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The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), was commanded to maintain the same methodology that had been adopted by all the previous prophets and messengers, may Allah exalt their mention, as Allah The Almighty Says (what means): {Those are the ones whom Allah has guided, so from their guidance take an example.} [Qur’an 6:90] Allah the Almighty granted the prophets perfection of morals and character so that people would not turn away from them with the excuse that they were repulsive or ill-natured. All prophets, may Allah exalt their mention, only spoke what was revealed to them by Allah the Almighty. Their message was not something that they fabricated or that was due to the surrounding social conditions of their age. Their message was a revelation from Allah the Almighty, as each and every prophet testified: {I only follow what is revealed to me.}[Qur’an 6:50] The prophets, may Allah exalt their mention, did not have the right to change, replace, add, or cancel anything that had been revealed to them. Concerning Prophet Muhammad, sallallaahu ‘alaihi wa sallam, Allah the Almighty Says (what means): {Nor does he speak from [his own] inclination. It is not but a revelation revealed.} [Qur’an 53: 3,4] {Say, [O Muhammad]: “It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed, I fear, if I should disobey my Lord, the punishment of a tremendous Day.”} [Qur’an 10:15] In their mission, the prophets, may Allah exalt their mention, did not ask for a reward from their people, as they only sought the reward of Allah the Almighty. Prophet Hud, may Allah exalt his mention, said to his people (what means): {O my people, I do not ask you for it any reward. My reward is only from The One who created me. Then will you not reason?}[Qur’an 11:51] Prophet Muhammad, sallallaahu ‘alaihi wa sallam, confirmed the same meaning by saying (what means): {Say, [O Muhammad]: “I do not ask you for the Qur’an any payment, and I am not of the pretentious.”} [Qur’an 38:86] The aim of all the prophets, may Allah exalt their mention, was for people to have sincerity in religion and to turn them towards worshipping the Lord of all creation instead of worshipping His creatures. The prophets, may Allah exalt their mention, also aimed at saving disobedient people from the adversity of life to the comfort of both the worldly life and the Hereafter and from the oppression of distorted and false religions to the justice of Islam. In the Qur’an, Allah the Almighty clarifies the true religion that He commands all people to follow, by Saying (what means): {And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakah. And that is the correct religion.} [Qur’an 98:5] Every prophet was sent speaking the language of his people in order to communicate clearly with them. The prophets, may Allah exalt their mention, followed their Fitrah (innate disposition) and talked to people in a way that suited their mentality without pretence, declamation or exaggeration. Allah the Almighty Says (what means): {And I am not of the pretentious} [Qur’an 38:86] Allah the Almighty made the method of Da’wah (propagation) clear to His prophets, as He gave an order to His Prophet, sallallaahu ‘alaihi wa sallam, by Saying (what means): {Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most Knowing of who is [rightly] guided.}[Qur’an 16:125] The methodology of the prophets, may Allah exalt their mention, and their Da‘wah are clear. The best way to make Da‘wah is the clear and simple way of the Noble Qur’an, with which one does not need any philosophical or scholastic methodology. All the prophets, may Allah exalt their mention, gave precedence to the eternal life of the Hereafter over the worldly life that would ultimately come to an end. Their predominant characteristic was to renounce the pleasures of this worldly life and seek the reward of the Hereafter, as they were certain that: {what is with Allah is better and more lasting} [Qur’an 28:60] and: {that which is with Allah is best for the righteous.} [Qur’an 3:198] Allah the Almighty Says to His Prophet, sallallaahu ‘alaihi wa sallam, (what means): {And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.} [Qur’an 20:131] The prophets, may Allah exalt their mention, were the most perfect, most honest and had the noblest lineage of all mankind. Allah the Almighty chose them by his Knowledge over everyone and everything else to bear the greatest trust, which is conveying His message. Therefore, they must be a model for all people. Regarding the merits of the prophets, Allah the Almighty Says (what means): {And remember Our servants, Ibraheem, Ishaq and Ya‘qoob - those of strength and [religious] vision. Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter]. And indeed they are, to Us, among the chosen and outstanding. And remember Isma‘eel, Al-Yas‘ and Dhul-Kifl, and all are among the outstanding.} [Qur’an 38:45-48] {[Allah] Said: “O Moosa, I have chosen you over the people with My messages and My words [to you]. So take what I have given you and be among the grateful.”}[Qur’an 7:144] Throughout their Da‘wah, the prophets, may Allah exalt their mention, not only confirmed the idea of servitude to Allah by telling their people (what means): {Worship Allah; you have no deity other than Him} [Qur’an 7:59] but they also treated the faults that were widespread during their time and urged their people to be virtuous. For instance, Prophet Shu‘ayb, may Allah exalt his mention, tried to reform the faults of his people, the people of Madyan, and advised them not to give less in measure and weight and decrease the rights of others. Also, Prophet Lut, may Allah exalt his mention, said to his people: {“Do you approach males among the worlds. And leave those whom Allah has created for you to be your wives? But you are a people transgressing.”} [Qur’an 26:165-166] He also criticised them for obstructing roads and committing every evil in their meetings. The biography of the Prophet, sallallaahu ‘alaihi wa sallam, also proves that he continuously tried to treat the faults of his people. Adhering to Tawheed and Legislation: A Shield for Morality 1- Adhering to Tawheed (monotheism): Tawheed is purity as it is acknowledgement of the truth, while Shirk (polytheism) is an impurity as Allah the Almighty Says (what means): {indeed the polytheists are unclean.}[Qur’an 9:28] This is because Shirk is the denial of truth, and even if the polytheists superficially bathed, adorned and perfumed themselves their inner impurity would still not be removed. Sins and evil deeds are considered impurities, as the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever commits any of these sins should conceal them and make use of the concealment granted to him by Allah. Whoever openly admits to his sins [to other people] will be punished with what is prescribed in the Qur’an.” In order to perfect morality and obtain the desired objectives, we should be careful in matters pertaining to Tawheed and legislation and follow the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam, in this regard. The Prophet, sallallaahu ‘alaihi wa sallam, implanted two crucial principles in his Companions: the first was to worship Allah the Almighty without associating any other deity with Him, while the second principle was to worship Allah the Almighty according to His Legislation and no other. The Prophet, sallallaahu ‘alaihi wa sallam, did not allow any of his Companions to break either of these two principles. Once the Prophet, sallallaahu ‘alaihi wa sallam, saw ‘Umar ibn al-Khattab, may Allah be pleased with him, holding a piece of paper from the Torah as he had admired what was written on it. Thereupon, the Prophet, sallallaahu ‘alaihi wa sallam, was very angry and said to him: “You do this while I am amongst you? I have conveyed to you the message white and pure. By Allah, if Moosa [Moses] had been alive now, he would have had no choice but to follow me.” [Ahmad, Al-Albani - Hasan] This Hadith shows the universal nature of the Da‘wah of the Prophet, sallallaahu ‘alaihi wa sallam, and that it is impermissible to follow anything except the Qur’an and Sunnah. Therefore, how can people leave these protected principles and seek guidance in things that have been distorted and changed? Once, the Prophet, sallallaahu ‘alaihi wa sallam, heard an Imam delivering a Khutbah (sermon) on the pulpit, and saying,“Whoever obeys Allah and His Messenger will be rightly guided, while whoever disobeys them, will be misguided.” The Prophet, sallallaahu ‘alaihi wa sallam said: “What a bad Imam you are! Say: ‘The one who disobeys Allah and His Messenger will be misguided’.” [Ahmad, Muslim] In the abovementioned Hadith, the Prophet, sallallaahu ‘alaihi wa sallam, criticised the Imam for saying “disobeying them” when referring to Allah and His Prophet, sallallaahu ‘alaihi wa sallamas the use of this pronoun entails that both Allah the Almighty and His Prophet, sallallaahu ‘alaihi wa sallam, are on the same level. The Prophet, sallallaahu ‘alaihi wa sallam, also saw that it was appropriate to mention and clarify this point in during the Khutbah. When ‘Uthman ibn Math‘oon, may Allah be pleased with him, died, Umm al-‘Alaa’, may Allah be pleased with her, said: “O Abu As-Saa’ib! I testify that Allah has honoured you.” The Prophet, sallallaahu ‘alaihi wa sallam, said to her: “How do you know that Allah has honoured Him?” She replied, “Who would be honoured if not him?” The Prophet, sallallaahu ‘alaihi wa sallam, said to her: “By Allah, though I am the Messenger of Allah, I do not know what Allah will do with me tomorrow.” Umm al-‘Alaa’, may Allah be pleased with her, said: “By Allah, I will never attest the piety of anybody after this.” [Ahmad and Al-Bukhari]  Deeds depend on how the last of them will be, which Allah the Almighty has concealed from people’s knowledge. This refutes what was said by the Jews and Christians as they said (what means): {We are the children of Allah and His beloved} [Qur’an 5:18] {None will enter Paradise except one who is a Jew or a Christian.} [Qur’an 2:111]  Allah the Almighty told them (what means): {That is [merely] their wishful thinking, Say: “Produce your proof, if you should be truthful.”} [Qur’an 2:111] This also refutes what some people do, thinking that some of the dead are the allies of Allah The Almighty and consequently, they worship these ‘allies’. Among the examples that illustrate adherence to Tawheed is when a man came to the Prophet, sallallaahu ‘alaihi wa sallam, and said to him, “Allah and you willing.” The Prophet, sallallaahu ‘alaihi wa sallam, said: “Are you making me an equal to Allah? You should say, ‘What Allah alone, wills.” [Ahmad, Al-Albani - Hasan] Article source: http://www.islamweb.net/emainpage/

Many Muslims today have innovated practices into the religion concerning the rights of Prophet Muhammad, sallallaahu ‘alaihi wa sallam. It is indeed correct that the Prophet deserves certain rights, but to innovate practices that go against his very teachings under the guises of loving and respecting him is bid’ah (innovation) and will only lead to the fire. The Prophet, sallallaahu ‘alaihi wa sallam, said, “Beware of newly invented matters (in religion) for every invented matter (in religion) is a cursed innovation which leads astray.” In deifying him One such innovation to avoid is deifying Muhammad, sallallaahu ‘alaihi wa sallam. This is how the Christians went astray with their belief in Jesus. After his death they began to worship him as their deity and left the tawheed that he brought them. Allah says about them, “Surely in disbelief are they who say that Allah is the Messiah, son of Maryam. Say, ‘Who then has the least power against Allah if He were to destroy the Messiah, son of Maryam, his mother, and all those who are on the earth together?’” (5:17) Likewise, deifying Prophet Muhammad, sallallaahu ‘alaihi wa sallam, would throw a person into disbelief. Muhammad was a servant and a worshipper of Allah. He was a Prophet and a Messenger. Allah says, “Muhammad is no more than a Messenger.” (3:144) The Prophet said, “Do not exaggerate in praising me as the Christians exaggerated in their praise of the son of Maryam. For indeed I am a slave, so say, ‘The slave of Allah and His Messenger.’” We cannot claim that Muhammad, sallallaahu ‘alaihi wa sallam, knew the unseen or brought harm or benefit or even guided anyone. These are things that only Allah knows and has the power to do. Muhammad only knew what knowledge Allah revealed to him and he does not have the ability to decree anything. Allah says, “Say (O Muhammad), ‘I know not whether (the punishment) which you are promised is near or whether my Lord will appoint for it a distant term. (He alone is) the All-Knower of the unseen, and He reveals to none His unseen.” (72:25-6) In keeping away from deifying the Prophet, sallallaahu ‘alaihi wa sallam, we must also accept his death. He was human and all humans must die. For Allah says, “Verily, you (O Muhammad) will die and verily they will die.” (39:30) Through Istigatha Related to this in innovation is istigatha to the Prophet. Istigatha means to call for help, or to appeal for aid. Some Muslims have gone astray, to the point of calling upon the Prophet for help, instead of Allah. This is tantamount to Shirk, which Allah does not forgive. Allah says, “Do not call onto any beings other than Allah. These are capable of neither benefit nor harm. To do so is therefore to become guilty of wrongdoing. When Allah invests you with an affliction, none can remove it except Him.” (10:106-7) Through Tawassul Another innovation that has become popular is making tawassul by the right of Prophet, sallallaahu ‘alaihi wa sallam. The meaning of tawassul is to draw near to what one seeks after, and to approach that which one desires. Allah says in the Qur’an, “O you who believe! Do your duty to Allah and fear Him. Seek the means of approach (al-wasilah) to Him, and strive hard in His cause as much as you can. So that you may be successful.” (5:35) Ibn Kathir said that the meaning of al-wasilah is to draw closer. There are three types of tawassul that are allowable in Islam. The first is by Allah’s names and attributes. The proof for this is the verse, “And the most beautiful names belong to Allah, so call on Him by them.” (7:180) Shaikh al-Albaanee said that the meaning of this verse is, “Call upon Allah, the Most High, by means of (performing tawassul with) His perfect Names, and there is no doubt that His exalted Attributes fit into this since His Names are Attributes of His.” Also the Prophet used to seek Allah’s refuge with the words, “O Allah, I seek refuge in Your Might, none has the right to be worshipped but You.” The second allowable type is by means of a righteous deed, which one has done. Allah says, “Those who say, ‘Our Lord. We have indeed believed, so forgive us our sins and save us from the punishment of the fire.” (3:16) So it is allowed to use a righteous action that one has performed in one’s supplication as a means of tawassul so that his supplication is more likely to be responded to. An example of this is the hadith reported by Abdullah Ibn Umar who said that the Prophet said: “Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it. But a boulder rolled down from the mountain and blocked the entrance of the cave. So they said: Nothing can rescue you from this rock except that you supplicate to Allah by mentioning righteous deeds you have done. “So one of them said, ‘O Allah I had two elderly parents and I had not used to give precedence over them to my family and slaves in giving them milk to drink. But one day I was delayed in seeking after something and I did not return with the flock until they had slept. So I milked the animals for them but found that they were both asleep. However, I hated to give milk to my family and slaves before them, so I waited with the bowl in my hand for them to awake. Then with the break of the dawn they awoke and drank their milk. O Allah if I did that seeking Your Face, then relieve us from this situation caused by the rock.’ So it moved slightly, but they were unable to escape.” The Prophet said: “The next said, “O Allah my uncle had a daughter and she was the most beloved of the people to me and I tried to persuade her to have sexual relations with me, but she refused me until she suffered from a year of famine. Then she came to me and I gave her 120 dinars on the condition that she would comply with my desire for her, so she agreed. But when I was about to fulfil my desire she said, ‘It is unlawful for you to break the seal except by lawful means.’ So I felt ashamed to commit the crime against her so I left her alone, and she was the dearest of all the people to me, and I left the gold which I had given her. O Allah if I did that seeking Your Face then release us from the situation we are in.’ So the rock opened further but they were still unable to escape.” The Prophet said: “And the third said, ‘O Allah I employed some labourers and paid them their wages except a single man who did not take his wages and went away. I invested his wages and it grew into a great deal of property. Then after some time he came to me and said, ‘O servant of Allah give me my wages.’ So I said to him, ‘All the camels, cows, sheep and slaves that you see are your wages.’ So he said, ‘O servant of Allah, do not mock me.’ So I said, ‘I am not mocking you.’ So he took all of that and led them away and did not leave any of it. O Allah if I did that seeking Your Face, then release us from our situation.’ So the rock moved and they walked out of the cave.” The third allowable type of tawassul is through the supplication made by a righteous man. This means going to a man whom one deems to be righteous and asking him to supplicate for him. There are a number of examples of this in the Sunnah of the Prophet. A man once came to the Prophet, sallallaahu ‘alaihi wa sallam, and asked him to pray for rain because they were having a drought. The Prophet, sallallaahu ‘alaihi wa sallam, did so and it rained heavily for a week. Then a man came back and asked the Prophet to supplicate for the rain to stop and so the Prophet asked for the rain to be around them and not on them and the clouds made a circle around Madinah. After the Prophet’s death, Umar used to ask the Prophet’s uncle al-Abbas to supplicate for rain for them. None of the companions, however, supplicated to Allah for anything by the right or the status of the Prophet after his death. Ibn Taymiyah said, “So a created being can only benefit another by means of his supplication or means of help while alive. So Allah, the Most High, loves that we seek nearness to Him by means of eeman, righteous actions, by sending prayers and salam upon His Prophet, by our loving him, obeying him and allying ourselves with him. These are the things which Allah loves to see us seek nearness to Him by means of.” Related to tawassul, some Muslims are now asking the Prophet for intercession. Shafa’ah, intercession, literally means to make something odd, even. In the dictionary, Lisanul-Arab, shafa’ah is defined as, “the intercessor’s speaking to a king about a need which he is requesting for someone else, and the intercessor is the one seeking something for someone else, through whom he intercedes to attain what is desired.” So people ask the Prophet to ask Allah to forgive them or to respond to their need. As mentioned, this was done during the Prophet’s lifetime but after his death his companions stopped doing this, and instead, they went to his uncle. Prophets are alive in their graves, and therefore can respond to calls for intercession. About this Ibn Taymiyah said, “Neither the Prophet, nor any of the prophets before him prescribed that the people should supplicate to the angels, the prophets, or the pious, nor that they should ask them to intercede for them, neither after their death, nor when they were absent.” Through celebrations Other innovations, which have crept into the Ummah, are the celebration of his birthday, the israa and miraj, and the hijrah. Celebrating these events has no place in the Sunnah of the Prophet or in the religion of Islam. The Prophet, sallallaahu ‘alaihi wa sallam, or his companions did not do this. Ibn Taymiyah said about celebrating the Prophet’s birthday, “Also, what many people do is due to imitating the Christians in their celebrating Jesus’ birthday or a claimed love for the Prophet. These are the reasons behind it. To celebrate the Prophet’s birthday, even when many scholars dispute the date, is an innovated act the salaf did not do. If this were a good act, then the salaf would have done it before us.” Two celebrations have been prescribed for the Muslim ummah, the Eid al-Fitr and Eid al-Adha. Anas said, “The Prophet, sallallaahu ‘alaihi wa sallam, came to Madinah and the people of Madinah had, before Islam, two days for play and amusement. So the Prophet, sallallaahu ‘alaihi wa sallam, said, ‘I came to you and you had in jahileeyah two days for play and amusement. Indeed Allah has replaced them for you by that which is better than them. The day of Nahr (slaughtering) and the day of Fitr (breaking fast).’” Any celebrations, other than these are innovations and have no part in this religion. These innovations have no part in the religion but are a result of going to extremes with regard to the rights of the Prophet, sallallaahu ‘alaihi wa sallam. Certainly, the Prophet has a high position of honour among us. But to deviate further into matters that go against his very teachings is by no means an expression of love and respect but rather an expression of disobedience and a straying from the true rights of the Prophet Muhammad, sallallaahu ‘alaihi wa sallam.

Abu Hurairah (radhiallahu ‘anhu) said that the Prophet (sallallaahu ‘alaihi wa sallam) said: “Name yourselves with my name, but do not call yourselves with my nickname; and whoever sees me in his dream, he has [truly] seen me, for Shaytaan never appears in my image. And he who purposefully speaks a lie against me, will have his seat in the Fire.” (Al-Bukhari) Shaykh al-Islam Ibn Taymiyah said:  “It is mandatory for us to love the Prophet (sallallaahu ‘alaihi wa sallam) more than ourselves, our parent, our children, our families, and our wealth. We must revere him, honour, and obey him, outwardly and inwardly. We must also befriend and ally ourselves with those who support him, and disassociate ourselves and maintain enmity with all who oppose and disbelieve in him. “We know that there is no path to Allah, except by following His Messenger’s (sallallaahu ‘alaihi wa sallam) way, and one cannot be a friend of Allah, or a true believer, nor can one be saved from punishment – by any means – except by believing in him, and following him, both inwardly and outwardly. And there is no means of achieving nearness to Allah (subhanahu wa ta’ala) except by believing in and obeying him (sallallaahu ‘alaihi wa sallam), he is the best of all who lived before, and all who will live, he is the seal of the prophets. He alone has been distinguished with the great intercession on the Day of Resurrection, making a distinction between himself and all of the other prophets, as Allah has granted it. “He is the one who holds the most praised rank, he will carry the banner of praise [on the Day of Resurrection]. Adam and all who came after him [Muhammad] will be under his banner. He will be the first to open the door to Paradise, thereupon the door keeper will say, ‘Who is it?’ and the Prophet (sallallaahu ‘alaihi wa sallam) will reply ‘I am Muhammad.’ The door keeper will say, ‘I have been commanded to open the door to Paradise for none before you.’” Those who understood this love, and acted according to its requirements in the best fashion are the noble companions of the Prophet, and those great scholars and guided leaders who followed them. They were the best at understanding the Book and the Sunnah, so if they agreed upon a matter, then it is the truth, for his (sallallaahu ‘alaihi wa sallam) nation does not agree upon error. In the case of any disputes that they suffered, they were directed, upon the tongue of the Prophet (sallallaahu ‘alaihi wa sallam) to refer back to the Book and the Sunnah, as Allah said (which means); “O you who believe! Obey Allah and obey the Messenger and those in authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger if you indeed believe in Allah and the Last Day, that is better and more suitable for a final determination.” (An-Nisaa’ 4:59) The Prophet (sallallaahu ‘alaihi wa sallam) said: “Indeed whoever lives after me among you will see much difference. So adhere to my Sunnah and to the Sunnah of the Rightly-Guided Khalifahs after me. Cling to it firmly, and beware of newly invented matters, for every newly invented matter is an innovation and every innovation is misguiding.” (A well known authentic hadith recorded by at-Tirmithee and others) Among these newly invented matters is the claim of seeing the Prophet (sallallaahu ‘alaihi wa sallam) in a vision while awake, and that he hears those who greet him, and returns their greetings. Truly, these are some of the newly invented matters and deviations that neither existed among the companions nor among the best of the Ummah. Rather this is misguidance from Shaytaan who inspires people, confusing them when they violate the shar‘ (legislation). So he causes them to fall victim to the same things the previous nations and disbelievers fell victim to. Shaykh al-Islam Ibn Taymiyah said: “The people of India [claim to] see someone from among their pious people who they revere. The Christians see personalities from among their prophets, the disciples and others whom they revere. The deviators among the people of the qiblah [ie, Muslims] see those whom they revere, whether it be the Prophet (sallallaahu ‘alaihi wa sallam) or another prophet. This occurs while they are awake, and he speaks to them, and they to him. They might seek his advice and ask him questions regarding some hadiths so he answers them. To some of them, it [miraculously] appears as if a rock has opened up and the Prophet came out of it and embraced the onlooker and his companions. Some might imagine that he gave them salaams in a loud voice, such that it reached the distance of days or a distant place.” Shaykh ‘Abdur-Ra’oof Muhammad ‘Uthmaan wrote a splendid section in his book Love of the Prophet. Some of it follows: “But these myths occurred only among some latter ignorant people, taking advantage of the ignorant state of that Muslims suffered from, leading them into the captivity of myths and legend – like fables. [For example]:  ‘Umar bin Sa’eed an-Noonee wrote in his book Ar-Rumaah, that the awliyaa’ see the Messenger of Allah (sallallaahu ‘alaihi wa sallam) while they are awake, he attends any gathering or any place he wishes in both body and soul, he moves freely throughout the Earth and the Universe, doing so as he is, as he appeared before his death, nothing having changed. And that he is normally hidden from the vision of humans just as the angels, who although they have forms, they are normally unseen. “Therefore if Allah desired any servant to see him He would lift the veil so that the Prophet could be seen in his original form. Such innovations lead many different Sufi cults to call themselves the “Muhammadiyyah” Path. Their followers claim that these rituals of theirs have been taken directly from the Prophet. Examples of these groups include the Tinjani order, the Ahmadiyya Idreesiya order, and others among the different Sufi tareeqahs. Such ideas also founded the Hadaras and Mawlids. “The Sufis claim the hadara that they participate in was so named because the Prophet attends these gatherings, attending either with his soul, or with both his body and soul. They also believe in such ideas regarding their Mawlid celebrations for the Prophet. This is a time when they get together and chant verses of poetry, read the Qur’an, and await the arrival of the Prophet. One of them will say, ‘The Prophet has come! The Prophet arrived!’ To ensure the misguidance of the people, they will say, ‘Only the perfect worshippers will be able to see him. Those who are not perfect, the sinners, he will be shielded from their vision. Similar to their beliefs about the Qutb, one whom they believe is unseen none can meet him except for the great awliyaa’.  This claim is similar to the Shia belief of the hidden – awaited Imaam.” So the subject of this article concerns the Prophet’s (sallallaahu ‘alaihi wa sallam) saying, ‘Whoever sees me in a dream, then he has [truly] seen me.’ (al-Bukhari, Muslim and others) In one narration, ‘Then he will see me while awake.’ There are other hadiths with slightly different wordings, which speak of seeing him in a dream. The meaning of these statements is that seeing him in a dream is not falsehood, or misleading, because Shaytaan cannot assume his appearance. IS IT POSSIBLE FOR ANYONE TO SEE THE PROPHET WHILE THEY ARE AWAKE? The answer to this question is that the Prophet (sallallaahu ‘alaihi wa sallam) after his burial, will not be seen in this world while they are awake. But his (sallallaahu ‘alaihi wa sallam) saying, ‘Whoever saw me in a dream shall see me while awake.’ This refers to the people of his time who believed in him, although they did not see him, meaning that they would migrate to him and see him. So Allah granted such a dream to them. It has also been said that the meaning of this is that they will see the Prophet in the Hereafter. So it is not possible to understand these hadiths to mean that the Prophet  (sallallaahu ‘alaihi wa sallam) can be seen by someone who is awake during this life as the Sufis and the people who follow their desires claim. Ibn Hajar said: “This is a severe problem. If it were interpreted as it appears, then these people who see him would be Sahaabahs, and until the Day of Resurrection one could join the rank of the Sahaabahs. To cause further problem for such claim, there is a large number of people who saw him in a dream, but none of them claimed to have seen him while awake, and what he (sallallaahu ‘alaihi wa sallam) informed us of could not be contradicted. That is if this meaning was correct, then everyone who saw him in a dream would be one who actually saw him while awake!” DOES THE PERSON HAVE ANY INFLUENCE OVER THE DREAM? As for the hadith: “Whoever has seen me in a dream has seen me, for Shaytaan does not appear in my image.” And the hadith of Abu Hurairah: “The dream is one of three: the good dream, which is good news from Allah, a sad or bad dream, which is from Shaytaan, or a dream in which the dreamer speaks to himself.” This hadith has revoked any chance of Shaytaan appearing in the Prophet’s form, but it leaves the chance that Shaytaan could appear in a different form. The scholars agree that if one has a dream, but the descriptions of the Prophet (sallallaahu ‘alaihi wa sallam) do not match the real descriptions of him, then this is from the dreamer’s imagination as if it were to say he was talking to himself in the dream. Ibn Abi Jamrah (a commentator on Mukhatasar Saheeh al-Bukhari) said: “There are those who say that the Shaytaan cannot assume his exact appearance, so whoever sees him in a good appearance, that is because of the goodness of the religion of the one dreaming, and if the appearance was bad then that is because of a deficiency in the religion  of the one dreaming. And he said that this is the truth.” Then he said; “Similarly what he said about his (sallallaahu ‘alaihi wa sallam) Sunnah during the dream, whatever agrees with it is good, and what contradicts it then it suffered from the influence of the one listening. So the dreamer’s vision of his noble presence is true, while the bad influences are from the dreamer.” Additionally, it is not feasible to limit the statement; ‘And whoever saw me has [truly] seen me’, to apply only to the companions, since the companions did not mention such limitations, rather the opposite of this has been reported from them. As in the case of Ibn ‘Abbaas when he asked a person who claimed to have seen him (sallallaahu ‘alaihi wa sallam) in a dream to describe the vision he had in the dream, in order to validate or invalidate it. Similarly this was done after him by the great Imaam of the Muslims, Muhammad bin Seereen. So the hadith is generally applicable to all dreamers, yet the validity of actually seeing him can only be ascertained by those who are familiar with his appearance, like the companions, or the next generation who saw his resemblance in his close relatives like Faatimah and her children, or al-Hasan and his children, may Allah be pleased with them. IS SEEING HIM AS HE REALLY LOOKED A CONDITION FOR THE VALIDITY OF THE DREAM? Ibn Hajar wrote: “Whenever Muhammad bin Seereen was told by someone that he had seen the Prophet (sallallaahu ‘alaihi wa sallam) in a dream he would say; ‘Describe what you saw to me.’ If the person described unfamiliar characteristics to him, he would reply, ‘You didn’t see him.’ The chain for this report is authentic. And there is support for this from al-Haakim by way of ‘Aasim bin Kulayb who said that his father told him, ‘I said to Ibn ‘Abbaas, I have seen the Prophet in a dream.’ He said, ‘Describe him for me.’ He replied by mentioning that he looked like al-Hasan bin ‘Ali. Ibn ‘Abbaas said, ‘You saw him.’ The chain for this report is good. There is also support for this in the Musnad of Ahmad, where Yazeed al-Faars said, ‘I saw Allah’s Messenger in a dream during the time of Ibn ‘Abbaas.’  A narrator said Yazeed was a Qur’anic scribe. ‘I said to Ibn ‘Abbaas, “I saw Allah’s Messenger (sallallaahu ‘alaihi wa sallam) while dreaming.” Ibn ‘Abbaas said, “Allah’s Messenger said, ‘Shaytaan is not able to appear as me, so whoever has seen me in a dream, he has [truly] seen me.’ So are you able to describe this man you saw to us? I said, “Yes,...[he was] between brown and white, with a good smile, appearing to have kuhl around his eyes, a handsome face, his beard flowing from here to here, down to his chest.” ‘Awf said, “I was not aware of all of these descriptions of him.” Ibn ‘Abbaas said, “If you had seen him while awake, you wouldn’t be able to describe him more accurately.’” (Fath al-baaree) This proves that the decisive scholars considered it a condition for the correctness of the dream that the vision be in accordance with how he actually appeared, a portrait which Shaytaan is unable to imitate. IS ONE WHO SEES HIM IN A DREAM CONSIDERED ONE OF THE SAHAABAH? The answer to this question is no, because the Sahaabah are those who saw him during his life. ARE THE HADITHS HEARD FROM HIM DURING A DREAM ARGUMENTATIVE EVIDENCES? The answer to this question is no, due to the condition for evidence being that it was transmitted via precise hearing, and the one sleeping is not in such a state. (This is a translation of the article which appeared in At-Tawheed magazine.) A perfect example of moderation Muhammad (sallallaahu ‘alaihi wa sallam – may Allah exalt his mention) was a perfect example of moderation to his followers in every walk of life. In expenditure, he advised them to spend within their means, neither to be so lavish as to make themselves destitute, nor to hold back their wealth from those who had a claim on their resources. “Do not hold back altogether out of miserliness and render yourself blameworthy, nor spend without restraint and exhaust your wealth, thus becoming yourself destitute.” [Qur’an 17:29] He gave mankind a golden rule of moderation between the two extremes of lavish expenditure and miserliness; neither to be extravagant in ordinary spending as well as in charity, nor to be niggardly. The people who practice this rule in their lives are praised in these words “Who are neither extravagant nor miserly in their spending, but keep a just balance between the two extremes.” [Qur’an 25:67] He taught, by his own example, the same rule of moderation in eating, in dressing and in worship (‘ibaadah). Abdullah ibn Amr ibn al-’Aas said that once he decided to engage himself in worship all the time; to fast during the day and read the whole Qur’an during the night. His father married him to a young woman. Once his father asked his wife about him, and she replied, “He is a very pious man and never comes to his bed for sleep nor keep any relationship with anyone.” His father became very angry with him and said that he had married him to a very gentle woman and that he had kept her in suspense all this time. But in his enthusiasm for worship, he did not take notice of this. His father complained to Allah’s Messenger (sallallaahu ‘alaihi wa sallam), who said to him, “I have heard that you fast during the day and pray all night.” He replied that that was right. Then Allah’s Messenger (sallallaahu ‘alaihi wa sallam) said, “Don’t do that, but instead fast sometimes and eat sometimes; pray during the night and sleep as well, for your body has a claim on you; your eyes have a claim on you; lack of sleep will weaken them; your wife and children and relatives have a claim on you, too.”’ Abdullah bin Amer tells that the Prophet said, “Allah likes to see the marks of His bounty on his servant.” A similar hadith is reported by Al-Bukhari. Some companions of Allah’s Messenger (sallallaahu ‘alaihi wa sallam) resolved to engage in worship; one said that he would pray all night; another said that he would always fast and never stop; the third said that he would never marry and never have any relations with women. Allah’s Messenger heard about them and said, “I swear by Allah that I fear Allah and realise my responsibilities to Him more than you, but this is my way: I fast sometimes and sometimes I do not fast; I pray during the night and sleep as well; and marry women. Anyone who does not like my way has no relation with me.” Anas (radiallahu ‘anhu) reported Allah’s Messenger (sallallaahu ‘alaihi wa sallam) as saying, “Don’t be too cruel to yourselves, certain nations adopted severity towards themselves so Allah punished them. You can see their remnants in churches and monasteries.” Muhammad forbade asceticism and renunciation of the normal pleasures of life, nor did he like perpetual and formal prayers in isolation. He told people to live the normal lives of ordinary human beings, for service to Allah was done through pure lives in the turmoil of this world. He wanted men to mix with other men, so that they could discipline themselves and learn resistance to evil and uphold the standard of Truth and Justice against heavy odds, wherever necessary.’ Abu Hurairah (radiallahu ‘anhu) reported Allah’s Messenger (sallallaahu ‘alaihi wa sallam) as saying, “Religion is easy, but if anyone overdoes it, it gets the better of him, so keep to the right course, approximate to perfection and rejoice.” Ibn Abbas reported Allah’s Messenger (sallallaahu ‘alaihi wa sallam) as saying, “A good manner of conduct and moderation are a 25th part of Prophethood.” Allah’s Messenger is also reported to have said, “Moderation is the best of actions.’’ He lived the moderate life of an ordinary person, though he was Allah’s Messenger and ruler of a state. He enjoyed the ordinary pleasures of life, worked like an ordinary man in his house and in public, upheld the principles of Truth and Justice in his private well as public life and always abstained from the extremes of life. All his life, in Makkah as an ordinary trader and in Madinah as a ruler, he led a simple life, avoiding extremes, and taught his followers by his personal example to live a similarly moderate life. The following hadiths (Prophet sayings) are just examples of what Prophet Muhammad (sallallaahu ‘alaihi wa sallam) ordered the people to follow: 1. Narrated ‘Aishah (radiallahu ‘anhaa): The Prophet came in when a woman was sitting beside me. He asked me, “Who is she?” I said: “She is the one whose performance of Salat (prayer) has become the talk of the town.” Addressing her, he (sallallaahu ‘alaihi wa sallam) said, (What is this!) You are required to take upon yourselves only what you can carry out easily. By Allah, Allah does not withhold His Mercy and forgiveness of you until you neglect and give up (good works). Allah likes the deeds best which a worshipper can carry out constantly.” [Al-Bukhari and Muslim] Commentary: a. This Hadith prohibits ‘ibaadah beyond one’s capacity lest one gets tired and renounces it altogether. One should be, therefore, moderate in this respect. b. Allah likes that good action which is done regularly, even if it is a small one. Any deed, which is done continuously, will also have an everlasting reward. On the contrary, a good deed, which is done for a short period, will have a short return. 2. Narrated Anas (radiallahu ‘anhu): Allah’s Messenger (sallallaahu ‘alaihi wa sallam) came into the mosque and noticed a rope stretched between two poles. He enquired, “What is this rope for?” He was told: “This is Zainab’s rope. When during her voluntary prayer, she begins to feel tired, she grasps it for support.” Allah’s Messenger said, “Untie it. You should offer prayers so long as you feel active. When you feel tired, you should go to sleep.” [Al-Bukhari and Muslim] Commentary: This Hadith deals with the following three points: a. First, it forbids undue strictness and taking support of anything in the course of Salat. b. If anything forbidden can be checked by hand, it must be stopped immediately. c. One should be moderate in ‘ibaadah and select such times for optional and voluntary prayers when one feels real pleasure in them. 3. Narrated Jabir Ibn Samurah (radiallahu ‘anhu): I used to observe prayer with the Prophet (sallallaahu ‘alaihi wa sallam) and his Salat (prayer) was of a moderate length and his (Khutbah) sermon too was moderate in length. [Muslim] Commentary: This Hadith tells us that Imam should neither lengthen the Salat nor give long sermon in the congregational Salat because both these things are against the practice of the Prophet (sallallaahu ‘alaihi wa sallam). 4. Narrated Ibn ‘Abbas (radiallahu ‘anhumaa): While the Prophet (sallallaahu ‘alaihi wa sallam) was delivering Khutbah (religious talk), he noticed a man who was standing, so he asked about him and was told that he was Abu Israel who had taken a vow to remain standing and not sit, or go into the shade, or speak while observing fasting. Thereupon Allah’s Messenger said, “Command him to speak, to go into the shade, to sit and to complete his fast”. [Al-Bukhari] Commentary: a. This Hadith makes it abundantly clear that one cannot attain the Pleasure of Allah by means of self-invented methods. It can only be achieved by ways and means prescribed in the Qur’an and Sunnah. b. One should never vow for anything which is smeared with sin or which is not permitted by religion. An instance of this is quoted in the above mentioned Hadith. c. The majority of ‘Ulama’ (religious scholars) who do not think the expiation of such vows necessary, quote this Hadith in support of their view. They argue that the Prophet (sallallaahu ‘alaihi wa sallam)  has not prescribed expiation in such cases as is evident from this Hadith. At the time the Prophet (sallallaahu ‘alaihi wa sallam) ordered the people to perform acts of worship, he warned them against going to extremes (in practising religion). He did so in order to prevent them from harming themselves physically or spiritually and from neglecting their other responsibilities and activities. The Prophet (sallallaahu ‘alaihi wa sallam) asked people to do good actions regularly, no matter how small. He said, Allah likes the deeds best, even if it is a small, which a worshipper can carry out constantly. If the Prophet saw any one of his companions being immoderate, he would be displeased and would then instruct him to moderation.

Allah The Exalted instructs His Prophet, sallallaahu ‘alaihi wa sallam, to enjoin his Ummah (Muslim nation) to practise goodness and make it their intrinsic quality and moral characteristic. He Says (what means): {Take what is given freely, enjoin what is good} [Qur’an 7:199] The prominent scholar of Tafseer (exegesis) Ibn Sa‘di said:  “Saying {enjoin what is good} includes every good word, beautiful deed and perfect morals towards relatives and strangers. Be keen on goodness to people through teaching knowledge, enjoining good such as maintaining ties of kinship, dutifulness to parents, reconciling people, offering some useful advice or a right opinion, co-operation in righteousness and piety, and forbidding evil or guiding to obtain an interest, whether religious or worldly.” [Tayseer Al-Kareem Ar-Rahmaan fi Tafseer Kalaam Al-Mannaan] The Prophet, sallallaahu ‘alaihi wa sallam, informed us that: “Every act of goodness is a charity.” [Al-Bukhari and Muslim] Thus, you are rewarded for every act of goodness you perform. Many texts came to show us different kinds of good deeds. For example, Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “There is a (compulsory) charity to be given for every joint of the human body (as a sign of gratitude to Allah) every day the sun rises. To judge justly between two persons is regarded as a charity. To help a man concerning his riding animal by helping him to ride it or by lifting his luggage on to it is also regarded as a charity, and (saying) a good word is also a charity. Every step taken on one’s way to offer the obligatory prayer (in the mosque) is also a charity. To remove a harmful thing from the way is also a charity.” [Al-Bukhari and Muslim]  The good deeds mentioned by the Prophet, sallallaahu ‘alaihi wa sallam, include deeds with general benefit, such as reconciling people and helping a man concerning his riding animal by helping him to ride it by lifting his luggage onto it. Saying good words which includes greeting and responding to a person who sneezes, removing a harmful thing from the pathways, enjoining good, forbidding evil, aiding the needy, helping the deaf to hear and the weak sighted to see and guiding the blind are some other good deeds that come under the same category. Other acts whose benefit does not transcend the one who does them, include utterances of glorification of Allah The Almighty, utterances proclaiming His greatness, praise and professing His oneness, walking to prayers and praying the two Rak‘ahs (units of prayer) of Dhuha (mid-morning prayer). [Jaami‘ Al-‘Uloom wal Hikam] Among the types of charity is what was mentioned in the Hadith of Ibn ‘Umar  that a man came to the Prophet, sallallaahu ‘alaihi wa sallam, and said: “‘O Messenger of Allah, who are the dearest people to Allah and the dearest deeds to Allah?’ The Messenger of Allah, sallallaahu ‘alaihi wa sallam, replied: ‘The dearest among people to Allah is the one who is most beneficial to people, and the dearest of deeds to Allah is to bring happiness to a fellow Muslim, or relieve him of distress, or pay off his debt or stave away hunger from him. It is better for me to walk with my Muslim brother in his time of need than to stay secluded in this mosque of Madinah for a month. Whoever holds back his anger, Allah will cover his faults and whoever suppresses his fury while being able to execute it, Allah will fill his heart with satisfaction on the Day of Judgment. Whoever walks with his brother in need until he establishes that for him, Allah will establish his feet firmly on the day when all feet would slip.” [At-Tabaraani] [Al-Albaani: Hasan] It was narrated on the authority of Abu Jurayy al-Hujaymi, may Allah be pleased with him, that he said: “I came to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, and said, ‘O Messenger of Allah, we are a people living in the desert, teach us something with which Allah The Almighty and Exalted may benefit us?’ He said: ‘Do not hold in contempt any act of goodness even if it is pouring water from your cup into the container of one seeking water and even talking to your brother with a cheerful countenance.’” [Ahmad] [Al-Albaani: Saheeh] Among other types of charity is paying the rights to their owners. Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “‘Six are the rights of a Muslim over another Muslim.’ It was said to him, ‘O Messenger of Allah, what are these?’ Thereupon he said: ‘When you meet him, offer him greetings; when he invites you to a feast accept it. When he seeks your counsel, give it to him, and when he sneezes and says: All praise is due to Allah, you say Yarhamuk Allah (may Allah show mercy to you); and when he falls ill visit him; and when he dies follow his bier.’” [Muslim]Al-Baraa’ ibn ‘Aazib, may Allah be pleased with him, said that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, ordered them to do seven things (including): “To accept invitations, to help the oppressed and to fulfil the oaths.” [Al-Bukhari and Muslim] Besides, ‘Umar ibn al-Khattaab, may Allah be pleased with him, added that the Prophet, sallallaahu ‘alaihi wa sallam, said on the same occasion: “Help the oppressed (sorrowful) and guide those who have lost their way.” [Abu Daawood] Giving respite for the insolvent is another act of goodness. It was narrated on the authority of Sulaymaan ibn Buraydah, may Allah have mercy upon him, that his father said, I heard the Prophet, sallallaahu ‘alaihi wa sallam, saying: “Whoever gives respite to an insolvent person, will receive a reward as if he has spent this amount in charity for every day he delays.” Then, I heard him saying: ‘Whoever gives respite to an insolvent person, will receive a reward as if he has spent double this amount in charity for every day he delays.’ He said: ‘O Messenger of Allah, I heard you saying, ‘Whoever gives respite to an insolvent person, will receive a reward as if he has spent this amount in charity for every day he delays’ then, I heard you saying, ‘Whoever gives respite to an insolvent person, will receive a reward as if he has spent double this amount in charity for every day he delays?’ He said: ‘He will receive a reward as if he has spent this amount in charity for every day before the debt is due. When the debt is due, he will receive a reward as if he has spent double this amount in charity for every day he delays.’” [Ahmad] Being kind to animals is an act of goodness. Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “While a man was walking, he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from extreme thirst like I was.’ So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and gave water to the dog. Allah thanked him for his (good) deed and forgave him.’ The people asked, ‘O Messenger of Allah! Is there a reward for us in serving (the) animals?’ He replied: ‘Yes, there is a reward for serving any animate being.’” [Al-Bukhari and Muslim] Moreover, Allah The Almighty facilitates charity as He considers desisting from doing mischief to people a sort of charity that can be performed by man. Thus, if he does not do good, he should not do evil. This is supported by the Hadith (narration) of Abu Tharr, may Allah be pleased with him, who narrated, “I said, ‘O Messenger of Allah, which of the deeds is the best?’ He (the Prophet, sallallaahu ‘alaihi wa sallam) replied: ‘Belief in Allah and Jihaad (striving) in His cause.’ I again asked, ‘Who is the slave whose emancipation is the best?’ He replied: ‘One who is the most precious for his master and whose price is the highest.’ I said, ‘If I cannot afford to do it?’ He replied: ‘Help an artisan or make anything for the unskilled (labourer).’ I (Abu Tharr) said, ‘O Messenger of Allah, you see that I am helpless in doing some of these deeds.’ He replied: ‘Desist from doing mischief to people. That is your charity for yourself.’” [Muslim] The righteous predecessors set the greatest examples in doing acts of goodness. Abu Bakr As-Siddeeq, may Allah be pleased with him, after assuming the caliphate, used to go everyday to a house in the outskirts of Madinah where an old blind woman resided. He would cook her food and clean her house. She did not know who he was. He used to compete with ‘Umar ibn al-Khattaab, may Allah be pleased with him, in serving people. When ‘Umar assumed the caliphate, he used to acquaint himself with the conditions of the Muslims. He found a widow with her orphans crying because of hunger. He immediately went to Bayt Al-Maal (the Muslim treasury), carried some food on his back, cooked it for them and stayed with them till they ate and laughed. Among the remarkable things mentioned about ‘Ali Zayn al-‘Aabideen, may Allah have mercy upon him, is that some of the people of Madinah did not know from where their means of sustenance came to them. When he died, they stopped getting the supplies that they used to get every night. While they were washing his body may Allah have mercy upon him they found marks on his back due to the heavy sacks he used to carry at night to the houses of widows. [Siyar A‘laam An-Nubalaa’] ‘Abdullaah ibn al-Mubaarak, may Allah have mercy upon him, used to spend his money on jurists. He used to take upon himself the costs of Haj for anyone who wanted to perform Haj from among the people of Marv. He also used to pay people’s debts provided that the creditor did not inform the debtor of his name. [Siyar A‘laam An-Nubalaa’] We also believe that Allah The Almighty rewards any doer of good even if he did not intend to draw closer to Allah The Almighty. Al-Hasan, may Allah have mercy upon him, was asked, “If a man asks another for money while he hates him, so he gives it to him only out of shyness, will he be rewarded?” He said: “This is a good deed and good deeds are rewarded.” Moreover, Ibn Seereen, may Allah have mercy upon him, was asked about a man who follows a funeral not out of hope for the reward of Allah The Almighty but only out of shyness of the family of the deceased, will he receive a reward? He replied, “One reward? Rather, he will receive two rewards, one for praying on his Muslim brother and the other for maintaining ties with the family of the deceased.” [Jaami’ Al- ‘Uloom wal Hikam] Therefore, let us hasten to do good deeds. ‘Ali ibn Abi Taalib, may Allah be pleased with him, said: “Do not abandon good deeds because of the ingratitude of the ungrateful. Perhaps, the thankful would thank you as many times as the ingratitude of the ungrateful.” Al-Maawardi, may Allah have mercy upon him, said: “Whoever is capable of performing a good deed, should hasten to it out of fear of missing it or inability to perform it. He should know that it is among the opportunities of his lifetime and the crowning achievement of his abilities. He should not be reluctant out of confidence regarding his ability to do it. There have been many people who were confident of their abilities, then they lost them and regretted. Many depended upon a status that was gone, leaving nothing but shame. al-‘Abbaas, may Allah be pleased with him, said, ‘An act of goodness is not complete except with three qualities; hastening to it, considering it small and hiding it. If you hasten to it, you make it faultless. If you consider it small, you increase its value and if you hide it, you make it perfect.’” Do not hesitate to help your fellow Muslim even if this affects your time and effort. Trust that your Creator will reward you with goodness, satisfy your needs, alleviate your worries, remove your distress and bless your sustenance. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever fulfills the needs of his brother, Allah will fulfil his needs.” [Al-Bukhari and Muslim] Ibn ‘Abbaas, may Allah be pleased with him, said: “Whoever seeks to recover the right of his Muslim brother will be rewarded a charity for every step.” Do not be reluctant to alleviate the worry of a person, offer help to rescue him, pay a debt on his behalf, lend him money, protect his chastity, keep him company, secretly supplicate for him and offer every help in righteousness or support in goodness. All of these are deeds by which the love of Allah The Almighty is attained and His pleasure is won. Let us remember the Hadith in which the Prophet, sallallaahu ‘alaihi wa sallam, said: “By the One in whose hand is my soul, there is no slave performing an act with the intent of attaining the reward of Allah except that I will hold his hand on the Day of Judgment to enter Paradise.” [Ibn Hibbaan] [Al-Albaani: Hasan] We ask Allah The Almighty to enable us to benefit others, to make us keys to goodness, locks to evil and to use us in obeying Him. Article source: http://www.islamweb.net/emainpage/ The virtues of charity Charity has a great significance in Islam; it is one of the clearest indications and most truthful signs of the sincerity of one’s faith, as souls were created to love money and strive to save it. If someone spends his money and contradicts his instinct, then this is a proof that he has a good faith and a sound belief. Regarding this, the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “…and charity is a proof” ; which means it is proof of sound faith – that is, if he intends it for the sake of Allah, The Almighty, and not for showing off or for enhancing one’s reputation. This is why many texts show the virtues of charity and spending for the sake of Allah, The Almighty, and urge the Muslim to give charity, seeking the reward from Allah, The Almighty. One of the specific characteristics of the righteous servants of Allah, The Almighty, is spending on the poor and the needy; Allah, The Almighty, Says (what means): {Indeed, they were before that doers of good. They used to sleep but little of the night. And in the hours before dawn they would ask forgiveness. And from their properties was [given] the right of the [needy] petitioner and the deprived.} [Qur’an 51:16-19] Allah, The Exalted, has promised – and He is the Generous Who does not break His promise – to compensate those who spend for His Sake. Allah Says (what means): {Say, “Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] - He will compensate it; and He is the best of providers].} [Qur’an 34:39] Allah also promised to multiply their rewards many times; Allah, The Almighty, Says (What means): {Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned.} [Qur’an 2:245] Giving money is one of the types of Jihaad (striving in the cause of Allah, The Almighty); rather, Jihaad with one’s own money precedes Jihaad with one’s own self in all the verses that mentioned Jihaad except in one place in the Qur’an. Also, the Prophet, sallallaahu ‘alaihi wa sallam, said: “Fight the polytheists with your wealth, yourselves, and your tongues.” [Abu Daawood] There are many Ahadith (narrations) in the Sunnah (Prophetic tradition) which encourage giving charity and clarify that its reward is a comfort to the eye of the believers and a delight to their hearts. These Ahadith mention that charity is one of the best acts of worship that is beloved to Allah, The Almighty. Ibn ‘Umar, may Allah be pleased with him, narrated that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “The most beloved acts of worship to Allah are: happiness that you bring to a believer’s heart, relieving his distress, paying off his debt or driving away his hunger.” [Al-Bayhaqi] [Al-Albaani: Hasan] Charity elevates its giver to the highest rank; the Prophet, sallallaahu ‘alaihi wa sallam, said: “This worldly life is for four categories of people: a man to whom Allah has given wealth and knowledge, so he fears his Lord, maintains ties of kinship with this money, and he knows the rights of Allah regarding it, this one is truly in the best rank ...” [At-Tirmithi] Charity protects its giver from calamities and misfortunes, and saves him from distress and hardship; the Prophet, sallallaahu ‘alaihi wa sallam, said: “Performing good deeds protects from bad ends and calamities, and those who act righteously in this world will be the good people in the Hereafter.” [Al-Haakim] [Al-Albaani: Saheeh] Consider this Hadith which signifies the multiplied reward of charity: The Prophet, sallallaahu ‘alaihi wa sallam, said: “No one gives charity out of his honest earning –and Allah accepts only what is from lawful earning – but The Most Merciful accepts it with His right hand even if it is only a date, and then fosters it as one of you fosters a colt or a young she-camel, till it becomes like a mountain or even greater.” [Muslim] Charity extinguishes sins, and expiates evil deeds; the Prophet, sallallaahu ‘alaihi wa sallam, said: “Charity extinguishes sin as water extinguishes fire.” [At-Tirmithi] It is one of the greatest causes for attaining blessings in money, the increase of provision, and compensation from Allah, The Almighty, with what is best. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Allah The Almighty Says, ‘O son of Adam, spend and I will spend on you.” [Muslim] It is also protection from the punishment of Allah; the Prophet, sallallaahu ‘alaihi wa sallam, said: “Protect yourselves from the Fire, by giving in charity even half a date.” [Al-Bukhari] Spending in charity is an indication of the sincerity of one’s faith, strength of certitude, and having good expectations from the Lord of the Worlds. Besides, it has many other virtues which make the believer look forward to the reward of Allah, The Almighty, and overlook the whispers of the devil who frightens him with poverty, and beautifies for him stinginess and miserliness. Allah, The Almighty, Says (what means): {Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing} [Qur’an 2:268] We ask Allah, The Almighty, to enable us to spend for His Sake, and to protect us from being stingy, for He is able to do all things. Article source: http://www.islamweb.net/emainpage/ The excellence of generosity Generosity is a virtuous trait that every Muslim should strive to attain. As for the believer who closely adheres to the teachings of Islam, kindness and giving from what he has become part of his good character.  Generosity is the opposite of stinginess, as stinginess is a disease of the heart. The Muslim should avoid this bad quality, for it is a source of corruption. The Muslim’s faith and righteous deeds purify his heart, so his hands should be outstretched, giving to those who are in need. A generous man will share what he has with others, thinking about other people as he thinks of himself. He benefits by helping others and solving their problems. He makes people happy and prevents them from doing wrong, which is often a direct result of poverty. This is a great service to society, and there are some people who spend their life in this service, establishing valuable foundations which remain after them such as hospitals, libraries, etc.  Whatever is given for Allah’s Sake will never decrease one’s wealth in the slightest; rather, it will bless, purify and increase it, as the Prophet, sallallaahu ‘alaihi wa sallam, said: “Charity does not decrease wealth.” [Muslim] Whatever is given in charity will be recorded with The One Who has full knowledge of all things. Allah, Almighty, Says (what means): “...And whatever you spend of good – it will be fully repaid to you, and you will not be wronged.” [Qur’an 2: 272]  The Prophet, sallallaahu ‘alaihi wa sallam, directed the Muslims’ attention to this higher understanding of generosity when he asked ‘Aaishah, radhiallah ‘anha, what was left of the sheep they had slaughtered. She told him: “Nothing but the shoulder.” He  said, “Everything except the shoulder is saved.” [At-Tirmithi]  Whatever is spent will return multiplied and Allah will increase it in this world and in the next. Allah Says (what means): “The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.” [Qur’an 2: 261]  And (what means): “…But whatever thing you spend [in His cause] – He will compensate it; and He is the best of providers.” [Qur’an 34: 39] Since noble characteristics are acquired in different ways, the Muslim works to develop virtuous traits according to Islamic guidelines. Allah Says (what means): “And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.’” [Qur’an 63: 10] Generosity is not expressed exclusively with wealth and money, but also with our time, good deeds, actions and kindness to all people. Allah Says (what means): “Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love...” [Qur’an 3: 92]      Allah, Almighty Says (what means): “Indeed, mankind was created anxious: when evil touches him, impatient, and when good touches him, withholding [of it]...” [Qur’an 70: 19-21]  The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Protect yourself from the Hell-fire even by giving a piece of a date as charity.’’ [Al-Bukhari and Muslim]  This narration shows that a person can be generous and win the pleasure of Allah even by spending a small quantity of wealth.  Jaabir reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, never said “no” to anyone who asked him for something. [Al-Bukhari and Muslim]  This narration illustrates the generosity of the Prophet sallallaahu ‘alaihi wa sallam. If somebody asked him for something, he would never say “no” to him. He would also, on occasions, resort to borrowing to meet the want of a needy person.  The Prophet, sallallaahu ‘alaihi wa sallam, said: “Everyday two angels descend and one of them says, ‘O Allah! Compensate (more) to the person who gives (in charity)’; while the other one says, ‘O Allah! Destroy the one who withholds (charity, etc).’” [Al-Bukhari]  The Prophet, sallallaahu ‘alaihi wa sallam, also said: “Allah, the Exalted, Says, ‘Spend, O son of Aadam, you will also be spent upon.’” [Al-Bukhari & Muslim]  According to the narration, one who spends in the way of Allah, will be duly paid. It means that Allah will enhance the provision of such a man and grant him the best recompense.  In another narration, the Prophet, sallallaahu ‘alaihi wa sallam, said: “There are forty kinds of virtue, the highest of which is to gift a (milch) she-goat. He who practises any of these virtues, expecting its reward (from Allah) and believing in the truth of the promise made for it, will enter Jannah (Paradise).’’ [Al-Bukhari] A person giving charity should not render it vain by reminders of his generosity or by injury. The giver should be cheerful when asked and when giving. He should spend without being stingy or irresponsible. Whether giving in abundance from his riches, or a small amount of his meagre means, one should give with complete satisfaction, a cheerful face and nice speech.  The Muslim who truly understands the teachings of his religion never looks down upon any charity, no matter how small it may be. He strives to do as much as he is able, while he is firm in his conviction that Allah will reward his good deeds, no matter how small, as Allah Says (what means): “On no soul does Allah place a burden greater that it can bear …” [Qur’an 2: 286] He also responds to the words of the Prophet, sallallaahu ‘alaihi wa sallam: “Protect yourselves from the Fire even if it is with half a date.” [Al-Bukhari] Islam teaches the Muslims to be constructive, beneficial members of their societies; always helping those who are deprived and destitute to the best of their abilities. Every good deed is described as an act of charity, as the Prophet, sallallaahu ‘alaihi wa sallam, said: “Every Muslim must give charity.” They said, “O Messenger of Allah, what if he cannot do that?” He said, “Then let him help one who is in desperate need.” He said, “Then let him do good, and refrain from doing evil, and that will be an act of charity on his part.” [Al-Bukhari & Muslim] Article source: http://www.islamweb.net/emainpage/

Dr Abdul Waseh Dharmagiri has been appointed as the principal of Al Madrasa Al Islamiya Doha, which operates at the Ideal Indian School. Dr Waseh was serving as the dean of Sharia College at the Al Jamia Al Islamiya Santhapuram. He holds a bachelor's degree in Usuluddin from Al Jamia Al Islamia, a Masters Degree in Comparative Religion, and a Masters Degree in Usuluddin from the International Islamic University of Malaysia. He received his PhD in fiqh in 2019 from the International Islamic University in Malaysia for his research on the Jurisprudence of Indian Muslims as a minority. Dr Waseh also served as the editor of 'Islam on Live'. He is a well-known scholastic writer and orator, and a member of the consultative committee of 'Etihadul Ulama Kerala'.

Allah, The Exalted, endowed the Ummah of Muhammad sallallaahu ‘alaihi wa sallam with distinct characteristics – in this worldly life and the Hereafter – that were not conferred upon any of the nations before it. Although it is the last nation to arise in this worldly life, it surpasses all preceding nations in status, for it is a witness over them all. Its divine law (Shari‘ah) and its divine book (the Qur’an) will not be abrogated unto the Day of Resurrection, and all previous nations were commanded to follow its religion, in addition to many other special merits. It was narrated on the authority of Bahz ibn Hakeem, narrating from his father, from his grandfather, that the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “On the Day of Resurrection, we will complete seventy nations, of whom we are the last and the best.” [Ibn Maajah, Al-Albaani: Hasan] He, sallallaahu ‘alaihi wa sallam, also said: “My nation was made the best of all nations.” [Ahmad, Al-Albaani: Hasan] Moreover, it was narrated on the authority of Mu‘aawiyah ibn Haydah, may Allah be pleased with him, that he heard the Prophet, sallallaahu ‘alaihi wa sallam, say: “You are the completion of seventy nations, and you are the best of them and the most honourable of them in the Sight of Allah.” [Ibn Maajah, Al-Albaani: Hasan] Despite existing after the past nations, the Muslim Ummah precedes them all in merit, and this is an honour for its Prophet, sallallaahu ‘alaihi wa sallam, the master of mankind. Allah, The Exalted, Says (what means): {You are the best nation produced [as an example] for mankind.} [Qur’an 3:110] Ibn Katheer, may Allah have mercy upon him, said: “The Muslim Ummah attained such unparalleled precedence in all aspects of goodness because of its Prophet, Muhammad, sallallaahu ‘alaihi wa sallam, for he is the noblest of creation and the most honourable Messenger in the Sight of Allah, who sent him with the perfect and complete Shari‘ah that was never given to any Prophet or Messenger before him. By following his Sunnah, a few deeds thereof are more rewardable than the many deeds performed by other nations.” It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that he heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, say: “We (Muslims) are the last (nation to arise) but (we will be) the foremost on the Day of Resurrection, though the former nations were given the Scriptures before us, and this (Friday) was their day, the celebration of which was made obligatory on them but they differed about it so Allah guided us to it, and the people came after us with regard to it: the Jews tomorrow (Saturday) and the Christians the day after tomorrow (Sunday).” [Muslim] Ibn Hajar, may Allah have mercy upon him, said: “It means that this Ummah, even though it was the last nation to emerge, shall surpass all past nations in the Hereafter. Muslims will be the first people to be gathered on the Day of Resurrection, the first to be reckoned, the first to be judged among, and the first to enter Paradise.” Al-Qaadhi ‘Iyaadh, may Allah have mercy upon him, said: “As for his saying, ‘We (Muslims) are the last (nation to arise) but (we will be) the foremost on the Day of Resurrection,’ it was said that the Muslim Ummah is the last nation in time but it exceeds all previous nations in merit, and Muslims shall be the first among whom Allah, The Exalted, will judge on the Day of Resurrection, and they will enter Paradise before all nations as well.” Ibn al-Jawzi, may Allah have mercy upon him, said: “We are the last nation in time, but we shall be the first to enter Paradise. It was also said that since the Jews chose Saturday (Sabbath) and the Christians chose Sunday and Allah guided us to Friday, which precedes those two days, then we precede them in this worldly life and shall precede them in the Hereafter as well.” Ibn Rajab, may Allah have mercy upon, said: “His saying, ‘We (Muslims) are the last (nation to arise),’ means the last chronologically; the Prophet, sallallaahu ‘alaihi wa sallam, was the last Prophet of Allah and his Ummah is the last of all the nations. His saying, ‘but (will be) the foremost,’ means that it surpasses all nations in merit and honour in the Sight of Allah. Allah, The Exalted, Says (what means): {You are the best nation produced [as an example] for mankind.} [Qur’an 3:110] Friday is the master of days and the best day upon which the sun rises. It is a day of celebration for Muslims that recurs every week. It was narrated on the authority of ‘Abdullah ibn ‘Abbaas, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallamsaid: “This is a day of ‘Eid (a day of celebration) which Allah has chosen for the Muslims. So whoever comes to the Friday prayer, let him perform Ghusl (ritual bath) and if he has perfume then let him apply some; and I urge you to use the Siwaak (tooth stick).” [Ibn Maajah, Al-Albaani: Hasan] Allah, The Exalted, singled out the Muslim Ummah with the distinct bestowal of Friday and misguided the Jews and Christians from this honour, as they favoured instead Saturday and Sunday respectively. It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that he heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, say: “We are the last (nation to emerge) but the foremost on the Day of Resurrection, and are the first to enter Paradise, even though they were given the Book before us and we were given it after them. They disagreed and Allah guided us aright on whatever they disagreed regarding the truth. And it was this day of theirs about which they disagreed, but Allah guided us to it, and that is Friday. So today (Friday) is for us, tomorrow is for the Jews, and the day after tomorrow is for the Christians.” [Muslim] An-Nawawi, may Allah have mercy upon him, said: “As for his saying, ‘it was this day of theirs about which they disagreed, but Allah guided us to it,’ Al-Qaadhi said, ‘It seems that the veneration of Friday was deemed obligatory on them without specification, and it was left to be determined by their Ijtihaad (scholarly reasoning) to perform their rituals on it, but they disagreed and Allah did not guide them to it while He ordained it upon this Ummah clearly and did not leave it to be determined by their Ijtihaad; accordingly, they [the Muslims] won the privilege of venerating Friday.” Ibn Hajar, may Allah have mercy upon him, said: “The Hadith clearly underlines the merits of this Ummah that exceed the merits of the previous nations, may Allah bless it.” Ibn al-Qayyim, may Allah have mercy upon him, said in the course of discussing Friday: “... It is superior to all days of the week because of the obligatory and recommended acts of worship that are especially performed on it ... In comparison to other days, Friday is like the month of Ramadan to other months. The hour in which supplication is answered on Friday is like Laylatul Al-Qadr (Night of Decree) in Ramadan. Therefore, whoever avails himself of Friday as due, will avail himself of his whole week; whoever avails himself of Ramadan as due, will avail himself of his whole year, and whoever avails himself of his Haj as due, will avail himself of his whole life span. This is because Friday is the standard of the week, Ramadan is the standard of the year, and Haj is the standard of the lifetime.” There are many Ahaadith (pl. of Hadith) that highlighted the virtues and distinct characteristics of Friday, including the following ones: lIt was narrated on the authority of Aws ibn Aws, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the Trumpet will be blown (to announce the Hour), and on it all creatures will swoon (sink into a fainting with horror), so invoke more blessings on me that day, for your prayers will be presented to me.” They said: “O Messenger of Allah, how will our prayers be presented to you when your body has decomposed?” He said: ‘Allah, The Exalted, has forbidden the earth from consuming the bodies of the Prophets.” [Abu Daawood, Al-Albaani: authentic] It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The best day the sun rises over is Friday; on it Adam was created; on it he was admitted to Paradise; and on it he was expelled from it.” [Muslim] The author of Riyaadh Al-Afhaam fee Sharh ‘Umdat Al-Ahkaam said: “It seems that these specified events are not mentioned in the context of enumerating the virtues of Friday, because expelling Adam from Paradise and the occurrence of the Last Hour cannot be classified as virtues. Rather, it is a listing of significant events that happened or shall happen on that day (Friday) to urge the slave of Allah to be well-prepared for it by performing righteous deeds qualifying him to receive the mercy of Allah, The Exalted, or to be spared potential adversities.” lThe forgiveness of sins and misdeeds committed between the two Fridays for those who attended the Friday prayer, as evidenced by a Hadith cited by Al-Bukhari. It was narrated on the authority of Salmaan al-Faarisi, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Any man who performs Ghusl on Friday, cleans himself as best as he can, oils his hair or applies whatever perfume available in his house, sets forth for the mosque, does not separate two people (to make a seat for himself), and offers the voluntary prayers he wishes to offer then listens attentively while the Imaam delivers the sermon, he will have all his sins between that time and the last Friday forgiven.” [Muslim] The version cited by Muslim reads: “He who performed ablution well then came to the Friday prayer and listened attentively (to the Khutbah), his sins between that time and (the last) Friday would be forgiven with three days extra; and he who touched pebbles has committed Laghw (engaged in futile activity).” lFriday includes an hour during which the supplications of a Muslim are definitely answered. Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “There is an hour on Friday during which if a Muslim is standing in prayer asking Allah for something good, Allah will give it to Him.” [Muslim] lWhoever attends the Friday prayer from its start (the first hour) earns abundant rewards, as evidenced by the Hadith narrated on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The one who performs Ghusl (similar to the Ghusl) of Janaabah on Friday and then goes (to the mosque to perform the Friday prayer) is like one who offers a camel as a sacrifice, and the one who comes at the second hour is like one who offers a cow, and the one who comes at the third hour is like one who offers a horned ram, and the one who comes at the fourth hour is like one who offers a hen, and the one who comes at the fifth hour is like one who offers an egg. And when the Imaam comes out, the angels come and listen to the mention of Allah (the Khutbah).” [Al-Bukhari] Since Allah, The Exalted, singled out the Muslim Ummah with Friday, the Prophet, sallallaahu ‘alaihi wa sallam, used to venerate it and perform special acts of worship and good deeds on that day in particular. One of the special acts of worship prescribed for that day is invoking peace and blessings on the Messenger of Allah, sallallaahu ‘alaihi wa sallam, abundantly (more than on other days of the week). It was narrated on the authority of Aws ibn Aws, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Among the most excellent of your days is Friday, so invoke more blessings on me that day for your prayers will be presented to me.” [Abu Daawood, Al-Albaani: authentic] Moreover, it was narrated on the authority of Abu Ad-Dardaa’, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Invoke blessings upon me abundantly on Friday, for it is a witnessed day; the angels witness it.” [Ibn Maajah and At-Tabaraani, Al-Albaani: Hasan] Ibn al-Qayyim may Allah have mercy upon him, said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, is the master of all people, and Friday is the master of days, and therefore invoking peace and blessings on him on that day in particular is superior to invoking them on him on any other day. Another wisdom is that all the good bestowed on his Ummah in the worldly life and what will be conferred upon them in the Hereafter they received it at his hands. Allah, The Exalted, combined for his Ummah all good in this worldly life and the Hereafter, and the greatest honors bestowed upon them take place on Friday. On Friday, they will be resurrected and sent to their homes and palaces in Paradise, and it is the day when the believers will see their Lord after they enter Paradise. Moreover, it is an ‘Eid for them in this worldly life, a day on which Allah, The Exalted, grants them their requests, fulfils their needs, and does not turn down whoever invokes Him. All these virtues have been conferred upon them because of him and through his agency and the knowledge of which was conveyed to them by him, and therefore we should invoke peace and blessings upon him on Thursday night and throughout Friday to express our gratitude to him and fulfil some of his due rights over us. Allah, The Exalted, Says (what means): {Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.} [Qur’an 33:56] Allah, The Exalted, favored Friday with many virtues and Ibn al-Qayyim, may Allah have mercy upon him, brilliantly listed and enumerated them in his book Zaad Al-Ma‘aad. Allah singled out the Muslim Ummah with this blessed day, and it is known that He favoured some days over others, some months over others, some places over others, just as He favoured some of His Prophets and Messengers over others. Allah, The Exalted, Says (what means): {Those messengers - some of them We caused to exceed others.} [Qur’an 2:253] Undoubtedly, there is a great wisdom behind it; He Says (what means): {He is not questioned about what He does, but they will be questioned.} [Qur’an 21:23] Article source: http://www.islamweb.net/emainpage/ The virtues and rewards of prayer The obligatory five daily prayers were prescribed during the night the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), ascended to the heavens, while the commands for the remaining acts of worship were revealed to the Prophet, sallallaahu ‘alaihi wa sallam, on earth. This indicates the special status and importance of prayer as an act of worship. lIt is the only pillar of Islam that is repeated five times each day, and is never waived except for the woman during her menstrual period and post-partum bleeding. lIt is the one of the most virtuous deeds, and most beloved to Allah as the Prophet, sallallaahu ‘alaihi wa sallam, said: “Know that the best of your deeds are your prayers, and only a true believer maintains the state of ablution.” [Ahmad] lIt is the backbone of one’s religion, and the coolness of the eyes of the righteous. The Prophet, sallallaahu ‘alaihi wa sallam, said: “The most important of all matters is Islam, its spinal cord is prayer and the highest rank is Jihaad for the sake of Allah.” [Ahmad] lIt is an indication of Islam and belief, and preserves a person’s blood from being shed, Allah The Almighty Says (what means): {“But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism], perform Salah and give Zakat, then they are your brethren in religion”} [Qur’an, 9: 11]. lIt is a sign of honesty and frees a person from hypocrisy. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Whosoever prays 40 days with the congregation, attending the initial (Allahu Akbar) of the prayer, will be free of two things: Hell Fire and hypocrisy.” [Ahmad] lIt is the best issue to be occupied with, the most profitable dealing, and the most likely amongst all acts of worship to cause the person to become humble and submissive. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Prayer is the best thing to be occupied with, so perform as much of it as you can.” [Ahmad] lIt is a command from Allah The Almighty, Who Says (what means): {“Guard strictly (five obligatory) As-Salawaat (the prayers) especially the middle Salaat (i.e. the best prayer – ‘Asr). And stand before Allah with obedience [and do not speak to others during the Salaat (prayers)].”} [Qur’an, 2: 238]. lIt elevates a person’s ranks and expiates sins, as the Prophet, sallallaahu ‘alaihi wa sallam, said: “Tell me, if there is an overflowing river in front of the house of one of you in which he baths five times a day, will there remain any dirt on him? They said, ‘No dirt will remain on him’. He then said: “That is the example of the five daily obligatory prayers by which Allah erases sins.” [Al-Bukhari and Muslim] lIt rescues from Hell, protects against danger, and enables a person to win Paradise. The Prophet, sallallaahu ‘alaihi wa sallam, said: “The one who prays before sunrise (Fajr prayer) and before sunset (‘Asr prayer) will not enter Hell Fire.” [Muslim] lIt is a sign of success and victory, and an indication of being accepted. Allah The Almighty Says (what means): {“Successful indeed are the believers. Those who offer their Salah (prayers) with all solemnity and full submissiveness.”} [Qur’an, 23: 1-2] and also {“And those who strictly guard their (five compulsory congregational) prayers (at their fixed stated hours). These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.”} [Qur’an, 23: 9-11] lIt is the first thing for which the slave will be held accountable. The Prophet, sallallaahu ‘alaihi wa sallam, said: “The first thing for which the slave will be held accountable for on the day of Resurrection is his prayer; if it is good (by performing it properly and on time), then all his affairs will be good, and if it is ruined (by neglecting it), then all his affairs will be ruined.” [At-Tabaraani] lIt is the provision on the way, relaxation for the soul, light for the heart, purification for the soul and a sign for salvation. The Prophet, sallallaahu ‘alaihi wa sallam, said: “O Bilaal! Call the Iqaamah in order for our hearts to relax.” [Ahmad and Abu Daawood]. lIt frustrates Satan and disbelievers. The Prophet, sallallaahu ‘alaihi wa sallam, said: “When the son of Aadam recites a verse which recommends him to prostrate and he does, Satan starts crying, and says, woe to me, the son of Aadam was commanded and he did, and he will get Paradise as a reward, while I was commanded to prostrate and refused and will enter Hell.” [Muslim] lIt is a form of expressing appreciation and gratitude, as well as being a treasure full of the exaltation of Allah The Almighty and glorification and praise to Him. When the Prophet, sallallaahu ‘alaihi wa sallam, was asked about the reason behind his excessive prayer, he said: “Should I not be a thankful slave?” [Al-Bukhari and Muslim] lIt protects against following desires, evil sins and cures from sicknesses, as Allah The Almighty Says (what means): {“Verily, Salah prevents from Al-Fahshaa’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”} [Qur’an, 29: 45]. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Pray the optional night prayer, because it is the way of righteous people before you, it brings you close to your Lord, prevents you from committing sins, expiates your sins and cures you from sicknesses.” [At-Tirmithi] Article source: http://www.islamweb.net/emainpage/ Tips on safeguarding your prayer The following is some advice to help you preserve and safeguard your prayer, and perform it in a proper manner, which makes it more likely to be accepted: lPerform Wudhoo’ (ablution) properly because the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Allah made compulsory upon Himself to admit into Paradise any Muslim who properly performed Wudhoo’, then prays two Rak’ah with attentiveness and submissiveness.” [Muslim]. l Leave your house in the state of Wudhoo’ because the Prophet, sallallaahu ‘alaihi wa sallam, said: “The one who leaves his house in a state of Wudhoo’ to perform an obligatory prayer will get the reward of pilgrimage.” [Ahmad]. l Be keen to perform it as soon as its time is due because the Prophet, sallallaahu ‘alaihi wa sallam, said: “The best of deeds is performing prayer on its due time” [Al-Bukhari and Muslim] l Be keen to perform it with the congregation because the Prophet, sallallaahu ‘alaihi wa sallam, said: “Prayer with the congregation is twentyseven multiples better than praying alone.” [Al-Bukhari and Muslim] l Be keen to reach before the Imam utters the initial Allahu Akbar because the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whosoever prays forty days with the congregation, attending the initial (Allahu Akbar) of the prayer, will be free of two things: Hell Fire and hypocrisy.” [Ahmad] l Be keen to walk to the mosque because the Prophet, sallallaahu ‘alaihi wa sallam, said: “Give glad tidings to those who walk to the mosque during dark with complete light on the Day of Resurrection.” [Abu Dawood and At-Tirmithi] l Be attentive with your heart while performing prayer. l Wait in the mosque for the next prayer as often as you can because the Prophet, sallallaahu ‘alaihi wa sallam, said when he mentioned the seven whom Allah The Almighty will protect under the shade of His throne: “A man whose heart is attached to mosques.” [Al-Bukhari and Muslim] l Learn the rulings of prayer and the Sunnah (tradition) of the Prophet, sallallaahu ‘alaihi wa sallam. l Perform the regular optional prayers at home because the Prophet, sallallaahu ‘alaihi wa sallam, said: “The best prayer is the one performed at home except the obligatory prayer.” [At-Tabarani] l Beware of staying up late at night because you are likely to miss the Fajr prayer. l Beware of eating, drinking and laughing too much, because this makes performing prayer heavier on the heart. l Set your alarm for Fajr or get someone to call you to wake up for prayer. l Ponder upon the verses recited during the prayer. l Read about the Salaf (righteous predecessors) and their ambition and keenness to guard prayer. l Think about the glory of Allah The Almighty before you start praying. l Always say the recommended supplications and remembrance after prayers, and do not leave the mosque before finishing them. Ibn al-Qayyim, may Allah have mercy upon him, said: ‘There are five ranks of people in relation to prayer, First, is he who transgresses against himself by neglecting parts of Wudhoo’, its timings and some of its conditions; and he will be punished. Second, is he who maintains its timings and conditions, but his mind is occupied during prayer; and he will be questioned. Third, is he who maintains its timings and conditions and all its rights and struggles against himself not to become busy thinking of something else; so he is in a state of Jihad while praying; and he will forgiven. Fourth, is he whose heart is fully consumed by praying during his prayer, and his main concern is establishing it properly and perfectly, and he is in a state of servitude to his Lord; and he will be rewarded. Fifth, is he who does as the fourth, but in addition he sets his heart in the Hands of his Lord, watchful of his Lord, glorifying and honouring Him as if he can see his Lord; his mind is concentrated on praying; and this type is far higher than any other rank; and he is close to his Lord and will have the pleasure of being close to his Lord in the Hereafter .’ Which one of these five ranks do you fit in? Hold yourself accountable and weigh it according to your performance of prayer, because it is an accurate scale. Ways to glorify the status of prayer: 1. Perform it on time. 2. Perfect its conditions and compulsory acts. 3. Rush to perform it. 4. Feel sorrow if any portion was performed improperly, like the one who becomes saddened for not performing it with the congregation because he missed out on the twenty-seven multiples of reward; or if he was inattentive during prayer, for a prayer without complete submission is like a body without a soul. Article source: http://www.islamweb.net/emainpage/

The Noble Qur’an is the literal words of Allah that He revealed as an infallible source of legislation for mankind to live an organised life by. It contains regulations and recommendations about all aspects of life and references to the Hereafter. Being so important, the Qur’an must be read, written, and recited correctly and clearly, so as not to create any sort of ambiguity or misunderstanding whatsoever. Allah Almighty addressed His Messenger Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), in the Qur’an, Saying (what means): “…And recite the Qur’an with measured recitation.” [Qur’an 73:4] Listening to the Qur’an being recited correctly is enough to soften even the hardest of hearts. Muslims and non-Muslims alike find it a deeply moving experience, even if they do not understand what is being said. Every Muslim has to recite Qur’an in prayers, but many of us do not realise that reciting the Qur’an correctly while observing the rules of recitation is not an advanced science for expert reciters alone, rather it is an obligation upon each and every one of us whenever we recite the Qur’an.  What is Tajweed? The Arabic word Tajweed linguistically means “proficiency” or “doing something well”. It comes from the same root letters as the word Jayyid, which means “good”. When applied to the Qur’an, it means giving every letter of the Qur’an its rights and dues of characteristics when we recite the Qur’an, and observing the rules that apply to those letters in different situations. We give the letters their rights by observing the essential characteristics of each letter. We give them their dues by observing the characteristics of each letter that are present in them some of the time and not present at other times. The Qur’an was revealed with Tajweed rules applied to it. In other words, when the angel Jibreel (Gabriel), may Allah exalt his mention, recited the words of Allah to the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, he recited them in a certain way and he showed the Prophet, sallallaahu ‘alaihi wa sallam, the ways in which it was permissible to recite the Qur’an. So it is obligatory upon us to observe those rules so that we recite it in the way it was revealed.  At the time of the Prophet, sallallaahu ‘alaihi wa sallam, there was no need for people to study Tajweed because they talked with what is now known as Tajweed, so it was natural for them. When the Arabs started mixing with the non-Arabs and as Islam spread, mistakes in the Qur’anic recitation began to appear, so the scholars had to record the rules. Now, because the everyday Arabic that Arabs speak has changed so much from the Classical Arabic with which the Qur’an was revealed, even the Arabs have to study Tajweed. The purpose of Tajweed The Qur’an is the word of Allah, and its every syllable is from Allah. Its recitation must be taken very seriously. The purpose of the science of Tajweed, in essence, is to make the reciter proficient in reciting the Qur’an, observing the correct pronunciation of every letter with the rulings and characteristics which apply to it, without any exaggeration or deficiency. Through this, the reciter can recite the Qur’an according to the way of the Prophet, sallallaahu ‘alaihi wa sallam, who received it from Jibreel who received it from Almighty Allah in the Classical Arabic language. Each Arabic letter has a Makhraj (an exit or articulation point from which it originates) and Sifaat (attributes or characteristics). Knowing the Makhraj and Sifaat of each letter is an important part of Tajweed. Sometimes two letters have very similar exits, which makes mixing them up easy. So, if a person does not know the attributes of each letter, he may change the meaning of the words in Qur’an recitation. Observing the rules of Tajweed in reciting prevents the reciter from making mistakes in reciting the Qur’an. The ruling of reading with Tajweed  Imaam Muhammad Ibn al-Jazari, may Allah have mercy upon him, who was a great Qur’an and Hadith scholar of the 9th Hijri century, stated in his famous poem that details the rules of Tajweed:  “And applying Tajweed is an issue of absolute necessity, Whoever doesn’t apply Tajweed to the Qur’an, then a sinner is he.”  Hence, applying the rules of Tajweed is an obligation to keep away from the major mistakes in reciting the Qur’an.  The scholars have divided the types of mistakes one might fall into when reciting the Qur’an into two:  1. Clear mistakes: which usually change obvious things and change the meaning. 2. Hidden mistakes: for which one may need to study Tajweed rules.  The majority of scholars agree that applying the Tajweed rules of the Qur’an such that the clear mistakes are avoided is an individual obligation (Fardh ‘Ayn) upon every Muslim who has memorised part or all of the Qur’an, while applying the rules of Tajweed to avoid the hidden mistakes is a collective obligation (Fardh Kifaayah) upon Muslims. That is, there must be some students of knowledge who have knowledge of that. This is because the Qur’an was revealed with the Tajweed rules applied to it, and the Prophet, sallallaahu ‘alaihi wa sallam, recited it back to Jibreel in that way and the companions of the Prophet, sallallaahu ‘alaihi wa sallam, read it in that way, so it is an established Sunnah (Prophetic tradition or practice). The list below shows the type of mistakes under each category:  Clear mistakes:  Mistakes related to correct pronunciation of letters so that letters are not mixed up in a way that changes their meaning. Scholars and ordinary Muslims alike should avoid these.  Examples of Clear Mistakes:  lChanging one letter into another or a short vowel (Harakah) into another (e.g. changing Fat-hah into Dhammah or the letter Qaaf into Kaaf, etc)  l Not observing the elongations (Madd) at all. Reciting them quickly as if there is no Madd so that they turn into the length of a vowel.  l Making a Madd letter which out of a normal Harakah.  l Stopping or starting at an incorrect place so that the meaning is spoilt, like stopping at ‘Laa ilaaha’ (i.e., there is nothing worthy of worship), without completing ‘illallaah’ (except Allah).  Hidden Mistakes:  Mistakes which have to do with perfecting pronunciation and are not obvious. These are known only by those who have studied Tajweed rules or are experts in this field. Ordinary Muslims may not know such mistakes or perceive them to be so.  Examples of Hidden Mistakes:  * Not being totally exact with the elongation of letters: (Making the Madd shorter or longer by a 1/2 or even 1/4 degree, etc.)  * Not observing the attributes of each letter perfectly: (Slightly rolling the Raa’, or exaggerating the ‘N’ sound in Noon etc.)  * Not observing the rules with which to pronounce letters when they are next to each other (like not merging certain letters that should be merged (Idghaam) and not clearly pronouncing those which should be clearly pronounced (Ith-haar), etc.)  * Making light letters sound heavy and heavy letters sound light (except if by doing this one changes a letter into another; in which case it would be an obvious mistake.)  Among the proofs that the scholars bring to show the obligation of Tajweed and its being an established Sunnah is that Almighty Allah Says in the Qur’an (what mean): “…And recite the Qur’an with measured recitation.” [Qur’an 73:4] There are various Prophetic narrations also showing us the importance of Tajweed. Umm Salamah, may Allah be pleased with her, was asked about the recitation of the Prophet, sallallaahu ‘alaihi wa sallam, and she described it as a recitation: “Clearly-distinguished, letter by letter”. Article source: http://www.islamweb.net/emainpage/ On missing the Friday prayer Q: “Is there any excuse to miss the Friday prayer, due to work?” A: It is a fundamental practice in fiqh (Islamic law) to pray the Friday prayer. It is an individual obligation that concerns every adult Muslim male (i.e. it is non-obligatory for females). The Qur’anic evidence is in Suratul Jumu’ah Verses 9-10: “Oh ye who believe, when the call is proclaimed to prayer on Friday, hasten earnestly to the remembrance of Allah and leave off business and that is best for you if you but knew (9) And when the prayer is finished, then you may disperse through the land, and seek of the bounty of Allah and remember Allah frequently, that you may prosper (10).” In the Sunnah, Imam Ahmad and Muslim both narrated that Ibn Mas’oud (radiallaahu ‘anhu) reported the Prophet, sallallaahu ‘alaihi wa sallam, to have said for some people who missed the Friday prayer “I considered instructing a man to lead the prayer, then to set fire to the houses of those who miss the prayer on Friday.” Again, Muslim narrated from Abu Hurairah (radiallaahu ‘anhu) and Ibn Umar (radiallaahu anhumaa) heard the Prophet, sallallaahu ‘alaihi wa sallam, saying from the minbar (pulpit), “Those who are missing the Friday prayer should abstain from that or Allah may stamp on their hearts, then they will be among those far from Allah.” Muslim scholars are agreed on the obligation of Friday prayer. However, there may be a legitimate excuse. That may be in the case of a person who is in charge of a security post during the last call for the prayer. This is applicable for any duty of national interest, e.g. police and traffic officers, wireless, telephones, intelligence officers or any others whose duty is of national security and welfare importance (During the last call for the prayer). Those could be excused from praying Friday prayer or any other prayer in congregation. Allah says, “So fear Allah as much as you can”. Surah At-Taghabun (64), verse 16. Also, the Prophet, sallallaahu ‘alaihi wa sallam, said: “Keep away from anything that I have instructed you to avoid and fear Allah to the best of your capability”. This of course, does not mean that you may leave Dhuhr prayer. No. You should pray it in its time. Other excuses not to pray in congregational prayers are the likes of chronic diseases and fear (i.e. being harmed) to join the assembly. We advise you as well as ourselves to fear Allah alone, and do decent works, recite the Qur’an frequently and do accordingly, read useful books and accompany good people. Hold to your religion. Look for another job that which does not contradict with your prayer time and religious rites. Allah will give you an alternative.

It is narrated on the authority of ‘Ali ibn Abi Taalib may Allah be pleased with him that he said: I heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention) say, “Indeed, there will be a Fitnah.” I asked, “What is the way out of it, O Messenger of Allah?” He said, “The Book of Allah, which includes the stories of those who were before you, the news of those who will come after you and the judgment on the disputes between you. It is a decisive statement and not an amusement. No tyrant left it but Allah broke him, and whoever seeks guidance in anything else other than it, will be misguided by Allah. It is the strong rope of Allah, and the wise mention. It is the straight path, by virtue of which inclinations never deviate (from the truth), nor are tongues confused, nor are scholars satiated from it, nor is it ever considered old regardless of its being repeated so often, nor do its wonders die out. It is that which prompted the Jinn, when they heard it, to say (what means): {… indeed, we have heard an amazing Qur’an. It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.} [Qur’an 72:1-2] Whoever speaks with it proves truthful, and whoever acts upon it receives reward, and whoever judges by it becomes just, and whoever invites to it will be guided to a straight path.” [At-Tirmithi] This hadith, which includes the characteristics of the Book of Allah Almighty, is of great significance and should be deeply considered. It is a satisfactory answer to the way out of Fitnahs once they occur, i.e. to return to the Book of Allah Almighty, which contains: 1- The stories of those who were before us, i.e. the previous nations, some of whom belied the Messengers, whereupon they were ruined, while others gave trust to the Messengers, whereupon they were rewarded. 2- The news of those who will come after us till the establishment of the Day of Judgment and the Final Hour, like the descent of ‘Eesa (Jesus) son of Mary, may Allah exalt his mention, and others which are known to some and unknown to others. 3- The judgment of the disputes between us, i.e. the rulings of qisas (legal retribution), personal affairs, dealings among individuals and communities at times of prosperity and adversity, war and peace, and so on. 4- It is the decisive statement, i.e. its judgments are incisive and its fundamental rules established and as clear as a sword’s point. 5- It is not amusement; all of it is serious and decisive: either lawful or unlawful, precise or unspecific, narrations or examples. 6- No tyrant abandons it but that Allah breaks him because the Qur’an enjoins justice and kindness. Justice is the foundation on which dominion is based; and any ruler who abandons justice, Allah punishes him and seizes him with the seizure of One Exalted in Might and Perfect in Ability. 7- Whoever seeks guidance in anything other than it will be misguided by Allah because no guide in any sharia comes but from Allah; and whoever seeks for honour and power, for sure, it has all power and honor; and whoever goes astray from its guidance will be disgraced by Allah in this world, and the punishment of the Hereafter is more grievous. 8- It is Allah’s strong rope, one of whose ends is in the Hand of Allah while the other is in our hands. Whoever adheres to it has indeed grasped the trustworthy handhold which never breaks. 9- It is the wise mention: whoever likes to remember Allah Almighty, there is nothing better than the recitation of His Book, all of which abounds with wisdom. 10- It is the straight path: whoever follows it will not be among those who evoke [Allah’s] anger nor of those who are astray. 11- It is that by virtue of which inclinations never deviate from the truth: whoever seeks to be inclined to its interpretation and rulings, soon his snares will be discovered because Allah Almighty promised to guard it, saying (what means): {Indeed, it is We who sent down the Qur’an and, indeed, We will be its guardian.} [Qur’an 15:9] 12- It is that by which the tongues are never confused because it is an Arabic Qur’an evident in wording and mutawatir in text (collectively contiguous) which no letter has been added to or reduced from. 13- The scholars are never satiated from it because all Sharia sciences stem from the Qur’an and they take what they take from its inexhaustible spring; and whoever likes more will not be able to quench his thirst. 14- It is never considered old regardless of its being repeated so often: every time one recites the Qur’an, he tastes a fresh sweetness in it, as if he is reciting it for the first time; new meanings appear to him, and the believer understands it with a new understanding; and no one feels it is old except him whose insight is blinded by Allah from the even path. Allah Almighty challenged all people to produce even a single verse like it, and this challenge will be in force till the Day of Judgment, and no human being will ever be able to produce a verse like it. 15- Its wonders never die out: the wonders which emerged after the death of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, were more numerous than those which appeared during his life, and what will appear in the future is even more. 16- It is that which prompted the Jinn, when they heard it, to say (what means): {… Indeed, we have heard an amazing Qur’an. It guides to the right course…} [Qur’an 72:1-2] It is the Book of Allah to guide men and jinn, and what amazed the jinn amazes men more, and what guides the jinn to the right course guides men to a better right course. 17- Whoever speaks with it is truthful because the whole of it is true and nothing else. 18- Whoever acts upon it will be rewarded because if one acts according to its principles and laws, Allah multiplies, for him, one good deed by ten times the like of it, up to what Allah wills. 19- Whoever judges by it will be just, whether with himself, his family, the community or the people. There is nothing but justice in it. 20- Whoever invites to it will be guided to a straight path because it is the guide of the callers to Allah, the truth and the straight path. Does this hadith not have the most comprehensive, the most accurate and the most wonderful description of the Noble Qur’an? No doubt, the Messenger of Allah, sallallaahu ‘alaihi wa sallam, was given the keys of eloquent speech, and about him, Allah says (what means): {Nor does he speak from [his own] inclination. It is not but a revelation revealed.} [Qur’an 53:3-4] Article source: http://www.islamweb.net/emainpage/ Chronological analysis of the Holy Qur’an The Qur’an was revealed in Arabic to the Prophet Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention) over a period of 23 years from 610-632 CE. In the first 13 years of the revelation, the Prophet, sallallaahu ‘alaihi wa sallam, was living in Makkah. Persecution, at the hands of the tribe of Quraysh then forced him, sallallaahu ‘alaihi wa sallam, and his companions, may Allah be pleased with them, to leave for Al-Madinah, in what is known as the Hijrah (immigration), where he lived the last 10 years. The 114 chapters of the Holy Qur’an are not listed in the chronological order of their revelation. This special order, however, was inspired to the Prophet, sallallaahu ‘alaihi wa sallam, by Allah, the Most Exalted, so it is a genuine quality of the Qur’an. Each chapter is described as either Makkan or Madinan, depending on whether the majority of its verses were revealed before or after the Hijrah. Knowing the chronological order in which the different Surahs (Qur’anic chapters) or verses were revealed can be of importance in some cases. And even though this may not be possible for all of the 6,234 verses, because the sequence was recorded at anytime, through sound Ijtihad (research) and analysis, scholars were capable of putting together the cases where authentic reports confirmed such order and the cases where that order was made clear. These efforts resulted in the development of a method in which the revelation of the Qur’an was looked at in chronological terms as well as dividing revelation into Makki (Makkan) and Madani (Madinah) types or periods. We will first look at some of the benefits of this chronological analysis, then proceed to discuss the Makki and Madani criteria and their use in the Tafseer (interpretation of the Qur’an) and the deduction of Fiqh (Islamic jurisprudence) rulings. In the following we will present a very brief look at three main benefits of the chronological analysis of the Qur’an, other benefits and many more examples can be found in Al-Itgan, by Imam As-Suyooti, may Allah have mercy upon him: Assessment of Rulings’ Abrogation Abrogation is a term that refers to the cases in which a ruling gets abrogated by another. Simply put, abrogation means the replacement of one verse by another thus reversing or repealing the ruling that was revealed in it. Therefore, if we have a case in which we have two verses that carry in them two rulings which oppose one another and we could reconcile them in a way that is acceptable under the Principles of Fiqh (Jurisprudence), then we look at the chronological order of their revelation to assess which verse carries the abrogated ruling. Obviously, the verse revealed first carries the abrogated ruling, and we should uphold the ruling carried in the late-revealed one. Examples of that: If we knew that: 1. The verses making Salah (prayer) obligatory were revealed in Makkah before the Hijrah [migration of Prophet Muhammad, sallallaahu ‘alaihi wa sallam, and his companions may Allah be pleased with them from Makkah to Madinah]. 2. The verses making Zakah (the Poor Due) and Sawm (fasting) obligatory were revealed during the second year of Hijrah, and 3. The verses that established the obligation of Haj (pilgrimage to Makkah) were revealed in the sixth year of Hijrah. We would know the sequence in which these pillars of Islam were established. Appreciation of the Gradual Process in Legislation This is an important part of the general message of Islam, especially the aspect related to making prohibitions and having people go through major changes of lifestyle. Knowledge of the chronology of how these aspects were made in the early period of Islam leads one to appreciate the wisdom behind the gradual process of legislation. A good example of this is the prohibition of inebriants. First, people were told they are bad but may have some benefit, as in the verse (which means): “They ask you (O Muhammad , sallallaahu ‘alaihi wa sallam) about wine and gambling. Say, ‘In them is great sin and [yet, some] benefit for people.’” [Qur’an 2:219] Then they were told not to drink before Salah, through the verse (which means): “O you who have believed, do not approach prayer while you are intoxicated ...” [Qur’an 4:43] And later inebriants were prohibited altogether, through the verse (which means): “O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.” [Qur’an 5:90] In this example we notice the way the legislation considered the fact that drinking was a major solid part of the Arabs’ social life. But the gradual approach used in indicating its harms and making it prohibited on them made it easy for them to accept, a realistic approach which we can all learn from. Article source: http://www.islamweb.net/emainpage/

From a social perspective, the teachings of Islam aim to bring together all Muslims to be a unified entity, in conformity with the words of the Prophet, sallallaahu ‘alaihi wa sallam, (may Allah exalt his mention): “The example of the believers as regards their mutual love and compassion is like that of a single body. If any of its parts aches, all the other parts share in the sleeplessness and fever.” [Muslim] The strong among them support the weak, and the rich help the poor. Social solidarity manifests in the Muslim community such that its objectives and implications are realised. There are many Shari‘ah (Islamic Jurisprudence) texts and provisions describing the Muslim community and how it should embody the spirit of solidarity. There are multiple objectives for such solidarity that incorporate all the needs of the individual and the community, whether material or moral. Social solidarity means that Muslims should work together, each through his position and status, to preserve the public interests of the community as a whole and the private interests of the individuals, so that everyone in the community would feel that his rights are fulfilled and he, accordingly, is eager to fulfil his duties and obligations towards other members of his community. The scope of this solidarity then expands to encompass all people (not limited only among Muslims). Allah, the Exalted, Says (what means): {O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.} [Qur’an 49:13] Allah, the Exalted, honoured Man and commanded us to treat all children of Adam accordingly (with respect). He Says (what means): {And We have certainly honored the children of Adam.} [Qur’an 17:70] From day one, the teachings of Islam laid emphasis on fostering human ties, strengthening social bonds, and establishing equality among all people so that each and every Muslim would feel the bond of brotherhood with his fellow Muslims. Islam also established a social safety net on the basis of solidarity to enhance the moral and physical building of the individual and community. It laid the foundations of the righteous Muslim individual, the virtuous family, and the integrated society to ensure the establishment of the Muslim community that provides security and safety for all its members. The circle of this solidarity begins with every Muslim individual as he refines his own ‘self’, takes care of it and rectifies it, directing it to what is good for himself and for all people, and then he tends to the bonds that connect him with the members of his family. Each family member bears his own responsibilities and shoulders his duties, acting upon the words of the Prophet, sallallaahu ‘alaihi wa sallam,: “All of you are guardians and are responsible for your subjects.” [Al-Bukhari] A man is a guardian in his family; he has rights and duties, and the same applies to the woman who has her own rights and duties. This critical task begins from the very moment a man chooses his prospective wife; he should choose someone from a righteous family to be a good building block for their family and be able to provide their children with a good upbringing that pleases Allah, the Exalted. This is why the Prophet, sallallaahu ‘alaihi wa sallam,, said: “A woman is married for four [reasons]: her wealth, her noble descent, her beauty, and her religion. So win the religious woman – otherwise, you will be a loser.” [Al-Bukhari] The marital life should be founded on mutual kindness, as Allah, the Exalted, prescribed, acting upon the instructions of the Prophet, sallallaahu ‘alaihi wa sallam,, when he said: “The best of you are those who are best to their wives, and I am the best of you to my wives.” [At-Tirmithi] As for the process of raising the children and taking care of them, it is a joint duty of both parents. Allah, the Exalted, Says (what means): {O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones…} [Qur’an 66:6] This includes directing them from an early age towards what benefits them in their worldly lives and the Hereafter, starting with the acts of worship and all good deeds. The Prophet, sallallaahu ‘alaihi wa sallam,, said: “Command your children to perform prayer when they are seven years old, and beat them (for abandoning it) when they are ten.” [Ahmad] When these teachings are instilled within the individual at a young age, he has successfully taken the first steps in the right direction and recognised his position and status in his community. Islam is keen to foster solidarity among the Muslim individual and his community and harmoniously preserves both the private and public interests to ensure that neither would undermine the other. An individual interacts and co-operates with other members of his community to maintain this harmonious balance. Allah, the Exalted, Says (what means): {And co-operate in righteousness and piety, but do not cooperate in sin and aggression.} [Qur’an 5:2] On the other side, the community is responsible for preserving the private rights of the individuals, and this contributes to maintaining public order for the sake of the community and all its members. The scope of such solidarity is not confined to the interests of the individual, the community, or even the country, but rather extends to include other communities and future generations, as confirmed by the words of Allah. He Says, (what means): {And [there is a share for] those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”} [Qur’an 59:10] This is how the humanness of man that Allah, the Exalted, intends for us Muslims is realised, and it is how the enjoined solidarity is realised with its temporal and spatial dimensions. One of the most important manifestations of solidarity which Islam is keen to instill in our communities is how to treat the elderly and take care of them, starting with one’s parents, acting upon the verse that reads (what means): {And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months.} [Qur’an 46:15] Also, the Prophet, sallallaahu ‘alaihi wa sallam,, said: “He is not one of us who is not merciful to our youngsters and does not respect and honour our elders.” [At-Tirmithi] Then comes the duty of caring for the orphans, the poor, and the needy, and supporting them. Allah, The Exalted, Says (what means): {They ask you [O Muhammad] what they should spend. Say, “Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good – indeed, Allah is Knowing of it.”} [Qur’an 2:215] This can be achieved by providing job opportunities for all members of the community rather than concentrating the employment opportunities in specific segments or groups, eliminating the obstacles hindering the poor, and empowering them to break free from the feelings of inferiority to their peers. Another important manifestation of solidarity in Islam is the enjoined kindness towards neighbors by keenly fulfilling their rights and preserving their interests. The Prophet, sallallaahu ‘alaihi wa sallam,, said: “By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer.” It was asked, “Who is he, O Messenger of Allah?” He, sallallaahu ‘alaihi wa sallam,, said: “The one whose neighbour does not feel safe from his evil.” [Al-Bukhari] Another manifestation is honoring guests and offering them hospitality, and this applies to your private guests or those visiting your country, such as tourists or expatriates (guest workers). You should be hospitable to them all; the Prophet, sallallaahu ‘alaihi wa sallam,, said: “Whoever believes in Allah and the Last Day should be hospitable to his guest.” [Al-Bukhari] There are many ways by means of which the members of the community can contribute to the realisation of this solidarity, including: Zakaah, charity, expiation, Waqf (Islamic endowment), Wasiyyah (will), ‘Aariyah (gratuitous loan of non-fungible objects or property), gifts, grants, and others. There are also other means which the government is responsible for, including: carrying out public projects, building infrastructure for the cities and villages, providing job opportunities for all members of the community, facilitating the fulfilment of people’s needs, organising transportation and communication means, and the means of individual solidarity among the members of the community such as facilitating the establishment of centers for collecting and distributing Zakaah and facilitating their work, acting upon the verse that reads (what means): {Take [O, Muhammad] from their wealth a charity by which you purify them and cause them increase, and invoke [the blessings of Allah] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.} [Qur’an 9:103] These were some of the features and manifestations of social solidarity in light of the teachings of Islam, and there is no doubt that this topic deserves more detailing, but brevity is the soul of wit, and less is always more; and Allah Knows best. Article source: http://www.islamweb.net/emainpage/ Acting upon the Qur’an It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “The Qur’an has been revealed in five divisions: the lawful, the unlawful, the precise (in meaning), the unspecific (in meaning), and the examples. Act upon the lawful, avoid the unlawful, follow the precise, believe in the unspecific and take lessons to learn from the examples.” [Al-Bayhaqi] No doubt, the lawful is evident in the Book of Allah Almighty; Allah Almighty says (what means): {… and makes lawful for them the good things and prohibits for them the evil.} [Qur’an 7:157] {… marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one.} [Qur’an 4:3] {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations].} [Qur’an 2:187] Similarly, the unlawful is evident: Allah Almighty has made unlawful the evil things, as shown in His saying (what means): {So avoid the uncleanliness of idols and avoid false statement.} [Qur’an 22:30] {Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows.} [Qur’an 5:3] The precise includes those Qur’anic verses of well-established meaning which give a specific legal rule like Allah’s saying (what means): {Allah instructs you concerning your children: for the male, what is equal to the share of two females.} [Qur’an 4:11] {[As for] the thief, the male and the female, amputate their hands.} [Qur’an 5:38] This should be followed and acted upon as mentioned in the hadith. The unspecific includes those Qur’anic verses whose meanings seem ambiguous to some people, like the letters in the opening of some Surahs such as: {Alif Laam Meem}, {Saad}, {Alif Laam Meem Saad} and the verses of subtle meanings, like Allah’s saying (what means): {The Most Merciful [who is] above the Throne established.} [Qur’an 20:5] The establishment (istiwa’) in general is known; but we do not know how it takes place for Allah Almighty is not like any of His creation because there is nothing like unto Him. The Messenger of Allah, sallallaahu ‘alaihi wa sallam,, ordered us to reflect upon the creation rather than the Essence of Allah Almighty. Despite the fact that many Qur’anic verses whose meanings seem ambiguous to some people are indeed precise and definite to those well-established in knowledge, and some verses which are unspecific and indefinite at a particular time may seem precise and definite at another time. It is incumbent upon the believer to believe in them all and not delve into their subtleties without knowledge. The examples in the Noble Qur’an from which one should take lessons to learn and receive instruction are, in part, reported from previous nations and, in part, similitudes of concrete things such as Allah’s saying (what means): {The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is All-Encompassing and Knowing.} [Qur’an 2:261] Allah multiplies good deeds, each one by ten to seven hundred times, as He pleases, to whomever He pleases, in the same way as He extracts seven hundred grains from a single seed; and Allah has power over all things. It is due on the believer to take lessons to learn and receive instruction from those examples. It is narrated on the authority of ‘Abdullah ibn Abi Awfa, may Allah be pleased with him, that he was asked whether the Prophet, sallallaahu ‘alaihi wa sallam,, left a will, and he answered in the negative. He was asked how leaving a will was prescribed on the people whereas the Prophet, sallallaahu ‘alaihi wa sallam,, himself did not do it. On that he said: “The will of the Prophet, sallallaahu ‘alaihi wa sallam,, is his advice to us to hold onto the Book of Allah Almighty.” [Al-Bukhari, Muslim, At-Tirmithi, An-Nasa’i and Ahmad] The Messenger of Allah, sallallaahu ‘alaihi wa sallam,, was not to advise his Ummah to do anything after him better than to follow the Book of Allah Almighty. It is the Book which contains the will of Allah and His Messenger, sallallaahu ‘alaihi wa sallam,, to his Ummah after his death in which Allah says (what means): {And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe.} [Qur’an 29:51] The rest of the will left by the Messenger of Allah, sallallaahu ‘alaihi wa sallam,, is his hadiths and Sunnah, reported from him by the noble Companions may Allah be pleased with them. Writing a will in the question refers to the statement of Allah (what means): {Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable – a duty upon the righteous.} [Qur’an 2:180] Similarly, the Messenger of Allah, sallallaahu ‘alaihi wa sallam,, commanded that he who has any wealth or debt worthy of bequest should make a will without delay since death is nearer to mankind than the strap of his sandal. It is narrated on the authority of Jabir, may Allah be pleased with him, that he said: Once, the Messenger of Allah, sallallaahu ‘alaihi wa sallam,, addressed us with a khutbah (sermon) in which he praised Allah and lauded Him as befits His majesty and then said: “The best speech is the Book of Allah and the best guidance is the guidance of Muhammad. The worst deed is the introduction of new practices (which are not of the religion), and every religious innovation is misguidance.” Whenever a mention was made of the Final Hour, his eyes would become red, his tone loud and he would show anger as if he were warning us against an army, saying: “The Hour is about to attack you in the morning or in the evening. I have been sent (as a Prophet) ahead of the Hour as (close to each other as) such,” beckoning with his index and middle fingers. “He who leaves an estate, it belongs to his heirs, and he who leaves a debt or children (in helplessness), it is my responsibility to pay it off and bring them up.” [Ahmad] One of the main foundations of belief is to have faith in the Book of Allah and in its being the truest speech. Whoever has doubt in the truthfulness of anything thereof or takes another book than it and gives it preference over the Book of Allah Almighty or believes that it is truer than the Book of Allah is indeed a disbeliever and an apostate. Next to it in the obligation of following is the Sunnah of the Messenger of Allah, sallallaahu ‘alaihi wa sallam,. Religious innovation is any practice introduced in the religion which violates the Noble Qur’an or the Prophetic Sunnah or any of their principles. This definition is clarified by another hadith narrated on the authority of ‘A’ishah, may Allah be pleased with her, in which the Messenger of Allah, sallallaahu ‘alaihi wa sallam,, said: “He who innovates in this matter of ours (the religion) anything that is not of it, (his deed) should be rejected.” [Al-Bukhari, Muslim, Abu Dawood and Ibn Majah] To introduce into the religion anything that is not in it is indeed a religious innovation; whereas to do anything that is in the religion is not a religious innovation. For example, to dash the malicious allegations of the enemies of Islam with new arguments is of the religion and not included in the hadith of religious innovations: it is, rather, a good act. In this way we could know whether an invented practice is a good act or an evil religious innovation. Article source: http://www.islamweb.net/emainpage/ Gems from the Treasure of the Book of Allah The Messenger of Allah, Muhammad, sallallaahu ‘alaihi wa sallam,, (may Allah exalt his mention) said: “The best amongst you are those who learn the Qur’an and teach it.” [Al-Bukhari] What is the Qur’an? The Qur’an is the Book of Allah, which He chose to be the Final of the Heavenly Books. He, the Merciful and Most High, revealed it to Prophet Muhammad, sallallaahu ‘alaihi wa sallam,, as the source for the Last Religion and a guidance for mankind. Its revelation was a turning point for humanity; it was the power that changed the world, shifted the flow of history, saved and reformed humanity, so much so that the entire existence appeared as if it had been recreated anew. The Qur’an is the strongest evidence in support of Prophet Muhammad, sallallaahu ‘alaihi wa sallam,, and his greatest sign. It is the proof of his prophethood and trustworthiness. Allah, the Most Exalted, Says in the Qur’an (what means): “They (unbelievers) want to extinguish Allah’s light with their mouths. But Allah will perfect His light, even though the unbelievers may detest it. It is He who has sent His Messenger with guidance and the Religion of Truth, so that he may exalt it over all religions, much as the pagans may dislike it.” [Qur’an 61:8-9] The Qur’an is the guidance that mankind needs to achieve freedom, happiness and success, in this life and the next. The Qur’an is a complete and comprehensive Book.  It deals with the issues man needs, not only for salvation in the Hereafter, but also to achieve peace, justice and prosperity in this world.  These issues are discussed in the Qur’an in three main categories: Theology, Fables and Wisdom, Islamic Law (or Shari’ah).  Thus, it provides the basic principles, vision and knowledge necessary for planning and leading a good life. All this is packaged in a very comprehensive approach to living that combines the pursuit of worldly affairs as well as those of the Hereafter. Allah Almighty Says in the Qur’an (what means): “And seek by the wealth provided for you by Allah the eternal abode (the Hereafter) but do not forget and (and forsake) your share of this world.  Be kind and good (to others) just as Allah was kind and good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters.” [Qur’an 28:77] The Qur’an has an inimitable style and format that has never been seen or experienced in any other book or methodology. The richness of its text and the discourse it offers are unprecedented and unmatched in their eloquence, proficiency, fluency, conformance and harmony. Not only is the Qur’an a linguistic masterpiece and magnum opus par excellence, it is indeed a miracle in the fullest sense of the word. Those reciting it never become weary of it and those who ponder upon its meanings do not doubt it; rather, they always discover fresh insights and knowledge. It guides those seeking guidance and increases those who believe in it in faith. Its first parts resemble its latter parts and it can only be likened to itself in its unparalleled beauty. The Qur’an is free from contradictions and those who understand the Arabic language and contemplate upon its chapters and verses will find harmony between its various parts.  Allah, the Most High, Says (what means): “Why do not they contemplate the Qur’an?  And if it were from other than Allah, they would have found in it numerous discrepancies.” [Qur’an 4:82] Indeed, every time the disbelievers tried to raise issues of contradictions in the Qur’an, Muslim scholars proved beyond doubt that no part of the Qur’an belies or contradicts another. The reason is that what may appear as a ‘contradiction’ in the Qur’an is actually what the Qur’an calls Muhkam (clear) and Mutashabih (unclear) verse. This is actually a part of the Qur’an’s textual strength and miraculous composition.  The Qur’an restores soul calmness The Islamic Medical Sciences Organisation declared the striking results of a study conducted by Dr Ahmad al-Qadhi over a group of volunteers from America who were subject to a recitation of the Holy Qur’an. A trace of a tranquilising effect was recorded at a whole rate of 97%. Although many of these volunteers do not know Arabic, yet involuntary physiological changes that led notably to alleviate the acuity of tension they had before were observed in their nervous systems. Furthermore, an experiment of EEG during Qur’an rehearsal revealed that while listening to Qur’an, the encephalic waves moved from the fast pattern of vigilance (12-13) wave/ second to the slow pattern (8-18) wave/ second; indicating the state of deep calmness. Non-Arabic speaking persons felt reassured, quiet, and complacent during the process of listening to Qur’anic verses, in spite of their inability to understand the meanings. This is one of the miracles of the Holy Qur’an. The Prophet, sallallaahu ‘alaihi wa sallam,, revealed that miracle when saying; “No people assembled in one of the houses of Allah (mosques), and recite and study the Book of Allah (among themselves), except that tranquility would prevail over them, mercy would encompass them, the angels would surround them, and Allah would make a mention of them in the presence of those near Him (angels).” [Muslim] Article source: http://www.islamweb.net/emainpage/

Islam, as represented in the Holy Qur’an and the Sunnah of Prophet Muhammad, sallallaahu ‘alaihi wa sallam, laid down human rights centuries before they were known to the modern world. The following are some of these rights: 1. The Security of Life and Property:  In the address which the Prophet, sallallaahu ‘alaihi wa sallam, delivered on the occasion of the Farewell Haj, he said: “Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection.” The Prophet has also said about the Thimmis (the non-Muslim citizens of the Muslim state): “One who kills a man under covenant (i.e., Thimmi) will not even smell the fragrance of Paradise.” 2. The Protection of Honour:  The Holy Qur’an lays down this right, stating: “O you who have believed! Let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name [i.e. mention] of disobedience after [one’s] faith. And whoever does not repent -  then it is those who are the wrongdoers. O you who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful.” [Qur’an: 49:11-12] 3. Sanctity and Security of Private Life:  The Qur’an has laid down the injunction stating: “…And do not spy or backbite each other…” [Qur’an: 49:12] “O you who have believed! Do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants…” [Qur’an: 24:27] 4. The Security of Personal Freedom:  Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defence is not permissible in Islam. 5. The Right to Protest against Tyranny:  Amongst the rights that Islam has conferred on human beings is the right to protest against a government’s tyranny. Referring to it Allah, He says: “Allah does not like the public mention of evil except by one who has been wronged...” [Qur’an: 4:148] In Islam, all power and authority belongs to Allah Alone; man is only delegated a part of that power which becomes a trust. Everyone who becomes the recipient of such a power has to be accountable before his people, for whose sake he will be called upon to use these powers. This was acknowledged by Abu Bakr  who said in his very first address: “Co-operate with me when I am right but correct me when I commit error. Obey me so long as I follow the commandments of Allah and His Prophet, sallallaahu ‘alaihi wa sallam, but turn away from me when I deviate.”  6. Freedom of Expression: Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth, and not for spreading evil and wickedness. The Islamic concept of freedom of expression is much superior to the one prevalent in the West. Under no circumstances would Islam allow the propagation of evil and wickedness. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to enquire from the noble Prophet, sallallaahu ‘alaihi wa sallam, whether a certain matter or a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter. 7. Freedom of Association:  Islam has also given people the right to freedom of association and formation of parties or organisations. This right is also subject to certain general rules. 8. Freedom of Conscience and Conviction:  Islam has laid down the injunction; Allah says: “There shall be no compulsion in [acceptance of] the religion...” [Qur’an: 2:256] On the contrary, totalitarian societies absolutely deprive the individuals of their freedom. Indeed this undue exaltation of the State authority postulates a sort of slave-like servitude on the part of man. At one time slavery meant total control of man over man - now that type of slavery has been legally abolished, but in its place totalitarian societies impose a similar sort of control over individuals. 9. Protection of Religious Sentiments:  Along with the freedoms of conviction and conscience, Islam has given the right to the individual that his religious sentiments will be given due respect, and nothing will be said or done which may encroach upon his right. 10. Protection from Arbitrary Imprisonment:  Islam also recognises the right of the individual that he will not be arrested or imprisoned for the offences of others. The Qur’an has laid down this principle clearly as in the saying of Allah: “…And no bearer of burdens will bear the burden of another...” [Qur’an: 6:164] 11. The Right to Basic Necessities of Life:  Islam recognised the right of the needy people, that help and assistance be provided to them. Allah says: “And in their wealth there is acknowledged right for the needy and the destitute.” [Qur’an: 70:24-25] 12. Equality Before Law:  Islam gives its citizens the right to absolute and complete equality in the eyes of the law. 13. Rulers are not Above the Law: A woman belonging to a noble family was arrested in connection with theft. The case was brought to the Prophet, sallallaahu ‘alaihi wa sallam, and it was recommended that she might be spared the punishment for theft. The Prophet replied: “The nations that lived before you were destroyed by Allah because they punished the common man for his offences and let their dignitaries go unpunished for their crimes; I swear by Him Who holds my life in His hand that even if Fatimah, the daughter of Muhammad, had committed this crime, I would have amputated her hand.”  14. The Right to Participate in Affairs of the State:  Allah says: “…And their affair is [conducted] through consultation among themselves…” [Qur’an: 42:38] The chapter or the legislative assembly has no other meaning, except that the executive head of the government and the members of the assembly should be elected by free and independent choice of the people. Lastly, it is to be made clear that Islam tries to achieve the above-mentioned human rights and many others, not only by providing certain legal safeguards, but also by inviting humankind to transcend the lower level of animal-like existence to be able to go beyond the ties fostered by the kinship of blood, racial superiority, linguistic arrogance and economic privileges. It invites humankind to move on to a plane of existence where, because of his inner excellence, man can realise the ideal of the universal brotherhood. Article source: http://www.islamweb.net/emainpage/ Etiquettes of reading the Noble Qur’an It is very significant, for you, dear reader of the Qur’an, to observe the following: Do not touch the Qur’an except when in the state of ritual purity (Wudu), and only recite it when you are in that state. Brush your teeth with a wooden tooth stick (Siwak), remove food particles from between them, and freshen your mouth before reciting. Sit up straight if (reading whilst) not in prayer, and do not lean back. Face the direction of prayer (Qiblah) when reciting. Rinse your mouth out with water if you cough up mucus or phlegm while reciting. Stop reciting when you yawn, for when reciting, you are addressing your Lord in intimate conversation, while yawning is from the Devil. At the beginning of your recitation, seek refuge in Allah from the accursed Devil by saying the Isti’athah (i.e., “A’oothu Billahi min Ash-Shaytanirrajeem”, which means: “I seek refuge in Allah from Satan, the accursed.”), whether beginning to read from the beginning of a Surah (Qur’anic chapter) or from some other part that one has reached. Once you have begun, do not to interrupt your recitation from moment to moment with human words, unless absolutely necessary. Seclude yourself when reciting it, so as not to be interrupted by someone, forcing you to mix the words of the Qur’an with a reply, for this nullifies the effectiveness of having taken refuge in Allah from the Devil at the beginning. Recite it slowly without haste, distinctly pronouncing each letter. Try to comprehend what is being said in every verse. Pause at verses that promise Allah’s favour, long for Allah Most High and ask of His bounty. At verses that warn of His punishment, ask His protection from it. Ponder over the stories of past civilisations and individuals, taking heed and benefiting from their example. Learn the meanings of the Qur’an’s unique lexical usages. Pay attention to each letter so as to clearly and fully pronounce every word, for each letter earns one ten good deeds. Whenever one finishes reciting, attest to the truthfulness of Allah, and that His Messenger Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), has delivered His message; do this by saying: “Our Lord! You have spoken the truth, Your Messengers have delivered their tidings, and bear witness to this. O Allah, make us of those who bear witness to the truth and who act with justice.” After this, supplicate Allah with prayers. Try not to select certain verses from each chapter to recite, instead, aim to recite whole chapters at a time. If you put down the Qur’an, do not leave it open. Do not place other books on top of the Qur’an; it should always occupy a higher position than all other books, regardless of whether they are books of sacred knowledge or not. Place the Qur’an on your lap when reading, or on something in front of you, but not on the floor. Do not let a day go by without looking at least once at the pages of the Qur’an. Do not trivially and playfully quote the Qur’an at the occurrence of everyday events as by saying, for example, when someone comes (what means): “Eat and drink in satisfaction for what you put forth in the days past” [Qur’an: 69:24] when food is brought out, and so forth. Do not recite the Qur’an to the tunes of songs. When writing the Qur’an, do so in clear, elegant handwriting. If someone else is reciting, do not recite in a way in that would disturb him. Do not recite it in marketplaces, places of clamour and frivolity, or where ill-mannered people gather. Do not use the Qur’an as a pillow, or lean upon it. Do not toss it when handing it to someone else. Do not miniaturise the Qur’an, mix into it what is not of it, or mingle worldly adornment with it by embellishing or writing it with gold. Do not write it on the ground or on walls, as is done in some new mosques. Do not to enter the lavatory with a paper or anything else on which the Qur’an is written, unless it is encased in leather, silver, or other materials, for then it is as if kept in the heart. And if you finish reading the entire Qur’an, immediately begin reading it again, so it does not become something that has been abandoned. (Written by Mohamed bin Ahmad al-Qurtubi) Acting upon the Qur’an It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said:  He who recites the Qur’an and acts upon what it contains; on the Day of Judgment his parents will be crowned with the crown (of dignity), whose light is brighter than the light of the sun in the world when it is bright among you: what do you then think of the one who acts upon it? [Abu Dawood] This hadith clarifies the position and reward of him who recites the Qur’an and acts upon its laws and principles: his reward, indeed, transcends him to his parents (if they are believers; and if they are not believers, nothing will avail them even in the least). Why would his parents be crowned with the crown (of dignity) on the Day of Judgment although they neither recited the Qur’an nor did what their child did? For the reason that they were the cause of the rectitude of their child, by either teaching him the Qur’an or arranging for him to learn it or by supplicating for him; or by bringing him up on righteousness and feeding him lawfully. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “If somebody dies, his deed will cease except from three: recurrent charity, advantageous knowledge by which the people benefit after him, and a good righteous child to supplicate (Allah for a good effect) to him.” [Al-Bukhari in Al-Adab, Muslim, At-Tirmithi, Abu Dawood and An-Nasa’i] The one who died then caused those three things whose reward joins him not only during his life but also after his death. The crown, then, is the reward of the parents of the righteous child who recites the Qur’an and acts upon its principles and laws. It is they who guided him to good, and the guide to the good is like its doer (in reward). But Allah multiplies the reward for whomever He pleases. Of course, Allah’s multiplication of the reward to the doer of good is not like His multiplication to the one who guides to it. He may multiply the reward for the doer of good, if he is sincere in his intention to Allah, many times more than He does for the one who guides to it. It is narrated on the authority of An-Nawwas ibn Sam‘an, may Allah be pleased with him, that he said: I heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, say: “On the Day of Judgment, the Qur’an, along with those who used to act upon it in the world, will be brought together, headed by both Surahs of Al-Baqarah and Al ‘Imran, defending their reciter.” [Muslim] This hadith explains the two previous ones. The people of the Qur’an are the party and selected people of Allah; and the Qur’an will come as an intercessor for its reciter who used to act upon it in the world, headed by the first two Surahs of the Qur’an, Al-Baqarah and Al ‘Imran, to intercede and defend the one who used to recite and act upon them. To be sure, whoever acts upon the rulings of Al-Baqarah and Al ‘Imran will have almost acted upon what is in the entire Qur’an in view of the great deal of rulings they contain. Abu Sa‘eed al-Kharraz, may Allah have mercy upon him, said: The first part of understanding the Book of Allah is to act upon it, because doing so includes knowing, understanding and extracting its meanings; and the first thing to do towards understanding is to listen while being present in mind because Allah Almighty says (what means): l{Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind].} [Qur’an 50:37] l {Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding.} [Qur’an 39:18] The whole of the Qur’an is good and to follow the best refers to the wonders which are disclosed to the hearts when listening with attentiveness to it; and this leads to understanding and extracting its meanings. The first thing to do towards listening with attentiveness to the Qur’an is to listen to it as if the Messenger of Allah, sallallaahu ‘alaihi wa sallam, is reciting to you; and then you transcend that to imagine that you are listening to it from Jibreel (Gabriel), may Allah exalt his mention, while reciting it to the Prophet, sallallaahu ‘alaihi wa sallam, because Allah Almighty says (what means): {And indeed, the Qur’an is the revelation of the Lord of the Worlds. The Trustworthy Spirit has brought it down upon your heart, [O Muhammad] – that you may be of the warners.} [Qur’an 26:192-194] Then you may transcend further to imagine that you are hearing it from Allah Almighty. It is narrated on the authority of ‘Ali ibn Abi Talib, may Allah be pleased with him, that he said: O holders of knowledge! Act upon your knowledge because a true scholar is he who acts upon what he knows while his knowledge agrees with his deeds. There will appear a people who will carry knowledge but it will not go beyond their collar-bones: their deeds will contradict their knowledge, and what is in their hearts opposes what they show. They will sit with the people and vie in glory with each other, so much so, that a man will grow angry with his companion because he sits with someone other than him. As for those, the deeds they do in their gatherings will not rise to Allah Almighty. [Ad-Darimi] It was narrated on the authority of ‘Ali ibn Abi Talib, may Allah be pleased with him, that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “He who recites and memorises the Qur’an, making lawful what is lawful in it and making unlawful what is unlawful in it, Allah will admit him to Paradise and accept his intercession for ten of his household, to all of whom the Fire has been affirmed.” [At-Tirmithi] The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “The lawful is evident, and the unlawful is evident, and in between them there are suspicious matters unknown to a lot of people. So, whoever forsakes those suspicious matters (lest he may commit a sin) definitely keeps his religion and honour blameless; and whoever bravely indulges in these suspicious things is about to fall into the unlawful, like a shepherd who grazes (his animals) around the protected zone, and he is about to pasture them in it. Verily, every king has a protected zone, and the protected zone of Allah is His taboos.” [Al-Bukhari, Muslim, At-Tirmithi, Abu Dawood and An-Nasa’i] Both the lawful and the unlawful are evidently clear in the Qur’an. Suspicious matters should be avoided according to the command of the hadith, for fear of falling into the unlawful. Whoever does so, Allah will admit him to Paradise and accept his intercession for his family. Intercession is proven in the Qur’an and Sunnah; and whoever recites the Qur’an and acts upon what it contains will be made to intercede for others because of his high position and superiority in the sight of Allah Almighty. The first for whom he will be made to intercede are his parents, and their worthiness of intercession goes back to their being the direct cause of this act, even though they themselves are not among the people of the Qur’an. The intercession takes place only by the permission of Allah by whomever He pleases for whomever He likes. There will be no intercession for him who does not believe in Allah and His Messenger, sallallaahu ‘alaihi wa sallam. Just as one’s intercession for his parents is a fact, the parent’s intercession for his child is also proven in the Book of Allah. Allah mentioned one’s supplication for his parents (what means): {“Our Lord, forgive me and my parents and the believers the Day the account is established.”} [Qur’an 14:41] Similarly, He Mentioned the parent’s supplication for his offspring (what means): {“My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication.”} [Qur’an 14:40] A mention may also be made of the supplication of Ibrahim (Abraham), may Allah exalt his mention, for his descendants (what means): {“Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are The Exalted in Might, The Wise.”} [Qur’an 2:129] For this supplication in this world and the intercession in the Hereafter, they are in dire need. Intercession is assured for the Prophets and Messengers as well as for the Qur’an, fasting, righteous deeds, and Allah’s righteous servants and pious allies. According to this hadith, one will intercede, not only for his parents, but also for his family members to whom the fire has been affirmed. That is the bounty of Allah which He gives to whomever He pleases and the reward of reciting and memorising the Qur’an and acting upon its principles and laws in this world, and with Allah is the best reward. Just as the righteous will intercede for their parents and relatives, they will also intercede, by the leave of Allah, for their teachers and disciples, those who have a good favor on them, those whom they like and those who like them in (the religion of) Allah Almighty. It was narrated on the authority of Abu Shurayh Al-Khuza‘I, may Allah be pleased with him, that he said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: ‘No doubt, this Qur’an is a rope, one of whose ends is in the Hand of Allah and the other in your hands: hold fast by it so that you would never go astray nor be ruined after it.’” [Ibn Abi Shaybah] Allah Almighty says (what means): {And thus We have sent it down as an Arabic Qur’an and have diversified therein the warnings, that perhaps they will avoid [sin] or it would cause them remembrance.} [Qur’an 20:113] Allah only revealed this Qur’an to guide the people; and it is Allah’s uncreated, revealed speech which He says and continues to say; and that is why one of its ends is in His Hand and the other end is the mus-haf, which is in our hands. We have to adhere to it: it is the strong rope between us and our Lord which no falsehood could approach, neither from before it, nor from behind. Allah kept it from any kind of distortion or alteration. In confirmation, He, the Almighty, says (what means): {Indeed, it is We Who sent down the Qur’an and indeed, We will be its guardian.} [Qur’an 15:9] If things become difficult and the people fall into dispute and the ways are confused so much that no one will know what to do, the saved sect will be that which adheres to the Book of Allah (the Qur’an) and, after it, the Sunnah of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, as stated in a hadith. Article source: http://www.islamweb.net/emainpage/

The 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.” Acting upon the Qur’an It was narrated on the authority of ‘Abdullah ibn ‘Amr, may Allah be pleased with him, that he said: The Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said:  No envy is (acceptable) but in two cases: a man whom Allah has endowed with the (memorisation and knowledge of the) Qur’an with which he stands (and acts upon) at the approaches of night and day; and a man on whom Allah has bestowed wealth which he spends (in His cause) at the approaches of night and day. [Al-Bukhari and Muslim] The hateful envy is to hope that the favour given to another should vanish, whereas the praiseworthy envy is to aspire to have the like of what is given to the envied person as regards knowledge and wealth. To stand with the Qur’an at the approaches of the night is to recite and learn it and worship Allah with it; and this is likely to happen in secret, far from the people’s eyes. To do so at the approaches of the day is to act upon it publicly in front of the people in compliance with the command of Allah, and in the hope of being an example for others to follow and receiving the reward of anyone following him. The Hadith gives preference, in mention, to the superiority of him who is given the Qur’an and acts upon it over him who is given wealth and spends it (in Allah’s cause), which points out the superiority of knowledge over charity. ‘Ali ibn Abi Talib, may Allah be pleased with him, said to Kumayl ibn Ziyad ibn Nuhayl (one of the Taabi‘is d. 82AH), “O Kumayl! knowledge is better than wealth. Knowledge guards you whereas you guard wealth. Knowledge is a ruler whereas wealth is ruled. Wealth decreases by charity whereas knowledge increases by spending (i.e. by teaching it).” The decrease of wealth here refers to the apparent reduction which seems to the people, but with Allah it increases and multiplies. The Prophet, sallallaahu ‘alaihi wa sallam, clarified this meaning when he said, as narrated on the authority of Abu Kabshah al-Anmari, may Allah be pleased with him: The world is for four kinds of people: One upon whom Allah Almighty has bestowed wealth and knowledge, so he fears his Lord in respect to them, maintains kinship ties and acknowledges the rights of Allah on him [and fulfills them]; this type is in the best of ranks. One upon whom Allah Almighty has conferred knowledge but not wealth, and he is sincere in his intention and says: “Had I possessed wealth, I would have done like so-and-so.” If that is his intention, their rewards are the same. (He aspires to have the like of this good person in order to do like him; and he does not hope that what the other has of blessing should vanish) One whom Allah Almighty has given wealth but no knowledge, and he ignorantly flounders with it, does not fear Allah in respect to it, does not maintain kinship ties and does not acknowledge the rights of Allah. Such a person is in the worst rank. One upon whom Allah Almighty has bestowed neither wealth nor knowledge, and he says: “Had I possessed wealth, I would have done like so-and-so.” For his intention, both will be equally sinful. [Ibn Majah and At-Tirmithi, who renders it as good-authentic] Here, the Messenger of Allah, sallallaahu ‘alaihi wa sallam, dispraises him because of his desire for sin rather than for a favour like the other. There is no difficulty on him who aspires to have the like of the favour given to another, so long as he does not like that it vanishes from him nor dislikes that it should remain with him. If this favor pertains to the obligatory religious service like faith, prayer and zakah, the competition over it is due: that is to aspire to be like him because if he does not like this, he then will be content with the sin, and that is unlawful. If the favour pertains to such good merits as spending wealth in charity and good things, competition over it is recommended. If it pertains to a permissible form of enjoyment, competition over it is permissible. [Ihya’ ‘Uloom Ad-Deen, grand Imam Al-Ghazali] It is narrated on the authority of ‘Abdullah ibn ‘Amr, may Allah be pleased with him, that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: He who recites the Qur’an, it seems as if prophethood has been drawn to him except that he receives no divine revelation; and whoever recites the Qur’an and thinks that somebody has been given better than what he has been given, he will have exalted what Allah has regarded with slightness and regarded with slightness what Allah has exalted. It is not fit for the Qur’an holder to be among those who behave foolishly or be angry or enraged: but he should rather forgive and pardon because of the superiority of the Qur’an. [At-Tabari] The Messenger of Allah, sallallaahu ‘alaihi wa sallam, was given revelation through a particular text, i.e. the Noble Qur’an, and the Sunnah through the words of the Messenger of Allah, sallallaahu ‘alaihi wa sallam. So, whoever is given the Noble Qur’an has the same which Allah Almighty revealed to His Messenger, sallallaahu ‘alaihi wa sallam, in the same text, with difference that he receives no divine revelation. No doubt, the scholars are the heirs of the Prophets: they inherit neither dirham nor dinar, but inherit the knowledge which they act upon and spread among the people. An aspect of exalting Allah Almighty is to exalt His Book (the Qur’an), and whoever is given much good should thank Allah Almighty for this great favour and feel the magnificence and grandeur of the bounty granted to him by Allah Almighty. ‘Abdullah ibn Mas‘ood, may Allah be pleased with him, said: It is due on the holder of the Qur’an to be recognised for his (standing at) night when the people are asleep, for his (fasting during the) day when the people are not fasting, for his sadness when the people are rejoicing, for his weeping when the people are laughing, for his silence when the people are engaging in discourse, and for his humble submissiveness when the people are arrogant. The holder of the Qur’an should be compliant and lenient rather than harsh, displeasing in voice like a donkey, a noise-maker, or an obstinate person.” A righteous man said: I have learnt that the Qur’an holder will be asked as the Prophets will be asked (i.e. on the Day of Judgment). In the noble Hadith, the Prophet forbade the Qur’an holder to behave foolishly or be angry or enraged, and rather commanded him to adhere to forgiveness and forbearance. That is, to maintain a good moral character and noble manners. Such was the Messenger of Allah, sallallaahu ‘alaihi wa sallam, as described by ‘A’ishah, the Mother of Believers, may Allah be pleased with her, when she said: “His moral character was (an application of the laws and instructions of) the Qur’an.” [Muslim, Ahmad and Abu Dawood] Since the moral character of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, was (an application of) the Qur’an, then, the Qur’an is among us, and it is due on the Qur’an holders to behave according to the manners of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, which are the manners of the Qur’an. Article source: http://www.islamweb.net/emainpage/ Do not kill your time The Qur’an and Sunnah both emphasise the importance of time in the life of a Muslim. Allah swears in the beginning of many Surahs (chapters) by time or moments in time, for example Allah Says (what means): “By the dawn and the ten nights (i.e. the first ten days of the month of Thul-Hijjah)...” [Qur’an 89: 1-2] And also Says (what means): “By the night when it covers, and by the day when it appears...” [Qur’an 92:1] And also Says (what means): “By the morning brightness and by the night when it covers with darkness...” [Qur’an 93:1] And also Says (what means): “By the time...” [Qur’an 103:1]                                                                                     When Allah swears by something of His creation, it directs our attention to the benefit of that thing. The Prophet, sallallaahu ‘alaihi wa sallam, further emphasised the value of time in many authentic Hadiths. For example, Mu’aath bin Jabal  related that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The slave will not go forward on the Day of Judgment until he is asked four questions: about his age and how he spent it, about his youth and how he used it, about his wealth and how he acquired it and spent it, and about his knowledge and what he did with it.” Youth is considered the peak stage in human life, because young people have the capacity and energy to accomplish many good deeds, but when they get older, they cannot do as much. These are stages of development as mentioned in the Qur’an, for example in Surah Ar-Room (The Romans), Allah Says (what means): “Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair ...” [Qur’an 30:54] If we do not use our time effectively for something good, then we will definitely use it for something bad, which destroys our rewards and our lives. For example, if you do not make Thikr (mentioning Allah and praising Him), then you will be saying something else, perhaps backbiting or perhaps talking about your children, your work, your neighbours, your friends or your enemies. What counts for you is using the time for something useful, doing good deeds and saying good things. Try to make a short revision at the end of each day about what you did during that day. Ask yourself: What did I do today? What did I do that was bad today? Make repentance for the bad things that you have done and said, sincerely determining not to repeat such things. With the good, determine to do it again, do it more often and do it in a better way. Our lives are judged according to what we did, not according to how many years we lived. We know that life is very short, and at the end of it comes death. We do not know when we are going to die, so we have to make sure that we do many good deeds before we pass into the next life and we are unable to return to repent from our bad deeds, or to do more good deeds. Time passes very quickly as Allah Says (what means): “The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon and a morning.” [Qur’an 79:46] And also Says (what means): “And on the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves, etc) but an hour of a day.” [Qur’an 10:45] Time is very precious and if it passes, you cannot make use of it again. If yesterday passed without the performance of good deeds, then it is gone; you cannot reclaim any benefit from yesterday’s time. For example, if you came to travel from one city to another and you found that the airplane that you were supposed to travel on has already left, do you think that it will be back to pick you up? Or if you were travelling by train and you missed the train, do you think that the train will reverse to come back to get you? When it is time for a person to die, he may ask for more time to do good deeds, as Allah Says (what means): “Therein they will cry: ‘Our Lord! Bring us out, we shall do righteous good deeds, not what we used to do.’ (Allah will reply): ‘Did We not give you long enough lives so that whosoever would receive admonition could receive it, and the warner came to you? So taste you (the evil of your deeds). For the wrongdoers, etc, there is no helper.” [Qur’an 35:37] We say that we are so busy with our work and our children, but Allah warns us against this saying (what means): “O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whoever does that, then they are the losers. And spend (in charity) of that which We have provided for you before death comes to one of you and he says: ‘My Lord! If only you would give me respite for a little while (i.e. return to the worldly life), then I should give sadaqah (i.e. Zakaah) of my wealth, and be among the righteous (i.e. perform Haj). And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do.” [Qur’an 63: 9-11] Many people before us used their time effectively by performing good deeds, teaching, doing something for the benefit of the Muslims, their families and their relatives, or by advising others to be good, and calling others to Allah and Islam, etc. They considered every day that passed which they did not use effectively for the sake of Allah as denying the favours of Allah.  Today we have those who “kill time.” These people gather to talk about things that are not related to Islam or the Muslims’ affairs; they play around or talk about others. These people are not killing time, but they are committing slow suicide because they are killing their time -- and their time is their lives! So they are slowly killing themselves and after they die, what good deeds have they done? The Prophet, sallallaahu ‘alaihi wa sallam, said: “There are two favours (or bounties) of Allah’s bounties, and in them many people are cheated (or deceived): health and free time.” People underestimate the value of these two favours, and thus, they are cheated. This is like a person who has a house that he wants to sell. Someone comes and offers him $50,000 for it. He isn’t sure of its value, so he hesitates. Finally, he agrees and sells it for that amount. Later he finds out that his house was actually worth a million dollars. Imagine how cheated he feels; imagine that feeling that if he had only known beforehand what it was really worth, he could have gotten more! It is the same with our time. We underestimate its great value, and then when it is gone, we feel that we have been cheated because we didn’t get everything out of it that we could have. But just as the one who sold his house below its value cannot get it back and sell it at its true value, we also cannot go back and do more with the time that is already gone. At the end of our lives, we will not be able to go back and live our lives over again and we will not be given more time to do good deeds, to try to make up for the time we wasted. So we must organise our time wisely, being very careful about what we use it for. We must treat the free time that we have, in which we could do good deeds as a precious resource, guarding it against waste or misuse. Article source: http://www.islamweb.net/emainpage/ Benefiting from time It is absolutely necessary for Muslims to be careful about time. The Muslim is required to utilise and invest his time in what benefits him in this world and the Hereafter. In this regard, he can follow the good example set by the Righteous Salaf. They were so careful that in less than a century they were able to make radical changes in the societies into which they introduced Islam. The Righteous Salaf made sure that no time, however short it was, passed without doing something useful, such as acquiring useful knowledge, doing good deeds, helping other Muslims and serving or advising the Ummah (nation).  Remarking Imam Hammad Ibn-Salama al-Basry’s [a grammarian] meticulous care for time, Musa Ibn-Ismaeel said: “It is unbelievable! I have never seen Hammad laugh at all. He was always busy explaining the Hadith, praying, reading or praising the Lord. This is how he spent his day.” Abdurrahman al-Mahdi [Abdurrahman Ibn-Mahdi Ibn-Hassan Ibn-Abdurrahman, a critic and an able reciter; was considered a good model for knowledge and work. See: Shamsuddeen Adh-Dhahabi, Biographies of Noble Scholars, 9/192-193.] said: “If you were to tell Hammad, ‘You are going to die tomorrow’, there would be nothing he could add to what he is already doing.” [Abu-Hajjaj Yusuf al-Mizzi, Tahdheeb al-Kamal fi Asma’ Arrijal, in Arabic, investigated by B A Ma’ruf, 1992, Vol. 7, p. 265.] Regretting the time he spent eating, Shumait Ibn-Ajlan [Abu-Naeem al-Asbahani, Hilyatul-Awliya’wa Tabaqat Al-Asfiya’ (The Pious Friends’ Ornaments and Classes of the Pure), in Arabic, investigated by Mustafa Abdul-Qadir Ata, 1418, 3/149] said: “By Allah, the time I hate most is that which I spend eating.” How conscious of time! [Ibid, 3509, 3/151] Once a wise man said: “If you spend one day on other than carrying out justice, performing obligatory worship, achieving some gain, praising the Lord, establishing something good or acquiring knowledge, you have been ungrateful to your day and have wronged yourself.” [Abdurra’uf Al-Minawi, Faidh Al-Qadeer bi Sharh Al-Jami’ Assagheer, 6/288]

Allah, subhanahu wa ta’ala, sent the prophets and the messengers with glad tidings and warnings to humanity. Their main duty has been to call people to worship Allah Alone, ie to the faith of tawheed, and warn them against shirk, or associating partners with Allah. This monotheistic creed is what distinguishes between Islam and kufr, between a believer and a non-believer, between entering Paradise and entering Hellfire. Indeed, Allah and His messengers have placed great emphasis in warning us against falling into shirk; which has two categories: major and minor. Major shirk itself divided into four types: shirk in supplication, in intention, in loving and in obedience. The first category of major shirk is “association in supplication” ie, shirk al-du’a. This involves directing one’s supplications to other than Allah as a means of gaining provisions or being cured from a sickness or obtaining help during a crisis or for any other purpose. Allah says: “Do not call on any other than Allah. Such can neither profit you nor hurt you. And if you do, you shall certainly be of those who do wrong,” (Qur’an 10:106). Allah also says: “Now, if they embark on a boat, they call on Allah, making their supplication sincerely and exclusively to Him Alone. But when He has delivered them safely to land, they associate others in their worship,” (Qur’an 29:65). It is narrated in Sahih al-Bukhari that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever dies while supplicating to someone other than Allah whom he considers equal to Allah, will enter Hellfire.” In another verse of the Qur’an, Allah says: “Say: Call upon the other gods besides Allah whom you pretend. They have no power, not even the weight of an atom in the heavens or on earth. Nor do they have a share in them, nor is any of them a helper to Allah. No intercession can avail with Him, except for those who He has granted permission,” (Qur’an 34:22-23). In this verse Allah has closed four avenues of shirk, namely: owner besides Allah, sharer with Allah, helper for Allah, intercessor without Allah’s permission. It has been narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said in his advice to Ibn Abbas, radiallahu anhu: “Know that if the people were to gather together to benefit you with anything, they would benefit you only with something that Allah has already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you.” (Authentic Hadith related by Al-Tirmidhi). The second category of major shirk is “association in the intention.” That is, to perform deeds that may be good themselves but which are done for the sake of this worldly life and not for the sake of Allah. Allah says: “Those who desire this life and its glitter, to them We shall pay the price of their deeds in this same life in full measure. They are those for whom there is nothing in the Hereafter but the Fire. Vain are their designs and of no effect are their deeds,” (Qur’an 11:15-16). The third category of major shirk is “association in loving Allah.” That is to love someone or something else more than or as much as one loves Allah. Allah says: “There are men who take others besides Allah as equal with Him. They love them as much as they should love Allah. But the believers have more love for Allah,” (Qur’an 2:165). There are people who recognise Allah as the Creator, the Owner and the Sustainer of the universe, and yet love others more than Him. Some people love money more than they love Allah and for this reason, they do not pay zakat or they gain their money from unlawful sources. They are the slaves of Dirhams and Dinars, or in today’s terminology, the slaves of dollars. The Prophet, sallallaahu ‘alaihi wa sallam, said, “He who became the slave of the Dinar or the Dirham will perish and be destroyed.” (This is part of a Hadith related by Al-Bukhari). Some people love their desires more than they love Allah. Consequently, they would follow their desires even when they lead to disobeying Allah: “Do you see the one who is taking as his lord his own desires?” (Qur’an 25:43). Therefore, loving Allah and His Messenger more than anything is a precondition for tasting the sweetness of faith. It has been narrated in an authentic Hadith that the Prophet, sallallaahu ‘alaihi wa sallam, said: “There are three qualities whosoever has them will taste the sweetness of Iman: loving Allah and His Messenger above all else, loving someone solely for the sake of Allah, and hating to return to disbelief after Allah has rescued him from it, as much as he would hate being thrown into Hellfire.” (Related by Al-Bukhari). Allah has put two criteria to test whether one’s love for Him is more than the love of anything else. The first is following the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam. Allah says: “Say (Muhammad), if you do love Allah, follow me, Allah will love you (in return) and forgive your sins,” (Qur’an 3:31). Thus, following the Sunnah in all aspects of our lives is absolutely essential. The second criterion to know if one’s love of Allah is more than anything else is through jihad for the sake of Allah: “Say: If it be that your fathers, your sons, your brothers, your wives or your kindred, the wealth that you have gained, the commerce in which you fear a decline or the houses in which you delight, are dearer to you than Allah or His Messenger, or the jihad for Allah’s sake; then wait until Allah brings about his decision; and Allah does not guide the rebellious,” (Qur’an 9:24). The fourth category of major shirk is “association in obedience” which is to obey people when they make unlawful things lawful, and to believe that it is permissible to follow those who make such legislations. Allah says: “They take their priests to be their lords beside Allah,” (Qur’an 9:31). A Hadith of the Prophet, sallallaahu ‘alaihi wa sallam, relates that when Adiyy Ibn Hatim heard the Prophet reciting this verse, he said to him: “But they did not worship them (their priests)!’ The Prophet, sallallaahu ‘alaihi wa sallam said: ‘Didn’t those priests make lawful some of the things that Allah has made unlawful and didn’t they make unlawful some of the things that Allah has made lawful? And didn’t they follow them in that respect? That is how they worshipped them!’” So whoever obeys scholars or rulers when they legislate these kinds of laws while knowing that they are changing the religion of Allah and still believers that they have the authority to do so, is in fact committing an act of disbelief. However, if he does not believe that they have the authority to do so, but still follows them in disobeying Allah, he is committing a sin for which he may be punished according to the gravity of the sin. As for the scholar who makes this judgment while trying his best to find the truth with the intention of following the Prophet, sallallaahu ‘alaihi wa sallam, and he fears Allah as much as he could but did not find the truth, he will not be punished for his mistake but he will be rewarded for his ijtihad, ie. the effort he exerted in searching for the truth. However, the scholar or a Muslim who knows what the rule of Allah should be in the matter under consideration but nevertheless chooses otherwise, has fallen into “the shirk of association in obedience” especially if he has been following his desires and has been propagating his ideas with the means at his disposal. Today in many communities, there are people who get close to and even fall into one of these types of shirk, especially the shirk of obedience. If the rule of Allah coincides with their own desires, they will rush to apply it. But if it does not, they will shop around for a fatwa (legal ruling) that suits their whims. Eventually they may find a shaykh who will give  them the fatwa they desire even though this does not legalise what Allah has forbidden. Unfortunately, we find such shaykhs gaining popularity. They are described to be the ones who are moderate, who are understanding, who can deal with the requirements of modern life when in fact, they are following the desires of the people. In many communities, we find people who are very eager to follow Qur’an  when it talks about striving to gain worldly provisions in such verses as, “Walk through the earth and enjoy the sustenance which Allah furnishes,” (Qur’an 67:15). They would exert efforts and spend much energy to gain more money and it will never cross their minds to sit at home without working and Allah will provide for them – and they are right in this respect. But when it comes to working for the Hereafter, such as avoiding sins, increasing their faith with righteous deeds, they would say: “This is the destiny of Allah” to justify their failure for performing their duty towards Allah. They would hope that Allah will guide them to the straight path, while unwilling to make any effort for getting guidance to it. What if somebody comes and begins beating a person, would he say this is the destiny of Allah or would he defend himself and take the necessary precautions to protect himself? Thus, relying on Allah means that one should exert his/her effort to the utmost while at the same time expecting the support and help of Allah. Some of these people would say that some of the companions of the Prophet such as Uthman Ibn Affan, Abdulrahman Ibn Awf, and Sa’ad Ibn Abi Waqqas were wealthy. However, the comparison stops there because they want to be like them only in the aspect of being rich. They do not ask themselves: How did these companions earn their wealth? How did they spend it? How were their manners? How was their worship, their piety, their fear of Allah? How were their homes? How were their wives and children? What were their interests? Whom did they mix with? The companions never negotiated part of their religion to gain their worldly life, but that is precisely what most Muslims are doing today. In Sahih Muslim, Jabir, radhiallahu anhu, reported that a man came to the Prophet, sallallaahu ‘alaihi wa sallam, and said: “O Messenger of Allah, what are the two essential matter?” the Prophet sallallaahu ‘alaihi wa sallam, said: “Whoever dies without associating any partner with Allah will enter Paradise and whoever dies associating anybody with Allah will enter Hellfire.” The second category of shirk besides major shirk is minor shirk. This means showing off, or having the desire to be praised about one’s actions. Minor shirk does not take a person out of the fold of Islam, but it is nevertheless a grave sin for which there is severe punishment. Imam Ahmad Ibn Hanbal, may Allah have mercy on him, related on the authority of Labeed that Jabir, radhiallahu anhu, narrated that the Messenger of Allah, sallallaahu ‘alaihi wa sallam said: “The thing I fear most for you to fall into is minor shirk”. They (the Companions) asked; ‘What is minor shirk?’ He, sallallaahu ‘alaihi wa sallam, replied: Al-riya’”, ie ‘showing off’. Allah will say to the people who commit it on the Day of Judgment when every one will account for his deeds: “Go back to the ones whom you showed off your deeds for their sake and see if they can reward you.” Umar Ibn al-Khattab said that he heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, saying: “Actions are judged by their intentions and every person shall have but that which he intended. Thus, he whose migration was for the sake of Allah and His Messenger, his migration was for Allah and His Messenger. And he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that which he migrated.” (Related by Al-Bukhari and Muslim). Allah says in warning us against spoiling our deeds, “O you who believe, cancel not your charity by reminders of your generosity or by harming; like those who spend their wealth to be seen of men,” (Qur’an 2:264). Furthermore, the Prophet, sallallaahu ‘alaihi wa sallam, told us about those who will be thrown first into Hellfire on the Day of Judgment. Abu Hurairah, radhiallahu anhu narrated in Sahih Muslim: “I heard the messenger of Allah saying: ‘Among the people who will be punished first on the Day of Judgment is the martyr (ie, one who died while fighting in jihad). He will be brought before Allah and reminded of the bounties of Allah and he will acknowledge them. Then he will be asked; ‘What did you do with them?’ He will reply: ‘I fought for Your sake until I was killed.’ It will then be said to him: ‘You lied, you fought so that people will say you were a brave man and they have said so.’ Then he will be taken on his face and thrown in Hellfire. The second is a man who acquired sound knowledge of the religion, taught it, read it, and memorised the Qur’an. He will be brought before Allah and reminded of the bounties of Allah and he will acknowledge them. Then he will be asked: ‘what did you do with them?’ He will reply: ‘I have learned the knowledge and taught it to people and read the Qur’an for Your sake.’ Then it will be said to him: ‘You lied, you did it so that people will say you are a knowledgeable man and they have said so.’ Then he will be taken on his face and thrown into Hellfire. The third is a man whom Allah has given a lot of wealth. He will be brought before Allah and reminded of the bounties of Allah and he will acknowledge them. Then he will be asked: ‘What did you do with them?’ He will reply: ‘I never left any means to spend my wealth for Yours sake.’ Then, it will be said to him: ‘You lied, you did it so that people will say you are a generous man and they have said so.’ Then he will be taken on his face and thrown into Hellfire.’” It must be noted here, that their entering Hellfire is not an everlasting one. Rather, they will be punished for their lack of sincerity and will then be allowed to enter Paradise. We ask Allah, subhanahu wa ta’ala to let our actions be directed by sincere intention which is done solely for His pleasure, and not to let our good deeds be destroyed by lack of good intentions. We also ask Him to let our deeds be in accordance with the directives of the Qur’an and the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam. May Allah accept our deeds and guide us to the Right Path. Acting upon the Qur’an It was narrated on the authority of Abu Sa‘eed al-Khudri, may Allah be pleased with him, that he said: In the year of Tabook, the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), addressed the people, while supporting his back against a date-palm, saying:  Should I not tell you about the best of people and the worst of people? The best of people is a man who strives in the cause of Allah on the back of his horse, on the back of his camel, or on his feet till death comes to him. Among the worst of people is a wicked man who reads the Book of Allah (the Qur’an) and is inattentive to it. [Ahmad, An-Nasa’i and Al-Hakim who renders it authentic] The best of people are those who fight in the cause of Allah and who continue to do so till death approaches them; whereas the worst of people is the wicked man who reads the Qur’an and acts upon nothing thereof. The wicked person is he who commits sins, be he a Muslim or a non-Muslim. It includes, in our time, the orientalists and their disciples who follow their method from among the Muslims and evil scholars, as will be shown later in the three Hadiths (Prophet’s saying) to come. According to a scholar, one may recite the Qur’an and curse himself unknowingly. He may read (what means): {Unquestionably, the curse of Allah is upon the wrongdoers.} [Qur’an 11:18] and he is one of the wrongdoers. He also may recite (what means): {Let us … supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us].} [Qur’an 3:61] and he is one of those liars. According to Abu Sulayman Ad-Darani, may Allah have mercy upon him, the angels of Hell come to the holders of the Qur’an who disobey Allah Almighty before they come to the idolaters. One of the predecessors said: “One may start reciting a Qur’anic surah (chapter), thereupon the angels keep invoking Allah’s blessing upon him till he ends it; and one may start reciting a Qur’anic surah, thereupon the angels keep invoking Allah’s curse upon him till he ends it.” When asked how this takes place he said: “If he makes lawful what is lawful in it and makes unlawful what is unlawful in it, they will invoke Allah’s blessing upon him, otherwise they will invoke Allah’s curse upon him.” It is narrated on the authority of Jundub, may Allah be pleased with him, that he said: “We, the Companions of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, were given faith before the Qur’an; and after us, there will be a people who will be given the Qur’an before faith: they will establish it in letter and neglect its limits and rights, saying: ‘We recite the Qur’an: who could recite better than us? We know (the Qur’an): Who has knowledge better than us?’” That will be their share. According to another narration, “Those will be the worst of people.” [Ibn Majah] According to Qatadah, may Allah have mercy upon him, no one sits with this Qur’an (i.e. recites it) but that he will leave it either with increase or decrease (in success or loss). In confirmation, Allah the Almighty Says (what means): {And We send down of the Qur’an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.} [Qur’an 17:82] It is narrated on the authority of Abu Sa‘eed al-Khudri, may Allah be pleased with him, that he said: The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: There will appear among you a people (who will be engaged in religious service, so much that) you will look down upon your prayer, fasting and deeds, compared with theirs. They will recite the Qur’an, though it will not go beyond their collar-bones (because they will have practically no belief). They will deviate from the religion as an arrow goes out through the game, whereupon the archer would examine the arrowhead but see nothing, look at the bow but see nothing, and look at the feathers but see nothing. Finally he would look at the arrow shaft and doubt whether he could find anything. [At-Tirmithi, Abu Dawood, Ibn Majah and An-Nasa’i] To deviate from the religion is to take only what agrees with one’s inclination and abandon everything else. That is, they will abandon the religion as fast as the arrow goes out of the game. According to the narration of Muslim, Abu Dawood and An-Nasa’i: Towards the end of time there will appear some young, foolish people who will use (in their claim) the best speech of all people (the Qur’an). They will recite the Qur’an, though it will not go beyond their collar-bones. They will abandon Islam as an arrow goes out through the game. So, wherever you meet them, kill them, for he who kills them shall receive a reward on the Day of Resurrection. This applies to him who is endowed with extensive knowledge of Islamic jurisprudence but has no faith, like the Orientalists and their disciples: they speak pleasant words characterised by scientific accuracy, objectivity and the desire to reach the fact. But they hide in its folds feelings of resentment towards Islam and the inexorable attempt to slander and ruin it with malicious ways. It also applies to the religious innovators who follow their inclinations. They have corrupt ideas they like to prove by taking from the religion what agrees with their opinions and leaving the rest of it. In order to do so, they gather the information which supports their inclinations and religious innovations; thereby, they appear, in the eyes of the simple and naive people, as investigating, accurate scholars, whose speech is convincing and conclusions valid. Mu‘ath ibn Jabal, may Allah be pleased with him, said: “There will be, after you, fitnah (turmoil), in which wealth will become abundant, and the Qur’an will be opened (i.e. become in circulation among people), so much so, that it will be recited by the faithful believer and the hypocrite, the man and woman, the old and the young, and the slave and the free one; and one will be about to say: ‘What is the matter with the people that they do not follow me, even though I recite the Qur’an: they seem not to follow me until I innovate for them something other than it. So, beware of innovations, for they are falsehood; and be warned of the deviation of the wise, for the devil may say the word of falsehood on the tongue of the wise; and a hypocrite may say a word of truth.’” They asked: “What makes us know that the wise person is saying the word of falsehood and the hypocrite is saying the word of truth?” He said: “Nay! Avoid the wise man’s words which you disapprove of and which are questioned by people, but let not this dissuade you from him, for perchance he may retract and follow the truth once he hears it, for there is light on the truth.” [Abu Dawood] Article source: http://www.islamweb.net/emainpage/

Manhood is a quality that is pursued by people of high ambitions and serious thinking men. It is a basic quality that is needed by every man, for when men lose the qualities of manhood, they cease to be real men. Manhood is deeply implanted in a person through strong belief, nurtured by sound upbringing and developed by good example. A real man is one who has good and virtuous deeds to his credit, and possesses good manners and conduct. Crediting someone with manhood sometimes means that the person possesses the characteristics which exemplify this quality, like bravery, being honest, and standing up for the truth. Allah Says (what means): “And there came a man running from the farthest end of the city. He said, ‘O Moosaa (Moses)! Verily the chiefs are taking council together about you, to kill you, so escape. Truly, I am to you of those who give sincere advice.” [Qur’an; 28:20]  Recognising the importance of real manhood in the service of Islam, the Prophet, sallallaahu ‘alaihi wa sallam, used to look out for men who could help the cause of his religion and with whom his mission could be enhanced. He, sallallaahu ‘alaihi wa sallam, would ask his Lord: “O Allah! Make Islam strong with the one who is more beloved to You of these two men: Abu Jahl or ‘Umar Ibn Al-Khattaab.” The narrator commented: “And the more beloved to Him was ‘Umar.” [At-Tirmithi] The Prophet, sallallaahu ‘alaihi wa sallam, supplicated with these words looking out for those qualities of manhood that would have a positive impact upon the spread of Islam.  As a matter of fact, the acceptance of ‘Umar’s, may Allah be pleased with him, of Islam was a great event that manifested his manhood as soon as he embraced Islam. ‘Umar’s manhood was not in his physical strength nor chivalry - for there were those stronger than him among the Quraysh - but it manifested in his strength of faith; a quality that won him respect and honour. Other companions of the Prophet, may Allah be pleased with them, migrated to Al-Madinah secretly, while ‘Umar, may Allah be pleased with him, - when he was migrating - armed himself with his sword, went to the Ka’aba, circumambulated the Ka’aba, prayed behind Maqaam Ibraaheem (Ibraaheem’s station), and then announced to the Quraysh chiefs that he was migrating. He told them: ‘Whoever wants to make his mother bereaved, his children orphans and his wife a widow should follow me after this valley.’ But nobody followed him.    Real men are not judged by the size of their bodies, social status or their outward beauty. The Prophet, sallallaahu ‘alaihi wa sallam, sent Abdullaah Ibn Mas’ood, may Allah be pleased with him, to fetch him something from the top of a tree. When he had climbed the tree, the companions of the Prophet, sallallaahu ‘alaihi wa sallam, looked at his legs and laughed at their thinness. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Why are you laughing? Verily, Abdullaah’s leg will be heavier on the scale on the day of resurrection than Mount Uhud.” [Ahmad]  A man passed by the Prophet, sallallaahu ‘alaihi wa sallam, one day. He, sallallaahu ‘alaihi wa sallam, asked his companions: “What do you think of this man?’ They replied, ‘He deserves to be married to whomsoever he proposes, to have his intercession accepted when he intercedes and to be listened to when he speaks.’ The Prophet, sallallaahu ‘alaihi wa sallam, remained silent. Then a poor Muslim man passed by and the Prophet, sallallaahu ‘alaihi wa sallam, asked the companions: “What do you think of this man?” They replied: ‘He deserves not to be married when he proposes, nor to have his intercession accepted when he intercedes nor to be listened to when he speaks.’ The Prophet, sallallaahu ‘alaihi wa sallam, then said: “This one is as much as the fill of the Earth better than the other” [Al-Bukhari]  Sometimes, one fervent man can equal a thousand others; indeed one man can outweigh a nation, as the saying goes: “A devoted man can revive a whole nation.” In a military campaign, Khaalid Ibn Al-Waleed, may Allah be pleased with him, surrounded Al-Heerah and requested supplies from Abu Bakr, may Allah be pleased with him, who only sent him Al-Qa’qaa’ Ibn ‘Amr At-Tameemi, may Allah be pleased with them, and said: “An army having men like Al-Qa’qaa’ will never be defeated.” When ‘Amr Ibn Al-‘Aas, may Allah be pleased with him, requested supplies from ‘Umar, may Allah be pleased with him, during the Islamic conquest of Egypt, he (‘Umar), may Allah be pleased with him, wrote: “I have sent you (the equivalent of) four thousand men; four men each of whom are equal to a thousand others: Az-Zubayr Ibn Al-‘Awwaam, Al-Miqdaad Ibn ‘Amr, ‘Ubaadah Ibn As-Saamit and Maslamah Ibn Makhlad.” Real manhood means being thoughtful, uttering good words, having decency and resoluteness in opinion, coming out openly with the truth and displaying wisdom in warning against the rejection of truth. Manhood entails having a sense of responsibility to defend Monotheism and to give sincere advice for the sake of Allah. It means avoiding unsuitable behavior and being on one’s guard against the Difficult Day (the Day of Resurrection). A real man is sincere in his words, fulfills his promises and remains firm on the right path.  A real man is one who frequents the mosque, a man who is called to fornication by a woman of position and beauty, and yet says, ‘I fear Allah;’ a man who gives alms secretly; two men who love each other for the sake of Allah; they were brought together by their mutual love for the sake of Allah, and they parted upon the same.  A real man is truthful about pledges and fulfils them; it is also to remain steadfast upon the right path. Allah Says (which means): “Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration.” [Qur’an; 33:23] Real manhood is expressed by exerting all efforts to reach real servitude. Allah Says (which means): “And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly] they say [words of] peace. And those who spend [part of] the night to their Lord prostrating and standing [in prayer]. And those who say, “Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering. Indeed, it is evil as a settlement and residence.” And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate.” [Qur’an; 25: 63-67] Nothing busies real men from worship. Allah Says (which means): “[Such roles are] in houses [i.e., mosques] which Allah has ordered to be raised and that His name be mentioned [i.e., praised] therein; exalting Him within them in the mornings and the evenings. Men whom neither commerce nor sale distracts them from the remembrance of Allah and performance of prayer and giving of Zakaah. They fear a Day in which the hearts and eyes will [fearfully] turn about. That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account [i.e., limit].” [Qur’an; 24: 36-38] Imaam Ibn Katheer, may Allah have mercy upon him, said: “The word ‘men’ gives an indication that they have high ambitions, noble goals, and strong wills, with which they are able to maintain themselves in the houses of Allah; and they favour the pleasure of Allah over their own.” What worse calamity can befall mankind than for its men to become effeminate, while its women adopt male mannerisms, revolting against the very nature in which Allah created them? The Prophet, sallallaahu ‘alaihi wa sallam: “cursed the men who behave like women and women who behave like men” [Al-Bukhari]  When the qualities of manhood disappear among men, society falls into crisis, homes are ruined, the nation becomes weak and disgraced, and moral corruption becomes widespread. Allah Says (which means): “Men are the protectors and the maintainers of women because Allah has made one of them to excel the other.”  [Qur’an; 4:34]  Nations need planners and those who have determined hearts in order to fully utilise these resources. In fact the greatest of all needs is that for real men. Real men are very rare to find, they are as rare as precious minerals and jewels. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Real men are as rare as a reliable strong camel that can endure the burden of long trips; you can hardly find one in a hundred” [Al-Bukhari] Qualified righteous men are the backbone of missions, the spirit for progress and the focal point of reformation. There can be countless factories of weapons and ammunition, but if there are no men to use the weapons being produced, there will be no ability to fight. The finest educational curricula can exist, but it takes real men to implement and teach them; one can create many committees to carry out a project, yet these will accomplish nothing if there are no devoted men on these committees. Reformation and successful cultivation can only be achieved by men who experience and live it - and not merely by reading books on the subject. It is only men with zeal and devotion that accomplish projects, regardless of the number of committees that they may be members of. A generation that possesses real manhood and righteousness can only be generated through being cultured on firm belief, strong morals and sound Islamically based customs. A generation that grows up surrounded with destructive doubts, immorality, disbelief and obscenity will never discover real manhood. The world did not see real manhood in its finest and definitive form except in the unique generation that was nurtured by the great Prophet, sallallaahu ‘alaihi wa sallam. That generation experienced great fear; they were not materialistic; they were not deceived or seduced by temptation; they were not scared by warnings or threats from others; nor were they proud and arrogant after victories and they would never give up after suffering setbacks. A young boy entered into the palace of one of the Umayyid Caliphs to address him on behalf of his tribe. The Caliph said: “Let an older man come forth to represent your people!” The boy said, “O leader of the believers, if leadership was gained by virtue of age, then there would have been many others worthier than you for the Caliphate.” These are fine examples of maturity and manhood despite tenderness of age and we Muslims have had many such examples throughout history.    Building the qualities of manhood in our children The following are some of many Islamic points that will help develop manhood in a child’s personality: lNicknames: Calling the child Abu so and so or Umm so and so increases their sense of responsibility and makes them feel older. The Prophet, sallallaahu ‘alaihi wa sallam, used to give nicknames to children as Anas Ibn Maalik, may Allah be pleased with him, said: “The Prophet, sallallaahu ‘alaihi wa sallam, had the finest manners; and I had a brother who was called Abu ‘Umayr who was just weaned; whenever he was around the Prophet, sallallaahu ‘alaihi wa sallam, he would say: “O Abu ‘Umayr, what did the Nughayr do?” lTaking the child to the gatherings of adults also develops manhood in their personalities. It adds richness to their understanding and improve their way of thinking. This was the practice of the companions, may Allah be pleased with them, who used to take their children to the gatherings of the Prophet, sallallaahu ‘alaihi wa sallam. lRelating to children historical stories, Islamic battles and heroic victories builds courage and bravery in them, which is one of the most important factors of manhood. ‘Urwah Ibn Az-Zubayr said, “Az-Zubayr Ibn Al-‘Awwaam (his father) had two children. He took one of them to some of the battles and the other would play with the battle-wounds on his father’s shoulder (when he returned).” lTeaching children to respect elders also develops manhood in the child. Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The younger ones (should) greet the elders.…” lRespecting them in public. Sahl Ibn Sa’d said, “The Prophet, sallallaahu ‘alaihi wa sallam, was brought a cup to drink from and he had a child to his right and elders to his left. After he drank he said to the child, “Do you permit me to give this to the elders before you?” lTeaching children manly sports like swimming, horse riding and shooting. ‘Umar ibn Al-Khattaab, may Allah be pleased with him, wrote to Abu ‘Ubaydah Ibn Al-Jarraah, may Allah be pleased with him, instructing: “Teach your children how to swim!” lAvoiding things that would soften them up or make them resemble females, like music, dancing, wearing silk or gold and anything else that is feminine. lRefraining from insulting them publicly, encouraging them to be participative and making them feel important. lGreeting them with Salaam. Anas Ibn Maalik, may Allah be pleased with him, said: “The Prophet, sallallaahu ‘alaihi wa sallam, passed by a group of children and greeted them with Salaam.” [Muslim] lTaking and valuing their opinions. lGiving them responsibilities which are suitable for their ability and age and telling them secrets. Anas bin Maalik, may Allah be pleased with him, said: “The Prophet, sallallaahu ‘alaihi wa sallam, came to me while I was playing with other children and greeted me with Salaam, then he sent me on an errand which delayed me from getting to my mother on time. When I finally reached home, she asked: ‘What delayed you?’ I replied: ‘The Prophet, sallallaahu ‘alaihi wa sallam, sent me on an errand.’ She asked: ‘What was it?’ I replied: ‘It is a secret!’ She said, ‘Do not tell the Prophet’s secret to anyone.’” [Muslim] lInstilling courage in them by means such as by delivering speeches. lAttaching great importance to chastity and decency and avoiding fashionable clothes, stylish haircuts, and modern ‘mannerisms’. lKeeping them away from luxury, laziness, unnecessary rest and idleness. ‘Umar ibn Al-Khattaab, may Allah be pleased with him, said: “Toughen up, luxury does not last for ever.” lKeeping them away from sinful gatherings that involve music and other prohibitions because this contradicts manhood and integrity. Article source: http://www.islamweb.net/emainpage/ Hypocrisy is internal destruction Hypocrisy is a chronic disease and a dangerous moral deviation in the life of individuals, communities and nations. Its danger is great and the hypocrites are the cause of this great evil. This danger is clearly noticeable when the destructive consequences of hypocrisy afflict the entire Ummah (Muslim nation) and the charitable reform movements in particular, as the hypocrite causes their fatal internal destruction, whilst he is safe and unwatched. No one expects his slyness and plotting since he is considered a Muslim whose name, appearance and speech is like that of any other Muslim. Scrutinising the essence of hypocrisy, you will find it a satanic combination that comprises severe cowardice, greed for the immediate pleasures of this worldly life, denial of truth and lying. Of course, one can imagine the evil effects of such a combination. The linguistic meaning of hypocrisy implies deception, cunning, showing outward goodness and concealing evil. Forms of Hypocrisy Many scholars mentioned that hypocrisy is divided into two types: 1- Hypocrisy in Belief: Some scholars call this form of hypocrisy “Major Hypocrisy”. Al-Hafith ibn Hajar, may Allah have mercy upon him, explained it as follows: “It is when the person shows his belief in Allah, His angels, His books, His messengers and the Last Day, but conceals what contradicts some or all of this.” He added: “This was the type of hypocrisy that prevailed during the time of the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention). In the Qur’an, Allah The Exalted dispraises such hypocrites and brands them as disbelievers. The Qur’an also mentions that they will be destined to be in the lowest depths of Hell. Allah The Almighty Says (what means): {Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper.} [Qur’an 4:145]” 2- Hypocrisy in Action: Some scholars call this form “Minor Hypocrisy”. It is when the person has some of the manners of the hypocrites such as lying and slackness in performing prayers; however, he still believes in Allah The Almighty, His Messenger, sallallaahu ‘alaihi wa sallam, and the Last Day. It was narrated in a Hadith that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The signs of the hypocrite are three: Whenever he speaks, he tells lies; whenever he makes a promise, he breaks it; and whenever he is entrusted with something, he betrays the trust.” In another Hadith, it was narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The most burdensome prayers for the hypocrites are the ‘Ishaa’ prayer and the Fajr prayer. If they were to know what these two prayers include [of goodness], they would come to them, even if they had to do so crawling.”   Dominant Characteristics of the Hypocrites Hypocrites are known for many characteristics which we will only briefly mention as elaboration needs many books to expose their real qualities:   1- They say with their tongues what is not in their hearts, as Allah The Almighty Says (what means): {And of the people are some who say: “We believe in Allah and the Last Day,” but they are not believers.} [Qur’an 2:8] 2- They deceive the believers, as Allah the Almighty Says (what means): {They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.} [Qur’an 2:9] 3- They cause corruption on earth by means of both their speech and their actions. Concerning this point Allah The Almighty Says (what means): {Unquestionably, it is they who are the corrupters, but they perceive [it] not.} [Qur’an 2:12] 4- They mock the believers. Allah The Almighty Says (what means): {And when they meet those who believe, they say: “We believe”; but when they are alone with their evil ones, they say: “Indeed, we are with you; we were only mockers.” [But] Allah mocks them and prolongs them in their transgression [while] they wander blindly.} [Qur’an 2:14-15] 5- They falsely swear in order to conceal their crimes. Allah The Almighty Says (what means): {They have taken their oaths as a cover, so they averted [people] from the way of Allah. Indeed, it was evil that they were doing.} [Qur’an 63:2] 6-  Having allegiance towards the disbelievers and supporting them against the believers. Allah The Almighty Says (what means): {Give tidings to the hypocrites that there is for them a painful punishment - Those who take disbelievers as allies instead of the believers. Do they seek with them honour [through power]? But indeed, honour belongs to Allah entirely. And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together}[Qur’an 4:138-140] {Have you not considered those who practise hypocrisy, saying to their brothers who have disbelieved among the People of the Scripture: “If you are expelled, we will surely leave with you, and we will not obey, in regard to you, anyone - ever; and if you are fought, we will surely aid you.” But Allah testifies that they are liars. If they are expelled, they will not leave with them, and if they are fought, they will not aid them. And [even] if they should aid them, they will surely turn their backs; then [thereafter] they will not be aided.} [Qur’an 59:11-12] 7- Making efforts to dishearten and disappoint the believers. In this respect, Allah The Almighty Says (what means): {And [remember] when the hypocrites and those in whose hearts is disease said: “Allah and His Messenger did not promise us except delusion,” And when a faction of them said: “O people of Yathrib, there is no stability for you [here], so return [home].” And a party of them asked permission of the Prophet, saying: “Indeed, our houses are unprotected,” while they were not exposed. They did not intend except to flee. And if they had been entered upon from all its [surrounding] regions and Fitnah [tribulation] had been demanded of them, they would have done it and not hesitated over it except briefly. And they had already promised Allah before not to turn their backs and flee. And ever is the promise to Allah [that about which one will be] questioned. Say, [O Muhammad]: “Never will fleeing benefit you if you should flee from death or killing; and then [if you did], you would not be given enjoyment [of life] except for a little.” Say: “Who is it that can protect you from Allah if He intends for you an ill or intends for you a mercy?” And they will not find for themselves besides Allah any protector or any helper. Already Allah knows the hinderers among you and those [hypocrites] who say to their brothers: “Come to us,” and do not go to battle, except for a few.} [Qur’an 33:12-18] 8- Conspiring against the believers or participating in such matters. The books of history are full of incidents that show their plotting against the Muslim Ummah, and our current situation also proves this fact. The conspiracies of the hypocrites were also the cause of many Mujahids (holy warriors) being captured by the disbelievers and the other enemies of Islam in Palestine, Chechnya or other places.      9- Referring legislation to other than Allah and His Messenger, sallallaahu ‘alaihi wa sallam,  where Allah The Almighty Says (what means): {Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghoot [false judges] while they were commanded to reject it; and Satan wishes to lead them far astray. And when it is said to them: “Come to what Allah has revealed and to the Messenger,” you see the hypocrites turning away from you in aversion. So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah: “We intended nothing but good conduct and accommodation.” Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word.} [Qur’an 4:60-63] Such is the state of the hypocrites when they reject the legislation of Allah and His Messenger, sallallaahu ‘alaihi wa sallam, and their hypocrisy is revealed before others. When this happens, they invent false and fabricated excuses and falsely swear in order to acquit themselves. They say: “We did not intend to contradict the Messenger of Allah, sallallaahu ‘alaihi wa sallam, in his judgment; we only meant to settle and reconcile the two parties and we wanted to be good to them both.” Strangely, when they find the judgment in their favor, they accept it; otherwise, they turn away. Allah The Almighty has informed us about this where He Says (what means): {But the hypocrites say: “We have believed in Allah and in the Messenger, and we obey”; then a party of them turns away after that. And those are not believers. And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal]. But if the right is theirs, they come to him in prompt obedience. Is there disease in their hearts? Or have they doubted? Or do they fear that Allah will be unjust to them, or His Messenger? Rather, it is they who are the wrongdoers.} [Qur’an 24:47-50] 10- Defaming the believers and doubting the intentions of the obedient is another of their sly characteristics. Allah The Almighty Says (what means): {Those who criticise the contributors among the believers concerning [their] charities and [criticise] the ones who find nothing [to spend] except their effort, so they ridicule them - Allah will ridicule them, and they will have a painful punishment.} [Qur’an 9:79] They do not know sincerity or feel in their hearts the true meaning of worshipping Allah The Almighty. Therefore, they think that both the believers and the hypocrites are alike, and that their righteous deeds are only for the sake of worldly gains. In their view, an actress who repents must have received millions in return for this and the Mujahids are simply failures in life who choose to commit suicide. Finally, it should be noted that the aforementioned characteristics of the hypocrites are just a few of the many other traits that could have been mentioned later. May Allah grant us all refuge against hypocrisy, and protect the Ummah (Nation) from the evil of the hypocrites. Article source: http://www.islamweb.net/emainpage/

Of all the works of Hadith, Saheeh Al-Bukhari and Saheeh Muslim are regarded as the most authentic and authoritative books, after Al-Qur’an. Indeed the very word “Saheeh” means “authentic”. Saheeh Al-Bukhari was compiled by Imam (leader) of Hadith, Mohammad Ibn Ismaa’eel al-Bukhari, born 194AH in Bukhara, central Asia. He travelled at an early age seeking knowledge to Hijaaz (Makkah and Madinah), Ancient Syria, Iraq, Egypt, etc. He devoted more than 16 years of his life to the actual compilation of this work. He learnt from more than 1,000 scholars. It is said that Imam Al-Bukhari  collected over 300,000 Hadiths and he himself memorised 200,000 of which some were unreliable. He wrote many books especially on the bibliography of Hadith narrators and other books on various issues of Fiqh (Islamic jurisprudence). However, his book Saheeh Al-Bukhari, stands out for being the most authentic book of Hadith. It was also the first book to contain only authentic Hadiths, while previous books contained authentic and non-authentic Hadiths, as well as sayings of the companions  and others. Imam Al-Bukhari  died in his hometown, Bukhara in the territory of Khurasaan (West Turkistan), in the year 256AH.  He grouped the traditions of the Prophet, sallallaahu ‘alaihi wa sallam, under various headings dealing with specific points of Islamic jurisprudence. In his time, the schools of law had been generally established and his objective was to catalogue the traditions he regarded as authentic in relation to their respective topics of jurisprudence. Before he recorded each Hadith, he would perform ablution and offer a two-Rak’ah prayer and supplicate to Allah. Many religious scholars of Islam tried to find fault in the great remarkable collection, but without success. It is for this reason, they unanimously agreed that the most authentic book after the Book of Allah is Saheeh Al-Bukhari.  Some facts about Saheeh Al-Bukhari: 1. It contains 7,275 Hadiths, which he chose from the large number of Hadiths that he had collected. 2. The number of complete unrepeated Hadiths is 2,230. 3. All the Hadiths mentioned are authentic. 4. The conditions for accepting a Hadith were very stringent. Such as: a) The chain of narrators must be linked, i.e. every narrator must have met his predecessor, (the man of whom he heard the Hadith from, up to the Prophet, sallallaahu ‘alaihi wa sallam.) b) For it to be enclosed in the Saheeh, the narrators must be of the highest caliber regarding their piety, manners, memory, integrity, etc.  5. The book is not a mere book of narrations; it is essentially a course of study on Hadith, its derivatives, inductions and research. 6. Each one of its 97 chapters is headed by a relevant verse from the Qur’an that complements the meaning of the Hadiths quoted.  7. Finally, much more could be said about this monumental work, however, it is enough to say that many people have reached fame and achieved the highest qualifications by studying the book, researching it and commenting on it. Saheeh Muslim: Saheeh Muslim is the second most authentic book of Hadith after Saheeh Al-Bukhari, compiled by Imam Muslim ibn al-Hajaaj al-Nisapuri. Born in 202H and died in 261H. He travelled widely to gather his collection of Hadith to Iraq Hijaaz, Ancient Syria, and Egypt. He learnt from many scholars, most of which were Al-Bukhari’s teachers. He also learnt from the Imam Al-Bukhari himself  and became his most loyal student. Like Imam Al-Bukhari, Allah have mercy upon him, he, Allah have mercy upon him, wrote many books on the sciences of Hadith.  He, Allah have mercy upon him, sought not so much to complement the issues at stake in the fiqh, the lslamic jurisprudence, but rather to produce a collection of sound traditions, an authentic record, on which future studies of Hadith could be based.  Some facts about Saheeh Muslim: 1. The book contains 4,000 non-repeated Hadiths and 12,000 repeated ones. 2. Many narrations are mentioned in Saheeh Al-Bukhari, but with different chain of narrators. 3. In every chapter more than one Hadith with the same meaning but with different chains and text are listed. The first Hadith in each chapter is the strongest, followed by weaker narrations in order to strengthen weaker narrations. 4. Excellent classification. 5. The book is forwarded by a detailed introduction about the basis of the sciences of Hadith. Saheeh Al-Bukhari is preferred over Saheeh Muslim based on the authenticity of the Hadiths. Imam Al-Bukhari was stricter in selecting Hadiths (chains) than Imam Muslim . Besides considering all the conditions of a Saheeh Hadith, Imam Al-Bukhari  stipulated a further condition that a narrator should meet the person from whom he is narrating the Hadith.  Imam Muslim  however, did not stipulate the evidence of meeting the narrator from whom he is narrating, but according to him, it is sufficient to accept the Hadith of a narrator if he lives in the same period and there was the possibility of meeting the narrator from whom he is reporting the Hadith. So, the condition of Imam Muslim was less strict than the condition of Imam Al-Bukhari .   While Bukhari’s compilation is considered the more reliable of the two, Muslim’s arrangement of his material has been recognised as superior, and rightly so. While Al-Bukhari  made the traditions in his collection testify to his own schedule of various points of law, Muslim  left them to speak for themselves. Article source: http://www.islamweb.net/emainpage/ The narrators of Hadith The narrators of Hadith are the most honourable and respectable Muslims, as they are keepers and preservers of Sunnah. Most of them are the companions of the Prophet, sallallaahu ‘alaihi wa sallam, who witnessed the acts and learnt the sayings of the Prophet. Others are the successors of the companions. Who were blessed by Allah and they are highly respected by all Muslims. They are shinning stars of Islam.  Their hearts were free from worldly desires. Reading their biographies will increase love and devotion towards them and develop more interest to be faithful and obedient in the heart of the Muslim who reads their biography. Allah Almighty Says (what means): “Verily, We have sent down the Reminder, and surely, We will guard it (from corruption).” [Qur’an; 15:9] The above promise made by Allah is obviously fulfilled in the undisputed purity of the Qur’anic text throughout the fourteen centuries since its revelation.  However, what is often forgotten by many Muslims is that the above divine promise also includes, by necessity, the Sunnah of the Prophet Muhammad, sallallaahu ‘alaihi wa sallam,  for it is the practical example of the implementation of the Qur’anic guidance, the Wisdom taught to the Prophet  along with the Scripture, and neither the Qur’an nor the Sunnah can be understood correctly without recourse to the other.  Allah preserved the Sunnah by enabling the Companions and their followers to memorise, write down and pass on the statements of the Messenger of Allah and the descriptions of his way, as well as to continue the blessings of practicing the Sunnah. Later, as the purity of the knowledge of the Sunnah became threatened, Allah caused the Muslim nation to produce outstanding individuals of incredible memory-skills and analytical expertise, who journeyed tirelessly to collect hundreds of thousands of narrations and distinguish the true words of precious wisdom of their Messenger  from those corrupted by weak memories, from forgeries by unscrupulous liars, and from the statements of the enormous number of scholars, the Companions and those who followed their way, who had taught in various centers of learning and helped to transmit the legacy of Muhammad  - all of this achieved through precise attention to the words narrated and detailed familiarity with the biographies of the thousands of reporters of Hadith. Action being the best way to preserve teachings, the scholars of Islam also revived the practice of the blessed authentic Sunnah.  Unfortunately, however, statements will continue to be attributed to the Prophet, sallallaahu ‘alaihi wa sallam, although the person quoting them may have no idea what the people of knowledge in the field of Hadith science have ruled regarding those Hadiths, thus ironically being in danger of contravening the Prophet’s widely-narrated stern warnings about attributing incorrect/unsound statements to him.  The methodology of the expert scholars of Hadith in assessing narrations and sorting out the genuine from the mistaken, fabricated etc., forms the subject-matter of a wealth of material left to us by the scholars of Hadith (traditionists).  A Hadith is composed of two parts: the Matn (text) and the Isnaad (chain of reporters). A text may seem to be logical and reasonable but it needs an authentic Isnaad with reliable reporters to be acceptable. ‘Abdullaah Ibn al-Mubaarak  (d. 181AH), one of the illustrious teachers of Imam Al-Bukhari  said: “The Isnaad is part of the religion, had it not been for the Isnaad, then people would have claimed whatever they wished.”  Among the sciences of Hadith is the study of the chain of reporters (the Isnaad). Many Muslim scholars have specialised in this field. It includes identifying the name of each and every narrator (reporter), his character (his truthfulness, piety, public behaviour), his ability and reputation as a memoriser and the types of narrations he is known to report, whether authentic, weak, fabricated, etc. In addition, each narrator should be identified by a rating given by other narrators who knew him. So all of these and many other details must be considered to know the degree to which a Hadith may be used as a basis for Islamic belief or practice (Shari’ah), or merely as a point of interest (not to be attributed to the sayings, etc. of the Prophet).  After the Book of Allah (The Qur’an), the books of Hadith collection that were collected by Imams Bukhari and Muslim  are considered by the Muslim scholars to be the most authentic books of Hadith. However, there are other famous scholars in the field who compiled books of Hadith such as; Abu Daawood (d.275), At-Tirmithi (d. 279), An-Nasaa’i (d. 303) and others.

His mother woke up with a start and said happily: “What a pleasant dream! Allah’s messenger Ibraaheem, may Allah exalt his mention, appeared in my dream, and said: “O woman! Allah restored your son’s eye sight because of your frequent supplications”. She said: “O Allah, make it a glad tiding. O Allah answer my supplications and restore the sight of my child.” The pious mother walked to her son’s room, hardly able to move her feet. When she reached his bed, she was about to wake him up but she hesitated. Her broken heart was beating and she kept tenderly and kindly caressing his head with her shaky hands. She was still supplicating and hoping that Allah would answer her frequent supplications and cure her son. The young boy woke up and started looking in amazement and moving his eyelids in confusion. He said in a breaking voice: “Mother!! I can see you, I can see your beautiful face! I can see my room and my toys!!” All perfect praise be to Allah! All perfect praise be to Allah! Allah gave me back my eyesight!!” She was so happy that she thought she was dreaming. But she soon realised that it was real when she saw her beloved son running and playing as he used to do. Filled with faith and happiness, she said: “All perfect praise be to Allah! All perfect praise be to Allah who has the power to do everything.” One day, when the mother was tidying up the house in the morning, she came across a few papers containing some narrations of the Prophet, sallallaahu ‘alaihi wa sallam. She remembered her beloved husband and said sadly and painfully while wiping the tears off her cheeks: “May Allah have mercy on you, Muhammad’s father. You were a man who used to fear Allah. You dreamed for a long time that your son Muhammad would be a religious scholar! I promise you that I will do my best to achieve your dear wish, Allah willing.” Then she called her son kindly, and Muhammad hurried to her obediently. Then, she said to him: “It is time for you, my son to seek religious knowledge and benefit yourself and the people around you. Tomorrow I will send you to a small school where you can memorise the Qur’an, learn Prophetic narrations and study the Arabic language to become an honourable scholar like your father, Ismaa’eel, may Allah have mercy on him. The young boy, Muhammad, said cleverly: “Mother! Was my father an eminent scholar?” The mother replied: “Yes, my son.” Muhammad, then said politely: “I promise you, Mother, that I will follow his footsteps seriously and exert all my efforts.” The city of Bukhaaraa (now in Islamic Uzbekistan) was located at that time in one of the greatest countries beyond the Transoxus (now Turkistan). Schools of knowledge where people could learn Arabic, the Qur’an, history, and Fiqh (Islamic jurisprudence) were spread throughout the city. The young boy, Muhammad Ibn Ismaa’eel al-Bukhari, may Allah have mercy on them, then set out to quench his thirst for knowledge from these sweet springs. Early in his life, he showed signs of intelligence that surprised everyone around him. He had a sharp mind, an attentive heart, an amazing memory, and an incredible ability to memorise. Before he was ten, he had memorised the whole Qur’an, mastered the Arabic language, covered much of the Fiqh, and memorised many Prophetic narrations. His pious good mother always encouraged her son and prepared a suitable atmosphere for him to acquire knowledge. When Al-Bukhari, may Allah have mercy on him, finished his studies in the small schools, his wise mother thought to send him to the well-known study circles in Bukhara, Samarqand, Bekend, Marw, and Nesabor. He became famous among the scholars to the point that he used to argue with his professors and even corrected them sometimes!!       The success and physiognomy of Al-Bukhari, may Allah have mercy on him, didn’t end there. His shaykh and teacher Muhammad  Ibn Salaam Al-Bekandy, may Allah have mercy on him, the scholar of Bukhara and the scholar of Prophetic narrations across the Transoxus (now Turkistan), used to ask him to revise some of his books and corrected any mistakes he found. Scholars used to wonder in astonishment: “Who was that boy who edits the books of his professor?!” Imam Bekandi, may Allah have mercy on him, used to say proudly about his clever student: “This boy is unique of his kind.” On many occasions Imam Bekandi, may Allah have mercy on him, talked to his colleagues about his student, Al-Bukhari, may Allah have mercy on him, who memorised 70,000 Prophetic narrations by heart. In addition to this, he never reported a narration of the companions, may Allah be pleased with them, or the generation following them unless he knew when and where they were born, as well as where they lived and died!  The years passed and Muhammad Ibn Ismaa’eel, may Allah be pleased with him, reached the age of sixteen years. He felt a great need to go and seek knowledge in every corner of the world to satisfy his thirst for knowledge. He headed to Makkah, accompanied by his mother and elder brother, Ahmad, in 210AH to perform Haj (pilgrimage) and seek more knowledge. After the pilgrimage, his mother and brother Ahmad returned to Bukhaaraa while he stayed in Makkah to move between its domes of knowledge: East, and west; North and South. Before the end of two years in this sacred city, he started writing his book The Issues of the companions, may Allah be pleased with them, and their Followers which marked the beginning of his renowned books.  Al-Bukhari, may Allah have mercy on him, always loved to visit Madinah. Among the fruits of his visits to that blessed place was writing his book: “The Big Book of History” which is considered the first book that comprises the names of the narrators of Prophetic narrations and the details of their lives. From that wonderful sacred spot, Al-Bukhari, may Allah have mercy on him, set out on a relentless endeavour to visit all the Islamic territories out of his love for compiling the Prophetic narrations. He traveled to Hijaaz (Saudi Arabia), Levant (Syria, Jordan, Palestine and Lebanon), Egypt, and Khurasaan (a vast area between north east Iran, southern Russia, and western Afghanistan). He visited Basrah and settled for some time in Baghdad which was the capital of the Abbasid state at that time. He greatly benefited from these journeys seeking knowledge. He had the pleasure of meeting most the narrators of Prophetic narrations at that time, sat with them, listened to the narrations, and memorised whatever knowledge they had.  One night, Al-Bukhari, may Allah have mercy on him, had a strange dream that later had a great impact on his life. He saw himself standing before the Prophet, sallallaahu ‘alaihi wa sallam, holding a palm-leaf fan in his hand with which he pushed all evil away from the Prophet, sallallaahu ‘alaihi wa sallam. He was so confused and surprised that he went to his scholars, may Allah have mercy on them, asking them to interpret his dream. They said happily: “You will clear the lies and false claims away from the Prophet, sallallaahu ‘alaihi wa sallam.” Al-Bukhari, may Allah have mercy on him, then remembered his teacher, shaykh Is-Haaq Ibn Raahawayh, the prominent scholar of Khurasaan, when he told his students once: “It would be great if you can compile a concise and brief book containing the authentic narrations of the Prophet, sallallaahu ‘alaihi wa sallam.” These words echoed in Al-Bukhari’s heart and he remembered that dream which was always in his mind since he started learning the Prophetic narrations. Thereupon, he immediately made an intention to actively and seriously pursue this mission and started to strive in his long journey of writing this great book in 217AH when he was 23.  Because of that dream, Al-Bukhari, may Allah have mercy on him, traveled thousands of miles moving from one Islamic territory to another, undergoing all sorts of difficulties, hardships, and weariness, sometimes to obtain only one narration of the Prophet, sallallaahu ‘alaihi wa sallam. He sometimes even had to eat grass to satisfy his extreme hunger after he had spent all his money. Even the few hours of night in which he snatched short naps to rest a while, were not so resting for him, as he used to wake up fifteen to twenty times a night to lit his lamp and sit to classify the narrations he had collected. Al-Bukhari, may Allah have mercy on him, made a pact with himself that he wouldn’t include a narration from any narrator until he had personally met him, and listened to the narration with his own ears. He never accepted narrations except from the ones who were known for being honest, diligent, accurate, fearing Allah, and having a sharp memory. After this process, he would have a ritual bath; pray two Rak’as and then include only the narration that had met all these conditions in his book.  After 16 years of continuous effort and hard work, Al-Bukhari, may Allah have mercy on him, finished his valuable book that comprised around 7,000 authentic narrations which he selected from amongst 600,000 authentic and non-authentic narrations.  He overlooked many authentic narrations so that his book wouldn’t be too long. He chose to name the book “The Authentic Book Encompassing a Brief Authentic Narrations of the Prophet, sallallaahu ‘alaihi wa sallam, his Tradition and Life” to become the title of the most authentic book after the Qur’an. The book is known as Saheeh Al-Bukhari (The authentic narrations reported by Al-Bukhari, may Allah have mercy on him). This book became well known and it gave him a high rank that someone like him truly deserved to achieve. He, may Allah be pleased with him, had a vast knowledge, great manners, a tolerant nature, dignity, and an untainted tongue. He cared so little for this life, he had deep faith, and had Allah’s consciousness at all times. After Imam Al-Bukhari, may Allah have mercy on him, became famous throughout the world, thousands of scholars came to him as students of the leader in memorisation of authentic narrations until the number of people who attended his study circles in Baghdad reached 20,000. Among the most remarkable figures of his students were Imams At-Tirmithi, An-Nasaa’ee, Muslim, and others, may Allah have mercy on them. In 250AH, Al-Bukhari, may Allah have mercy on him, left to Nisabor, a city in Khurasaan and stayed there for a while teaching the people. Then he decided to return to his dear city, Bukhaaraa, and when he did the people rushed to welcome him in a great celebration in which huge tents were pitched and decorations were hung. They threw flowers and golden and silver coins on the Imam upon his arrival into the city. There was an overwhelming atmosphere of happiness that prevailed throughout all Bukhaaraa. Allah Willed, out of mercy to the Imam, that Al-Bukhari, may Allah have mercy on him, would only meet his Lord after peace and happiness had found their way into his heart again. One day, the people of Samarqand sent a message for him asking him to come. He agreed and packed with great joy. When he started walking towards his animal he said: “Take me back, I have become weak and very ill”. When they took him back to his house, he said some supplications then he laid on his bed sweating a lot, then his pure soul ascended to its Creator. His death, may Allah have mercy on him, was on a Friday night, the beginning of the month of Shawwaal, 256AH (870CE). He was 62 years old when he died. He was buried in the village of Khartank which is now known as ‘Khawaajah Saaheb’. May Allah have mercy upon the great Imam and may Allah admit him into Paradise. Aameen. Article source: http://www.islamweb.net/emainpage/ Two most authentic books of Hadith Of all the works of Hadith, Saheeh Al-Bukhari and Saheeh Muslim are regarded as the most authentic and authoritative books, after Al-Qur’an. Indeed the very word “Saheeh” means “authentic”. Saheeh Al-Bukhari was compiled by Imam (leader) of Hadith, Mohammad Ibn Ismaa’eel al-Bukhari, born 194AH in Bukhara, central Asia. He travelled at an early age seeking knowledge to Hijaaz (Makkah and Madinah), Ancient Syria, Iraq, Egypt, etc. He devoted more than 16 years of his life to the actual compilation of this work. He learnt from more than 1,000 scholars. It is said that Imam Al-Bukhari  collected over 300,000 Hadiths and he himself memorised 200,000 of which some were unreliable. He wrote many books especially on the bibliography of Hadith narrators and other books on various issues of Fiqh (Islamic jurisprudence). However, his book Saheeh Al-Bukhari, stands out for being the most authentic book of Hadith. It was also the first book to contain only authentic Hadiths, while previous books contained authentic and non-authentic Hadiths, as well as sayings of the companions  and others. Imam Al-Bukhari  died in his hometown, Bukhara in the territory of Khurasaan (West Turkistan), in the year 256AH.  He grouped the traditions of the Prophet, sallallaahu ‘alaihi wa sallam, under various headings dealing with specific points of Islamic jurisprudence. In his time, the schools of law had been generally established and his objective was to catalogue the traditions he regarded as authentic in relation to their respective topics of jurisprudence. Before he recorded each Hadith, he would perform ablution and offer a two-Rak’ah prayer and supplicate to Allah. Many religious scholars of Islam tried to find fault in the great remarkable collection, but without success. It is for this reason, they unanimously agreed that the most authentic book after the Book of Allah is Saheeh Al-Bukhari.  Some facts about Saheeh Al-Bukhari: 1. It contains 7,275 Hadiths, which he chose from the large number of Hadiths that he had collected. 2. The number of complete unrepeated Hadiths is 2,230. 3. All the Hadiths mentioned are authentic. 4. The conditions for accepting a Hadith were very stringent. Such as: a) The chain of narrators must be linked, i.e. every narrator must have met his predecessor, (the man of whom he heard the Hadith from, up to the Prophet, sallallaahu ‘alaihi wa sallam.) b) For it to be enclosed in the Saheeh, the narrators must be of the highest caliber regarding their piety, manners, memory, integrity, etc.  5. The book is not a mere book of narrations; it is essentially a course of study on Hadith, its derivatives, inductions and research. 6. Each one of its 97 chapters is headed by a relevant verse from the Qur’an that complements the meaning of the Hadiths quoted.  7. Finally, much more could be said about this monumental work, however, it is enough to say that many people have reached fame and achieved the highest qualifications by studying the book, researching it and commenting on it. Saheeh Muslim: Saheeh Muslim is the second most authentic book of Hadith after Saheeh Al-Bukhari, compiled by Imam Muslim ibn al-Hajaaj al-Nisapuri. Born in 202H and died in 261H. He travelled widely to gather his collection of Hadith to Iraq Hijaaz, Ancient Syria, and Egypt. He learnt from many scholars, most of which were Al-Bukhari’s teachers. He also learnt from the Imam Al-Bukhari himself  and became his most loyal student. Like Imam Al-Bukhari, Allah have mercy upon him, he, Allah have mercy upon him, wrote many books on the sciences of Hadith.  He, Allah have mercy upon him, sought not so much to complement the issues at stake in the fiqh, the lslamic jurisprudence, but rather to produce a collection of sound traditions, an authentic record, on which future studies of Hadith could be based.  Some facts about Saheeh Muslim: 1. The book contains 4,000 non-repeated Hadiths and 12,000 repeated ones. 2. Many narrations are mentioned in Saheeh Al-Bukhari, but with different chain of narrators. 3. In every chapter more than one Hadith with the same meaning but with different chains and text are listed. The first Hadith in each chapter is the strongest, followed by weaker narrations in order to strengthen weaker narrations. 4. Excellent classification. 5. The book is forwarded by a detailed introduction about the basis of the sciences of Hadith. Saheeh Al-Bukhari is preferred over Saheeh Muslim based on the authenticity of the Hadiths. Imam Al-Bukhari was stricter in selecting Hadiths (chains) than Imam Muslim . Besides considering all the conditions of a Saheeh Hadith, Imam Al-Bukhari  stipulated a further condition that a narrator should meet the person from whom he is narrating the Hadith.  Imam Muslim  however, did not stipulate the evidence of meeting the narrator from whom he is narrating, but according to him, it is sufficient to accept the Hadith of a narrator if he lives in the same period and there was the possibility of meeting the narrator from whom he is reporting the Hadith. So, the condition of Imam Muslim was less strict than the condition of Imam Al-Bukhari .   While Bukhari’s compilation is considered the more reliable of the two, Muslim’s arrangement of his material has been recognised as superior, and rightly so. While Al-Bukhari  made the traditions in his collection testify to his own schedule of various points of law, Muslim  left them to speak for themselves. Article source: http://www.islamweb.net/emainpage/

Muslims were, early on, aware of the significance of the Sunnah and its authority. They, one generation after the other, were keen to preserve the Sunnah because they saw that as a part of the preserving of the last revelations man is ever to receive. Their efforts were unabated, and the remarkable job they did is unparalleled in the experience of any other religion or civilisation. One of the main reasons behind this is the fact that the Prophet, sallallaahu ‘alaihi wa sallam, clearly taught the Companions  the importance of his Sunnah, its place in Islam and their role in saving it, teaching and conveying it to others around them and to those who would come after them. In so doing, he, sallallaahu ‘alaihi wa sallam, followed an effective methodology, which will be briefly outlined below:  1. He emphasised the importance of seeking knowledge and teaching it to others. He said: “Seeking knowledge is obligatory upon every Muslim (male and female).” [Ibn Maajah] Also, he said: “Whosoever pursues a path to seek knowledge therein, Allah will thereby make easy for him a path to Paradise. No people gather together in one of the houses of Allah (mosques), reciting the Book of Allah and studying it among themselves, without tranquility descending upon them, mercy enveloping them and angels surrounding them, and Allah making mention of them to those (angels) who are with Him.” [Muslim]  2. He always had a centre for teaching. Most of the time, it was the mosque.  3. He was soft in his dealings and always facilitated things and made them easy for others. He was merciful and humble and made himself readily available. 4. He never pushed people into anything. Instead, he gradually taught them and led them to change. He always motivated them to follow his example and be their best. 5. He would not continuously teach or work with them, but he would give them enough breaks to avoid overstressing or boring them.  6. He spoke plainly and clearly and he talked to people at their level of understanding and intellectual ability. Whenever appropriate, he spoke to people in their own dialect for the Arabs had different dialects.  7. He used the method of repetition. He would repeat whatever he wanted to stress for three times to insure that all heard him properly and clearly understood what he was saying.  8. When questioned, he would give more than what is expected as an answer and use the occasion to further clarify things for all, and teach about other things.  9. Whenever the Prophet had to choose between two ways, he chose the easier way, which had facility and mercy if there was nothing forbidden in that, and he kept away from the difficult and harsh ways. 10. He attached special attention to teaching the women and provided them special times for questions. He encouraged them to ask and learn.  11. He used to do his best in everything, and he perfected whatever he did, thus setting an example for others.  The era of the Companions and their Followers The Companions did their utmost to convey Islam to the generations succeeding them in the best and most accurate way possible. They sincerely loved it, honestly lived according to it and faithfully preserved it and kept any impurity or irregularity out of it. Their role in the preservation of Islam was one of utmost importance to its continuation, but they were highly prepared for it by the best teacher and trainer, the Prophet, sallallaahu ‘alaihi wa sallam. Thus the studying of this era, especially with respect to the history and authority of the Sunnah, is necessary to all Students of Knowledge. For detailed reading there are many books on Hadiths and Sunnah: Methodology of the Companions in Preserving the Sunnah Before discussing the Companions’ ways of learning, practising, preserving and conveying of the Sunnah, it is worthwhile to shed some light on the main points one needs to understand about the Companions  and their methodology: 1. The Companions were fully aware of the responsibility they shoulder after the death of the Prophet, sallallaahu ‘alaihi wa sallam. 2. The Companions are all trustworthy. They never doubted one another in the matters of this religion and the narration of Hadith. 3. The Companions have developed a methodology for scrutinising Hadiths and narrators, and by doing that have established the rules of ascertaining narrations for those who came after them. 4. The ability of different Companions to understand the Sunnah, memorise it and convey it varied from one Companion to another.  5. The Companions left Makkah and Madinah to many places around the Muslim world, at the time, for the purpose of delivering the message and teaching Islam to those who accepted it thus spreading the Sunnah throughout the land. It is interesting to note that about 750 Companions narrated Hadiths, seven of whom narrated a high number of Hadiths, and about 20 narrated an average number, the rest narrated a small number.  The seven who narrated a large number of Hadiths are: Abu Hurairah who narrated 5,374 Hadiths, ‘Abdullaah Ibn ‘Umar narrated 2,630, Anas Ibn Maalik narrated 2,286, ‘Aa’ishah narrated 2,210, ‘Abdullaah Ibn ‘Abbaas narrated 1,660, Jaabir Ibn ‘Abdullaah narrated 1,540, and Abu Sa’eed AI-Khudri narrated 1,100 Hadiths. They understood their role and were aware of the significance of their ability in narrating the Hadiths and did their best to deliver them diligently and accurately. Muslims of all times are indebted to them. Article source: http://www.islamweb.net/emainpage/ The status of Sunnah The Sunnah cannot dispense with the Qur’an: Allah Almighty chose Muhammad, sallallaahu ‘alaihi wa sallam, as His Prophet and selected him to deliver His final message. The Qur’an was revealed to the Prophet  in which Allah commanded him to obey everything that was ordered of him; that is, to convey and explain His message to the people. Allah Almighty says what means: “…And We revealed to you the message [i.e., the Qur’an] that you may make clear to the people what was sent down to them…” [Qur’an: 16:44] The declaration mentioned in the verse contains two commands: 1. To propagate the speech of Allah (i.e. the Qur’an). This is to openly communicate the Qur’an to (all) mankind as Allah Almighty has revealed to the Prophet that which means: “O Messenger! Announce that which has been revealed to you from your Lord…” [Qur’an: 5:67]  ‘Aa’ishah  is reported to have said: “Whoever says that Muhammad concealed anything that he was commanded to communicate has forged a great lie against Allah.” Then she read the abovementioned verse. [Al-Bukhari & Muslim] Another narration is found in the book of Imaam Muslim  which states: “If the Messenger of Allah  had concealed something that he was commanded to communicate, he would have concealed the saying of the Almighty (which means): “And [remember, O Muhammad], when you said to the one on whom Allah bestowed favour: ‘Keep your wife and fear Allah,’ while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him.” [Qur’an: 33:37]  2. To clarify words, sentences or verses from the Qur’an that are not easily understood by most people. Some verses may be comprehensive or general in their meaning, and the Sunnah clarifies and defines them through the Prophet’s sayings, actions and confirmations.  The Necessity of the Sunnah to Understand the Qur’an:  Allah says what means: “[As for] the thief, the male and the female, amputate their hands...” [Qur’an: 5:38] In the context of this verse, the thief and the hand are mentioned in a general manner. It is the Sunnah that explains the first of them and places a restriction on it by explaining the meaning of the word ‘thief’ to mean the one who steals something worth at least a quarter of a Deenaar (a unit golden currency) according to the saying of the Prophet : “There is no cutting of the hand unless the thing stolen is worth a quarter of a Deenaar or more.” [Al-Bukhari & Muslim]  The latter (i.e., how the hand is to be amputated) is explained by the actions of the Prophet  and his Companions . They would amputate the hand of the thief from the wrist, as is known from a saying of the Prophet . There are many other verses of the Qur’an that cannot be completely understood except through the Sunnah, such as:  1.        Allah says what means: “And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy.” [Qur’an: 4:101] It is obvious from this verse that fear is a pre-requisite for the shortening of prayers. However, some of the Companions  asked the Prophet : “Why do we shorten our prayers while we feel safe?” He replied: “It is an allowance from Allah, so accept it.” [Muslim]  2. Allah says what means: “Say: ‘Who has forbidden the adornment of [i.e., from] Allah which He has produced for His servants and the good [lawful] things of provision?...” [Qur’an: 7:32] But the Sunnah has forbidden some ‘adornments’, and this is evident from the saying of the Prophet : “The wearing of silk and gold has been made unlawful for males and lawful for the females of my nation.’’ [At-Tirmithi] 3. Allah says what means: “Say: ‘I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine – for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah…” [Qur’an: 6:145]  But the Sunnah has forbidden many things not mentioned in the abovementioned verse; an example of this lies in the saying of the Prophet : “All predatory animals with tusks and every bird with claws are forbidden for consumption.” There are other narrations that have forbidden the consumption of such animals, such as the one where the Prophet  is reported to have said: “Allah and His Messenger have prohibited the consumption of domesticated donkeys, for they are filth.” [Al-Bukhari & Muslim]  There are many other examples that show the necessity of the Sunnah within Islamic Law. There is no other way to understand the Qur’an correctly except with the interpretation of the Sunnah. The Inadequacy of Philology to Understand the Qur’an:  The Companions of the Prophet were the most knowledgeable of people in the Arabic language, yet, if they were to attempt to understand the verses quoted above by relying on the Arabic language alone, then they would have erred.  It is agreed upon by the majority of Muslim scholars, past and present, that the Qur’an should first and foremost be interpreted by the Qur’an itself, then by the Sunnah, then by the sayings of the Companions, and so on. It is here that the cause of deviation of scholastic theologians (Ahl Al-Kalaam), both ancient and modern, becomes clear, as well as their opposition to our righteous predecessors  in doctrine and law.  In short, what is obligatory upon all Muslims is that they do not separate the Qur’an from the Sunnah; moreover, it is obligatory to follow both of them and to formulate laws using both. This is a safeguard for the people, so that they do not falter and regress, as explained by the Prophet : “I am leaving behind two things - you will never go astray if you hold fast to them: the Qur’an and my Sunnah.” [At-Tirmithi] Source: A lecture delivered by Shaykh Al-Albaani The era of the Companions and their followers Most scholars group the main aspects of the methodology of the Companions  in preserving the Sunnah into the following seven categories: prudence in narrating the Hadiths, verification and substantiation of the Hadiths before accepting them, critique, discussions and assessment of the narration, travelling for search and confirmation of the Hadiths, memorisation, practice and writing of the Hadiths. Some scholars refer to these aspects as ‘rulings’, ‘methods’ or ‘ways’ instead of methodology. 1- Prudence in narrating the Hadith: Because of the fact that the Sunnah is a revelation and a sacred Source for this religion, the Companions were very careful when narrating what the Prophet, sallallaahu ‘alaihi wa sallam, said or did. This vigilance was illustrated in: lAvoiding narration unless they had to. ‘Abdur-Rahmaan Ibn Abi Layla said: “I have met with 120 Companions from the Ansaar (supporters of the Prophet), none of whom would narrate a Hadith or answer a question of fatwa unless he absolutely had no choice but to do it. One would have to go and ask another instead of him, so much so you would keep going from one to the other until you get back to the first one you asked.”  They  understood that they were conveying the message brought to them by the Prophet, sallallaahu ‘alaihi wa sallam, and that people see it as such, thus everyone wanted the other to do that because they may know it better. This, however, should not be construed to mean they avoided spreading the message or teaching Islam to others. This prudence indicates they were fully aware of their role and its significance. They would rather let others, who may be more knowledgeable, do the job, but once they had to do, they did it in the best way possible. lLimiting or discouraging the narration. This attitude was adopted for the purpose of protecting the Sunnah because it minimises the possibility of mistakes or forgetfulness that may otherwise cause people to doubt the Sunnah or mistrust the narrators. This trend was strongly encouraged by Caliphs Abu Bakr, radhiallah ‘anhu, and ‘Umar Ibn al-Khattaab, radhiallah ‘anhu, and was accepted and practiced by the Companions . This attitude is founded on the famous Hadith narrated by many Companions : “It is sufficient  - for one to tumble into lying - to narrate or repeat everything he/she hears.” [Al-Bukhari and others] lEncouraging narration from knowledgeable Companions. To strike a necessary balance between being cautious and insuring the transmission of the religion and the spreading of its teachings, the Companions  who had a great deal of knowledge - like those recommended by the Prophet  - never hesitated to narrate, write or teach the Sunnah. There are hundreds of narrations that encourage such practice so long as it is done in the right manner. l Opting for verbatim narration. Guided with instruction in the Hadith, “May Allah  bless the person who hears a statement from me and conveys it as he/she heard it,” the Companions  did all that was humanly possible to keep their narration verbatim of what they actually heard from the Prophet. There are many reported incidents, which testify to this fact. Having such natural mastery of the Arabic – that was common among them - and the fact that they  saw and heard the Prophet say, do and explain to them his teachings repeatedly, as well as their understanding of the need for verbatim transmission of narrations, all combined to make it easy for them not to cause changes as they narrate any Hadith. 2- Verification of the Hadith before accepting it This is an important tool that the Companions established to safeguard the Sunnah against any foreign material interference and accidental or deliberate mistakes. This was a common practice amongst all of the Companions  when receiving or narrating the Sunnah. Imaam Ath-Thahabi  mentioned this practice, in one of his great books, addressing the issue of Hadith memorisers. He said that it was one of the ways used by of the four Caliphs to protect the Hadith. For example, Abu Bakr was asked to rule in the case of a grandmother who came asking for her right in inheritance, he said that he knew of no amount due to her neither in the Book of Allah (i.e., Qur’an) nor the Sunnah of the Prophet. But when Al-Mugheerah told that he has witnessed the Prophet give one-sixth of the total amount of the inheritance, he asked him if he had witness to substantiate this claim. And when Muhammad Ibn Maslamah witnessed to the truth of that figure, Abu Bakr accepted it and gave the grandmother exactly that. In the case of ‘Umar Ibn al-Khattaab Ath-Thahabi mentioned many incidents that testify to the fact that he  always ascertained the narration when it was necessary to do so. He narrated that Maalik Ibn Aws heard ‘Umar  say to ‘Abdur-Rahmaan Ibn ‘Awf, Talhah Ibn Az-Zubayr and Sa’d Ibn Abi Waqqaas: “I ask by Allah, Who maintains the Heaven and Earth! Did you hear the Prophet say: ‘I am not to be inherited, whatever I leave is to be given in charity’? They said: ‘Yes, Allah is our witness.’” [Ahmad] After narrating the above incidents among others, Imaam Ath-Thahabi repeatedly asserted that the verifications were not meant to doubt the truthfulness of any of the Companions  rather they were necessary to establish a standard of care and respect for what the Prophet, sallallaahu ‘alaihi wa sallam, said or did. They did that for themselves and to institute a tradition to be fol­lowed and honored by all who come after them. In summary, it is essential to note the following about this method: l The purpose was to protect the Sunnah, not to doubt one another. All of the Companions are trustworthy as clearly stated in the Qur’an, and doubting their trustworthiness can certainly damage one’s faith. lThe purpose, also, was to establish a method and set an example to be followed by the rest of the Muslim nation. The truth, however, remains that Companions used to accept narration conveyed by any one of them. Their request of witnesses or that the narrator gives an oath that he is saying the truth was to establish the methodology, so that people would not take narrating a Hadith lightly. This fact may further be supported when considering that:   lSometimes they required a witness while at others they had the narrator give oath or reminded him of how serious it is to lie against the Prophet. This variation indicates that the purpose was actually to establish awareness of the significance of narrating the Hadith rather than set up a requirement of having more than one narrator as a condition for its authenticity. lThere are a very large number of narrations, which indicate that in many cases the Companions  had actually accepted Hadith from one narrator without seeking any substantiation or verification. Amongst the believers there is no doubt about this way of life called Islam. It is a complete way of life. The Creator of the heavens and the earth has not left anything out of this glorious religion (way of life) of His. As the above verse states that this religion is perfect and complete. However, something new has come in fairly recent years from Satan, concerning the Sunnah of the Messenger of Allah, sallallaahu ‘alaihi wa sallam. It has been suggested by him to the hearts of some of the Muslims that the Qur’an, as Glorious as it is, is sufficient as guidance for mankind. Meaning that the Sunnah is something that can be left off, or abandoned. Surely this is a disease that has no place in this wonderful religion (Islam).  In order to address this issue we must ask ourselves an important question. How do we worship Allah? Do we worship Him any way we want? Is there a correct methodology to worshipping Allah? Is it sufficient for us to say and do whatever it is that we feel is worship and then call it worship and it will be accepted as such? Let us consider the saying of Allah (which means): “O you who believe! Obey Allah and obey the Messenger, and make not vain your deeds!” [Qur’an; 47: 33]  You must know that the Qur’an and the Sunnah do not contradict one another, rather they complement one another. When Allah Says in this verse that the Messenger is to be obeyed, he is not only talking to that honourable group of Muslims that accompanied the Prophet, sallallaahu ‘alaihi wa sallam, during his lifetime. He is speaking to all of the Muslims that will come up until the Last Day.  Similarly, no one is ready to conceive the notion that when Allah, Says (what means): “O you who believe!” that the only ones who believe are the Muslims who were with the Prophet  at that time and no one after them believed and no one else will ever believe! This would be grossly limiting the Qur’an.  Satan is crafty! He may then try to sway your thinking from another angle. He may say that the Qur’an is simple to understand and that it needs no explanation. For it is true that Allah Says (what means): “We have indeed made the Qur’an easy to understand and remember” [Qur’an; 54: 32]  However, although the Qur’an is easy to understand, it does need to be explained so that it is properly understood. Allah Says (what means): “And when We have recited it to you [O Muhammad through Jibreel (Gabriel)] then follow you its (The Qur’an’s) recital. Then it is for Us (Allah) to make it clear (to you).” [Qur’an; 75: 18,19]  Surely if the Qur’an had to be made clear to the Messenger, sallallaahu ‘alaihi wa sallam, then how much more so to you and I?  Allah Says (what means):  “…And We have sent down unto you (O Muhammad) the Reminder, that you may explain clearly to men what is sent down to them, and that they may give thought.” [Qur’an; 16: 44] In this verse, Allah is exhorting the Messenger, sallallaahu ‘alaihi wa sallam, not merely to recite the Qur’an but to explain it as well. Obviously, some explanation is required even to the most pious of men.  Furthermore, giving the needed details to carry out certain commands given in the Qur’an was another very vital role played by the Sunnah. For example, Allah commands us to establish the Prayers and to pay the obligatory charity (Zakaah), saying (what means): “And establish the prayers and give Zakaah (the obligatory charity) and bow with those who bow [in worship and obedience].” [Qur’an; 2:43] Yet, nowhere in the Qur’an does Allah give the required details to implement His command, and it was the Sunnah that gave us all the details of the how, when, who of this command.  Additionally, Allah Says (what means): “…(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day. That is better and more suitable for final determination.” [Qur’an; 4: 59]  Once again, if we try to leave off the importance of the Sunnah, then how do we implement this verse of the Qur’an? Allah orders us to refer our differences to Him. This means for us to seek our answers from the Qur’an. He also attaches the Messenger, sallallaahu ‘alaihi wa sallam, to that particular order when He stated for us to refer to Him. If we leave off the Sunnah then this part of the verse has no meaning. Allah Says (what means): “Whoever obeys the Messenger, has obeyed Allah.” [Qur’an; 4: 80]  And (what means): “Say (O Muhammad): If you (really) love Allah, then follow me, Allah will love you and forgive you your sins.” [Qur’an; 3: 31]  How can the Muslims of today follow the Prophet, sallallaahu ‘alaihi wa sallam, and not refer to his Sunnah? How can we say that we love Allah and not try to follow the methodology of His Prophet ?  Finally, we would like to conclude with a Hadith (narration) from the Messenger of Allah  that was collected by Imaam Maalik  in his book called Muwatta. The Prophet, sallallaahu ‘alaihi wa sallam, said: “I have left behind two matters. Those who hold fast to them will never go astray: The Book of Allah and the Sunnah of His Messenger.”  The reason that many of the Muslims are going astray today is because they are not only leaving off the Sunnah but they are leaving the Qur’an as well! If you are not giving the Sunnah its rights, then you are not giving the Qur’an its rights.  Without the Sunnah then the second statement of your Shahaadah (testimony of faith) also has no meaning. Article source: http://www.islamweb.net/emainpage/

Allah, Almighty, Says (what means): “This day have I perfected your religion for you and completed my favour upon you and have chosen for you Islam as your religion.” [Qur’an; 5: 3] Amongst the believers there is no doubt about this way of life called Islam. It is a complete way of life. The Creator of the heavens and the earth has not left anything out of this glorious religion (way of life) of His. As the above verse states that this religion is perfect and complete. However, something new has come in fairly recent years from Satan, concerning the Sunnah of the Messenger of Allah, sallallaahu ‘alaihi wa sallam. It has been suggested by him to the hearts of some of the Muslims that the Qur’an, as Glorious as it is, is sufficient as guidance for mankind. Meaning that the Sunnah is something that can be left off, or abandoned. Surely this is a disease that has no place in this wonderful religion (Islam).  In order to address this issue we must ask ourselves an important question. How do we worship Allah? Do we worship Him any way we want? Is there a correct methodology to worshipping Allah? Is it sufficient for us to say and do whatever it is that we feel is worship and then call it worship and it will be accepted as such? Let us consider the saying of Allah (which means): “O you who believe! Obey Allah and obey the Messenger, and make not vain your deeds!” [Qur’an; 47: 33]  You must know that the Qur’an and the Sunnah do not contradict one another, rather they complement one another. When Allah Says in this verse that the Messenger is to be obeyed, he is not only talking to that honourable group of Muslims that accompanied the Prophet, sallallaahu ‘alaihi wa sallam, during his lifetime. He is speaking to all of the Muslims that will come up until the Last Day.  Similarly, no one is ready to conceive the notion that when Allah, Says (what means): “O you who believe!” that the only ones who believe are the Muslims who were with the Prophet  at that time and no one after them believed and no one else will ever believe! This would be grossly limiting the Qur’an.  Satan is crafty! He may then try to sway your thinking from another angle. He may say that the Qur’an is simple to understand and that it needs no explanation. For it is true that Allah Says (what means): “We have indeed made the Qur’an easy to understand and remember” [Qur’an; 54: 32]  However, although the Qur’an is easy to understand, it does need to be explained so that it is properly understood. Allah Says (what means): “And when We have recited it to you [O Muhammad through Jibreel (Gabriel)] then follow you its (The Qur’an’s) recital. Then it is for Us (Allah) to make it clear (to you).” [Qur’an; 75: 18,19]  Surely if the Qur’an had to be made clear to the Messenger, sallallaahu ‘alaihi wa sallam, then how much more so to you and I?  Allah Says (what means):  “…And We have sent down unto you (O Muhammad) the Reminder, that you may explain clearly to men what is sent down to them, and that they may give thought.” [Qur’an; 16: 44] In this verse, Allah is exhorting the Messenger, sallallaahu ‘alaihi wa sallam, not merely to recite the Qur’an but to explain it as well. Obviously, some explanation is required even to the most pious of men.  Furthermore, giving the needed details to carry out certain commands given in the Qur’an was another very vital role played by the Sunnah. For example, Allah commands us to establish the Prayers and to pay the obligatory charity (Zakaah), saying (what means): “And establish the prayers and give Zakaah (the obligatory charity) and bow with those who bow [in worship and obedience].” [Qur’an; 2:43] Yet, nowhere in the Qur’an does Allah give the required details to implement His command, and it was the Sunnah that gave us all the details of the how, when, who of this command.  Additionally, Allah Says (what means): “…(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day. That is better and more suitable for final determination.” [Qur’an; 4: 59]  Once again, if we try to leave off the importance of the Sunnah, then how do we implement this verse of the Qur’an? Allah orders us to refer our differences to Him. This means for us to seek our answers from the Qur’an. He also attaches the Messenger, sallallaahu ‘alaihi wa sallam, to that particular order when He stated for us to refer to Him. If we leave off the Sunnah then this part of the verse has no meaning. Allah Says (what means): “Whoever obeys the Messenger, has obeyed Allah.” [Qur’an; 4: 80]  And (what means): “Say (O Muhammad): If you (really) love Allah, then follow me, Allah will love you and forgive you your sins.” [Qur’an; 3: 31]  How can the Muslims of today follow the Prophet, sallallaahu ‘alaihi wa sallam, and not refer to his Sunnah? How can we say that we love Allah and not try to follow the methodology of His Prophet ?  Finally, we would like to conclude with a Hadith (narration) from the Messenger of Allah  that was collected by Imaam Maalik  in his book called Muwatta. The Prophet, sallallaahu ‘alaihi wa sallam, said: “I have left behind two matters. Those who hold fast to them will never go astray: The Book of Allah and the Sunnah of His Messenger.”  The reason that many of the Muslims are going astray today is because they are not only leaving off the Sunnah but they are leaving the Qur’an as well! If you are not giving the Sunnah its rights, then you are not giving the Qur’an its rights.  Without the Sunnah then the second statement of your Shahaadah (testimony of faith) also has no meaning. Article source: http://www.islamweb.net/emainpage/

The men of learning (scholars) are the successors of the prophets. Knowledge is what is indicated by the Book of Almighty Allah and the Sunnah of His Messenger, sallallaahu ‘alaihi wa sallam. And in this concern ‘Aa’isha (may Allah be merciful to her) said, when she was asked about the character (khuluqahu) of the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, that “His character was the Qur’an”. (Akhlaaq sing. khuluq: has several meanings: ethics, morals, inborn quality, manners, natural disposition and shall be used here synonymously.) This word from ‘Aa’isha tells us that the natural disposition of the Prophet, sallallaahu ‘alaihi wa sallam, was following the teachings of the Qur’an manifested in his following the orders and refraining from the interdictions. It is now worthy of the scholars, preachers, teachers and students to take good care of the Book of Allah, and to search into it and to assimilate the good ethical teachings which Allah loves from it. Almighty Allah says: “Verily, this Qur’an guides to that which is most just and right” [Surah Al-Isra’: Verse 9] In another verse the Qur’an says: “Nun. By the pen and what the (angels) write (in the Records of men).  You (O Muhammad) are not, by the Grace of your Lord, a madman. And verily, for you (O Muhammad ) will be an endless reward. And verily, you (O Muhammad) are on an exalted standard of character. [Surah Al-Qalam: Verses 1-4] The one who would like to attain this great standard of character should approach the Book of Allah and pay attention to it when reciting and studying it; while referring all the questions and doubts to the learned people for reliable answers and guidance to the correct books and references on the explanations of the Qur’an. Attention should also be given to the Sunnah of the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, because it also explains the Qur’an and leads to the understanding of it. Almighty Allah said to His Messenger, sallallaahu ‘alaihi wa sallam: “Say (O Muhammad): ‘This is my Way; I do invite unto God on evidence clear as seeing with one’s eyes, I and whoever follows me. Glory to Allah! And never will I join gods with Allah.’” [Surah Yusuf: Verse 108] The abiding by the Book of Allah is part of the character of the Prophet, sallallaahu ‘alaihi wa sallam, and part of the character of all the scholars and the men of learning who are endowed with knowledge and insight, knowledge and faith, knowledge and piety. However people with knowledge but with no faith or any piety have no share of the high standard of character. From this we know that who ever calls for something with ignorance is not on the path of the Prophet Muhammad’s (sallallaahu ‘alaihi wa sallam) standard of character and conduct and not on the path of the people of learning. Rather, he is a criminal with great sin because Almighty Allah considers that whoever says something that Allah did not say is beyond blasphemy and above polytheism. Chaos and disorder would result from this. Allah says: “Say: The things that my Lord hath indeed forbidden are: Shameful deeds whether open or secret, sins and trespasses against truth or reason, assigning of partners to Allah for which he has given no authority, and saying things about God of which he has no knowledge”. [Surah Al-’Araaf: Verse 33] Hence, whoever says things about Allah without knowledge and permits what is forbidden and forbids what is permissible, deters from the right thing and calls for the false. So it is the duty of the scholars and men of learning and their students to be cautious about saying things about Allah without knowledge and pay attention to stating the legitimate proofs according to the Shariah so that they can be knowledgeable about what they presume, call for or deter from and not venture to say false things about Allah without any knowledge. Those who are knowledgeable about Allah are the ones who fear Allah the most and never trespass His limits. Allah says: “Those truly fear Allah, Among His servants, Who have knowledge”. [Surah Faatir: Verse 28] The knowledgeable people who fear Allah are those people who know His religion, and know the Sunnah of His Prophet Muhammad, sallallaahu ‘alaihi wa sallam. Those people are headed by the Prophets and Messengers of Allah because they are the best example. It befits the men of learning, although they are found in a latter time like the time we are living in, to follow the foot steps of the pious people in their fear of Allah and make it their task to revere His orders and His prohibitions The fear of Allah implies stopping at the limits stated by Him and following the path of His Messenger Muhammad, sallallaahu ‘alaihi wa sallam. Any overdoing it would be unnecessary and impermissible. The knowledgeable person is the one who does not trespass the limits of prohibition and permission, and in the doing (following) and in abstention. And besides all that be very cautious not to say any thing about Allah without knowledge, or do contrary to what he learned. Almighty Allah mentioned some good characteristics of some of His pious worshippers as a reminder to us. Allah says: “There is, in their stories instruction for men endued with understanding.” [Surah Yusuf: Verse 111)  In other verses Allah says: “Not all of them are alike: Of the people of the Book are a portion that stand (For the right), they recite the verses of Allah all night long, and they prostrate themselves in adoration. They believe in Allah and the Last Day. And they enjoin what is right, and forbid what is wrong, and they hasten in emulation in (all) good works: They are in the ranks of the righteous.” [Surah Aali ‘Imraan: Verses 113-114]  These good characteristics, which were adopted by the best of the People of the Book and by those guided by Allah from among their scholars, include deep faith in and total submission to Him. And that they would not sell the sign of Allah for a cheap price and would not show ingratitude and deny the truth and conceal it as did their men of learning who went astray, when they concealed the story of Muhammad, sallallaahu ‘alaihi wa sallam, and they concealed a lot of truths for the sake of worldly and immediate gain.  But the people of knowledge and faith, from the ancient and the latter times, would state the truth and declare it as Allah said: “Is then one who doth know that that which hath been revealed unto thee from thy Lord is the truth, like one who is blind? It is those who are endued with understanding that receive admonition.” [Surah Ar-Ra’ad: Verse 19]  And in another verse: “Say: Are those equal, those who know and those who do not know? It is those who are endued with understanding That receive admonition.” [Surah Az-Zumar: Verse 19] By this Allah explained that it is the people with understanding who really think and work their insight and those are the people with healthy minds. Allah described them as: “Those who fulfil the covenant of Allah and fail not in their plighted word. Those who join together those things which Allah has commanded to be joined hold their Lord in awe, and fear the terrible reckoning.” [Surah Ar-Ra’ad: Verses 20-21] They join together the things which Allah has commanded to be joined and by straightness in following Allah’s orders and showing loyalty to Him and the following of the Sunnah of Prophet Muhammad, sallallaahu ‘alaihi wa sallam. Hence, their faith is followed by work and practice shown in kindness to one’s parents and communication with relatives. And the fear of Allah is such as to help them in the obedience of Allah and to deter them from committing disobedience. Then Allah mentioned the two characteristics that are the sixth and the seventh and said: “Those who patiently persevere, seeking the countenance of their Lord, And they establish regular prayers.” [Surah Ar-Ra’ad: Verse 22] They persevere on the obedience of Allah and they persevere in their abstention from the interdictions made by Allah. Allah also mentioned the eighth and the ninth characteristics and said: “Spend out of (the gifts) We have bestowed for their sustenance, secretly and openly, and turn off evil with good”. [Surah Ar-Ra’ad: Verse 22] The meaning here is that they spend to get the forgiveness and redemption of Allah. They spend openly as they do in Zakat in secret either seen or not seen by people; seeking the grace of Allah.  “And turn off evil with good” This indicates total patience, their resilience, their endurance and their subduing of their wrath: “For such there is the final attainment of the (Eternal) Home”. [Surah Ar-Ra’ad: Verse 22] Allah explained that this “Eternal Home” as: “Gardens of perpetual bliss: They shall enter there as well as the righteous among their fathers, their spouses, and their offspring”. [Surah Ar-Ra’ad: Verse 23] To reward them for their good past deeds, Allah includes them together with their fathers, their offspring and their spouses in His giving. Henceforth, to be straight in carrying out of the orders of Allah and fulfilling the duties; to call for the good and deter from bad; and to stand firm with the right and be resilient on it; and to turn off evil by doing good – all these are ways for the servant of Allah to be useful and good and also for his fathers, his spouses and their offspring and their reunion will be in the home of hospitality and generosity in which the angels are visiting and welcoming them. One of the great gifts of Allah to his servant is making him to be the reason for the guidance of his father, his mother, his spouse and his offspring, and so forth. Also it is one of the great gifts of Allah is making a woman to be the reason for the guidance of her husband, her father, her mother and her children. It is learned from this holy verse that the admission into Heaven of fathers, husbands and their offspring together with their relatives is not because of this kinship and relationship but because of their correctness and their endeavor in the obedience of Allah. This verse is also similar to the verse which says: “It is not your wealth Nor your sons that will Bring you nearer to us In degree; but only those who believe and work righteousness - these are the ones for whom there is a multiplied reward for their deeds while secure they (reside) in the dwellings on high.” [Surah As-Saba: Verse 37] Likewise the people of knowledge, faith and righteousness should follow this way of high conduct and high standard of personality so that they find the happy ending and reward. But it is very essential that the learner of knowledge should know that resilience is very important and that good deeds and abundant good does not happen simply by wishful thinking and hopeless expectations, but there should be work and patience. Waste not excessively Have you ever got upset when you weren’t able to buy something that you really wanted? Or, have you ever bought something that you could have done without?  The answer to these two questions is yes, an unequivocal yes. It is part of our human nature. We want and we desire constantly. When we allow this to go unchecked our desire for more becomes insatiable and overtakes the dictates of our souls. Any kind of addiction or extreme act emanates from our desire. Satan ever whispers to our Nafs (self) to go after our desires. He encourages us to be greedy and to overindulge ourselves. In this way we become slaves to our desires instead of in control of them. One enslaved to his desires cannot freely and truly worship his Lord. It is a matter of our Eemaan (faith) that we hold ourselves back from wasteful spending. If we find difficulty parting with our money in times of charity, then we know we have become victims of over-consumption, or excessive spending. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Cursed is the slave of gold and silver.” [Al-Bukhari] When we allow ourselves to lust after money, then we know the shackles have tightened. Money and power are always aligned. Like sirens they call out to our desires. Today, the media is their infamous recruiter. It constantly throws in our faces more things to desire and to get and to admire. This only leads to further blinding ourselves from our purpose in life, which is to worship Allah The Almighty. Allah warns us by saying (what means): “Competition in [worldly] increase diverts you (from the more serious things).” [Qur’an 102:1] We must remind ourselves that worldly desires are mere illusions, transitory pleasures, that Allah is testing us with.  Allah Almighty warns us of this by saying (what means): “Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children – like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and approval. And what is the worldly life except the enjoyment of delusion.” [Qur’an 57:20] Guard yourself from greed As consumers we must be mindful of Allah and thank Him for blessing us with the financial ability to purchase the things we need. Remembering Allah when shopping will help us humble our hearts and be grateful for all that he has already given us. This can help prevent us from becoming upset when we are unable to buy something we want. We must also seek to instill in spending habits of the Islamic practice of moderation. I cannot stress enough the importance of the Prophet Muhammad’s (sallallaahu ‘alaihi wa sallam) injunction to the Muslim Ummah: “Eat, drink, spend, and dress without extravagance or arrogance.”[Al-Bukhari] We must strive for a balance between the extremes of spending too much (Israaf) and being stingy. The righteous are “those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate.” [Qur’an 25:67] This verse encourages moderation and balance in our spending. Instead of succumbing to our habits of spending on ourselves, we ought to give more than we take. When we give for the sole purpose of pleasing Allah we purify our souls. The Prophet, sallallaahu ‘alaihi wa sallam, was the most generous of men and gave the majority of his belongings away. The Prophet understood what was real and what was passing: He valued his humility, the afterlife, and his connection to Allah over worldly pleasures. When we become entangled in the superficial, our materialistic values will override our spiritual connection to our Lord. We must guard ourselves against this and instead spend our resources and time so that we may increase our spiritual wealth. This is the struggle against the Nafs which our beloved Prophet Muhammad, sallallaahu ‘alaihi wa sallam,  always emphasised. Article source: http://www.islamweb.net/emainpage/

In the Qur’an, it is mentioned that the unbelievers are the people who do not recognise and appreciate the signs of Allah. The significance of a believer is his ability to see those signs and proofs. They know that these are not created in vain; they can realise the power and great art of Allah everywhere and find ways to appraise Him. About such people Allah Almighty says (what means): “Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], ‘Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.’”[Qur’an 3:191]  Many times in the Qur’an, there are expressions like “will you not take heed?” “...there is a sign for thinking men” which emphasise the importance of pondering on the signs of Allah. Allah has created an endless list of things to be the subjects of pondering. Everything we see and sense is indeed a manifestation and sign of Allah; so all those in heavens and in earth and in between may be a means of pondering for us. Allah says (what means): “He causes to grow for you thereby the crops, olives, palm trees, grapevines, and from all the fruits. Indeed in that is a sign for a people who give thought.” [Qur’an 16: 11]  Let’s think for a while of one of the items mentioned in the above verse; for instance, the “date-tree, as well known, grows up from a seed out of the earth. From this tiny seed (a seed is not even 1 cm3 in size), an enormous wooden mass of several metres long and hundreds of kilograms of weight, forms. The only thing that seed can use while constituting this great mass is the earth in which it is buried.  How can a seed know how to constitute a tree? How does it know how to decompose the necessary substances in the soil to form food? How can it predict the required shape and structure? This last question is especially important, because it is not an ordinary wooden piece that emerges out from the seed. The seed develops a complex living organism with roots for assimilating substances from the earth, with veins in itself and with branches that are perfectly organised. A human being has difficulty while drawing even a picture of a tree, but on the other hand a simple seed can produce that extremely complex object using the substances in the soil.  This observation concludes that a seed is extremely intelligent and wise, even more than us. Or better to say, there is an amazing intelligence in what a seed does. But what is the source of that intelligence? How can it be possible for a seed to have such an intelligence and memory like a computer “chip”?  The chips are produced by people who have intelligence and knowledge. Just like a seed which is created by Allah with the ability to develop a tree. Every seed on earth is encompassed by Allah and grows within His knowledge. He Almighty says (what means): “Indeed, Allah is the cleaver of grain and date seeds. He brings the living out of the dead and brings the dead out of the living. That is Allah; so how are you deluded?” [Qur’an 6: 95]  A seed is merely one of the numerous signs that Allah has created in the universe. If men begin to think with not only their minds but also with their hearts, asking the question of ‘why’ and ‘how’ to themselves, they can understand that all the universe is a proof of the existence and power of Allah, the Most Exalted.  However, the unbelievers cannot understand such things, since they don’t have the ability to “see” this purpose- as the Qur’an expresses (what means): “…They have eyes with which they do not see…” [Qur’an 7: 179] i.e., they do not have the wisdom and comprehension to realise the important reality with their materialistic vision.  On the other hand, believers are different than this ‘blind’ group, because they realise and accept that the whole universe is created by Allah with a certain aim and wisdom. This belief is the first step of faith. As faith and wisdom, both of which are in parallel, increase, they will start to identify every detail of Allah’s creation.  One of the things to be done to identify the details of Allah’s Creation is to be careful and observant. Because the ability to see the signs of Allah and not to be “blind” like the unbelievers, require a high concentration.  Allah Almighty says (what means): “Unquestionably, to Allah belongs whatever is in the heavens and earth. Already He knows that upon which you [stand] and [knows] the Day when they will be returned to Him and He will inform them of what they have done. And Allah is Knowing of all things..” [Qur’an 24: 64]  “Unquestionably, they are in doubt about the meeting with their Lord. Unquestionably He is, of all things, encompassing.” [Qur’an 41:54] One should train himself to recognise the signs of Allah and should always keep this in mind. Otherwise, mind will start to wander, jumping from one topic to another, wasting time thinking about useless things.  Mind is like water; unless it is directed which way to flow, it spreads away, to the places that you would not want it to flow. This is a kind of unconsciousness; you can not control your mind. You can not focus and concentrate on a subject. Actually, you cannot conceive the truth behind the events happening and also cannot ever have the competence to interfere in them. On the contrary, your mind gets directed by those events. You are “bewildered” all the time, which is not an attribute of a believer, but the unbelievers, as Allah Almighty Says (what means): “...And he who associates with Allah – it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.”[Qur’an 22: 31]  Believers, on the other hand, are the ones who direct their minds, try to better perceive Allah, and who try to better serve His religion. The believers are the ones “who turn away from ill speech” [Qur’an 23:3]. They free their minds from any useless thoughts and whenever they realise the appeal of Satan, they rescue themselves just like Allah Almighty Says in the Qur’an (what means): “Indeed, those who fear Allah – when an impulse touches them from Satan, they remember [Him] and at once they have insight.”[Qur’an 7: 201]  Therefore, the believers should be careful to keep their minds free of useless thoughts and ponder only on useful things that serve them in their life and keep them close to the Mighty Creator. Article source: http://www.islamweb.net/emainpage/ Ways we can cope with our own illness Always keep in mind that trials are inevitable and people deal with trials in a variety of ways. Allah Says (what means):  “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, who, when disaster strikes them, say, ‘Indeed we belong to Allah, and indeed to Him we will return.’ Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.” [Qur’an 2:155-157]  Commenting on this verse, Ash-Sharabaasi, may Allah have mercy upon him, said: “You all are going to be tried with some kind of these trials. But you will be different in your attitude and responsibility towards these trials.” Some people have patience and others have none. Some recover and others do not. Trials teach all of us, but only one group is deserving of the reward. “And give good tidings to the patient.” This suggests that since man must be subjected to trials, and since he is going to be afflicted by one form of a trial or another, it is then better for him not to become anxious. Man is going to be tried whether he accepts this fact or not. Since he is going to receive a reward for the trial if he is patient, it is then better for him to be considered from this good group “And give good tidings to the patient.” Don’t become pessimistic: Don’t shut your eyes only seeing the darkness of grief and worry. It will lead you into depression and isolation waiting for death to arrive, and that is a bleak existence for anyone, especially for someone who is faced with illness. Try not to allow grief and sadness overcome your heart or over burden your mind. Don’t give an opportunity for the devil to whisper to you and try to cause you mental distress that will only add to your pain and suffering. Al-Sa’adee said: “Don’t you know that weakness of the heart and its delusions are truly the incurable illness?” The strength of the heart and its reliance upon Allah are the examples of strong men. How many hospitals are filled with patients suffering from delusions and paranoia? These delusions and anxieties affect even healthy people and will sometimes cause madness and mental problems. Therefore, the health of the heart is the basis for the health of the body, and the disease of the heart is the true disease. Man may go through psychological instability where he finds the world a narrow place of distress. But, if the sick allow these thoughts to control their mind, it will add to their distress and their wish for death — possibly to the extent of contemplating suicide.  One may wish to die because of pressure and pain, but we must realise that an early end results in punishment within the grave. So, by living they are afforded more time to repent and turn back towards Allah, and that is surely better. The Prophet, sallallaahu ‘alaihi wa sallam, said: “No one among you should wish to die because of distress. But if he must do so, then he should say, ‘OAllah give me life as long as life is better for me, and cause me to die as long as death is better for me’.” [Al-Bukhari] Look within yourself for the cause of your illness and treat it with lawful medical treatments. Don’t ignore your illness - seek medical attention right away. Doctors have only been able to make as many strides in medicine thus far because Allah has allowed them to do so. Every disease has a cure except death. Try to search out and find a righteous Muslim physician if possible.  You should question yourself and be fair, do not deceive yourself: If you are afflicted with a distress hardship, look first for the reasons and reprimand yourself.  Allah Says (what means):  “What comes to you of good is from Allah, what comes to you of evil (O Man) is from yourself…” [Qur’an 4: 79]  “And whatever strikes you of disaster, it is what your hands have earned.” [Qur’an 42: 30]  When you are grieving and don’t know the reason behind it, then do no let grief find a way into your heart. Learn that Allah decrees everything and nothing that strikes you should have missed you; and nothing that has missed you, should have struck you. Beware of saying anything that may indicate irritation and dissatisfaction with Allah’s Decree, such as saying: “O Lord, why have you afflicted me with this?” Be confident that Allah knows what is best for you: You should place your trust in Allah and must remember that you do not know the wisdom behind this trial, perhaps it will make you stronger and lead you on a path to a better life. We should never limit Allah’s wisdom to our comprehension level, because we will never be able to comprehend it — it is above our capability to understand .We should, however, know for a certainty that Allah does not intend harm because it is harmful. Harm with Allah is not intended for itself but for other things that may bring good.  Ibn Uthaymeen, may Allah have mercy upon him, said: “Allah doesn’t particularly intend harm for a person when He causes him to become ill. Allah intends for the disease to take place and the disease is what may harm man. But He did not intend harm for man. He intends for him only the good from it. Sometimes, the Divine Wisdom may be apparent to the sick, and sometimes it may not. As Allah has said (what means): “And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty.” [Qur’an 8:25]  Remember Allah and ask Him for forgiveness much: Ali, may Allah be pleased with him, said: “When Allah guides His servants to ask for forgiveness, He helps them to achieve what they request.” Allah has said (what means): “But Allah would not punish them while you are amongst them. And Allah would not punish them while they seek forgiveness.” [Qur’an 8:33]  Allah has told us that He would not punish someone who seeks forgiveness, because sincere forgiveness removes the sin that is the reason for the punishment. The Prophet, sallallaahu ‘alaihi wa sallam, said: “He who is constant in seeking forgiveness, Allah will make for him a way out of any distress, release from grief, and provide for him from where he does not expect it.” [Abu Daawood and Ibn Maajah] So whoever believes in Allah alone and seeks forgiveness from Him, He will provide for him an appointed term, and whoever does good after that, He will increase him from His Grace.  Supplicate with a humble heart and a crying eye asking Allah to cure you: Try to take advantage of the time when supplications are more likely to be answered, praising Allah and calling upon Him with His Beautiful Names. It is also recommended to give something in charity from the best of your possessions before making your supplications. Understand and realise that illness is not the end of your life. If Allah has taken something from you, think of all the things that He has given you and all of the things that you still have.  A believer always strives for the pleasure of his Lord and does not stop because of disease or a trial. The best example is the example the scholar of this nation; Ibn ‘Abbaas, may Allah be pleased with him, when he lost his vision and said: “If Allah has taken from my eyes their light, it is in my tongue and heart that I will find the light. My heart is bright and my mind has no defects. And in my mouth there is a sharp, authentic sword.”  Guard the mandatory acts of worship (Faraa’id): do not neglect them to the best of your ability. If you have any questions, ask people of knowledge. Perform many good and righteous deeds as possible. If someone else can do them for you on your behalf, this is also acceptable. Beware of any practice that is not lawful, especially those against our faith, such as slaughtering animals to anything other than Allah, hanging charms, seeking refuge with jinn or going to sorcerers.  When you are physically able, try to occupy your time with beneficial things like reading. Find activities that you enjoy and that will distract you from your disease and worries. Always remember that your faith can and does make miracles: Do not underestimate the effect of reliance upon Allah. There are many incidents that have been witnessed where the impossible becomes possible by the power of faith.  Although the cure for illness is out of our hands and is up to Allah alone, we can still do something to make a difference to those who are suffering. It is unfortunate that often times we belittle the impact we can have on others, especially to those who are ill. Just a smile or a funny story to make someone laugh and forget their worries for a moment is something that can be remembered for years — because it made an impact and it made a difference. How many times have we experienced the impact ourselves in our own lives when someone visited us or gave us a call - just at the time when we were at our lowest moment? Most of us will never forget that person who took the time to think about us, and we always remember them fondly because they — without realising it — helped to shine some light on our dark days. Article source: http://www.islamweb.net/emainpage/ The creation is in need for Allah Man always looks for what benefits him and what protects him from harm. However, to accomplish this, man must be able to realise what is harmful. He must then know whom he should need, trust, and love so that he can attain what is beneficial as well as to feel good about his choice. He also must know the proper and good approach that would make him achieve this goal. This latter condition requires that man: 1.Know about the harm 2.What ways can be used to drive the harm away? Certainly, man can have no better guidance than that which comes from the One Who had perfected everything, and the One who Has no deficiency in Himself and in His Attributes. The One Who is Ever-Living and Who does not die. There can be no One better than the One Who Has no need for anything; the One Who is rich; the Giver; the One who, after all, controls man’s soul. Man is so poor to Him. He is Allah, the True and only God. Man can bring harm to himself if he seeks other than Allah for help. Allah is the One Who can help man drive away any harm for it cannot occur without His Will and His Power. Allah Almighty sent down His Books and chose His Messengers to guide man to: 1. Know His Lord as He Almighty had explained about Himself 2. Seek Him Alone while living in accordance with His plan Knowing Allah’s Names and Attributes liberates man from worshiping any form of creation because creation is weak and is in need of The Creator, Allah. The knowledge about Allah leads man to know that he is created to live according to Allah’s way as revealed to His Messengers may Allah exalt their mention the final of whom was Messenger Muhammad, sallallaahu ’alaihi wa sallam (may Allah exalt his mention). This Revelation contains a complete code of life. Everything that is beneficial or harmful is established so that man can center his life around this Revelation. If man commits wrong and knows that Allah is Oft-Forgiving he would turn to Him, and to Him alone, seeking His forgiveness; Allah Says (what means): “So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin.” [Qur’an 47:19] It is wrong to think or believe that Allah created other “gods” besides Him so that man turns to them for help; loves them or fear them, etc. He is the same God of all nations. He does not order that people should make of stars, sun, fire, ‘Eesa (Jesus), Moosa (Moses), may Allah exalt their mention, and Muhammad, sallallaahu ’alaihi wa sallam, etc., as deities besides Him. He, the Almighty cannot be “contradictory”. He has one way (religion) that calls man to surrender his will only to Him. He warned that if man (even Muhammad, sallallaahu ’alaihi wa sallam) would take partners with Him, then his work will fail and will be among losers; Allah Says (what means): “And verily, it had been revealed to you (O Muhammad) as has been revealed to those before you. If you join others in worship with Allah (then) surely (all) your deeds will be in vain and you will certainly be among the losers. Nay! But worship Allah and be among grateful.” [Qur’an 39:65-66] Let us know what Muhammad, sallallaahu ’alaihi wa sallam, the Prophet, who knew Allah best, used to say: “O Allah, I seek refuge in You for Your Pleasure and against Your Wrath, and in Your Forgiveness and against Your Punishment and in You from You, I cannot Praise You as You can Praise Yourself.” (Muslim, Abu Dawood, At-Tirmithi and Ibn Majah) He, sallallaahu ’alaihi wa sallam, used to say also: “I have surrendered myself to You, I have directed my face to You, I have entrusted my affairs to You, I have compelled my back to refuge in You, in want and in fright of You, there is no resort nor survival from You except (in turning) to You. I have faith in Your book (i.e., the Qur’an) which You brought down and in the Prophet (Muhammad) you have sent.” (Al-Bukhari & Muslim) When we read the Qur’an we can see that Allah the Almighty Says (what means): “Whatever of Mercy (i.e. of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. And He is the All-Mighty, the All-Wise.” [Qur’an 35:2] “If Allah touches you with hurt, there is none can remove it but He; and if He intends any good for you, there is none who can repel His favor which He causes it to reach whomsoever of His slaves He will, and He is the Oft-Forgiving, Most Merciful.” [Qur’an 10:117] We should be motivated to return to Him Alone at times of ease and at times of hardship. Allah Says (what means): “If Allah helps you none can overcome you, and if He forsakes you, who is there, after Him, that can help you. And in Allah (alone) let believers put their trust.” [Qur’an 3:160] The Qur’an, therefore, leads man to a true liberation from any false attachment. It brings peace to the heart. It helps the believer against hypocrisy and all forms of dishonesty. Imagine, for example, a believer facing a problem at work. He sees wrong and faces unlawful practices. He does not fear rejecting what is wrong. He knows that the job is only a means to gain his sustenance. While he may be unable to correct what is wrong, he knows well that Allah is the One Who provides. If he leaves his job for the sake of Allah, Allah will give him a better one. Allah Almighty Said (what means): “And whoever fears Allah — He will make for him a way out. And will provide for him from where he does not expect. And whoever relies upon Allah — then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.” [Qur’an 65:2-3] The above texts, necessitates that man must depend upon Allah Almighty asking Him alone for assistance. It also requires that man must love Allah and worship Him alone to gain His pleasure and His help. Is it not true that the people who consider this life as the “Final Goal” end up worshipping many things in it? You see them so careful about “having it all”. They torture themselves: pain, difficulty, constant worry, keeping their hands in the banks for loan after loan to keep up with the “demands of development”. They are under the constant threat of foreclosure. They constantly see poverty in front of their eyes. The Prophet, sallallaahu ’alaihi wa sallam, said: “Allah says: ‘Son of Adam: Fill your time with My worship and I will fill your heart with richness, and end off your poverty. But if you do not, I would make your hands fully busy (i.e., in worldly affairs) and I would not end off your poverty.’” (At-Tirmithi) Our purpose of existence on earth is more meaningful than being slaves to worldly gains. There can be no meaningful life better than that prescribed by our Creator Allah. Every act done according to Allah’s way is an act of worship. Man is the beneficiary and Allah is in no need. Allah Says (what means): “O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of All Praise.” [Qur’an 35:15] Article source: http://www.islamweb.net/emainpage/

And when My slaves ask you (O Muhammad) concerning Me then (answer them), I am indeed near. I respond to the invocation of the supplicant when he call on me. So let them obey Me and believe in Me so that they may be led aright. [Al-Baqarah 186] The word du’aa is the plural of da’wah and both come from da’aa which means to ask or to call. To call “to something” in this way is to encourage others to do it. The meaning of du’aa in Islam is: for the slave to call out to his Lord to care for him, have mercy on him and supply him with his needs and wants.  The reality of du’aa is to manifest one’s absolute poverty and powerlessness before Allah Most High and the affirmation that all power to bring about anything belongs exclusively to Allah Most High. It is a sign of true worship and it contains the meaning of praising and exalting Allah Most High and ascribing to Him the attributes of generosity and grace. Types of du’aa mentioned in the Qur’an 1. Worship. Asking for something which only Allah can grant is an act of worship which can only be directed to Allah Most High. To address it to other than Allah is shirk. And do not call besides Allah those who cannot benefit your and cannot harm you. Yunus:106 2. Seeking of Aid. Calling to one for aid can only be directed to Allah in issues where only He can respond. One can request aid from a present, living and capable individual and this is not shirk. However, to ask those incapable of helping (such as the deceased) or not present is to worship other than Allah Most High. Allah rejected the ability of anyone to help anyone else in disobedience to Him on Yaum Al-Qiyaamah in the following: Call your witnesses beside Allah if your are indeed truthful. Al-Baqarah:23 3. Asking for something. Allah said: Call to (ask) Me that I may respond to you. Ghaafir:60 4. Exalting of Allah and addressing one another. Allah said about the people of Paradise: Their call therein is “Exalted are You, O Allah!” and their greeting therein is “Salaam”. Yunus:10 5. Allah calling us. On the day when He calls you and you respond with His praise. Al-Israa:52 6. Calling to Allah in praise and supplication. Say: Call “Allah” or call “Ar-Rahman”... Al-Israa:110  Those whose du’aa is answered by Allah Allah and His Prophet (sallallaahu ‘alaihi wa sallam) have mentioned various people/conditions under which Allah answers the du’aa of His slaves. Among them: 1. The one in desperate need.  2. The oppressed upon whom injustice is being inflicted  3. A parent who makes du’aa for his child  4. A just ruler  5. A righteous individual  6. The righteous son/daughter who prays for his parents  7. The fasting individual until they break their fast  8. Any Muslim who makes du’aa for another Muslim without their knowledge  9. Every Muslim as long as they are not asking for injustice or breaking of family ties.  10. The one making taubah (repentance) from sin  11. The traveller whose sustenance is from halaal  Prerequisites of du’aa When calling to your Lord, be sure to be aware of the following requirements for making du’aa: 1. Sincerity of directing all of your worship to Allah alone  2. Obedience to Allah by fulfilling all obligations upon you and avoiding all that forbidden.  3. Avoiding all harm consumption of food, clothing/jewellery and drink  4. Preceding the du’aa with a good deed  5. Purity (tahaara)  Some etiquette of du’aa Also, pay close attention to the following etiquette (aadaab) of supplicating Allah Most High: 1. Take advantage of the blessed times which Allah and His Prophet (sallallaahu ‘alaihi wa sallam) have told us about such as the day of Arafat, all of Ramadan (especially the last ten), Jumu’ah and the time of tahajjud (after sleeping and before fajr), etc. Allah said: And in the late night they seek forgiveness. Adh-Dhaariyaat:18 2. Take advantage of the special circumstances when du’aa especially encouraged such as when one is in prostration (sajdah), upon meeting the enemy army, when Allah send His mercy (e.g., rain) and between the adhaan and the iqaama. The Prophet (sallallaahu ‘alaihi wa sallam) said: “The closest a slave ever is to his Lord is when he is in prostration, so make much supplication.” (Muslim & others) 3. Face the qibla. Jaabir (radiallaahu ‘anhu) reports: “The Prophet (sallallaahu ‘alaihi wa sallam) came to the place of standing at Arafat, faced the Qibla and continued making du’aa until the sunset.” Muslim 4. Lowering the voice and keeping it “in between” neither complete silence nor completely out loud. Abu Musa Al-Ash’ariy reported that: We were approaching with Allah’s Messenger. When we came near Al-Madinah, he said “Allahu Akbar”. The people, too said “Allahu Akbar” and they raised their voices whereupon the Prophet (sallallaahu ‘alaihi wa sallam) said: “O people, verily the one whom you are calling is not deaf and is not absent. Verily, the one whom you are calling is between the necks of your mounts.” (Al-Bukhari and Muslim) 5. Humility, fear (of Allah and His punishment) and desire (for His mercy and His reward) when making du’aa. Allah said: They used to race one another to good deeds and they would call to us in desire and in fear and they were humble before Us. Al-Anbiyaa:90 6. Be serious in what you ask for and certain of the ability and the promise of Allah to respond to your call. Do not put conditionals on what you ask for except for things like “if it is the best for me in this life and the hereafter in Your knowledge”, but not things like “if you wish”, etc. Allah does not respond to du’aa which is made “routinely” or frivolously without consciousness. The Prophet (sallallaahu ‘alaihi wa sallam) said: “Call to Allah with certainty of being answered. And know that Allah does not respond to the du’aa from a heart which is forgetful or frivolous.” (At-Tirmidhi) 7. To be persistent, even insistent in du’aa and repeat it three times. Ibn Masood (radiallaahu ‘anhu) reported that: “When the Prophet (sallallaahu ‘alaihi wa sallam) made du’aa, he used to make it three times and when he asked, he asked three times.” – Muslim 8. To begin du’aa with the mention of Allah and invoking His blessing on the Prophet (sallallaahu ‘alaihi wa sallam) before asking for things and to close one’s du’aa with praise of Allah. 9. To repent from one sin’s and to undo any injustices done to others (including returning property improperly taken or undoing any other kind of harm) before turning to Allah in du’aa.  When we respond to Allah’s call to worship Him alone and to obey Him by performing our obligations and avoiding all the forbidden, Allah responds to this by granting us our du’aa. There can be nothing greater in this world than to have a du’aa which is answered by Allah Most High. Any nation which possesses many people who have this will succeed in this world and in the next. Allah will place in power over them those who fear and obey him and grant them victory over their enemies. The du’aa of Muslims for each other is more powerful than Muslims only making du’aa for themselves.  And your Lord said: Call to me that I may respond to you. Verily, those who are too arrogant to worship me will enter Hell-fire humiliated. Ghaafir:60 Oh Allah have mercy upon the Muslims who are suffering from attacks and oppression and living in fear, ameen. The arrows of Satan Satan readies himself and chooses his prey carefully. He is determined as he shoots the arrows of looks to go through your eyes, tearing the veils of modesty and chastity. This arouses the desires of the weak heart, which commands the body to pursue the satisfaction of such desires. The tongue speaks, the legs walk, and thus, unlawful acts are committed and the soul falls into the mire of sin. “That is purer for them” In order to ward off this Satanic cycle, Allah The Almighty instructed his believing slaves, both men and women, to lower their gaze. He told them that this would purify them. Allah The Almighty Says (what means): {Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is acquainted with what they do. And tell the believing women to reduce [some] of their vision and guard their private parts.} [Qur’an 24:30-31] Ibn al-Qayyim, may Allah have mercy upon him, said in his well-known book Al-Fawaa’id: A collection of Wise Sayings that Sahl ibn ‘Abdullah, may Allah have mercy upon him says, “Abandoning the order is greater than committing the prohibition in the Sight of Allah because Adam, may Allah exalt his mention, was forbidden to eat from the tree and when he, may Allah exalt his mention, ate from it Allah accepted his repentance, but Satan was ordered to prostrate to Adam, when he refused and Allah did not accept his repentance.” Again Ibn al-Qayyim, may Allah have mercy upon him, says in his another famous book in Ad-Daa’ wad-Dawaa’, “Look at the accuracy of the Qur’anic expression in the order to lower the gaze, as if Allah The Almighty reminds us that not lowering the gaze causes the doom of the doer and his suffering in this life and in the Hereafter. Failing to lower one’s gaze is the basis for the problems that afflict man. An unlawful look generates thoughts, then thoughts generate ideas, then ideas generate desires, then desires generate will, which develops into resolve and determination, then the action inevitably takes place if there is nothing to prevent it.” This is the destructive cycle of Satan, which traps the one who does not lower his gaze, then records the images and scenes seen by his treacherous eyes. The cursed Satan waits for the moment of weakness in man’s faith to release these images and scenes in his mind and soul, igniting his sexual desire, which dominates the heart that commands the body to disobey Allah The Almighty, and so on in a consecutive sequence. The more the images vary, the easier arousal and falling into sin will be. On the other hand, the less the images and scenes, the weaker their impact and influence on the heart will be. According to a saying, “Patience over lowering the gaze is easier than patience over the pain of its consequences.” O Muslim who does not lower his gaze, if your eyes roam around looking at the charms of beautiful women, you would plant in your heart thorns of loss and regret. “Allah knows that which deceives the eyes” Allah The Almighty Says (what means): {He knows that which deceives the eyes and what the breasts conceal.} [Qur’an 40:19] This is a great verse and the interpreter of the Qur’an, Ibn Mas‘ood, may Allah be pleased with him, tells you its meaning, “It refers to a man who enters a person’s house where there is a beautiful woman among them, or that a beautiful woman passes by them, and while they do not notice him, he looks at her; when they see him, he lowers his gaze. However, Allah The Almighty Knows that he inwardly wishes to see her private parts.” The great scholar, Al-Ameen Ash-Shinqeeti, may Allah have mercy upon him, said in his book Adhwaa’ Al-Bayaan, “The verse contains a warning for the one who betrays with his eyes by looking at what is unlawful for him. The slave of Allah will stand before Allah and be questioned about his senses. Allah The Almighty Says (what means): {Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.} [Qur’an 17:36] If you will be questioned on the Day of Resurrection about your stares and looks, have you prepared an answer for this? The fornication of the eyes To make this act more repugnant to the souls, the Prophet, sallallaahu ‘alaihi wa sallam, called it adultery of the eyes. It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Allah has written for the son of Adam his inevitable share of adultery. The adultery of the eye is looking (at what is prohibited), the adultery of the ears is listening (to what is prohibited), the adultery of the tongue is uttering (what it is unlawful to utter), the adultery of the hand is doing (what is prohibited), the adultery of the legs is walking (to what is prohibited) and the heart desires and wishes for (adultery) and the private parts affirm that or contradict it.” [Al-Bukhari and Muslim] In Sharh Saheeh Muslim, An-Nawawi, may Allah have mercy upon him, said: “The meaning of the Hadith is that a share of adultery is written for the son of Adam. Some people commit actual adultery such as a male commits the act with a female who is unlawful to him. Other people commit adultery in the figurative sense by looking at the prohibition or listening to adultery and its relevant affairs, or by touching with the hand a non-Mahram (marriageable) woman or kissing her, or by walking to commit adultery, seeing, touching, or forbidden talking with a non-Mahram woman, or by inner thoughts. All these things belong to metaphoric adultery. By “The private parts affirm that or contradict it” it means that adultery might actually happen through the private parts or might not take place... Allah knows best.” Public corruption Giving free rein to the gaze has corrupted most human beings; the display of beauty no longer has limits, and indulgence in luxury no longer has restraints. Adornment, clothing and fashion have penetrated our minds, surpassed all the restrictions and barriers, and has become like a sea of chaos where good taste is drowned and the pure, chaste heart is spoiled. Destruction of homes It is noticeable that one of the most important causes of problems in many homes is failing to lower the gaze. When the husband releases his gaze, a comparison will seep into his heart between his wife and the corrupting programmes made by some people to tempt others. This comparison causes many problems in homes, when the husband asks his wife to give him what he sees from dissolute women and provocative images are imprinted in his mind. It is also noticeable that releasing the gaze is one of the main reasons for the delay in marriage. That is because the young man already has in his mind multiple examples of beautiful girls, especially those whom he watches on television and searches hard to get one like them. Yet, he will not get what he wants, because what he sees on television is generally deceptive beauty and false femininity, and thus leads him to delay his marriage and affects the marriage of Muslim girls with him. Article source: http://www.islamweb.net/emainpage/ A healing for the heart Allah Almighty Says in the Qur’an (what means): “We send down of the Qur’an that which is healing and mercy for the believers.” [Qur’an 17:82] And also (what means): “O mankind! There has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.” [Qur’an 10:57] It is narrated on the authority of An-Nu’maan Ibn Basheer, may Allah be pleased with him, who said: “I heard the Messenger of Allah, sallallaahu alaihi wa sallam, say: “That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus, he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly, every king has a sanctuary, and truly Allah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole  and which, if it be diseased, all of it is diseased. Truly it is the heart.” [Al-Bukhari and Muslim] Diseases of the heart are a mixture of suspicions and lusts which can lead our souls into turmoil and despair. However, Allah Almighty has provided us with a special prescription that will cleanse and heal our diseased hearts: The Qur’an.  The Qur’an provides the healing for many types of ailments: 1.     It contains proofs and clear evidences which separate right from wrong.  2.     It adequately and clearly negates our doubts.  No book on this earth other than the Qur’an provides such comprehensive proofs and testimonies in relation to exalted matters of monotheism, confirmation of Allah’s attributes, the Day of Judgment, Prophethood and refutation of incongruous doctrines and degenerate opinions.   Although the Qur’an offers a genuine cure for the evils of suspicions and doubts, its benefit depends to a large extent on comprehending its essence and purpose. Those who are blessed with such faculties would have the ability to distinguish between right and wrong, as clearly and easily as they can distinguish between day and night.  They would know for certain that all other knowledge and concepts prevailing among people are either traditions or false presumptions; however fanciful and appealing they may appear, these would be unable to offer a substitute for the Truth or genuine matters as encapsulated in the Qur’an and would provide no benefit.  The Hadith (narration) of Prophet Muhammad, sallallaahu alaihi wa sallam, compares the futility of such efforts to: “Inferior camel’s meat on top of a rough mountain, neither the hill is easy to climb nor the camel is healthy enough to get down the hill.” [Al-Bukhari]  In fact, the knowledge obtained by theologians could be found in the Qur’an with a much better elaboration and explanation, for the theologians are inclined to affectation, wordiness and perpetuating perplexity. They assume that their attitudes help in refuting suspicions and doubts, but contrary to their presumption, these suspicions and doubts are better served by their efforts. If healing and guidance, knowledge and certainty could not be obtained from the Qur’an and the teachings of Prophet Muhammad, sallallaahu alaihi wa sallam, it would be impossible to obtain them from the utterances of those perplexed sceptics.  The Qur’an draws its ability of healing the diseases of lusts by its wisdom and fair exhortation, through the renouncement of earthly pursuits and the pursuance of the Hereafter. It draws upon parables and narrations containing lessons to be pondered. If the heart assimilated these qualities, it would certainly be inclined towards good deeds and renounce the evil ones.  The Qur’an also eliminates spiritual diseases which corrupt our intentions and prompt us towards ill deeds; hence the heart heals and returns to its normal nature, where its facultative and self-acquired deeds excel. The body also returns to its normal functioning by rejecting whatever contradicts the right guidance, just like an infant who accepts nothing but milk. In this course of affairs, the heart feeds on faith and the Qur’an which provides it with reprimands, consolidation, support, gladness, joy and invigoration to establish its authority, as a body is nourished by what develops and strengthens it.  The heart and the body would not flourish without adhering to the Qur’an. Even if they attained some of the desired results from another source, the attainment would be very minor and would not serve the purpose and desired end result. Article source: http://www.islamweb.net/emainpage/ War against Satan By Dr Umar Al-Ashqar The greatest thing that can be used as a defence against devils is sticking to the Book and the Sunnah, by one’s knowledge and by one’s actions. The Book and the Sunnah present the straight path, and it is Satan (Shaytan) who struggles to steer us from this straight path. Allah says in the Qur’an:  “And He (commands you, saying:) This is My straight path, so follow it. Follow not other ways, lest you be parted from His way. This has He ordained for you, that you may ward off evil.” (al-Anaam 153). The Prophet, sallallaahu ‘alaihi wa sallam, explained this verse. He once drew a straight line with his hand and said, “This is the straight path of Allah.” Then on its left and on its right he drew other lines and he said, “These paths all have Satan calling (people) to them.” And then he recited the above verse. [This was narrated by Ahmad, al-Haakim, who called it sahih, and al-Nasa’i]  If the person follows what has come from Allah in his beliefs, actions, words, worship, law, and so on, and avoids what He has forbidden, then he will be protected from Satan. Allah says in the Qur’an:  “Oh you who believe, Come, all of you, into submission (unto Him); and follow not the footsteps of Satan. Lo! He is an open enemy for you” (Al-Baqarah 208). The Arabic word al-silm in that verse refers to Islam while some say it means obeying Allah and Muqaatil says it refers to all acts in which there is righteousness. From that we see that it is an order to apply all of the branches of Islam and all the aspects of its laws according to one’s abilities; and the verse prohibits the following of the footsteps of Satan. Whoever does not follow any part of Islam has, in fact, folllowed in some of the footsteps of Satan. Therefore any kind of allowing what Allah has prohibited or vice-versa is a following of Satan. Eating any forbidden and foul foods is all part of following in the footsteps of Satan that has been declared prohibited for us.  “O mankind! Eat that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you” (Al-Baqarah 168).  Sticking to the Book of Allah and the Prophet’s Sunnah in one’s words and actions will rebuke Satan and will greatly infuriate him. It is recorded in Sahih Muslim, Musnad Ahmad and Sunan Ibn Majah on the authority of Abu Hurairah that the Prophet, sallallaahu ‘alaihi wa sallam, said:  “When the son of Adam reads a verse of prostration and then prostrates, Satan departs from him and cries, saying, ‘Woe to me. The son of Adam was ordered to prostrate and he did so and, therefore, he will be granted paradise. I was ordered to prostrate and disobeyed and, therefore, I will get the hell-fire.”