-Rasheed, may Allah have mercy upon him, once stood looking at the sky when he saw a cloud passing by. He addressed it saying, “Rain wherever you wish, for your fruit will certainly come to me anyway.” This means that the cloud would have rained either on an Islamic land or on a non-Islamic one. In the first case, Muslims would have benefited from this rainwater in agriculture and in drinking; in the second case, Muslims would have also benefited from this rainwater in the form of Jizyah (a tax) that would be paid to them by non-Muslims. This example shows the state of glory, which the Muslims reached in the past when they applied their religion and worked for it. Nowadays, Muslims are certainly required to pursue the means of glory. Glory here refers to power, victory, high standing and invincibility. It is a word which denotes that a person cannot be overcome or humiliated. Ibn Al-Jawzi, may Allah have mercy upon him, said: Some of the scholars of Tafseer (Qur’anic exegesis) said, “In the Qur’an, glory is used in three different senses. It is used to signify might, as in the verse (which means): • {“By the might of Pharaoh, indeed it is we who are predominant.”} [Qur’an 26:44] • {By Your might, I will surely mislead them all} [Qur’an 38:82] It is also used to signify honour, as in the verse (which means): {Do they seek with them honour [through power]? But indeed, honour belongs to Allah entirely.} [Qur’an 4:139] Finally, it is used to signify dispraised pride as in the verse (which means): • {And when it is said to him, “Fear Allah ,” pride in the sin takes hold of him.} [Qur’an 2:206] • {But those who disbelieve are in pride and dissension.} [Qur’an 38:2] From the above, it is noticed that there is praised glory and dispraised glory. Praised glory is that which pertains to Allah The Almighty, to His Messenger, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), and to the believers. This is real and permanent glory since it is from and with the support of Allah The Almighty who cannot be defeated or resisted. Allah The Almighty Says (what means): {And to Allah belongs [all] Honour and to His Messenger, and to the believers, but the hypocrites do not know.} [Qur’an 63:8]. On the other hand, the glory of the disbelievers is, in fact, humiliation and disgrace. Allah The Almighty Says (what means): {And they have taken besides Allah [false] deities that they would be for them [a source of] honour. No! Those “gods” will deny their worship of them and will be against them opponents [on the Day of Judgment].} [Qur’an 19:81-82]. Many people pursued the wrong way to glory, victory and enablement. Some of them pursued it through money and forgot that money is only a Fitnah (trial) and a loss if one does not give the right that Allah The Almighty has to it. Moreover, this money might be a means of humiliation. Al-Hasan, may Allah have mercy upon him, said: “By Allah, Allah The Almighty humiliates whoever glorifies money.” Indeed, we have seen  many examples of that in life. Other people seek glory through their positions and prestige. This may enable them to achieve temporary glory. However, if this is not established on justice and good reputation, then it certainly will not last. Indeed, many a leader and president were enjoying glory and then became captives in prisons, and their glory turned into humiliation. What is even more dangerous is when a person seeks glory through the disbelievers, i.e. by allying himself with them, even if this is against the Muslims’ interests. This is no more than an illusion. In fact, it is an instant humiliation, and the first people to turn against such people would be his ‘allies’ from the disbelievers. Allah The Almighty Says (what means): {Give tidings to the hypocrites that there is for them a painful punishment - Those who take disbelievers as allies instead of the believers. Do they seek with them honour [through power]? But indeed, honour belongs to Allah entirely.} [Qur’an 4:138-139] Consequently, throwing one’s self in the arms of the disbelievers is the shortest way to dishonour and humiliation because these disbelievers would not accept from us anything less than disbelief. Allah The Almighty Says (what means): {And never will the Jews or the Christians approve of you until you follow their religion.} [Qur’an 2:120]. Other people still seek glory through their ancestors and tribes, even if they were misguided. In a Hadeeth on the authority of Abu Rayhaanah, may Allah be pleased with him, the Prophet, sallallaahu ‘alaihi wa sallam, said: “If a person attributes himself to nine of his disbelieving forefathers, seeking through them glory and pride, he will be their tenth in Hell.” Hence, the unquestionable truth is that a person who seeks glory must demand it from Allah The Almighty through obeying Him and avoiding disobedience. ‘Umar ibn al-Khattaab, may Allah be pleased with him, summarised this wonderful meaning in a few words; He said: “We were the most humiliated people, but Allah The Almighty has honoured us with Islam. If we demand honour through any means other than Islam, Allah The Almighty will humiliate us.” Ibraaheem ibn Shaybaan, may Allah have mercy upon him, said: “Honour lies in modesty, glory lies in piety, and freedom lies in contentment.” When a Muslim lives in obedience to Allah The Almighty, he lives in honor and dignity. He may be afflicted, but nevertheless he has a strong sense of honor. This appeared clearly in the life of the righteous predecessors, may Allah be pleased with them, even in the darkest moments and in the severest and hardest situations. Situations which indicate the glory of the righteous predecessors When Bilaal, may Allah be pleased with him, was tortured in Makkah in its hot desert and a great heavy boulder was put on his chest, not to make him abandon his faith but only to stop blaspheming his people’s false gods or to keep silent, the honour of faith showed in his words when he repeated, “Allah The One, Allah The One.” This remained as an eternal anthem which the generations have chanted throughout history. In addition, the words of Bilaal, may Allah be pleased with him, poured despair into the souls of those who tortured him. So, who was honourable in this scene? Was it this weak, tortured slave or the arrogant disbelievers? The story of ‘Abdullaah ibn Huthaafah As-Sahmi, may Allah be pleased with him, when he was taken captive by the Romans is another example. The king of the Romans tried to entice ‘Abdullaah to abandon his religion, but he refused. The king offered him half of his money but he refused. Then, he imprisoned him, tortured him and did not give him any food or water except some pig meat and wine. After three days, they brought him out and found that he had eaten nothing of it. When he was asked why had he not eaten any of it, he replied, “By Allah, Allah The Exalted made it lawful for me because I was under duress, but I would never let you gloat over Islam.” Then, the king asked him to kiss his head in return for releasing him but Ibn Huthaafah, may Allah be pleased with him, said that he would only do so if all the Muslim captives were released. The king accepted and Ibn Huthaafah, may Allah be pleased with him, kissed his head. He then returned to the Commander of the Believers ‘Umar ibn al-Khattaab, may Allah be pleased with him, with all the Muslim captives. ‘Umar, may Allah be pleased with him, stood up and kissed the head of ‘Abdullaah ibn Huthaafah, and said: “It is a duty upon every Muslim to kiss the head of Ibn Huthaafah.” Also, Shaykhul-Islam Ibn Taymiyyah, may Allah have mercy upon him, was prosecuted and imprisoned. When he was thrown in prison, he recited the words of Allah The Almighty (which mean): {And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.} [Qur’an 57:13]. This is the glory of faith and the pride of Islam which make a person the most honourable one through the obedience of Allah The Almighty. Even if all people on earth stood against such a person, he would still derive his honour and glory from Allah The Almighty who can never be defeated. Allah The Almighty Says (what means): {Whoever desires honour [through power] - then to Allah belongs all honour.} [Qur’an 35:10]. The state of humiliation which prevails in many aspects of our lives nowadays is the result of religious innovations, sins and remoteness from the Shari’ah of Allah The Almighty. This is supported by the Hadith of the Prophet, sallallaahu ‘alaihi wa sallam, where he said: “Humiliation and disgrace are the fate of whoever disobeys my order.” A major reason behind this humiliation is the state of disagreement and disunity that the Muslims experience. Our enemies take advantage of us one by one; they strike one of us today and another tomorrow while Muslims take no action, as if what happens to our brothers does not concern us. History testifies that we were never like this in the past. When a Muslim woman, who was taken as a captive by the Romans in ‘Amooriyyah, screamed for help uttering her famous scream, “Wa Islamaah” (Oh My Islam!), Al- Mu‘tasim, may Allah have mercy upon him, answered her call with full concern, “Labbayki [at your disposal]” and prepared an army which heavily defeated ‘Amooriyyah and rescued the Muslim woman from the hands of the disbelievers. We should ask ourselves here: what tie was there between Al-Mu‘tasim and that woman except the tie of faith? Article source: http://www.islamweb.net/emainpage/ Thinking well of others relieves the heart Nothing relieves the heart and makes one happy more than thinking well of others. It protects one from the harm of worrisome thoughts that disturb his peace of mind and exhaust the body. Thinking well of others leads to a sound heart, strengthens the ties of cordiality and love among the individuals of a community, and frees the hearts from hatred and rancour. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Beware of assumptions, for assumption is the falsest of speech, and do not be inquisitive, and do not spy upon one another, and do not vie with one another, and do not envy one another, and do not hate one another, and do not shun one another; be fellow-brothers and slaves of Allah.” If only the members of the Muslim community would adhere to this sublime behaviour, their enemies would never dare to attack them and their famous policy of “divide and rule” will never succeed because the hearts are united and the souls are pure. Ways to think well of others There are certainly many ways that a Muslim can think well of others; some of which are:  1-  Supplication Supplicating to Allah The Almighty is the gate to every goodness. The Prophet, sallallaahu ‘alaihi wa sallam, would ask his Lord to grant him a sound heart. 2- Putting oneself in the place of others If each one of us puts himself in the place of his brother when the latter does or says something, this will help him think well of others. Allah The Almighty directs His slaves to this meaning in the verse where He Says (what means): {Why, when you heard it [the falsehood against ‘Ai’shah, may Allah be pleased with her], did not the believing men and believing women think good of one another?} [Qur’an 24:12] In another verse, Allah The Almighty makes the believers feel as if they are one single entity, to the extent that when one of them meets his brother and greets him, it is as if he is greeting himself. Allah The Almighty Says (what means): {But when you enter houses, give greetings of peace upon yourselves - a greeting from Allah.} [Qur’an 24:61] 3-  Interpreting the words of others in the best possible way This was the habit of the righteous predecessors. ‘Umar, may Allah be pleased with him, said: “Do not think ill of a word that your believing brother utters as long as it can be interpreted in a good way.” Imam Ash-Shafi‘i, may Allah have mercy upon him, was ill once, and some of his brothers came to visit him; one of them said, “May Allah strengthen your weakness [He intended to supplicate to Allah in order to eliminate his weakness].” Ash-Shafi‘i may Allah have mercy upon him said, “If Allah strengthens my weakness, it would kill me!”  The man said, “By Allah, I intended nothing but goodness.” Ash-Shafi‘i, may Allah have mercy upon him, replied, “Even if you insulted me, I know that you sought goodness.” Thinking well of others is true brotherhood, even in things that cannot be interpreted in a good way. 4-  Making excuses for others When anyone says or does something that annoys or grieves one, he should try to find excuses for him and recall the status of the righteous who used to think well of their fellows and make excuses for them. They would say, “You should make seventy excuses for your brother.” Ibn Seereen may Allah have mercy upon him said, “If you come to know that a brother has harmed you with either a word or a deed, you should make an excuse for him; if you did not find one, you should say, ‘There may be an excuse that I do not know of.’” When you exert your utmost to make excuses for the words and deeds of others, you will save yourself the trouble of assuming and you will avoid blaming your fellows excessively. 5- Abstaining from judging the intentions of others This is one of the greatest causes that help one think well of others. One leaves the intentions to the only One who knows them: Allah The Almighty, for He did not command us to check each others’ hearts and intentions, and thus we have to avoid harboring ill-thoughts about others.  6- Recalling the harmful consequences of evil assumptions The one who thinks ill of others lives in endless trouble and grief, to say nothing of the fact that he loses all those who socialise with him, even the closest people to him. It is natural that people make mistakes, even unintentionally. Accusing others along with thinking well of oneself is one of the evil consequences of thinking ill of others. This is one way a person may be guilty of ascribing purity to oneself that Allah The Exalted forbade in His Book. Allah The Almighty Says (what means): {So do not claim yourselves to be pure; He is most knowing of who fears Him.} [Qur’an 53:32] In another verse, Allah The Exalted criticises the Jews when they ascribed purity to themselves. Allah The Almighty Says (what means): {Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed].} [Qur’an 4:49] Thinking well of others requires extensive training and striving against one’s self, particularly because the devil is inseparable from man like the blood that runs through his body. He never stops his attempts to sow dissension within the Muslims and stir up disputes among them. Thinking well of others is one of the greatest means to block this way before the devil. We ask Allah The Almighty to Grant us sound hearts and Help us to think well of our brothers and sisters. Article source: http://www.islamweb.net/emainpage/ Warning against despair of the Mercy of Allah One should never despair of the Mercy of Allah because this is a grave major sin. We can see so many verses in the Qur’an that Allah the Almighty remind us about this grave sin. Here, let’s see some of it. Allah the Almighty Says (what means): {And who despairs of the Mercy of his Lord except for those astray?} [Qur’an 15: 56] {Indeed, no one despairs of relief from Allah except the disbelieving people.} [Qur’an 12:87] {And do not throw [yourselves] with your [own] hands into destruction.} [Qur’an 2: 195] Commenting on the verse, some scholars said that when the slave of Allah commits a sin and then thinks that his sin will not be forgiven and, therefore, he abandons seeking forgiveness and repentance to Allah, this is the destruction meant in the verse. We seek refuge in Allah from that. In a Qudsi Hadith (sacred narration), the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), narrated that Allah the Almighty Said: “A slave committed a sin and he said, ‘O Allah, Forgive me my sin.’ Allah The Almighty Said, ‘My slave committed a sin and came to realise that he has a Lord Who Forgives sins and Calls to account (the sinner) for the sin.’ He then again committed a sin and said, ‘My Lord, Forgive me my sin.’ Allah, The Exalted, Said, ‘My slave committed a sin and came to realise that he has a Lord Who Forgives sins and Calls to account for the sin.’ He again committed a sin and said, ‘My Lord, Forgive me for my sin.’ Allah, The Exalted, Said, ‘My slave committed a sin and came to realise that he has a Lord Who Forgives sins and Calls to account for the sin. O slave, do what you like. I Have Granted you forgiveness.’” [Muslim] There is also the example of that man who used to drink alcohol and was brought to the Messenger of Allah, sallallaahu ‘alaihi wa sallam. ‘Umar, may Allah be pleased with him, narrated: “During the lifetime of the Prophet, sallallaahu ‘alaihi wa sallam, there was a man called ‘Abdullah whose nickname was Himar (donkey), and he used to make the Messenger of Allah, sallallaahu ‘alaihi wa sallam, laugh. The Prophet, sallallaahu ‘alaihi wa sallam, lashed him because of drinking (alcohol). One day, he was brought to the Prophet, sallallaahu ‘alaihi wa sallam, for the same charge and was lashed. On that, a man among the people said, ‘O Allah, Curse him! How frequently he is brought (to the Prophet for such a charge)!’ The Prophet, sallallaahu ‘alaihi wa sallam, said, ‘Do not curse him, for by Allah, I know that he loves Allah and His Messenger.’” [Al-Bukhari] The wording of another narration reads: A man said: “‘Why does he do so? May Allah Fail him.’ The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said, ‘Do not support the devil against your brother.’” [Al-Bukhari] Hence, a slave should never despair of the Mercy of Allah, The Almighty. Rather, whenever he commits a sin, he should ask for forgiveness and repent to Allah. None is infallible. Regarding the righteous people who are promised Paradise, Allah the Almighty Says (what means): {And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous.} [Qur’an 3: 133] Indicating the characteristics of the righteous people, Allah Says (what means): {And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah? - And [who] do not persist in what they have done while they know. Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers.} [Qur’an 3: 135-136] Even a righteous person may commit a grave major sin or do an immorality. Nevertheless, he immediately gives up the sin and returns to his Lord, seeking forgiveness and repentance. Here is also the example of the Messengers, may Allah exalt their mention. Allah the Almighty Says (what means): {Indeed, in My presence the messengers do not fear. Otherwise, he who wrongs, then substitutes good after evil - indeed, I Am Forgiving and Merciful.} [Qur’an 27: 10-11] Moosa (Moses), may Allah exalt his mention, who was directly addressed by Allah, killed a person and then said as Allah The Almighty Says (what means): {My Lord, indeed I have wronged myself, so Forgive me,” and He Forgave him. Indeed, He is the Forgiving, the Merciful.} [Qur’an 28: 16] Allah the Almighty tells us about the righteous people who made mistakes, Allah Says (what means): {And the one who has brought the truth and [they who] believed in it - those are the righteous. They will have whatever they desire with their Lord. That is the reward of the doers of good. That Allah May Remove from them the worst of what they did and Reward them their due for the best of what they used to do.} [Qur’an 39: 33-35] The verses stand as evidence that they did bad actions. Article source: http://www.islamweb.net/emainpage/