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Calling ourselves to account is what frees the soul from being captive to its desires and lusts; it frees it from the darkness of misguidance and maintains it upon the Straight Path. Allah encourages the Muslims to do this by saying (what means): “O you who have believed! Fear Allah. And let every soul look to what it has put forth for tomorrow…” [Qur’an 59: 18] ‘Umar, radiallaahu ‘anhu, said: “Call yourself to account when you are in bliss before the reckoning of that severe Day, for whoever calls himself to account when he is in bliss will win the pleasure of Allah and achieve happiness, and whoever allows his life and desires to occupy all his attention and cause him to be negligent will be a regretful loser.” While he was the caliph, ‘Umar would call himself to account. Anas, radiallaahu ‘anhu,  narrated: “One day I was walking in the company of ‘Umar, then he entered a garden by himself; I overheard him from behind a fence of the garden saying to himself: ‘O son of Al-Khattaab! I swear by Allah that either you maintain yourself upon piety, or Allah will punish you.’” Maalik bin Deenaar said: “Allah will be merciful with the slave who asks himself: ‘Didn’t you do such and such?’ and reproaches himself for doing so, then forces himself to adhere to the commandments of Allah and leads himself to righteousness.”Maymoon bin Mahraan said: “A pious believer holds himself to account more severely than a stingy man does with his business partner.”Our Salaf would admonish themselves and hold themselves to account, while we on the other hand, who are far worthier of such reproach, are utterly heedless of this, despite us committing actions that are destructive and despite our being afflicted with diseases of the heart and soul that require major reformation.We must ask ourselves do we fear Allah as He should be feared? Do we cry out of fear of Him as our Salaf would do? Are we moved when we hear verses of the Qur’an being recited? Do our hearts shiver and tremble from fear when Allah is mentioned and therefore rush to obey and please Him? Allah Says (what means): “Allah has sent down the best statement: a consistent book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance [i.e., mention] of Allah…” [Qur’an 39: 23]Once Imaam Al-Maroozi  said to Imaam Ahmad : “How is your morning?” He  replied: “My morning is that of one whose Lord is commanding him to fulfil his obligations, whose Messenger is demanding him to apply his Sunnah, who has two angels requesting him to reform his actions, whose lower self is leading him to give in to his desires, who has Satan beautifying sin and immorality for him, who has the angel of death awaiting the command to take his soul, and whose family is asking for provision.” How many times do we hear the mention of the Hellfire without it moving us? Does it not contain all forms of punishments or terror, the mention of which would crack a mountain, if it were to hear it, out of fear of Allah?A Muslim should rebuke himself for not being moved or affected when hearing verses that address the Hereafter, punishment in Hellfire, and the general mention of Allah and His might. Undoubtedly, we are busied by this worldly life and our sins are too many, and therefore we must exert far greater effort in holding ourselves to account. The following are some matters that one needs to pay closer attention to and hold himself to account regarding:Sincerity: Our Salaf would prefer hiding their good deeds from others, as this helps a person maintain his sincerity of intention. Conversely, people nowadays like to show off and love others praising them for performing good deeds that they witness them doing; this is certainly something that requires self-rebuke in order to straighten our hearts and souls.A person nowadays rejoices when praised, whereas he may be committing so many sins that had others known about it, they would have rebuked him rather than praise him. Our Salaf would hate being praised and would sometimes even be enraged by it. Once a man praised Imaam Ahmad saying: “May Allah reward you for what you have done in service of Islam.” He replied: “Me? Who am I? What am I?” He lowered and humbled himself before Allah. Compare this reaction to ours! They would reject any praise whereas we listen to it with joy and request more.Wealth: If one of us receives any wealth, he rejoices and his heart becomes attached to it. Conversely, our Salaf would re-distribute any wealth they received in every good field in all directions.People in our time are extremely busy in trade, business and commerce, endeavouring to collect ever more wealth. Their hearts have therefore hardened so much that the following saying of the Prophet, sallallaahu ‘alaihi wa sallam,  applies to them; Abu Hurairah  reported that the Prophet said: “May he be miserable: the slave of the Deenaar and Dirham (gold and silver currency).” [Al-Bukhari] Many people have indeed become enslaved to their wealth.The Companions would only work to get what sufficed them and their families for their daily requirements and shunned collecting and accumulating ever greater amounts of worldly wealth. As a matter of fact, ‘Umar had a friend from the Companions who would work his job one day while ‘Umar  would sit with the Prophet in order learn from him; then they would alternate so that ‘Umar  would work while the other companion  would learn. After each day, each would teach the other what he had learnt from the Prophet on that day.Submitting to the truth: In general, we do not submit to the truth easily, and it may be that some of us refuse to submit at all. We may realise our faults yet refuse arrogantly to rectify ourselves; someone may advise us about a certain matter, but we would defend ourselves while knowing that the advisor is speaking the truth.Some of the people of knowledge nowadays argue and refuse to adhere to a text presented by another person simply because they have not heard it from those under whom they studied. The Salaf on the other hand, would adhere and submit to the truth as soon as it was presented to them.Along the same lines, many people nowadays are fearless enough to rush into passing judgment and giving rulings on certain issues when they neither possess the knowledge to do so nor have any evidence to substantiate their statements. This is a dispraised form of courage, because the same people would not dare address any other topic, such as a worldly topic like medicine which requires specialised and informed opinion; they would in this case readily admit that the topic is a specialised one that requires a specialist to address it, and yet they dare to talk about matters of the religion without the slightest problem, as if religion is of less importance than scientific knowledge.Naafi’, radiallaahu ‘anhu, said: “Once a man came to Ibn ‘Umar, radiallaahu ‘anhu, and asked him a question. Ibn ‘Umar lowered his head and began thinking about it. He took so long that the man thought that he had not heard the question, so he said: ‘May Allah have mercy upon you! Did you not hear my question?’ Ibn ‘Umar  replied: ‘Indeed I did, but you people act as if Allah will not question us about what you ask and how we respond. Give me time to think about your question, and if I have an answer I will let you know. Otherwise, I will tell you that I do not have knowledge about the matter.’” Note the difference between this companion  who was one of the scholars of his generation, and some people nowadays.Not glorifying the Words of Allah: Many people these days memorise the Qur’an, which is a praiseworthy matter that would delight the heart of any Muslim, but the problem is that the effect of this has not materialised in their behaviour. Ibn Mas’ood, radiallaahu ‘anhu, said describing those who memorise the Qur’an: “The one who memorises the Qur’an should be distinct in his qualities. He should be awake when people are asleep; he should be heedful when people are heedless; he should be fasting when people are eating; he should be crying when people are laughing, and he should be submissive when people are playful.” This is another issue regarding which we must hold ourselves to account.Being hard-hearted: A widespread disease is that of being hard-hearted, lazy and lethargic towards performing acts of worship. Many people put off the idea of performing acts of worship and therefore delay them to a later time, and this is from the whispers of Satan, so that we would end up not performing them at all.Contrary to this were the Salaf who would rush to perform acts of worship and utilise every opportunity they ever got in this regard. They would prolong their acts of worship and perform them with a humility and submissiveness that we cannot even begin to comprehend. Nowadays, if the person leading the congregational prayer dares to recite a long chapter from the Qur’an during it, the people would not be able to tolerate it and would protest. This is a reflection of how corroded our hearts have become as a result of excessive eating, laughing, drinking, indulging in this worldly life and its pleasures, and sinning.Not calling ourselves to account: Due to the excessive amount of mixing and socialising amongst the people, we fail to find the time to sit in seclusion and hold ourselves to account for what we have said or done. This is a great loss indeed. Let us compare this to an example of our righteous Salaf: Ibraaheem At-Taymi  said: “I imagined myself in Paradise eating from its fruits, drinking from its rivers and enjoying its ladies. Then I imagined myself in the Hellfire eating from its bitter thorny fruits, drinking from its boiling pus and suffering at its chains. Then I asked myself: ‘What is your wish?’ The response was: ‘I wish to be returned to the worldly life so that I could perform more acts of virtue.’ Then I addressed myself saying: ‘You are where you wish to be, so rush in performing the acts you wished to perform.’” Not forbidding evil: We may very often see evil being committed before our very eyes and yet remain silent and motionless, as if the boundaries and limits of Allah do not concern us in the least. We know for certain that what is being committed is forbidden, yet we do not even think about changing the evil, let alone preventing it from taking place. Abu ‘Abdur-Rahmaan Al-‘Amri  said: “A sign of your heedlessness is to pass by a prohibition being committed and not attempt to stop it.” One aspect of this topic is neglecting forbidding evil and enjoining good amongst our wives and children, as well as not teaching them what they need to know about their religion and failing to properly cultivate them, while Allah Says (what means): “O you who believe! Protect yourselves and you families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe…” [Qur’an 66: 6]The Prophet, sallallaahu ‘alaihi wa sallam, would walk to the house of Faatimah and ‘Ali, radiallaahu ‘anhum, and wake them up to pray the optional night prayer, not the obligatory one, as a way of teaching and training them. Note that this was after his daughter was married and living in her own house. Compare this to some modern-day fathers who neglect the children and wives who are living with them under the same roof. Do we ever stop to think how negligent we are in this regard? Do we ever blame and rebuke ourselves for not performing our duty in this matter the way it should be done?Being indifferent: This is a lethal attitude that is killing the Muslim community. A Muslim is commanded to play a positive role in his community and assist in matters of virtue by as much as he is able, and prevent evil by as much as he can. Many people stray away from the right path because they do not find anyone to assist them and rescue them from straying, as those around them act indifferently. One should not undermine any input he can give in this regard; let us look at the story of when Imaam Ahmad was imprisoned to see how effective a person can be if he takes the initiative and does not act indifferently. When Imaam Ahmad was imprisoned, a thief was with him in the same cell. The thief said to him: “O Ahmad! I persevere and tolerate the punishment I receive while I am upon falsehood and being punished for a sin. Would someone like you, who is suffering as a result of being upon the truth, not persevere and endure?” This thief played an important role in comforting and consoling Imaam Ahmad  and did not take a negative stance towards the issue.Undermining the grave effects of the temptation of women: Examples of this are undermining prohibited gazing, not adhering to the Hijaab (Islamic attire for women), women wearing perfume before leaving their homes, the spread of immoral films, intermixing between the two sexes, and other matters that have led to people committing sins and indulging in immorality. People nowadays mix with the opposite sex in universities, schools and workplaces, while Yoonus bin ‘Ubayd  said: “Never be in seclusion with a woman, even if you wish to teach her the Qur’an, and even if only you would be the one reciting.”Being ill-mannered: Many people possess three very evil qualities, namely: lying, cowardice and miserliness, and these are the worst three qualities a person can possess. There are also many other evil qualities that we must be mindful of and hold ourselves to account regarding, such as backbiting, badmouthing others and tale-bearing, while replacing them with praiseworthy qualities and morals. The Salaf would rebuke themselves for every word they uttered, words which would be considered very normal to people nowadays: Maalik bin Dhayghan  said: “Rabaah bin Qays once came asking for my father after the ‘Asr prayer, but he happened to be sleeping, so we informed him of this, to which he remarked: ‘Who would sleep at this time of the day?’ Then he left. We sent a man after him to see if he wanted us to wake my father up for him, but this man did not return until it was time to pray Maghrib. When we asked him why he returned so late, he said: ‘I followed him to ask him, but found that he was headed to the graveyard while rebuking himself, saying: ‘What business is it of yours to ask this kind of question? Why do you ask what does not concern you? What is it to you when people go to sleep? People are free to sleep any time they desire, why did you indulge in what does not concern you?...’ Note how lightly such a question would be taken in our time, and how strongly he rebuked himself for asking it. Severing ties with kinfolk: The most important of kinfolk are one’s parents, and yet we find many people dealing with them in an inappropriate manner or even severing ties with them altogether. As for those who do try to fulfil the needs of their parents, many of them do it begrudgingly, while expressing discontent or complaining that it is a burden upon them, while Allah commands us to not say even the least expression of discontent in this regard, saying (what means): “…Say not to them [so much as] ‘Uff, and do not repel them but speak to them a noble word.” [Qur’an 17: 23]The mother of Huthayl bin Hafsah  said: “He would collect wood during the summer and peel off the outer layer of bark himself. Then, when winter would come, he would come to me whilst I was praying, light a brazier (in my room) and place the peeled wood in it, as this does not give harmful smoke. He would do so just so that I would be warm during prayer. He would do so even though we had a servant who could do the job. Whenever I thought of stopping him and commanding him to return to his family, I would remember why he was doing it, and thus I would allow him to continue.” Why was he doing this himself despite him having a servant who could have done it for him? It was nothing but a reflection of his full dutifulness towards his mother.This type of nobility is not limited to one’s parents; rather, one should be kind to all his relatives and even his fellow Muslims.Wasting time: The issue of wasting time is a very important one indeed. We must be careful about it and hold ourselves to account regarding it because we spend much of our time uselessly instead of spending it in acts of obedience to Allah, as it should be utilised. Allah Says (what means): “And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.” [Qur’an 25: 62] Therefore, time was created so that we would fill it with acts of obedience to Allah, but many people do the exact opposite of this. The Salaf were very keen to make use of every second of their time. Al-Hasan said: “I have met some people who were stingier with their time than they were with their wealth.” People nowadays waste their times in games, late nights, socialising, watching television and in vain talk. They may even go as far as doing so at the expense of their religious obligations, such as their daily prayers, and so on.Wasting wealth: Many men cave in under pressure from their wives and children and therefore spend extravagantly, but when they are asked to spend in charity, one would find that they are so stingy that if they were to pull out two ten Riyal bills to give in charity, one would invariably return to his pocket. However, if this same person were to go to a restaurant, he would have no problem in spending multiples of this. Allah will ask us about our wealth because we were informed as such by the Prophet, sallallaahu ‘alaihi wa sallam. Abu Barzah  reported: The Messenger of Allah said: “Man’s feet will not move on the Day of Resurrection before he is asked about his life and how he consumed it, his knowledge and what did he do with it, his wealth and how he earned it and how he disposed of it, and about his body and how he wore it out.” [At-Tirmithi]It is not to be understood here that there are no people who spend generously or that there are no people who do any of the abovementioned matters correctly. What was intended and meant is that we need to remember these matters and hold ourselves to account with respect to them, as there are many of us who are failing to do so.Article source: http://www.islamweb.net/emainpage/

I could understand “do not drink the water.” Or even “no swimming - polluted water.” But “do not touch the water”!? Something about that sign, and the reality it pointed to seemed deeply, irrevocably wrong. The fact that it was the nearest campground to Disneyland somehow made the whole situation even creepier.The memory of that toxic waste dump campground remained with me for years. I gradually realised that the place was not just the perfect anti-campground, but also an image of anti-paradise: a place where the flowing water is too filthy to be used to purify ourselves before prayer, and where the natural plants and creatures are poisoned and dying.The Qur’an tells us that the Paradise promised to believers is a garden with rivers flowing beneath. It is filled with fruits and flowers and growing things, offering nectar better than the finest earthly wine, and beauties and pleasures beyond earthly imagination. While we can never create such a perfect paradise on earth, Muslim architects, land-use planners and artists have sometimes used this image as a model for their efforts to preserve and celebrate the natural beauty of creation. Why not? The Qur’an tells us that all of nature is a sign of Allah, reflecting some of His mercy and magnificence.Indeed, all of nature, in the Islamic view, is in a state of continuous worship. Trees and grasses, fish and animals, are all bending in a sweet, invisible breeze that wafts their worship back toward their Creator. Human beings can learn from this process and seek harmony with it by joining creation in worship of the Lord of all worlds and creation. Or else, they can obstinately rebel, imagining themselves cut off and self-sufficient, and persist in transgressing the bounds that Allah has set for them until the inevitable payment comes due.In contrast to the prevailing view of nature in the West as a savage, fallen chaos that must be tamed by conquest, Islam insists that nature is respected and invites humans to learn from it and join it in harmonious coexistence.The polluted-campground experience awakened me to the fact that something is very wrong with the way of life that produced such a place, and that Islam holds the keys to understanding the root causes and solutions of our current environmental dilemma. It convinced me that we Muslims should be putting Islamic environmental activism at the very top of our social and personal agenda. Our planet is in a state of environmental crisis, and as Muslims we are the custodians of Allah’s last revelation, a revelation that gives humanity the knowledge and inspiration it needs to live in peace and harmony - in this life and the next.The Qur’anic solution to the problem of environment is, in a word, holistic and comprehensive. Living a truly Islamic life requires avoiding the evils of extravagance and the insanity of materialism, and that we attain harmony with our surroundings and have compassion for other creatures.It all begins, however, with the right orientation towards life: complete submission to Allah, The One Creator of all, and that this submission should be marked by pious awe, loving gratitude, inner peace, the struggle to do good, and the constant awareness that Allah is greater than any aspect of His creation. The Qur’anic orientation provides the key to restoring the lost balance between humans, nature, and The One who created both (i.e .Allah)Materialists and atheists say that nothing is sacred, which implies that there are no limits to what humans can do to gratify their material desires. Materialist culture, as my wise humanities professor once said, has two distinguishing characteristics: A tremendous drive to achieve more and more control over the natural world, and an equally energetic drive to re-make and perfect human society.Humans as trustees and keepers of the EarthIslam teaches that we are the successors and trustees of Allah on this beautiful earth, not prisoners in a flawed world that needs to be radically re-made. As successors, our task is to preserve and appreciate the beauty and goodness we find, in grateful submission to its Creator. All of our planet’s scientists are needed for a more obvious and simple task: Taking care of the planet Allah has given us, and taking care of our fellow human beings. This means finding ways to live, and live well, while expending far less physical energy, and making far less obtrusive changes to our physical environment, than is customary today. It means finding ways to redistribute the planet’s wealth more equitably, in the environment of zero economic growth or even negative growth that will surely be upon us in just a few short years, when oil production peaks and starts to decline.“Allah loves not the wasters”So, too, is the Islamic injunction: “Waste not!” Both the Qur’an and Sunnah make it absolutely clear that avoiding waste and prodigality is a matter of the highest importance. For example, Allah says (what means) : “Do not be extravagant, for Allah does not love the wasteful” [Qur’an, 96:141].And He Says (what means): “But waste not by excess, for Allah loves not the wasters” [Qur’an, 7:31]. And (what means): “Squander not in the manner of a spendthrift. For wasters are the brothers of the Satan, and the Satan is to his Lord ungrateful” [Qur’an, 17:26-27]. Here we see that the root of wasting is ingratitude: those who respond to the marvelous beauty and bounty of Allah with gratitude and amazement are happy with a little, while the ungrateful one is never satisfied no matter how much he has, so he abandons himself to an ever-increasing cycle of consumption and waste. If humanity is to survive, it will have to move from the spiritual state of ingratitude to gratitude and give up its wasteful ways, as the Qur’an urges.Conserving food and waterAlong with this Qur’anic teaching, the Sunnah (prophetic tradition) provides us with the best example of living in a state of gratitude and avoiding waste. The Prophet Muhammad (sallallaahu ‘alaihi wa sallam)  was famous for his attention to conserving and avoiding waste. He was careful not to waste a crumb of food, licking the last morsel from the utensils so that nothing would go to waste. He urged believers to avoid using more water than necessary when performing an act of worship like ablution. If we must be careful not to waste a drop of water in our ablutions, how much more necessary must it be to avoid waste in less-important activities.Unfortunately the dominant way of life among well-off people everywhere, especially in the West, is marked by unbelievable waste and extravagance. We eat more than what is good for us, buy things we do not really need, throw away things that either still work or could be repaired, buy over-sized large vehicles and drive short distances instead of walking or bicycling, build larger houses than we need and heat and cool them far beyond minimal comfort standards, waste huge amounts of water maintaining herbicide-sprinkled lawns and golf courses, and so on.In perhaps the single most absurd display of extravagance in all history, we are, in the US, currently burning up fossil fuels at a rate that will ensure that our economy, our environment, or both will completely collapse in the near future. This lunatic way of life, whose seductive pleasures and comforts disguise its utter madness, its complete lack of sustainability, was not developed by Muslims. To be true to our religion, we must change our ways, and make an effort to conserve, educate, and build alternative institutions to mitigate and help cope with the coming economic and environmental meltdown, preserve and strengthen of our Islamic communities and institutions, and think about how they can be of service in the struggle to help humanity exercise responsible stewardship over our corner of creation. (This article was written by an American Muslim)

By Ibn al-Qayyim You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allah, and so its sickness festers and increases. Ibn al-Mubarak said: “I have seen wrong actions killing hearts,And their degradation may lead to their becoming addicted to them.Turning away from wrong actions gives life to the hearts, And opposing yourself is best for it.”Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allah, as well as by doing good deeds that will wipe out his wrong actions.By the four poisons we mean unnecessary talking, unrestrained glances, too much food and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart’s well-being. Unnecessary Talking It is reported in al-Musnad, on the authority of Anas, that the Prophet (sallallaahu ‘alaihi wa sallam) said: “The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right.”[1] This shows that the Prophet has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue. At-Tirmidhi relates in a hadith on the authority of Ibn ‘Umar: “Do not talk excessively without remembering Allah, because such excessive talk without the mention of Allah causes the heart to harden, and the person furthest from Allah is a person with a hard heart.” [2] ‘Umar Ibn al-Khattab, may Allah be pleased with him, said: “A person who talks too much is a person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner.”[3] In a hadith related on the authority of Mu’adh, the Prophet said, “Shall I not tell you how to control all that?” I said, “Yes do, O Messenger of Allah.” So he held his tongue between his fingers, and then he said: “Restrain this.” I said, “O Prophet of Allah, are we accountable for what we say?” He said, “May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said “on their noses”) into the Fire?” [4] What is meant here by “he harvest of the tongues” is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse. A hadith related by Abu Hurairah says, “What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts.”[5] Abu Hurairah also related that the Messenger of Allah said, “The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire further than the distance between the east and the west.”[6] The same hadith was transmitted by at-Tirmidhi with slight variations: “The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy autumns.” [7]Uqba ibn Amir said: “I said: ‘O Messenger of Allah, what is our best way of surviving?” He, may Allah bless him and grant him peace, replied: “Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.’”[8] It has been related on the authority of Sahl ibn Sa’d that the Prophet said, “Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden.”[9] It has also been related by Abu Hurairah, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, said, “Let whoever believes in Allah and the Last Day either speak good or remain silent.”[10] Thus talking can either be good, in which case it is commendable, or bad, in which case it is haram.  The Prophet said: “Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allah, Glorious and Might is He.” This was reported by at-Tirmidhi and Ibn Majah on the authority of Umm Habiba, may Allah be pleased with her.[11] Umar ibn al-Khattab visited Abu Bakr, may Allah be pleased with them, and found him pulling his tongue with his fingers. Umar said “Stop! may Allah forgive you!” Abu Bakr replied; “This tongue has brought me to dangerous places.”[12] Abdullah ibn Masud said: “By Allah, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue.” He also used to say: “O tongue, say good and you will profit; desist from saying evil things and you will be safe; otherwise you will find only regret.” Abu Hurairah reported that Ibn al-Abbas said: “A person will not feel greater fury or anger for any part of his body on the Day of Judgement than what he will feel for his tongue, unless he only used it for saying or enjoining good.” Al-Hassan said: “Whoever does not hold his tongue cannot understand his deen.” The least harmful of a tongue’s faults is talking about whatever does not concern it. The following hadith of the Prophet is enough to indicate the harm of this fault: “One of the merits of a person’s Islam is his abandoning what does not concern him.”[13] Abu Ubaida related that al-Hassan said: “One of the signs of Allah’s abandoning a servant is His making him preoccupied with what does not concern him.” Sahl said, “Whoever talks about what does not concern him is deprived of truthfulness.” As we have already mentioned above, this is the least harmful of the tongue’s faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant’s tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.Unrestrained Glances The unrestrained glance results in the one who looks becoming attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them: It has been related that the Prophet once said words to the effect: “The glance is a poisoned arrow of shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him.”[14] Shaytan enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have committed had it not been for this distorted image. This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance. Allah, the Mighty and Glorious, says: “And do not obey anyone whose heart We have made forgetful in remembering Us – who follows his own desires, and whose affair has exceeded all bounds.” (18:28) The unrestrained gaze causes all three afflictions. It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allah, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity – only the opposite of these things can inhabit such a heart. Staring and gazing without restraint is disobedience to Allah: “Tell the believing men to lower their gaze and guard their modesty; that is more purifying for them. Surely Allah is aware of what they do.” (24:30) Only the one who obeys Allah’s commands is content in this world, and only the servant who obeys Allah will survive in the next world. Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allah clothes it in light. After the above ayah, Allah, the Glorious and Mighty, says in the same surah of the Qur’an:“Allah is the light of the heavens and the earth: the likeness of His light is as if there were a niche, and in the niche is a lamp, and in the lamp is a glass, and the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well nigh luminous, though fire scarce touched it. Light upon light. Allah guides whomever He wants to His Light. Allah strikes metaphors for man; and Allah knows all things.” (24:35)When the heart is a light, countless good comes to it from all directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up. Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation; while lowering it for Allah, the Might and Exalted, gives it a penetrating, true and distinguishing insight. A righteous man once said: “Whoever enriches his outward behaviour by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halal – his inner sight will never falter.” Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant light.Too Much Food The consumption of small amounts of food guarantees tenderness of the heart, strength of the intellect, humility of the self, weakness of desires, and gentleness of temperament. Immoderate eating brings about the opposite of these praiseworthy qualities. Al-Miqdam ibn Ma’d Yakrib said: “I heard the Messenger of Allah say: “The son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing.”[15] Excessive eating induces many kinds of harm. It makes the body incline towards disobedience to Allah and makes worship and obedience seem laborious – such evils are bad enough in themselves. A full stomach and excessive eating have caused many a wrong action and inhibited much worship. Whoever safeguards against the evils of overfilling his stomach has prevented great evil. It is easier for shaytan to control a person who has filled his stomach with food and drink, which is why it has often been said: “Restrict the pathways of shaytan by fasting.”[16] It has been reported that when a group of young men from the Tribe of Israel were worshipping, and it was time for them to break their fast, a man stood up and said: “Do not eat too much, otherwise you will drink too much, and then you will end up sleeping too much, and then you will lose too much.” The Prophet and his companions, may Allah be pleased with them, used to go hungry quite frequently. Although this was often due to a shortage of food, Allah decreed the best and most favourable conditions for His Messenger, may Allah bless him and grant him peace. This is why Ibn Umar and his father before him – in spite of the abundance of food available to them – modelled their eating habits on those of the Prophet. It has been reported that ‘Aisha, may Allah be pleased with her, said: “From the time of their arrival in Madina up until his death, the family of Muhammad never ate their fill of bread made from wheat three nights in a row.”[17] Ibrahim ibn Adham said: “Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behaviour. Disobedience towards Allah is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry.” Keeping Bad Company Unnecessary companionship is a chronic disease that causes much harm. How often have the wrong kind of companionship and intermixing deprived people of Allah’s generosity, planting discord in their hearts which even the passage of time-even if it were long enough for mountains to be worn away-has been unable to dispel. In keeping such company one can find the roots of loss, both in this life and in the next life. A servant should benefit from companionship. In order to do so he should divide people into four categories, and be careful not to get them mixed up, for once one of them is mixed with another, then evil can find its way through to him: The first category are those people whose company is like food: it is indispensable, night or day. Once a servant has taken his need from it, he leaves it be until he requires it again, and so on. These are the people with knowledge of Allah – of His commands, of the scheming of His enemies, and of the diseases of the heart and their remedies – who wish well for Allah, His Prophet and His servants. Associating with this type of person is an achievement in itself. The second category are those people whose company is like a medicine. They are only required when a disease sets in. When you are healthy, you have no need of them. However, mixing with them is sometimes necessary for your livelihood, businesses, consultation and the like. Once what you need from them has been fulfilled, mixing with them should be avoided. The third category are those people whose company is harmful. Mixing with this type of person is like a disease, in all its variety and degrees and strengths and weaknesses. Associating with one or some of them is like an incurable chronic disease. You will never profit either in this life or in the next life if you have them for company, and you will surely lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established, then it becomes a fatal, terrifying sickness. Amongst such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls and consequently put their selves in their rightful place. If they speak, their words fall on their listeners’ hearts like the lashes of a cane, while all the while they are full of admiration for and delight in their own words. They cause distress to those in their company, while believing that they are the sweet scent of the gathering. If they are silent, they are heavier than a massive millstone-too heavy to carry or even drag across the floor [18] All in all, mixing with anyone who is bad for the soul will not last, even if it is unavoidable. It can be one of the most distressing aspects of a servant’s life that he is plagued by such person, with whom it may be necessary to associate. In such a relationship, a servant should cling to good behaviour, only presenting him with his outward appearance, while disguising his inner soul, until Allah offers him a way out of his affliction and the means of escape from this situation. The fourth category are those people whose company is doom itself. It is like taking poison: its victim either finds an antidote or perishes. Many people belong to this category. They are the people of religious innovation and misguidance, those who abandon the sunnah of the Messenger of Allah and advocate other beliefs. They call what is the sunnah a bid’a and vice-versa. A man with any intellect should not sit in their assemblies nor mix with them. The result of doing so will either be the death of his heart or, at the very best, its falling seriously ill. What Gives the Heart Life and Sustenance You should know that acts of obedience are essential to the well-being of the servant’s heart, just in the same way that food and drink are to that of the body. All wrong actions are the same as poisonous foods, and they inevitably harm the heart. The servant feels the need to worship his Lord, Mighty and Glorious is He, for he is naturally in constant need of His help and assistance. In order to maintain the well being of his body, the servant carefully follows a strict diet. He habitually and constantly eats good food at regular intervals, and is quick to free his stomach of harmful elements if he happens to eat bad food by mistake. The well-being of the servant’s heart, however, is far more important than that of his body, for while the well being of his body enables him to lead a life that is free from illnesses in this world, that of the heart ensures him both a fortunate life in this world and eternal bliss in the next. In the same way, while the death of the body cuts the servant off from this world, the death of the heart results in everlasting anguish. A righteous man once said, “How odd, that some people mourn for the one whose body has died, but never mourn for the one whose heart has died and yet the death of the heart is far more serious!” Thus acts of obedience are indispensable to the well being of the heart. It is worthwhile mentioning the following acts of obedience here, since they are very necessary and essential for the servant’s heart: Dhikr of Allah ta’ala, recitation of the Noble Qur’an, seeking Allah’s forgiveness, making du’as, invoking Allah’s blessings and peace on the Prophet, may Allah bless him and grant him peace, and praying at night.

By Abu al-HassanMuslims believe in prophets whom Allah, in His wisdom and mercy, sent to direct us to the right path. “And We have not sent before you (any) but men to whom We gave inspiration” (Al-Anbiya’, 21:7). These prophets were men Allah inspired guidance to convey to their people at different times. Muslims are required to follow the prophets and those who emulate their way. In general, all the prophets are examples for us to emulate, as long as what they did has not been prohibited in the law of the Final Prophet. “They (the prophets) are those whom Allah has guided, so follow their guidance” (Al-An’am, 6:91).The difference between a prophet and a messengerThe strongest opinion is that a nabiyy (prophet) is a man who has received inspiration from Allah. “And We have not sent before you (any) but men to whom We gave inspiration” (Al-Anbiya’, 21:7). If a prophet received a new ruling different from the Shari’ah (law) of the prophets before him, he becomes a messenger as well. For example, Prophet Isa (Jesus) said, “I have come to you confirming what was before me of the Torah, and in order to make lawful to you part of what was forbidden to you” (Aali-’Imran, 3:50). Thus, Prophet Isa alayhis-salam was a prophet as well as a messenger. This means that every messengers is a prophet but not vice versa.Distinction in beliefAll the prophets and messengers were supported by signs and miracles from Allah, and it is a requirement of faith to accept every one of them, and to believe that they were following the clear truth. Unlike the Jews, Christians and others who accept some prophets and reject others, we make no distinction in believing in them all. So, anyone who rejects, for example, Adam, or Nuh, or Musa, or Isa, or Muhammad (peace and blessing of Allah be upon them all) is disbeliever, though he may claim to believe in the other prophets.“Verily, those who disbelieve in Allah and His Messengers, seeking to make a distinction between (believing in) Allah and (believing in) His Messengers, saying, ‘We believe in some and reject others,’ seeking to take a path between (belief and rejection) – they are truly disbelievers. And We have prepared for the disbelievers and disgraceful punishment” (Al-Nisa’, 4:150-151).Distinction in rankHowever, making no distinction between belief in the prophets does not mean that they are all equal in rank, and the Qur’an itself is clear about this. “Those are the messengers, We have caused some them to excel over others. Among them are those to whom Allah spoke, and He raised some them by ranks. We gave Jesus, son of Mary, clear proofs, and supported him with the Holy Spirit (Gabriel)” (Al-Baqarah, 2:253). “And indeed, We have caused some prophets to excel over others, and We gave David the Zabur” (Al-Isra, 17:54).The most distinguished of all the prophets and messengers is the final Prophet, Muhammad, sallallaahu ‘alaihi wa sallam. He has said, “I am the master of the Children of Adam on the Day of Resurrection, and (I say this) without pride.” (Related by al Tirmithi, Ibn Majah and Ahmad). Next are prophets Ibrahim, Musa Isa and Nuh alayhimus-salam. These five prophets are known as “The Resolute Ones” (Ulul-’Azm).Number of prophetsThe exact number of Prophets Allah sent is not certain, but the Qur’an is quite clear that there were “messengers whom We have mentioned to you before, and messengers whom We have not mentioned to you” (Al-Nisa, 4:164).It is obligatory, however, to believe in the 25 prophets mentioned by name in the Qur’an: Adam, Idris, Nuh (Noah), Hud (sent to the ‘Aad people), Salih (sent to the Thamud), Ibrahim (Abraham), Lut (Lot), Isma’eel (Ishmael), Is-haq (Isaac), Ya’qub (Jacob) also known as Isra’eel (Israel), Yusuf (Joseph), Ayyub (Job), Shu’ayb (sent to Madyan), Musa (Moses), Harun (Aaron), Dhul-Kifl (Ezekiel), Dawud (David), Sulayman (Solomon), Al-Yasa’, Illyas (Elias), Yunus (Jonah), Zakariyya (Zacharias), Yahya (John), Isa (Jesus) and Muhammad (peace and blessings be upon them all).Characteristics of the ProphetsAll the prophets of Allah share the following attributes:ImpeccabilityProphets are impeccable, meaning that they never commit sins. This is only rational, for Allah has ordered us to follow their example. “They are those whom Allah has guided, so follow their guidance” (Al-An’am, 6:91). Thus, if it were conceivable for them to sin, it would be permissible for us, also, to sin, which is clearly absurd. “Say, ‘Allah does not command shamefulness’” (Al-A’raf, 7:28). So those incidents which, on the surface may seem to suggest that some of the prophets sinned, must be interpreted in relative terms. Something which is praiseworthy for a wicked sinner might be blameworthy for a very pious person, because they are at different levels. Thus although the prophets did not sin, they may have done something which, although permissible, was not the most optimal deed for the situation. When this happened, Allah directed them to the better choice through divine inspiration.Delivery of the messageAll the prophets conveyed the message of Allah to their people, as they were commanded. “O Messenger! Convey that which has been revealed to you from your Lord. And, if you do not do that, then you have not conveyed His message” (Al-Ma’idah, 5:67). Allah describes the messengers as, “Those who convey the Message of Allah, and fear Him and fear none but Allah” (Al-Ahzab, 33:39). They did not hide anything, nor keep any of the message secret for only a selected, private group. In the Farewell Sermon, Prophet Muhammad sallallaahu ‘alaihi wa sallam, called to Allah to bear witness that he had conveyed the message that was entrusted to him.IntellectualityAll of the prophets were very intelligent, intellectual people, they often debated with the disbelievers and convinced them of the truth. We see, for example, the incident between Prophet Ibrahim and Nimrod, a king in Palestine. “[Ibrahim] said, ‘My Lord is the One Who gives life and death’” (Al-Baqarah, 2:258). Nimrod, in his arrogance, summoned two prisoners, then ordered one of them to be killed and the other to be set free. “He said, ‘I give life and death.’” When Prophet Ibrahim saw Nimrod’s obstinacy, he presented a more potent argument which could not possibly be argued. “Ibrahim said, ‘Indeed, Allah brings the sun from the east, so bring it from the west.’ Thus, the disbeliever was confounded” (Al-Baqarah, 2:258).Consider also the exchange between Prophet Musa alayhis-salam and Pharoah. Pharoah asked Musa, “Who then, is the lord of you two, O Musa?” Musa replied, “Our Lord is He Who gave everything its nature and then guided [it].” This drove home the reality that Pharoah could not create anything, and it is therefore understandable that Pharoah should try to change the subject. “He said, ‘What, then, is the fate of the former generations?’” Musa alayhis-salam very cleverly answers this question, but at the same time steers the conversation back to the main point namely: Tawheed. “[Musa] said: knowledge of them is with my Lord in a record. My Lord neither errs nor forgets. [He is] the One Who has made the earth a cradle for you, and threaded roads for you therein, and sent down rain from the sky” (Ta-Ha, 20:49-53). From this incident, we take a valuable lesson. We should be careful not to be sidetracked into peripheral issues when we are making da’wah.Having familiarised ourselves with the attributes of prophets, it should be evident that the opposite of these attributes can never be attributed to them. Similarly, it is not possible for them to be afflicted with any repulsive or contagious disease which would cause dispersion of people from around them, since this would not allow them to convey the message. However, any other mortal attributes which do not diminish from respectability or accessibility, such as hunger, thirst and non-repulsive diseases, are plausible for them.The Final ProphetAllah’s final Prophet and Messenger is Muhammad Ibn Abdullah, Ibn Abdul Muttalib, Ibn Hashim, Ibn Abdul-Manaf, of the Arab tribe of Quraysh, of the descendants of Isma’eel, of the progeny of Ibrahim. His message is for all of mankind until the Day of Judgment. He is a role model for us. “Indeed, there is an excellent example for you in the Messenger of Allah, for anyone whose hope is in Allah and the Last Day, and who remembers Allah much” (Al-Ahzab, 33:21). Prophet Muhammad’s Message has abrogated those of all the Prophet before him. Allah took a covenant from every prophet such that if he were to encounter Muhammad, sallallaahu ‘alaihi wa sallam, he would believe in him and follow him, (see surah Aali-’Imran, ayah 81). The Prophet sallallaahu ‘alaihi wa sallam said, “There is no Jew, or Christian, who hears about me, and then does not believe in me and that which I have brought, except that Allah must enter him into the Fire” (Related  by Muslim). He also said, “By Allah! Even if Musa were alive, in your midst, it would not be lawful for him [to do anything] save to follow me” (Related by Abu Ya’la).The essence of belief in the messengers is to have an unwavering conviction of their prophethood and the truthfulness of their message without distinction. Additionally, Prophet Muhammad is the Seal of the Prophets and Messengers. While the message of the other prophets was to specific nations, his is for the entire humanity until the Day of Judgment.

A night view of Mohammad bin Abdulwahab Masjid in Doha. PICTURE: ThajudheenThe 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 narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Prayer in congregation is better than prayer performed individually by 27 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 masjidChildren 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 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 masjidThe 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.Innovations during the month of Rajab Allah Almighty bestows favours and grants bounties upon His slaves, during all times, to help expiate their sins, elevate their ranks and make up for their shortcomings. Allah Almighty legislated for us a month during which we observe fasting, another which we perform pilgrimage in, and one or two extra days to fast during the remaining months. He also legislated prayer during the night and the Witr prayer, the Ud’hiyah (Eid sacrifice), and the ‘Aqeeqah, (birth sacrifice) and many other virtuous deeds. All of these are ways of opening different channels for righteous deeds and methods to energise us by shifting from one form of worship to another, and therefore, not become weary, but continue to worship Allah Almighty. This is indeed a great favour from Allah upon us.Moreover, we find that any act of worship which causes the people to come closer to Allah Almighty is mentioned in His Book or in the Sunnah of His Prophet sallallaahu ‘alaihi wa sallam ( may Allah exalt his mention ). The problem is in those people who try to come close to Allah and gain His reward by looking outside these two sources, and thus, divert from the right path.The Prophet sallallaahu ‘alaihi wa sallam said during his farewell pilgrimage, “I have left with you that, which if you adhere to, you will never go astray, the Book of Allah”.And Allah Says (what means): “… And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah; indeed, Allah is severe in penalty.” [Qur’an: 59:7]Allah Almighty dispraised the Arabs during the pre-Islamic period because they interfered in that which they had no right in, and started changing what is lawful to unlawful, and what is unlawful to lawful, and recommending that which Allah Almighty did not. They used to shift around the times of the sacred months and change the names of the months because they did not want to wait for this long period to finish.Ibn Katheer, may Allah have mercy upon him, said: “Dealing with the legislations of Allah with one’s corrupt mind and reasoning, and changing the rulings of Allah according to their desires, and deeming lawful what is unlawful, were some of the things for which Allah dispraised the disbelievers.”The Arabs had also forbidden upon themselves slaughtering certain animals, by setting some laws which Allah Almighty did not legislate, so Allah Almighty dispraised them for that. Thus we know that worshipping Allah Almighty is something which is not permitted except through that which He The Most High has legislated Himself and through His Messenger sallallaahu ‘alaihi wa sallam. Anyone who wants to draw closer to Allah and gain His reward, love and pleasure through other channels, will get the contrary result, because Allah Almighty does not accept from people except that which He legislated for them.During the month of Rajab, which is one of the sacred months, some Muslims make some wrong practices through which they intend to come closer to Allah Almighty and gain His forgiveness, love and pleasure. But they seek that through acts of worship which He did not permit nor legislate, and although they are seeking something good, they do not achieve it.The point is not only in having a sincere and good intention, but the deed itself must be legitimate, or else it will be rejected. Who dare say that a deed is rejected by Allah Almighty? Who told him that the deed is rejected? The one who told us this is the truthful Prophet Muhammad sallallaahu ‘alaihi wa sallam who said: “He who introduces any deed into our matter (Islam) which is not from it then it is rejected.” [Al-Bukhari and Muslim]‘Aa’ishah, may Allah be pleased with her, narrated that the Prophet sallallaahu ‘alaihi wa sallam said: “He who performs any deed which is not according to what we are upon (i.e., the Prophet and his Companions) then it is rejected.” [Muslim] Therefore, any deed which is not in accordance with what Islam has come with is rejected.One of the practices during the month of Rajab which was done during the pre-Islamic period, is to offer sacrifices and call it ‘Far’a and ‘Ateerah. The Muslims scholars may Allah have mercy upon them said Islam voided this practice. Abu Hurairah, may Allah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said: “No Fara’. No ‘Ateerah.” [Al-Bukhari and Muslim]Ar-Raghaa’ib prayer is another thing which people innovated which was never legislated by Allah nor His Messenger sallallaahu ‘alaihi wa sallam. The scholars may Allah have mercy upon them said: “There is no authentic Hadith regarding a special prayer during the month of Rajab, and all the narrations concerning Ar-Raghaa’ib prayer are fabricated lies.” They also said: “This prayer was innovated after the fourth century and was never known before that, and no one from the scholars during the first virtuous generations ever mentioned it.”People fast all the month of Rajab although there is no authentic Hadith in this regard and so this practice should be abandoned. On the other hand, those who are in the habit of fasting regularly, even in during other months, may fast. Moreover, the Prophet sallallaahu ‘alaihi wa sallam never fasted any month in full other than Ramadan, as narrated by ‘Aa’ishah, may Allah be pleased with her, ‘The Prophet sallallaahu ‘alaihi wa sallam used to fast so much until we would think that he always fasts, and would stop fasting until we would think that he never fasts. I never saw the Prophet sallallaahu ‘alaihi wa sallam fast a full month except during Ramadan, and he never fasted more than fasting during the month of Sha’baan.’ [Al-Bukhari and Muslim]It was narrated that ‘Umar, may Allah be pleased with him, used to hit men’s hands until they would start using them to eat during the month of Rajab, and he would say, ‘What is the virtue of Rajab? It is a month which the people during the pre-Islamic period used to honor, but when Islam came, people gave this up.’Abu Bakrah, may Allah be pleased with him, saw his household preparing during the month of Rajab, and said to them, ‘Did you make Rajab like Ramadan?’. Then he threw the baskets and broke the cups.Another innovation is what they call the Rajabiyyah, which is an ‘Umrah during Rajab which has no evidence proving it. As a matter of fact, the only month during which ‘Umrah would have a certain prescribed reward is the month of Ramadhan. The Prophet sallallaahu ‘alaihi wa sallam said: “’Umrah during Ramadan equals performing Haj” , in another narration he said, “Equals Haj with me.”Therefore, anyone who performs ‘Umrah during Rajab for the sake of Rajab has committed a mistake. Moreover, the Prophet sallallaahu ‘alaihi wa sallam never performed ‘Umrah during Rajab even though he has performed ‘Umrah four times.A Muslim should know that if he seeks the pleasure of Allah, and wants to adhere to obedience, he would find many acts to perform, so there is no need to add to what the Prophet sallallaahu ‘alaihi wa sallam instructed us to do; let us perform what he sallallaahu ‘alaihi wa sallam taught us, and he who does that, is guaranteed to succeed and prosper in this life and the Hereafter.Ibn Mas’oud, may Allah be pleased with him, said: “Imitate and do not innovate (in religion)’. Therefore, we should not add anything to the religion baselessly, and we should adhere to the Sunnah of the Prophet sallallaahu ‘alaihi wa sallam. Some of the scholars said, ‘Sunnah is like to Noah’s Ark, anyone who sticks to it would be rescued.”Article source: http://www.islamweb.net/emainpage/

These are some of the distinct features of Islam, which make it necessary for modern man to seek his salvation through this ideology:First, it must be well understood that Islam is not a mere ideological vision. It is a practical system of life that fully appreciates all the genuine needs of humankind and tries to realise them.Second, in trying to meet the genuine requirements of man, Islam effects perfect balance between all areas of life and activity. It starts with the individual maintaining a balance between the requirements of body and soul, reason and spirit and in no case allows one side to dominate the other. It does not suppress the human instincts in order to make the soul ascend the higher planes, nor does it allow man, in his efforts to fulfil his bodily desires, to stoop down to the low level of animalism and hedonism. On the contrary, it makes them both meet on a single higher plane, doing away with all the internal psychological conflicts that threaten the human soul or set a part of it against the other parts. In the social sphere, it proceeds to achieve equilibrium between the needs of the individual and those of the community. It does not allow an individual to transgress against other individuals, or against the community. Nor does it allow the community to commit transgression against individuals. It also does not approve of one class or group of people to enslave another class or group of people. Islam exercises a beneficent constraint on all these mutually opposed forces, prevents them from coming into collision with one another, and harnesses them all to co-operate for the general good of humankind as a whole. Thus, Islam strikes a balance between different sectors of society and between different aspects of existence, spiritual as well as material. Unlike Communism, it does not believe that economic factors, i.e. the material aspect alone, dominate human existence. Nor does it contribute to what the pure spiritualists or idealists say, claiming that spiritual factors or high ideals alone are sufficient to organise human life. Rather, Islam holds that all these diverse elements put together, form what is called human society; and that the best code of life is that which takes note of all these, making full allowance for body as well as reason and spirit, arranging them all in the framework of a harmonious whole. Third, it must always be kept in mind that Islam has an altogether independent existence of its own as a social philosophy and an economic system. Some of its outward manifestations may on the surface appear to resemble those of Capitalism or Socialism, but in fact, it is far from being the one or the other. It retains all the good characteristics of these systems, yet is free from their shortcomings and perversions. It does not extol individualism to that loathful extent which is the characteristic of the modern West. It was from this germ that modern Capitalism sprang and institutionalised that concept of individual freedom, where man is allowed to exploit other individuals and the community only to serve his personal gain. Islam guarantees personal freedom and provides opportunities for individual enterprise, but not at the cost of society or ideals of social justice. The reaction to Capitalism has appeared in the form of Socialism. It idolises the social basis to an extent that the individual is reduced to an insignificant part of the social machine with no existence of his own. Therefore, the community alone enjoys freedom as well as power, the individual has no right to question its authority or demand his rights. The tragedy of Socialism and its variants is that they assign to the State absolute powers to shape the lives of the individuals. Islam strikes a balance between the two extremes of Capitalism and Socialism. Being appreciative of their role, Islam harmonises the individuals and the State in such a way that individuals have the freedom necessary to develop their potentialities and not to encroach upon the rights of their fellowmen. It also gives the community and the State adequate powers to regulate and control the socio-economic relationships to guard and maintain this harmony in human life. The basis of this whole structure as visualised by Islam is the reciprocity of love between individuals and groups; it is not erected on the basis of hatred and class conflict, as is the case with Socialism. It may also be pointed out here that this unique system of life as visualised by Islam, did not originate as a result of any economic pressure, nor was it an outcome of some mutually conflicting interests of antagonistic groups of people. It was revealed to the world as the ordained system of life, at a time when men attached no particular importance to economic factors, nor did they know anything about social justice in the sense we know it in modern times. Both Socialism and Capitalism are much later developments. Islam presented its scheme of social reform much before any of the social movements of our times. It guaranteed the basic needs of man – food, housing and sexual satisfaction – more than 1400 years ago. The Noble Prophet, sallallaahu ‘alaihi wa sallam, (may Allah exalt his mention) said: “Whosoever acts as a public officer for us (i.e. the Islamic State) and has no wife, he shall have a wife; if he has no house, he shall be given a house to live in; if he has no servant, he shall have one; and if he has no animal (a conveyance), he shall be provided with one. Anyone who takes more than this has exaggerated (i.e. taken more than he deserves).” [Ahmad]This historical announcement of fundamental human rights not only contains those rights voiced by many a revolutionary in our times, it adds to them some more as well, without necessitating any inter-class hatred, bloody revolutions, and without rejecting all those human elements in life that do not fall under the above three heads: food, housing and family. These are some of the salient features of the Islamic code of life. They are sufficient to show that a religion with such laws and principles, that is comprehensive and includes the complete human existence, emotions, thoughts, actions, worship, economic dealings, social relationships, instructive urges and spiritual aspirations – all arranged in the framework of a single harmonious but unique system of life, can never lose its usefulness for mankind. Nor can such a religion ever become obsolete, as its objectives are the same as those of life itself and therefore, destined to live on so long as there is life on this planet. Considering the existing state of affairs in the contemporary world, humankind cannot reasonably afford to turn its back upon Islam or reject its system of life. Humankind is still afflicted with the most savage and odious forms of racial prejudices. Surely, the world in the twentieth century has yet a great deal to learn from Islam. Long ago, Islam freed humanity from all racial prejudices. It did not content itself with the presentation of a beautiful vision of equality alone, but it achieved in practice an unprecedented state of equality between all people, black, white or yellow, declaring that none enjoyed any superiority over the others except in virtue and piety. It not only freed the black from slavery, but also fully recognised their rights to aspire even to the highest seat of authority in the Islamic State. They could become the heads of the Islamic State. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Listen and obey even if a black slave be appointed as your superior, so long as he should enforce amongst you the Law of Allah (God).”How can also the world of today ignore the message of Islam, stricken as it is with the evils of imperialism and tyranny with all their barbarous attributes? Islam alone can help humankind shake off these chains. It is opposed to imperialism and all forms of exploitation. The way Islam treated the people of the countries it conquered was so generous, just and sublime that the eyes of “civilized” Europe can hardly penetrate those heights. We may in this regard cite the famous decision of the Caliph ’Umar, may Allah be pleased with him,  to whip the son of ’Amr bin al-‘Aas, the victorious general and honoured governor of Egypt, as he had beaten an Egyptian Copt without any legal justification. This shows the social liberty and human rights that were enjoyed by the subjects of the Islamic State. Then there is the evil of Capitalism that has poisoned all life. Its abolition and the need to rid humanity of its evil consequences again call for Islam. Fourth, Islam prohibits usury and hoarding which, taken together, form the mainstay of the Capitalist economy. This, in other words, means that Islam alone can effectively check the evils of Capitalism as it did check them 1,400 years ago. Finally, the world with the shadows of war still hanging over it cannot but turn towards Islam – the only way to establish and maintain real peace on this earth. The era of Islam has in a way just started, not ended; it is not a spent force, but a living dynamic force, its future is as bright as its great historical past is glorious, when it illumined the face of earth at a time when Europe was still groping its way in the dark recesses of Medievalism.Article source: http://www.islamweb.net/emainpage/Morality in IslamOne of the most important aspects of a Muslim’s life is to have high moral standards. Since the beginning of Islam, Prophet Muhammad sallallaahu ‘alaihi wa sallam was mainly concerned with teaching and disciplining Muslims to have the best manners and personal characteristics. His personal life and behaviour were reflective of his teachings, which were revealed to him by Allah. In the Noble Qur’an, Allah describes Prophet Muhammad, sallallaahu ‘alaihi wa sallam, saying (what means): “And indeed, you are of a great moral character.” [Qur’an, 68:4]The Prophet’s high standard of manners made him a model for all Muslims to follow. The Prophet, sallallaahu ‘alaihi wa sallam, used to emphasise how important good manners are for Muslims. He sallallaahu ‘alaihi wa sallam has said: “The best of you is the best among you in conduct.”[Al-Bukhari and Muslim]In another authentic narration, the Prophet, sallallaahu ‘alaihi wa sallam, mentioned that: “The heaviest thing to be placed in the balance of a believing slave on the Day of Judgement will be good behaviour. And Allah hates the one who uses bad language.” [Al-Bayhaqi]Someone once asked the Prophet, sallallaahu ‘alaihi wa sallam, what deed would lead a man to paradise, and he sallallaahu ‘alaihi wa sallam answered: “Piety and good conduct.”In other narrations the Prophet, sallallaahu ‘alaihi wa sallam, made distinctions among Muslims based on their behaviour; the Prophet, sallallaahu ‘alaihi wa sallam, said: “The most perfect man in his faith, among the believers, is the one whose behaviour is the most excellent; and the best of you are those who are the best to their wives.” [Ahmad]He even clarified that people will be on different levels in Paradise based on their good manners saying: “The dearest and nearest among you to me on the Day of Resurrection will be the one who is the best in conduct…” [Ibn An-Najjaar]Now we shall talk about ethics in Islam, and how it is different from other ethical systems today.Unlike other systems, the ethical system in Islam derives from a divine source. This divine source is the revelation from Allah. Therefore, this system cannot be changed, or manipulated to fit our desires. It applies regardless of time or place. This system has not been changed for thousands of years, it cannot be changed today, and it will never change until the Day of Judgement. No one has the authority to change or alter this system, even if the whole world wants to do so. What was considered good morals in the past will remain as good morals throughout time.What was considered as bad morals in the past will also remain so forever, even if society accepts it as a norm. The system of ethics is not affected by cultural norms, because Allah is the One who determines what is acceptable and what is not.The Noble Qur’an is very detailed and clearly mentions the significance of good manners, just like it mentions the importance of belief, worship, and all our daily affairs.The Noble Qur’an mentions several good acts of morality repeatedly, for example:Dealing with one’s parents in the best mannerBeing nice to one’s relatives and neighboursTaking care of orphans and the poorBeing honestBeing sincere in all of one’s intentionsFulfilling one’s promisesTreating all people fairlyThe Noble Qur’an goes as far as to teach us the way that we should walk. Allah Says (what means): “And, be moderate in your walking…” [Qur’an: 31:19] Allah also Says (what means): “And the servants of the Most Merciful are those who walk upon the earth in modesty, and when the ignorant address them [harshly], they say [words of] peace.”[Qur’an, 25:63]The Noble Qur’an even tells us the proper etiquette of visiting one another. Allah Says (what means):  “O you who have believed! Do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded [i.e., advised].” [Qur’an, 24:27]The Qur’an also teaches us the way we should behave in a gathering, Allah Says (what means):  “O you who have believed! When you are told: ‘Space yourselves’ in assemblies, then make space; Allah will make space for you…” [Qur’an, 58:11]If we were to actually practise the sayings and actions of Prophet Muhammad, sallallaahu ‘alaihi wa sallam, we would find that there are many lessons to learn when eating, drinking, dressing, sleeping, travelling, greeting, taking permission, even sneezing, yawning and other seemingly trivial acts.Unlike other ethical systems, Islam’s moral system is a very detailed and complete package. Islam addresses every aspect of human life, no matter how minor. It is a complete package - it does not lack anything that needs to be completed nor does it have any defects that need to be amended.The Islamic religion guides our morals that deal with the individual, the community, and Muslims and non-Muslims alike. It also guides us on how to deal with rulers and how to honour and respect scholars. Islam even directs us on how to act during times of peace and war.It goes as far as guiding us on the treatment of animals. Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said: “Fear Allah when you treat the animals: take care of them, keep them in good health whether you ride on them or are raising them for their meat.”[Ahmad]In another narration, Prophet, Muhammad sallallaahu ‘alaihi wa sallam, said: “…when you slaughter an animal, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to the animal (in order to reduce the pain).” [Muslim]The Companions once asked the Prophet, sallallaahu ‘alaihi wa sallam, “Do we earn reward if we treat animals in a good manner? He answered: “Yes, surely you earn rewards whenever you treat any living being in a good manner.” [Al-Bukhari and Muslim]No other ethical system can match Islam’s one. Only Allah, with His great wisdom, could have made such a system that teaches humans how to deal with every aspect of their lives. This is because Islam is not a man-made system; it is the religion of Allah. He made it complete and integrated. No man has, can or ever will come up with a system that is so perfect. If you want a successful and happy life, then simply apply Islam to it, and you will have wonderful results.Article source: http://www.islamweb.net/emainpage/

There is no word that nations have called for, spoken about at length, and desired fervently in their hearts more than freedom. People have delivered speeches about it, written books on the subject, composed newspaper columns in support of it, and have raised banners calling for it; they have made it an objective for which all other matters could be sacrificed. On many occasions, people have keenly called for it while being unaware of what they wished to get from it.This has remained the case until it became the means by which politicians achieved their political aims and personal interests, and used their apparent pursuit of it to attract people’s attention and gain their support. In many cases, this claimed pursuit of freedom has become a means and a justification to destroy any real freedom and wage wars against many nations. It was made to sound as if democracy is the way to achieve such freedom, because democracy is founded upon freedom; thus the proponents of this ideology have made having a democratic system mandatory for achieving freedom; they argue that one leads to the other, and must exist in order for the other to do so; therefore, one who loves freedom must call for democracy and love it, and vice versa. Such people also claim that, consequently, whoever hates democracy and is an enemy of it is also an enemy of freedom. The questions that arise here are: does democracy (as practised by the Western nations) truly achieve the freedom that mankind desires and requires? Does it even raise the level of freedom that people enjoy? What is the type of freedom that democracy achieves for nations, and where are its boundaries? Is an American or a European truly free? Are the lives that they live in their nations ones of freedom, or even partly so? Does Islam oppose the principle of freedom or does it approve of it and call for it? If Islam does approve of it, then how does it deal with it and expect people to practise it, and what are the permissible types of freedom within Islamic boundaries? Also, is freedom in Islam the same as that in democracy, or are they different? Which one of the two ‘freedoms’ is more realistic and coincides with the sought freedom, the one in Islam or the one in democracy?All these questions and many others force one to compare between freedom as Islam presents it and calls for it - how it was practised under Islamic rule for fourteen hundred years and is still being practiced today, and how freedom is practiced in democratic systems, and how contemporary countries and nations apply it.This comparison must be made in order to see which of the two is more beneficial, more realistic, more honest and closer to the truth.The limited human mind is what defined freedom in democracy and decided what is good and what is bad in it according to what its desires and lusts imposed, which entails that freedom in democracy becomes limited at times and broadens at others, depending on what the decision makers feel is beneficial at the time.This means that the nations which practise such systems become experimental laboratories and are in a state constant flux regarding what is allowed and what is not.In Islam on the other hand, freedom is clearly defined and its limits and boundaries have been set by Allah alone, who is the infallible Creator of all mankind Whose Qualities are perfect and beyond defect, weakness or incapability. He is All-Knowing of the condition of His creation and Knows best what their requirements are and what suits them.Thus, freedom in Islam has a distinct feature, which is stability - what was permissible in Islam fourteen hundred years ago remains so until the Day of Resurrection.In Islam, every person knows what he can and cannot do as well as the areas in which there is room for manoeuvre, according to what Allah has permitted. Furthermore, freedom in Islam is underpinned by ultimate justice and authority because it comes from Allah, contrary to that defined by democracy, which is man-made and therefore fallible and subject to shortcomings and injustice. In democracy, the limits of freedom move within the circle that has been defined by human legislators.In democracy, freedom is opposed to and conflicts with whatever is defined as evil by human legislators, which, due to their limited knowledge and abilities, entails the inclusion of much evil in the circle of what is good and allowable. It also implies that much good will be included in the circle of the evil and forbidden.Under democracy, many evil things have been made permissible based on its definition of freedom, but were later found to be immoral and oppressive, which caused them to then be prohibited. Likewise, many matters that were later found to be beneficial were initially prohibited, and this constant fluctuation causes the concept of freedom in democracy to be undermined and belittled.Conversely, in Islam, freedom is opposed to and conflicts with whatever Allah has defined as evil due to His comprehensive Knowledge and infallibility. Allah has only permitted what is good and beneficial for mankind and has prohibited only that which is evil and dispraised. Consequently, the range of freedom in Islam is only from what is good to what is praiseworthy.Freedom in democracy only serves to enslave people to one another - people who should in reality be slaves to Allah only; it causes people to be under the control of others who may be lower in status than themselves; those who are in control are the ones who set their rules and forbid and allow them whatever they wish – all that those who are under such control can do is to submit and obey. What type of freedom is this which entails enslavement to other humans?In Islam, freedom frees man from enslavement to other humans to the comprehensive enslavement to Allah Alone. One might argue that both are forms of enslavement, so what is the difference?l Allah is the Creator; He provides for man, facilitated the universe for him and guided him to the right path; therefore, Allah alone has the right to be worshipped and man should be grateful to Him and obey His commandments. Worshipping the Creator gives the slave might, honour and dignity, while on the other hand, being enslaved by other humans who are weak and incapable is a form of oppression and punishment.l Man was created with the natural disposition of being a slave, so if he is not a slave to Allah, then he will certainly become a slave to another human, and this is a false state of affairs, regardless of the form it takes and the status of the human who he is enslaved to.l Worshipping Allah represents the ultimate freedom because it frees one from being enslaved to other false gods. In democracy, freedom places man under varied types of pressures and external strains that make him lose a great portion of his freedom of thinking and choice.Examples of these pressures are the media; the pressure of fulfilling his lusts using different means to do so; the pressure of earning provisions, which is one of the greatest that people face; the pressure that politicians and religious leaders place upon people, and how some of these people fabricate and alter facts; the pressure of intoxicants and drugs, which are now widespread; and the latest pressure, which is the threat to anyone who refuses to give in to the instructions that have been set to deal with the phenomenon of “terrorism,” which is a powerful means of placing great pressure upon people.These types of pressure deprive man from a great deal of the freedom of choice, freedom of thinking and freedom of adopting opinions that he would have taken if these pressures did not exist. These pressures deprive man from his freedom, despite the claim of some who live under such a system to be free.The contemporary tyrants do not need to exert much effort to accomplish what they wish from other nations; all they have to do is apply some of these pressures for a short period, and sure enough, other nations usually surrender to their requests. These pressures are referred in the Qur’an.Allah Says (what means): “Those who were oppressed will say to those who were arrogant: ‘Rather, [it was your] conspiracy of night and day when you were ordering us to disbelieve in Allah and attribute to Him equals.’ But they will [all] confide regret when they see the punishment; and We will put shackles on the necks of those who disbelieved. Will they be recompensed except for what they used to do?”  [Qur’an 34: 33] They plot continuously, day and night, in a way that prevents one from having an opportunity to pause and think correctly in order to be guided to a sound decision.In Islam, man is freed from all external pressures and effects that may limit or even deprive him from his freedom of choice and decision. Islam frees man from all such pressures.In democracy, freedom exposes man to all evils, corruption, and everything else that would ruin his good morals and pure nature; it causes him to become inclined towards aggression and abnormality. Its similitude is like that of a person driving a car without brakes who is also negligent of other drivers and pedestrians, therefore, he would slam into others and cause many accidents.On the other hand, in Islam, freedom is a cause for one to adopt the finest and most courteous morals and behaviour, it does not allow one to transgress in any way and preserves man’s health, faith and thinking; its similitude is like that of one who drives a car with excellent brakes and who stops where he is supposed to and drives only when it is safe to do so.Freedom in democracy appears as if it is a gift that man gives to another fellow human, and it is as if he has the right to give him as much of it as he desires and whenever it suits him. In Islam however, it is a right that Allah has granted to His slaves, and no human has the right to deprive others from it except for a reason that is legislated by Allah.The words of ‘Umar, may Allah be pleased with him, clearly reflect this when he said: “Who gave you the right to enslave others when they were born free?”This is freedom in democracy and in Islam, so which is worthier for the title?Allah Says (what means): “…And remain on a right course as you are commanded and do not follow their inclinations...” [Qur’an 26:15]Article source: http://www.islamweb.net/emainpage/

No Muslim can accept the categorisation of Islam as merely an “idea”. Islam is based on the word of God, revealed syllable by syllable to Prophet Muhammad, sallallaahu ‘alaihi wa sallam, (may Allah exalt his mention), 1,400 years ago. Thus, it is not merely idea; rather it is an idea, ideology, the Truth and a complete way of life. As the Qur’an states (what means): “Whoever wishes for a way of life other that Islam, never will it be accepted from him and in the Hereafter he will be amongst the losers.” [Qur’an 3: 85] Allah mentions that this religion has been completed and perfected, and has no need for alteration or adjustment (what means): “This day I completed your religion for you and perfected My favour upon you and chosen for your way of life Islam.” [Qur’an 3:85] The Prophet, sallallaahu ‘alaihi wa sallam, also said: “There is not one thing that shall bring you closer to the Paradise and away from the Fire without me having informed you of it, and there is not one thing that will take you away from Paradise and towards the Fire except that I have warned you about it.” It is true that Islam does not draw a distinction between the “inner” and “outer” aspects of life, between belief and actions, religion and politics; in reality, such distinctions are fallacious. Man’s beliefs are the foundations and prime motivators for actions, for what is held to be true on the inside must manifest itself outwardly. Indeed, the very first task given to Prophet Muhammad, sallallaahu ‘alaihi wa sallam, was to correct the false beliefs. It was not that the pagan Arabs did not believe in Allah, or God, the Creator. In fact, the Qur’an tells Prophet Muhammad, sallallaahu ‘alaihi wa sallam, (what means): “If you ask them who sends down rain from the sky, and gives life therewith to the earth after its death? They would certainly say ‘Allah!’ Say: ‘All praise and thanks be to Allah!’ Nay! Most of them have no sense.” [Qur’an 29:63] The pagan Arabs used to worship Allah, pray to Him and sacrifice to Him in times of need and distress, as did the Jews and Christians, and they even claimed to love Him, but Allah rejected their actions  and referred to them as ‘senseless’, ‘astray’ and ‘disbelievers’. Hence, this is the reality concerning most of the men and Jinn; they claim to believe in Allah and worship Allah, but what they believe about Him is incorrect and the way they worship Him is incorrect. The Qur’an says (what means): “Most of them do not believe in Allah except while joining partners with Him.” [Qur’an 12:106] There is one common cause for this rejection, that is, thinking and speaking about Allah without knowledge, and thus ascribing to Him that which should not be ascribed to Him, such as sons, or daughters, or human qualities and weaknesses; claiming that some of the creation possess His powers and abilities, or by claiming that He, the Majestic, is pleased by some action that in fact angers Him, or that He is angered by some action that in fact pleases Him. Thus,  the idol worshippers call upon that which can neither benefit nor harm them; the Christians call upon Jesus, may Allah exalt his mention; the Jews believe their racial origins guarantee His good pleasure; and there are those who believe that power and wealth are means of success -- all have put their faith and trust in something in vain. This in itself is a great evil, for they have only wasted their time and effort, yet this is least of the evil consequences. As for that which is most severe  -- those who have fallen into associating partners with Allah -- have earned His anger and wrath, and upon them shall fall humiliation in this life and a most terrible fate in the next. The Qur’an says (what means): “Surely Allah will not forgive al-Shirk (the association of partners with Him), but He forgives sins less than that of whomever He wishes.” [Qur’an 4:48]So Shirk or ascribing partners to Allah (whatever form it may take) is an unforgivable sin, because it is the source of all evil, the greatest injustice, the worst oppression and wrongdoing. For, if one is unafraid of speaking about Allah without knowledge (and this knowledge is attained only through Him, for He is the Best Knower of Himself and His will) and that which pleases and displeases Him, then what will one be afraid of speaking about ignorantly? Anyone witnessing the destructive forces of nature and the untold misfortunes and miseries over which Allah alone has ultimate power and control, both in this life and the next, would realise that Allah is the most worthy of being feared. Similarly, anyone contemplating the miraculous order, precision and symbiosis within the earth and universe, must realize the unparalleled knowledge and wisdom of its Creator. If one is heedless of transgressing the laws of Allah, and attaches little or no importance to them, or worse considers them bad, evil, and outdated, then what of the laws conceived in the limited minds of men? If one is ungrateful to his Lord, the Provider of all, then of what little consequence to such a one is ingratitude to the creation? If one denies the rights and dues of Allah, which are the most worthy of being fulfilled, then what rights and dues will such a person be fearful of denying? Imagine the case of a fictional worker in a company owned and run by you, who believes you are the lavatory cleaner and the lavatory cleaner is the director! Would there not be evil results? Would you tolerate such a person? If so, for how long? Now envisage this fool teaching this to others and insisting on it, so that the majority of the company came to believe it, ignoring your orders and prohibitions and inventing their own rules, making the lavatory cleaner who is deaf and dumb their guide! The true causes of the evils that beset mankind are disbelief, sinfulness and ingratitude to Allah, as the Qur’an says (what means): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” [Qur’an 42:30]The Prophet, sallallaahu ‘alaihi wa sallam, said: “There is none who has a greater sense of Ghayrah (a feeling of great fury and anger when one’s honour and prestige is injured or challenged) than Allah, and so He has forbidden shameful deeds and sins. And there is none who likes to be praised more than Allah does.” [Al-Bukhari]Allah is more infuriated by the disobedience of His slave than a man of honour who finds his wife fornicating with another man. So how is His fury with those who insult Him by ascribing rivals and partners with Him, while He is Glorious above such things! In addition, the evil consequences are not limited to this life, as the Qur’an says (what means): “Verily, those who disbelieved and die while they are disbelievers, the whole earth full of gold will not be accepted from anyone of them even if they offered it as a ransom. For them is a painful torment and they will have no helpers.”  [Qur’an 3:91] The Prophet, sallallaahu ‘alaihi wa sallam, explained: “On the Day of Judgment, the disbeliever will be asked: ‘Suppose you had as much gold as to fill the earth, would you offer it to ransom yourself from the hell-fire?’ He will reply: ‘Yes!’ Then it will be said to him: ‘You were asked for something easier than that, that you should join none in worship with Allah, and submit yourself to Him, but you refused.’”  [Al-Bukhari]The message of all the Prophets, may Allah exalt their mention,  is one and the same (which means): “Verily, We have sent to every nation a Messenger, saying: ‘Worship Allah and avoid false objects of worship.’”  [Qur’an 16:36] Indeed this is the very purpose for which Allah created mankind, as He Says (what means): “I did not create the Jinn and mankind except for My worship.” [Qur’an 51:56]Hence,  Shirk (ascribing partners to Allah) is in contradiction to the reason for which Allah has created us, and the purpose for which we exist -- which is to single out Allah for worship, avoiding all false deities and to worship Him completely, with sacrifice, supplication, submission, subjugation, obedience, compliance; and with love, fear, hope, trust and reliance upon Him, seeking only His pleasure and not the admiration of His creatures; and to do all of that according to that which was revealed to His last and final Messenger Muhammad, sallallaahu ‘alaihi wa sallam, and not according to whims, desires and mere conjecture.Furthermore, of immediate relevance to the discussion, are those qualities, unique to Allah, that single Him out, such as “Al-Haakim,” (The Judge); “Al-Hakeem,” (The Wise) and “Al-’Aleem,” (The All Knowing). Not only is Allah the Creator, Controller and Sustainer, He is also the Sole Possessor of the wisdom and knowledge, to legislate for mankind and to determine what is good and what is evil, what is right and what is wrong, what is lawful and what is prohibited; thus extending to the laws we should judge by and the social, economic and political system we should utilise. The Qur’an says (what means): “And no partner in legislating has He - He is Alone.” [Qur’an 18:60]Allah admonished the Jews and Christians and called them disbelievers, for (which means): “…taking their priests and rabbis as lords besides Allah.” [Qur’an 9:31] If Allah blamed the Jews and Christians for accepting changes and alterations made by the men learned in the Scripture and Divine legislation, for making the forbidden allowed and vice versa, then how about those who accept such actions from every Tom, Dick and Harry, who have no scripture, no wisdom and only pure speculation, whims and desires?Islam makes no distinction between outward and inner, private and public life. People should not adopt ways of the worst error: disobedience to and rebellion against Allah and not commit the unforgivable sin of ascribing partners to Him.Article source: http://www.islamweb.net/emainpage/

To understand the essence of Islam is to understand the very essence of humanity. More than a religion, Islam is a complete and comprehensive way of life leading to a balanced way of living. Islam brings civilisation and happiness to man. Islamic principles and teachings can provide realistic, fair and objective solutions to the prevention of individual, familial, social and international problems which are threatening the existence of human communities throughout the world.A spiritual belief that does not deal with social behaviour, economic relations and international organisations is as erroneous as the social doctrine that does not consider spiritual belief, morality and behaviour. Such social doctrines are abortive attempts, incapable of total human guidance or of achieving any coherence or accord among human beings.Both the individual and the society are in dire need of a belief that accommodates and directs all their vital activities towards construction and growth. When the individual and society adopt such a belief and apply it to life, humanity can accomplish seemingly miraculous achievements which can only occur when man unites himself with the Eternal Power that channels his personality-potential in the right direction.History has shown that Islam is unique in its ability to provide guidance for the entire range of human activity. It does not separate spiritual and secular life as unrelated entities.Islam integrates all domains of human life, just like the different systems in the human body integrate to provide a complete human being. If one system does not work properly, it has got to affect the whole body. Likewise, Islam proposes systems of laws that integrate all parts of human society to bring happiness and peace to all its members.There is no other way or system that urges the active worship of Allah in its general and most comprehensive sense other than Islam. Fox example, Islam teaches that Muslims should fast for a month every year (i.e. Ramadan) in order to acquire piety and self-discipline and to develop awareness of the needs and problems of others who are starving or are in desperate need of food. Such an awareness of the needs of others is not enough on its own. Therefore, Zakaah (obligatory charity) is prescribed to be distributed among the segments of society that are in need of individual and communal assistance.A very important universal concept in Islam is “Ummah” (Nation). Ummah transcends all limitations implied by the term ‘nation’ by encompassing all people regardless of race, colour, or sex. Allah emphasised this great Islamic principle in the verse (which means);“Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over it [i.e. Scripture] except those who were given it-after the clear proofs came to them-out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path.” [Qur’an 2:2 13]Moreover, Islam has a unique understanding for the concept of Ummah. Ummah is the field for knowledge, ethics, government and positivism. Ummah in Islam is a system in which people integrate, even if they belong to different belief systems. It is a system of universal justice and peace that accommodates everyone who believes in freedom of thinking and in calling people to the truth-whether they are individuals or communities.Indeed, Ummah in Islam is an apparatus which is more advanced than that developed by the West, the UN, or those apparatuses established by the American-European block merely to bring about a “new world order,” but which in reality often are geared only to maintain Western control over Third World human and material resources.The Prophet Muhammad, sallallaahu ‘alaihi wa sallam, proposed a constitution for the city of Madinah during the first days of his emigration from Makkah. He, sallallaahu ‘alaihi wa sallam, included the rights of both Jews and Christians, thereby safeguarding their freedom and beliefs. History has never known a constitution that represented minorities as this constitution of the Islamic state did. Ummah as an Islamic concept will, Allah willing, bring the advent of universal peace as well as an internal social system. Ummah is the field-ground for civilisation to take place. Such an Ummah can be integrated and united, if it derives its doctrines, constitutions, morals, values and the whole perspective of life from the same united source: belief in the only true Allah. This is known as the concept of Tawheed (Monotheism).  The value systems of Western societies will continue to collapse, since they are built on shifting grounds. The Sunday Times of London, in its September 1994 issue, reported about a revolt by women against the values prevailing in Britain: ‘‘British women seek new morality in its religious affairs” correspondent Lesley Thomas stated.According to the report, this is not the case of British women who are favouring Islam. “Thousands of British women are becoming Muslims in a trend that baffles feminists and causes concern to Christians.” The report continues that “of the estimated 10,000 British converts to Islam over the past decade, most are single, educated women, doctors, college lecturers and lawyers.” The educated in the West are beginning to see that the “full” life is found only in Islam, the universal religion.And what about the present day Muslim world? Unfortunately, some “educated” Muslims now pay only “lip-service” to Islam. They think that Islam is a slogan to be raised or a word to be uttered. Islam is the way of life that should be implemented in all spheres of life. These hypocrites have forgotten that Allah dislikes those who brag about things that they do not practise. When man’s deeds are not commensurate with their words, their conduct is odious in the sight of Allah.“O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” [Qur’an 61:2-3]May Allah let the Muslim World never forget that Islam provides a complete and comprehensive way of life. Islam creates harmony in the mind, the soul and the body in a marvellous way. The need for Islam emerges from the humanity’s search for a constitution that provides guidance and satisfaction in all spheres of life. It is a code of life that is not limited to partial needs, but rather a way of life that penetrates all barriers to interact with people’s needs in this life and beyond. It is a way of life where there is no discrimination between what is sacred and what is secular.Islam is unique among the religions and civilisations the world has known. In contrast to the other religions of the world, Islam defines religion itself as the very business of life, the very matter of space-time, the very process of history, and the gift of Allah. Therefore, all these work together to constitute them.Islam is a divine guidance wherein humans of all nations, colours and tongues feel linked to a Supreme Power and Justice. Its teachings are kept intact and authentic. It is the only way to happiness, dignity, and universal peace. Islam is so unique in its method for solving the problems of humanity. I can say with confidence that the twenty first century will be the century of Islam. The everlasting miracle of Islam, THE QUR’AN, is a standing challenge to the intellect of all peoples at all times. In Islam’s four abiding principles - equality, tolerance, promotion of science, and solution to the world’s problems - its universality asserts itself. It calls to all mankind, if only mankind will listen.“Then do they not reflect upon the Qur’an? If it had been from [any] other than Allah, they would have found within it much contradiction.” [Qur’an 4:2]Article source: http:www.islamweb.net/emainpage/

Gratitude is the greatest way to live for those who possess high ranks of righteousness, and such people did not reach these lofty ranks except through their gratitude; this is because belief is comprised of two halves: one half is gratitude and the other is perseverance. Gratitude is to acknowledge being treated well by Allah; it is also to praise the One who has done one many favours. It also entails displaying the effect of the favours of Allah upon a person by believing with one’s heart, uttering praise and glorifications of Allah by one’s tongue, and to use one’s limbs in the worship and obedience of Allah. If only a few favours are worthy of a great deal of gratitude, how would the case be when favours are abundant? People are either grateful or ungrateful. Gratitude holds a high rank in Islam: - Allah parallels it with His mention. He Says (what means): “So remember Me; I will remember you. And be grateful to Me and do not deny Me”. [Qur’an 2: 152] - Allah parallels it with belief. He Says (what means): “What would Allah do with [i.e., gain from] your punishment if you are grateful and believe?...” [Qur’an 4: 147] Meaning, if you fulfil the rights due to Allah and the reason for which He has created you by gratitude and belief, He will not punish you. - Those who practise gratitude to Allah are those who are chosen to be granted His favours. He Says (what means): “And thus We have tried some of them through others that they [i.e., the disbelievers] might say, ‘Is it these whom Allah has favoured among us?’ Is not Allah most knowing of those who are grateful?” [Qur’an 6: 53] - Allah has classified people into being either grateful or ungrateful; the worst matter in the scale of Allah is ingratitude whilst the dearest things to Him are gratitude and the grateful. Allah Says (what means): “Indeed, We guided him [i.e., man] to the way, be he grateful or ungrateful” [Qur’an 76: 3] - Allah tests His slaves in order to see who will practise gratitude and who will not. Allah informs us about what Prophet Sulaymaan ‘alaihi-s-salaam said when He Says (what means): “…This is from the favour of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful – his gratitude is only for [the benefit of] himself. And whoever is ungrateful – then indeed my Lord is Free of need and Generous.” [Qur’an 27: 40] - Allah promises increased favours for those who are grateful. He Says (what means): “And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favour]; but if you deny, indeed My punishment is severe.’” [Qur’an 14: 7] - Allah loves gratitude and the deeds of the grateful. He Says (what means): “If you disbelieve – indeed, Allah is Free from need of you. And He does not approve for His servants disbelief. And if you are grateful, He approves [i.e., likes] it for you…” [Qur’an 39: 7] The grateful people mentioned in the verse are those who remain steadfast upon belief during trials and who do not retreat or recant on their belief. Some people verbally thank Allah during times of ease, but during trials they give up their faith. The truly grateful are those who express the true condition of their hearts during trials by remaining steadfast and continuing to thank Allah by their tongues, hearts and limbs. Additio- Ally, this verse clarifies that the pleasure of Allah is achieved by being grateful to Him. - Allah did not make the reward for the grateful subject to any condition, as He did for other acts of worship, which He conditioned to His will; rather, Allah immediately mentions their reward; He Says (what means): “…And Allah will reward the grateful.” [Qur’an 3: 144] and also (what means): “…And We will reward the grateful.” [Qur’an 3: 145] - Allah informs us that one of Satan’s primary objectives is to prevent humans from being grateful; He Says (what means): “[Satan said] ‘Then I will come to them from before them and from behind them and on their right and on their left, and You [i.e., Allah] will not find most of them grateful [to You].” [Qur’an 7: 17] - Allah describes His grateful slaves to be few in number; He Says (what means): “…And few of My servants are grateful.” [Qur’an 34: 13] The reason being that many people enjoy blessings and bounties from Allah, but fail to practice gratitude to Allah. - Allah praised the first prophet sent to man on earth, Prophet Nooh ‘alaihi-s-salaam due to him being grateful. Allah Says (what means): “O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.” [Qur’an 17: 3] This is as an indication that we should imitate him . - Gratitude is the first instruction given to man as soon as he begins to comprehend. Allah Says (what means): “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [fi- Al] desti- Ation.” [Qur’an 31: 14] - Allah specified it as one of the main qualities of a person who sets himself as a good example for others to follow. He says regarding Prophet Ibraaheem ‘alaihi-s-salaam (what means): “Indeed, Ibraaheem was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth, and he was not of those who associate others with Allah. [He was] grateful for His favours. He [i.e., Allah] chose him and guided him to a straight path.” [Qur’an 16: 120-121] Therefore, gratitude is one of the objectives that man is commanded to accomplish. Imaam ibn Al-Qayyim  mentioned that gratitude is one of the ranks of belief, which can be extracted from the fifth verse of Surah Al-Faatihah, (what means): “It is You we worship and You we ask for help.” Then he  mentioned the following additio- Al points regarding gratitude: - It is one of the highest ranks of belief. - It is higher than the rank of contentment; and nobody can be content without being grateful. - Allah praises the grateful. - Allah promises the grateful the best of rewards. - Allah makes gratitude a reason for attaining more of His bounties. - It is a means to preserve the favours of Allah upon a person. -  It is one of the main objectives that a slave must accomplish. - It is extracted from Ash-Skakoor, which is one of the - Ames of Allah, and which implies gratitude. - Those who are grateful are very few in number. - Gratitude results in more favours from Allah. Gratitude is having one’s heart devoted to loving the One bestowing the favours, having the limbs continuously obedient to Him and having the tongue repeatedly mentioning Him, praising Him and glorifying Him. Gratitude entails the following three things: 1.     One should realise the favours bestowed upon him and have it present in his mind constantly, because this leads him to remember the Bestower of favors and therefore being grateful to and loving Allah, who is of course the Bestower of favours. This would therefore make one exert more effort in worshipping Allah. 2.     One should receive favours with humility and express his need to Allah, the Bestower of favours, and mention that he is unworthy of the favors bestowed upon him, and that it is only due to the Grace and Kindness of Allah that such favours were bestowed. 3.     One should praise Allah, the Bestower of favors, and this is done in two ways: 1)    Generally: To describe Allah as being generous and kind. 2)    Specifically: To mention His favours upon one. There are two points regarding the issue of mentioning and talking about favors from Allah: 1)    To mention all that Allah Has bestowed upon one. 2)    To utilise these favours in His obedience. People fall into three categories with regards to the favours from Allah: 1.     Those who are grateful and praise Allah for bestowing them upon them. 2.     Those who are ungrateful and do not mention them. 3.     Those who express that they are worthy of them, when in fact they certainly are not. An-Nu’maan ibn Al-Basheer radhiallah ‘anhu said: “He who does not thank Allah for small favours will not thank Him for great ones; and he who does not express gratitude to people (for doing him favours) will not express gratitude towards Allah. Appreciating and mentioning the favour bestowed upon one from Allah is gratitude, and not doing so expresses ingratitude.” [Ahmad] This should be done in front of people and between a person and himself (i.e., to himself) but if people are of the envious type, then one should conceal such favours, and he would not be ungrateful in this case, because he is simply concealing them in an attempt to prevent an evil from befalling him, such as an evil eye or an evil plot from the envious, and it must be known that to prevent harm from afflicting man is an objective set forth by the Islamic Shari’ah. There is no way one can do anything to repay the favours bestowed upon him by Allah, except that he should continue to praise and thank Allah for having bestowed them upon him, as well as utilising these favors for the pleasure of Allah. What is our duty towards Allah with regards to the favours He bestows upon us? - Being submissive to Allah. - Loving Allah. - Acknowledging that He is the Bestower of all favours. - Praising Him. - Utilising these favours in a way that pleases Him. Does the way of expressing gratitude towards Allah differ, just like the favours themselves differ? Yes; gratitude can be expressed by the heart, the tongue and the limbs. Expressing gratitude by the heart: This is by knowing that Allah is the Bestower of these favours, and this is something that is very important when cultivating children, so that they know where favours come from, as Allah Says (what means): “O Mankind, remember the favour of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and the earth? There is no deity except Him, so how are you deluded?” [Qur’an 35: 3]  

Fear of an evil end had broken the hearts of our righteous Salaf (predecessors). Sufyaan Ath-Thawri  cried one night until the morning, and when he was asked whether he cried due to his fear of his sins, he replied: “No, I am more scared of having an evil end.” Ibn Katheer  said: “People who are righteous inwardly and outwardly and whose actions coincide with their words, Allah willing, will not have an evil way to end their lives; and never was this reported about anyone before. It is only those who are evil inwardly and outwardly; those who are daring and indulge in major great sins and who are frequent in committing minor sins. This type of people, who are used to this practice will continue to do so until they die without repenting.” The Prophet  said: “Verily, deeds are but by the way they end.” [Al-Bukhari]. This is why our right predecessors  feared their ends because no one knows how he will end his life and in which state he will depart.For this reason, Huthayfah  was happy to die before the trials about which the Prophet informed them and said: “All perfect praise be to Allah who has hastened my death before these trials”.One of the signs indicating that the person died while having a good end is dying while performing a righteous deed. Anas  narrated that he heard the Prophet  saying: “Do not be impressed with someone’s actions (thinking they are righteous) until you see how his end is, because one would be performing a (righteous) deed for a long period of his life, and should he die upon such a deed he would enter Paradise, but he switches to performing evil deeds (before his death). The slave would be performing a (bad) deed for a long period of his life, and should he die upon such a deed he would enter Hell, but he switches to performing good deeds (before his death) and when Allah Wills good for a slave He uses him before his death.”The companions  asked: “O messenger of Allah! How does Allah use him?”  He responded: “He enables him to perform a good deed, then ends his life upon it.” [Ahmad]Huthayfah  narrated that the Messenger of Allah  said: “He who say,; ‘Laa ilaaha illallah’ (i.e., None is worthy of worship except Allah) seeking the pleasure of Allah, and it being his final statement, will enter Paradise; he who fasts sincerely, seeking the pleasure of Allah, and died whilst in this state, will enter Paradise; he who spends in charity, sincerely seeking the pleasure of Allah, and it being the last thing he did before dieing, will enter Paradise.”Jaabir  reported: “I heard the Prophet  saying: “Every slave will be resurrected in the state upon which he died” [Muslim]. Imaam As-Suyooti  said: “This narration refers to the state of obedience or disobedience”. Maalik Ibn Deenaar  used to say: “If I can afford (physically) not to sleep ever I would not sleep.” He was asked about the reason, to which he said: “I fear that the angel of death would come to me whilst I am sleeping and I would like that he comes whilst I am engaged in a righteous deed”.An example highlighting one of the best ways to die is for a disbeliever to embrace Islam then immediately die. Anas  reported: “A young Jewish boy who was in the service of the Prophet  fell ill. The Prophet went to visit him. He sat down by his head and said to him: “Embrace Islam.” The little boy looked at his father who was sitting beside him. He said: ‘Obey Abul-Qaasim (i.e., the Messenger of Allah ).’ So he embraced Islam and the Prophet  stepped out saying: “Praise be to Allah Who has saved him from Hell-fire.” [Al-Bukhari].Recently Allah guided a man from the Philippines to the light of Islam in the city of Taa’if in Saudi Arabia, and he was taught some of the merits of Islam. The very next day after embracing Islam he started reciting some chapters of the Qur’an and on the following morning he passed away, after only two days of him becoming a Muslim.Uttering the testimonies of faith prior to death is a good deed and another example for one’s good end. Mu’aath ibn Jabal  narrated that the Prophet said: “He whose final words are ‘Laa ilaaha illallah’ (i.e., ‘None is worthy of worship except Allah’) will enter Paradise.”[Al-Haakim]. ‘Abdullaah Ibn ‘Amr Ibn al-‘Aas  reported that when his father  was on his deathbed he said: “O Allah! You commanded me with many commands and I fell short in many of them. O Allah! You forbade me from many matters, but I transgressed. O Allah! None has the right to be worshipped but You” then he continued repeating this until he died.Many of the Salaf  died while praying, which is another example for a good way to end life. ‘Abdullaah Ibn Abi As-Sarh  supplicated one night after having performed Qiyaam saying: “O Allah! Make my last deed in this life the performance of Fajr prayer.” Then he performed ablution and prayed Fajr and died while concluding his prayer.Abu Tha’labah  used to say: “I hope that Allah will not make me suffer upon death like I see some people do.” Then he started performing Qiyaam and died while in the position of prostration. That night his daughter saw in her dream that her father died, so she woke up terrified and went to her mother asking about her father, so she told her that he was praying Qiyaam. They went to check on him and found him in the position of prostration and when they moved him he fell to his side.A young man prayed the Fajr prayer with the congregation and sat in the mosque reciting the Qur’an and waiting for the sun to rise so that he may pray two Rak’ahs and he did not know that it was the last hour of his life, and died whilst in that state.A 55- year-old lady was admitted into the emergency room as a result of getting a heart attack which made her heart stop beating completely. When the physicians were trying to make a heart massage with special equipment a very astonishing thing happened, which doctors had never seen before that day … the woman suddenly opened her eyes and spoke calmly saying a few words … she did not complain of any pain … she did not scream asking for their assistance … she did not ask for her husband or children … she simply uttered the two testimonies of faith … then the heart stopped again. She repeated this three times … then she died … and her face illuminated. When her husband was asked about the type of woman she was, he said: “I married her more than 35 years ago, and since then I have never seen her abandon the Witr prayer (i.e. the odd-numbered Rak’ahs after the optional night prayer) unless she was sick or during her monthly period”.Dying while fasting is yet another example exemplifying a good end, like in the case of Asmaa’ bint Abu Bakr  and her son ‘Urwah.Some people die whilst in the state of Ihraam which entitles the person to a great reward, as in the narration about the Companion who died as a result of his animal kicking him whilst in the state of Ihraam (for either Haj or ‘Umrah),  the Prophet sallallaahu ‘alaihi wa sallam  said: “Wash him with water and lote-tree (leaves), shroud him in his own garments and do not cover his head, because he will be resurrected on the Day of Resurrection uttering the Talbiyah.”.There are some people who die whilst reciting the Qur’an, like in the case of ‘Uthmaan Ibn ‘Affaan¸ who was known to be a person who continuously recited the Qur’an day and night. He was martyred whilst reciting the Qur’an in his house.Once Ibn ‘Abbaas  recited the saying of Allah which means: “Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]?” [Qur’an 39: 9] then he said: “I swear by Allah! This applies to ‘Uthmaan Ibn ‘Affaan”.One of the best examples indicating a good end is being martyred. Al-Miqdaam Ibn Ma’di Karib,  narrated that the Prophet said: “A martyr has six bounties: He will be forgiven with the first drop of his blood that is spilt; He will see his place in Paradise (at the time of death); He will be saved from the ‘Great Horror’ (on the Day of Judgment): A Crown of Dignity will be placed on his head, which contains many corundum, each one being more precious than this life and all that it contains; He will have 72 Women of Paradise; And, he will be allowed to intercede for 70 of his family members (who would have otherwise gone to hell).”[At-Tirmithi]Shaddaad Ibn al-Haad,  narrated: “A Bedouin came to the Prophet sallallaahu ‘alaihi wa sallam, accepted Islam and said: ‘I wish to migrate (to Madinah)’. So the Prophet asked some of his companions to take care of him. Then after a battle, the Muslims had gained some booty so the Prophet divided it and gave the Bedouin’s share to some of his companions to look after, as the bedouin was still at the rearguard.When the bedouin returned, they gave him his share, so he asked them: ‘What is this?’ they replied: ‘It is your share from the booty which the Prophet gave us to hold on to for you.’ So the Bedouin took the booty and went to the Prophet and asked: ‘What is this?’ The Prophet sallallaahu ‘alaihi wa sallam replied: “Your share of the booty.” The bedouin said: “This is not why I believe in you and follow you; rather, I follow you so that I can get shot by an arrow right here, (and then he pointed to his throat) then die and enter Paradise.” The Prophet sallallaahu ‘alaihi wa sallam said: “If you are sincere then Allah will grant you your wish.”After a short while, fighting resumed and the bedouin’s body was brought to the Prophet sallallaahu ‘alaihi wa sallam with an arrow in his throat at exactly the spot where he had pointed to the Prophet. Thereupon The Prophet sallallaahu ‘alaihi wa sallam said: “He was sincere so Allah granted him his wish.”Then using his own garment, the Prophet shrouded the bedouin, prayed the funeral prayer over him and was heard by his companions to say during the prayer: “O Allah! This is Your slave who migrated for Your sake and was killed as a martyr – and I testify to this”.Which testimony could ever be more honourable, sincere and truthful than this great one given by the Prophet?A truck driver named Abu Dujaanah was known in his town to be an evil person who consumed intoxicants. One day, he got in a deadly car accident, but Allah saved him. Allah decreed that two righteous young men see the accident and rush to him whilst he was unconscious and took him with them and when he woke up they told him to perform Ghusl (ritual bath) which he did, then they instructed him to pray, and after he prayed they said to him: “Allah Has rescued you from death and had you died upon the state you were in, it would have been the worse way to die and be resurrected. You should repent to Allah and shun all sins.”Their words affected him deeply, and he shunned his evil company with whom he used to hang around, and started practising. A few months later, he travelled to Bosnia for Jihaad, and Allah granted him martyrdom there. His body remained with the enemies thrown in an open field for two and a half months after he was killed, and then a swap of dead bodies happened between the Mujaahideen and the Serbs, and when the brothers opened the plastic bag in which he was kept for this long period, they saw his face smiling and an extremely pleasant scent emanating from his body.These were but some examples of how a good end may be, and we ask Allah to bless us and grant us a good way to end our lives.Article source: http://www.islamweb.net/emainpage/

“And put your trust in Allah, and sufficient is Allah as a Trustee (Disposer of Affairs).”Dear brothers and sisters in Islam, Allah the Most High has created us of the best stature and granted us many abilities so that we may look after our needs and those of our relatives and fellow Muslims. He (subhanahu wa ta’ala) has invited us to explore the earth and use it for our subsistence: “It is He Who has made the earth subservient to you, so walk in the path thereof and eat of His provision, and to Him will be the resurrection,” (Al-Mulk, 67:15).Yet, brothers and sisters, Allah subhanahu wa ta’ala has made it clear in this very verse, as well as in other verses, that had He not made this earth manageable to us, we would not be able to explore it nor benefit from it.The above verse is the starting point of this Khutbah (sermon) which is about tawakkul (trust and complete reliance on Allah). This chapter of the Qur’an is actually – in our humble opinion – a yardstick for understanding tawakkul. Surah Al-Mulk starts and finishes with the same message: To Allah belong all that is in the universe and nothing would happen without His Mercy and constant watchful care. He said in the first verse, “Blessed be He in Whose hands is the Dominion, and He is able to do all things.” He then said in the last verse, “Say: Have you thought, ‘if your water were to disappear into the earth, who then can supply you with clear-flowing water,’” (Al-Mulk, 67:30).Yes, we can surely explore the earth, look for regions holding water and successfully discover fountain sources and streams. But without Allah’s permission and facilitation, we will not be able to reach this water. Furthermore, what would happen if – all of a sudden – Allah made the sources and springs of our water supply to disappear in the deep undergrounds of the earth. Blessed and Glorified be He! No one will bring it back but He.Brothers and sisters, there is a hintful touch in the verse mentioned earlier. Allah said, “...so walk in the path thereof.” Then He said “...and eat of His provision.” So Allah is telling us that though you are encouraged to strive and work hard, what you produce is not yours; what you earn is not yours. Rather, your production, your earnings and all your subsistence comes from Allah. He made it available to you out of His Mercy and care for you. Hence, if Allah wills, your work and efforts will be fruitless. Similar verses where Allah ascribes subsistence solely to Him are found in many places in the Qur’an. Allah says, “...So seek from Allah (Alone) subsistence and worship Him (Alone), and be grateful to Him. To Him (Alone) will be your return,” (Al-’Ankabut, 29:17).Those who misunderstood the Plan of Allah and His Wisdom have felt confused by this double command of Allah – to strive and work on the one hand, and rely on Allah to make the actions possible and goals attainable, on the other. Initially, this question was presented before the Prophet, sallallaahu ‘alaihi wa sallam. The companions asked: Should we quit working and rely on Al-Qadar (Allah’s  predetermined decree)? The Prophet, sallallaahu ‘alaihi wa sallam, answered: “You should initiate and do things. Everyone shall be facilitated towards that for which he was created.” (Related by Al-Bukhari and Muslim). Consequently, the Companions of the Prophet moved on and initiated righteous deeds while putting their trust in Allah.The work that is referred to here is not that of the acts of worship (Salah, Zakah, Sawm, Haj, etc). Rather, it is the work pertaining to our subsistence. Furthermore, we do not refer to haram (forbidden) work and haram subsistence – for we believe, insha’ Allah, that the reader is conscious of that. It is the halal (permissible) work and the halal livelihood that we are concerned about in this Khutbah, for it is more tempting to the believer. What are the guidelines and limits of the halal work? How much dedication do we give it? Do we attribute the source of subsistence to our work or to Allah’s bounties? And do we associate the loss and deprivation of wealth, health and success with our loss of job, or with Allah’s universal plan?Brothers and sisters, Islam is a dynamic religion. Not only does it not condone passiveness, but also, it strongly rejects laziness and dependency on others. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Begging is forbidden except when there is great debt, suffering, injury, or abasing poverty.” (Related by Abu Dawud and Al-Bayhaqi). He, sallallaahu ‘alaihi wa sallam, also said: “It is much better for one of you to take his rope and go to chop some wood (for his livelihood) than to beg from people, whether they give him anything or deny him.” (Related by Al-Bukhari, Ibn Majah, and others). The Prophet himself, sallallaahu ‘alaihi wa sallam, worked hard for his living. He spent his boyhood as a shepherd and took to trade in manhood. He carried people’s goods to Syria and other places and shared the profits with them.The Prophet, sallallaahu ‘alaihi wa sallam, used to constantly seek refuge with Allah from laziness as reported by Zayed Ibn Arqam: “O Allah! I seek refuge in You from incapacity, from laziness, from cowardice, from miserliness, from ineptitude and from the torment of the grave...” (Related by Muslim).However, brothers and sisters, though we might strive hard to secure our livelihood, we should not attribute our achievements solely in the work we do, but in Allah. We should not put our reliance on our work, our possessions, our wealth, our position, etc. Neither should we rely on our manager, our employer, our friends and our families. The only one on Whom we should rely is Allah. He subhanahu wa ta’ala said, “...And rely on the Living One (Allah), Who will never die, and celebrate His praises and thanks. And sufficient is He to be acquainted with the sins of His slaves,” (Al-Furqan, 25:58). Whoever attaches his/her heart to his job, or to his/her employer or to any created beings in order for them to provide him/her with sustenance or to make him/her prosperous and successful, and so on, he/she has submitted to them. And the more one relies on the created beings, the weaker becomes one’s submission to Allah.Hence, brothers and sisters, as much as Allah wants from us to initiate actions and seek and use all permissible means to secure our needs and those of our families, He also wants us not to depend on these means as the source of our sustenance.  This is the genuine understanding of tawakkul.Those who deviated from the right concept of tawakkul have fallen into two extremes. The first group of people are those, attracted by the temptations of this world, and have gone so far as to forget their relationship with Allah. Their heart has become so attracted to these temptations that they became subservient to their desires. Such people have become – knowingly or unknowingly – slaves of their own desires. Such people will ultimately claim that all their achievements are but the result of their own work and that Allah had no involvement whatsoever. They do not rely on Allah.Allah says, “Have you then seen the sort of man who rejects Our signs, yet says: ‘I shall certainly be given wealth and children.’” Allah rejects their arrogant claim by saying, “Has he penetrated to the unseen, or has he taken a promise with Allah?” (Maryam, 19:77-78). This type of man who rejects Allah and denies His bounties regards himself as “self-sufficient” and thus, cannot be expected to rely on Allah.The second group of people are those who understood the reliance on Allah as meaning to completely break away from all mundane affairs. They regarded piety and the pursuit of any material interests as contradictory. For them, reliance on Allah would mean not to take any initiatives for securing one’s subsistence. Consequently, they renounce the world and retire themselves to remote areas or secluded spots and cut themselves from daily life.Both of these two groups, brothers and sisters, have not understood the meaning of tawakkul according to the Book of Allah and the Sunnah of His Prophet, sallallaahu ‘alaihi wa sallam. Had they attempted to understand the Book of Allah, according to the understanding and implementation of the Prophet, sallallaahu ‘alaihi wa sallam, and his honourable companions, they would have found that tawakkul is far removed from how they conceived it. Through the instinctive behaviour of some of His creatures and the sublime conduct of His prophets and righteous slaves, Allah has set out in His Book the genuine tawakkul. First, let us look at the fascinating life of the bee.Allah says: “And your Lord taught the bee to build its cells in hills, on trees, and in men’s habitation; then to eat of all the produce of the earth, and follow the way of your Lord made smooth: There issues from within their bodies a drink of varying colours, wherein is healing for men: Verily in this is a sign for those who give thought,” (Al-Nahl, 16:68-69).Look at the gigantic work that the bee has to do in order to produce its honey: The bee finds out the most inaccessible places, in the hills, in the trees, and even among the habitation of men. It assimilates the juice of various kinds of flowers and fruit, and forms within its body the honey which it stores in its cells of wax. The different kinds of food from which it makes its honey give different colours to the honey. Now, brothers and sisters, could not Allah provide for the bees their sustenance without them going through all this labour? Of course He could! Could not Allah create springs and rivers of honey as he created springs and rivers of water? Of course He could! But by observing the work cycle of the bee and by tasting its sweet and wholesome honey, one can understand and appreciate better the nature and behaviour of the bee. A  behaviour whose ingredients are hard work and complete trust in Allah: And that is the real tawakkul.Let us look at another creature of Allah: the bird. Allah says, “Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except the Most Gracious: Truly it is He that watches over all things,” (Al-Mulk 67:19). As He did for all of His creatures, our Lord subhanahu wa ta’ala provided for the birds just those conditions that are best for their lives; He subhanahu wa ta’ala also inspired them to use their physical shapes and unique movements to take off, fly and land.Thus, in order to fly, birds would have to move their wings upwards and downwards, spread them and fold them. However, the birds know that the One Who upholds them in the air, is not their upward and downward move, nor the spreading and folding of their wings, but rather Allah subhanahu wa ta’ala. They have understood that they have to exert effort and rely on Allah alone to uphold them high. As opposed to many rebellious men, birds recognise and exercise total tawakkul on Allah without giving up the work. In pursuing this way of life, the birds have become the example to follow for how the tawakkul should be and how Allah would reward the one who exercises tawakkul as the birds do.The Prophet, sallallaahu ‘alaihi wa sallam, said: “Were you to put your complete trust in Allah, He would provide for you as He provides for the birds. They issue forth hungry in the morning and return filled in the evening.” (Related by Al-Tirmidhi). Did the birds remain in their nest waiting for Allah’s provision? Of course not! Did they claim that since they were engaged in tasbeeh (praising of Allah), they would not have to strive for their subsistence? Of course not! So praised is Allah, brothers and sisters, Who inspired the birds to set forth to seek provisions for themselves and for their little ones. Praised is He Who taught them tawakkul so they would not expect provision but from Him.Now back to the world of mankind. Brothers and sisters, here is an ultimate example of tawakkul. This is the story of an expectant mother who retired with her conceived baby to a remote area. The pains of childbirth drove her to the trunk of a palm-tree. She was alone with no one to attend her. She was hungry, thirsty. She cried: “Ah! would that I had died before this! Would that I had been forgotten and out of sight!” (Maryam, 19:23). But a voice cried to her from beneath the palm-tree: “Grieve not! for your Lord has provided a water stream beneath you,” (Maryam, 19:24).She knew now that Allah would deliver her from her hunger and thirst and release the pain of her pangs. But the Most High wanted her to initiate an action to benefit from Allah’s provisions: “And shake towards yourself the trunk of the palm-tree: it will let fall fresh ripe dates upon you.” (Maryam, 19:25). Now that she fulfilled the physical part of her duties – by shaking the tree, she had to fulfil the spiritual part – trusting Allah for deliverance. Allah’s help was prompt: the fresh dates were now falling upon her: “So eat and drink and be glad!...,” (Maryam, 19:26).This is the story of Maryam (Mary) whom Allah had destined to be the mother of Prophet ‘Isa (Jesus). And when she conceived her baby and entered the pains of childbirth with no one to attend her; when she got hungry and thirsty with no visible help for food and drink; when she became weak and anguished; she was asked to shake a palm-tree for her provision. A weak, tired, hungry and thirsty woman shaking a strong, deeply rooted palm-tree. Could not Allah send with Jibreel (Angel Gabriel) enough food and drink for her? Could not Allah send down from the heavens a ready-to-eat plate of dates? Or could not Allah say to the dates ‘fall upon Mary!’, upon which they would? After all, is not Allah the only One Who, when He wills a thing, only says to it, “Be” – and it is? Yes, yes, yes, brothers and sisters, He is! But Allah’s way is that the effort has to be made, and the trust has to be complete; the tawakkul has to be fulfilled.Brothers and Sisters in Islam, these were some examples of Allah’s creatures putting their trust in Him. The wisest course for us, therefore, is to follow their example. So let us use all lawful means and exert reasonable effort to secure our needs, and let us remain faithful to Allah by putting all our affairs in His Hands and hope and expect for the best outcome. Let us say like the early believers said: “Say, ‘He is the Most Beneficent (Allah), in Him we believe, and in Him we put our trust,” (Al-Mulk, 67:29).Allah also says: “And put your trust in Allah, and sufficient is Allah as a Trustee (Disposer of Affairs),” (Al-Ahzab, 33:3).O Allah! Make us among those who believe in You and put their trust in You. O Allah! send Your Grace, Honour and Mercy on Muhammad, his family, his followers and on all those who follow his Path until the Last Day.

  By Dr Saleh al-FawzanThe linguistic meaning of the Arabic word ‘rahn’ is “settlement”, and “permanence.” The Islamic legal meaning for rahn is “a security of a debt by something with which the debt can be fulfilled.” In other words, it means mortgaging an item with monetary value or collateral as security against a debt.Rahn is permissible as indicated in the Book, the Sunnah and by Ijmaa’ (consensus of scholars). Allah says, “And if you are on a journey and cannot find a scribe, then let there be a rihaan (mortgage) taken.” (2:283)When the Prophet, sallallaahu ‘alaihi wa sallam, died, his armour was mortgaged.Scholars are in agreement that rahn is permissible while travelling. The majority of scholars have held the opinion that it is also permissible in residence. The following points outline the rulings of mortgage:1. The wisdom behind rahn’s validity is to preserve the wealth and protect it from loss. Allah also commanded us to document debts in writing. He says, “O you who believe! When you contract a debt for a fixed period, write it down ... and if you are on a journey and cannot find a scribe, then let there be a rihaan taken.” (2:282-283)This is a sign of Mercy from Allah where He guides us to do good for ourselves.2. For rahn to be valid, its amount and nature should be known. The mortgager should have the right to dispose of the item, whether he is owner or has permission to dispose of it.3. It is permissible to mortgage from your money on behalf of someone else’s debt.4. The mortgaged item should be sellable so that the mortgage can be paid off.5. The rahn can be conditioned in the contract or after the contract. Allah made the rahn in lieu of writing a debt, as He says, “And if you are on a journey and cannot find a scribe, then let there be a rihaan taken.” (2:283)6. Rahn is required from the mortgager only because the right is for someone else. But it is not required from the mortgagee (the lender) for he can cancel it at any time, because it is his right alone.7. It is permissible to mortgage one’s share from a partnership. This is because the share can be sold at the time the debt is due and then it will be fulfilled. It is also permissible to mortgage something sold for its value. For example, if one buys a car or a house for a deferred price, then one can mortgage it until he pays the price.8. Neither the mortgager nor the mortgagee can use the mortgaged (collateral) item without the permission of the other party. This is to protect both parties’ rights. If the mortgager uses it, then he nullifies the right of the mortgagee in securing the debt. On the other hand, if the mortgagee uses it, then he is actually using something owned by others.9. Benefiting from rahn is permissible, but it should be agreed upon between both parties.10. The growth of the rahn and the benefit derived from it becomes a rahn added to the original rahn that can also be sold to pay off the debt.11. All expenses incurred from keeping the rahn is the liability of the mortgager, including storage, guarding the mortgage, etc.12. If part of the mortage gets destroyed, then the remainder becomes rahn for the entire debt.13. If the mortgager pays off some of the debt, the rahn remains as the entire collateral and none of it can be released until the entire debt is paid.14. When the payment of the debt is due, the indebted party must repay the debt, just as one must repay a debt that does not have a rahn attached. Allah says, “Let then one who is entrusted discharge his trust (faithfully), and let him have taqwah for Allah, his Lord.” (2:283) and “Let him have taqwah for Allah, his Lord and diminish not anything of what he owes.” (2:282)If the debtor refuses to pay, he will be accused of delay and the judge will then force him to pay. If he continues to refuse, then he should be disciplined by imprisonment or other means until he repays his debt or the mortgage is sold to pay off the debt.The judge can also sell the mortgage in the debtor’s place, if the debtor refuses to do so. If there is money left after selling the mortgage and repayment of the debt, then the excess is returned to the debtor. If there is a portion of the debt that is not covered by the value of the collateral, then it remains as a liability of the mortgager that must be paid.15. It is permissible for the lender to use the collateral (mortgaged item) in some cases, such as riding or milking the animal if it was mortgaged, but the lender should spend on it and feed it. This is based on the hadith, “The mortgaged animal can be used for riding, as long as it is fed and the milk of the animal can be drunk according to what one spends on it. The one who rides the animal or drinks its milk should provide the expenditures.” (Bukhari)Imam Ibn al-Qayim said: “This hadith, together with the principles of Shari’ah indicate that the mortgaged animal should be treated with respect, and this is Allah’s right. Its owner has the right of ownership. And the animal is in the possession of the mortgagee, but does not milk it, then the milk is wasted. Therefore justice, qiyas, and the welfare of the mortgager, mortgagee and the animal require that the mortgagee benefit from the animal in riding and milking it. This is compensated for by providing the expenses. By benefiting from the animal and paying for its expenses, all rights will be fulfilled.”Some scholars said: “There are two types of mortgage. One requires provision and the other doesn’t. The first type of mortgage is further divided into two different types. One is the animal which is ridden and milked, and the second is the slave. The latter cannot be used for benefit by the mortgagee without the permission of the owner. The second type of rahn that does not require provision includes a house, furniture, etc. The mortgagee cannot benefit from this type without the permission of the mortgager.”

The Muslim community is based on sincerity, purity of human feelings and fulfilment of rights and needs to every member. The Muslim has a mission in life. Within the community he calls the people to Islam with good preaching and the best character. He teaches from what he learns and deals with those whom he comes in contact with based on Islamic values and morals. All this is done seeking the pleasure of Allah, the Exalted, while striving to attain the reward of His Paradise. Wherever the Muslim is, he should be a beacon of guidance and a positive source of correction and education, through both his words and deeds. The true Muslim has a refined social personality of the highest degree, which qualifies him to undertake his duty of calling others to Islam. He demonstrates the true values of his religion and the practical application of those values by attaining beautiful Islamic attributes. His distinct social character represents a huge store of Islamic values, which can be seen by the way in which he interacts with the people around him.The Muslim, as Islam meant him to be, is a unique and remarkable person in his attitude, conduct and relationships with others at all levels. He treats them well by being friendly with them, humble, gentle of speech and avoiding offence. He likes others and is liked by them. He tries to follow the example of the Prophet sallallaahu ‘alaihi wa sallam as he was the best of people in his attitude towards others. He  said: “Nothing will weigh more heavily in the Balance of the believing slave on the Day of Resurrection than a good attitude towards others.”  [At-Tirmithi]Because Islam is based on truthfulness, the Muslim is always truthful with all people. Truthfulness leads to goodness and goodness leads to Paradise. Therefore the Muslim strives to be true in all his words and deeds.The Muslim never gives false statements, because this attitude is forbidden in the Qur’an. Allah, the Most Glorified, Says (what means): “…And shun the word that is false.” [Qur’an 22: 30] The Muslim seeks to offer sincere advice to everyone he comes in contact with. It’s not just the matter of volunteering to do good out of generosity; it is a duty enjoined by Islam. The Prophet sallallaahu ‘alaihi wa sallam said: “(The essence of) Religion is (offering sincere) advice.” [Muslim]By the favour of Allah, the Muslim is a guide for others to righteous deeds, whether by his actions or words. He never cheats, deceives or stabs in the back. These shameful acts are beneath him, as they contradict the values of truthfulness. The Prophet sallallaahu ‘alaihi wa sallam said:  “…whoever cheats is not one of us.” [Muslim]When the Muslim promises something, he means to keep his promise. This attitude stems naturally from truthfulness, and indicates the high level of civility attained by the one who exhibits it. Allah Says (what means): “And fulfil every engagement, for [every] engagement will be enquired into [on the Day of Reckoning].” [Qur’an 17: 34]One of the worst characteristics that Islam abhors is hypocrisy, therefore the Muslim can never be a hypocrite; he is frank and open in his words and opinions. The Prophet sallallaahu ‘alaihi wa sallam said: “One of the worst people is a double-faced man, who comes to one group with one face and to another group with a totally different face.” [Al-Bukhari]Islam does not approve of begging. It makes it a sin that a person should beg when he has enough to satisfy his immediate needs. Therefore, the Muslim does not beg. If he is faced with difficulty and poverty, he seeks refuge in patience, whilst doubling his effort to find a way out. The Prophet sallallaahu ‘alaihi wa sallam said: “Whoever refrains from asking from people, Allah will help him…” [Al-Bukhari & Muslim]A sign of one’s excellence in Islam, is his ignoring what does not concern him. The Muslim should only participate in what concerns him, such as anything that is his property, right, obligation or under his control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with. The Prophet sallallaahu ‘alaihi wa sallam said: “A sign of a person’s being a good Muslim is that he should leave alone that which does not concern him.” [At-Tirmithi]The Muslim never searches for people’s faults or slander their honor. He doesn’t slip into the error of pride, boasting and showing off. He judges fairly, is never unjust (even to those whom he does not like) or biased by his own whims, and avoids suspicion. He does not rejoice in the misfortunes of anyone. He carefully avoids uttering any word of slander, cursing, malicious gossip and foul language. He does not make fun of people but is gentle, kind, compassionate and merciful, strives for people’s benefit and seeks to protect and help them. One of the virtues of such a great value and importance that Islam, not only recommends, but also orders Muslims to characterise themselves with, is generosity. Therefore, the Muslim is generous and gives freely without waste to those who are in need. When he gives, he does not remind people of his generosity. He is patient, tries hard to control his anger and is forgiving. He does not bear grudges or resentments, and is easy on people, not hard. One of the worst diseases of the heart is envy, which leads to foul conduct and bad behavior. Therefore the Muslim is not envious, because he knows that the pleasures of this life are as nothing in comparison to the reward that Allah has prepared for the believers, and that whatever happens in life happens according to the decree of Allah.The Muslim, who truly understands the teachings of his religion, is gentle, friendly, cheerful and warm. He mixes with people and gets along with them. He is humble and modest; and does not look down at other people. He is lighthearted and has a sense of humor and does not disdain others. His jokes are distinguished by their legitimate Islamic nature. He is keen to bring happiness to people. It is an effective means of conveying the message of truth to them, and exposing them to its moral values, because people only listen to those whom they like, trust and accept.The Muslim keeps secrets; keeping secrets is a sign of maturity, moral strength, wisdom and balanced personality. He is concerned about the affairs of people in general. He is happy to welcome his guests and hastens to honor them.The Prophet sallallaahu ‘alaihi wa sallam said: “Every religion has a (distinct) characteristic and the characteristic of Islam is modesty.”  [Ibn Maajah] The Muslim adheres to the principle of modesty in all things. He does not accept every custom that is widely accepted by others, for there may be customs which go against Islam. The Muslim does not enter a house other than his own without seeking permission and greeting people. He sits wherever he finds room when he joins a gathering. He avoids whispering and conversing privately when he is in a group of three. He gives due respect to elders and those who deserve to be respected (like scholars, etc.). Allah Almighty Says (what means): “Invite mankind to the way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious.” [Qur’an 16:125] The Muslim is aware of his duty to call others to Islam, and does not spare any effort to do so. He enjoins what is good and forbids what is evil and mixes with righteous people. He visits the sick cheerfully. He attends the funeral of the Muslim and accompanies the body until it is buried.Article source: http://www.islamweb.net/emainpage/

Before offering prayers and other particular acts of worship, one must be in a state of ritual purity. It is necessary therein to wash the parts of the body that are generally exposed to dirt or other impurities. This cleansing is called Wudhoo’ (Ablution) and is performed as follows:1. Have the intention that the act is for the purpose of worship and purification. Then, begin by saying ‘Bismillaah’ (ie, ‘I begin in the Name of Allah’).2. Wash your hands up to the wrists, three times starting with the right hand.3. Rinse your mouth with water, three times.4. At the same time, cleanse your nostrils by sniffing water and expelling it, three times.5. Wash your whole face three times with both hands, if possible, from the top of the forehead to the bottom of the chin and from ear to ear.6. Wash your right arm three times up to the far end of the elbow, and then do the same with the left arm.7. Wipe the whole head, or any part of it, with a wet hand from the front to the back, once.8. Wipe the inner sides of your ears with the forefingers and their outer sides with the thumbs. This should be done with wet fingers once.9. Wash your two feet up to the ankles, three times, beginning with the right foot.The following acts render ablution null and void: Natural Bodily DischargesThese include urine, stools, gas from behind, etc. Concerning the cases which necessitate ablution, Allaah Almighty Says (what means): “… or (if) one of you comes from the place of relieving himself…” [Qur’an 5:6] This proves that such an act obligates new purification.Abu Hurayrah  who was one of the outstanding Companions, reported that the Messenger of Allaah  said: “Allaah does not accept the prayer of a person who has released gas until he performs a new ablution.” A person from Hadhramawt (in Yemen) asked Abu Hurayrah : “What does releasing gas mean?” He answered: “Passing wind, with or without sound.” [Al-Bukhari & Muslim]He also narrated that the Prophet sallallaahu ‘alaihi wa sallam said: “If one of you finds a disturbance in his abdomen and is not certain if he released any gas or not, he should not leave the mosque (i.e., quit his prayer) unless he hears its sound or smells its odour.” [Muslim] Hearing the escaping gas or smelling it is not the condition that nullifies the ablution, but the certainty that passing gas has occurred. As for a discharge of Al-Mathi (prostatic fluid), the Prophet sallallaahu ‘alaihi wa sallam said: “Perform ablution.” Concerning Al-Mani (sperm), Ibn ‘Abbaas who was another outstanding Companion, said: “It requires Ghusl (ritual bathing) and for Al-Mathi and Al-Wadi (which is secreted from the sexual organ due to sickness or fatigue), wash your sexual organs and perform ablution.” [Al-Bayhaqi]Deep Sleep that Makes a Person Completely Unaware of his SurroundingsIf the person did not keep his buttocks firmly seated on the floor while sleeping, he must make a new ablution.  Safwaan Ibn ‘Asal  said: “The Prophet sallallaahu ‘alaihi wa sallam used to order us while we were travelling not to take our socks off unless we were in post-sex impurity (i.e. not for defecation, urination or sleep).” If one’s buttocks remained firmly on the floor during his sleep, no new ablution is necessary. This is implied by the narration of Anas who said: “The companions of the Prophet sallallaahu ‘alaihi wa sallam were waiting for the delayed ‘Ishaa’ prayer until their heads began nodding up and down (from drowsiness and sleep). They would then pray without performing ablution.” [Muslim, Ash-Shafi’ee, Abu Daawood & At-Tirmithi]The wording that At-Tirmithi recorded from the chain of Shu’bah is: “I have seen the companions of the Prophet sallallaahu ‘alaihi wa sallam sleeping to the extent that one could hear some of them snoring, but, they would stand for prayer without a new ablution.” Imaam Ibn Al-Mubaarak  said: “In our view, this happened when they were sitting.” Loss of ConsciousnessThis nullifies the ablution, regardless of whether it was due to insanity, fainting, drunkenness, or medication. It also does not matter if one was unconscious for a short or long period of time, or if one was sitting, or fell to the ground, and so on. The aspect of unawareness here is greater than that of sleeping.  The scholars all agree on this point.Touching the Sexual Organ without Any ‘Barrier’ (clothing, and so on) between the Hand and the OrganBusrah Ibnt Safwaan (a female companion) narrated that the Prophet sallallaahu ‘alaihi wa sallam said: “Whoever touches his sexual organ cannot pray until he performs ablution.” [Maalik, Ash-Shafi’ee, Ahmad & Others]Imaam Abu Daawood  said: “I asked Ahmad : ‘Is the Hadith (prophetic narration) of Busrah authentic?’ He replied: ‘Certainly it is authentic.’” In the narration of Imaams Ahmad and An-Nasaa’i  Busrah heard the Prophet saying: “Ablution is to be made by the one who touches his sexual organ.”  This is general and encompasses touching one’s own sexual organs or touching anyone else’s. Abu Hurairah  reported the Prophet as saying: “Whoever touches his sexual organ without any covering (over it) must perform ablution.” [Ahmad, Ibn Hibbaan & Al-Haakim] Imaam Ibn As-Sakan  who was a Hadeeth scholar, said: “This Hadith is from the best of what has been related on this topic,” Imaam Ash-Shaafi’ee  related: “Any man who touches his penis must perform ablution. Any woman who touches her vagina must perform ablution.”  The scholars of the Hanafi school are of the opinion, based on the following Hadith, that touching the sexual organ does not nullify the ablution: “A man asked the Prophet sallallaahu ‘alaihi wa sallam if a man who touches his penis has to perform ablution. The Prophet sallallaahu ‘alaihi wa sallam replied: “No, it is just a part of you.”In addition to this issue (touching the sexual organ), there are other issues that are also controversial in this regard among Muslim scholars, such as excretion of pus or blood, vomiting and eating camel meat.Article source: http://www.islamweb.net/emainpage/

The world is not only densely populated but it is also saturated with different religions in various concepts. Everyone claims that he has a message to rescue the world and that he is the only one who is on the right path - each one asserting as if everybody owns the franchise to the truth!Faced with such a fact, it is imperative upon us, as Muslims, to know the features of our religion. This is for us to determine our position, as well as, to properly conduct and guard ourselves against the other ones that may either be of divine roots such as Christianity and Judaism or of human origin like Buddhism and Hinduism. Otherwise, we will succumb to a plethora of religions.Islam has specific features, which distinguishes it from the rest. By understanding these features, we will hopefully realise its merits and Allah’s (God’s) kindness as He guides and immerses us towards Islam. Here are some of these features:1. Islam is a divine religionAllah Says (what means): “ And indeed, (O Muhammad), you receive the Qur’an from one Wise and Knowing.” [Qur’an: 27:6] “Alif - Lam - Meem. (This is) the revelation of the Book about which there is no doubt from the Lord of the worlds.” [Qur’an: 32:1-2].So Islam, by this feature, is essentially distinguished from the other laws and ideologies whose source is the human mind as opposed to Islam’s which is divine (“Godly”). This great difference should not be ignored nor taken for granted.While Islam is considered a divine revelation, it should be:A. Perfect and devoid of insufficiency, ignorance and caprice because it comes from Allah the Almighty, Whose perfection is complete and Who is infallible. Therefore, if the effect of Allah’s perfection is shown in His revealed commands, they should also be perfect.B. Suitable, convenient and sufficient. This revelation is from the Creator Who knows what may benefit or harm His creatures. Allah Says (what means): “Does He Who created not know, while He is the Subtle, the Acquainted?” [Qur’an: 67:14].C. Highly respected and dignified by believers regardless of one’s social status and earthly power because such positions and influence cannot take them away from the submission to Almighty Allah.This holds true to a president or a ruler who is not obliged to follow any philosopher’s or intellectual’s opinion but still has to submit to Almighty Allah, regardless of his position, as all other creatures submit to Him.For instance, Muslims who used to drink wine before Islam gave up their habit when Islam had forbidden it. In contrast, the United States in 1930 spent a lot of money advertising the dangers of wine and even applied hard punishment along the line in order to put a stop to it but still all their efforts failed.2. Islam is comprehensiveIslam unlike human principles and ordered set of ideas is a comprehensive system for all life affairs and human behaviour, as each aspect caters to its own field. So there are no spaces in human life which are apart from his religion and belief.Muslims cannot do anything without a jurisprudent ruling either by obligation, prohibition, legalisation, recommendation or abhorrence. Therefore, everything in a Muslim’s life submits to and are gauged against these five jurisprudentially rulings, such that whatever comes to one ‘s mind always has a jurisprudential verdict in Islam.The comprehensiveness of this religious jurisprudential ruling is clear because:A. Islam includes the Jurisprudence of belief, such as faith in Allah and faith in the Last Day and Judgement.B. It includes the Jurisprudence of morality, such as honesty and forbidden lie.C. It includes the jurisprudential ruling of man’s relationship with his Lord, such as prayer and fasting.D. It includes the regulations of man’s relationship with each other, such as the jurisprudential ruling of the family including the manner of dealing with them.The effect of this comprehensiveness is reflected in a Muslim’s life because he is always in touch with Allah in all his undertakings. He is connected with Allah in his worship, his relationship with others and his children, his eating, his companionship with his wife, his livelihood and many others of such respect, affirming that this religion concludes and evaluates all these things.3. It is generalAnother one of Islam’s excellent aspects is its generality or applicability to all human beings. It was not sent solely to a specific group or special race. Almighty Allah Says (what means): “And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner…” [Qur’an: 34:28]. “Say, (O Muhammad), ‘O mankind! Indeed I am the Messenger of Allah to you all…’” [Qur’an: 7:158]Its suitability at any given time and place is permanent and unchangeable. Unlike the previous divine laws that catered only to a specific period and to a specific group or race.One might ask: “Why is it that divine laws were not continued in its revelation till the Day of Judgment?”The answer is that the revelation of these divine laws is not a kind of futility but rather wisdom in order to complete a previous divine law or to meet a specific need for a given specific group. However, Almighty Allah has sent completely and perfectly the Islamic message when the sequence and series of divine messages already nurtured the human beings. Such an Islamic message filled the gaps and completed the previous revelations as well as confirmed the virtues inherent of the previous divine messages. Almighty Allah has provided Islamic messages with continuous characteristics and fulfilment of human needs till the Day of Judgment, demonstrating in effect one of Almighty Allah’s wisdoms.The Almighty Allah Says (what means): “This day I have perfected for you your religion, and completed My favour upon you, and have approved for you Islam as religion.” [Qur’an: 5:3]4. Islam sets up rewards as well as punishment for our deedsThe jurisprudential rulings of Islam are not just abstract pieces of advice or instructions that have no bearing for reward or punishment. On the contrary, it offers good reward for the obedient ones and punishment for the transgressors and violators of its law. Moreover, there are inherent degrees of reward and punishment in it. It is common knowledge that the punishment and rewards are meted out in the Last Day of Judgement but in some cases, the earthly penalty shares in the Day of Judgement’s penalty by applying punishment to the people who violate the jurisprudential rulings of Islam in such cases as murder, theft and adultery.This special feature of punishment and reward for deeds obliges Muslims to submit wilfully, whether in secret or open, to the jurisprudential rulings of Islam. Muslims obey this for fear of Almighty Allah’s punishment because even if one could escape from his sins in this life, the reality that everyone will be brought before Allah on the Day of Judgment for a fair and decent trial will always hold true in the end.Therefore, Muslims avoid the forbidden deeds not only because of respect to and shame from Allah, but also out of fear for Allah’s punishment on the Day of Judgment. Allah Says (what means): “ The Day every soul will find what it has done of good present (before it) and what it has done of evil, it will wish between itself and that (evil) was a great distance…” [Qur’an: 3:30].So Muslims may escape from people that they have wronged while in this life, but they will always be held accountable for it causing them to fear Allah’s punishment on the Day of Judgment.Reflective of this is the story of Maa’iz who committed adultery and then went to the Prophet sallallaahu ‘alaihi wa sallam proclaiming he had committed adultery finally asking for purification.5. It is ideal and practicalIslam hones and gears people for perfection, granting their needs, not ignoring them. This Islamic feature promotes mankind with due consciousness of his nature, reality, interest and desire.In general, there is moderation more than exaggeration or excessiveness, but it still gives and satisfies each one with his needs.This is best exemplified when Islam orders Muslims to pay charity or Zakaat (“poor due”) and at the same time it cautions man against his human instinct of cherishing money to the point of getting enslaved to it.Almighty Allah Says (what means): “And (they are) those who, when they spend, do so not excessively or sparingly but are ever, between that, (justly) moderate.” [Qur’an: 25:67]. “And let not your hand be tied (like a miser) to your neck nor stretch it forth to its utmost reach (like a spendthrift)”. [Qur’an: 17:29] For instance, it is forbidden to follow one’s desire by eating prohibited things or having illegal sexual intercourse. On the other hand, it is also forbidden to torture oneself by barring this natural need by fulfilling them in an allowed manner. So moderation must be there all the time.Three people came to the Prophet sallallaahu ‘alaihi wa sallam and they asked about his daily program and worship. Upon hearing it, they thought his worship was not enough for them. One of them said, “I will never sleep at night (i.e. spend it solely in worshipping Allah). The other one said: “I will never get married” (so that he can spend his life solely worshipping Allah). The third one said: “I will never eat meat”. (to deprive himself of the pleasure to be derived from it, perhaps that it would please Allah).When Prophet Muhammad sallallaahu ‘alaihi wa sallam heard them, he denied their deeds and said: “But I fast, break my fast, sleep and wake up (part of night for worshipping) and marry women - the one who refuses my Sunnah (recommended deeds) is not one of my followers.”Also, the jurisprudential ruling of Islam is practical. It has nothing impossible or hard to do because it is not abstract ideals but rather one that takes care of man’s desires needs and the reality of his life. In this respect, Islam nurtures moulds, guides and polishes man without necessarily forgetting and renouncing his earthly whims and caprices.Almighty Allah Says (what means): “And eat of what Allah has provided for you [which is] lawful and good. And fear Allah, in whom you are believers.” [Qur’an: 5:88]. Also: “…Eat and drink but be not excessive…” [Qur’an: 7:31]. And: “O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress…” [Qur’an: 5:87].We all know that Islam is the truth, but until and unless we realise all its merits, coupled of course with God’s guidance and enlightenment, we will never be sure if we will always live with or die for it, considering the proliferation of various other religions around us. 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, 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 knowledgeAllah 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 (peace be upon him) 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 (peace be upon him) 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 (peace be upon him) 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 (peace be upon him) 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 LearningAllah 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 (peace be upon him) said:“Whoever  treads a path seeking knowledge therein, Allah directs him to a path leading to ‘Al-Jannah’ (Paradise).” [Hadith Hassan]He (peace be upon him) 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 TeachingAllah 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 (peace be upon him) 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 (peace be upon him) 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 (peace be upon him) 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 (peace be upon him) 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 (peace be upon him) 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 (peace be upon him) said:“Seeking knowledge is a compulsion on every Muslim.”This Hadeeth 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 ‘Aqueedah (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 “Aqueedah (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 (peace be on him) 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 (peace be on him) 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 (peace be on him). This includes understanding his purpose as a messenger, his rights on us, our relationship with him,  This knowledge is important because through the messenger (peace be on him) 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, Zakaat, Fasting and Hajj. 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:* An in depth study of the Islamic Law.* 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 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 (peace be on him) 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 (peace be on him) 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].

By Umm AbdurRahman HirschfelderProphet Muhammad, sallallaahu ‘alaihi wa sallam, deserves special rights, which are due only to the final Prophet and Messenger. These rights have been enjoined upon us by Allah and are part of safeguarding the perfect religion of Islam. Unfortunately many Muslims today have become confused with regard to these rights and have innovated practices that have no basis in Islam. The Prophet himself knew that such practices would happen and warned against them, “Beware of newly invented matters (in religion that is) for every invented matter (in religion) is a cursed innovation which leads astray.” (Tirmithi and Abu Dawud)So as Muslims we must stick to giving our Prophet, sallallaahu ‘alaihi wa sallam, his rights as commanded by Allah and stay away from the innovations that either ignore these rights or take them to extremes.Allah sent Muhammad, sallallaahu ‘alaihi wa sallam, to all of mankind, with the divine message of la ilaha illallah (there is no deity worthy of worship except Allah). He brought glad tidings of Paradise to the believers and warning of the punishment of Hellfire to the disbelievers. He called to tawheed, the belief that Allah is the sole Creator and Lord of the universe, and therefore He alone should be worshipped. Believing in Allah is also believing in His Messenger.To believe in himThere is no doubt that the first of our Prophet’s rights is to believe in him and to believe in the message he was sent with. Allah says, “Believe in Allah and His Messenger and the light which He sent down.” (64:8) Qadhi Eyadh said in his famous and important book about the rights of the Prophet, Ash-Shifaa, that, “Belief in the Prophet Muhammad is therefore an obligation for every individual. Belief is not complete without it and Islam is only valid with it.”Allah has linked belief in Him with belief in His Messenger. They are inseparable. This is what shahadah, the declaration of faith, means. Even if a person follows other prophets like Musa and Eesa, alayhemas salam, he is not a believer until he completely follows the teachings of Muhammad. Abu Hurairah, radhiallahu ‘anhu, reported that the Messenger of Allah said, “I was commanded to fight people until they testify that there is no god but Allah and believe in me and what I have brought. When they do that, their blood and property are protected from me except for a right (they owe). Their reckoning is with Allah.” (Bukhari and Muslim)Believing in the Prophet, therefore, is about living according to his guidance. It is much more than just mere recognition of the fact that he is a prophet. Allah says, “When the hypocrites come to you, they say, ‘We testify that you are the Messenger of Allah’ and Allah knows that you are His Messenger and Allah testifies that the hypocrites are liars.” (63:1)At the time of the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, the Jews who lived in Arabia had been waiting for the promised Prophet that they knew of from their scriptures. But when Muhammad came they rejected him out of arrogance because he was not a Jew. Many of the rabbis, however, recognised that he was a Prophet but did not accept him or believe in him. Allah says about them, “Those to whom We gave the scriptures recognise him as they recognise their sons. But verily, a party of them conceal the truth while they know it.” (2:146)Ibn Ishaq reports in his biography of the Prophet, sallallaahu ‘alaihi wa sallam, that Safiya bint Huyayy said, “I was the favourite child of my father and my Uncle Abu Yasir. When I was present they took no notice of their other children. When the apostle was staying in Quba with the brother ‘Amr ibn ‘Auf, the two went to see him before daybreak and did not return until after nightfall, weary, worn out, drooping and feeble. I went up to them in childish pleasure as I always did, and they were so sunk in gloom that they took no notice of me. I heard my uncle say to my father, ‘Is he the one? Do you recognise him?’ Can you be sure?’ ‘Yes!’ ‘And what do you feel about him?’ ‘By God I shall be his enemy as long as I live!’”Believing in something is more than just recognising that it exists. Satan, as explained in the Qur’an, recognises that Allah exists yet he is the worst of the disbelievers.To obey himThe second right, which is due to our beloved Prophet, sallallaahu ‘alaihi wa sallam, is that we obey him. Allah says, “O you who believe, obey Allah and His Messenger...” (8:20) Allah has mentioned obedience to the Messenger in connection with obedience to Him. You cannot have one without the other. Obeying the Messenger means, following his commands and staying away from what he has prohibited. Abu Hurairah narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “All of my ummah will enter Paradise except for those who refuse to.” They asked, “O Messenger of Allah, who will refuse?” He replied, “Whoever obeys me will enter the Paradise. Whoever disobeys me has refused.” (Bukhari)To follow himAllah says, “You have a good model in the Messenger of Allah for one who hopes for (the meeting with) Allah and the Last Day.” (33:21) Commenting on this verse, Imam Tirmithi said, “To take the Messenger as a model means to emulate him, follow his Sunnah and avoid opposition to him in either word or action.” We should strive to follow his mode of life, his sayings, and doings, his conduct and manners.We can see from Prophet’s companions, the way in which they emulated the Prophet, sallallaahu ‘alaihi wa sallam, followed his examples, and modelled their behaviours upon his. This is what it means to follow the Prophet Muhammad. A man from Khalid ibn Asid’s family asked Abdullah ibn Umar, “Abu Abdurrahman. We find the ‘fear salah’ and the ‘salah at home’ in the Qur’an, but we do not find the ‘travelling salah’.” Ibn Umar said, “My nephew, Allah sent Muhammad, sallallaahu ‘alaihi wa sallam, to us when we did not know anything. We do as we saw him doing.”When Umar, radhiallahu ‘anhu, looked at the black stone he said, “You are a stone and can neither help nor harm. If I had not seen the Messenger of Allah kiss you, I would not have kissed you.” Then he kissed it. Umar ibn Abdul Aziz said, “The Messenger of Allah made a Sunnah and the people in command after him made sunnahs. To adopt them is to confirm the Book of Allah and to act on them is to obey Allah and strengthen the deen of Allah. It is not for anyone to change the Sunnah, or alter it, or to look into the opinion of those who oppose it. Whoever follows it, is guided. Whoever seeks help by it, will have victory. Whoever opposes it and follows other than the path of the believers, Allah will entrust him to what he turns to and will roast him in the hellfire, which is a bad ending.”To love himA Muslim must love the Prophet, sallallaahu ‘alaihi wa sallam, truthfully. Allah says, “Say, if your fathers, your sons, your brothers, your wives, your tribe and the possessions you have earned, the commerce you fear may slacken, dwellings you love – if these are dearer to you than Allah and His Messenger and to struggle in His way, then wait until Allah brings His command.” (9:245)The Prophet, sallallaahu ‘alaihi wa sallam, said, “None of you will believe until I am more beloved to you than your children, your fathers and all people.” Umar ibn al-Khattab said to the Prophet, “I love you more than anything except my soul, which is between my two sides.” The Prophet replied, “None of you will believe until I am dearer to him than his own soul.” Umar said, “By the One who sent down the Book to you, I love you more than my soul which is between my two sides.” The Prophet, sallallaahu ‘alaihi wa sallam, said, “Now O Umar, now you have it.”Related to this love is nasiha. Nasiha is usually translated as good counsel and sincere conduct. It is “used to designate the desire for what is good for the one who is its object.” Linguistically it means purity. The Messenger of Allah said, “The deen is nasiha. The deen is nasiha. The deen is nasiha.” They asked, “To whom, Messenger of Allah?” He said, “To Allah and His Book and His Messenger and the imams of the Muslims and the common people.” Nasiha to the Messenger of Allah is confirming his Prophethood, obeying him, supporting and protecting him, and following his Sunnah.Abu Bakr al-Ajurri said, “Nasiha for his sake includes two types of sincere conduct. One is nasiha during his lifetime and the other is nasiha after his death.” During his lifetime it was helping, protecting, and obeying him. After his death it is “by maintaining esteem, respect and great love for him. By persevering in learning his Sunnah and understanding his Shari’ah. It is to love for the people of his house and his companions, avoiding things disliked in his Sunnah and what deviates from it.”As loving the Prophet, sallallaahu ‘alaihi wa sallam, is an obligation, it comes with an excellent reward. Anas, radhiallahu ‘anhu, said that a man came to the Prophet and asked, “When will the last Hour come, Messenger of Allah?” He said, “What have you prepared for it?” He said, “I have not prepared a lot of salah or fasting or charity for it, but I love Allah and His Messenger.” The Prophet said, “You will be with the one you love.” He also said, “Whoever loves me will be with me in the Garden.”Love for the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, manifests itself in many ways. One will prefer what the Prophet came with, over his own desires. His anger against people will be for the sake of Allah. He will mention the Prophet often. He will have a yearning to meet him. He will exalt and respect him and be humble when he hears his name mentioned. He will have love for the Qur’an, which the Prophet brought. He will have compassion for his community, striving for their best interests. And another sign of love for the Prophet, sallallaahu ‘alaihi wa sallam, is that he who aspires to it, does without in this world and prefers poverty. The Prophet said, “Poverty for those among you who love me comes quicker than a flood from the top of the mountain to the bottom.”To respect himAllah says, “O Prophet, We have sent you as a witness and a bringer of good news and a warner, so believe in Allah and His Messenger and help him and respect him.” (48:7-8) Respect for the Prophet includes honouring him, exalting him, calling him with the noblest title such as the Messenger of Allah or Prophet of Allah. It includes putting his opinion over our own and defending him if he is verbally abused.Malik said that when he was asked about Ayyub as-Sakhtiyani he said, “I have not reported from anyone without Ayyub being better than him.” He went on, “I went on Haj twice and watched him. Whenever the Messenger of Allah was mentioned, he wept until his eyes were red. When I saw him do that and the respect he had for the Prophet, I wrote down things from him.”Respect for the Prophet, sallallaahu ‘alaihi wa sallam, also includes respecting his family. The Prophet, sallallaahu ‘alaihi wa sallam, said, “Recognition of the family of Muhammad is freedom from the fire. Love of the family of Muhammad is crossing over the sirat. Friendship for the family of Muhammad is safety from the fire.” He also said about al-Hasan and al-Husayn, his grandsons, “Whoever loves these two and their father and mother will be with me on the day of rising.” Abu Bakr said, “Respect Muhammad by respecting the people of his house.”It also includes respecting his companions. Allah says about those who pledged allegiance to the Prophet at al-Hudaybiyah, “Allah was pleased with the believers when they gave allegiance to you under the tree.” (48:18) The Prophet said, “Do not curse my companions. If any of you were to spend the weight of (mount) Uhud in gold, it still would not reach the measure of one of them or even one-half of it.”Likewise, it is forbidden to curse the Prophet Muhammad. Allah said, “Those who harm Allah and His Messenger, Allah has cursed them in this world and the next world. He has prepared a humiliating punishment for them.” (33:57) The Prophet, sallallaahu ‘alaihi wa sallam, said, “Whoever curses a prophet, kill him. Whoever curses my companions, beat him.”It is also not allowed to even joke about the Prophet or the religion of Islam. Allah said, “If you ask them, they declare, ‘We were only talking idly and joking.’ Say, ‘Was it Allah and His ayah and His Messenger that you were mocking?’” (9:65) It is reported that in the course of the campaign of Tabuk, a man came up one day and declared, “We have seen no people with greater appetite, more lying, or more cowardly in battle than the Prophet of Allah and his reciting companions.” Awf ibn Malik rose and said, “It is rather you that are a liar. You are a hypocrite, pretending to be a Muslim. I shall tell the Prophet of Allah about you.”Awf then went to the Prophet to inform him but found that revelation had already preceded him. (When the news reached) the man, he mounted on his camel, sought the Prophet of Allah and said, “But we were only joking, trying to pass the time while travelling.” Ibn Umar said, “He was clinging to the saddle belt of the Prophet’s camel as it ran, his feet and legs being battered by the rough ground and repeating, “But we were only joking.” And the Prophet insisting without turning his face to him, “Joking? Joking with Allah, with His revelation? With His Prophet?”To judge according to his Shari’ahThe sixth right of the Prophet Muhammad is to judge by him and be pleased with his judgement. Allah said, “If you quarrel over anything, then refer it back to Allah and the Messenger.” (4:58) Therefore, it is incumbent upon us to look in the Qur’an and the hadith of the Messenger of Allah when we have a question about something. We must follow the laws that the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, brought and judge by them, and rule according to them.At the time of the Prophet, sallallaahu ‘alaihi wa sallam, when he was once reciting, “They took their rabbis and their monks to be their lords beside Allah, and the messiah, son of Maryam, while they were commanded to worship none but One deity, none has the right to be worshipped but He. Praise and glory be to Him, far above is He from having the partners they associate.” (9:31)A former Christian, Adi ibn Hatim, said, “O Allah’s Messenger. They do not worship them.” Allah’s Messenger said, “They certainly do. They (ie, the rabbis and monks) made lawful things as unlawful and unlawful things as lawful, and they (ie, Jews and Christians) followed them, and by doing so, they really worshipped them.”We cannot put our own desires above the laws of Allah and that which the Messenger brought. To do so essentially, is to believe that we know better than Allah. Allah is our Creator and He knows us better than we know our ownselves. “Verily, he is the All Knower of what is in the chests.” (67:13) He knows what is best for us and He has perfect wisdom and He is Just in all that He decrees. Ruling by other than what Allah revealed is therefore tantamount to disbelief.To send prayers and salaamThe seventh right that is due to the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, is saying the salah and salaam upon him. Allah says, “Allah sends His salah (blessings, mercy) on the Prophet and His angels too (ask Allah to bless and forgive him). O you who believe, send your salah on him and (you should) greet him with the Islamic way of greeting (ie ‘assalamu alaikum).” (33:56) Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said, “Whoever blesses me once, Allah blesses him with 10 salahs and 10 wrong actions fall away from him and he is raised by 10 degrees.” And he said, “The nearest people to me on the Day of Rising will be those who have said the most salahs on me.”The Prophet, sallallaahu ‘alaihi wa sallam, taught one way in which to say the salah on him. Abu Humayd as-Saidi said that they said, “Messenger of Allah, how should we pray on you?” He replied, “Say, O Allah, bless Muhammad and his wives and his descendants as You blessed the family of Ibrahim and grant blessing to Muhammad and his wives and descendants as You granted blessing to the family of Ibrahim. You are the Praiseworthy, Glorious.’” This is the tashahud, which is said in the sitting of the salah. Another way is to say, ‘sallallaahu ‘alaihi wa sallam’ when the Prophet is mentioned.The meaning of sending salaam upon the Prophet is asking Allah to preserve him from any harm coming to him and it is also a greeting to the Prophet. Abu Hurairah said that the Messenger of Allah said, “Whenever anyone greets me with peace, Allah will return my soul to me so that I can return the greeting.” The Prophet also said, “I will hear whoever blesses me at my grave. If someone is far away and blesses me, that is also conveyed to me.”Since Allah has commanded that we send salah and salaams upon the Prophet Muhammad then it is a general obligation and not restricted to a specific time. The obligation is that we must do it at least once. However, saying it more than once is highly recommended and is the Sunnah.Other times include when one is supplicating to Allah for something. Ibn Mas’ud said, “When one of you wants to ask Allah for something, he should begin by praising and extolling Him as He deserves, and then by blessing the Prophet. Then his supplication is more likely to be accepted.” Likewise, during the Aathan, on Friday, when entering the masjid and leaving the masjid, at the funeral salah, and when writing letters, are other highly recommended times. The Prophet, sallallaahu ‘alaihi wa sallam, said, “Whoever blesses me in a book or a letter, the angels continue to ask forgiveness for him as long as my name is on it.”

Prophet Muhammad, sallallaahu ‘alaihi wa sallam was a perfect model of modesty and humbleness. He never spoke loudly or in an unseemly manner. In the market, he always passed by the people quietly with a smile. Whenever he heard anything undesirable in an assembly, he did not say anything out of respect for the people, but the colour of his face showed his feelings and the Companions became cautious. ‘Aa’ishah (radhiallah ‘anha)  said that she never saw Allah’s Messenger, sallallaahu ‘alaihi wa sallam, laughing so that she could see his molar teeth, for he only used to smile. ‘Abdullaah Ibn Maslamah  reported Allah’s Messenger, sallallaahu ‘alaihi wa sallam, as saying: “Modesty is a part of the teachings of the previous prophets and anyone who lacks it is most likely to do whatever he likes.” Zayd (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 ‘Awf (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.Emigration to MadinaBy Shaykh Muhammad Saalih al-’Uthaimeen (rahimullah)Thirteen years after the commencement of the prophetic message, In the month of Rabee’ Al-Awwaal, the Prophet sallallaahu ‘alaihi wa sallam reached Madina 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 Madina, 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 sallallaahu ‘alaihi wa sallam) 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 Madina. 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 Madina. Abu Bakr, may Allah be pleased with him, who had prepared himself for the move to Madina, 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 Madina 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 Madina 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 Madina, 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 Madina 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 Madina) where he stayed for some nights and built a mosque. He then went on to Madina accompanied by many people, while many others lined the roadside.Abu Bakr, may Allah be pleased with him, related: “When we came to Madina, 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 Madina, 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 sallallaahu ‘alaihi wa sallam 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 sallallaahu ‘alaihi wa sallam 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 sallallaahu ‘alaihi wa sallam 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).His manners and dispositionAllah 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]

The Qur’an is the backbone of Islam. On this Sacred Book of Allah depends the Islamic call, state, society and the civilisation of the Muslim world. It is the last Divine revelation, which was sent down to Prophet Muhammad sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), the last and final of all Prophets, may Allah exalt their mention. His task was to convey the message of worshipping the One God, Allah, without ascribing any partners to Him. The Noble Qur’an, which is the source of guidance and mercy to mankind, is divided into 114 Surahs (chapters) of varying lengths. Ninety-three chapters were revealed in Makkah, while the remaining 21 were revealed in Madinah.The first revelation that the Prophet sallallaahu ‘alaihi wa sallam received was Surat Al-’Alaq, which was in Makkah where Surat An-Najm was to later became the first to be recited openly to the people. In Madinah, Surat Al-Mutaffifeen was the first one revealed after the Hijrah (migration). The Prophet sallallaahu ‘alaihi wa sallam had to flee to Madinah to save his own life and the lives of his followers, upon the command of Allah.The last verse sent down to the Prophet sallallaahu ‘alaihi wa sallam was the saying of Allah which means: “…This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion...” [Qur’an: 5:3]Some chapters in the Qur’an focus on the call to Islam as guidance for humanity. They focus upon monotheism and the fight against polytheism and idolatry. Thus, stress is laid on all that is related to faith. In other chapters, attention is given to legislation, acts of worship, relationships among people and the laws that regulate matters within the Muslim community, government, and family.A number of chapters inform about Resurrection, the Hereafter and the unseen; others relate the stories of various prophets and their calls to their people to return to Allah. We see how the previous nations were severely punished when they disobeyed Allah and denied the messages of previous prophets, may Allah exalt their mention.In addition, several chapters focus on the story of creation and the development of human life. In fact, Makkan revelations made the Muslims’ faith in Allah firmly established. On the other hand, Madinan revelations were meant to translate the faith into action and give details of the Divine Law.Allah will forever preserve the Qur’an against all attempts to destroy or corrupt it. Being guarded by Allah, it will always remain pure. There does not exist a single copy with any variation from the recognised text. Any attempt of alteration has resulted in failure. Upon the command of the Prophet sallallaahu ‘alaihi wa sallam his Companions would write down what was revealed of the Noble Qur’an. They used, for this purpose, palm branches stripped of leaves, parchments, shoulder bones, stone tablets, etc. About forty people were involved in this task. Among them was Zayd Ibn Thaabit, may Allah be pleased with him, who showed his work to the Prophet sallallaahu ‘alaihi wa sallam. Thus, the Qur’an was correctly arranged during the Prophet’s life, but it was not yet compiled into one book. In the meantime, most of the Prophet’s Companions memorised the Qur’an.When Abu Bakr, may Allah be pleased with him, became Caliph after the Prophet sallallaahu ‘alaihi wa sallam died, a large number of the Companions were killed during the War of Apostasy. ‘Umar Ibn Al-Khattaab, may Allah be pleased with him, went to the Caliph and discussed the idea of compiling the Qur’an into one volume. He was disturbed, as most of those who memorised it had died. Then, Abu Bakr, may Allah be pleased with him, called for Zayd and commissioned him to collect the Qur’an into one book, which became known as the Mus-haf.After Zayd, may Allah be pleased with him, accomplished this great task and organised the Qur’an into one book, he submitted the precious collection to Abu Bakr, may Allah be pleased with him, who kept it in his possession until the end of his life. During the caliphate of ‘Umar, may Allah be pleased with him, it was kept with his daughter Hafsah, may Allah be pleased with her, who was also a wife of the Prophet sallallaahu ‘alaihi wa sallam. During the Caliphate of ‘Uthmaan, may Allah be pleased with him, Islam reached many countries, and readers began to recite the Qur’an in different ways (dialects). ‘Uthmaan, may Allah be pleased with him, then had various copies made and sent them out to the different Muslim lands, lest these dialects would cause alterations to the Qur’an, and kept the original copy with Hafsah, may Allah be pleased with her. Thus, the Qur’an remained preserved and the Caliph was very much pleased with his achievement.Today, every copy of the Qur’an conforms with the standard copy of ‘Uthmaan, may Allah be pleased with him. In fact, Muslims over the ages excelled in producing the best manuscripts of the Noble Qur’an in the most wonderful handwriting. With the introduction of printing, more and more editions of the Noble Qur’an became available all over the world.Article source: http://www.islamweb.net/emainpage/