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Many social problems result from loans because many people overlook the etiquettes which Islam legislated for the debtor and the creditor, and should the debtors and the creditors adhere to such etiquettes, then many problems would be solved. Some of these etiquettes regarding the creditor are to delay the debtor who is unable to pay on due time and to drop the debt from the needy. On the other hand, the debtor should rush and repay the loan as soon as he is able to and not to procrastinate repayment. In this article we will address what is related to the creditor and matters pertaining to the debtor. The Creditor: Giving respite to the debtor: When the time of repayment is due, then the one who was kind to his brother and loaned him some money should remember the Saying of Allah (which means): “And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.” [Qur’an 2: 280]. In this verse, Allah enjoins patience and tolerance for the one who is poor and cannot repay on time and that the creditor should postpone the deadline. This command came to change the old practice during pre-Islamic era were the creditor used to say to the debtor: “Either you pay or I start calculating interest on the loan”. Also, the verse comes directly after the verses addressing the issue of Riba (i.e. interest and usury) in which Allah Says (what means):  “O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers. And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal-[thus] you do no wrong, nor are you wronged.” [Qur’an 2: 278-279]. Allah did not specify the type of war He would wage against those who deal with Riba; whether it is in the form of afflicting them with diseases, making them suffer famine and poverty or a military war. Jabir, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “May Allah show mercy to a man who adopts a kind attitude when he sells, buys and demands for the repayment of loans.” [Al-Bukhari] This person deserved the mercy of Allah because he dealt with people kindly and postponed the one who could not repay him and whenever asked for his money, he demanded it gently with kind words as not to hurt the feelings of the debtor. These Prophetic narrations deeply affected the Companions, may Allah be pleased with them, and they acted upon them. ‘Abdullah Ibn Abu Qatadah, may Allah be pleased with them, reported: “My father (i.e. Abu Qatadah) went to a man who was indebted to him, so the debtor hid from him. Later, Abu Qatadah saw the debtor and requested his money but the later informed him that he could not repay him because he did not possess the money and that his financial situation was very worse. Upon hearing this, Abu Qatadah asked the man saying; ‘Are you really in a tight situation?’ The man responded with the affirmative. Thereupon my father said: I heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, saying: “He who likes Allah to deliver him from the calamities of the Day of Resurrection, let him either give respite to a debtor or grant him remission (of loans) in straitened circumstances.” Then he cried” [Muslim] In another narration, he, sallallaahu ‘alaihi wa sallam, said: “He who gives respite to someone who is in straitened circumstances, or grants him remission, Allah will shelter him in the shade of His Throne, on the Day of Resurrection, when there will be no shade except His shade.” [At-Tirmithi] Abu Qatadah, may Allah be pleased with him, was not the only one who behaved in such a manner. Rather, this was the way the entire community of the Companions may Allah be pleased with them dealt with each other. Many of the companions delayed the debtors who could not pay on time for long periods, and in many cases they even dropped and waived the entire debt altogether. This was so because they lived the Prophetic narrations practically in their lives. Some of them used to lend others just to get the reward mentioned in some narrations like the saying of the Messenger of Allah, sallallaahu ‘alaihi wa sallam,: “Any Muslim who lends another Muslim twice will get a reward as if he has spent this money in charity.” Another narration that was an encouraging factor is the saying of the Messenger of Allah, sallallaahu ‘alaihi wa sallam: “He who gives respite to someone who is in straitened circumstances, will get a reward as if he has spent this amount in charity for every day he delays him until its due date, and after it becomes due he will get double such reward.” Giving respite and delaying those in tough situations can be the reason of rescuing oneself from Hell. Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “There was a person who used to loan money to the people and he used to say to his servant: `When an insolvent person comes to you, show him leniency so that Allah may forbear our faults. ` So when he met Allah (i.e., when he died), Allah forgave him.” [Al-Bukhari & Muslim] Abu Mas`ood Al-Badri, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “A person from amongst the people who lived before you was called to account by Allah on the Day of Resurrection. No good deeds were found in his credit except that he, being a rich man, had (financial) dealings with people and had commanded his servants to show leniency to those who were in straitened circumstances. Upon this, Allah, the Exalted and Majestic Said: ‘I am more entitled to this attribute, so waive (his faults).’” [Muslim] The abovementioned verses and narrations are a great encouragement for the creditor to postpone and give respite to the debtors who cannot repay on time due to their strenuous situations. They are messages to the rich who lend others and embarrass them and humiliate them, and may even be the cause for their imprisonment. Indeed, the creditor has the right to do so, but Allah Says (what means): “… but whoever pardons and makes reconciliation, then his reward is [due] from Allah …” [Qur’an 42: 40] Undoubtedly, the reward from Allah is far better than money which is an interim pleasure. The Debtor: Repaying the creditor on time: The debtor should take initiative to repay the creditor as soon as the loan is due. If the debtor is financially unable to repay it all, then at least he should start paying in instalments if he possesses the money to do so. One should rush in repayment, because loans will be a hard thing on him in his grave. Repaying in the best manner: The debtor should repay in the best manner. Abu Hurairah, may Allah be pleased with him, reported: “A harsh Bedouin came to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, asking him to repay a young camel he, sallallaahu ‘alaihi wa sallam, had borrowed from this Bedouin. The Bedouin used harsh words when he was demanding his money, so the Companions were about to strike him for doing so, but the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Leave him! Indeed a creditor has the right to demand it (i.e. his loan)” the Companions could not find a young camel among the brought ones (from Zakah) to match the level of that which was borrowed, and informed the Messenger of Allah, sallallaahu ‘alaihi wa sallam, that all the camels were of the best type. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Give it to him, for it is the best of all people who pays back in the best manner.”’  [Muslim]. In another narration narrated by Abu Sa’eed may Allah be pleased with him the Prophet, sallallaahu ‘alaihi wa sallam, told the Companions, may Allah be pleased with them, who were enraged with the Bedouin: “You should side with the one who is demanding his right” Unfortunately, nowadays people hardly side with the one demanding his right, and in some cases even judges deprive people from their rights, and receive bribes to side with the debtor instead of siding with the creditor … woe to them and what a severe punishment awaits them in Hell on the Day of Judgment.  When the Bedouin saw the good manner in which the Prophet, sallallaahu ‘alaihi wa sallam, repaid him, he thanked him, and thereupon the Prophet, sallallaahu ‘alaihi wa sallam, said: “These are the best type of people (i.e. who repay in the best manner). There is no good in a nation whose poor cannot take their rights from their rich without being harassed”. The Prophet, sallallaahu ‘alaihi wa sallam, said this because sometimes the poor might get his right back but only after he suffers and is delayed and is put in embarrassing situations. Additionally, the debtor must rely on Allah in his attempt to repay the creditor. Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “A man from the children of Israeli asked another to lend him one thousand Deenars. The second said, ‘I want a surety witness’ the former replied, ‘Allah is sufficient as a surety witness’. The second said, you are right, and he lent him the money for an appointed time. The debtor went across the sea, and when he finished his job, he searched for a conveyance so that he might reach in time for the repayment of the debt, but he could not find any. So, he took a piece of wood, made a hole in it, inserted in it one thousand Deenars and a letter to the lender and then closed (i.e. sealed) the hole tightly. He took the piece of wood to the sea and said: “O Allah! You Know very well that I took a loan of one thousand Deenars from so-and-so. He demanded a surety from me but I told him that Allah’s Guarantee was sufficient, and he accepted Your Guarantee. He then asked for a witness and I told him that Allah was sufficient as a witness, and he accepted You as a witness. No doubt, I tried hard to find a conveyance so that I could pay his money but I could not find any, so I hand over this money to You” Saying that, he threw the piece of wood into the sea till it went out far into it, and then he went away. Meanwhile he started searching for a conveyance in order to reach the creditor’s country. One day the lender came out of his house to see whether a ship had arrived bringing his money, and all of a sudden he saw the piece of wood (i.e. the one in which his money had been deposited). He took it home to use for fire. When he sawed it, he found his money and the letter inside it. Shortly after that, the debtor came bringing one thousand Deenars to him and said, By Allah, I had been trying hard to get a boat so that I could bring you your money, but failed to get one before the one I have come by. The lender asked, have you sent something to me? The debtor replied, `I have told you I could not get a boat other than the one I have come by. The lender said, `Allah has delivered on your behalf the money you sent in the piece of wood. So, you may keep your one thousand Deenars so depart guided on the right path”. [Al-Bukhari] This is the consequence of relying on Allah, and when one’s intention is sincere in repayment, then Allah will assist him in his attempt. The problem that faces many indebted people is that they are not truly sincere in their intention to repay the debt to the creditor and thus they become deprived of the assistance of Allah. Procrastinating payment:  Some debtors delay and procrastinate for no need even when they have the money to repay, but he acts so mean and low and pays back in instalments to the creditor. One might have a debt of fifty thousand for example, and starts repaying five hundred every month, other months he might pay only two hundred, and a third month he would pay a thousand and so on, despite him having the entire amount, but he just wants the creditor to give up on him and his debt, and this is extreme stinginess. Such people make the creditor appear like the poor person who is chasing after money, whilst it is his right. He forces him in some cases to beg him to repay, so that he (i.e. the creditor) can fulfil his own obligations which he might have arranged their payment based on the agreed upon promise of repayment from the debtor. Finally, it is recommended that the debtor says nice words of gratitude to the creditor upon repaying him as this softens the heart and encourages the creditor to loan others in the future. Article source: http://www.islamweb.net/emainpage/ Islamic ruling on raffle-tickets The practice of raffle-tickets amounts to gambling. One of the arguments in favour of raffle tickets is that the scheme is widely used for philanthropic causes. It must be borne in mind that in Arabia, gambling in the times when the Qur’an was being revealed was no exception. In fact, owing to its “philanthropic aspect”, gambling was considered a boon rather than a bane. The rich would indulge in drinking and gambling and would give whatever they won to the poor. Indeed, the abstainer was regarded as niggardly. However, the Qur’an very clearly pointed out that the moral corruption that ensues from such activities is greater than whatever benefit they provide. Allah Says (what means): “They ask you (O Muhammad) about gambling and drinking. Say: ‘There is great sin in both and also some benefit for people, but their sin is greater than their benefit.’” [Qur’an 2:219] Of this moral corruption, one aspect particularly worth mentioning is that these so-called philanthropic schemes develop the attitude of selfishness and indifference. In an Islamic society, Infaaq (spending in the way of Allah) is a basic value. The destitute, therefore, are the direct responsibility of the society and their problems cannot be left to the mere adjustments of demand and supply as in the laissez faire concept. It should be impossible for a Muslim to sleep with the peace of mind, if he finds out that his neighbour had not been able to eat owing to poverty. Destitution, poverty, misery and disease should be sufficient enough as reasons for impelling a Muslim to spend whatever he can spare. ‘Spend in the way of Allah that you may be rewarded in the Hereafter’. ‘Spend in the way of Allah that you may enter the Kingdom of Heaven’. Such adages used to be the underlying reason for Infaaq. Should spending be: “that you may get a refrigerator (or a deep-freezer or a VCR)”? Or “that you may win tickets to a concert?” Millions are spent merely on organising these “philanthropic” schemes – millions that could be directly spent on the poor – and thousands are spent by the gentry on the apparel they need for just one such occasion. It is the height of indifference, prodigality and selfishness that a person who can afford to spend thousands on buying tickets to the concert and thousands on new clothes for the function is not motivated to spend in the way of Allah by the misery of a fellow human being and by the reward in the Hereafter. The mere knowledge that a human being is in need of what a Muslim can spare should give the Muslim sleepless nights. Yet, there are Muslims who can spare millions but do not take out a penny unless they are certain of a news items and a photograph lauding their altruism. Allah, the Most High, Says in the Qur’an (what means): “Those who spend their wealth by night and day, in secret and in public, shall have their reward with their Lord. On them shall be no fear nor shall they grieve.” [Qur’an 2:274] and (what means): “You shall not attain piety until you spend out of that which you love. Whatever good you spend Allah knows well.” [Qur’an 3:92] ‘Abdul-’Azeez Ibn ‘Umayr, one of the Salaf (our righteous predecessors), may Allah have mercy upon him, said: “Salaat (prayer) will help you reach half the way, fasting helps you reach the door of The King (Allah), and charity allows you to enter into the King’s company (Paradise).” Their manners (i.e. our Salaf) were to smile cheerfully at the face of the beggar and not to suspect him. They would always think that he only begged out of dire need. Sufyaan Ath-Thawri, may Allah have mercy upon him, used to be overjoyed if he saw a beggar at his door, saying, “Welcome to the one who has come to wash my sins.” Al-Fudhayl Ibn ‘Iyaadh, may Allah have mercy upon him, said: “Beggars are such good people! They carry our provision to the Afterlife … until they place it on the scale in front of Allah, The Most High.” The Qur’an says (what means): “O you who believe! Do not mar your almsgiving by reminders of your generosity and by hurting the feelings [of the one you helped], like the one who spends his wealth to be seen by men but believes neither in Allah nor the Final Day.” [Qur’an 2:264] and (what means): “If you disclose your alms-giving, it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do. “ [Qur’an 2:271] When a concert or a refrigerator, not the ‘Kingdom of Heaven’ becomes the reason for spending, it means that the whole foundation of moral values, which are so essential to an Islamic society, has been impaired to the extent that the edifice that rests on it may collapse in the wake of the mildest of storms.     The sole motive behind charity should be concern for others and the reward in the Hereafter, not a concert or a refrigerator. Loss of values means the death of society. Loss of the spirit of Infaaq – a basic value in an Islamic society – means the death of Islamic society. That must never be. Allah Says (what means): “Those who spend of their wealth [in charity] by night and by day, in secret and in public have their reward with their Lord. For them shall be no fear, nor shall they grieve.” [Qur’an 2:274] Article source: http://www.islamweb.net/emainpage/ Gambling: a sin and a grave harm to mankind Before the advent of Islam, like other many-sided evils, gambling was also on the increase. The Arabian society, plagued by ignorance and illiteracy as it was, had also fallen prey to this evil. Gambling fairs were held, and the rich and poor took part in them according to their means. Drinking bouts were also held. People tried their fortunes for many days. Many times these gatherings, which began with drinking and gambling ended in fights and riots. Besides Arabia, many other countries had also come within this vicious circle. In the Roman, Egyptian and Greek culture, gambling was not only approved, but it was regarded as a mark of one’s opulence. Even cultures permeated by religion did not realise the great evils hidden in gambling. The Jewish and Christian civilisations flourished. But history shows that they were not successful in rooting out this evil. They even failed to arouse public opinion against it. In proof of this, we can cite the example of Monte Carlo, the greatest gambling house in Monaco. When Islam came, it described the evils of gambling in the most effective language and prohibited it for Muslims. In the Noble Qur’an, Allah Almighty Says (what 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] Gambling is mentioned in the Qur’an, alongside drinking alcohol as an abomination, a sin, and a grave harm to mankind. It was made clear that prosperity does not come through gambling. Gambling, among many other things, causes families to break, societies to suffer, and the economy to deteriorate, damaging the ethical foundation of any decent society. Since the Arabs had been habituated to gambling for a long period of time, as was the case with alcohol, Allah revealed His Commandments regarding its prohibition only gradually. In the Qur’an, the first verse regarding gambling is found in Soorah (chapter) Al-Baqarah (The Cow). The meaning of that verse is: “They ask you about wine and gambling. Say, “In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.” And they ask you what they should spend. Say, “The excess [beyond needs].” Thus Allah makes clear to you the verses [of revelation] that you might give thought.” [Qur’an 2:219] This verse did not clearly condemn and prohibit gambling. It was only said that sometimes the gambler gains money without any effort, but its moral evil is so great that a few material advantages are of no account. In the Hadeeth (narrations of the Prophet ), it is recorded that when this verse was revealed, many Muslims totally gave up wine and gambling without waiting for the command of their prohibition to come later on in the gradual process. They quickly realised that something, which is predominantly disadvantageous cannot meet with the approval of Islam. The position of Islam on gambling was made clearer through another verse, which means: “O who you believe! Intoxicants (e.g. alcohol) and gambling and idols and (lottery by) arrows are an abomination of Satan’s work, so avoid them so that you may get salvation. Satan’s only desire is to create among you enmity and hatred by means of intoxicants and gambling and stop you from praying and remembering Allah. Will you not then desist?” [Qur’an 5:90-91] It is a basic principle of Islam that man must not take that which he has not earned or worked for, as well as fairness and justice. Indeed, the word “gambling” in the Qur’an’s Arabic language is derived from a root word that literally means “easy,” and “something attained with no effort.” The Noble Prophet, sallallaahu ‘alahi wa sallam, said: “Whosoever says to his companion: ‘Come let us play a game of chance’, should give charity (as atonement).” [Al-Bukhari and Muslim] It connotes that a mere invitation to gambling is such a serious sin as to warrant atonement thereof by charity. Then just imagine the position of a man who indulges in gambling. The Prophet further said: “Whosoever plays backgammon is as if he dyes his hands with the flesh of swine and its blood.” [Muslim] Ibn Abi Ad-Dunya has reported Yahya Ibn Katheer as saying: “Allah’s Messenger passed by some people playing backgammon and said, “Their hearts are preoccupied in sport, their hands are ill and (their) tongues make absurd utterances. Every game which involves gambling or mischief is a game of chance (Maisir).” Article source: http://www.islamweb.net/emainpage/

Making sure that Muslims are well-matched in marriage is one of the most important and potentially difficult functions in the Muslim society. The individual seeking marriage must have his/her priorities straight and be clear about which characteristics are most important in a spouse in order to have a successful marriage. There are many characteristics that are important in a husband or a wife but some are exceedingly more important than others. Emphasising the wrong qualities can lead to disaster down the road just as being neglectful of certain considerations can do likewise. When we come to understand the goals and priorities of marriage in Islam, we may be guided to the Islamic methodology of seeking marriage in Islam and stop blindly following the disbelievers in their ignorant notions of the importance of “getting to know each other” and other such concepts which in reality contribute nothing to and, more often, sabotage a marriage. Prophet Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), taught us in many Ahaadith (prophetic statements) about the various characteristics which one looks for in a spouse and their relative importance. Among those Ahaadith are the following: “A woman is married for her religion, her wealth or her beauty. You must go for the one with religion, may your hands be in the dust! (if you fail to heed)”  [Muslim] And also: “Choose carefully for your seed (offspring). Marry those who are equivalent (or ‘qualified’) and give to them in marriage.”  [Ibn Maajah & Others] We will discuss, if Allah wills, some of the most important characteristics that can be found in the Qur’an and the Sunnah (prophetic tradition) related to selecting a good spouse. Religion In the previous Hadith, the Prophet, sallallaahu ‘alaihi wa sallam, mentioned various characteristics that people, by their nature and custom, look for in a spouse.  He did not advocate any of them, but merely stated them as facts of human nature, except for the issue of Deen, i.e., a prospective spouse’s piety and practice of Islam – their fulfilling of what is mandatory and their avoidance of what is unlawful. About this characteristic, the Prophet, sallallaahu ‘alaihi wa sallam, said: “It is (incumbent) upon you to seek the one with piety”. This is an order and quite different from the general statement at the beginning of the Hadith which states: “A woman is married for...” and separates the issue of ‘religion’ from the other mundane issues and puts it in a category by itself.  Also, when the Prophet, sallallaahu ‘alaihi wa sallam, said at the end of the Hadith: “…May your hands be in the dust”, invoking this negative outcome on those who disregard his order, it can only refer to the order to seek the spouse with piety, since that is the only order in the Hadith. We must be careful not to be superficial in this issue. The mere wearing of Hijab (female Muslim attire) for women, or keeping a beard and praying in the Masjid (mosque) for men, while obvious requirements of piety, do not by themselves guarantee it. There are many people who, at first glance, appear to be abiding by Islam, but, upon closer inspection, they have an altogether incorrect understanding of it. ‘Umar bin al-Khattaab, may Allah be pleased with him, once told someone who had testified to the goodness of a person by the fact that he had seen him in the Masjid that he did not know him due to him not having had dealings with him that involved money, as well as not having lived or travelled with him. The characteristic of piety applies to the groom just as much as to the bride. The guardian of the woman should make this his first and top priority, just as the man looking for a wife should make it his. The Prophet, sallallaahu ‘alaihi wa sallam, said: “If someone with whose piety and character you are satisfied comes to you, marry to him.  If you do not do so, there will be trials in the earth and a great deal of evil.” [At-Tirmithi & Others] Character and Behaviour In the previous Hadith, addressed to those in charge of the marital affairs of Muslim women and girls, the Prophet, sallallaahu ‘alaihi wa sallam, commanded them to facilitate their marriage when they are satisfied with two issues:  the faith of the suitor and his character. Character is of extreme importance in Islam and goes hand in hand with faith and piety. The Prophet, sallallaahu ‘alaihi wa sallam, has even described it as the purpose of his mission to mankind, as we can see from the following Ahaadith: “I have only been sent to complete good character.”  [Al-Haakim & Others] “I am a guarantor of a house in the highest part of Paradise for one who makes his character good.”  [Abu Daawood ] “Righteousness is good character.”   [Muslim] “The believers with the most complete Eemaan (faith) are those with the best character.”  [Abu Daawood] In the Qur’an, Allah establishes the relation of this issue to marriage, Saying (what means): “…Bad women are for bad men and bad men are for bad women.  And good women are for good men and good men are for good women...”  [Qur’an 24:26] The word ‘bad’ in the above verse means filthy, unclean and despicable. It is a very strong word.  The word ‘good’ connotes clean and pure as well as good. One of the important issues of character in the mates is the quality of intimacy. This means to be kind, loving and compassionate. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Marry the loving/friendly and the child-bearing, for I shall outstrip the other nations with your numbers on Doomsday.”  [Ahmad, Abu Daawood & Others] Therefore, the prospective spouse must ask and find out about the other person’s behaviour and manners. As a sign also, one may look at the manners and behaviour of the other person’s family, for often (but not always) the behaviours of people of the same family are similar.  In other words, some characteristics whether good or bad, tend to run in some families such as anger, politeness, stinginess, generosity, lying, truthfulness and so forth. Child-Bearing The Prophet, sallallaahu ‘alaihi wa sallam, recommended men to marry women who are child-bearing.  This characteristic is related to some of the goals and purposes of marriage that were mentioned earlier such as enlarging the Muslim Ummah (community), raising pious families as cornerstones of society, and so forth. The scholars mention that a man can look at a woman’s female relatives to get an idea whether she is apt to get pregnant easily and often or not.  This attribute should also apply to the man.  For example, a Muslim man who had a vasectomy before getting married would not be an appropriate husband for a Muslim girl getting married for the first time. Virginity There are many Ahaadith which recommend a man to marry a virgin woman, such as: “Marry virgins for they have sweeter mouths, more productive wombs and are more pleased with less.”  [At-Tabaraani] Other narrations indicate that she is more likely to be pleased by a man and less likely to be devious and deceiving. Jaabir, may Allah be pleased with him, married an older and previously married woman, so the Prophet, sallallaahu ‘alaihi wa sallam, remarked: “Why not a virgin? You could have played with her and she with you.” The scholars have stressed that this good attribute applies to the husband just as it applies to the wife.  One of them wrote:  “Similarly, it is preferred for a person not to marry his daughter except to a virgin man if she has never been married before.”  ‘Umar bin al-Khattaab, may Allah be pleased with him, once heard about a woman who was married to an elderly man, so he said: “O people! Fear Allah and marry a man to a woman who is similar to him and marry a woman to a man who is similar to her.” Beauty Beauty is another important characteristic to be looked for in a spouse. It has a certain role to play since one of the purposes of marriage is to keep both mates from sin.  The best way to achieve this is if there is a strong attraction between the husband and wife. Although this will surely grow over time, initial impressions can in some cases become an obstacle to a successful marriage. The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), separated Qays bin Shammaas from his wife in the famous case of Kuhl’ (i.e. a woman asking for separation from her husband) and her stated reason was that he was exceedingly displeasing to her. There are many Ahaadith (prophetic statements) that urge the prospective spouse to take a look at the other before undertaking the marriage.  Once, a companion told the Prophet, sallallaahu ‘alaihi wa sallam, that he was going to get married. The Prophet, sallallaahu ‘alaihi wa sallam, asked if he had seen her.  When the man replied in the negative, he, sallallaahu ‘alaihi wa sallam, said: “Go and look at her, for it is more likely to engender love between the two of you.”  [Ahmad & Others] ‘Umar bin al-Khattaab, may Allah be pleased with him, once said:  “Do not force your young girls to marry an ugly man, for they also love what you love.” Beauty has its role, but remember that it is way down on the priority list, under piety, character and religion. When a person puts beauty above all else, the results can be disastrous. This is one big reason young people seeking to get married must be helped by more mature family members in making their choice. Looking at a Prospective Spouse As we have seen, the Prophet, sallallaahu ‘alaihi wa sallam, encouraged men considering marriage to a particular woman to get a look at her.  He said in another Hadith: “If one of you proposes to a woman and if he is able to look at a part of her that motivates him to marry her, let him do so.”  [Abu Daawood & Others] Note that this Hadith does not abrogate the limits of what a woman may expose to non-mahaarim (marriageable relatives). She must continue to be well covered, except for her face and hands, in front of all of them, and the prospective husband, even if he has proposed, is no exception to this. Even then, he is still only permitted to see what anyone else is permitted to see. The difference is that he is allowed to take a good look – if it were not for the proposal of marriage, both would be required to avert their eyes after the first glance, as the Prophet, sallallaahu ‘alaihi wa sallam, said to ‘Ali, may Allah be pleased with him, about the look at a non-Mahram woman: “The first is for you, the second is against you.” Also, it is clear that the purpose of this look is very specific: to help one determine whether or not they would like to marry that person. Once that has been determined and the decision has been made, it is no longer permissible for them to look at each other. If a man and a woman decide that they want to marry each other, this does not make it permissible for them to continue to see each other. Just the opposite, since the decision has been made there is no longer any need for them to see each other and they are no longer allowed to do so.  This is because until the moment the offer and acceptance of the marriage have been pronounced, there is no relationship of any kind between them and all of the laws regarding alien men and women still apply to them. Women Looking at a Prospective Husband The woman also has a right to look at her prospective husband.  Many scholars have stated that women desire the same things that we (men) do. Some have even said that it is even more important for the woman to see the man. This is because the man holds the right of instant and unconditional divorce in case he is displeased with his wife.  It is not so easy for the woman to get out of a marriage and so she must have priority on this issue. Can a Man be Alone with His ‘Fiancée’? Again, no matter what words, promises, commitments, etc. have passed between the parties, until the marriage contract has been transacted and a man and woman are actually married, there is no relationship at all between them and they are to each other as any other strange man and woman. The Prophet, sallallaahu ‘alaihi wa sallam, has expressly forbidden for a man and a woman to be alone together. This ruling applies to a ‘fiancée’ just as much as it applies to any other unrelated man and woman. One Hadith that makes this very clearly is: “A man cannot be alone with a woman, except along with a male (non-marriageable) relative (of hers).” [Al-Bukhari & Muslim] Touching Obviously, since those “engaged” to be married have no legal relationship beyond any other strange man and woman, any form of touching between them is not allowed. The Prophet, sallallaahu ‘alaihi wa sallam, said: “For one of you to have your head pierced with an iron needle is better for him than to touch a woman who is not permissible for him (to touch).” [At-Tabaraani] Phone Calls Muslim scholars have pointed out that it is not proper or acceptable for ‘fiancées’ to be alone together or to have numerous encounters, telephone conversations or Internet ‘chats’ for the purpose of ‘getting to know each other’.  In fact, this is a horrible innovation that has spread among the Muslims. It must always be remembered that until they are married, they are like any other unrelated men and women to each other and their actions must reflect that fact. This is clearly the result of the similar “experiment” going on in Western societies over the last few decades:  the more they “open” these kinds of issues the more disastrous their marriages become. Muslims who are heading down this same road need to wake up and take heed.  The Prophet, sallallaahu ‘alaihi wa sallamsaid: “You will follow the ways of those who came before you foot by foot and yard by yard; (to the extent that) even if they are to descend into a lizard’s hole, you will follow them.” The Difference between ‘Engagement’ and Delaying Consummation In many Muslim countries, people transact the marriage contract, but agree not to actually begin the marriage until after a certain period of time.  There is nothing wrong with this custom with two conditions: The time period is not excessively long. All parties understand that the two are legally married, their agreement to delay being together is not binding and there is nothing wrong if they change their mind and decide to be together before the appointed time.  This is quite different from the imported custom of “engagement”. The only parallel to this western custom which many Muslims have adopted is what is called ‘Khitbah’, which is the time between the beginning of discussions and the acceptance or rejection of the offer.  In short, this has no legal validity of any kind and does not change anything about the relationship between the man and woman. Extending this to very long periods of time or worse, violating the Shari’ah (Islamic Law) during that time in the ways we have discussed is a horrendous religious innovation (Bid’ah) which has spread among the Muslims. Article source: http://www.islamweb.net/emainpage/ Who are the Mahrams of a woman? When people distance themselves from the instructions of Islam and the rulings of religion – especially those which guard chastity and the ‘Awrah (parts of the body that must be covered), prevent mixing of progeny and other immoral acts – they fall into the pit of vice and immorality. This is encouraged by the enemies of Islam who try to control women with all the possible means until they lead them astray and strip them of their modesty, under the pretext of “liberating” them. In reality, they wanted to liberate women from their religion, modesty, and chastity. As a ruling of Shariah (Islamic legislation), a woman has to know who her Mahrams (non-marriageable men) are, so as to guard herself and her religion. The following question was raised to An-Nawawi, may Allah have mercy upon him: “Who is the woman whom a man is permitted to look at and meet her in seclusion?” An-Nawawi, may Allah have mercy upon him, replied: “It is every woman whom he is permanently forbidden to marry due to a permissible reason because of her unlawfulness.” “Permanently” is said to exclude the wife’s sister and her like, namely her paternal aunt, maternal aunt, and her daughter if the marital contract is concluded with the mother yet the marriage has not been consummated with her. “Due to a permissible reason” excludes the mother and her daughter with whom a man had sexual intercourse mistakenly believing that it was lawful. The mother and her daughter are permanently forbidden, not because of a permissible reason, but because doubtful intercourse which is neither described as permissible nor unlawful, because the man was oblivious and thus, incompetent to receive religious commitment at that time. “Because of her unlawfulness” excludes the woman who is involved in Li‘aan (oath of condemnation). This woman is permanently forbidden to remarry (her ex-husband) as an act of punishment, not because she is unlawful for him. Allah knows best.” [The Fataawaa that is known as Al-Manthooraat by An-Nawawi, question No. 223.] Allah The Almighty Says (what means): {And not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women.} [Qur’an 24:31] As regards “their fathers” up to the end of the verse, Ibn Katheer, may Allah have mercy upon him, said: “These are all Mahrams for the woman who, therefore, is allowed to appear to them in her adornment without excessive display of beauty.” Explanation of Mahrams: * Their fathers: The woman’s father. * Their husbands’ fathers: The husband’s father and grandfathers, up to all levels. * Their sons: The woman’s sons down to all levels, and also the sons of daughters down to all levels. * Their husbands’ sons: Male sons of the husband, including grandsons down to all degrees, whether they are sons of the husband’s sons or daughters. * Their brothers: The woman’s brother * Their brothers’ sons: The brother’s sons down to all degrees. * Their sisters’ sons: The sister’s sons down to all degrees. * Their women: Muslim, not polytheistic women, according to the preponderant opinion. * That which their right hands possess: This may mean either: bondmaids or bondmen. * Male attendants having no physical desire: They are men who are not at the same level as the women and have no interest in or desire for women; or the oblivious person who has no desire; an imbecile; and, an impotent man. The eunuch who can describe women is excluded. * Children who are not yet aware of the private aspects of women: Because they are so young they do not understand anything about women or their ‘Awrah (parts of the body that must be covered). If a child is young and does not understand that, there is nothing wrong with him entering upon women, but if he is an adolescent or approaching adolescence, so that he knows and understands these things, and can make a distinction between a woman who is beautiful and one who is not, then he should not enter upon women. First benefit: Are a woman’s paternal and maternal uncles her Mahrams? Al-Qurtubi may Allah have mercy upon him said, “The majority of scholars held that the maternal and paternal uncles of a woman are like other Mahrams in that they are allowed to see of the woman what is permissible for them to see.” Second benefit: Is the daughter’s husband a Mahram for her mother? Ibn Katheer, may Allah have mercy upon him, said: “The majority of scholars held that the wife’s mother becomes forbidden to be married to a person once he concludes the marital contract with her daughter.” Third benefit: Is the mother’s husband a Mahram for her daughter (i.e. his stepdaughter)? A mother’s husband (the stepfather) is not a Mahram for her daughter except on two conditions, as Ibn Hajar, may Allah have mercy upon him, said in Al-Fat’h: “The prohibition of marrying a stepdaughter is stipulated by two things: * She must be under the guardianship of the man * The man should have consummated the marriage with her mother. Therefore, the stepfather is not a Mahram to his step-daughter if only one of the two conditions exists.” This view was adopted by Daawood ibn ‘Ali and his companions, chosen by Ibn Hazm, narrated by Abu Al-Qaasim Ar-Raafi‘i on the authority of Maalik, may Allah have mercy upon him.However, Ibn Taymiyyah, may Allah have mercy upon him, found it dubious and did not hold a certain opinion regarding it. Finally, the majority of scholars held that the stepdaughter is unlawful to her stepfather in marriage, whether she was under his guardianship or not. Please check Tafseer ibn Katheer and Fat’h Al-Baari. Article source: http://www.islamweb.net/emainpage/

1. Consent: A sale is not valid unless there is mutual consent between the two parties. In the Qur’an, Allah Almighty says (what means): {But only [in lawful] business by mutual consent.} [Qur’an 4:29] But, how can the consent condition be met between the two contracting parties? Scholars have three different opinions on how the consent condition is fulfilled in sale. This issue is important, given the new relevant fiqh-related issues in this age. For example, a person can now put coins into a soft drinks machine which, in turn, brings out what he wants. Is there consent here between the seller and the buyer? Also, a person can buy goods via visa card through the Internet. Is there mutual consent here? There are three scholarly opinions regarding this issue: a. Mutual consent can only be expressed by speech, through what is known as ‘offer and acceptance’. This is a problem in this age of ours, for some large financial transactions are run in the stock market without verbal offer or acceptance. Instead, they are run through the computer which is connected to an international web, through means that have the force of verbal offer and acceptance, and even with greater force and better documentation. b. Mutual consent should basically be expressed by speech, and it may also be expressed by action in the things that are frequently contracted. This ruling is issued out of tolerance on the part of some jurists who adopt the first opinion. An example of this is a person who gives money to a baker and he gives him bread while both of them are silent. Also, a person takes a taxi and pays the fare, which is known, while he is silent. Similar to this are the soft drinks machines referred to above. The Islamic jurists call such dealings mu‘atah. They maintain that the sale of such things as frequently contracted in daily life can be made via mu‘atah, without requiring verbal offer and acceptance. c. Mutual consent can be achieved by anything that indicates it, whether by words or deeds. This opinion was held by Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, who was exceptionally intelligent and was always ahead of events, as if he was living in a later age. Another example is transactions made through the stock exchange, which occur in moments according to a system agreed upon between companies and contractors, which denotes consent. All these transactions are valid and there is nothing wrong with them. Moreover, this ruling – i.e. the validity of sale by mu‘atah through anything that denotes consent whether by words or actions – includes all forms that are not yet known to us and that will emerge in the future. Prior to this, however, there should be an agreement between the companies and between the seller and buyer over a specific system that signifies consent, such as the visa number on the Internet, which represents its holder. If the buyer does not agree to the deal, he will not enter his visa number upon purchase of the commodity. In some other dealings, one may give this number over the phone, indicating his consent, and so on. What is important here is that there should be some means whereby this condition can be fulfilled between the contract’s two parties. It is not necessary that the principle of ‘offer and acceptance’ be expressed verbally. 2. Rationality: Scholars exclude, from the condition of rationality, the sale concluded by a discerning child regarding matters that are customarily accepted. For example, if a discerning boy says to his father: “I have sold our house to so-and-so,” this is not valid. However, there is nothing wrong if he sells sweets in his father’s grocery shop. This is valid according to custom. A foolish person does not meet the condition of rationality, so his sale is not valid. A fool is such a person who disposes of his wealth in a way that denotes irrationality, and thus he should be placed under another person’s guardianship. In brief, dealing should be conducted between two rational parties. If a question is posed regarding the dealing with a machine, as to how the condition of rationality can be met in such a deal, the answer is that the deal in such cases is originally with the company that uses the machine, which is a mere method for payment. 3. What is sold should be property: Property is everything that is regarded, in Islam, as permissible and whose ownership is lawful. Everything that is declared unlawful in Islam is not accorded any respect and cannot be regarded as property and, thus, may not be contracted. Even if a person breaks or spills something unlawful, he is not held liable for this, according to the Sharia. This is because such a thing is worthless, as is the case with musical instruments. The condition that the sold commodity should be lawful property is of great significance in contemporary dealings. Examples of this include the following: • Selling human organs, which is an active trade nowadays, for which international companies are operating through selling and buying in poor countries. Each commodity has its price. Is that right? In fact, that is not right, as organs are not property, but a gift from Allah Almighty. But, there is an important point here. Namely, the Council of Senior Scholars in Saudi Arabia received a question on buying corpses for learning medicine, which is an urgent necessity. This is one of the important new fiqh-related issues that need Muslim scholars who are well acquainted about two things: First: The general Sharia-rules that form the framework of the Islamic Sharia. Second: Texts. This is because understanding texts in the context of the Sharia-rules differs from understanding them separately. The former manner produces a sound understanding, whereas the latter yields an erroneous understanding. The senior scholars replied that it is not permissible to buy the dead body of a Muslim or use it for learning, given the inviolability of the Muslim. But, they said, it is permissible to use the corpse of a disbeliever for learning, in line with the principle of doing the lesser of two evils. This fatwa is correct, for a disbeliever does not enjoy the sanctity of the Muslim. It is also not permissible to sell blood, for it is impure, so it is not property. Likewise, it is not permissible to sell dogs, for they are forbidden, and whatever is forbidden cannot be lawful property. However, some hold that it is permissible to sell dogs in cases where using them is permissible. 4. The sold item should be owned by the seller: There has been a very common error as far as this condition is concerned. Many, or even most, people buy their cars and even their houses, among other things, by means of al-murabahah in some Islamic banks. What is meant here is the sale of al-murabahah which does not meet the condition of the seller’s ownership of what he sells. The seller here is the Islamic bank. It is not permissible for it to sell what it does not own. For example, a person comes to you and says that he wants to buy the car of your friend and you say to him “I have sold it to you,” intending thereby to buy the car from your friend and then sell it to that person who would say: “I have bought it.” This contract is invalid, for the owner of the car may refuse to sell it to you. For this reason, the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), is reported to have prohibited such a sale, saying: “Do not sell what you do not possess.” [Ahmad, Abu Dawood, An-Nasa’i, At-Tirmithi and Ibn Majah on the authority of Hakeem ibn Hizam] When some Islamic banks sell cars or the commodities of other companies, do they sell what they do not possess? It is known that when a client comes to the Islamic bank to buy a car, for example, the Islamic bank says to him “I sell to you,” meaning that it sells to him what he chooses from among the cars offered in companies in the market. But, from where does the bank bring it? Does it sell what it possesses? Some jurists tried to get the Islamic bank out of this problem through the following: First: The client should promise the Islamic bank that he will buy the commodity; and the Islamic bank in turn should promise the client that it will sell it to him. Then, both parties sign the written promises. This signed paper means that the bank is yet to sell the commodity, but it has merely promised to do so after buying it, and the client has only promised to buy it from the bank. Second: The bank should make this paper binding. When a person comes to the Islamic bank and signs the written promise of purchase, he becomes committed to completing this process. They should declare that this is not a sale contract to avoid falling into the error of selling what the seller does not possess. Rather, it is only a promise, and the Muslim is obliged to fulfil his promise. Third: After this step, the Islamic bank gives the price of the commodity to the company in cash and then hands the commodity over to the client, by installments at a known profit. Thus, it guarantees that the buyer will not withdraw from the deal and also guarantees its profit from it. Shaykh Muhammad al-Ashqar wrote a treatise on the invalidity of such a dealing and the impermissibility of obliging the client to buy the commodity on account of his promise, for this puts the bank in a position similar to selling what one does not possess. He also said that a promise is not binding. He settled this issue by the question: Is a promise of purchase binding legally or religiously? In other words, if I promised you to buy a commodity, yet I did not, and then you file a complaint against me to the judge, will the judge oblige me to buy it? On the other hand, if I am not obliged by the court, will I be sinful for breaking my promise and thus have to repent? He explained that the promise of purchase here is not binding, and that the Islamic bank is required to buy the commodity from the company and own it through a formal contract, bringing the commodity in its possession, and then it sells it to the client by installments and receives a profit from this. The Islamic bank should not oblige the client to buy the commodity for merely promising to conclude the deal, for this would actually be a sale, albeit in the form of a promise. But some dodged this problem and adopted another method: The Islamic bank does not buy the commodity by a formal contract with the company. Rather, the contract is represented by possessing the commodity; and they only conclude the ‘offer and acceptance’ process over the phone. Then, the bank signs the sale contract with the client and sells it to him by installments. Thereafter, the Islamic bank completes the deal with the company. This method is also not sharia-compliant. It is nothing but circumvention aimed at changing the form only, thereby distinguishing between the dealing of the usurious facilities companies and that of the Islamic banks. In an authentic hadith narrated on the authority of Zayd ibn Thabit, may Allah be pleased with him, the Prophet, sallallaahu ‘alaihi wa sallam, forbade selling the goods where they are bought until the tradesmen take them to their houses. [Abu Dawood] This means that a tradesman should have the commodity in his possession, after owning it, before he can resell it. The meaning of possession depends on the thing in question. It does not necessarily mean transferring the commodity to the place of the buyer, for the commodity may be planes, ships, or many cars, which cannot be transferred by the purchaser. What is intended here is that the commodity should become his property and in his possession. This can be done through official documents with a legal force, which prove that the commodity is now in the possession of the bank and registered in its name. In this way, even if the buyer withdraws from the deal, the commodity remains in the full possession of the Islamic bank. We notify here that one of the forms of selling the commodity before possessing it is what sometimes takes place in Tawarruq sale. For example, a person in need of money goes to buy a quantity of cement by installments and signs the sale contract. Then, he immediately sells the cement to a contractor at a lower price in cash – before possessing it. He may even not know where his commodity is situated. Such sale, in which the dealer sells the commodity before he possesses it, is prohibited. However, if the commodity is separated from the buyer and given to the purchaser, who then sells it to a contractor, then this is the issue of Tawarruq over which the scholars are known to have differing opinions. As some scholars deem it impermissible altogether, some others regard it as generally permissible, if the condition of possession is fulfilled. Still, other scholars regard it as permissible after first possessing the commodity, provided that there is a need for this. We all remember that the crisis of Al-Manakh market took place because of the violation of this condition, i.e. possessing the commodity before selling it. Shares of illusory companies were sold on credit, with the purchaser desiring to resell them and receive profits until the fixed time for repaying the debt comes. What happened, however, was that this illusory market collapsed and the debts remained unpaid. As a result, the state shouldered a huge crisis that endured for years. 5. The seller should be able to deliver the commodity: This is a fundamental condition, for if the commodity cannot be delivered, the purpose of the sale will not be fulfilled. For example, it is prohibited to sell fish while it is still in the water or birds while they are in the sky, or to sell a commodity that is located in a country at war, which thus cannot be delivered. This is all invalid. 6. The price should be known: The price of the commodity should be fixed through seeing or describing. 7. The commodity should be known: This happens by seeing it or knowing its description. For example, if a person says to another “I have sold you a car”, and the other replied “I have bought it”. This sale is invalid, for neither the car nor its price has been defined. Similarly, if a person says to another “I have sold you a car for five thousand.” This sale is invalid too, since the currency has not been designated. The price should be fixed clearly. But, there is nothing wrong if it is commonly understood which currency is intended. However, on the internet, for example, the currency should be designated. Seeing the commodity can be done through audio-visual media. This is enough with regard to buying commodities, if the medium is reliable. The buyer remains in a position to accept or reject the commodity if he finds it different in reality. Article source: http://www.islamweb.net/emainpage/ Damaging another person’s property Allah, The Most High, has prohibited usurping other people’s property and has imposed liability for whatever is damaged of the property taken without right even if it was by mistake. Whoever damages another person’s property - that is considerable - without its owner’s permission, is financially liable to make up for it. Imam Al-Muwaffaq, may Allah have mercy upon him, said: “There is no juristic disagreement in this regard, whether or not the damage is intentional, and whether or not the one causing it is legally accountable.” Similarly, whoever causes the damage of another person’s wealth is financially liable for it. For example, when one opens a gate causing what is locked in to be lost or stolen, or when one unfastens a container causing what is therein to be wasted and damaged, he is liable for them. Likewise, if someone ties a riding animal in a narrow street causing a passer-by to stumble and be harmed or injured, he has to pay him for the damage caused. This is exactly like the one who parks a car in the middle of the street, and as a result, another car or a person is hit, whereby damage is caused, the one who parked the car is liable to make up for the damage. This opinion is based on the Hadeeth reported by Ad-Daraqutni and others, which reads: “If one ties a riding animal in one of the pathways of the Muslims, or in one of their markets, and it treads on someone (or something) by one of its front or back legs, one is liable for it.” [Ad-Daraqutni and Al-Bayhaqi] The same ruling applies when one leaves clay, a piece of wood or a stone in a pathway or digs a hole in it, causing harm or injury to a passer-by. In the same way, if someone throws watermelon peels or lets water in the street, causing a passer-by to slip and get injured, he is to make up for it. People who do all such actions are financially liable for the resulting damage, as such deeds are regarded as transgression. Unfortunately, there are many such instances of carelessness everywhere nowadays; too many holes are heedlessly dug on the roads and streets, too many blocks and obstacles are put therein, and too much damage is caused by that heedlessness due to the lack of control and supervision. Some people may even occupy streets as if they were their own, dedicating them for their own use, causing harm to those passing by without caring for the sins they are committing in this way or the punishment that awaits them. Among the matters that incur financial liability is when one has a mad dog that assaults the passers-by or bites any of them. The owner of the dog is liable to make up for the resulting damages or injuries, for having such a dog is an act of transgression. On the other hand, if someone digs a well in his courtyard for his own benefit, he is financially liable for any damage that might be caused through it; he is obliged to keep it in a condition that prevents harming the passers-by. However, if he leaves it without such precautions, he is deemed a transgressor. Moreover, if someone owns cattle, he is obliged to keep them away from damaging other people’s crops especially at night; otherwise he is financially liable for whatever they damage. The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), judged in such a case: “The owners of property (i.e. cattle) should keep it during the daytime and they are liable for the damages they (the cattle) cause during the night-time.” [Imam Ahmad, Abu Dawood, and Ibn Majah] The owner of a domestic animal is not liable for it during the daytime, except if he releases it close to what it usually damages. Imam Al-Baghawi, may Allah have mercy upon him, said: “Scholars hold the opinion that the owners of grazing cattle are not liable for the people’s properties they (the cattle) damage during the daytime. However, their owners are liable for whatever they damage during the night, for it is conventional that the owners of gardens and orchards are to protect them properly during the daytime while the cattle owners are to detain them during the night-time. Thus, whoever breaks this habit has deviated from the convention. This is in case the owner of the cattle is absent, but if he is there, he has to pay for what his cattle have damaged.” In the Qur’an, Allah mentions a story about Prophets Dawood (David) and Sulayman (Solomon), may Allah exalt their mention, and their judgment concerning a similar case of damage. Allah, The Exalted, Says (what means): {And [mention] David and Solomon, when they judged concerning the field —when the sheep of a people overran it [at night], and We were witness to their judgment. And We gave understanding of the case to Solomon, and to each [of them] We gave judgment and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that].} [Qur’an 21: 78 -79] Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “According to the Qur’an, Sulayman, may Allah exalt his mention, was clearly favoured by understanding the wisdom of liability on equal terms. The sheep were grazing at night and damaged a grape orchard. Dawood, may Allah exalt his mention, judged that the shepherds should pay the exact value of the damage, and then he estimated the sheep and found that their value was equal to the compensation for the damage. Therefore, he gave judgment that all the sheep should be given to the owner of the orchard. However, Sulayman, may Allah exalt his mention, judged that the owners of the sheep were liable for the damaged orchard and that they should pay its exact equivalent in compensation by cultivating the orchard until it returns to its original state. He did not also deprive the owners of the orchard of the crops that were supposed to be yielded from the time of damage until the time of recovery. Thus, Sulayman, may Allah exalt his mention, gave the owners of the orchard the sheep so as to benefit from them as much as the sheep owners used to benefit from the orchard. In other words, they would utilise the shepherds’ sheep in return for the fruits they missed of their orchard until the orchard was re-cultivated by the shepherds (in compensation). So, Sulayman, may Allah exalt his mention, evaluated the two guarantees and found them equal, and that was an example of the knowledge Allah favored him with and the wisdom He praised him for.” If an animal has been led or ridden by someone, he is liable only for whatever it damages with its front organs, such as the forelegs or the mouth. Yet, he is not liable for what is damaged by the animal’s hind parts such as the hind legs, for the Prophet, sallallaahu ‘alaihi wa sallam, said: “There is no compensation for whatsoever is damaged (or killed or injured) by a beast’s leg.” [Al-Bukhari and Muslim] Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “The injuries or damages caused by animals like cows, sheep, and the like are not to be compensated (by the owner) if they are off a leash. This occurs, for example, when an animal breaks loose from the person leading it and then causes damage. In this case, there is no financial liability on the owner for the damage provided that the animal is not used to biting and that its owner has not been negligent in detaining it at night and keeping it away from marketplaces and people’s gatherings.” The same opinion is maintained by some other scholars, who state that there is no compensation (for the damage caused) if the animal escapes and wanders about aimlessly without a leader or a rider, unless it is a wild beast. In addition, if someone is attacked by a human being or an animal, and killing is the only way to stop them, there will be no compensation on that person in case he killed them. This is because killing here is a means of self-defence which is permissible, so there is no liability for its consequences. Moreover, the killing of an assaulter is intended to prevent its harm, so one will not be regarded as a killer when one kills it in self-defence. Rather, the assaulter itself will be regarded as a self-murderer in this case. Sheikh Taqiyyud-Deen, may Allah have mercy upon him, said: “A person has to stop the assaulter, and if it cannot be stopped except by killing, it is permissible for the attacked person to do so according to the unanimous juristic agreement in this regard.” Among the objects for which there is no compensation in case of damage are musical and entertainment instruments, crosses, wine containers, and books on misguidance, superstition, dissoluteness and profligacy. This is implied in the Hadith related by Imam Ahmad, may Allah have mercy upon him, on the authority of Ibn ‘Umar, may Allah be pleased with him, who narrated that the Prophet, sallallaahu ‘alaihi wa sallam, ordered him to get a knife and then he, sallallaahu ‘alaihi wa sallam, went to the markets of Madinah, where there were leather containers of intoxicants brought from Ash-Sham (The Levant; the region covering Syria, Lebanon, Jordan, and Palestine). Ibn ‘ Umar, may Allah be pleased with him, added that those leather containers of wine were torn by knives in the presence of the Prophet, sallallaahu ‘alaihi wa sallam, who commanded his Companions, may Allah be pleased with them, to do the same [Ahmad]. This Hadith proves the religious obligation of destroying such immoral things without giving anything in compensation. Still, this should be carried out under the control and supervision of the authorities so as to guarantee public interests and prevent any evil or corruption resulting thereof. Article source: http://www.islaweb.net/emainpage/

Lying is the complete opposite of truth. So, anything that is untrue and deliberately intended to mislead another person is a lie. A lie, therefore, can be anything spoken or written that is totally or partially baseless, unreal, made-up, distorted or exaggerated; for example, if someone were to deliberately state that a five foot pole was a ten foot pole, then this would be a lie. Similarly praising someone out of proportion is a form of a lie. Lying and falsehood are widespread problems and are roots of other problems that occur on an individual and public level. Lies are spoken and written in the media and in politics, in business and in personal dealings, by Muslims and non-Muslims alike, although the degree, magnitude and frequency may vary. Lying is against human nature and physiology, and like any other disease, it has its own unique signs and symptoms. The act of lying produces inner conflicts between various control centres of the brain. The moment one begins to lie, his body sends out contradictory signals to cause facial muscle twitching, expansion and contraction of pupils, perspiration, flushing of cheeks, increased blinking of the eye, tremors of the hand, and an increased heart rate. These constitute the basis of lie detector instruments. In addition, certain unconsciously made movements are noticeable in those who lie, like the constant covering of the mouth, touching of the nose, rubbing of the eye, scratching the side of the neck, rubbing the ear, etc. One of the clearest signs is that the liar keeps his palms closed and his eyes in another direction to the person he is lying to, in an attempt to avoid eye to eye contact. A liar is aware of his body’s signals and finds lying easier when nobody can see him, such as when he is on the phone or writing. What are the motives of a liar? A liar tells a lie for the purpose of: a) Concealing the truth, as he may be afraid of the truth or its punitive consequences by the law or certain individuals. b) Cheating and deceiving others and enjoying their misery, as Satan did with Aadam. c) Short-term worldly gains, such as gaining the favours of others or monetary gains. Forms of lying The worst form of lying is to do so upon Allah and His Messenger, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), which is to falsely attribute things to them. Allah Almighty Says in the Qur’an (what means): “And if he [i.e., Muhammad] had made up about Us some [false] sayings, We would have seized by the right hand; then We would have cut from him the aorta “ [Qur’an 69:44-46] And (what means): “…And do not conceal testimony, for whoever conceals it – his heart is indeed sinful….” [Qur’an 2:283] And (what means): “And do not mix the truth with falsehood or conceal the truth while you know [it].” [Qur’an 2:42] Hypocrites are liars too, because they lie to themselves. Allah Says about them (what means): “In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.” [Qur’an 2:10] Allah also addressed His Messenger Muhammad, sallallaahu ‘alaihi wa sallam, saying (what means): “…Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars.” [Qur’an 63: 1] The Qur’an on liars Allah Says (what means): “…Indeed Allah does not guide one who is a transgressor and a liar.” [Qur’an 40:28] And (what means): “…Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever.” [Qur’an 39:3] Almighty Allah also Says (what means):  “…The curse of Allah be upon him if he should be among the liars.” [Qur’an 24:7] Prophet Muhammad, sallallaahu ‘alaihi wa sallam, said: “Indeed, truth leads to virtue and virtue leads to Paradise, and a truthful person continues to speak the truth until he becomes the most truthful person. Lies lead to evil and evil leads to Hell, and a liar continues to lie until he is listed as a high ranking liar before Allah.” [Al-Bukhari] Yoosuf Ibn ‘Abdullaah, may Allah be pleased with him, said that he asked Prophet Muhammad, sallallaahu ‘alaihi wa sallam: “O Messenger of Allah! What do you think is the most dreadful thing for me?” Yoosuf continued: “The Messenger caught hold of his tongue and said: “This.” [At-Tirmithi] Bahz Ibn Hakeem related that the Messenger, sallallaahu ‘alaihi wa sallam, said: “Destruction is for the man who tells lies for the amusement of other people. Destruction is for him.” [At-Tirmithi] Sufyaan Ibn Usayd, may Allah be pleased with him, reported that the Messenger, sallallaahu ‘alaihi wa sallam, said: “The biggest breach of trust is that you tell a thing to your brother who believes it to be true, whereas you have lied to him.” [Abu Daawood] Is lying ever justified? There are very few justifications for lying in Islam. The Prophet, sallallaahu ‘alaihi wa sallam, directed us to tell the truth, even under the harshest circumstances of oppression. However, one may choose not to tell the truth when: lHe is being oppressed and there is a real danger to his life if he speaks the truth. Shaykh As-Sa’di, may Allah have mercy upon him, narrated the following story: “A cruel king ordered an innocent villager present in his court to be executed due to the villager’s lack of manners. Hearing this, the villager began cursing the king in his native language. The king asked his minister, who understood the man’s language, to tell him what the man was saying. The wise minister, instead of telling the truth, told the king that the man was sorry for his conduct and was praising his greatness and pleading for his mercy. The king was affected and therefore spared the life of the innocent villager.” Shaykh As-Sa’di called this: “A lie with wisdom.” lTo promote harmony between spouses. For example, if one’s wife asks him if she is beautiful or if he loves her, there is no harm in answering in the affirmative, even if this is not the case. lWhile making peace between two quarrelling parties, so that the ordeal would not ignite into something worse. The mediator in such a case may falsely tell one party that the other is speaking highly of them. l To make the unbelievers realise the truth. When Prophet Ibraaheem, may Allah exalt his mention, broke all the idols except the largest of them, the unbelievers entered the temple and saw the smashed idols. Ibraaheem, may Allah exalt his mention, had placed the axe in the hand of the chief idol. The disbelievers asked: “Who broke our gods?” He said: “Ask the chief idol, he has the axe.” They replied: “Do you not know that he cannot speak or act?” Ibraaheem, may Allah exalt his mention, replied: “This is what I have been telling you, so worship Allah rather than these stones that cannot harm or profit you.” Virtues of telling the truth Truthfulness is commanded by Allah as a part of faith and is an indispensable quality of the believers. It is mentioned in over one hundred places in the Qur’an. Some examples are when Allah Almighty Says (what means): “That Allah may reward the truthful for their truth…” [Qur’an 33:24] “O you who have believed! Fear Allah and be with those who are true.” [Qur’an 9:119] “O you who have believed! Fear Allah and speak words of appropriate justice.” [Qur’an 33:70]  “The patient, the true, the obedient, those who spend [in the way of Allah], and those who seek forgiveness before dawn.” [Qur’an 3:17] “The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful.” [Qur’an 49:15] It is not necessary to relate any prophetic traditions about the truthfulness of Prophet Muhammad, sallallaahu ‘alaihi wa sallam, as his whole life was nothing but the epitome of truth. Prophet Muhammad, sallallaahu ‘alaihi wa sallam, was confirmed as a truthful person even before he became a Prophet. During his prophethood, even his enemies confirmed that he was truthful and trustworthy. Some of the disbelievers would deposit their belongings with him as an indication of their trust in him. Article source: http://www.islamweb.net/emainpage/ Usurping other people’s possessions According to the faqihs, usurpation refers to usurping other’s possessions by force without having the right to take them. Usurpation is prohibited according to juristic consensus, for Allah, The Exalted, Says (what means): {And do not consume one another’s wealth unjustly...} [Qur’an 2: 188] Usurpation is considered one of the grievous ways of eating up money unjustly, for the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Verily, your blood, property and honour are sacred to one another (as Muslims).” (Muslim) He, sallallaahu ‘alaihi wa sallam, also said: “The property of a Muslim is not lawful (to be taken) except by his consent.” (Abu Ya’ la in his Musnad’) The usurped wealth could be real estate or a movable property; the Prophet, sallallaahu ‘alaihi wa sallam, said: “If anyone extorts a span of land unjustly, his neck will be encircled with it down seven earths (on the Day of Resurrection).” (Al-Bukhari and Muslim) A usurper has to repent to Allah, The Almighty and Ever-Majestic, and return whatever he has extorted to its rightful owners, asking them for forgiveness. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever wrongs anyone in a matter that concerns his honour or any other matter should ask his forgiveness as soon as possible, before a time comes when there is neither dinar nor dirham (i.e. before the Day of Resurrection when wealth cannot compensate for one’s wrongdoing); if the usurper has good deeds, they will be taken from him according to his usurpation, and if he has no good deeds, the sins of the oppressed person will be loaded on him.” (Al-Bukhari) If the usurped property is available, he should return it in the same condition he has taken it, but if it is damaged, he should return its equivalent. Imam A1-Muwaffaq said: “Scholars unanimously agree that it is obligatory to return the usurped property if it is still in the same condition and unchanged.” (Al-Mughni and Ash-Sharh AI-Kabir) Furthermore, the usurper has to pay back the usurped property along with the profit he has made through it, be it connected with the property or separated. This is because the profit is the outcome of what has been taken unjustly, so it belongs to its rightful owner just like the original usurped property. If the usurper has built on the usurped land or has planted vegetation therein, he has to remove the building or the crop in the case the rightful owner demands so. The Prophet, sallallaahu ‘alaihi wa sallam, said: “The unjust root (planted in someone’s land without his permission) has no right.” [At-Tirmithi and other compilers of Hadith; At-Tirmithi regarded it as a hasan (good) Hadith] If so doing will negatively affect the land, the usurper has to compensate for the damage. He has also to remove the remains of the crop or the structure so that he may deliver the land in good condition to its rightful owner. The usurper has also to pay a compensation for using the land from the date of its usurpation until its delivery, as he has unrightfully prevented its owner from using it during that period. Moreover, if the usurper withholds the usurped property until its value and price are reduced, he has to pay it back according to its original price according to the sound opinion in this regard. On the other hand, if the usurped object is mixed with something else that can be distinguished from it - like wheat and barley - the usurper has to separate what he has usurped and return it. If he has mixed it with something that cannot be distinguished, such as mixing wheat with wheat, he has to pay back the usurped object in measure or weight. Yet, if he has mixed the usurped object with something of inferior or superior quality, or with something different but indistinguishable, the mixture is to be sold and each one of them is to be given his share of the price. In this case, if the value of usurped property is less in the mixture than its value when unmixed, the usurper has to compensate the owner for the decrease in its price. Among the juristic opinions in this connection is that whoever takes the usurped property from the usurper is financially liable for it in case it is damaged in his possession. There are ten examples of people who may take a usurped property from the usurper: 1. One who may buy the usurped object from the usurper or the like. 2. One who may rent the usurped object from the usurper. 3. One who may be granted the usurped object by the usurper gratis. 4. One who may take possession of the usurped object on behalf of the usurper such as a trustee or a deputy. 5. One who may borrow the usurped object from the usurper. 6. One who may usurp the usurped object from the first usurper. 7. One who may have the usurped object at his disposal, such as a speculator on behalf of the usurper. 8. One who may marry an appropriated bondmaid from her usurper. 9. One whom the usurper may grant, not sell him, the usurped object as a compensation for something. 10. One who may damage the usurped object while having it on behalf of the usurper. In all these cases, if the second party is aware that the object is originally usurped, he becomes financially liable for it for obtaining something without the permission of its rightful owner. However, if he is unaware of that, the original usurper shoulders the liability. If the usurped property is something that is usually rented, the usurper is to pay compensation estimated according to the period of his possession of the usurped property. This is because utilities represent assets, so they have to be paid for just like real estate. All the dealings of a usurper on the usurped object are invalid, as they are carried out without the permission of the rightful owner. If the usurper does not know the owner of the usurped object and thus is unable to return it to him, he should deliver it to the ruler (or the one in authority) to put it in its right place or give it in charity on behalf of its owner. In so doing, the real owner of the usurped object will get the reward of charity, and the usurper becomes free from the guilt. The usurpation of a property is not limited to taking it by force; it rather includes seizing it through unjust disputes and false oaths. Allah, The Exalted, Says (what means): {And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].} [Qur’an 2: 188] Allah Almighty also Says (what means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment?} [Qur’an 3: 77] In fact, the Divine command is so strong and binding, and the punishment of violating it is so severe. Moreover, the Prophet, sallallaahu ‘alaihi wa sallam, said: “If anyone extorts a span of land unjustly, his neck will be encircled with it down seven earths (on the Day of Resurrection).” (Abu Daawood, At-Tirmithi, Al-Bukhari) He, sallallaahu ‘alaihi wa sallam, also said: “If I gave some one’s right to another (mistakenly because of the latter’s tricky presentation of the case), he (the latter) should never take it, for I would be really giving him a piece of fire.” (Al-Bukhari and Muslim) Article source: http://www.islamweb.net/emainpage/ [originally published by Aljumuah magazine) The right to life Allah Almighty honoured man and created him with His own Hand and blew into him from His Spirit. Then, He made His angels prostrate to him and subjected to him all that is in the heavens and the earth – all from Him. Moreover, He made him a successor on earth and bestowed talents and blessings upon him so that he can dominate the earth. He preferred him over all beasts and animals. Man cannot fulfil his goals unless he takes his rights in full. At the forefront of these rights, which are guaranteed by Islam, is the right to life – an inviolable right. Allah, the Exalted, says (what means): {And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right.} [Qur’an 6:151]. The right that permits the taking of souls was explained by the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), when he reportedly said: “It is not permissible to spill the blood of a Muslim except in three cases: the married person who commits adultery, a life for a life, and the one who forsakes his religion and separates from the group.” [Muslim] Out of its great concern for the protection of life, Islam threatens those who deem it permissible to kill with the severest punishment. In the Qur’an, Allah Almighty says (what means): {But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.} [Qur’an 4:93] Moreover, it is clearly indicated in authentic hadiths that killing a believer is one of the gravest sins. In a hadith via Al-Bara’ ibn ‘Azib, may Allah be pleased with him, the Prophet, sallallaahu ‘alaihi wa sallam, said: “If this world were to be destroyed, that would be less significant before Allah than the unlawful killing of a believer.” [Ibn Majah] In another hadith on the authority of Abu Sa‘eed al-Khudri, may Allah be pleased with him, the Prophet, sallallaahu ‘alaihi wa sallam, said: “If the inhabitants of the heavens and the inhabitants of the earth all took part in shedding the blood of a believer, then Allah would cast them (all) in the Fire.” [At-Tirmithi] Also, Ibn ‘Umar, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “He who helps in (the spilling of) the blood of a Muslim, even with half a word, it will be written between his eyes on the Day of Judgment ‘Desperate of the mercy of Allah’.” [Al-Bayhaqi] The Noble Qur’an prohibits us from killing our children out of fear of poverty and starvation. A Qur’anic verse reads (what means): {And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.} [Qur’an 17:31] In another verse that speaks about a common practice among the Arabs during the pre-Islamic era of ignorance, Allah, The Exalted, says (what means): {And when the girl [who was] buried alive is asked for what sin she was killed.} [Qur’an 81:8-9] This equally applies to the non-Muslims who live under the rule of a Muslim nation and enter into an agreement of protection with the Muslim ruler – be they Jews or Christians. ‘Abdullah ibn ‘Amr ibn al-‘As, may Allaah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever killed a mu‘ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise, even though its fragrance can be smelt at a distance of forty years.” [Al-Bukhari] Moreover, Allah, the Exalted, says (what means): {So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them.} [Qur’an 4:90] This also applies to the one who commits suicide. Allah Almighty warns us against this, saying (what means): {And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.} [Qur’an 4:29] Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “He who commits suicide by throttling shall keep on throttling himself in the Hellfire, and he who commits suicide by stabbing himself shall keep on stabbing himself in Hellfire.” [Al-Bukhari] Hence, Allah Almighty legislated retribution and the killing of the intentional killer as a revenge from him and purification for society. Allah Almighty says (what means): {And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.} [Qur’an 2:179] Even in manslaughter, Allah, the Exalted, does not exempt the killer from liability. Rather, He made it obligatory upon him to set a slave free and give ransom. If he cannot free a slave, he is required to fast for two consecutive months. Ransom for manslaughter is ordained by Islam so that people do not take life lightly and to inspire respect for the human soul. Undoubtedly, the first thing about which the servants will render account on the Day of Judgment is murder. The erudite Andalusian scholar Ibn Hazm, may Allah have mercy upon him, said: “I do not know of any sin, after polytheism, greater than killing a believer without right or abandoning prayer.” The Prophet, sallallaahu ‘alaihi wa sallam, is reported to have said: “Every sin may be forgiven by Allah except a man who dies as a disbeliever or a man who kills his (Muslim) brother.” [An-Nasa’i] In another hadith, he, sallallaahu ‘alaihi wa sallam, said: “A servant continues to guard his faith (and thus hopes for the mercy of Allah) so long as he does not shed blood unjustly.” [Al-Bukhari and Muslim] This is Islam. It came to preserve the human soul and the blood of Muslims, lest people may take Muslim blood lightly. Article source: http://www.islamweb.net/emainpage/

Monopoly, or Ihtikar in Arabic, is a prohibited practice in Islam because it leads to injustice. The Prophet Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention) has made explicit and specific statements about it. For example, he said: “Whoever withholds food (in order to raise its price), has certainly erred!” [Muslim] Also: “Whoever strives to increase the cost (of products) for Muslims, Allah, the Exalted, will seat him in the centre of the Fire on the Day of Resurrection.” [Ahmad and al-Hakim] Mu’aath, may Allah be pleased with him, said that he heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, saying: “What an evil person is the one who withholds! If Allah causes the prices to drop, he would be saddened, and if He causes them to climb, he would be excited.” [Al-Bayhaqi] There are also Hadiths that prohibit buying goods from trade caravans before reaching the city, and traditions that prohibit selling goods to persons unfamiliar with the market. These are types of monopolistic practices that have known negative effects upon the economic infrastructure. As to buying goods from trade caravan merchants (who are unaware of current prices in the market), this is most analogous to what is known today as a “special monopolistic pact,” under which consumers, typically, are harmed most. As for selling goods to persons unfamiliar with the market, this works to create special markets in which the seller or supplier utilises the consumer’s lack of knowledge of the market and prices to his own end. Ibn Hajar al-Haythami, may Allah have mercy upon him, said: “It is said the reason this type of transaction is prohibited (i.e., buying goods from trade caravans) is the concern that the buyer will withhold the goods he purchases from others, and thereafter treat them unfairly and make it difficult for them.” The jurists are at variance as to what a monopoly includes. Is it specific to foods, or does it include everything? The majority opinion, which is also most in line with the aims (maqasid) of the Shari’ah, is that the prohibited monopoly is one that inflicts harm on people and makes it difficult for them with the monopolist’s intention to sell when prices soar, and at the highest possible price. Whoever does this would be considered a monopolist, and his deed is unlawful. Imam Malik, may Allah have mercy upon him, said: “Monopoly occurs in everything, including food products, jute, woolen or safflower products and the like; whatever, if withheld, would harm people, the withholder should be prevented from so doing, but if he is not harming (consumers) or their commerce, there is nothing wrong with it. Imam Yahya an-Nawawi, may Allah have mercy upon him, said: “The wisdom behind prohibiting monopolistic practices is to prevent the harm that would befall people as a result. Scholars are in agreement that if a person possesses items that people are in dire need of, and they cannot find anyone else to supply it, he is to be forced to sell it in order to lessen the harm and remove difficulty from people.” Dr Robi has clarified the conditions of the prohibited monopoly. He said: “After reading through judicial economic writings, we can conclude that the conditions of the prohibited monopoly according to the jurists’ are as follows: Increasing the price Many traditions underline that the aim of the one who withholds is to increase the price. This can be understood from an economic perspective, since it is not feasible for withholder to undergo loss in order to purchase and store the product while part of it perishes besides the fact that he used his capital to purchase the products to later on sell it at the same price! This individual increases the price when people are in need of the product. As for one who stores some products, to make them available at a time of need, and makes a small profit by increasing the prices, without harming the people; this person would indeed have brought about a good service to others. This is, therefore, a form of permitted monopoly. Thus increasing prices of goods is not harmful in itself. In fact, prices of a product usually fluctuate during normal times, and may change from day to day, and can increase to meet normal inflation that is typical for the particular community the trading takes place in. Monopolistic practice, on the other hand, manipulates a situation to intentionally increase prices suddenly and drastically. Decreasing supply sufficiently A known method, by which prices are increased, is increasing demand for a product so that this demand exceeds its supply, or, conversely, decreasing supply at a rate greater than the decreasing demand. Naturally, in this case, it is not feasible for the one who withholds the product to increase the supply, unless he decreases its cost, and he defeats his purpose in so doing. In such a case, he would not be able to make a profit unless he reduces its supply partially or totally for a period of time. The jurists differentiated various cases: A. Controlling the supply of a product should not be confused with decreasing the supply. Controlling supply, which is lawful and occurs under normal circumstances, usually when products are readily available, is beneficial to both consumer and supplier, as is the case with agricultural goods. B. Keeping stock for use should not be confused with stock kept for retail. Considering the jurists’ definition of monopoly, we find that they restricted its meaning to buying products which are later withheld, with the intention of retailing them. Therefore, stocking products for personal use is lawful, for it does not disrupt the supply of the product or lead to price increases. C. Large markets should not be confused with less important markets. The reason monopolies are prohibited is due to the harm and dangers that arise from them. Therefore, if withholding a product in a large market would cause harm, it would be considered a prohibited monopoly. D. Importing goods should not be confused with withdrawing goods from the market. The majority of jurists agree that the importer of goods from distant markets is not a monopolist, as long as he does not cause harm. It is clear from the conditions of prohibited monopoly and textual proofs in the Shari’ah that monopolies of all sorts would fall under the same ruling, for the following reasons: 1.     The traditions that mention prohibition of monopoly are general, and no distinction is made therein between food products and animals. 2.     The prohibition of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, regarding monopolies relating to foods is a ruling given to a common item which is monopolised. It does not mean that it is the only item that a monopoly is prohibited in, nor are the general traditions concerning this restricted by those traditions mentioning the prohibition of the Messenger, sallallaahu ‘alaihi wa sallam, in foods. 3.     The reason monopolies are prohibited is the harm that arises from them; whenever this reason is present in food monopolies or other monopolies they are to be prevented. 4.     Restricting monopolies to foods alone allows monopolies in items that aid in their produce, such as fertilisers, agricultural machinery, and animals. By right, monopolies in these items should also be disallowed because they lead to monopolies in foods. In addition, present day economic conditions are more complex, specialisations have broadened, work details have been divided, people are dependant upon others to fulfill many of their needs, and new products have been invented, which if not readily available cause disorder, and if monopolised cause harm. For this reason, Abu Yousef, the great Hanafi jurist, may Allah have mercy upon him, was of the opinion that monopolies of all sorts are prohibited, as long as they harm people. In the language of present-day economics it can be said that it is not lawful to play with supply of a necessary product which has no substitute. Examples of monopoly Monopoly cannot be restrictively and exhaustively defined due to its many types, but it is possible to cite some of the examples the jurists mentioned when they talked about monopoly. 1.     Monopolising the production of a product, whether individually or by a group, so as to control pricing, supply, and competitive production. 2.     Monopolising certain services and trades, such that a certain group has the arrogation of a monopole. Thus they can prevent others from providing that service or trade, or they will not provide their services, while the Ummah is in a dire need of them. Ibn Taymiyyah, may Allah have mercy upon him, said: “If people are in need of farmers, tailors, or construction services, this work is compulsory upon them if the ruler forces them to do so, after they refuse to accept reasonable charges in lieu of their services. It is not lawful for them to ask for more than that sum for their services.” He said: “Moreover, if people are accustomed [or, have restricted access] to foods and other products being sold only by certain people, in such a case it is a must that pricing be controlled, such that they can only sell at reasonable cost.” Ibnul Qayyim, may Allah have mercy upon him, said: “A horrid form of oppression is the renting out of shops on the sides of roads, or in villages, for a certain price and with the condition that no one sells a certain product except the one who rents out the shops. This oppression is prohibited upon the one who rents the shop out and upon the one who rents it....So too [is their prohibition] when people are habituated to foods or other products being sold only by certain people, and wholesalers sell only to them, and these wholesalers then sell the products in retail at their own prices, while anyone besides them who sells these products are punished and prevented from doing so. This indeed is oppression and corruption which has spread in the lands.” Some researchers have commented on this passage saying: “The matter which Ibn al-Qayyim is considering here is exclusive commercial or business representation, which is common in Islamic countries.” 3.     Agreed monopoly, wherein buyers or sellers agree to monopolise an industry. Ibnul Qayyim, may Allah have mercy upon him, said: “Many scholars, such as Abu Haneefah and his companions, have disallowed those who divide real estate and other things for a fee, to unite under a coalition [or cartel], for if they do so, and people are in need of their services, they will increase their rate.” Ibn Taymiyyah, may Allah have mercy upon him, said: “Also, buyers should be prevented from agreeing to purchase what one of them purchases until nothing is left in the market.” Ad-Dusooqi, the Maliki jurist, may Allah have mercy upon him, describes another form of price-fixing that occurs in auctions: “It is not lawful for a buyer to secretly agree with others not to raise the price of a product for him in an auction.” Article source: http://www.islamweb.net/emainpage/ Islamic ruling on Al-Luqatah (lost and found) Linguistically, ‘Al-Luqatah’ refers to anything that is found and picked up from the ground. Technically, as Imam Ibn Qudamah, a Muslim scholar, may Allah have mercy upon him, defined it as: ‘Property that the owner loses and a person finds and takes away (to preserve it in trust).’ Legal Validity Muslim scholars vary about the ruling. The Hanafi and Shafi’i jurists maintain that it is better to pick up a lost property because a Muslim is duty-bound to preserve his Muslim brother’s property, as evidenced by the saying of the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), when he was asked about Al-Luqatah: “Remember the description of its container and the string with which it is tied. Make a public announcement of it for one year. If nobody comes and claims it, then utilise the money but keep it as a trust with you. And if its owner comes back one day seeking it, then return it to him.” [Al-Bukhari and Muslim] According to the Maliki and Hanbali jurists, it is a Makrooh (disliked) act to take away such property. This is also the opinion of Ibn ‘Umar and Ibn ‘Abbas, may Allah be pleased with them. They argued that by taking away such lost items, one is bound to use something that is deemed unlawful. They also argued that one may not be able to undertake his duty efficiently regarding it, in terms of advertising it, returning it to its lawful owner and preserving it.   Its Ruling in Terms of Liability Al-Luqatah remains a trust with the person who finds it and keeps it, and he is deemed liable for it only if he abuses it. He is also deemed liable for it if he gives it to somebody else without the permission of a judge. If it is damaged while still in the finder’s possession, after publicly announcing that he has found it and asking people to refer its rightful owner to him, then he is not deemed liable for such damage because he volunteered to preserve it in trust. The Ahaadith (prophetic statements) on this issue are very clear. The Prophet, sallallaahu ‘alaihi wa sallam, said in the above-quoted Hadith: “...But keep it as a trust with you”.   Types of Al-Luqatah 1. If it is an animal, the finder should see if it is able to protect itself or not. If it is able to, then he is not allowed to take it away. When the Prophet, sallallaahu ‘alaihi wa sallam, was asked about the Islamic ruling concerning a lost camel, he replied: “It is none of your concern. Leave it, for it has its feet and a water-container (reservoir), and it will reach water and eat from the trees until its owner finds it.” [Al-Bukhari] However, if the lost animal is not able to protect itself, such as a sheep, a sick camel or a horse with a broken leg, the finder is allowed to take it away. When the Prophet, sallallaahu ‘alaihi wa sallam, was asked about the ruling concerning a lost sheep, he replied: “Take it, for it is either for you, or for your brother (i.e., its owner), or for the wolf.” [Al-Bukhari] 2. As for lost property that is not an animal, such as money of an unknown owner, one should consider the following rulings: The Ruling Concerning Trivial Fallen Items For trivial items such as a loaf of bread, a whip, a date or anything that people generally do not claim when they lose, according to the predominant custom, the person who finds such an item is allowed to claim it as his own without publicly announcing it. He is also allowed to utilise it. Jabir bin ‘Abdullah, may Allah be pleased with him, who was one of the Prophet’s companions, said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, allowed us to utilise (such trivial objects as) a rod, a whip and a rope if we found it.” [Al-Bukhari and Muslim] Announcing Lost Property Publicly a) If someone finds an object, he should acquaint himself with the features that distinguish it from all similar objects. This will allow him to identify the right owner if he comes to claim it and asks him about its distinguishing features. b) If he knows its distinguishing features, he should advertise it in public places, markets and outside mosques, but not inside the mosques, as this is deemed a Makrooh act. He should then wait for a year. How should the finder be compensated for announcing, publicising or maintenance expenditure? Hanafi and Hanbali jurists maintain that the finder should incur such expenses. Imam Malik, may Allah have mercy upon him, maintained: “The owner is to be given two options: either to reclaim it from the person who has found it, by paying him back for what he has spent on it, or to give it to him in return for the expenses incurred.” Shafi’i jurists say that the judge takes the money from the public treasury of the Muslim state and gives it to the finder of the lost property to use it for advertising purposes, or the finder may borrow this money and would consider it as a loan to the owner. Returning Lost Property to the Person Who Claims It If someone comes and claims that the lost property is his, its finder should ask him about its distinguishing characteristics. If the claimant adequately describes it and distinguishes it from similar items, or if he proves to him with clear evidence that it belongs to him - by describing its container or the string with which it is tied, for instance - then the finder should return it to him, as the Prophet, sallallaahu ‘alaihi wa sallam, said by way of example: “If its owner shows up and satisfactorily describes its container, the string with which it is tied and the amount of money in it, then return it to him.” [Muslim] A question arises here: After the claimant provides a satisfactory description of the lost property, should the finder return the property to him or should he take him to a judge to establish the evidence and act upon the judge’s decision? According to the Hanafi and Shafi’i schools of Fiqh (jurisprudence), the finder of the lost property is not obliged to return it. The followers of the Maliki and Hanbali schools of Fiqh have stated that he is obliged to return it to its owner if the latter gives a satisfactory description of it, in accordance with the dictates of the prophetic tradition mentioned above. Claiming Lost Property as One’s Own The finder of the lost property can claim such property as his own if he still has it, or he can claim its price as his own in case he sold it after advertising it for the required period of time. In such a case, he should give it or give its value to the owner should the latter come forward to claim it, as the Prophet, sallallaahu ‘alaihi wa sallam, said in this regard: “Advertise it for a year. If nobody claims it, then utilise it, and keep it with you as a trust.” One is not allowed to claim it as his own without advertising it for a full year. Some scholars argue that it is not permissible to consider lost property as one’s own, and whoever finds it should, after advertising, give it in charity to the poor because it is considered other people’s property, and it is not permissible to use it without its owner’s consent, in accordance with prophetic textual evidence: the Prophet, sallallaahu ‘alaihi wa sallam, said: “A Muslim’s property is not lawful (for another Muslim) without the former’s own free will.” He, sallallaahu ‘alaihi wa sallam, also said: “Lost property is not lawful. Whoever finds it should advertise it for a year. If its owner shows up and claims it, he (the finder) must return it to him; if he does not show up, he should give it in charity.” [Al-Bazzar and Ad-Daraqutni] Article source: http://www.islamweb.net/emainpage/ Giving gifts in Islam Gift-giving is one of the good manners that maintains and strengthens relations between the giver and the recipient. It is one of the acts that Prophet Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), recommended Muslims to do. Al-Bukhari, may Allah have mercy upon him, narrated that ‘Aa’ishah, may Allah be pleased with her, said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, used to accept gifts and reward people for giving them.”  The phrase: “Reward people for giving them,” means giving the giver (at a later time) something of equal value at least in return. This Hadith (narration) indicates that accepting gifts and giving something of equal value (or more) to the giver is the way of the Prophet, sallallaahu ‘alaihi wa sallam.  The Prophet, sallallaahu ‘alaihi wa sallam, enjoined responding in kind to favours, as he said in an authentic narration: “Whoever does you a favour, respond in kind, and if you cannot find the means of doing so, then keep praying for him until you think that you have responded in kind.” [Abu Dawood] “Whoever does you a favour,” means, whoever treats you kindly in word or deed or by gifting you.  “Respond in kind,” means to treat him kindly just as he has treated you kindly.  “If you cannot find the means of doing so” means if you do not have the money.  “Until you think that you have responded in kind” means, repeatedly supplicate for him until you think that you have rewarded him his due.  One of the Du’aa’ forms that one can say is ‘Jazaka Allahu khayran’ (may Allah reward you with good). At-Tirmithi, may Allah have mercy upon him, narrated that Usamah Ibn Zayd, may Allah be pleased with him, said: The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Whoever has a favour done for him and says ‘Jazak Allahu khayran’ has done his utmost to thank him.” [At-Tirmithi] “Done his utmost to thank him,” means that he has done his utmost to express his gratitude, because he has acknowledged his shortcomings and that he is unable to reward and thank him enough, so he refers the matter to Allah, to reward him in the best manner. It is said that: “If you are unable to give him back in kind, then speak at length thanking him and supplicating for him.” [Tuhfat Al-Ahwathi] The Permanent Committee (a supreme Islamic judicial authority in Saudi Arabia, was asked a similar question) and replied as follows:  “There is nothing wrong with accepting it (an amount of money as a gift), without you (the recipient) longing for that, and you can respond in kind if you are able to with an appropriate gift, or you can supplicate for him, because the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever does you a favour, respond in kind … (the above-mentioned Hadith).”  [Fatawa Al-Lajnah Al-Daa’imah]  Difference between charity and gift-giving Charity is given to the poor and the needy to meet their needs, and is done with the intention of seeking the Pleasure of Allah. Its intention is not limited to a specific person; rather it is given to any poor or needy one.  On the other hand, a gift is not necessarily given to a poor person, rather it may be given to rich or poor; the intention is to show friendship and to honour the recipient.  Both of them – charity and gift-giving – are righteous deeds for which a person will be rewarded (and please his Lord), but which is better?  Ibn Taymiyah, may Allah have mercy upon him, stated that Sadaqah (charity) is that which is given for the sake of Allah as an act of worship, without intending to give it to a specific person and without seeking anything in return, rather it is given for charitable causes, such as to the needy. A gift is given with the intention of honouring a specific person, either because the recipient is your friend whom you love, or because you want something in return. Hence, the Prophet, sallallaahu ‘alaihi wa sallam, used to accept gifts and reward people for them, so that no one could remind him of their favours, but he did not accept the “refuse” of people that they gave to purify themselves of sins, namely charity. He did not accept charity for this and other reasons. Once this is understood, then charity is better, but there is a sense in which a gift is better than charity, such as giving a gift to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, during his lifetime out of love for him.  Also, gifts which a person gives to a relative in order to uphold the ties of kinship or to a brother in Islam may be better than charity.  Based on this, giving to one of your relatives may be better than giving charity, because it is more befitting to uphold the ties of kinship. The same may apply if you give a gift to a friend of yours, because that will strengthen the bonds of love between you. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Exchange gifts, as that will lead to increasing your love to one another.” [Al-Bukhari] What the Hadith  means is that giving gifts may generate and increase love. To sum up, gifting vs. giving charity is dependent on the situation but, in principle, spending in charity takes precedence. Article source: http://www.islamweb.net/emainpage/

Allah Almighty bestows favours and grants bounties upon His slaves, during all times, to help expiate their sins, elevate their ranks and make up for their shortcomings. Allah Almighty legislated for us a month during which we observe fasting, another which we perform pilgrimage in, and one or two extra days to fast during the remaining months. He also legislated prayer during the night and the Witr prayer, the Ud’hiyah (Eid sacrifice), and the ‘Aqeeqah, (birth sacrifice) and many other virtuous deeds. All of these are ways of opening different channels for righteous deeds and methods to energise us by shifting from one form of worship to another, and therefore, not become weary, but continue to worship Allah Almighty. This is indeed a great favour from Allah upon us. Moreover, we find that any act of worship which causes the people to come closer to Allah Almighty is mentioned in His Book or in the Sunnah of His Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention ). The problem is in those people who try to come close to Allah and gain His reward by looking outside these two sources, and thus, divert from the right path. The Prophet, sallallaahu ‘alaihi wa sallam, said during his farewell pilgrimage, “I have left with you that, which if you adhere to, you will never go astray, the Book of Allah”. And Allah Says (what means): “… And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah; indeed, Allah is severe in penalty.” [Qur’an: 59:7] Allah Almighty dispraised the Arabs during the pre-Islamic period because they interfered in that which they had no right to, and started changing what is lawful to unlawful, and what is unlawful to lawful, and recommending that which Allah Almighty did not. They used to shift around the times of the sacred months and change the names of the months because they did not want to wait for this long period to finish. Ibn Katheer, may Allah have mercy upon him, said: “Dealing with the legislations of Allah with one’s corrupt mind and reasoning, and changing the rulings of Allah according to their desires, and deeming lawful what is unlawful, were some of the things for which Allah dispraised the disbelievers.” The Arabs had also forbidden upon themselves slaughtering certain animals, by setting some laws which Allah Almighty did not legislate, so Allah Almighty dispraised them for that. Thus we know that worshipping Allah Almighty is something which is not permitted except through that which He The Most High has legislated Himself and through His Messenger, sallallaahu ‘alaihi wa sallam. Anyone who wants to draw closer to Allah and gain His reward, love and pleasure through other channels, will get the contrary result, because Allah Almighty does not accept from people except that which He legislated for them. During the month of Rajab, which is one of the sacred months, some Muslims make some wrong practices through which they intend to come closer to Allah Almighty and gain His forgiveness, love and pleasure. But they seek that through acts of worship which He did not permit nor legislate, and although they are seeking something good, they do not achieve it. The point is not only in having a sincere and good intention, but the deed itself must be legitimate, or else it will be rejected. Who dare say that a deed is rejected by Allah Almighty? Who told him that the deed is rejected? The one who told us this is the truthful Prophet Muhammad, sallallaahu ‘alaihi wa sallam, who said: “He who introduces any deed into our matter (Islam) which is not from it then it is rejected.” [Al-Bukhari and Muslim] ‘Aa’ishah, may Allah be pleased with her, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “He who performs any deed which is not according to what we are upon (i.e., the Prophet and his Companions) then it is rejected.” [Muslim] Therefore, any deed which is not in accordance with what Islam has come with is rejected. One of the practices during the month of Rajab which was done during the pre-Islamic period, is to offer sacrifices and call it ‘Far’a and ‘Ateerah. The Muslims scholars, may Allah have mercy upon them, said Islam voided this practice. Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “No Far’a’. No ‘Ateerah.” [Al-Bukhari and Muslim] Ar-Raghaa’ib prayer is another thing which people innovated which was never legislated by Allah nor His Messenger, sallallaahu ‘alaihi wa sallam. The scholars, may Allah have mercy upon them, said: “There is no authentic Hadith regarding a special prayer during the month of Rajab, and all the narrations concerning Ar-Raghaa’ib prayer are fabricated lies.” They also said: “This prayer was innovated after the fourth century and was never known before that, and no one from the scholars during the first virtuous generations ever mentioned it.” People fast all the month of Rajab although there is no authentic Hadith in this regard and so this practice should be abandoned. On the other hand, those who are in the habit of fasting regularly, even in during other months, may fast. Moreover, the Prophet, sallallaahu ‘alaihi wa sallam, never fasted any month in full other than Ramadan, as narrated by ‘Aa’ishah, may Allah be pleased with her, ‘The Prophet, sallallaahu ‘alaihi wa sallam, used to fast so much until we would think that he always fasts, and would stop fasting until we would think that he never fasts. I never saw the Prophet, sallallaahu ‘alaihi wa sallam, fast a full month except during Ramadan, and he never fasted more than fasting during the month of Sha’baan.’ [Al-Bukhari and Muslim] It was narrated that ‘Umar, may Allah be pleased with him, used to hit men’s hands until they would start using them to eat during the month of Rajab, and he would say, ‘What is the virtue of Rajab? It is a month which the people during the pre-Islamic period used to honour, but when Islam came, people gave this up.’ Abu Bakr, may Allah be pleased with him, saw his household preparing during the month of Rajab, and said to them, ‘Did you make Rajab like Ramadan?’. Then he threw the baskets and broke the cups. Another innovation is what they call the Rajabiyyah, which is an ‘Umrah during Rajab which has no evidence proving it. As a matter of fact, the only month during which ‘Umrah would have a certain prescribed reward is the month of Ramadan. The Prophet, sallallaahu ‘alaihi wa sallam, said: “’Umrah during Ramadan equals performing Haj” , in another narration he said, “Equals Haj with me.” Therefore, anyone who performs ‘Umrah during Rajab for the sake of Rajab has committed a mistake. Moreover, the Prophet, sallallaahu ‘alaihi wa sallam, never performed ‘Umrah during Rajab even though he has performed ‘Umrah four times. A Muslim should know that if he seeks the pleasure of Allah, and wants to adhere to obedience, he would find many acts to perform, so there is no need to add to what the Prophet, sallallaahu ‘alaihi wa sallam, instructed us to do; let us perform what he, sallallaahu ‘alaihi wa sallam, taught us, and he who does that, is guaranteed to succeed and prosper in this life and the Hereafter. Ibn Mas’oud, may Allah be pleased with him, said: “Imitate and do not innovate (in religion)’. Therefore, we should not add anything to the religion baselessly, and we should adhere to the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam. Some of the scholars said, ‘Sunnah is like to Noah’s Ark, anyone who sticks to it would be rescued.” Article source: http://www.islamweb.net/emainpage/ The vast Mercy of Allah Mercy is one of the attributes of Allah The Almighty. It is from the mercy of Allah The Almighty that calamities and trials expiate one’s sins, and a believer is rewarded for showing patience through these calamities. Another aspect that manifests the mercy of Allah The Almighty is that He conceals our sins and faults in this life and forgives them in the Hereafter. One of the Names of Allah is, the Most Merciful and the ever Merciful. Allah The Almighty created mercy in one hundred parts, but only sent down one part amongst mankind and kept the rest for the pious slaves in the Hereafter. Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Allah has divided mercy into 100 parts; and He retained with Him 99 parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it”. [Al-Bukhari and Muslim] In another narration, the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Allah created 100 units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His mercy”. (That is He will use all the hundred units of mercy for his slaves on that Day).” Moreover, Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Were an infidel to know the mercy Allah has, none would despair of His Paradise.” [Muslim] The mercy of Allah The Almighty far exceeds that of the mother for her child. `Umar ibn al-Khattaab, may Allah be pleased with him, reported: “Some prisoners were brought to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, amongst whom there was a woman who was running (searching for her child). When she saw a child among the captives, she took hold of it, pressed it against her belly and breastfed it. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: ‘Do you think this woman would ever throw her child into fire?’ We said, ‘By Allah, she would never throw the child into fire.’ Thereupon the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: ‘Allah is more kind to his slave than this woman is to her child’. [Al-Bukhari and Muslim] Abu Hurairah, may Allah be pleased with him, reported: “I heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, saying: ‘When Allah created the creatures, He wrote in the Book, which is with Him over His Throne: ‘Verily, My Mercy prevailed over My Wrath.’ [Al-Bukhari and Muslim] This is the mercy that the believer’s soul resorts to after death, as the Messenger of Allah, sallallaahu ‘alaihi wa sallam, indicated to the Companions, may Allah be pleased with them. Allah The Almighty extends His mercy to his disobedient slaves whenever they repent and turn to Him for forgiveness. Allah The Almighty bestows on him His mercy and forgives their sins and conceals them for him. Ibn ‘Abbaas, may Allah be pleased with him, reported: “Once a group of the disbelievers came to Messenger of Allah, sallallaahu ‘alaihi wa sallam, who had killed many people and committed adultery excessively. They came to him, sallallaahu ‘alaihi wa sallam, and said, ‘What you are saying and calling people to is a good thing, but is there a way to expiate for what we have committed in the past?’ Then the following verse was revealed (which means): {And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated. Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful} [Qur’an, 25: 68-70] No one can limit this vast mercy of Allah The Almighty nor prevent it from reaching the people. With His mercy, Allah The Almighty guides people, forgives their sins, accepts their good deeds and overlooks their wrongdoings. Article source: http://www.islamweb.net/emainpage/ Words of wisdom *The best knowledge is that which benefits, and Allah only causes knowledge to benefit a person when he acts upon it once having learnt it and He does not cause it to benefit the person that leaves it after having learnt it.  *Knowledge without action is like a tree without fruit.  *You are now in the preliminary world, in front of you are two places of abode, out of which you must live in one of. You have not been given assurance of protection, causing you to feel safe. Nor have you been granted acquittal, causing you to slacken.  *If I were to know with full certainty that all of my life was but an hour, Why should I not renounce it And dedicate it to righteousness and obedience.  *You are submerged in careless hope, the time or death you do not Know of Do not be fooled by good health, for it is from the most painful of illnesses. Every soul is by its day, In the morning all hope will be removed. So act with good deeds and work hard Before you are prevented from acting.  *Ibn Mas’ood, radiallahu ‘anhu, said: “Learn, learn, and once you have learned, act.” [isnaad hasan]  *Abu Hurairah, radiallahu ‘anhu, said: “The example of knowledge not acted upon is that of a treasure none of which is spent in the way of Allah the Mighty and Majestic.”  *Az-Zuhree said: “The people will never be pleased with the statement of a scholar who does not act, nor of a person who acts but has no knowledge.” [hasan]  *Whoever sought knowledge, intending the knowledge alone (i.e. without action) would not benefit by it. Yet whoever sought knowledge intending to act upon it, would benefit, even by a little knowledge.  *Knowledge rests upon action, action rests upon sincerity, and sincerity to Allah brings about understanding of Allah the Mighty and Majestic.  *Whoever seeks knowledge in order to act upon it will be humbled by his knowledge but whoever seeks it for other than that, will be increased by it in arrogance.  *The time will soon come, if you live long, that knowledge will become a source of beautification, just as a person beautifies himself with a garment.”  *If Allah grants you knowledge, in return worship Him and do not make your goal merely narrating to the people.  *The scholar remains ignorant with regard to what he has learned until he acts according to it, and only then does he become a true scholar.  *The knowledge of the hypocrite is in his speech, yet the knowledge of the believer is in his actions.  *Act upon your knowledge O man, and you will profit, for knowledge does not benefit unless one is proficient in action. Knowledge is a beauty, the taqwaa of Allah being its ornation, and the pious are busy with the knowledge they possess. Learn, and then act, as much as you are able to, and do not let amusement nor arguing distract you. Teach the people and always intend to benefit them, and beware! Beware of weariness befalling you.  *Whoever speaks good things yet acts unrighteously, Allah does not accept his good speech. Whereas he who speaks good things and works righteous acts, his speech is raised by his good deeds. That is because Allah says: To Him ascend the goodly word, and the righteous action raises it. [Al-Faatir 35:10]  *Knowledge is the tool of action. So if a person spends his whole life gaining knowledge, when will he act?!  [From the book Iqtidaa-ul-’Ilmil-’Amal (The Need Knowledge Has of Action) by al-Khateeb al-Baghdaadee] Warning against despair of Allah’s Mercy One should never despair of the Mercy of Allah because this is a grave major sin. We can see so many verses in the Qur’an that Allah the Almighty remind us about this grave sin. Here, let’s see some of it. Allah the Almighty Says (what means): {And who despairs of the Mercy of his Lord except for those astray?} [Qur’an 15: 56] {Indeed, no one despairs of relief from Allah except the disbelieving people.} [Qur’an 12:87] {And do not throw [yourselves] with your [own] hands into destruction.} [Qur’an 2: 195] Commenting on the verse, some scholars said that when the slave of Allah commits a sin and then thinks that his sin will not be forgiven and, therefore, he abandons seeking forgiveness and repentance to Allah, this is the destruction meant in the verse. We seek refuge in Allah form that. In a Qudsi Hadith (sacred narration), the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), narrated that Allah the Almighty Said: “A slave committed a sin and he said, ‘O Allah, Forgive me my sin.’ Allah The Almighty Said, ‘My slave committed a sin and came to realise that he has a Lord Who Forgives sins and Calls to account (the sinner) for the sin.’ He then again committed a sin and said, ‘My Lord, Forgive me my sin.’ Allah, The Exalted, Said, ‘My slave committed a sin and came to realise that he has a Lord Who Forgives sins and Calls to account for the sin.’ He again committed a sin and said, ‘My Lord, Forgive me for my sin.’ Allah, The Exalted, Said, ‘My slave committed a sin and came to realise that he has a Lord Who Forgives sins and Calls to account for the sin. O slave, do what you like. I Have Granted you forgiveness.’” [Muslim] There is also the example of that man who used to drink alcohol and was brought to the Messenger of Allah, sallallaahu ‘alaihi wa sallam. ‘Umar, may Allah be pleased with him, narrated: “During the lifetime of the Prophet, sallallaahu ‘alaihi wa sallam, there was a man called ‘Abdullah whose nickname was Himar (donkey), and he used to make the Messenger of Allah, sallallaahu ‘alaihi wa sallam, laugh. The Prophet, sallallaahu ‘alaihi wa sallam, lashed him because of drinking (alcohol). One day, he was brought to the Prophet, sallallaahu ‘alaihi wa sallam, for the same charge and was lashed. On that, a man among the people said, ‘O Allah, Curse him! How frequently he is brought (to the Prophet for such a charge)!’ The Prophet, sallallaahu ‘alaihi wa sallam, said, ‘Do not curse him, for by Allah, I know that he loves Allah and His Messenger.’” [Al-Bukhari] The wording of another narration reads: A man said: “‘Why does he do so? May Allah Fail him.’ The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said, ‘Do not support the devil against your brother.’” [Al-Bukhari] Hence, a slave should never despair of the Mercy of Allah, The Almighty. Rather, whenever he commits a sin, he should ask for forgiveness and repent to Allah. None is infallible. Regarding the righteous people who are promised Paradise, Allah the Almighty Says (what means): {And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous.} [Qur’an 3: 133] Indicating the characteristics of the righteous people, Allah Says (what means): {And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah? - And [who] do not persist in what they have done while they know. Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers.} [Qur’an 3: 135-136] Even a righteous person may commit a grave major sin or do an immorality. Nevertheless, he immediately gives up the sin and returns to his Lord, seeking forgiveness and repentance. Here is also the example of the Messengers, may Allah exalt their mention. Allah the Almighty Says (what means): {Indeed, in My presence the messengers do not fear. Otherwise, he who wrongs, then substitutes good after evil - indeed, I Am Forgiving and Merciful.} [Qur’an 27: 10-11] Moosa (Moses), may Allah exalt his mention, who was directly addressed by Allah, killed a person and then said as Allah The Almighty Says (what means): {My Lord, indeed I have wronged myself, so Forgive me,” and He Forgave him. Indeed, He is the Forgiving, the Merciful.} [Qur’an 28: 16] Allah the Almighty tells us about the righteous people who made mistakes, Allah Says (what means): {And the one who has brought the truth and [they who] believed in it - those are the righteous. They will have whatever they desire with their Lord. That is the reward of the doers of good. That Allah May Remove from them the worst of what they did and Reward them their due for the best of what they used to do.} [Qur’an 39: 33-35] The verses stand as evidence that they did bad actions. Article source: http://www.islamweb.net/emainpage/

Mankind, in general, has maintained a belief in the existence of the Creator of the Universe since time immemorial. The duty of the prophets of Allah was not so much to inform their people of Allah’s existence as to warn them against associating others with Him, and to teach them how to serve Him. Allah Says (what means): “Their messengers said, ‘Is there any doubt concerning Allah, the originator of the Heavens and the Earth?’” [Qur’an 14:10] The early Muslim scholars did not even have to address the issue of the existence of Allah, for it was a blatantly obvious fact, which nobody questioned. It was only around the fourth century after the Prophet’s migration to Madinah, when people’s doctrine started being infiltrated with atheism and permeated by unbelief, that the scholars had to address the issue. The existence of Allah is established by various categories of proofs, which may be conveniently classified under four categories. Scriptural evidence The major religions of the world have scriptures, which teach the existence of the Creator. In particular, the Qur’an, the only revealed book which has remained totally intact and preserved, establishes the existence of Allah by compelling rational arguments, while at the same time serving as an enduring miracle testifying to His reality. It decisively establishes His uniqueness and non-resemblance to creation, and emphasises that worship is only for Him. The proof of “Fitrah” (natural inborn belief in Allah) As already mentioned, the human being has an inherent and inborn recognition of his Creator. This is a consequence of a pledge which Allah took from the soul of every one of us before we came into this world, Allah Says (what means): “And [remember], when your Lord took from the children of Aadam, their children behind them, and made them testify over their own selves, [saying to them], ‘Am I not your Lord?’ They said, ‘Yes.’” [Qur’an 7:172] Every human being is born with this natural disposition, which is called in Arabic “Fitrah”. Abu Hurairah, may Allah be pleased with him, has reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Every child is born upon Fitrah, then it is his parents who make him Jewish, or Christian, or Magian (Zoroastrian), just as an animal delivers a perfect baby animal; do you find it mutilated?” [Al-Bukhari] But, this “Fitrah” sometimes becomes latent, especially when the human being is in a corrupt and spiritually degenerate environment, which is devoid of reminder and exhortation towards the Lord. The “Fitrah” surfaces, however, in times of calamity and distress. How many avowed atheists find themselves raising their hands to the skies in supplication when in affliction! And how do the staunch unbelievers cry out for deliverance when they are faced with death! Allah Says (what means): “[Allah] it is who causes you to travel over land and sea; until, when you are in the ships, and they sail with [their passengers] with a fair breeze, and they are glad therein, a tempestuous wind reaches them, waves are coming at them from everywhere, and they think that they are overwhelmed therein; [then] they call to Allah, making their faith pure for Him [alone], ‘If You save us from this, we will surely be among the thankful!’” [Qur’an 10:22] Yet, this sincerity is often short-lived. Allah Says (what means): “Then, when He saves them, behold, they rebel upon the earth wrongfully.” [Qur’an 10:23] Mankind is all too apt, during the course of his daily life of comfort and enjoyment, to forget his Lord. Allah Says (what means): “And when some trauma touches man, he calls to his Lord, turning repentant to Him. Then, when He grants him a favour from Himself, he forgets that for which he called to Him before, and sets up partners to Allah.” [Qur’an 39:8] It is to awaken and alert this “Fitrah” that Allah, in His mercy and wisdom, sent Messengers to remind people of their true religion, and to direct them towards fulfilling their commission of serving their Lord. Allah has ordered His prophet to proclaim, Allah Says (what means): “O mankind! If you are in [any] doubt regarding my religion, then [know that] I do not worship those whom you worship besides Allah, but I worship Allah Who will take your souls.” [Qur’an 10:104] The specific mention of death here drives home the stark reality, which even the pagans must concede to when faced with the glaring, intuitive evidence, that Allah alone causes death. The rational individual, then, should prepare for this inevitability by responding to his Lord. Islam is merely a hearkening by man to his nature, an acceptance of that which is naturally good and intuitively right. Allah Says (what means): “So, set your face toward the religion in uprightness. That is the “Fitrah” of Allah, upon which He has created mankind. Let there be no changing of Allah’s creation.” [Qur’an 30:30] There are others who stubbornly resist this truth and reject Allah’s message when it is presented before them, although they are well aware of its veracity. This was the attitude of Pharaoh and his supporters, and its consequences are severe, in this world and the Hereafter, Allah Says (what means): “They rejected [Our signs], although their own souls were convinced of their truth, [and this they did] out of iniquity and arrogance. See, then, what was the sequel for those who cause corruption!” [Qur’an 27:14] Yet, even hardened deniers who stand in the way of truth and resist it may grab hold of it at the last moment, before it is too late, for on account of the surfacing of the “Fitrah”, a disbeliever who is faced with death on the battlefield may suddenly embrace Islam. The Muslim who fights in Jihaad will similarly be exposed to death frequently, thus enhancing and sharpening his awareness of Allah. Rational proof It is intuitively obvious, and confirmed by science, that the universe had a beginning. Every action requires a doer, and thus the existence of creation necessarily indicates the existence of the Creator. Allah appeals to the human mind and rationality in the Qur’an, saying, (which means): “Were they created from nothing, or are they [themselves] the creators?” [Qur’an 52:35]. Quite obviously, we have been created, and brought into existence after being non-existent, and it is also plain that we do not create ourselves. A few years ago, the sands in the “Rub’ Al-Khaali” desert (the Empty Quarter) were blown away by a windstorm to reveal the ruins of a city that had been covered by the sands. Scientists began to examine the contents of the city to try to determine the period in which it had been built. Nobody among the archaeologists or others even suggested that this city could have appeared as a result of the natural actions of the wind, rain, heat and cold, and not by the actions of man. If anyone had suggested such a thing, people would have regarded him as crazy and would have taken pity on him. So how about if someone had said that this city was formed by the air from nothing in the far distant past, then it settled on the earth? Having recognised the necessity of the existence of a Creator, one then realises that there can only be one Creator. Allah Says (what means): “If there were in [the heavens and the earth] gods other than Allah, [the heavens and earth] would surely have been disordered.” [Qur’an 21:22] Allah Says (what means): “Allah has not taken a son, nor is there any god with Him, for in that case, each god would assuredly have championed that which he created, and some of them would surely have overcome others. Glorified be Allah above that which they allege!” [Qur’an, 23:91] Further, this one and only Creator cannot possibly resemble creation. Allah Says (what means): “Is, then, He Who creates, like he who does not create? Do you not reflect?” [Qur’an 16:17] Perceptual experience We witness and experience the answering of prayers, and this in itself indicates the existence of Allah. Allah Says (what means): “When you sought help of your Lord, and He answered you.” [Qur’an 8:9] Al-Bukhari and Muslim, may Allah have mercy upon them, have both narrated the Prophet’s saying in which a bedouin asked the Prophet, sallallaahu ‘alaihi wa sallam, to pray for rain, since crops were perishing and people were starving. The Prophet, sallallaahu ‘alaihi wa sallam, prayed to Allah for rain, and almost immediately clouds began to gather and it began raining heavily. Also in this category of evidence are the miracles which people witness at the hands of their prophets, including the splitting of the moon by Muhammad, sallallaahu ‘alaihi wa sallam, and the enduring miracle of the Qur’an. Finally, we should bear in mind that abundant as the proofs may be, they are only of avail to those who honestly and sincerely search for the truth. As for those obdurate ones who simply refuse to believe, they will not cease their idle disputation. Allah Says (what means): “And they say, ‘Our hearts are in a covering from that to which you call us, and in our ears is a deafness, and between us and you is a veil, so act, we [also] are acting.” [Qur’an 41:5] Allah Says (what means): “Those against whom the decree of your Lord has been verified, will not believe, although every sign should come to them, until they see the painful punishment.” [Qur’an 10:96-97] 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 harm 2. What ways can be used to drive 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, and 2. Seek Him Alone while living in accordance with His plan Knowing Allah’s Names and Attributes liberates man from worshipping 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 centre 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), Muhammad, may Allah exalt their mention, etc. gods besides Him. He (Most Exalted) 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 man-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, 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 Quran) which You brought down and in the Prophet (Muhammad) you have sent.” (Al-Bukhari & Muslim) When we read in the Qur’an (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] And when we read (what means): “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. And when we read (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.” [Quran 65:2-3] The above texts necessitate 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 worshiping 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 fore-closure. 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/ Pondering on Allah’s signs 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, 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 from  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 cannot control your mind. You cannot 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/

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

One of the joys that Allah grants His servant is to love His beloved Noble Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), and how can it be otherwise, when to love the Prophet, sallallaahu ‘alaihi wa sallam, is one of the conditions of faith? Imam Al-Bukhari, may Allah have mercy upon him, related from Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “I swear by Him in Whose Hands my soul lies, none of you will truly believe until I am more beloved to him than his father and son.” Imaam Muslim, may Allah have mercy upon him, related from Anas, may Allah be pleased with him, that he said: The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “None of you will truly believe until I am more beloved to him than his family, wealth and all the people.” In the same way that love of the Prophet, sallallaahu ‘alaihi wa sallam, is a reason for attaining the good of this world and the Hereafter, then loving him is also a reason for achieving the sweetness of Eeman (faith). Al-Bukhari and Muslim both related from Anas, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever possesses the following three qualities will taste the sweetness (delight) of Eeman: One to whom Allah and His Messenger, sallallaahu ‘alaihi wa sallam, are dearer than anything else; whoever loves his brother solely for Allah’s sake; and whoever hates to convert to disbelief just as he hates to be thrown into the Fire.” The meaning of “sweetness of Eeman”, as the scholars have stated is: “Deriving pleasure from obedience and enduring hardship in religion and preferring this over worldly things.” (Sharh An-Nawawee and Fat- Hul-Baree) Loving the Prophet, sallallaahu ‘alaihi wa sallam, will also be a means of taking one to the place of felicity. It has been related by Al-Bukhari and Muslim from ‘Abdullah Ibn Mas’ood, may Allah be pleased with him, that he said: [A man came to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, and said: ‘O Messenger of Allah! What do you say of a man who loves a people and never joins them?’ The Messenger of Allah said: The person will be with those whom he loves (i.e. in the Hereafter).”]  (Al-Bukhari & Muslim) We all claim that we love the Noble Prophet, sallallaahu ‘alaihi wa sallam, and that he is more beloved to us than our fathers, sons and all the people. However, are we really truthful in this claim? Does our claim have any value in the Sight of Allah? The scholars have mentioned signs and criterion by which the love of the Prophet, sallallaahu ‘alaihi wa sallam, can be judged i.e. whether it is in a person’s heart or not. Some of the most apparent signs are the following: 1) being eager to see and keep company with him, sallallaahu ‘alaihi wa sallam. Thus, the loss of these two wishes would be worse than the loss of anything in the world. 2) Having total willingness to sacrifice oneself and one’s wealth for him. 3) Following his orders and refraining from what he prohibited. 4) Making his Sunnah (Prophetic traditions) victorious and protecting the Shari’ah (Islamic law). If one finds these signs in himself, then he should praise Allah, The Most Mighty and The Most Majestic, that he possesses in his heart the true love for the beloved, the Noble [Prophet], sallallaahu ‘alaihi wa sallam. He should ask Allah for steadfastness upon this. Whoever lacks some or all of these signs, should hold himself to account before he is held to account, on a Day which will turn the hair of children gray (i.e. the Day of Resurrection). Nothing will be hidden from Allah and he (the slave) will not consider or attempt to deceive Allah and the believers; because one who attempts to deceive Allah will only deceive himself as Allah says: “They (think to) deceive Allah and those who believe, while they deceive not except themselves, and perceive (it) not.” [Qur’an, 2: 9] ‘Umar Ibn Al-Khattab, may Allah be pleased with him, said to Allah’s Messenger, sallallaahu ‘alaihi wa sallam: “O Messenger of Allah, you are more beloved to me than anything except my own self.” Allah’s Messenger, sallallaahu ‘alaihi wa sallam, then told him, “No, by the One in Whose Hand is my soul, not until I am more beloved to you than your own soul.” ‘Umar then told him, “By Allah, now you are more beloved to me than my own soul (i.e. you will not truly believe).” Allah’s Messenger, sallallaahu ‘alaihi wa sallam, then told him that now he had true and correct faith.” [Al-Bukhari and Muslim] Ibn Rajab may Allah have mercy upon him says about love of the Messenger, sallallaahu ‘alaihi wa sallam: Love for the Messenger, sallallaahu ‘alaihi wa sallam, is at two levels. The first level is obligatory. This is the love that requires one to accept whatever the Messenger, sallallaahu ‘alaihi wa sallam, brought from Allah and to receive it with love, pleasure, esteem and submission, without seeking guidance from any other source whatsoever. This is then followed by excellent following of him in whatever he conveyed from his Lord and to affirm whatever he has reported of obligations, to remain away from anything he has prohibited of forbidden acts, to give support for his religion and to strive against those who oppose him according to one’s ability. All of these are necessary components that one must possess and a person’s Faith is not complete without them. The second level is superior [and not an absolutely necessary component of Faith]. This type of love requires following his example in an excellent way and fulfilling the following of his Sunnah (tradition) with respect to his behavior, manners, voluntary deeds, supererogatory actions, eating, drinking, dressing, excellent behaviour with his wives and other aspects of his perfect manners and pure behaviour. It also includes learning about the details of his life and practices. It also includes the heart trembling when mentioning him, exalting his mention often, out of what resides in the heart of love for him, esteem for him and respect for him. It also includes loving to listen to his words and preferring them over the words of others of the creation. And one of the greatest aspects of this love is to follow him in his abstinence of this world, his being sufficed with little of this world and his turning to and desiring of the everlasting Hereafter. Article source: http://www.islamweb.net/emainpage/ Envy a disease of the heart Strictly speaking, envy (hasad) is hatred and disliking the good condition of the envied one. This is of two types: 1) The blameworthy type of envy is unrestricted dislike of the blessings bestowed upon the envied. This is the type of jealousy that incurs blame, so when one hates something he is then hurt and grieved by the existence of what he hates, and this becomes a sickness in his heart such that he takes pleasure in the removal of the blessings from the envied even if this does not result in any benefit to him except the single benefit of having the pain that was in his soul removed. But this pain is not removed except as a result of his continuously watching the envied so that the jealous person finds relief when the blessing is removed, but then it becomes more severe as is the case of the one who is sick, for it is possible that this blessing, or one similar to it, returns to the envied. This is why the second group said: ‘It is a desire to have the blessings removed,’ for indeed the one who dislikes the blessings bestowed upon other than him desires them to see removed. 2) That he dislikes the superiority of that person over him, and he desires to be like him or better, so this is jealousy and has been called ghubta, and the Prophet, sallallaahu ‘alaihi wa sallam, called it hasad in the hadith reported by both al-Bukhari and Muslim from the hadith of ibn Mas’ood and ibn `Umar, radiallahu ‘anhumaa, that he, sallallaahu ‘alaihi wa sallam, said, “There is no envy except in two cases: a person to whom Allah has granted wisdom, and he rules by this and teaches it to the people, and a person to whom Allah has granted wealth and property along with this the power to spend it in the cause of Truth.” This being the wording of Ibn Mas’ood. The wording of Ibn ‘Umar is, “A person to whom Allah has given the Qur’an and he recites it night and day, and a person to whom Allah has granted wealth and property from which he gives in charity night and day.” ...So the Prophet, sallallaahu ‘alaihi wa sallam, forbade hasad, with the exception of two cases which are referred to as al-ghubta, meaning that a person loves the condition of someone else and dislikes that this person be superior in this way (without his wishing that it be removed from that person). So if it is asked: ‘Then why is this (ghubta) called envy when he loves only that Allah bestow these blessings upon him?’ It is said, ‘The starting point of this love is his looking towards the favours Allah has bestowed upon someone else and his disliking that this person be favoured over him. So if this other person were not present then he would not have desired these blessings. So because the starting point of this love is this dislike that someone else be made superior to him, then this is called envy due to the love following the dislike. As for desiring that Allah bestows favours upon him without consideration of people’s material conditions then this is not envy at all.’ This is why the generality of mankind have been tried with this second type of envy that has also been called al-munaafasah (competition) because two people compete in a single desired matter, both of them trying to attain the same good. The reason for their trying to attain it is that one of them dislikes that the other be blessed with this matter over him just as any one of two competitors dislikes that the other beat him. Competition is not considered blameworthy in general, rather it is considered to be praiseworthy when competing for righteousness. The Exalted said, “Indeed the pious will be in delight. On thrones, looking on. You will recognise in their faces the brightness of delight. They will be given to drink pure sealed wine. The last thereof (that wine) will be the smell of musk, and for this let those compete who want to compete.” [Al-Mutaffifeen (83):22-26] So one is commanded to compete for these delights and not compete for the delight of this fleeting world. ...The souls do not envy the one who is in severe hardship and this is why the Prophet, sallallaahu ‘alaihi wa sallam, did not mention it even though the mujaahid, fighting in the Way of Allah, is superior to the one who is spending wealth.... Similarly, the Prophet, sallallaahu ‘alaihi wa sallam, did not mention the one who prays, fasts and performs the pilgrimage, because there is no tangible benefit attained from the people for these actions by which the person can be exalted or disgraced, as can be attained in teaching and spending. Fundamentally, envy occurs when someone else attains power and authority; otherwise the one who is performing these actions is not normally envied, even if this person be blessed with far more food, drink and wives than others, as opposed to these two blessings of power and authority, for they cause a great deal of envy. ...Allah praised the Ansaar with His saying, “And they have no jealously in their breasts for that which they have been given (the muhaajiroon), and give them preference over themselves even though they were in need of that.” [Al-Hashr (59):9] As for the jealousy that is totally blameworthy then Allah has said with regards to the Jews, “Many of the People of the Book wish that if they could turn you away as disbelievers after you have believed, out of envy from their own selves even after the truth has become clear to them.” [Al-Baqarah (2):109] ‘They wish’ meaning that they hope to make you apostatise from your religion out of jealousy. So jealousy was the deciding factor behind their wish even after the Truth had been made clear to them. This because when they saw you attain what you attained of blessings – in fact they saw you attain that which they themselves had never attained – they became jealous of you. Similarly this is mentioned in another verse, “Or do they envy men for what Allah has given them of His bounty? Then We have already given the family of Abraham the Book of Wisdom, and conferred upon them a great kingdom. Of them were (some) who believed in him (Muhammad) and of them were some who averted their faces from him and enough is Hell for burning (them)...” [An-Nisaa’ (4): 54-55] “Say: I seek refuge with the Lord of the Daybreak. From the evil of what He has created. And from the evil of the darkening (night) as it comes with its darkness. And from the evil of the witchcrafts when they blow in the knots. And from the evil of the envier when he envies.” [Al-Falaq (113):1-5] ...So the one who is jealous, hating the favours bestowed by Allah upon someone else is an oppressor, going beyond bounds due to this. As for the one who dislikes that someone else be blessed and wishes to be blessed in the same way, then this is forbidden for him except in that which will bring him closer to Allah. So if he were to wish for something that has been given to someone else which would help bring him closer to Allah then there is no problem in this. However, his wishing for it in his heart, without looking to the condition of someone else is better and more excellent. Then if this person were to act, dictated by this jealousy, he would be an oppressor going beyond bounds, deserving of punishment unless he repents...  Jealousy is one of the sicknesses of the soul, and it is an illness that afflicts the generality of mankind and only a few are secure from it. This is why it is said, “The body is never free from jealousy, but debasement brings it out, and nobility hides it.” It was said to Al-Hasan Al-Basree, “Can a believer be envied?” He replied, “What has made you forget Yoosuf and his brothers, have you no father? But you should keep (this envy should it occur) blinded in your heart, for you cannot be harmed by that which you did not act upon in speech or action.” So the one who finds that he harbours jealousy in his soul towards someone else, then it is upon him to treat it with patience and taqwaa of Allah, and dislike it being in his soul... As for the one who actually takes a stance against the envied, either with words or actions then he will be punished for this, and the one who fears Allah and is patient and does not become one of the oppressors – Allah will benefit him for his taqwaa. ...In the hadith there occurs, “There are three sins from which no one can be saved: jealousy, suspicion and omens. Shall I tell you of what will remove you from this: When you envy do not hate, when you are suspicious then do not actualise your suspicions, and when you see omens then ignore them.” Reported by Ibn Abi Ad-Dunya from the hadith of Abu Hurairah. In the Sunan from the Prophet, sallallaahu ‘alaihi wa sallam, “You have been afflicted with the illness of the nations that came before you – jealousy and hatred. They are the shearers, I do not mean the shearers of the hair, rather they are the shearers of the religion.” [At-Tirmidhi, at-Tabaranee and al-Hakim who said it was saheeh]. So he called jealousy an illness just as he called miserliness an illness in his saying, “And what illness is worse than miserliness.” [Ahmad, Hakim and others, saheeh] ...In the first hadith jealousy was mentioned along with hatred. This is because the envier, first of all dislikes the bounty bestowed by Allah upon the one who is envied, and then begins hating this person. This is because the hatred of the thing being bestowed leads to hatred of the one upon whom it is bestowed, for when the blessings of Allah are bestowed upon an individual, he would love that they go away, and they would not go away except by the one who is envied going away, therefore he hates him and loves that he not be there. Jealousy necessarily leads to desire and hatred just as Allah informed us of those that came before us that they differed, “After there came to them knowledge out of mutual hatred and desire.” [Aal ‘Imraan (3):19] ...“Do not envy one another, do note hate each other, do not oppose each other...” [Al-Bukhari and Muslim] “By the One in Whose Hands is my soul, none of you believes until he loves for his brother what he loves for himself.” [Al-Bukhari and Muslim] ...Greed is a sickness as is miserliness, and jealousy is worse than miserliness, as occurs in the hadith, “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah] This is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants. [Excerpted and adapted from Imam Ibn Taymiyyah’s Diseases of the Hearts and Their Cures] Eye of the envier 1. Envy is one of the major sins which is bound to destroy good deeds as fast as the fire burns the wood and dry grass to ashes. “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]  2. Envy was described as a sickness by the Prophet, sallallaahu ‘alaihi wa sallam.  3. Envy is hating that good happens to others.  4. Envy is displeasure with Allah’s decree and His granting blessings upon others.  5. “Faith and envy do not go together in the heart of a servant.” [Ibn Hibban, saheeh]  6. “The people will be fine as long as they do not envy one another.” [At-Tabarani with trustworthy narrators]  7. Envy is a characteristic the Jews displayed towards the Prophet, sallallaahu ‘alaihi wa sallam, causing them to inflict him harm.  8. Envy leads to hatred.  9. The Prophet, sallallaahu ‘alaihi wa sallam, described envy as a shearer of the religion.  10. Muslims are commanded in Surah al-Falaq to seek refuge from the evil of the envier when he envies.  11. Envy is worse than miserliness; this is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.  12. No one attains true belief until one loves for one’s brother what one loves for oneself.  13. It is said that the people who have the greatest degree of restlessness are the envious. Such a person has no peace and is continuously grieved.  14. The greatest harm from envy comes to the envier, who with one’s displeasure with Allah’s decree attains a great loss to oneself.  Al-Mubarrad recited the following lines: The eye of the envier always sees scandal, bringing out faults and hiding the good. He meets you cheerfully, with a smiling face, while his heart conceals his true feelings. The envier’s enmity comes without provocation, yet he accepts no excuses while he attacks.

Allah Says what means: “O children of Adam! We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness — that is best. That is from the signs of Allah that perhaps they will remember.” [Qur’an 7: 26]  One of the visible favours of Allah upon His slaves is that He has created for them different materials by which they can conceal their private parts. Allah also Says what means: “So We said: ‘O Adam! Indeed this (Satan) is an enemy to you and to your wife. Then let him not remove you from Paradise so you would suffer. Indeed, it is [promised] for you not to be hungry therein or be unclothed.” [Qur’an 20: 117-118] Hunger is internal humiliation whilst nakedness is external humiliation, but neither of these two exists in Paradise. The dwellers of Paradise enjoy wearing different garments one on top of the other. Allah Says what means: “And when you look there [in Paradise], you will see pleasure and great dominion. Upon them [i.e., the inhabitants] will be green garments of fine silk and heavy silk...” [Qur’an 76: 20-21] Thus, clothing is a blessing from Allah that He has bestowed upon us, as Allah Says [what means]: “O children of Adam! We have bestowed upon you clothing to conceal your private parts…” [Qur’an 7: 26] Concealing one’s private parts is mandatory, but this is not all; rather, Allah has, in addition, bestowed upon us adornment. Following this adornment is the inner adornment, which is the spiritual one, as Allah Says [what means]: “But the clothing of righteousness — that is best. That is from the signs of Allah that perhaps they will remember.” [Qur’an 7:26] If the clothing of piety is lost then one’s faults are exposed; and if the clothing of the body is gone, then his private parts become exposed, which results in great trials, leaving Satan to open an arena in which to lure mankind. This is why Allah Says [what means]: “So We said: ‘O Adam! Indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so you would suffer. Indeed, it is [promised] for you not to be hungry therein or be unclothed.” [Qur’an 20: 117-118] Unclothing is a plot of Satan, and the first sin that was ever committed resulted in unclothing, as Allah Says what means: “O children of Adam! Let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing (i.e., the garments of Paradise) to show them their private parts…” [Qur’an 7: 27] Satan initiated his war against the children of Adam by trying to entice them to expose their private parts, and this battle continued until it has reached its peak in our time when people have actually exposed their private parts and there are nude clubs, nude beaches, and channels on satellite television for nudity, fornication and ‘summer fashions’, which is practical nudity. All these things, which the sinners among the children of Adam thought up with the help of Satan, are vividly shown on TV screens. Moreover, there are so many magazines and Internet websites that feature nudity that it has become something that many feel no shame in publishing or viewing, because the plot of Satan is to corrupt mankind by exposing people’s private parts. This is why Allah warns us by Saying [what means]: “O children of Adam! Let not Satan tempt you…” [Qur’an 7: 27] Satan does this by all means possible: movies, magazines, fashion shows, beauty contests, scanty clothing that women wear to weddings, satellite television channels, and so on. Immorality has become readily available and people are constantly exposed to it. Imam At-Tabari, may Allah have mercy upon him, stated when commenting on this verse: “It means: Let not Satan deceive you into obeying him and therefore exposing your private parts to others, thus depriving yourselves from entering Paradise, which is exactly what resulted in your father (i.e. Adam) being expelled from Paradise.” This is a very dangerous issue because it could result in one being deprived of entering Paradise, and this is why Islam mandates concealing one’s private parts and defines the ‘Awrah (i.e., the parts of the body that one is Islamically obliged to cover) and how to cover it. The ‘Awrah is defined precisely and in detail for people of all ages and every phase: for infants up to two years of age, then for childhood, and then for the phase that lasts up to and beyond puberty. Islam obligates clothing because nakedness is a dispraised matter. A man once entered into the presence of the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), while wearing improper clothing, so he, sallallaahu ‘alaihi wa sallam, asked: “Do you have money?” The man replied: “Yes, from all means. Allah has granted me camels, sheep, horses and slaves.” Thereupon, the Prophet, sallallaahu ‘alaihi wa sallam, said to him: “Then let the favour and blessings of Allah be apparent on you.” Imam Ibn Hajar, may Allah have mercy upon him, commented on this narration stating: “This means: wear the clothing that suits the level of bounties of Allah upon you, and which is clean and pleasant, so that needy people would recognise a person’s status and know to ask from him charity. However, in order to judge this issue in light of all relevant texts, one must be moderate in this regard and not extravagant.” This is how real scholars are: they judge an issue in light of all the relevant texts related to it, and do not focus on an isolated piece of evidence. This is an advice to all students of knowledge who seek the truth, this is how you should be, too - never take one text in isolation when there are other texts related to the issue that you are judging, so that you can have a complete picture before making your final judgment. An example to illustrate this is if one states that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Indeed Allah is Jameel (which implies beauty) and He loves beauty” and therefore concludes that it is permissible for the woman to expose her beauty, since beauty is something that Allah loves. We ask such a person: Are you aware of the other texts that specifically prohibit the woman to expose here beauty in front of marriageable men and the texts that command her to adhere to Hijab (i.e. Muslim woman’s outfit in Islam)? Some scholars who were wealthy would wear the best clothing that they possessed during seasons such as Ramadan so that the poor could recognise them and ask them for charity, but as soon as these seasons were over they would wear modest clothing as a sign of their humility and knowledge of the narration that they were well aware of, which is that of Mu’ath, may Allah be pleased with him, who reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Whoever voluntarily forsakes wearing elegant and expensive garments out of humbleness, Allah will call him on the Day of Resurrection and give him, in front of all (His) creation, the choice to wear whichever garment of Belief he wishes.” [At-Tirmithi] The clothing of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, was whatever he could find; he would wear wool at times and cotton at others - according to what was available for him at the time and without any extravagance; he, sallallaahu ‘alaihi wa sallam, would always thereby be acting in accordance with the commands of Allah. One can eat, wear or drink anything (that is lawful) as long as it is without extravagance or boasting. Men may not wear silk because there is a specific text that prohibits silk for men. A Muslim is encouraged to adorn himself when going to the mosque. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Whoever performs Ghusl (i.e., a ritual bath) on Friday, wears from the best of his clothing, goes to the mosque, does not step over people’s heads (in trying to reach the front rows) and does not talk whilst the Imam is talking; this will be an expiation for his previous sins.” He, sallallaahu ‘alaihi wa sallam, also said: “Whoever performs Ghusl on Friday, wears from the best of his clothing, perfumes himself if he has any, goes to the mosque, does not step over people’s heads (when trying to reach the front rows), then prays whatever Allah decreed for him to pray, and does not talk from the time the Imam starts talking until he finishes, this will be an expiation for his sins between that Friday and the next.” In this regard Allah Says [what means]: “O Children of Adam! Take your adornment [i.e., wear your clothing] at every Masjid…”  [Qur’an 7: 31] Nowadays, people go to parties wearing their very best clothing, but if they go to pray in the mosque, they wear the clothes that they sleep in, or their most inferior clothing. What type of clothes do stores sell for men nowadays? They sell clothes that are outrageous and reflect a total lack of manhood, and which contradict basic moral values. These are clothes that are absolutely unfit for men to wear, like tight trousers which form the parts, or jeans with advertisements of intoxicants, or clothes that contain images of actors, actresses, dancers and singers. Some of these clothes are in shocking colours, or are so baggy that they look ridiculous. Some men are shameless enough to wear shorts in public, claiming that they are ‘beachwear’ - as if the Lord of the beach is different from the Lord of the mosque. As soon as a new fashion comes out, regardless of how immoral or prohibited it is, many Muslims rush to wear it. When some people see a person having his garment fall no lower than the level of his mid-shin, as per the instructions in the Sunnah, they accuse him of being backward and an extremist, but at the same time, they themselves may wear Bermuda shorts, which are no longer than the clothing they mock. It seems that just because the latter was designed by the non-Muslims, it is the only acceptable type of clothing. Sometimes one thinks that people have no brains and are like programmed machines whose remote controls are in the hands of the Jews and the westerners. Women are exposing their bodies and wearing tight, transparent garments with splits. They wear short dresses and make up in order to seduce men. All the evil designs that the non-Muslims have concocted are adopted in our countries, and this in addition to what takes place during weddings, where dresses are so transparent that it is as if these weddings are meat markets! Where are the men who are supposed to be the guardians of these women? Where are the men with protective jealousy? Such clothing, which seduces men and moves their lusts and desires, is unacceptable to Allah. What is our role in forbidding such things from occurring? Why do men insist on remaining useless and silent? Where is their manhood? Some women wear clothes that are manly. Also, we witness that even very young girls are wearing revealing clothes and are growing up while being accustomed to this; it therefore becomes impossible to convince them to change their minds, or to teach them chastity, when they become older. The high heels that women wear almost cause them to tumble. They also affect the manner in which they walk as well as harm their spinal cords and cause foot-joint pain. One is truly grieved at the level to which the Muslims have sunk with regards to clothing. Those who wear clothing that is distinctly for the disbelievers will have the following Prophetic narration apply to them: “He who resembles a people will be with them (i.e. on the Day of Resurrection).” Those who feel proud of wearing such clothing and who walk arrogantly will meet Allah while He is Angry with them. Those who wear fashionable clothing in order for others to look at and pay attention to, will have the following Prophetic narration apply to them: “He who wears a garment of fame in this life - Allah will make him wear a garment of humiliation on the Day of Resurrection, then He will set it on fire.” [Ibn Majah] Doing anything for the purpose of attracting people’s eyes and attention will fall under this narration; the psychological punishment of it is humiliation, while the physical punishment is fire. Nowadays, people are obsessed with doing things that are out of the ordinary; they are obsessed with doing things that are strange with regards to their hairstyles, clothing, footwear, and even socks - to the point that some wear two different coloured socks to stand out. Many people wear clothes that have crosses on them, while ‘Aa’ishah, may Allah be pleased with her, said: “We do not wear clothes that have crosses imprinted upon them.” Likewise is the case with wearing clothes that have pictures of animate objects upon them, in which case one must disfigure the image, leaving no trace of the head and what it contains (i.e. eyes, mouth and nose). Sufficient for us is the statement of Imam Abu al-Hasan al-Qasfan, may Allah have mercy upon him, regarding whether or not a Muslim woman can expose her breasts, back or stomach to another woman, he said: “She is only allowed to expose what she would expose to men who are non-marriageable to her. This is due to the fact that the lusts and desires of some women towards others are stimulated when they see such areas exposed. Thus, a woman may only expose the places of adornment on her hands and feet, regardless of whether or not the woman is attractive.” Unfortunately, women nowadays wear garments that contain splits that are up to their thighs, and sometimes even higher. This is something that is resented by women who have a pure nature, and we are talking about common women and not women with knowledge or students of knowledge. We witness how the enemies of Allah have spread nakedness by all possible means, through sports, swimwear, jogging-wear, gymnastics, and so on. In fact, the chairman of a football league was complaining that the female footballers were not wearing seductive enough attire whilst playing. They aim to spread corruption globally via athletics, and this is why some female athletes have moved on to become movie “stars”. Will we rise to face this? Will we stand for the truth? Will our protective jealousy wake up and cry out loud? Will we begin checking the clothes that we buy for our wives and daughters to ensure they do not contradict Islamic teachings? When will we begin inspecting our wives and daughters before they leave to attend wedding parties to ensure that what they are wearing will not cause the wrath of Allah? Or will we continue to hastily drop them off while never bothering to check what they wear? Where is our jealousy? Where is our chastity? Where is virtue? When will we adhere to the rulings of Allah? Article source: http://www.islamweb.net/emainpage/ Etiquette related to dressing A Muslim acknowledges that Allah has ordered him to wear clothing in the verse (which means):”O Children of Adam! Take your adornment (by wearing your clean clothes) while praying and going round the Ka’aba, and eat and drink but waste not by extravagance. Certainly, He (Allah) likes not the extravagant.”[Qur’an 7:31] Clothing is also a bounty from Allah, as He Says (what means): “O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment. And the raiment of righteousness is best...”[Qur’an 7:26] Allah also Says (what means): “And We taught him the making of metal coats of mail (for battles), to protect you in fighting. Will you then not be grateful?”[Qur’an 21:80] Allah’s Messenger, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), also ordered such in his statement: “Eat, drink, dress and give in charity without extravagance or arrogance.” [Al-Bukhari] Therefore, Allah’s Messenger, sallallaahu ‘alaihi wa sallam, made clear what type of clothing is permissible and what is impermissible. He also showed what is preferred for a Muslim to wear and what is disliked. Therefore, a Muslim should adhere to the following etiquette with respect to dress: 1. A Muslim (man) should not wear silk on his clothing, head covering or anything else except what has been legislated in extreme cases like skin diseases, etc. This is because Allah’s Messenger, sallallaahu ‘alaihi wa sallam, stated: “Do not wear silk, for the one who wears it in this world will not wear it in the Hereafter.”[Al-Bukhari and Muslim] 2. A man’s garment, pants, head covering or cloak should not be so long as to go below the ankles. This prohibition is based on the statement of Allah’s Messenger, sallallaahu ‘alaihi wa sallam, that: “What goes below the ankles of the waist-cloth will be punished in the Hell fire.” [Al-Bukhari] Allah’s Messenger, sallallaahu ‘alaihi wa sallam, also said: “The one who lengthens the cloak, shirt and turban out of pride will not be looked at with approval on the Day of Resurrection.” [An-Nasaa’i] Allah’s Messenger, sallallaahu ‘alaihi wa sallam, also said: “Allah does not look at the one who lowers his garment out of arrogance.” [Al-Bukhari and Muslim] 3. Though all colors are permissible to wear, a Muslim should give preference to white clothing over other colors. Allah’s Messenger, sallallaahu ‘alaihi wa sallam, said: “Wear white clothing for it is purer and better. And shroud your deceased in (white).” [An-Nasaa’i] 4. A Muslim woman should lower her garment until it fully covers her feet. She should also draw down her head covering so that it covers her neck and chest. Allah has Said (what means): “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies.”[Qur’an 33:59] Allah also Says (what means): “(And tell the believing women to) draw their veils all over their faces, necks and bosoms and not to reveal their adornment except’ to their husbands, their fathers...”[Qur’an 24:31] ‘Aa’ishah, may Allah be pleased with her, stated regarding the above-mentioned verse: “May Allah have mercy on the women who migrated from Makkah to Al-Madinah. When Allah revealed this verse: ‘And tell the believing women to draw their veils all over their faces, necks and bosoms’, they tore apart their thick woolen garments and wore them as head coverings.” A Muslim male should not wear gold. Allah’s Messenger, sallallaahu ‘alaihi wa sallam, said about gold and silk: “These are forbidden for the males of my Nation.” [Abu Daawood] Allah’s Messenger, sallallaahu ‘alaihi wa sallam, also said: “Wearing silk and gold has been forbidden for the males of my Nation and is permissible for its females.”[At-Tirmithi] Allah’s Messenger, sallallaahu ‘alaihi wa sallam, saw a man wearing a gold ring and he took it off his finger and threw it aside, saying: “One of you takes a burning coal of fire and puts it on his hand.” After Allah’s Messenger, sallallaahu ‘alaihi wa sallam, left, it was said to the man: ‘Take your ring and benefit from it. (i.e. sell it and use its price).’ He replied: ‘No, by Allah, I will never take it after Allah’s Messenger, sallallaahu ‘alaihi wa sallam, threw it away.’” [Muslim] 5. There is no harm in a Muslim male having a silver ring or engraving his name on it to use it as adornment or as a type of engraving stamp for his letters or books, or as a kind of signature. Allah’s Messenger, sallallaahu ‘alaihi wa sallam, used to have a silver ring that had engraved on it, “Muhammad, the Messenger of Allah” and he used to wear it on the little finger of his left hand. Anas, may Allah be pleased with him, stated: “The ring of Allah’s Messenger, sallallaahu ‘alaihi wa sallam, was on this” and he pointed to the little finger of his left hand.[Muslim] 6. A person should not wrap himself completely with a large garment in such a way that he cannot get his hands out of it. Allah’s Messenger, sallallaahu ‘alaihi wa sallam, has prohibited such a manner of dress. Similarly, a person should not walk wearing only one shoe. Allah’s Messenger, sallallaahu ‘alaihi wa sallam, said: “You should not walk wearing one shoe only. Either walk barefoot or wear both of them together.” [Al-Bukhari] 7. A Muslim man is not allowed to wear the dress of a woman and a Muslim woman is not allowed to wear the dress of a man. Allah’s Messenger, sallallaahu ‘alaihi wa sallam, stated: “Allah curses the effeminate men and the masculine women.” [Al-Bukhari] He, sallallaahu ‘alaihi wa sallam, also said: “Allah curses the man who wears women’s clothing and the woman who wears men’s clothing. He also curses the men who imitate women and the women who imitate men.” [Al-Bukhari] 8. When a person puts on his shoes, it is recommended to begin with the right foot. And when he takes them off, it is recommended to take off the left shoe first. This is based on the Prophet’s statement: “If one of you puts on his shoes, let him begin with the right. And when he takes them off, he should begin with the left.” [Al-Bukhari and Muslim] 9. When a person puts on any clothing, he should begin from the right side. Aa’ishah, may Allah be pleased with her, stated: “Allah’s Messenger, sallallaahu ‘alaihi wa sallam, loved to begin with the right in all his matters, in putting on his shoes, in combing his hair and in purifying himself.”[Muslim] 10. Upon wearing a new garment or any new clothing, the person should say: “O Allah, to You is the Praise. You are the One Who clothed me by it. I ask You for its good and the good of what it was made for. And I seek refuge in You from its evil and the evil of what it was made for.” [Abu Daawood] 11. A Muslim should pray for his Muslim brother when he sees him wearing new clothes by saying: “May you wear it until it disintegrates and falls apart (that is, for a long, blessed time).” [Al-Bukhari] Allah’s Messenger, sallallaahu ‘alaihi wa sallam, made that supplication when he saw, Umm Khaalid, may Allah be pleased with her, wearing new clothing. [Al-Bukhari] Article source: http://www.islamweb.net/emainpage/  

Allah the Most High has created us of the best stature and granted us many abilities so that we may look after our needs and those of our relatives and fellow Muslims. He (subhanahu wa ta’ala) has invited us to explore the earth and use it for our subsistence: “It is He Who has made the earth subservient to you, so walk in the path thereof and eat of His provision, and to Him will be the resurrection,” (Al-Mulk, 67:15). Yet, Allah has made it clear in this very verse, as well as in other verses, that had He not made this earth manageable to us, we would not be able to explore it nor benefit from it. The above verse is the starting point of this article which is about tawakkul (trust and complete reliance on Allah). This chapter of the Qur’an is actually – in our humble opinion – a yardstick for understanding tawakkul. Surah Al-Mulk starts and finishes with the same message: To Allah belong all that is in the universe and nothing would happen without His Mercy and constant watchful care. He said in the first verse, “Blessed be He in Whose hands is the Dominion, and He is able to do all things.” He then said in the last verse, “Say: Have you thought, ‘if your water were to disappear into the earth, who then can supply you with clear-flowing water,’” (Al-Mulk, 67:30). Yes, we can surely explore the earth, look for regions holding water and successfully discover fountain sources and streams. But without Allah’s permission and facilitation, we will not be able to reach this water. Furthermore, what would happen if – all of a sudden – Allah made the sources and springs of our water supply to disappear in the deep undergrounds of the earth. Blessed and Glorified be He! No one will bring it back but He. Brothers and sisters, there is a hintful touch in the verse mentioned earlier. Allah said, “...so walk in the path thereof.” Then He said “...and eat of His provision.” So Allah is telling us that though you are encouraged to strive and work hard, what you produce is not yours; what you earn is not yours. Rather, your production, your earnings and all your subsistence comes from Allah. He made it available to you out of His Mercy and care for you. Hence, if Allah wills, your work and efforts will be fruitless. Similar verses where Allah ascribes subsistence solely to Him are found in many places in the Qur’an. Allah says, “...So seek from Allah (Alone) subsistence and worship Him (Alone), and be grateful to Him. To Him (Alone) will be your return,” (Al-’Ankabut, 29:17). Those who misunderstood the Plan of Allah and His Wisdom have felt confused by this double command of Allah – to strive and work on the one hand, and rely on Allah to make the actions possible and goals attainable, on the other. Initially, this question was presented before the Prophet, sallallaahu ‘alaihi wa sallam. The companions asked: Should we quit working and rely on Al-Qadar (Allah’s  predetermined decree)? The Prophet, sallallaahu ‘alaihi wa sallam, answered: “You should initiate and do things. Everyone shall be facilitated towards that for which he was created.” (Related by Al-Bukhari and Muslim). Consequently, the Companions of the Prophet moved on and initiated righteous deeds while putting their trust in Allah. The work that is referred to here is not that of the acts of worship (Salah, Zakah, Sawm, Haj, etc). Rather, it is the work pertaining to our subsistence. Furthermore, we do not refer to haram (forbidden) work and haram subsistence – for we believe, insha’ Allah, that the reader is conscious of that. It is the halal (permissible) work and the halal livelihood that we are concerned about, for it is more tempting to the believer. What are the guidelines and limits of the halal work? How much dedication do we give it? Do we attribute the source of subsistence to our work or to Allah’s bounties? And do we associate the loss and deprivation of wealth, health and success with our loss of job, or with Allah’s universal plan? Islam is a dynamic religion. Not only does it not condone passiveness, but also, it strongly rejects laziness and dependency on others. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Begging is forbidden except when there is great debt, suffering, injury, or abasing poverty.” (Related by Abu Dawud and Al-Bayhaqi). He, sallallaahu ‘alaihi wa sallam, also said, “It is much better for one of you to take his rope and go to chop some wood (for his livelihood) than to beg from people, whether they give him anything or deny him.” (Related by Al-Bukhari, Ibn Majah, and others). The Prophet himself, sallallaahu ‘alaihi wa sallam, worked hard for his living. He spent his boyhood as a shepherd and took to trade in manhood. He carried people’s goods to Syria and other places and shared the profits with them. The Prophet, sallallaahu ‘alaihi wa sallam, used to constantly seek refuge with Allah from laziness as reported by Zayed Ibn Arqam: “O Allah! I seek refuge in You from incapacity, from laziness, from cowardice, from miserliness, from ineptitude and from the torment of the grave...” (Related by Muslim). However, though we might strive hard to secure our livelihood, we should not attribute our achievements solely in the work we do, but in Allah. We should not put our reliance on our work, our possessions, our wealth, our position, etc. Neither should we rely on our manager, our employer, our friends and our families. The only one on Whom we should rely is Allah. He, subhanahu wa ta’ala, said: “...And rely on the Living One (Allah), Who will never die, and celebrate His praises and thanks. And sufficient is He to be acquainted with the sins of His slaves,” (Al-Furqan, 25:58). Whoever attaches his/her heart to his job, or to his/her employer or to any created beings in order for them to provide him/her with sustenance or to make him/her prosperous and successful, and so on, he/she has submitted to them. And the more one relies on the created beings, the weaker becomes one’s submission to Allah. Hence, as much as Allah wants from us to initiate actions and seek and use all permissible means to secure our needs and those of our families, He also wants us not to depend on these means as the source of our sustenance. This is the genuine understanding of tawakkul. Those who deviated from the right concept of tawakkul have fallen into two extremes. The first group of people are those, attracted by the temptations of this world, and have gone so far as to forget their relationship with Allah. Their heart has become so attracted to these temptations that they became subservient to their desires. Such people have become – knowingly or unknowingly – slaves of their own desires. Such people will ultimately claim that all their achievements are but the result of their own work and that Allah had no involvement whatsoever. They do not rely on Allah. Allah says, “Have you then seen the sort of man who rejects Our signs, yet says: ‘I shall certainly be given wealth and children.’” Allah rejects their arrogant claim by saying, “Has he penetrated to the unseen, or has he taken a promise with Allah?” (Maryam, 19:77-78). This type of man who rejects Allah and denies His bounties regards himself as “self-sufficient” and thus, cannot be expected to rely on Allah. The second group of people are those who understood the reliance on Allah as meaning to completely break away from all mundane affairs. They regarded piety and the pursuit of any material interests as contradictory. For them, reliance on Allah would mean not to take any initiatives for securing one’s subsistence. Consequently, they renounce the world and retire themselves to remote areas or secluded spots and cut themselves from daily life. Both of these two groups have not understood the meaning of tawakkul according to the Book of Allah and the Sunnah of His Prophet, sallallaahu ‘alaihi wa sallam. Had they attempted to understand the Book of Allah, according to the understanding and implementation of the Prophet, sallallaahu ‘alaihi wa sallam, and his honourable companions, they would have found that tawakkul is far removed from how they conceived it. Through the instinctive behaviour of some of His creatures and the sublime conduct of His prophets and righteous slaves, Allah has set out in His Book the genuine tawakkul. First, let us look at the fascinating life of the bee. Allah says: “And your Lord taught the bee to build its cells in hills, on trees, and in men’s habitation; then to eat of all the produce of the earth, and follow the way of your Lord made smooth: There issues from within their bodies a drink of varying colours, wherein is healing for men: Verily in this is a sign for those who give thought,” (Al-Nahl, 16:68-69). Look at the gigantic work that the bee has to do in order to produce its honey: The bee finds out the most inaccessible places, in the hills, in the trees, and even among the habitation of men. It assimilates the juice of various kinds of flowers and fruit, and forms within its body the honey which it stores in its cells of wax. The different kinds of food from which it makes its honey give different colours to the honey. Now, could not Allah provide for the bees their sustenance without them going through all this labour? Of course He could! Could not Allah create springs and rivers of honey as he created springs and rivers of water? Of course He could! But by observing the work cycle of the bee and by tasting its sweet and wholesome honey, one can understand and appreciate better the nature and behaviour of the bee. A behaviour whose ingredients are hard work and complete trust in Allah: And that is the real tawakkul. Let us look at another creature of Allah: the bird. Allah says, “Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except the Most Gracious: Truly it is He that watches over all things,” (Al-Mulk 67:19). As He did for all of His creatures, our Lord subhanahu wa ta’ala provided for the birds just those conditions that are best for their lives; He also inspired them to use their physical shapes and unique movements to take off, fly and land. Thus, in order to fly, birds would have to move their wings upwards and downwards, spread them and fold them. However, the birds know that the One Who upholds them in the air, is not their upward and downward move, nor the spreading and folding of their wings, but rather Allah. They have understood that they have to exert effort and rely on Allah alone to uphold them high. As opposed to many rebellious men, birds recognise and exercise total tawakkul on Allah without giving up the work. In pursuing this way of life, the birds have become the example to follow for how the tawakkul should be and how Allah would reward the one who exercises tawakkul as the birds do. The Prophet, sallallaahu ‘alaihi wa sallam, said, “Were you to put your complete trust in Allah, He would provide for you as He provides for the birds. They issue forth hungry in the morning and return filled in the evening.” (Related by Al-Tirmidhi). Did the birds remain in their nest waiting for Allah’s provision? Of course not! Did they claim that since they were engaged in tasbeeh (praising of Allah), they would not have to strive for their subsistence? Of course not! So praised is Allah, brothers and sisters, Who inspired the birds to set forth to seek provisions for themselves and for their little ones. Praised is He Who taught them tawakkul so they would not expect provision but from Him. Now back to the world of mankind. Here is an ultimate example of tawakkul. This is the story of an expectant mother who retired with her conceived baby to a remote area. The pains of childbirth drove her to the trunk of a palm-tree. She was alone with no one to attend her. She was hungry, thirsty. She cried: “Ah! would that I had died before this! Would that I had been forgotten and out of sight!” (Maryam, 19:23). But a voice cried to her from beneath the palm-tree: “Grieve not! for your Lord has provided a water stream beneath you,” (Maryam, 19:24). She knew now that Allah would deliver her from her hunger and thirst and release the pain of her pangs. But the Most High wanted her to initiate an action to benefit from Allah’s provisions: “And shake towards yourself the trunk of the palm-tree: it will let fall fresh ripe dates upon you.” (Maryam, 19:25). Now that she fulfilled the physical part of her duties – by shaking the tree, she had to fulfil the spiritual part – trusting Allah for deliverance. Allah’s help was prompt: the fresh dates were now falling upon her: “So eat and drink and be glad!...,” (Maryam, 19:26). This is the story of Maryam (Mary) whom Allah had destined to be the mother of Prophet ‘Isa (Jesus). And when she conceived her baby and entered the pains of childbirth with no one to attend her; when she got hungry and thirsty with no visible help for food and drink; when she became weak and anguished; she was asked to shake a palm-tree for her provision. A weak, tired, hungry and thirsty woman shaking a strong, deeply rooted palm-tree. Could not Allah send with Jibreel (Angel Gabriel) enough food and drink for her? Could not Allah send down from the heavens a ready-to-eat plate of dates? Or could not Allah say to the dates ‘fall upon Mary!’, upon which they would? After all, is not Allah the only One Who, when He wills a thing, only says to it, “Be” – and it is? Yes, yes, yes, brothers and sisters, He is! But Allah’s way is that the effort has to be made, and the trust has to be complete; the tawakkul has to be fulfilled. Brothers and Sisters in Islam, these were some examples of Allah’s creatures putting their trust in Him. The wisest course for us, therefore, is to follow their example. So let us use all lawful means and exert reasonable effort to secure our needs, and let us remain faithful to Allah by putting all our affairs in His Hands and hope and expect for the best outcome. Let us say like the early believers said: “Say, ‘He is the Most Beneficent (Allah), in Him we believe, and in Him we put our trust,” (Al-Mulk, 67:29). Allah also says: “And put your trust in Allah, and sufficient is Allah as a Trustee (Disposer of Affairs),” (Al-Ahzab, 33:3). Renewing faith through fear and hope Texts from the Qur’an: The hope of the believers which is accompanied with good deeds; Allah The Almighty Says (what means): “Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those hope (i.e., expect) the mercy of Allah.” (Qur’an, 2: 218) They believed, gave up their homes, migrated to strange countries, fought for the sake of Allah The Almighty, sacrificed, suffered the perils of war, and put up with the hunger, thirst and exhaustion that accompany Jihaad (struggle). Such people can rightly hope for the mercy of Allah The Almighty and for His Paradise. Hope for the forgiveness of sins; Allah The Almighty Says (what means): “Say, ‘O My servants who have transgressed against themselves [i.e., by sinning] do not despair of the mercy of Allah. Indeed, Allah forgives all sins [i.e., for those who repent and correct themselves].” (Qur’an, 39: 53) Regardless of how many sins one has committed, minor or major, one should never despair of the forgiveness of Allah The Almighty. Allah The Almighty Says (what means): “Say, ‘To whom belongs whatever is in the heavens and earth?’ Say, ‘To Allah.’ He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe.” [Qur’an, 6: 12] Imaam ibn Jareer At-Tabari, may Allah have mercy upon him, commented on this verse saying, “Allah has decreed that He will be merciful with His slaves, but how was His mercy expressed? He did not punish them although they deserved it (due to their sins); rather He delayed and accepted their repentance, which made them have hope.” Hope even applies to worldly matters, like hoping for wealth, children, a wife, a job, finding what is lost, and so on. Prophet Ya’qoob, may Allah exalt his mention, taught his children to have hope in finding their lost brother Yusuf, may Allah exalt his mention: “O my sons, go and find out about Yusuf and his brother and do not despair [i.e., lose hope] of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.” (Qur’an, 12: 87) Texts from the Sunnah (Prophetic tradition): Anas bin Maalik, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Allah the Exalted has said: `O son of Aadam! I forgive you as long as you pray to Me and hope for My forgiveness, regardless of the sins you have committed. O son of Aadam! I do not care if your sins reach the height of the heaven; if you then ask for my forgiveness, I would forgive you. O son of Aadam! if you come to Me with an earth load of sins, but meet Me associating nothing with Me, I would match it with an earth load of forgiveness.’” [At-Tirmithi] On the deathbed, people have two different sensations, fear or hope. One must always train himself to have good expectations of his Lord, because Allah The Almighty will treat a person according to his expectations. The Prophet, sallallaahu ‘alaihi wa sallam, advised three days before his death: “Let none of you die unless he has good expectations of Allah.” [Muslim] Thus, we are encouraged have hope at the time of our deaths. This is why some of our Salaf (righteous predecessors), may Allah have mercy upon them, would command their children to recite the verses from the Qur’an that mention the mercy of Allah The Almighty whilst they were on their deathbed, in order to have good expectations of their Lord before dying. The Prophet, sallallaahu ‘alaihi wa sallam, said: “A believer will be brought close to his Lord on the Day of Resurrection and (He will) envelop him in His Mercy, He will make him confess to his sins saying: `Do you remember (doing) this sin and that sin?’ He will reply, ‘My Lord, I remember.’ Then He will say: ‘I covered it up for you in the worldly life, and I forgive you for it today.’ Then the record of his good deeds will be handed to him.” [Al-Bukhari and Muslim] The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “He who loves to meet Allah, Allah loves to meet him; and he who dislikes to meet Allah, Allah abhors to meet him.” [Muslim] Thus, one should combine fear of and hope in Allah The Almighty. Article source: http://www.islamweb.net/emainpage/ Suffering in the path of Da’wah Suffering is well-nigh an inescapable phenomenon for the Islamic movement of old and new, the reason being that Islam is a call to rebel against the institutions, thoughts and customs of ignorance (pre-Islamic era) in all its forms and shapes. This characteristic which distinguishes Islam has made the Islamic movement more susceptible to suffering. Suffering is one of the most important factors of character-building and selection in Islam. Theoretic training may have no value as long as hardship and trial do not accompany it. Even faith is in need of suffering to probe its depths and measure its extents. Allah, the Most Exalted, Says in the Qur’an (what means):  “And of the people are some who say, “We believe in Allah,” but when one [of them] is harmed for [the cause of] Allah, they consider the trial [i.e. harm] of the people as [if it were] the punishment of Allah. But if victory comes from your Lord, they say, “Indeed, We were with you.” Is not Allah most knowing of what is within the breasts of the worlds [i.e. all creatures]? And Allah will surely make evident those who believe, and He will surely make evident the hypocrites.” [Qur’an 29:10-11] Thus, every claim must have its proof, and faith is a claim which needs proof. Steadfastness in times of hardship is a manifestation of faith and it is also the proof of its existence and its firmness. Almighty Allah Says (what means): “Do the people think that they will be left to say, We believe and they will not be tried? But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars.….” [Qur’an 29:2-3] Thus was the decree of Allah: that the truth should be in eternal conflict with falsehood, and every time a ray of light emerges, the forces of darkness gather to extinguish it. Allah, The Exalted Says (what means): “They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.” [Qur’an 61:8] Since the beginning of the creation and the first of Prophets (may Allah exalt their mention), since the birth of good and evil, the struggle between the two has been violent and frightful. But the reality which keeps on recurring and which appears clear is that truth is always victorious and falsehood ever fading. Allah Almighty Says (what means):  “And Our word [i.e. decree] has already preceded for Our servants, the messengers. [That] indeed, they would be those given victory. And [that] indeed, Our soldiers [i.e. the believers] will be those who overcome.” [Qur’an 37:171-173] Some of the people may come to the Daa’iyah (caller to Islam) and say, “You’re doing tremendous work, persisting day and night. But the end result is little and the people are abandoning you. Yet you see the reasons that devastation and destruction overwhelm the majority of them.” This begins to ruin in an hour what the Daa’iyah builds in a year!  Such talk may influence many who are not used to steep roads. Here lies the role of patience. Being hasty in picking the fruit of Da’wah is not conformable to patience which must be a characteristic of the Daa’iyah. The Daa’iyah may be in a certain place, a school or institute, he is forbidding the forbidden, spreading the Da’wah (call to Islam) and speaking to many people, but he won’t notice the change himself, because it is coming gradually. Just as the father does not notice the growth of his child whom he sees every morning and evening! He is growing gradually! How many Du’aat (pl. of Daa’iyah) deserted a certain place thinking that he’d had no influence, but after he left, his absence became noticeable, and his influence then appeared.  So, the Daa’iyah should not rush the results and the fruits of the Da’wah, but he should strive and depend upon Allah, The Exalted, and realise that according to the logical settled experience from the historical aspect, and the realistic aspect, that any truthful effort expended will yield fruit. Because it hasn’t happened that when a person gave Da’wah, nobody at all responded to him, or when he advised, nobody at all took his advice, or when a scholar sat down teaching, nobody at all came to learn. Every Daa’iyah will find a respondent. For things have not yet reached what Prophet Muhammad, sallallaahu ‘alaihi wa sallam, warned us of concerning submissiveness to greed (stinginess), pursuit of desires, influence of the worldly life, and admiration of one’s opinion. This has not yet happened to the entire Muslim nation. It may be soon an individual level or in a specific region, but there remain many who respond and accept the Da’wah, or listen to the advice of the advisor, provided that he speaks with knowledge and wisdom. Article source: http://www.islamweb.net/emainpage/

Having good expectations of Allah, The Exalted, is a great act of worship that a believer should fill his heart with in all his states and throughout his life. He should evoke his good expectations of Allah with regard to receiving guidance and Rizq (provision) and whenever he hopes for the righteousness of his offspring, the acceptance of his supplications, the forgiveness of his sins, and in all his affairs. Ibn Mas‘ood, may Allah be pleased with him, said: “By Allah, a believer is not endowed with a better blessing than having good expectations of Allah. By Allah, no person expects good of Him except that He gives him what he expected; for all good lies in His Hand.” [Ibn Abi Ad-Dunya] How wonderful it is to have good expectations of Allah and be certain that one’s heartbreak will be healed, his hardship will be relieved, his toil will be succeeded by comfort, his tears will be replaced with smiles, his sickness will be followed by recovery, and that after the worldly life comes to an end, there will be Paradise as wide as the heavens and the earth, prepared for the righteous. An Arab poet said (what means): Say to the one whose heart is filled with pessimism Who goes around narrowing the horizons around us The secret of happiness is having good expectation of the One Who created life and divided Rizq among the creation The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said in a Qudsi Hadith: “Allah, the Exalted, Says, ‘I am as my slave expects me to be.’” When a person expects good of Allah, He showers him with His abundant blessings and generous bounties. When he believes with certainty that Allah intends good for him, Allah will bestow upon him of His blessings what is beyond his imagination. Allah, The Exalted, treats His slaves in accordance with their expectations of Him and grants them what they expect of Him and much more. When you supplicate Allah, The Exalted, you should have good expectations of Him that He will accept your supplication. When you give in charity for His sake, you should have good expectations of Him that He will reward you. When you give up something for His sake, you should have good expectations of Him that He will compensate you with what is better than what you gave up. When you seek forgiveness, you should have good expectations of Allah that He will forgive you and replace your sins with good deeds. An Arab poet said (what means): If distress grows more severe, the door to Allah is wide open The one who returns to Allah will never fail Whenever you are overwhelmed with distress, say ‘O Merciful Lord,’ He will relieve your distress and bless you with rewards Always have good expectations of The Most Generous And His Grace will indeed amaze you Al-Ma’moon said to Muhammad ibn ‘Abbaad: “I was informed that you show hospitality to all the visitors of Basra!” He responded: “Withholding generosity implies having bad expectations of Allah.” Another version of his response reads: “He who has a rich master (i.e. Allah) can never become poor!” Times when having good expectations of Allah is further emphasised: First: during times of crises, afflictions, sacrifices, overwhelming Fitnah (temptations), misfortune, debts (insolvency), poverty, and the like. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever is afflicted with destitution and refers it to Allah (i.e. beseeches Him for relief), Allah will grant him provision sooner or later.” [Abu Daawood, At-Tirmithi, and Al-Haakim] The Qur’an mentions the state of the Prophets when harsh adversities befell them; they had good expectations of their Lord with certitude and trust in His promise. Their actions were based on firm conviction rather than passing thoughts. An example is the response of Moosa (Moses), may Allah exalt his mention, to his people when they said (what means): {…“Indeed, we are to be overtaken!”  [Moosa] said, “No! Indeed, with me is my Lord; He will guide me.” Then, We inspired to Moosa, “Strike with your staff the sea,” and it parted, and each portion was like a great towering mountain.} [Qur’an 26:61-63] Another example is what Muhammad, sallallaahu ‘alaihi wa sallam, said to Abu Bakr, may Allah be pleased with him, when his enemies were standing by the entrance of the cave (where they were hiding) (what means): {Do not grieve; indeed, Allah is with us.} [Qur’an 9:40]. He, sallallaahu ‘alaihi wa sallam, said to his Companion: “O Abu Bakr! What do you think of two (persons) the third of whom is Allah?” An Arab poet said (what means): Expect the doings of your Lord to come With what you wish for of prompt relief And do not despair when calamity befalls As the unseen (future) may be holding astonishing surprises in store for you. Second: when making supplication When a person is devoted to supplication, no matter how harsh the calamities that befall him may be, he is never overwhelmed by them and is always guided to find ways out of them. His affairs are facilitated and all his efforts are blessed with success. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Surely, the one who supplicates (Allah) will never be destroyed (i.e. will never lose).” [Al-Haakim in Al-Mustadrak] Another Hadith reads: “Call upon Allah while being certain of being answered.” [At-Tirmithi] ‘Umar, may Allah be pleased with him, said: “I do not worry about having my supplication answered, but I worry about making supplication (in the first place). If I am inspired to make supplication, then the answer comes with it.” Third: at the time of repentance: A Muslim should be confident in the vastness of the Mercy of Allah and that He accepts the repentance of His slaves and pardons their bad deeds. Al-Fudhayl went to Sufyaan Ath-Thawri, may Allah have mercy upon them, on the Day of ‘Arafah and asked him: “Who among the people is in the worst condition on this day?” He answered: “The ones who think that Allah will not forgive them.” This is because doubting His Forgiveness constitutes having ill expectations of Allah, The All-Forgiving, Whose vast Mercy encompasses all things. Fourth: during the agony of death The Prophet, sallallaahu ‘alaihi wa sallam, said: “Let none of you die except while he has good expectations of Allah.” [Muslim] Ibraaheem An-Nakha‘I, may Allah have mercy upon him, said: “They liked reminding a dying person of his good deeds so that he would have good expectations of his Lord.” A Bedouin fell ill and the doctor said to him: “You are dying.” He said: “And where will I go next?” The doctor said: “To (meet) Allah!” The Bedouin said: “Why would I dislike going to the One Who Alone  is the source of all good things?”   A dying man was asked: “What do you think Allah will do to you?” He said: “He has honored me in my abode (the worldly life), so He will not honor me any less when I am in His Abode.”   A Bedouin asked Ibn ‘Abbaas, may Allah be pleased with them: “Who will hold people accountable on the Day of Judgment?” He replied: “Allah.” The Bedouin said: “By the Lord of the Ka‘bah, I have been saved! When the Most Generous is in a position to punish, He shows mercy, and when He brings to account, He pardons.” Al-Hasan Al-Basri, may Allah have mercy on him, said, warning and explaining the difference between having good expectations of Allah and being tempted and deluded by the worldly life: “There are people whose confidence in forgiveness diverts them from performing good deeds, , so much so that they die without having a single good deed. . They proclaim: ‘we have good expectation of Allah’. Surely, they are liars, for if they had good expectations [of Him], they would have done good [to support their claim].” An Arab poet said (what means): Contemplate life and you will notice things and marvel at how they went down How many were the anguishes that made eyes weep, but when Allah, The Most Generous, alleviated them for us, they became easy to bear And how many were the needs that seemed like a mirage, but when Allah willed it, they became attainable How much bitterness have we tasted, but it faded away despite the harshness of life This is the way of the world; if you adorn it with patience, it becomes adorned with prosperity Oh Allah, bless us with having good expectations of You, showing genuine reliance on You, and relishing the sweetness of acknowledging our need of You. Article source: http://www. islamweb.net/emainpage/ Know Allah in prosperity, and He will know you in adversity In his comprehensive advice to Ibn ‘Abbaas, may Allah be pleased with him, and all Muslims after him, the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Know Allah in prosperity, and He will know you in adversity.” [This addition was authentically attributed to the Prophet, sallallaahu ‘alaihi wa sallam, cited by At-Tirmithi and others, and a number of scholars classified it as authentic] This is an invaluable piece of advice for you, dear Muslim, if you wish that Allah, The Exalted, protects you during times of adversity and tribulation, shields you against misfortune and afflictions, and guards your religiosity against temptations that lead you astray. So know Allah at times of prosperity. When a slave of Allah fears his Lord at times of prosperity, honours His boundaries, fulfils His Rights over him, obeys His Commandments, avoids His Prohibitions, and glorifies Him at all times and in all states, he develops a special knowledge of Allah and a love and affection for Him that entail earning His Protection at times of adversity. If you are enjoying good health and wellness, wealth and richness, safety and welfare, (find) comfort in your family, tranquillity in your marital life, your children are obedient to you, and your affairs are favourably going well, as you wish, then you are indeed relishing prosperity and bliss. This should not hinder you from devoting time to worship, abundantly supplicating Allah, reciting Qur’an and Thikr (expressions of remembrance of Allah), and performing good deeds. Do not be an ungrateful slave who only knows his Lord and turns to him during times of need and destitution. Do not be an ungrateful slave who supplicates his Lord (only) when afflictions befall him, then, whenever He bestows upon him a blessing, he forgets Him Whom he once called upon and ascribes equals to Him! Instead, accustom yourself to resort to Allah before adversities befall you. All people are good at turning to Allah during times of adversity and need, even the Arab polytheists (in the early days of Islam), the disbelievers all over the world, and the atheists throughout the history of mankind. Allah, The Exalted, Says (what means) about them: {And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him.} [Qur’an 29: 65] A brother related to us that he once boarded a plane departing from an Arab capital city and heading to Moscow, the capital of atheism in the world. The plane carried a large number of those who say: “There is no god.” During the flight, the plane flew into a thundercloud and was tossed violently in extreme turbulence, so much so that all the passengers were certain of their imminent demise! He said: “Every single passenger on that plane raised his hands asking Allah to save him.” Allah, The Exalted, spoke the truth when He Said (what means): {It is He Who enables you to travel on land and sea until, when you are in ships and they sail with them by a good wind and they rejoice therein, there comes a storm wind and the waves come upon them from everywhere and they assume that they are surrounded, supplicating Allah, sincere to Him in religion, “If You should save us from this, we will surely be among the thankful.”  But when He saves them, at once they commit injustice upon the earth without right...} [Qur’an 10: 22-23] True Heroism Heroism is not in remembering Allah, The Exalted, at times of need, destitution, adversity, and distress. Everyone is good at that, as we said before. True heroism, rather, is in remembering Him at times of prosperity, showing gratitude to Him for His Blessings, striving to earn His Pleasure (through good doing), fulfilling His Rights, and adhering to the (straight) path He chose for you. As for those who do not know their Lord except at times of adversity and forget Him at times of bliss and well-being, Allah, The Exalted, rebuked their behavior and dispraised them in many verses of the Qur’an. He Says (what means): {And when adversity touches man, he calls upon his Lord, turning to Him [alone]; then when He bestows on him a favour from Himself, he forgets Him Whom he called upon before, and he attributes to Allah equals to mislead [people] from His way. Say, “Enjoy your disbelief for a little; indeed, you are of the companions of the Fire.”} [Qur’an 39:8] {And when affliction touches man, he calls upon Us, whether lying on his side or sitting or standing; but when We remove from him his affliction, he continues [in disobedience] as if he had never called upon Us to [remove] an affliction that touched him. Thus is made pleasing to the transgressors that which they have been doing.} [Qur’an 10:12] {And when We bestow favour upon man, he turns away and distances himself; but when evil touches him, then he is full of extensive supplication.} [Qur’an 41:51] There are many verses to the same effect, and they point to a reality that most of us live. As long as we are relishing well-being, we are heedless of Allah, far from Him, far from worshipping and obeying Him, and neglectful of supplicating Him. However, the moment an adversity, anguish, disease, or tribulation befalls us, we raise our hands to Him with extensive supplication. During times of adversity, Allah, The Exalted, only answers the supplications of those who knew Him and turned to Him during times of prosperity. Therefore, accustom yourself to resort to Allah before adversity befalls you, sharpen your arrows (of supplication) before shooting them (to ensure their acceptance), and increase your credit (of good deeds) with Allah, The Exalted, at the time of ease so that you could withdraw from it at times of need and distress. Ponder over how Allah, The Exalted, treated His slave Yunus ibn Matta (Prophet Jonah), may Allah exalt his mention, when the whale swallowed him. He called upon his Lord while enveloped in three layers of darkness: the darkness of the night, the darkness of the sea, and the darkness of the whale’s belly. Allah, The Exalted, Says (what means): {…And he called out within the darknesses, “There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.”} [Qur’an 21:87] Allah also Says (what means): {So, We responded to him and saved him from the distress. And thus do We save the believers.} [Qur’an 21:88] Allah, The Exalted, clarified the reason for accepting his supplication and saving him from this strange place from which no one ever comes out alive. He Says (what means): {And had he not been of those who exalt Allah, He would have remained inside its belly until the Day they are resurrected.} [Qur’an 37:143-144] This means that if it were not for his abundant remembrance of Allah, supplication, and obedience at time of prosperity, He would not have saved him during times of distress and adversity. On the opposite end is Fir‘awn (Pharaoh), may Allah curse him, who was blessed with Allah’s Favours but arrogantly disobeyed Him, disbelieved, and stubbornly failed to show gratitude to Him for His Blessings and Grace. When he was drowning, he supplicated his Lord – just as Yunus did – but the response was drastically different; Allah, The Exalted, Says (what means): {Now? And you had disobeyed before and were of the corrupters?} [Qur’an 10:91] It means, “At the time of prosperity, you disbelieved, turned arrogant and tyrannical, and you forgot your Lord, and therefore, you do not have any credit with Us like the credit Yunus had, so: {...today We will save you in body that you may be to those who succeed you a sign...} [Qur’an 10:92] The Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever wishes that Allah answers his supplication during hardship and grief, let him supplicate plentifully at times of ease.” [At-Tirmithi, and Al-Haakim: authentic] If you wish that Allah, The Exalted, aids you at the time of misfortune the way you like, then you should devote yourself to Him (in worship and obedience) at the time of prosperity the way He likes. If you wish Allah  to know you at the time of adversity, you should know Him at the time of blissfulness and ease, as the Prophet, sallallaahu ‘alaihi wa sallam, said: “Know Allah in prosperity, and He will know you in adversity.” May the peace and blessings of Allah be upon our master Muhammad, sallallaahu ‘alaihi wa sallam, his family, and his Companions. Article source: http://www.islamweb.net/emainpage/ Dignity: The trait of the righteous Praise be to Allah, The Exalted. May peace and blessings be upon the Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), his family, Companions, and whoever follows his example. It is becoming of a Muslim to adhere to all that adorns him of noble traits and shun all that disgraces and discredits him. One of the noble traits that are befitting of a Muslim is Waqaar (dignity). We can (fairly) say that dignity is a moral attribute generated by the adherence to a number of noble morals, such as forbearance, serenity, composure gentleness, and steadfastness. This is why it was defined as: “Deliberateness towards the realisation of wants.” Al-Jaahith defined it as follows: “Refraining from idle talk, futility, unnecessary gesturing and movement, keeping anger in check, listening attentively before asking questions, deliberateness in giving answers, guarding against haste, and promptness with regard to all matters.” The pure Islamic Shari‘ah was keen on adorning the believers with dignity. With regard to establishing one of the key obligations in Islam, the Prophet, sallallaahu ‘alaihi wa sallam, urged the Muslims to adhere to dignity. He said: “If you hear the Iqaamah (second call to prayer), walk to the prayer with tranquility and dignity, and do not hasten your pace (to join the congregational prayer). Perform of the prayer what you catch up with (i.e. with the Imaam) and complete what you missed.” If lay-Muslims are required to adhere to dignity, then the scholars and devout Muslims are required to adhere to it with greater reason. Such was the practice of the scholars of the righteous predecessors. An example is Imaam Maalik, may Allah have mercy upon him; whenever he related Hadith to his students, he would clean himself, wear perfume, comb his beard, and put on his best apparel. Allah, The Exalted, bestowed upon him a great share of dignity, so much so that the following verses of poetry were composed about him (translation of the meaning): “He would at times not answer the questions directed to him, and the questioners would not dare to remind him out of awe of him, and they would keep their heads down. He was endowed with the light of dignity and the honor of piety; revered like a king without being one.” Adhering to dignity was the advice that Ibn Mas‘ood, may Allah be pleased with him, gave to those who are devoted to the Qur’an. He said: “The one who memorises  the Qur’an should be oft-weeping, sad, wise, forbearing, and serene. He  should not be harsh, heedless, slugabed (lazy), loud, or rough.” Al-Hasan Al-Basri, may Allah have mercy upon him, said: “A man would pursue knowledge, and soon it would show in his earnest fear of Allah, decorum, sayings, gazes, and righteousness.” When a person’s heart is alive and his face is adorned with bashfulness, he is prompted to adhere to dignity. He reveres other people, and they revere him in return, and he becomes characterised by dignity. The more a person venerates and glorifies his Lord, the more people revere him. Whoever glorifies and venerates Allah, The Exalted, He will instill the love and reverence for him in the hearts of people. On the other hand, the one who takes the Rights of Allah lightly, and the reverence for his Lord weakens in his heart, thus emboldening him to commit sins and transgress against His Limits and neglect His Commands and Obligations, Allah, The Exalted, will not cast reverence for him or awe of him into people’s hearts. Even if some people revere him to avoid his evil, it is a false reverence that is founded on hatred rather than love or admiration. Finally, let us ponder over these beautiful verses composed by an Arab poet (translation of meaning): “Speak the truth, refrain from vain and idle talk, and do not use vulgar language or promote suspicions. Be dignified; speak less, and think more. When you speak, do not give prolonged speeches; do not hasten to answer a question without deliberation, and do not answer a question that was not directed to you.” We ask Allah, The Exalted, to adorn us with faith and bless us with dignity. Article source: http://www. islamweb.net/emainpage/

When the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), was asked about backbiting, he answered: “To mention your brother in a manner which he dislikes”. Then he, sallallaahu ‘alaihi wa sallam, was asked, “What if my brother actually has (this failing) that I made mention of?” The Prophet, sallallaahu ‘alaihi wa sallam, said: “If (that failing) is actually found in your brother, you in fact backbit him, and if that is not in him it is a slander.” [Muslim] Backbiting refers to a Muslim mentioning his Muslim brother in a manner that the latter dislikes, whether by referring to a defect in his body, or in his lineage, or in his morality. The meaning of insulting is included in backbiting, whether it is in the form of words, gestures, or writing. Ruling of Gheebah: Backbiting is forbidden in the Noble Qur’an and the Sunnah. The person who commits it is given the similitude of a person who eats the flesh of his dead brother. Allah Says (what means): “…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…” [Qur’an 49: 12] To highlight the sanctity of the Muslim, the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said in his sermon during the Farewell Pilgrimage: “…Your blood, your wealth and your honour are sacred, as this day of yours, in this month of yours, in this land of yours, are sacred…?” [Ahmad and Muslim] This firmly proves how far beyond limits one transgresses when he backbites his fellow Muslim Let us think deeply about this, and regard the orders of Allah and His Prophet, sallallaahu ‘alaihi wa sallam, with the awe that they deserve. In the sight of Allah, violating the rights of your brother by backbiting is equivalent to violating the sanctity of the Day of Sacrifice, in the month of Thul-Hijjah, in Mina. Do we really realise the enormity of this violation of a Muslim’s honour? Islamic perception of Gheebah: Al-Baraa’ Ibn ‘Aazib, may Allah be pleased with him, narrated that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “There are seventy-two degrees of Ribaa (usury), the least of which is equivalent to committing adultery with one’s own mother. The worst of them (the seventy-two degrees) is a man’s insulting his brother’s honour (i.e. by backbiting).” [Ibn Jaroot] ‘Aa’ishah, may Allah be pleased with her, said: “I said to the Prophet, sallallaahu ‘alaihi wa sallam: ‘It’s bad enough that Safiyyah is such and such. (Some of narrators said: she is short).’ He, sallallaahu ‘alaihi wa sallam, said: “You have said a word which, if it could be mixed with the water of the sea, it would have been… (i.e., the enormity of it is such that, if it were mixed with the vast water of the sea, it would spoil it.)”  [Abu Dawood] A word which, if it could be mixed with the water of the sea, it would have been…! One word alone could do this, and have such a far-reaching impact! So what do you think of the backbiting people of today, whose tongues never cease to wag? What vast oceans could be tainted and corrupted by their words? How many quiet lives are disrupted by them? ‘Amr Ibn Shu’ayb narrated from his father from his grandfather, may Allah be pleased with them: (The people) mentioned a man to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, saying: “He doesn’t eat until he is fed and he doesn’t visit anybody until they have visited him first.” The Prophet, sallallaahu ‘alaihi wa sallam, said: “You have backbit him.” They said: “O Messenger of Allah! We have mentioned about him something which is true.” He, sallallaahu ‘alaihi wa sallam, said: “It is bad enough that you have mentioned something about your brother which is true.” [Al-Asbahani] We should all ask ourselves: who among us is infallible? Who among us is free from errors, faults and sins? Who among us would be content to have everything about him, good and bad, spoken of by others? Any one of us becomes furious if he hears someone hinting something about him; so what would you do if it was said clearly and in detail, let alone behind your back? ‘Abdullah Ibn Mas’ood, may Allah be pleased with him, said: “We were with the Prophet, sallallaahu ‘alaihi wa sallam, when a man got up and left, whereupon another man immediately started backbiting him. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Clean the bits of meat from between your teeth!” The man asked: “What should I clean from between my teeth? I haven’t eaten any meat!” He, sallallaahu ‘alaihi wa sallam, said: “You have eaten the flesh of your brother!”  [At-Tabarani] This is the state of our community nowadays: any one of us may commit the sin of backbiting, but then will say: I didn’t backbite, I didn’t eat flesh, I haven’t done anything! Why? Because we have allowed our tongues to become accustomed to speaking this way, without knowing what backbiting is. Let us learn about our religion. Let us learn about what is lawful and unlawful - as much as we can - and distinguish between the speech which is lawful and the speech which is not. The evil consequence of Gheebah: Due to its negative impact on individuals and communities alike, the Prophet, sallallaahu ‘alaihi wa sallam, frequently made mention of backbiting, and greatly warned against it. The Prophet, sallallaahu ‘alaihi wa sallam, said: “O you who have believed (only) with their tongues while (true) belief has not visited their hearts! Do not backbite Muslims nor pursue their defects (and faults), otherwise Allah will pursue your faults, and whomever Allah pursues his defects (and faults) He disgraces him even though inside his house.” [Ibn Abu Ad-Dunya] The Prophet, sallallaahu ‘alaihi wa sallam, showed us the safe way of freeing ourselves from the evil consequence of backbiting others when he, sallallaahu ‘alaihi wa sallam, said: “Whoever has wronged his brother with regard to wealth or honour, should ask for his pardon (before his death), before he will pay for it (in the Hereafter) when he will have neither a Dinaar nor a Dirham (gold and silver currencies). (He should secure pardon in this life) before some of his good deeds are taken and paid to this (his brother), or (if he has no good deeds) some of the bad deeds of this (his brother) will be taken (from the person he wronged) and will be loaded on him.” [Al-Bukhari and Muslim] Article source: http://www.islamweb.net/emainpage/ Actions are by intentions The Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Verily actions are by intentions, and for every person is what he intended. So the one whose ‘hijrah’ (migration) was to Allah and His Messenger, then his ‘hijrah’ was to Allah and His Messenger. And the one whose ‘hijrah’ was for the world to gain from it, or a woman to marry her, then his ‘hijrah’ was for what he made ‘hijrah’ for.” [Al-Bukhari and Muslim] Many scholars began books with this Hadith. Imam Al-Bukhari, may Allah have mercy upon him, commences his book of Hadith (Saheeh Al-Bukhari) with this Hadith and explains that every action that is done without seeking Allah’s pleasure is invalid and devoid of reward. It can be said that the entire religion revolves around this Hadith. Imam Ash-Shafi’I, may Allah have mercy upon him, said: “This Hadith constitutes a third of all knowledge.” Muslim scholars differ in opinion as to the limits of the Prophet’s, sallallaahu ‘alaihi wa sallam, saying: “actions are by intentions”. Many of the later scholars are of the opinion that the limit is that the action is made correct or acceptable with the intention. What is meant by this is that a legislated action needs an intention. As for habitual actions such as eating, drinking, dressing, etc., they are not in need of an intention. Some say ‘actions’ here is to be understood in its generality; therefore, nothing is exempt from it. Others relate this as the saying of the majority, meaning the majority of the early scholars. This occurs in the words of Ibn Jareer At-Tabari, Abu Talib Al-Makki, and others from the early scholars, may Allah have mercy upon them. Imam Ahmad, may Allah have mercy upon him, said: “I like that for every action, from prayer, fasting or charity or any action of righteousness that there be an intention preceding the action. The Prophet, sallallaahu ‘alaihi wa sallam, said: ‘actions are by intentions’, and this is taken for every matter.” Fadl Ibn Ziyad, may Allah have mercy upon him, said: “I asked Abu Abdullah (Imam Ahmad, may Allah have mercy upon him) about the intention in action, how should it be? He said: ‘One should concentrate on himself when he intends to do an action, not doing it for the sake of people (showing off).’” It is possible that the limits of the saying, ‘actions are by intention’, are that the action is good, corrupt, acceptable, rejected, rewarded, or not rewarded according to the intention. Therefore, this statement informs us of the Islamic ruling concerning this: the correctness or incorrectness of the action is in accordance with the correctness or incorrectness of the intention. The saying of the Prophet, sallallaahu ‘alaihi wa sallam, after this: “and for everyone is what he intended” informs that one cannot gain anything from his action except what he intended. So if he intended good, he gets good. If he intended evil then he gets evil. This second statement (of the Hadith) is not merely reiterating the first, because the first statement points to the fact that the goodness or corruptness of the action is according to the intention necessary for that action to exist. The second statement points to the fact that the reward of a person for his action is according to his good intention, and that the punishment for his action is according to his evil intention. Scholarly definition of the word ‘Intention’: 1. To distinguish different types of worship, one from the other. Like distinguishing Noon (Thuhr) Prayer from Afternoon (‘Asr) Prayer, or distinguishing the fast of Ramadan from other fasts, or distinguishing actions of worship from actions of habit: like distinguishing bathing from impurity from bathing for the purpose of cleanliness. 2. To distinguish for who or what the action is done: is it for Allah only, for other than Allah, or for Allah and others than Him? The meaning of ‘intention’ in the speech of the Prophet, sallallaahu ‘alaihi wa sallam, and the Salaf (righteous predecessors) was used generally to carry the meaning of ‘desire’. In the Qur’an, the word ‘desire’ is often used to describe an intention, as in Allah’s Saying (which means): “…Among you are some who desire this world, and among you are some who desire the Hereafter…” [Qur’an 3: 152] In other verse Allah Says (what means): “Whoever desires the life of this world and its adornments…” [Qur’an 11: 15] And Allah Says again (what means): “And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life...” [Qur’an 18: 28] Sometimes intention is described with the word ‘seeking’ as in Allah’s Saying (which means): “But only seeking the countenance of his Lord, Most High.”[Qur’an 92: 20] And (which means): “…and you do not spend except seeking the countenance of Allah…” [Qur’an 2: 272] Regarding the second meaning of intention, there are numerous examples from the ‘Sunnah’ and the statements of the ‘Salaf’. To mention a few: The Messenger, sallallaahu ‘alaihi wa sallam, said: “People will be gathered upon their intentions.” [Ibn Majah] He, sallallaahu ‘alaihi wa sallam, also said: “Mankind will be resurrected upon their intentions.” [Muslim] Another Hadith says: “Verily those slain on the battlefield will be resurrected upon their intentions.” [Ibn Abi Ad-Dunya] The Prophet, sallallaahu ‘alaihi wa sallam, also said: “For the ones whose concern is this world, Allah will scatter his affair, and place poverty between his two eyes. He will not get from the world except what is written for him. For the one whose intention is the Hereafter, Allah will gather for him his affair and place contentment in his heart, and the world will come to him willingly.”[Ibn Majah] Zayd Ash-Shami, may Allah have mercy upon him, said: “Verily I like to make an intention for everything I do even if it is eating and drinking.” Sufyan Ath-Thawri, may Allah have mercy upon him, said: “I have not treated anything more difficult than my intention, because it keeps changing.” Ibn Al-Mubarak, may Allah have mercy upon him, said: “May be a small action is made great by its intention, and may be a great action is made small by its intention.” The above-mentioned sayings were reported by Ibn Abi Ad-Dunya in his book The Sincerity and the Intention. Imam Ahmad, may Allah have mercy upon him, said that the foundation of the religion is upon three Hadiths: 1. “Verily actions are by intention.” [Al-Bukhari and Muslim] 2. “Whosoever introduces into this affair of ours that which is not part of it then it is rejected.” [Muslim] 3. “The Halal (lawful) is clear and the Haram (prohibited) is clear.” [Al-Bukhari & Muslim] Islam teaches us to perform good actions, stay away from the forbidden actions and stop at the doubtful matters. All of this is perfected upon two matters: Actions must be done correctly, according to the teachings of Islam, and seeking the Pleasure of Allah, Almighty.  Fudayl Ibn `Iyadh, may Allah have mercy upon him, said about the Saying of Allah (which means): “He who created death and life to test you [as to] which of you is best in deed.” [Qur’an 67: 2] Who is sincere and correct in it? If the action is sincere and incorrect, then it is not accepted. Likewise if it is correct and not sincere then it is not accepted. It is only accepted when it is both sincere and correct. It is sincere when it is for the sake of Allah, and correct when it is done according to the teachings of Islam. Article source: http://www.islamweb.net/emainpage/ Excellence in faith In one of the great prophetic narrations which included few, yet very comprehensive words, the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), clarified one of the means for salvation, and a sign of the excellence of Islam. This narration gives the believing slave a tool by which to measure himself and realise how close or far he is from the straight path. Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “It is from the excellence of (a believer’s) Islam that he should shun that which is of no concern to him”. [At-Tirmithi]. This narration contains many great meanings which a believer should understand and apply. It is one of the principles and foundations of good manners, and thus some scholars considered it to constitute one-third or one-fourth of the religion of Islam. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: “The Prophet, sallallaahu ‘alaihi wa sallam, summed all the aspects of piety and devoutness in this narration. He, sallallaahu ‘alaihi wa sallam, outlined for the slave what to do and what to shun, and it is an indication to the first pillar of soul purification, namely, shunning what does not concern the person, which leads to the second pillar, and that is busying oneself essentially with what concerns him” He, sallallaahu ‘alaihi wa sallam, clarified that shunning that which does not concern the person is a means to attain excellence in religion. This means, that people, in reality, are of two categories, those who are excellent in Islam and those who are not. The one who applies Islam inwardly and outwardly is the one who has reached the level of excellence, as Allah says (what means): “And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend.” [Qur’an: 4:125]. On the other hand, the one who does not apply Islam inwardly and outwardly is the one whose degree of commitment to Islam is low, and one of the signs of this in him is that he busies himself in that which does not concern him. The following verse is proof substantiating the meaning of the narration, in which Allah Says (what means): “And they who turn away from ill speech” [Qur’an: 23:3]. “… ill speech” is anything from falsehood, and that includes association, other minor sins and all useless speech, actions and concerns. Furthermore, busing oneself with that which does not concern him is included in the definition of “ill speech”. There are other prophetic narrations which highlight the virtue of excellence in religion, such as the narration of Abu Hurairah, may Allah be pleased with him, in which he reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “When one of you reaches the level of excellence in faith, then every good deed is multiplied for him ten times up to seven hundred times; and each sin is recorded as only one, until he meets Allah” [Muslim]. The saying of the Prophet, sallallaahu ‘alaihi wa sallam: “… that which is of no concern to him” means, that which does not benefit him in his worldly life or the Hereafter, and this includes things that are prohibited, disliked, doubtful, and excess permissible matters which one does not really need. The measure by which one knows whether something is of his concern or not, is Islamic teachings and not ones desires. Many people decide to abandon enjoining good and forbidding evil under the pretext that this is interfering with people’s privacy and personal life. They would do so claiming that it is not a person’s concern to intervene in other people’s affairs, basing their argument on an incorrect understanding of this very narration.   Abu Bakr As-Siddeeq, may Allah be pleased with him, said: “O you people! You recite and misinterpret the following verse (which means): ‘O you who believe! Take care of your own selves. If you follow the (right) guidance [and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam has forbidden)] no hurt can come to you from those who are in error.’ [Qur’an:5:105] But I have heard Messenger of Allah, sallallaahu ‘alaihi wa sallam, saying: “When people see an oppressor but do not prevent him from (doing evil), it is likely that Allah will punish them all.”” [Abu Dawood & At-Tirmithi] In another narration he, sallallaahu ‘alaihi wa sallam, said: “Never that evil is committed and people do not prevent it, though able to do so, but Allah will overwhelm them with punishment”. One other thing that one must concern himself with is the affairs of other believers and their issues, because he who does not worry about the affairs of his fellow Muslims is not one of them. The need to understand this narration, its implications and applications intensifies in times like ours, when people’s commitments and personal obligations have increased and priorities are mixed up. The implementation of this narration is the first practical step toward reforming oneself and those under his guardianship and care which leads to achieving excellence in religion. This happens by concentrating on that which is beneficial and staying away from all that is not ones concern. Article source: http://www.islamweb.net/emainpage/ True belief Anas, may Allah be pleased with him, reported that the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “No one of you becomes a true believer until he likes for his brother what he likes for himself”. [Al-Bukhari and Muslim]. Islam, through its instructions and legislations, was keen to organise people’s relation with their Lord the Almighty, in order for them to attain happiness in both this life and the Hereafter. At the same time, Islam legislates what governs people’s relations amongst each other, in order for love and harmony to prevail in the Muslim community. This can be achieved only when each individual is keen to protect and guard the welfare of others just as he would his own, and only then will the Muslim community become strongly bonded and well-established. For this great objective to be fulfilled, the Prophet, sallallaahu ‘alaihi wa sallam, guided his nation to accomplish the principle of solidarity saying: “No one of you becomes a true believer until he likes for his brother what he likes for himself”, clarifying that for faith to become deeply rooted in the heart one must love good for others just as he likes to attain it himself, whether it is to be blessed with bounty or relieved from an agony; this is the path towards a perfect level of belief in one’s heart. If we ponder the above narration, we find that accomplishing such a state of belief requires the soul to possess a high degree of excellence and good manners when dealing with others. In this state a person overlooks mistakes, perseveres regardless of the harm others may afflict on him and forgives ill treatment. Additionally, he shares the joy and sadness of his fellow Muslims; he visits the sick, comforts the needy, sponsors the orphan, provides for the widow and offers help to others and cheers them with a smile. Just as he likes people to be happy, he also wishes that they prosper in the Hereafter, and thus he always strives to guide them to the right path, whilst remembering the saying of Allah (what means): “And who is better in speech than one who invites to Allah and does righteousness and says, ‘Indeed, I am of the Muslims.’” [Qur’an 41: 33] The narration also goes beyond the boundaries of the Muslims to cover wanting good to reach disbelievers. He likes that Allah blesses them with the bounty of belief and that Allah rescues them from the darkness of associating with Allah and disobedience. This meaning is substantiated with the narration in which the Prophet, sallallaahu ‘alaihi wa sallam, said: “Being a true Muslim is achieved by loving for people what you love for yourself”. [At-Tirmithi] Indeed, we have the best example in our Prophet, sallallaahu ‘alaihi wa sallam. Once the Prophet  advised Abu Thar, may Allah be pleased with him: “O Abu Thar! I see that you are a weak person, and I love for you what I love for myself, so never be in charge of (even as little as) two people, or be responsible for an orphan’s wealth”. [Muslim] Our Salaf (righteous predecessors), may Allah have mercy upon them, took upon themselves the implication of this Prophetic advice, and were very sincere in its implementation in the best manner. Ibn ‘Abbas, may Allah be pleased with him, said: “I pass by a verse in the Book of Allah, and wish that all people would have the knowledge I have about it.” Another such example is that once Wasi’ Ibn Muhammad, may Allah have mercy upon him, wanted to sell his donkey and the man who was buying it from him said to him: “Do you think it is good for me”. He replied: “Had I not thought so, I would not have attempted to sell to you in the first place.” These two examples and many more reflect the loftiness in faith these people reached which yielded such results. One of the implications of the narration we are addressing is that a Muslim should not want for others what he hates to happen to himself. This forces the person to shun many bad qualities, like envy, spite, selfishness, stinginess and other dispraised qualities which he would hate people to use when dealing with him. Article source: http://www.islamweb.net/emainpage/

Justice is a noble moral and a magnificent characteristic which is attractive to people, infuses hope in the hearts of the wronged, and the unjust pay utmost concern for it. By virtue of justice, matters return to their normal and right path; rights are returned to their owners, people are happy and life is rectified. Welfare is present as long as there is justice, if justice is absent people will be miserable. Justice is a moral of those who are great, a feature of those who are pious; it is the hope of the righteous and the way to success for the believers in this worldly life and in the Hereafter. Justice was constituent in the character of the prophets, the righteous, leaders, mentors, and above all, the seal of the Messengers, the master of humans, Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), enjoyed the greatest share of it. Justice was an aspect of the great character of the Prophet, sallallaahu ‘alaihi wa sallam. He, sallallaahu ‘alaihi wa sallam, practised it before Allah, the Almighty, in his dealings with others, with his relatives and with others, his friends, antagonists and even his stubborn enemies. Allah ordered him to be just; Allah Says (what means): {O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do} [Qur’an 5:8] Therefore, the Prophet, sallallaahu ‘alaihi wa sallam, obeyed the Orders of Allah in all his affairs, adopting justice with his Companions and enemies. He would never deny anyone justice, even with those who objected to him and showed an unfavorable attitude towards him. He would rather forgive them, as in this story. Abu Sa‘eed Al-Khudri, may Allah be pleased with him, said: “While he was in Yemen, ‘Ali, may Allah be pleased with him, sent a gold-nugget to the Prophet, sallallaahu ‘alaihi wa sallam, who consequently divided it among four persons: Al-Aqra ‘Ibn Haabis Al-Hanthali, ‘Uyaynah ibn Badr Al-Fazaari, ‘Alqamah ibn ‘Ulaathah Al-‘Aamiri (a man from Banu Kilaab), and Zaydul-Khayr At-Taa’i, who was a man from Banu Nabhaan, may Allah be pleased with him. Thereupon, the Quraysh got angry because the Prophet, sallallaahu ‘alaihi wa sallam, bestowed gifts on the chiefs of Najd and ignored them. The Prophet, sallallaahu ‘alaihi wa sallam, justified this action by saying that he favoured them to soften their hearts. Afterwards, a man with a thick beard, prominent cheekbones, hollow eyes, a domed forehead and a shaved head came to the Prophet, sallallaahu ‘alaihi wa sallam, telling him to fear Allah. Thereupon, the Prophet, sallallaahu ‘alaihi wa sallam, said: “Who then would obey Allah if I disobeyed Him? Does Allah the Almighty entrust me with your affairs on earth while you do not?” “ [Al-Bukhari and Muslim] Such great character is clearly highlighted in a most beautiful manner when the Prophet, sallallaahu ‘alaihi wa sallam, asked a person to seek retaliation from himself. Abu Sa‘eed Al-Khudri, may Allah be pleased with him, narrated: “While the Prophet, sallallaahu ‘alaihi wa sallam, was dividing something among people, a man came and attached himself to him. The Prophet slapped him with a date stalk. The man went out and the Prophet called him to retaliate. However, he told the Prophet, sallallaahu ‘alaihi wa sallam, that he had forgiven him.” [An-Nasaa’i] Moreover the Prophet, sallallaahu ‘alaihi wa sallam, always showed justice and hated to be distinguished from his Companions. Instead he loved equality and endured difficulties from them. Ibn Mas‘ood, may Allah be pleased with him, narrated: “On the day of the battle of Badr, every three persons would ride on one camel in turns. The Prophet, sallallaahu ‘alaihi wa sallam, had to do so with his two companions: Abu Lubaabah and ‘Ali ibn Abi Taalib, may Allah be pleased with him. When it was the turn of the Prophet, sallallaahu ‘alaihi wa sallam, to walk, the two Companions offered to walk instead of him. However he refused and said that they were not stronger than him, and he was in need of Allah’s reward just as they were in need of it.” [Ahmad] Practicing justice within the context of his family was not brought to a halt when the Prophet, sallallaahu ‘alaihi wa sallam, was occupied with directing the affairs of the state or being engaged in battles. He used to apportion among his wives, invoking Allah, The Almighty, not to blame him for his special love or affection paid to certain wives; as reported in a Hadeeth narrated by At-Tirmithi, but it was classified as weak. ‘Aa’ishah, may Allah be pleased with her, the wife of the Prophet, sallallaahu ‘alaihi wa sallam, said: “If the Prophet, sallallaahu ‘alaihi wa sallam, wanted to set out on a journey, he would draw lots among his wives so that one of them would accompany him.” [Al-Bukhari and Muslim] Anas, may Allah be pleased with him, narrated: “A wife of the Prophet, sallallaahu ‘alaihi wa sallam, sent to him food in a bowl as a gift. However ‘Aa’ishah, may Allah be pleased with him, hit the bowl so the food fell out and the bowl broke. Therefore, the Prophet, sallallaahu ‘alaihi wa sallam, said: “The spilled food has to be compensated for by other [food], and the broken bowl has to be compensated by another.” [At-Tirmithi- Hasan and Al-Bukhari (with different wording)] In passing judgment among quarrelling persons, the Prophet, sallallaahu ‘alaihi wa sallam, was perfectly fair and never committed any injustice. Haraam ibn Muhayyisah, may Allah be pleased with him, narrated on the authority of his father that a female-camel belonged to Al-Baraa’ ibn ‘Aazib, may Allah be pleased with him, entered a garden belonging to a man and caused damage there. Thus, the Prophet, sallallaahu ‘alaihi wa sallam, judged that protection of property was the responsibility of its owners during the daytime and the owners of cattle had to keep them during night. This is according to a Hadeeth narrated by Ahmad. The Prophet, sallallaahu ‘alaihi wa sallam, did not approve suspension of the prescribed punishment set by Allah, The Almighty, to administer justice among people, even if the criminal was his relative or favorite. When a woman from Banu Makhzoom tribe committed theft, the Prophet, sallallaahu ‘alaihi wa sallam, rejected the intercession of Usaamah, may Allah be pleased with him, for her and said his famous words: “O people, what led to the destruction of the nations preceding you was their acquittal of the noble person if he committed theft and infliction of the punishment on the weak if he committed theft. By Allah, if Faatimah, the daughter of Muhammad, committed theft I would cut her hand off.” [Al-Bukhari and Muslim] Also the Prophet, sallallaahu ‘alaihi wa sallam, used to order his Companions to administer justice in all matters and to achieve balance. Addressing ‘Abdullaah ibn ‘Amr ibn Al-‘Aas, may Allah be pleased with him, the Prophet, sallallaahu ‘alaihi wa sallam, said: “O ‘Abdullaah ibn ‘Amr, I have been informed that you observe daily fasting and perform voluntary night prayers the whole night. Do not do so, for your body, your eyes and your wife have due rights upon you.” [Muslim] Through this noble character, the Prophet, sallallaahu ‘alaihi wa sallam, could draw people’s attention to him, stimulate their feelings towards his sublime principles and set a unique method for the best nation - the Muslims - who guide all humanity to observe justice and obliterate oppression and injustice. Article source: http://www.islamweb.net/emainpage/ Doubtful things between Halal and Haram On the authority of Abu ‘Abdullah, Al-Nu’man Ibn Bashir, may Allah be pleased with them both, who said : ‘I heard Allah’s Messenger, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), say: “The Halal (lawful) is clear and the Haram (prohibited) is clear, and in between them there are some things that are doubtful ,which most people do not know - if they are Halal or Haram - Thus ,whoever avoids the doubtful, safeguards his religion and honour, but one who engages in the doubtful, falls in the Haram.” The example of this is like the shepherd who grazes his animals near Al-Hima (i.e. the ground reserved for animals belonging to the king); it is thus quite likely that some of his animals will stray into it (Al-Hima). Every king has a Hima and the Hima of Allah is what He has forbidden. Truly! There is a lump of flesh in the human body; when it is healthy, the whole body is healthy, and when it is corrupted, the whole body is corrupted. Certainly it (this lump) is the heart.” (Bukhari and Muslim) Halal: The word Halal has entered English dictionaries. It literally means lawful. In technical terms, it means the name given to the legal category of things which are permissible in Islam. Halal is that which has been made lawful through the Holy Qur’an or through the Sunnah of the Beloved Prophet (blessings and peace of Allah be upon him). According to Islam, ‘the first principle established by Islam is that the things which Allah has created and the benefits derived from them are essentially for man’s use, and hence are permissible. Nothing is Haram except what is prohibited by a sound and explicit Nass (Qur’anic verse or clear, authentic and explicit Hadith) from the Law-Giver.’ This leads us to understand that the sphere of forbidden things is very small, while the sphere of permissible things is extremely vast. Haram or Non-Halal: Haram literally means the prohibited or unlawful. In technical language it means ‘that which the Law-Giver has absolutely prohibited, i.e.in the Holy Qur’an or in the sound clear Sunnah; anyone who engages in it is liable to incur the punishment in this world.’ As a matter of fact, ‘there is only small number of sound and explicit texts (in The Qur’an and Sunnah) concerning prohibitions.’ In the eye of Shari’ah, there are different degrees of Haram. It may be major, minor and disliked. By the way, the right to make lawful and to prohibit is the Right of Allah alone. Hima: According to “A Dictionary of Islam”, Hima literally means “guarded, forbidden”, a portion of land reserved by the ruler of a country as a grazing ground; a private pasture. Truly, every prince has a Hima, which is forbidden to the people, and the Hima is the thing forbidden by him to men. In other words, the grounds reserved for animals belonging to the king which are out of bounds for others’ animals. So if the others’ animals extend beyond these bounds and graze in the king’s Hima, owners will be punished. This is a beautiful simile to show us that those who violate Allah’s Hima [prohibitions] will be punished. Guidance and Moralities This Hadith addresses the believer’s conscience, which is the overseer whose duty is to take charge of work and see that it is properly done. In simpler words, it is the criterion that shows the Muslim’s adherence to the Halal, avoiding the Haram and keeping away from committing doubtful actions. This Hadith urges Muslims to avoid doubtful actions since committing them could lure one to dare the prohibited actions themselves. This great Hadith leads us to mention a number of rules concerning the Muslim’s behaviour and conduct individually and in society. Among them are: 1. The Halal is very clear in Islam. Examples: All wholesome things, including lawful foods and drinks, clothes, good adornments, marriage, etc. since the basic principle refers the permissibility of things as long as there is no a text [from the Qur’an or Sunnah] that forbids. 2. The Haram is also clear and limited. Examples: dead meat, blood, the flesh of swine, wine intoxicants, killing others, perjury, ingratitude, theft, bribery, adultery, fornication, usury, swearwords, insult, cheating, envy, hatred, lying and other similar things that good people avoid. 3. Whatever is conducive to the Haram is itself Haram. 4. Good intentions do not make the Haram acceptable. 5. The Haram is prohibited to everyone alike. 6. The prohibition of things is due to their impurity and harmfulness. 7. Necessity dictates exceptions. However, this Hadith adds that ‘there is a grey area between the clearly Halal and the clearly Haram. This is the area of what is doubtful. Some people may not be able to decide whether a particular matter is permissible or forbidden, such confusion may be due to either doubtful evidence or because of doubt concerning the applicability of the text to the particular circumstances or matter in question. ‘In relation to such matters, Islam considers it an act of piety for the Muslim to avoid doing what is doubtful in order to stay clear of doing something Haram. This is similar to what was discussed earlier concerning the blocking of the avenues, which lead to what is Haram.’ By the by, a Muslim is allowed to deal with one most of whose property is Halal, even eating from his food, unless the Muslim recognises something Haram, which we are requested to avoid since eating Haram darkens the heart and spoils one’s actions. This Hadith states that doing what is Halal, keeping away from what is Haram and avoiding doubtful things constitute an indication of a sound heart, which represents the centre of one’s leadership and source of good and evil. The Beloved Prophet (blessings and peace of Allah be upon him) said: “He who gives for Allah’s sake, prevents for Allah’s sake, loves for His sake, hates for His sake, has achieved a complete faith.” Finally, if we direct our tendencies and activities toward good and for Allah’s sake, our Iman will be perfect, inward and outward. Article source: http://www.islamweb.net/emainpage/ ‘Estrangement and the strangers’ The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Islam began as something strange, and it will return to being something strange, so give glad tidings to the strangers.” [Muslim] The meaning of ‘strange’ in the Hadith Many times in many situations the people that follow the religion of Allah feel a sense of not belonging, of being out of place, of not fitting in, or, in other words, of being strange. This feeling is normal when being among non-Muslims, but, unfortunately, this feeling sometimes also occurs when one is among his fellow Muslims. A person sees his brothers and sisters doing acts that are contrary to Islam or taking part in innovations that sometimes even border on Kufr (disbelief), yet he feels that he does not have enough power or courage to stop them. Some Muslims, especially if they do not have enough Taqwa (piety) or Islamic knowledge, buckle under the pressure of their peers and join in these acts, knowing that this is not what Allah wants them to do. However, feeling helpless, since it seems that they are alone in their ideas and without any support to help them do what is right, they succumb to such pressures. They should take consolation in the verses of the Qur’an and in the statements of the Prophet, sallallaahu ‘alaihi wa sallam, describing this estrangement. Why have they been called ‘strangers?’ Allah Says (what means): “So why were there not among the generations before you those of enduring discrimination forbidding corruption on earth – except a few of those We saved from among them…?” [Qur’an 11:116] This verse speaks of the few people on earth, the “strangers”, who prohibit mankind from evil. These are the same people the Prophet, sallallaahu ‘alaihi wa sallam, spoke about when he said: “Islam began as something strange, and it will return to being something strange, so give glad tidings to the ‘strangers’.” [Muslim] The Prophet, sallallaahu ‘alaihi wa sallam, was asked: “O Messenger of Allah, who are those strangers?” He replied: “Those who reform the people when they become corrupt.” [Abu ‘Amr Ad-Dani]. In another narration, the Prophet, sallallaahu ‘alaihi wa sallam, said in response to the same question: “They are a small group of people among a large evil population. Those who oppose them are more than those who follow them.” [Ibn ‘Asakir] These praiseworthy people are called ‘strangers’ since they are a small minority among mankind. Thus, Muslims are strangers among mankind; the true believers are strangers among Muslims; and the scholars are strangers among the true believers. In reality, however, their estrangement is only because they are the minority and it is not because their actions and beliefs are strange. Allah Says (what means): “And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.” [Qur’an 6:116] Allah also Says (what means): “And most of the people, although you strive [for it], are not believers.” [Qur’an 12: 103]  “…And indeed, many among the people are defiantly disobedient.” [Qur’an 5: 49] Therefore, Allah, The All-Knowing Creator, Knows that most of mankind will not follow the truth. Only a few will be set apart that truly and correctly believe in Him; they are the ‘strangers’ from among mankind. The strangers in belief, however, and the strangers in character and actions are in reality the majority of mankind, for they are strange to Islam and to the laws of Allah. There are various types of estrangement, some of which are praiseworthy, some are blameworthy, and some are neither praiseworthy nor blameworthy. We will discuss these categories below. The various types of estrangement The first type of estrangement: This type is that of the “People of Allah and His Messenger, sallallaahu ‘alaihi wa sallam, who were mentioned previously. This estrangement is praiseworthy because it has been praised by Allah and His Messenger, sallallaahu ‘alaihi wa sallam. Therefore, this kind should be sought after and its people must be supported. These ‘strangers’, then, are the true believers, because they only worship Allah, and they do not follow any path except the path of the Prophet, sallallaahu ‘alaihi wa sallam. Thus, it is apparent that this estrangement does not cause its bearer any discontent. Rather, it is a comforting estrangement, a solace to the believers. The believer knows that Allah and those who believe are with him. Allah, Almighty, sent His Prophet, sallallaahu ‘alaihi wa sallam, to people because they had strayed. There were those who worshipped rivers, trees, idols, and there were Christians, Jews and Zoroastrians. Islam, when it first appeared among people, was strange to them. If a person from among them accepted Islam, he would be shunned and even tortured by his family and his tribe. He would live as a stranger among his own people. Eventually, however, Islam spread far and wide. Then the Muslims became stronger and more numerous, so much so, that the strangers were those who did not accept Islam. But later, Satan deceived people again. Many people abandoned Islam, thus those who remained true believers became strangers again, just as when Islam began. The Prophet, sallallaahu ‘alaihi wa sallam, said that this nation would be divided into seventy-three groups, all of which would go to Hell except the one Saved Group (those who follow Allah and His Messenger). The true believer should be prepared to resign himself to the life of a stranger among his people, just like his predecessors who accepted Islam were treated by their people. The second type of estrangement: It is the blameworthy one, for its people are the evil sinners, the ignorant and the arrogant from among mankind. Their estrangement is due to their refusal to follow the right path of Allah and His Messenger, sallallaahu ‘alaihi wa sallam. This type is the estrangement of not conforming to the religion of Islam and, as such, it will remain strange even if its followers are numerous, its power is strong, and its existence is widespread. These are the strangers to Allah. The third type of estrangement: This type is, in essence neither praiseworthy nor blameworthy. It is the type that a traveller experiences when he travels to a different country, like a person who lives in a place for a short period of time, knowing that he has to move on. One aspect of this estrangement is that all of us, whether we realise it or not, are strangers in this life, for we will all go one day to our permanent abode in the Hereafter. This is the meaning of the Hadith of the Prophet, sallallaahu ‘alaihi wa sallam, when he told ‘Abdullah Ibn ‘Umar, may Allah be pleased with him: “Live in this world as though you are a stranger or a wayfarer.” Thus, this category of estrangement has the potential to become a praiseworthy one, if we realise the meaning of this statement of Allah’s Messenger, sallallaahu ‘alaihi wa sallam. Article source: http://www.islamweb.net/emainpage/

Gratitude is the greatest way to live for those who possess high ranks of righteousness, and such people did not reach these lofty ranks except through their gratitude; this is because belief is comprised of two halves: one half is gratitude and the other is perseverance. Gratitude is to acknowledge being treated well by Allah; it is also to praise the One who has done one many favours. It also entails displaying the effect of the favours of Allah upon a person by believing with one’s heart, uttering praise and glorifications of Allah by one’s tongue, and to use one’s limbs in the worship and obedience of Allah. If only a few favours are worthy of a great deal of gratitude, how would the case be when favours are abundant? People are either grateful or ungrateful. Gratitude holds a high rank in Islam: * Allah parallels it with His mention. He Says (what means): “So remember Me; I will remember you. And be grateful to Me and do not deny Me”. [Qur’an 2: 152] * Allah parallels it with belief. He Says (what means): “What would Allah do with [i.e., gain from] your punishment if you are grateful and believe?...” [Qur’an 4: 147] Meaning, if you fulfil the rights due to Allah and the reason for which He has created you by gratitude and belief, He will not punish you. * Those who practise gratitude to Allah are those who are chosen to be granted His favours. He Says (what means): “And thus We have tried some of them through others that they [i.e., the disbelievers] might say, ‘Is it these whom Allah has favoured among us?’ Is not Allah most knowing of those who are grateful?” [Qur’an 6: 53] nAllah has classified people into being either grateful or ungrateful; the worst matter in the scale of Allah is ingratitude whilst the dearest things to Him are gratitude and the grateful. Allah Says (what means): “Indeed, We guided him [i.e., man] to the way, be he grateful or ungrateful” [Qur’an 76: 3] * Allah tests His slaves in order to see who will practise gratitude and who will not. Allah informs us about what Prophet Sulaymaan, ‘alaihi-s-salaam, said when He Says (what means): “…This is from the favour of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful – his gratitude is only for [the benefit of] himself. And whoever is ungrateful – then indeed my Lord is Free of need and Generous.” [Qur’an 27: 40] * Allah promises increased favours for those who are grateful. He Says (what means): “And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favour]; but if you deny, indeed My punishment is severe.’” [Qur’an 14: 7] * Allah loves gratitude and the deeds of the grateful. He Says (what means): “If you disbelieve – indeed, Allah is Free from need of you. And He does not approve for His servants disbelief. And if you are grateful, He approves [i.e., likes] it for you…” [Qur’an 39: 7] The grateful people mentioned in the verse are those who remain steadfast upon belief during trials and who do not retreat or recant on their belief. Some people verbally thank Allah during times of ease, but during trials they give up their faith. The truly grateful are those who express the true condition of their hearts during trials by remaining steadfast and continuing to thank Allah by their tongues, hearts and limbs. Additionally, this verse clarifies that the pleasure of Allah is achieved by being grateful to Him. * Allah did not make the reward for the grateful subject to any condition, as He did for other acts of worship, which He conditioned to His will; rather, Allah immediately mentions their reward; He Says (what means): “…And Allah will reward the grateful.” [Qur’an 3: 144] and also (what means): “…And We will reward the grateful.” [Qur’an 3: 145] * Allah informs us that one of Satan’s primary objectives is to prevent humans from being grateful; He Says (what means): “[Satan said] ‘Then I will come to them from before them and from behind them and on their right and on their left, and You [i.e., Allah] will not find most of them grateful [to You].” [Qur’an 7: 17] * Allah describes His grateful slaves to be few in number; He Says (what means): “…And few of My servants are grateful.” [Qur’an 34: 13] The reason being that many people enjoy blessings and bounties from Allah, but fail to practise gratitude to Allah. * Allah praised the first prophet sent to man on earth, Prophet Nooh, ‘alaihi-s-salaam, due to him being grateful. Allah Says (what means): “O descendants of those We carried [in the ship] with Nooh. Indeed, he was a grateful servant.” [Qur’an 17: 3] This is as an indication that we should imitate him . * Gratitude is the first instruction given to man as soon as he begins to comprehend. Allah Says (what means): “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.” [Qur’an 31: 14] * Allah specified it as one of the main qualities of a person who sets himself as a good example for others to follow. He says regarding Prophet Ibraaheem, ‘alaihi-s-salaam, (what means): “Indeed, Ibraaheem was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth, and he was not of those who associate others with Allah. [He was] grateful for His favours. He [i.e., Allah] chose him and guided him to a straight path.” [Qur’an 16: 120-121] Therefore, gratitude is one of the objectives that man is commanded to accomplish.  Imaam ibn al-Qayyim mentioned that gratitude is one of the ranks of belief, which can be extracted from the fifth verse of Surah Al-Faatihah, (what means): “It is You we worship and You we ask for help.” Then he  mentioned the following additional points regarding gratitude: * It is one of the highest ranks of belief. * It is higher than the rank of contentment; and nobody can be content without being grateful. * Allah praises the grateful. * Allah promises the grateful the best of rewards. * Allah makes gratitude a reason for attaining more of His bounties. * It is a means to preserve the favours of Allah upon a person. * It is one of the main objectives that a slave must accomplish. * It is extracted from Ash-Skakoor, which is one of the Names of Allah, and which implies gratitude. * Those who are grateful are very few in number. * Gratitude results in more favours from Allah. Gratitude is having one’s heart devoted to loving the One bestowing the favours, having the limbs continuously obedient to Him and having the tongue repeatedly mentioning Him, praising Him and glorifying Him. Gratitude entails the following three things: 1.     One should realise the favours bestowed upon him and have it present in his mind constantly, because this leads him to remember the Bestower of favours and therefore being grateful to and loving Allah, who is of course the Bestower of favours. This would therefore make one exert more effort in worshipping Allah.  2.     One should receive favours with humility and express his need to Allah, the Bestower of favours, and mention that he is unworthy of the favours bestowed upon him, and that it is only due to the Grace and Kindness of Allah that such favours were bestowed. 3.     One should praise Allah, the Bestower of favours, and this is done in two ways: i)    Generally: To describe Allah as being generous and kind. ii)    Specifically: To mention His favours upon one. There are two points regarding the issue of mentioning and talking about favours from Allah: i)    To mention all that Allah Has bestowed upon one. ii)    To utilise these favours in His obedience. People fall into three categories with regards to the favours from Allah: 1.     Those who are grateful and praise Allah for bestowing them upon them. 2.     Those who are ungrateful and do not mention them. 3.     Those who express that they are worthy of them, when in fact they certainly are not. An-Nu’maan ibn Al-Basheer, radhiallah ‘anhu, said: “He who does not thank Allah for small favours will not thank Him for great ones; and he who does not express gratitude to people (for doing him favours) will not express gratitude towards Allah. Appreciating and mentioning the favour bestowed upon one from Allah is gratitude, and not doing so expresses ingratitude.” [Ahmad] This should be done in front of people and between a person and himself (i.e., to himself) but if people are of the envious type, then one should conceal such favours, and he would not be ungrateful in this case, because he is simply concealing them in an attempt to prevent an evil from befalling him, such as an evil eye or an evil plot from the envious, and it must be known that to prevent harm from afflicting man is an objective set forth by the Islamic Shari’ah. There is no way one can do anything to repay the favours bestowed upon him by Allah, except that he should continue to praise and thank Allah for having bestowed them upon him, as well as utilising these favours for the pleasure of Allah. What is our duty towards Allah with regards to the favours He bestows upon us? * Being submissive to Allah. * Loving Allah. * Acknowledging that He is the Bestower of all favours. * Praising Him. * Utilising these favours in a way that pleases Him. Does the way of expressing gratitude towards Allah differ, just like the favours themselves differ? Yes; gratitude can be expressed by the heart, the tongue and the limbs.  Expressing gratitude by the heart: This is by knowing that Allah is the Bestower of these favours, and this is something that is very important when cultivating children, so that they know where favours come from, as Allah Says (what means): “O Mankind, remember the favour of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and the earth? There is no deity except Him, so how are you deluded?” [Qur’an 35: 3] Article source: http://www.islamweb.net/emainpage/ Gratitude: recognising Allah’s favours Knowing and recognising the favours of Allah, as well as their source, is the initial step and it precedes thanking Allah. Recognising favours such as the ones of being able to move, walk, work, exercise, sleep, eat, etc. all branch from the great favour of being healthy. The favour of being humans; the favour of being Muslims; the favour of being guided; the favour of being well-mannered; the favour of being a Prophet (when it applies for those whom Allah Has chosen) are also great ones to reflect on. This issue is very important to mention when calling people towards Allah. Allah repeatedly reminds us in different parts of the Qur’an of His favours upon us. He says (what means): “…And [He] subjected for you the ships to sail for you through the sea by His command and subjected for you the rivers. And He subjected for you the sun and the moon, continuous [in orbit], and subjected for you the night and the day. And He gave you from all you asked of Him. And if you should count the favour [i.e., blessings] of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.” [Qur’an 14: 32-34] There are many other verses in the Qur’an in which Allah reminds us of the favours that He has bestowed upon us. One way of calling people towards Allah is to remind them of the favours of Allah upon them, so that they may be grateful and not to be amongst those about whom Allah says (what means): “…And Allah is full of bounty to the people, but most of the people do not show gratitude.” [Qur’an 2: 243] Some people attribute favours to other than the actual source, like Qaaroon, who said when he was reminded of the favours of Allah upon him (which means): “…I was only given it because of the knowledge I have’…” [Qur’an 28: 78] It is arrogance that leads to such a reaction, which results in misery for such people, because Allah says (what means): “And whatever you have of Favour – it is from Allah…” [Qur’an 16: 53]   Expressing gratitude by the tongue: One’s tongue reflects what he conceals in his heart, and thus when his heart is overwhelmed by gratitude to Allah, the tongue will naturally constantly utter praise and gratitude to Allah. One should ponder upon how the Prophet, sallallaahu ‘alaihi wa sallam, would perform Thikr, or supplications and remembrance of Allah, to see how much gratitude and praise they contained;  nWhenever he, sallallaahu ‘alaihi wa sallam, woke up, he would say: “All praise is due to Allah, Who has brought us back to life after He has caused us to die, and to Him is the return.”  * Whenever he, sallallaahu ‘alaihi wa sallam, would retire to bed, he would say: “All Praise is due to Allah who has fed us, provided us with drink, satisfied us and given us protection. Many are those who have no one to provide for them or give them shelter.” * Some of his regular morning and evening supplications were: “O Allah! Whatever favour I, or any of Your creation has, is solely from You; there is no partner with You; All praise and gratitude is due to You.” * He, sallallaahu ‘alaihi wa sallam, would ask forgiveness saying: “I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins, so forgive me.” * All his supplications would begin with the praise of Allah, which He is very worthy of. * He, sallallaahu ‘alaihi wa sallam, would begin all his speeches by praising Allah. *The opening supplication for prayer, Surah Al-Faatihah, supplications whilst bowing and prostrating, and his supplications after concluding his prayers, were all filled with praise and gratitude to Allah. * Whenever he, sallallaahu ‘alaihi wa sallam, wished to eat, drink, travel or sneeze, he would praise Allah and thank him. * On one of the nights when it was the turn of ‘Aa’ishah, radhiallah ‘anha, to be with him, she began looking for him in the dark by feeling around with her hand, then her hand touched his hands and she heard him saying: “O Allah! I seek protection against Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your punishment; I am not capable of enumerating praise of You. You are as You have lauded Yourself”. Expressing gratitude by the limbs: Any righteous deed or act of obedience which the son of Aadam performs is a form of expressing his gratitude to Allah, the Lord. There are different means of performing gratitude of the limbs; one of which is when one practises the instruction of Prophet Muhammad, sallallaahu ‘alaihi wa sallam, when he said: “When you get up in the morning, charity is due from every one of your joints. There is charity in every ascription of glory to Allah; there is charity in every declaration of His Greatness; there is charity in every utterance of praise of Him; there is charity in every declaration that He is the only true God (worthy of worship); there is charity in enjoining good; there is charity in forbidding evil. Two Rak’as of Dhuhaa (i.e., forenoon prayer) is equal to all this (in reward).”  Thus, any of the things mentioned in the above narration is a righteous deed which reflects gratitude to Allah. One should exert all efforts to thank Allah using all his limbs and should never feel that he has thanked Allah enough, or that he does not need to do it again the next day. There is no contradiction between thanking people and being grateful to Allah, because Allah commands us to thank and reward those who do us favours, the foremost of them being one’s parents, as Allah says (what means): “…Be grateful to Me and to your parents…” [Qur’an 31: 14] The problem is when one thanks people and abandons thanking Allah; this is a great disaster. Additionally, there is a difference in the manner in which one thanks people and thanks Allah; one should be submissive and humble whilst thanking Allah because this reflects servitude, while on the other hand, one cannot do so with other humans; one should instead supplicate for their forgiveness and praise them. One who does not thank other people is evil and it is unlikely that he would thank Allah and express gratitude towards Him. Moreover, favours and bounties from Allah are preserved and even increase by one being grateful, but what is it that helps a person to be grateful? * By observing the condition of those who are lower than you in status, and to remember when seeing those who are higher than you in standard that it is only by the decree of Allah. Allah says (what means): “And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you.” [Qur’an 6: 165] * By realising that one will be held accountable for these favours, as Allah says (what means): “Then you will surely be asked that Day about [worldly] pleasure”. [Qur’an 102: 8] Even for bounties as seemingly minor as cold water. Some people, due to their misunderstanding of the concept of gratitude, deprive themselves from enjoying them, whereas in fact they were bestowed upon us to enjoy. Allah says (what means): “…Eat from the good [i.e., lawful] things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.” [Qur’an 2:172] Thus, gratitude cannot entail deeming lawful matters as prohibited, which is one of the principles of the Sufis. If gratitude was a precondition of enjoying the bounties of Allah, then nobody would have been able to enjoy any of the favours or bounties from Allah, because no one can do enough deeds to appropriately express gratitude to Allah for what He bestowed upon us. The solution therefore is to utilise these favours and bounties in ways that please Allah, and to thank Him and seek His pardon for our shortcomings - and Allah will accept this much from us. * By supplicating to Allah to help us to be grateful to Him, as in the prophetic supplication in which he, sallallaahu ‘alaihi wa sallam, taught Mu’aath, radhiallah ‘anhu, to say: “O Allah! Help me remember You, express gratitude to You and worship You in the best manner.”  It is more virtuous to be grateful when blessed with a favour than to persevere when one is afflicted. Allah loves to see the effects of His favours. Once, Imraan ibn Husayn, radhiallah ‘anhu, came out wearing a fine garment, and when he saw how his friends were looking at him, he said: “The Prophet, sallallaahu ‘alaihi wa sallam, said: “Allah loves to see the effect of His Bounties on His slaves.” The Prophet, sallallaahu ‘alaihi wa sallam, said: “Eat, drink and give out in charity without arrogance or exaggeration, because Allah loves to see the effect of His Bounties on His slave.” Therefore, the limit when expressing and showing the effect of the favours from Allah on oneself is to neither be boastful and proud, nor to exaggerate. Allah hates a Kanood, or an ungrateful person, and punishes him. Imaam Al-Hasan said: “A Kanood, is one who remembers the disasters which befall him and always forgets to mention the favours from Allah (upon him).” This quality is more apparent in women; for example, a woman’s husband is kind to her for many years, but as soon as she experiences a minor shortcoming from him, she will immediately tell him that she has never seen anything good from him. This is a form of oppressing the husband, and thus the majority of the dwellers of Hell are women, the reason being that they are ungrateful to their husbands. If being ungrateful to one’s husband results in punishment in Hell, how will the case be for those who are ungrateful to Allah? ’Umar ibn ‘Abdul-‘Azeez would look at the favours of Allah upon him and say: “O Allah! I seek refuge in You from meeting Your favours with ungratefulness or denying them after knowing them, or forgetting them and not mentioning them with praise (i.e., praising You).” It is also recommended that one prostrates whenever he receives news about a new favour or bounty from Allah, as was the practice of the Prophet, sallallaahu ‘alaihi wa sallam. Likewise, when Abu Bakr received the news that Musaylamah the liar (who claimed to be a Prophet after the death of Prophet Muhammad, sallallaahu ‘alaihi wa sallam) was killed, he went down into prostration. Ka’b ibn Maalik, radhiallah ‘anhu, also prostrated when he was given the good news of forgiveness from Allah after he failed to participate in a battle. On the other hand, this should not be a daily practice, but rather, it should only be done when one receives good news or a new favour. An example of a new favour or good news is the incident when one of the Salaf who was hiding from Al-Hajjaaj, prostrated when he received the news of his death, because the death of a tyrant is a great bounty and favour from Allah. Also, the news of having a new baby, or a Muslim victory over the infidels, warrants such a prostration to be made. Imaam Ibn Al-Qayyim said: “The religion consists of two halves; one half is represented by gratitude and the other half is by perseverance.” Scholars have disputed regarding who is better, a rich person who is grateful, or a poor person who is patient, but it seems that it is best for the rich person to be grateful, and for the poor to persevere. Article source: http://www.islamweb.net/emainpage/

In the books of Imams Al-Bukhari and Muslim, may Allah have mercy upon them, it is narrated that Anas, may Allah be pleased with him, said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), has allowed Abdur-Rahman Ibn ‘Awf and az-Zubayr Ibn al-’Awwam, may Allah be pleased with them, to wear silk garments because of a skin rash they had.” In another narration, “Abdur-Rahman Ibn ‘Awf and az-Zubayr Ibn al-’Awwam complained to the Prophet, sallallaahu ‘alaihi wa sallam, during a battle that they had a skin rash, and he allowed them to wear silk garments which I saw them wearing.” There are two areas of interest regarding this narration, one in the area of Fiqh (Islamic Jurisprudence) and another medical. In the area of Fiqh, in principle, wearing silken garments is allowed only for women and is disallowed for men, except when there is a legitimate need. For instance, men are allowed to wear silken garments in cold weather, when one has only a silken garment to wear and when complaining from mange, rashes, mites or lice, as evident by the last narration. According to Imams Ahmad and Shafi’I, may Allah have mercy upon them, wearing silken garments is allowed for men if a necessity warrants it. The permission given to some Muslims due to special circumstances applies to all those who face similar circumstances. Several scholars said that the narrations that prohibit silken garments for men apply in general. They said that the aforementioned narration might entail a specific permission for only ‘Abdur-Rahman Ibn ‘Awf and Az-Zubayr. They say that it is possible, though, that this permission applies to other Muslims. When there is a probability regarding a certain ruling, adhering to the general text is warranted. This is why some of the narrators of this narration commented: “I do not know if the permission does apply to whoever comes after them (‘Abdur-Rahman Ibn ‘Awf and Az-Zubayr).” The correct opinion is that the permission is general in its indication and that there is no evidence that it is specific or restricted. Similarly, the Prophet, sallallaahu ‘alaihi wa sallam, once said to Abu Burdah: “This permission applies to you and none else after you.” Also, Allah said to His Prophet, sallallaahu ‘alaihi wa sallam, regarding the woman who offered herself in marriage to the Prophet, sallallaahu ‘alaihi wa sallam, (what means): “...A privilege for you only, not for the (rest of the) believers...” [Qur’an, 33:50] In the medical area, silk is produced by an animal and is a remedy. Silk has many benefits, such as soothing and strengthening the heart and helping relieve several of its ailments. Silk also helps against black bile and whatever ailments it might cause. Further, silk strengthens the eyesight when used as eyeliner. Raw silk, which is used in preparing medications and remedies, is hot and dry in the first degree. When silk is used in clothes, it is mild and heats the body. Sometimes it could chill the body. Ar-Razi, may Allah have mercy upon him, said: “Silk is hotter than linen, colder than cotton and develops the flesh. Every type of thick clothes weakens the body and hardens the skin.” There are three types of clothes, one that brings warmth and also heats the body. Another type of clothes brings warmth but provides no heat to the body. The third type does not bring warmth or heat. There is no type that brings heat but not warmth to those wearing it. For instance clothes made of wool and animal hair elevate body temperature and bring warmth to the skin. On the other hand, silk, Kittan (linen) and cotton garments only bring warmth to the skin. Kittan clothes are cold and dry, wool clothes are hot and dry, while cotton garments are moderate. Silken garments are softer and less hot than wool. The author of Al-Minhaj stated that wearing silk, “Does not bring as much warmth as cotton, because it is milder.” Every type of soft, polished clothes heat the body less and in less effective in helping the decomposition process.  That is why it is better that this type of clothes is worn during summer and in hot areas. Since silken garments are neither dry nor thick as the other types of clothes they help as a treatment for skin rashes that result from dry, thick material. Hence, the Prophet, sallallaahu ‘alaihi wa sallam, allowed Az-Zubayr and ‘Abdur-Rahman to wear silken garments due to their skin rash. Also, silken garments are the least hospitable to mites or lice, for it is not the best environment where mites live and thrive. The types of body wear that neither elevates the body temperature nor brings warmth are made of iron, lead, wood, sand, and so forth. If one asks, “since silk provides the best type of clothes and the most suitable for the body, why was it prohibited for men by the Islamic legislation, which is the most honourable, perfect legislation and which allows the good and pure things and only prohibits the impure things? Scholars answered this stating different reasons, such as, that Islam prohibited silken garments for men so that they observe patience and abandon wearing them for Allah’s sake. Others say that silk was prohibited because it leads to arrogance and pride. Yet others say that silk was prohibited because of its softness on the skin that leads to feminine behaviour while weakening manhood and masculinity. Hence, you rarely see a man wearing silken garments who is not affected by its softness by inadvertently imitating feminine behaviour and softness, even if he was among the most masculine men. Wearing silken garments will certainly diminish the manly qualities and masculinity, although these qualities will not disappear all together. As for those who do not comprehend these facts, let them submit to Allah’s wise decisions and adhere to the texts that prohibit it for men. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Allah has allowed silk and gold for the females of my nation and prohibited them for the males of my nation.” [An-Nasa’i] In another narration, the Prophet, sallallaahu ‘alaihi wa sallam, said: “Wearing silk and gold is prohibited for the males of my Nation and allowed for the females.” Article source: http://www.islamweb.net/emainpage/ What is Hijaamah (cupping)? The word hijaamah (cupping) comes from the word hajm which means sucking, as in the phrase hajama al-sabiy thadya ummihi (the infant suckled his mother’s breast). Al-Hajjaam means the cupper, hijaamah is the profession of cupping, and the word mihjam is used to describe the vessel in which the blood is collected and the lancet used by the cupper.) In Fiqh (jurisprudence) terminology, the word hijaamah is applied by some scholars to the extraction of blood from the nape of the neck by means of cupping after making an incision with the lancet. Al-Zarqaani, may Allah have mercy upon him, stated that cupping is not limited to the nape of the neck, rather it may be done on any part of the body. This was also the view of al-Khattaabi, may Allah have mercy upon him. In conclusion, hijaam refers to the extraction of blood from the body by means of cupping using a suitable vessel or whatever modern equipment serves the same purpose. Cupping was known since ancient times. It was known to the Chinese, the Babylonians and the Pharaohs. Their relics and carved images indicate that they used cupping to treat some diseases. At first they used metal cups or bull’s horns, from which they would remove the air by sucking it out after placing the cup on the skin. Then they used glass cups from which they would remove the air by burning a piece of cotton or wool inside the cup. Virtues of cupping: Al-Bukhari, may Allah have mercy upon him, narrated from Sa’eed Ibn Jubayr from Ibn ‘Abbaas, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, (may Allah exalt his mention), said: “Healing is in three things: drinking honey, the incision of a cupper, and cauterising with fire, but I forbid my Nation to use cauterising.” Al-Bukhari and Muslim, may Allah have mercy upon them, narrated that Anas Ibn Maalik, may Allah be pleased with him, was asked about the earnings of the cupper, and he said: The Messenger of Allah, sallallaahu ‘alaihi wa sallam, was treated with cupping by Abu Taybah, may Allah be pleased with him. He, sallallaahu ‘alaihi wa sallam, ordered that he (Abu Taybah) should be given two saa’ (quantity unit) of food, and he spoke with his masters so that they reduced what they used to take from his earnings. And he, sallallaahu ‘alaihi wa sallam, said: “The best medicine with which you treat yourselves is cupping, or it is one of the best of your medicines.” It was narrated that Jaabir Ibn ‘Abdillaah, may Allah be pleased with him, said: I heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, say: “If there is anything good in the medicines with which you treat yourselves, it is in the incision of the cupper, or a drink of honey or cauterisation with fire, but I do not like to be cauterised.” (Al-Bukhari, Muslim). Benefits of cupping: Cupping has real benefits in treating many diseases, past and present. The diseases which have been treated by cupping and for which it has been of benefit by Allah’s Leave include the following: 1-     Circulatory diseases 2-     Treating blood pressure and infection of the heart muscle 3-     Diseases of the chest and trachea 4-     Headache and pains in the eyes 5-     Pain in the neck and stomach, and rheumatic pain in the muscles 6-     Some diseases of the heart and chest, and pain in the joints In addition, cupping may offer a unique treatment which may reduce pain, and it does not have any side-effects. For more information on the benefits of cupping see Zaad al-Ma’aad by Ibn Al-Qayyim, may Allah have mercy upon him. How cupping is done: The mouth of the cupping vessel (nowadays they use glass vessels) is placed on the skin at the site chosen for cupping. Then the cupper rarefies the air inside the vessel by burning a small piece of paper or cotton inside the vessel (the old method), so that the mouth of the vessel will cling to the skin. Sometimes a machine is used instead of the method described above. The vessel clings to the skin and is left for a period of three to ten minutes. Then it is lifted off and a very small incision is made in the skin using a clean sharp instrument such as a razor blade or the like. Then the cup is put back in the same manner as described above, until it is filled with the bad blood that comes out of the veins. Then it is taken off, and may be put back once more if needed. When it is finished and the cup is taken away, a dry dressing is placed over the site of the incision. Before ending we should point out that no one should undertake cupping except one who can do it well, because of the harm that may result if it is done by one who is incompetent. Article source: http://www.islamweb.net/emainpage/ Guidance on treating wounds and cuts In the books of Imams Al-Bukhari and Muslim may Allah have mercy upon them it is narrated that Sahl Ibn Sa’d, may Allah be pleased with him, was asked about how the Messenger’s, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), injuries in the battle of Uhud were treated. Sahl said: “The Prophet’s, sallallaahu ‘alaihi wa sallam, face was injured, his tooth was broken and the helmet he was wearing was smashed on his head. Fatimah, may Allah be pleased with her, the daughter of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, was washing the blood off while ‘Ali, may Allah be pleased with him, was pouring water on her hands with his shield. When Fatimah realised that the bleeding did not stop, she took a burned mat (of palm leaves) and inserted the ash in the wound of Allah’s Messenger, sallallaahu ‘alaihi wa sallam, and the bleeding stopped.” The ashes of burnt palm leaves are very effective in stopping bleeding, because it is a strong drying agent and because it has the least burning effect (on the exposed skin). Other strong drying remedies have a burning effect on the skin and cause the blood to be irritated and the bleeding to intensify. Further, when the ashes of palm leaves are applied alone or mixed with vinegar in a bleeding nose, it will stop the bleeding. The author of Al-Qanoon, may Allah have mercy upon him, said: “Al-Bardi (papyrus) is effective in stopping bleeding and coating exposed flesh when it is placed on a wound. In old Egypt, paper was made of the Bardi which had a cold, dry condition. Bardi ash is effective in treating oral fungus and infection, hemoptysis (spitting up blood) and also prevents malignant infections from spreading.” Using honey, cupping and cauterising as remedies The Prophet, sallallaahu ‘alaihi wa sallam, said: “There is cure in three substances, a drink of honey, a slash with a knife used for cupping and cauterising by fire. I forbid my Nation from cauterising by fire.” [Al-Bukhari] Abu ‘Abdullah Al-Maziri said plethoric (excessive substances) conditions are either sanguineous (bloody), bilious, phlegmy, or melancholic. Curing sanguineous plethora entails extracting the blood. If plethora was from the other three types, its cure is in softening the stool as warranted for each disease. The Prophet, sallallaahu ‘alaihi wa sallam, has indicated that honey is used as a laxative and that cupping is used to extract [septic] blood. Some people said that when the slash by a cupping knife does not work, the last resort is branding by fire (cauterising). The Prophet, sallallaahu ‘alaihi wa sallam, mentioned branding by fire as a last resort when the body has a strong resistance against medicine, rendering it ineffective. The Prophet, sallallaahu ‘alaihi wa sallam, then said: “I forbid my nation from branding by fire (cauterising),” and in another narration: “I do not like to be branded by fire.” Cauterising by fire should be the last resort and only used when warranted. The fire should not be the first choice because of the intense pain it causes and which will be used to remove a lesser pain! Some doctors said that diseases related to the temperament are either material or non-material. The material types are either cold, hot, wet or dry or a combination of these conditions. The four conditions, hotness and coldness are effected, while the other two, wetness and dryness, are usually affected. When one of the two effective temperaments is stronger than the other, it is usually accompanied by one of the affected temperaments. Every type of temperament in the body has two parts, effective and affected. Temperamental ailments are usually caused by whichever effective condition is stronger, hotness or coldness. The Prophet’s, sallallaahu ‘alaihi wa sallam, statement directs us to the origin of ailments, hotness and coldness. If the ailment was hot, the cure entails extracting the blood by cupping or puncturing the veins, both of which help extract the septic matter, cooling the temperament. If the ailment is cold, we treat it with heat, such as by taking honey. If we also need to extract the cold material that has caused the ailment, honey also helps in this case because it leads the various substances to maturity along with its other qualities of cleansing, softening, soothing and purging the affected organs. In this case, the septic material will be gently extracted while saving the body the annoyance of using strong laxatives. Physical ailments are either acute, not needing cauterisation because they would soon be neutralised, or chronic ailments, for which cauterising the proper organ is the best remedy after extracting the septic substances. Chronic diseases usually result from thick, cold septic substances residing in the affected organ, ailing it, spoiling its constitution and, thereby, inflaming the parts of the body that are directly connected to the affected organ. Therefore, cauterising should be used to dissipate and extract the septic substances in the affected organ with fire. The narration explains treatments for all types of physical ailments, just as we learned the treatment method for all simple ailments (accompanied by fever) from the narration: “The heat of the fever is a breath of the Hell Fire: cool it with water.” Article source: http://www.islamweb.net/emainpage/ Soothing ginger And amongst them will be passed round vessels of silver and cups of crystal — crystal-clear, made of silver. They will determine the measure thereof (according to their wishes). And they will be given to drink there of a cup (of wine) mixed with zanjabeel (ginger), a spring there called salsabeel. And round about them will serve boys of everlasting youth. If you see them, you would think them scattered pearls. And when you look there (in Paradise), you will see a delight (that cannot be imagined), and a great dominion.” [Qur’an 76:15-20] Ginger is another soothing herb to contemplate. It is actually the stem of a plant that grows downward — below ground. Peeling the brown outer skin reveals a juicy food that has a distinctive taste and emanating fragrance. Curiously, ginger is mentioned in the Qur’an in the chapter Al-Insan (Qur’an 76:17) as camphor. While the two herbs are pungent and strong in characteristic, they have complementary and contrary properties for the same soothing effect. While camphor is cooling, ginger is warming. Both come from a gushing spring, and will both be mixed to form a drink in Paradise that is served in an elegant cup as a reward for those that were righteous and patient. According to Imam Ibn Katheer, may Allah have mercy upon him, salsabeel will run continuous with a flowing, rich current; its warmth is to make the drink balanced with the contrasting coolness of the camphor (Safiur-Rahman al-Mubarakpuri, 2003). The servants mentioned in these verses are youthful, with an array of colours, fine clothing, and ornaments. Since there is nothing more beautiful than seeing pearls in a place that is dazzling beyond our imagination, let’s take some time to ponder ginger in this life as we know it. As the third most frequently used complementary and alternative herbal substance (Alexander, 2006), ginger has plenty of medicinal uses. There are genetic differences in our perceptions of the spiciness and mildness of many flavours, such as ginger (Duffy, 2007). Current studies theorise that ginger acts to calm the gastrointestinal system (Golding and Gresty, 2005); however, it is noteworthy that its relieving effects are more prevalent in women than men. Approximately 250mg ginger in teas or tablets reduces nausea and vomiting during pregnancy (Vutyavanich and Ruangsri, 2001; Lane, 2007). Other studies in complementary medicine for cancer patients confirm that ginger is effective for the nausea and vomiting caused by chemotherapy (Mansky & Wallerstedt, 2006; Taiziang and Mechanick, 2005). Ginger is also used to combat abdominal pain (Scholl & Allen, 2007). In addition, it has the ability to lower microbial enzymes, thereby fighting against and preventing colon cancer (Manju & Nalini, 2006). More recently, ginger is being studied for use in soothing the joint pains in osteoarthritis (Fajardo & Di Cesare, 2005). Although the jury is still out, ginger may modify or stimulate the thyroid gland (Tamler & Mechanick, 2006). By a similar thread, and since ginger may influence the amount of energy we use from the foods we consume, more studies are needed about the relationship between weight loss and ginger consumption (Riccardi et al., 2005). As a cautionary note, ginger changes the way the body thins the blood and uses anaesthesia; therefore, people with diabetes, heart, or blood vessel problems or people undergoing surgery should discuss their use of ginger with their healthcare provider to determine if it is safe or beneficial for them (Alexander, 2006; Canwell-Bruce, 2007). This herb, mentioned in the Qur’an as being part of what people of Paradise drink, has been widely used by man who is still discovering numerous uses for it. Ordinary use of ginger in our diets can be beneficial to our health, but how can we get it in our diet? Most people in the West eat sweetened ginger, such as ginger with fruit or honey, or as a zing to cakes or breads. Some prenatal healthcare professionals suggest pregnant women eat ginger cookies before getting out of bed (Davis, 2007). Ginger tea is soothing to the bowel (Merchant, 2007), and an infusion can promote relaxation. Ginger can also be used to spice up coffee and black tea. Some eat pickled ginger alone others use it to garnish foods like vegetable sushi. Alternatively, ginger pieces add flavouring to rice, lentils, seafood, or meats. If you are not sure, ask someone in your local Masjid or neighbourhood—you can learn about your community while adding it to your cuisine. Ginger is a soothing, warm herb that reminds us of the richness of Paradise. With that in mind, we need to be constantly making efforts to attain these rewards. In both Saheeh (Saheeh Al-Bukhari and Muslim), we are given simple advice on how to achieve the gardens and treasures of Paradise. The Companion Abu Hurairah, may Allah be pleased with him, has reported that Allah’s Messenger, sallallaahu ‘alaihi wa sallam, said: “Two are the expressions which are light on the tongue, but heavy in scale, dear to the Compassionate One. Exalted is Allah and praise is due to Him, Exalted is Allah, the Great.” (Khan, 1997; Siddique, 2000). As we use and remember ginger in this world, let’s seek Allah’s pleasure in the Hereafter. Article source: http://www.islamweb.net/emainpage/

The Prophets of Allah are the elite of humankind and the most honourable of all people in the sight of Allah, The Exalted. He chose them and entrusted them with conveying His Religion to His Creation. He Says (what means): {Those are the ones to whom We gave the Scripture and authority and prophethood.} [Qur’an 6:89] He also Says (what means): {Those are the ones whom Allah has guided, so from their guidance take an example.} [Qur’an 6:90] The Muslim Ummah unanimously agreed that the Messengers of Allah, may Allah exalt their mention, are infallible with regard to conveying the divine revelation, and this essentially means that they never lie, forget, or make mistakes in this regard. Al-Qaadhi ‘Iyaadh, may Allah have mercy upon him, said: “The Prophets of Allah are free of all physical and moral deficiencies.” Ibn Taymiyyah, may Allah have mercy upon him, said: “The Qur’anic verses that establish the prophethood of the Prophets of Allah indicate that they were infallible with regard to communicating the divine revelation. This means that whatever divine revelation they conveyed was unquestionably the truth, and this is the very essence of prophethood.” Ibn Hajar, may Allah have mercy upon him, said: “The infallibility of the Prophets of Allah, may Allah exalt their mention, means guarding them against all imperfections, distinguishing them with aspects of spiritual perfection, and blessing them with support and steadfastness in all matters, as well as sending down serenity upon them.” The Ijtihaad (personal reasoning) of the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), that proved to be erroneous or not optimum does not violate his infallibility in the slightest, because he was supported with the divine revelation. Whenever his Ijtihaad was correct, he did not receive any remark or correction from Allah, The Exalted, and this serves as an approval from Allah of his Ijtihaad and indicates that it is obligatory to follow his Ijtihaad in this regard. However, if his Ijtihaad proved to be not optimum, the divine revelation came to correct it, clarifying what was optimum in that regard (like the incident regarding the prisoners of war in the Battle of Badr). In fact, such divine remark and correction render the Ijtihaad of the Prophet, sallallaahu ‘alaihi wa sallam, part of the divine revelation and a binding ruling that must be obeyed and entails that its violation is forbidden. This is the key difference between the Ijtihaad of the Prophet, sallallaahu ‘alaihi wa sallam, and that of the scholars of his nation. As for his Ijtihaad and personal opinions on worldly matters, and the incidents where they proved to be erroneous (or not optimum), it does not contradict his prophethood and infallibility in any way. This is because it is conceivable that the Prophets and Messengers of Allah might err with regard to worldly matters, and this does not undermine their prophethood, nor does it contradict their infallibility. Some sceptics who promote doubts about the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam, and his infallibility brought forth as evidence the incident when he, sallallaahu ‘alaihi wa sallam, gave his personal opinion on the artificial pollination of palm trees in Madinah and that it later proved to be wrong. It was narrated on the authority of Raafi‘ ibn Khadeej, may Allah be pleased with him, that he said: “When the Messenger of Allah, sallallaahu ‘alaihi wa sallam, came to Madinah, the people had been artificially pollinating the palm trees. He said: ‘What are you doing?’ They said: ‘We are used to doing this,’ whereupon he said: ‘Perhaps if you do not do that it would be good.’ So they abandoned this practice, and then there was a decline in the produce. They mentioned that to him, so he said: ‘I am only human; whenever I command you to do something pertaining to your religion, adhere to it, and whenever I command you to do something out of my personal opinion, then (keep in mind) that I am only human.’” [Muslim] Anas ibn Maalik, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, passed by some people who were artificially pollinating palm trees and said: “If you do not do so, it will still come out right.” The dates came out of poor quality. Afterward, he happened to pass by them, and said: “What has gone wrong with your palm trees?” They said, “You said such-and-such (and we acted upon your advice).” He said: “You are more knowledgeable of your own worldly affairs.” [Muslim] In the version narrated by Talhah ibn ‘Ubaydillah, may Allah be pleased with him, the Prophet, sallallaahu ‘alaihi wa sallam, said: “If that benefits them, then let them do it (artificially pollinate the palm trees). It was an assumption on my part, so do not blame me for an assumption, but whenever I convey to you anything from Allah (divine revelation), adhere to it; I would never tell a lie about Allah.” [Muslim] The Prophet, sallallaahu ‘alaihi wa sallam, did not intend to change their practice of pollinating palm trees, but it was rather Ijtihaad on his part regarding a worldly matter that could be right or wrong. This is evidenced by what he said in the version of the Hadith narrated by Talhah ibn ‘Ubaydillah, may Allah be pleased with him: “If that benefits them, then let them do it. It was only an assumption on my part, so do not blame me for an assumption...” The Companions mistakenly assumed that he, sallallaahu ‘alaihi wa sallam, forbade them from this practice based on divine revelation. Then he explained to them that whenever he communicated divine revelation to them, he would never err with regard to it. This is why he said to them: “…whenever I convey to you anything from Allah, adhere to it; I would never tell a lie about Allah.” Lying here means making a mistake; meaning: I would never make mistakes with regard to the divine revelation I convey. It is not conceivable that the Hadith should mean lying in its literal sense because he, sallallaahu ‘alaihi wa sallam, was infallible against it even if he were conveying from other than Allah. Therefore, he said in the Hadith narrated by Raafi‘ ibn Khadeej: “I am only human; whenever I command you to do something pertaining to your religion, adhere to it, and whenever I command you to do something out of my personal opinion, (keep in mind that) I am only human.” In his commentary on these Ahaadith, Al-Munaawi, may Allah have mercy upon him, said: “His saying (I am only human) means that he is equal to them in humanity and not with regard to (his authority in) religious matters. This is a reference to the Saying of Allah, The Exalted (which means): {Say, I am but a man like yourselves, (but) I receive revelation...} [Qur’an 18:110]  He, sallallaahu ‘alaihi wa sallam, was equal to humans in his humanity, but he was distinguished from them with the duty of conveying the Divine Message. His statement: ‘whenever I command you to do something pertaining to your religion, adhere to it,’ means: If I command you to do what benefits you with regard to your religion, then comply with it because it is always the truth and it is always correct.’ His statement: ‘and whenever I command you to do something out of my personal opinion, (keep in mind that) I am only human,’  means: If I command you to do something pertinent to worldly matters, then I am a human being; my personal opinion on worldly matters may be right or wrong. This is because a human being is prone to forgetfulness and error. By ‘opinion’ here, he, sallallaahu ‘alaihi wa sallam, meant personal opinion on worldly matters.” An-Nawawi, may Allah have mercy upon him, compiled the Ahaadith about the artificial pollination of palm trees cited in Saheeh Muslim under the title: “Chapter on the Obligation of Compliance to His Commands Regarding Religious Matters rather than His Personal Opinions on Worldly Matters”. In this chapter, he commented on the Hadith reading, ‘You are more knowledgeable of your own worldly affairs,’ saying: “Scholars said that it means you are more aware of the worldly matters rather than those pertaining to legislation (and Shari‘ah). As for what he said based on his Ijtihaad and declared it to be part of the Shari‘ah, it is obligatory to act upon it. The pollination of palm trees does not fall under this category but rather the one mentioned before it ... Scholars said: His saying was not a statement but rather an assumption, as he clarified in the other versions of the Hadith. They said that his personal opinion and assumption on worldly matters are like those of any other person, and therefore it is conceivable that something like this should happen, and it does not imply any deficiency.” Ibn Taymiyyah, may Allah have mercy upon him, said: “He did not forbid them from pollination, but they made the mistake of assuming that he forbade them from it.” Shaykh Ahmad Shaakir, may Allah have mercy upon him, said: “The Hadith is clear and explicit and does not conflict with any other text, nor does it contradict his infallibility with regard to his Ijtihaad. It does not indicate that the Sunnah cannot be brought forth as adducible evidence on all matters, nor does it support their claims that the Prophetic Sunnah in its totality is not part of the divine revelation ... Rather, in the Hadith about the pollination of palm trees, he said to them that he did not believe there was a need for that. So he neither commanded nor forbade anything, and he was not conveying divine revelation or establishing an act of Sunnah. Therefore, there are no grounds for expanding the scope of this meaning to the extent of using it as a means to demolish the fundamentals of legislation!” Our Prophet, sallallaahu ‘alaihi wa sallam, was infallible from erring in what he conveyed to us from Allah, The Exalted, and not with regard to his personal opinions on worldly matters that might have been right or wrong. A Muslim believes with certainty in the infallibility of the Prophets and Messengers of Allah, on top of whom comes our Prophet, sallallaahu ‘alaihi wa sallam. Therefore, we should be extremely mindful and beware of those who seek to challenge and raise doubts about the Sunnah by saying that the opinions of the Prophet, sallallaahu ‘alaihi wa sallam, on worldly matters might have been wrong and that some of the Shari‘ah rulings that he conveyed to us were actually based on his personal Ijtihaad that might have been right or wrong as well! This is a false claim and groundless misconception, and this is why Allah, The Exalted, Says (what means): {Nor does he speak from [his own] inclination.* It is not but a revelation revealed.} [Qur’an 53:3-4] Al-Baghawi, may Allah have mercy upon him, said: “It means that he never spoke falsehood.” As-Sa‘di, may Allah have mercy upon him, said: “It means that his speech does not emanate from his personal inclination but rather followed the guidance and Taqwa that Allah has revealed to him with regard to his own affairs and those of others. This indicates that the Sunnah is part of the divine revelation from Allah to His Messenger, sallallaahu ‘alaihi wa salla. He Says (what means): {And Allah has revealed to you the Book and wisdom…} [Qur’an 4:113] (Wisdom here is a reference to the Sunnah). It also indicates that he was infallible with regard to what he conveyed from Allah, The Exalted, and His Shari‘ah because he did not speak from personal inclination but rather from a revelation revealed. Allah, The Exalted, Says (what means): {And whatever the Messenger has given you – take; and what he has forbidden you – refrain from.} [Qur’an 59:7]  Ibn Katheer, may Allah have mercy upon him, said: “It means that whatever he commanded you to do, do it, and whatever he forbade you from doing, avoid it; for he only commands you to do what is good, and he only forbids you from what is evil.” The Prophet, sallallaahu ‘alaihi wa sallam, said: “I have left you with that which, if you hold on to it, you will never go astray; the Book of Allah and the Sunnah of His Prophet.” [Al-Haakim, Al-Albaani: authentic] The Prophetic Sunnah is the rescue ship and the key to deliverance; whoever boards it will be saved, and whoever fails to do so will drown. Az-Zuhri may Allah have mercy upon him said: “Our early scholars used to say, ‘Adherence to the Sunnah is salvation.’” Maalik, may Allah have mercy upon him, said: “The Sunnah is (like) Noah’s Ark; whoever boards it survives, and whoever fails to do so drowns.” Obviously, his saying, “You are more knowledgeable of your own worldly affairs,” does not apply to the religious matters, Shari‘ah, obligations, and prohibitions. It rather means: ‘You, who artificially pollinate palm trees, and others like you who practice different professions in industry, agriculture, and the various crafts, are more knowledgeable of your (respective) areas of specialisation than me.’ Al-Munaawi, may Allah have mercy upon him, said in Fath Al-Qadeer: “It means that you know about your worldly affairs more than I do, and I know about the affairs of your afterlife more than you do; because the Prophets and Messengers were sent to save people from wretchedness in the Hereafter and help them win eternal bliss.” Article source: http://www.islamweb.net/emainpage/ Fever: A blessing in disguise Fever wipes out one’s sins and rids his body from dead substances and germs. It is a blessing in disguise. The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “When a believer gets sick or feverish, it is like metal when put on fire, the bad is gone and the good remains.” [Al-Bayhaqi] He, sallallaahu ‘alaihi wa sallam, also describes the intensity of fever by saying: “Fever is coal from hell, get rid of it by using cold water.” [Ibn Majah] The Prophet, sallallaahu ‘alaihi wa sallam, forbade the cursing of fever by saying: “Do not curse a fever because it abolishes sins like fire abolishes dirt from iron.” [Ibn Majah] What is fever? The increase of body temperature caused by bacterial or viral infection is called fever. A bacterial or viral infection usually raises the temperature of a person, antibiotics are useless with viral infections, such as the influenza and the common cold, although the patient might sweat and have a very high fever. Fever occurs when the body temperature level rises above the normal level of 37C (98F). There is an area in the brain (an area that lies over the pituitary gland in the front of the head) which is a temperature regulator. When a germ enters the body, it starts secreting toxins. Toxins affect the temperature regulator causing its temperature to rise. The substances that cause this rise in temperature are called pyrogens. Pyrogens are caused not only by germs but also by the ruined tissues in the body after being affected with germs. When the temperature rises in the temperature regulator, the rest of the body has to comply. It increases its temperature in response. Soon, the whole body feels feverish and the patient’s temperature rises. This explains the saying of the Prophet, sallallaahu ‘alaihi wa sallam, when he described the believers in their kindness and affections like the body. If a part of it suffers from a germ or a virus, like inflammation in the respiratory pathways or inflammation of the urinary tracts and others, all of the body suffers from fever and restlessness. Yes the whole body suffers. The whole body has a rise in temperature and not only where it is affected. When the inflammation worsens, the germs increase and consequently ruin the tissues. The germs and the pyrogens will find the body’s defense system ready to attack and eat the by-products of the germs and rid the body of them. While doing this, it releases to the body fluids a substance called leukocyte pyrogens or endogenous. Therefore the fever remains while the body is cleansing itself from the by-products. Didn’t the Prophet, sallallaahu ‘alaihi wa sallam, say, when a man cursed the fever: “Don’t curse it because it abolishes sins like fire abolishes dirt from iron.” It is a cleansing of our sins, a cleansing of dead substances such as dead tissue and the by-products of the germs, like fire cleans the dirt from iron. The famous book on physiology by Guyton, 1992 edition, stated that an amount equal to one over 10 billionth of a gram of endogenous is enough for a fever to occur. Such a small amount of a substance secreted in the body due to a very small germ or a virus is enough to transfer a person form being healthy, to becoming sick, feverish and bed ridden. Recent scientific studies have shown that this leukocyte pyrogens cause fever by making a substance called prostaglandin in the local glands in the area of the hypothalamus. When the growth of this kind of prostaglandin is inhibited, by using medicines, the fever is reduced. This explains how aspirin reduces fever. It inhibits the growth of prostaglandin and prevents its making. The Prophet, sallallaahu ‘alaihi wa sallam, said: “For every ailment, there is a cure. If the cure reaches the ailment, it is cured by the will of Allah.” [Muslim] That explains the known phenomena that aspirin does not reduce the temperature of a normal person who is not feverish. That is because he does not have these endogenous in his body to work on the hypothalamus. How do chills occur and why? The temperature level in the temperature regulator rises suddenly form its normal level to a higher level, due to damage in the tissues, due to the release of temperature generating substances or due to dehydration. When this happens, the body temperature rises within a few hours to attain the new temperature. During this period, the patient shivers and feels cold, even though the body temperature is high, because blood vessels in the skin contract. The chills remain until the body temperature reaches the new level set by the temperature regulator. When the body temperature reaches that level, the chills stop and the patient feels neither warm nor cold. As long as the infection continues and the reason for the rise in temperature continues, the body temperature remains at this new level until Allah permits recovery. What is the cure for fever? The Prophet, sallallaahu ‘alaihi wa sallam, tells us to reduce the fever with water. The same is still applied today. Putting cold pads on a patient’s forehead is still used in a lot of hospitals and by doctors even though fever reducing medicines are abundant, like aspirin, paracetamol (or acetaminophen, which is the active ingredient in Tylenol) and others. Using water to reduce fevers is not limited to using cold pads. Drinking a lot of fluids is also helpful. This is also understood from the wordings of the Prophetic narration: “cool it with water.” Water is either what the patient drinks, what is given intravenously or what the patient puts on his face or body to cool the fever. We have seen a lot of patients where fever reducing medicines (antipyretics) were not effective with their rising fever. At the same time, cold water had an immediate effect. That’s why pediatricians advise parents to take a child’s clothes off and give a lot of fluids if a fever occurs. An antipyretic might also be give like paracetamol. Aspirin has been banned for children under 12 years of age. [Imam Ibn Al-Qayyim may Allah have mercy upon him said: “I remember once, when I was feverish, a poet cursing the fever, saying: The sin purifier has visited and left. How evil it is when visiting and when leaving She asked while getting ready to leave What do you want? I replied, to never come again. I said, shame on him, he cursed what the Prophet, sallallaahu ‘alaihi wa sallam, forbade to be cursed. If he had said: The severe-sin cleanser has visited. Greetings to it while visiting and while leaving She asked while getting ready to leave What do you want? I replied, to not leave. It would have been better for him and it still would have left.”] Article source: http://www.islamweb.net/emainpage/ Are you a good neighbour? If you are not giving your neighbours their due rights, then you are missing an important part of your duties as a Muslim.   A neighbour is someone who lives in the same neighbourhood as you; he could be a friend, but does not necessarily have to be one. The definition of a neighbour can have various meanings; for example, it can refer to someone who lives directly beside you, as the Prophet, sallallaahu ‘alaihi wa sallam, (may Allah exalt his mention) said: “One must not prevent his neighbour from placing his wood against his wall.” [Al-Bukhari]. However, it can also refer to someone living further away, since the Prophet, sallallaahu ‘alaihi wa sallam, said: “No obligatory Salaah (prayer) is accepted from a neighbour of the Masjid (mosque) except if it is offered in the Masjid.”  Present-day examples would include machines and equipment that emit disturbing noises. If people do anything on their property that is disturbing or harmful to their neighbours, then they must remove the cause of the disturbance.  It is permissible for people to build a house on their own property, even up against their neighbour’s wall – but only if they have no other choice and only if their neighbour is not harmed by it in any way. Even in such cases, they should still ask their neighbour’s permission beforehand.  If they are denied permission, their neighbour may be legally compelled to grant them permission by the proper authorities. The proof for this is in a Hadith related by Abu Hurayrah, may Allah be pleased with him, who said that the Prophet, sallallaahu ‘alaihi wa sallam, said: “You must not prevent your neighbour from putting his wood on your wall.” [Al-Bukhari and Muslim].  If the flow of water becomes blocked on a farm, perhaps due to wastefulness and subsequently bursts out, causing damage to neighbouring farms, the neighbours may come up with proposals to channel or dam the water and irrigate the farm. If the wasteful farmer refuses to comply with them, the ruling is the same as in the following case of a damaged wall.  If a wall between two properties is damaged, the owners of one property can ask the owners of the other to participate in rebuilding it. If they refuse, they can be compelled to do so. Likewise, they can be compelled to help demolish the wall if it is expected to collapse.  The owners of the highest buildings in an area must construct screens to prevent themselves from overlooking their neighbour’s properties. Likewise, whoever wishes to utilise their roof should make sure that they cannot see into their neighbour’s properties and erect a screen for this purpose if necessary.  Whoever owns some property, but cannot reach it without causing damage to a neighbour’s property is forbidden to cause the damage. Instead, the authorities should endeavour to arrange matters in a way that prevents harm to either party.  Thus, even though our neighbours may be Muslim or non-Muslims – each are equally entitled to their rights according to our religion. Sometimes we may find it hard to reach out to our non-Muslim neighbours, but it is an obligation upon us, and it can also be one of the best forms of Da’wah (call to Islam) we can give. Article source: http://www.islamweb.net/emainpage/

The Miswaak was known before Islam, but Islam added a religious perspective to its usage. The Prophetic guidance: The Prophet Muhammad, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), recommended Muslims to clean their teeth using a Miswaak every day; especially upon waking up, when performing ablution, before prayer, when reciting the Qur’an, before sleeping, when entering the house, and when the mouth has a foul odour. There are many Prophetic narrations that talk about Miswaak. Following are some of them: ‘Aa’ishah, may Allah be pleased with her, related that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Ten things are part of one’s natural disposition: Trimming the moustache, growing a beard, (using) the Miswaak, sniffing water, cutting the nails, washing hands, plucking armpits, shaving pubic hair, and conserving water.” [Muslim] Furthermore, he, sallallaahu ‘alaihi wa sallam, highlighted its importance, saying: “If it were not that it would create hardship for my people, I would have ordered them to use the Miswaak with every ablution and with every prayer.” [Al-Bukhari] Medical discoveries: The Miswaak is a natural tool for brushing the teeth. It is taken from the roots and branches of particular desert trees. It differs from one region to another, but in Arabia and Asia it is taken from the Arak tree. This is the most famous variety, and is the kind that was used by the Prophet, sallallaahu ‘alaihi wa sallam. Its scientific name is Salvadora Persica. It is a tree that grows in hot equatorial countries, especially in desert valleys. It is widespread in the South of Saudi Arabia, Yemen, Sudan, Egypt, and elsewhere.  Salvador Persica is an upright evergreen small tree or shrub, seldom more than one foot in diameter, reaching a maximum height of three metres. The leaves are small, oval, thick and succulent with a strong smell of cress or mustard. The Miswaak is also obtained from other trees. In Africa, for example, it is cut from lime and orange trees, and in America some are cut from the Senna tree. As the Arak tree is so well-known, and as it was the kind that the Prophet, sallallaahu ‘alaihi wa sallam, used, it has been scientifically studied. The following summarise the various discoveries regarding Miswaak. Health effects of Miswaak: Physically, the Miswaak is a natural toothbrush. It is composed of a compact group of minute natural fibres that perform exactly the same function as a normal toothbrush except that it is made of natural rather than plastic fibres. For this reason it may be more gentle on the gums. Miswaak’s natural toothpaste is made up of many substances that are important for cleaning teeth. Many researchers have studied the Miswaak in depth, and have proven that Miswaak contains over ten different natural chemical compounds considered essential for good oral and dental hygiene. They are: fluoride, silica, tannic acid, resins, alkaloids (salvadorine), volatile oils (sinigrin), sulfur vitamin C, sodium bicarbonate, chlorides, calcium, benzylisothiocyanate (BIT), and others including salicylic acids, sterols, trimethylamine, saponins, flavenoids. Some of these components are stain removers and teeth whiteners, some protect teeth against caries, some are bactericidal and antiseptic, some help in healing and to repair tissues, some promote remineralisation (building) of tooth enamel, and some give the pleasant taste and smell.  Cytotoxicity: Results of cytotoxictests showed no cytotoxic (cell damaging) effects from using freshly cut Miswaak. However, the same plant used 24 hours after cutting did contain harmful components. Based on these findings, researchers recommend cutting the used portion of the Miswaak after it has been used for a day and preparing a fresh part. Scientific comparison between Miswaak and toothbrushes: A clinical trial study on Ethiopian schoolchildren, comparing Miswaak with the conventional toothbrush, found Miswaak to be as effective as the toothbrush in removing oral deposits. The study also found instruction and supervision to be important since the children in the sample were not familiar with techniques for using Miswaak. How to use Miswaak: The method of preparing a Miswaak for use is to cut a branch or root of the Arak tree into pieces between 10cm and 20cm in length, and between 4mm and 14mm in diameter. Occasionally some are thicker than this. Fresh Miswaak is brown in colour, with a hot, pleasant taste. People usually strip off some of the Miswaak’s thin bark from one end, then chew that end a little to separate the fibres so that they become like the fibers of a normal toothbrush. They then use it to brush their teeth. Length and diameter: A length of 15cm is recommended, which is convenient to grip, and easy to manipulate in a confined space. The diameter is normally less than 1cm, which provides a supple stick firm enough to transmit the pressure of the cleansing action to the teeth without breaking. Freshness: Miswaak should be freshly cut so that it is supple, easily chewed, and still rich in active constituents. The root should be whitish-brown in colour; a dark brown color indicates that the Miswaak is no longer fresh. If a stick is dry, the end for chewing should initially be soaked in fresh water for 24 hours. It should be noted that soaking for unduly long periods causes loss of active constituents and diminishes the therapeutic properties, although the mechanical effects on the teeth can still occur. The end: Before Miswaak is used, the end should be washed with water. It is then chewed repeatedly until the fibres stand out like the bristles of a toothbrush. These fibres should be trimmed every 24 hours. Brushing technique: The techniques employed for removing plaque mechanically are similar to that for the toothbrush and the chewing stick; i.e., vertical and horizontal brushing. The cleaning movement should always be directed away from the gingival margin of the teeth (away from the gums) on both the buccal (outer cheek) and lingual (inner cheek) surfaces. Care should be taken to avoid damaging the soft tissues of the mouth. Satisfactory cleaning can be achieved if this procedure is followed for five minutes. There are two basic holds: Pen-grip (three-finger) or palm-grip (five finger-grip). In each case the aim is to ensure firm but controlled movement of the brush end of the Miswaak within the oral cavity, so that every area of the mouth is reached with relative ease and convenience. When to use Miswaak: In general, the Miswaak should be used a minimum of five times a day (i.e. before each prayer). However it is recommended to use it all the time, whenever possible.  Common mistakes in Miswaak use: 1. The end is either too thin or too thick. 2. Keeping it in the mouth while doing other things. 3. Not cutting the end every day. 4. Forgetting that teeth have five faces (inner, outer, two sides, and biting/chewing face), and only using Miswaak to clean the outer faces. Article source: http://www.islamweb.net/emainpage/

Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said:  “Use this Black Seed regularly, because it is a cure for every disease, except death.” [Al-Bukhari and Muslim] What is the Black Seed? Its botanical name is Nigella sativa. It is believed to be indigenous to the Mediterranean region but has been cultivated into other parts of the world including the Arabian peninsula, northern Africa and parts of Asia.  The Black seeds originate from the common fennel flower plant (Nigella sativa) of the buttercup (Ranunculaceae) family. It is sometimes mistakenly confused with the fennel herb plant (Foeniculum vulgare). The plant has finely divided foliage and pale bluish purple or white flowers. The stalk of the plant reaches a height of twelve to eighteen inches as its fruit, the black seed, matures. The Black Seed forms a fruit capsule which consists of many white trigonal seeds. Once the fruit capsule has matured, it opens up and the seeds contained within are exposed to the air, becoming black in colour. The Black seeds are small black grains with a rough surface and an oily white interior, similar to onion seeds. The seeds have little bouquet, though when rubbed, their aroma resembles oregano. They have a slightly bitter, peppery flavour and a crunchy texture.  The Black Seed is also known by other names, varying between places. Some call it black caraway, others call it black cumin, onion seeds or even coriander seeds. The plant has no relation to the common kitchen herb, cumin. Muslims’ use of the Black Seed: Muslims have been using and promoting the use of the Black Seed for hundreds of years, and hundreds of articles have been written about it. The Black Seed has also been in use worldwide for over 3,000 years. It is not only a prophetic herb, but it also holds a unique place in the medicine of the Prophet, sallallaahu ‘alaihi wa sallam.  It is unique in that it was not used profusely before the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, made its use popular. Although there were more than 400 herbs in use before the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, and recorded in the herbals of Galen and Hippocrates, the Black Seed was not one of the most popular remedies of the time. Because of the way Islam has spread, the usage and popularity of the Black Seed is widely known as a “remedy of the Prophet, sallallaahu ‘alaihi wa sallam.” In fact, a large part of this herbal preparation’s popularity is based on the teachings of the Prophet, sallallaahu ‘alaihi wa sallam. The Black Seed has become very popular in recent years and is marketed and sold by many Muslim and non-Muslim businesses. Its nutrients: The Black Seed is rich in nutritional values. It contain almost 40% fixed oils and 1.4% volatile oils. It also contains around fifteen amino acids, proteins, calcium, iron, sodium, and potassium. Among its most effective compositions are thymoquinone, dithymoquinone, thymohydroquinone, and thymol. The magazine Food Chemistry found the Black Seed to be high in protein, carbohydrates, essential fatty acids, vitamins A, B1, B2, C and niacin as well as calcium, potassium and iron. These are the very nutrients that modern science has found that we most lack. It also provides many of the same nutrients that the FDA recommends to help prevent disease and slow down the aging process. Dr Michael Tierra, author of Planetary Herbology, also found the Black Seed to be high in the above nutrients. In addition, he found a remarkable number of sterols, especially beta-sitosterol, which is known to have anti-carcinogenic properties. The Journal of American Scientists reports that Black Seed has a number of useful properties such as antihistamine, antioxidant, antibiotic, antimycotic and broncho-dilating effects. The benefits and uses of the Black Seed: The Black Seed is an excellent herb with many benefits and uses, especially when it comes to maintaining a strong and healthy immune system. The prophetic reference in describing the Black Seed, as having a healing for all illnesses is not exaggerated as it at first appears. The Black Seed has been used for a variety of medical problems for several thousand years. These uses range from stomach aches to asthma, cancer to coughs, and the traditional use as a spice. The Black Seed is also used as: a carminative (rids the body of gas from the intestines), a digestive (aids in the digestion of foods), a diuretic (increases urine flow by ridding the body of excess water), an emmenagogue (promotes and regulates menstruation), a galactagogue (increases the production of milk), a resolvent (dissolves boils and swelling), a stimulant (increases the flow of adrenaline and energy), a stomachic (relieves stomach disorders), a sudorific (increases perspiration), a tonic (improves bodily functions), and a vermifuge (expels worms). Caution should be taken when using the black seed by pregnant or potentially pregnant women, as high doses of this product could induce spontaneous abortions. To ensure that you are taking the Black Seed look for the words Nigella Sativa. Only this plant, as opposed to true cumin or coriander has the ability to “heal all diseases.” Research suggests that the Black Seed is an effective anti-tumour treatment for certain types of cancer, including breast cancer and fibrocystic breast disease. The Black Seed may also be of possible benefit in treating high blood pressure. Except its potential to cause spontaneous abortions (and only at high dosages), there may be little if any toxic side effects to using the Black Seed. Recent research has provided evidence that most illnesses arise because of an imbalanced or dysfunctional immune system, which cannot perform its primary function of defending the body optimally. Researches also indicate that the Black Seed contains an ability to significantly boost the human immune system - if taken over time. The role of the Black Seed in increasing human immunity was not clear before 1986, when Dr Qaadi and his colleagues started a series of researches in the United States. Afterwards, many researches were launched in various countries. Dr Qaadi proved that the use of the Black Seed strengthens immunity since the ratio of the T assistant lymph cells increased by an average of 72% compared to the restraining cells. Also, there was a considerable development in the activity of natural killer cells with an average of 74%. The results of many modern researches supported the findings of Dr Qaadi. Amongst them are the results published by the International Immunity magazine in August 1995 about the effect of black seed on the outer lymph cells and the activity of white blood multi-nucleus cells. In September 2000, the International Immunity magazine also published a research on the effect of the Black Seed oil in preventing cytomegalovirus on laboratory rats. The Black Seed oil has been tested as an anti-virus substance and the immunity acquired during the early stages of the disease was measured through determining the natural killer cells and other things. In October 1999, the European magazine of Cancer published an article on the effect of thymoquinone on abdomen cancer in rats. Likewise, in May 1998, a magazine specialised in anti-cancer researches published an article on the extracts of the Black Seed as a treatment for cancer tumors. On April 2000, the Ethanol Medical magazine wrote about the toxicity and immunity effects of ethanol extracted from the Black Seeds. Also, in February 1995, Medical Plants magazine published an article on the effects of the Black Seed stable oil and thymoquinone on white blood cells. Many other researches came out supporting these facts. More research is being done on the effectiveness of the Black Seed. Research trials are also being planned in various countries to study its actual effects on humans. However, we don’t need to look any further than the Prophet’s, sallallaahu ‘alaihi wa sallam, words that tell us there is healing in this plant. As long as we trust in Allah and take the prescription His Prophet, sallallaahu ‘alaihi wa sallam, has given us, we will all be evidence of this magnificent plant’s abilities to heal all diseases.  Nonetheless, more is needed to be learned about the appropriate doses of this herb for various medical problems. We pray that Allah may guide Muslim physicians to take a closer look at this plant and begin prescribing it for all of our physical ailments. Conclusion:  The Prophet, sallallaahu ‘alaihi wa sallam, told us that the Black Seed is a cure for every disease. The Arabic word ‘Shifaa’ (cure) came without the definite article which means that it is an indefinite word that covers most cures. This means that the Black Seed contributes to the cure of every disease. It has been scientifically proved that the immunity system is the only system that has the ability to combat diseases and produce cells that kill viruses. Based on these facts, we can conclude that the Black Seed is a cure for every disease because it strengthens the immunity system which is responsible for curing diseases and combating viruses.  These scientific facts are obvious. No one can claim the credit of knowing these facts fourteen centuries ago, except a Prophet. Allah Almighty Says about His Prophet, sallallaahu ‘alaihi wa sallam, (what means): “Nor does he speak of (his own) inclination. It is not but a revelation revealed.” [Qur’an 53: 3-4] Article source: http://www.islamweb.net/emainpage/

If speech is blessed by sending blessings upon the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), how could Madinah not have been blessed during his days, while he inhabited it; he, who refreshed its breeze, perfumed its atmosphere and renewed its fragrance; whose scent preceded him to wherever he went and remained after he had left. It was he, sallallaahu ‘alaihi wa sallam, who was the one by whom Taybah (another name for Madinah) was blessed in his life, and still is after his death. Here is Anas ibn Maalik, may Allah be pleased with him, saying, “I have never smelled any ambergris, musk nor anything [that is] more pleasant than the smell of the Messenger of Allah, sallallaahu ‘alaihi wa sallam.” Small wonder, for Umm Sulaym, may Allah be pleased with her, would collect the sweat of the Prophet, sallallaahu ‘alaihi wa sallam, in a flask and use it as a perfume. In an authentic narration, the Prophet, sallallaahu ‘alaihi wa sallam, had a siesta in their house (that of Umm Sulaym), and he sweated; so she brought a bottle and kept extracting his sweat into her bottle. The Prophet, sallallaahu ‘alaihi wa sallam, then awakened and asked her: “What are you doing, O Umm Sulaym?” She answered, “This is your sweat, we take it as perfume to us, and it is from the best perfumes.” By Allah, Umm Sulaym was truthful; for this was indeed the best of perfumes. Despite the scent that was in his honoured body, the Prophet, sallallaahu ‘alaihi wa sallam, would perfume himself with the best perfume he could find. ‘Aa’ishah, may Allah be pleased with her, also perfumed him with the best of she could find, to the extent that the shine of perfume was seen in his hair and beard. The life of the beloved Prophet, sallallaahu ‘alaihi wa sallam, was between two kinds of perfume; a moral perfume, which he carried in his heart and that flowed in his blood, which was the perfume of the revelation, the Sunnah (Prophetic tradition) and the Da’wah (call) to worshipping Allah The Almighty. The second was a tangible perfume that emanated from his body and clothes. One wonders: where are those who are morally and tangibly perfumed today? Where are those who are outwardly and inwardly, and secretly and openly imitators and followers of our beloved Prophet, sallallaahu ‘alaihi wa sallam? The best of the creatures of Allah The Almighty on earth is Prophet Muhammad, sallallaahu ‘alaihi wa sallam, whom Allah The Almighty made an example and guide to people. Thus, he, sallallaahu ‘alaihi wa sallam, is an excellent role-model in all things, even in the simplest matters, and he taught those around him without affectation. Among the things the Companions, may Allah be pleased with them, learnt from the Prophet, sallallaahu ‘alaihi wa sallam, and acted upon was his care for perfume. He, sallallaahu ‘alaihi wa sallam, always had a fragrant smell about him, which corresponded with his pleasant speech, that the companion may associate and be pleased with him, the straying be guided by him, the ignorant and the seeker of knowledge learn from him, and the seeker of guidance be enlightened by him. Why would the Prophet, sallallaahu ‘alaihi wa sallam, not perfume himself, when perfume was among the beloved things to him? Wasn’t he the one who said: “Endeared to me of your worldly life [are] women and perfume.” The Prophet, sallallaahu ‘alaihi wa sallam, was good and liked what was good, and he, sallallaahu ‘alaihi wa sallam, paid special care to perfume. He had a vessel from which he perfumed himself, and it is said that it was a mixed perfume combined from several materials. It had a strong smell to the extent that if the Prophet, sallallaahu ‘alaihi wa sallam, passed by a road in Madinah, people would say, “The Prophet, sallallaahu ‘alaihi wa sallam, passed from here”, due to the effect of his perfume. Although he, sallallaahu ‘alaihi wa sallam, was busy with the affairs of Muslims and in Jihad (struggle) with word and sword, the Prophet, sallallaahu ‘alaihi wa sallam, did not neglect to speak about perfume and what is the best of it. He, sallallaahu ‘alaihi wa sallam, said: “The best perfume is musk.” His care to be perfumed was not in vain, but as he, sallallaahu ‘alaihi wa sallam, was commanded to perform Da’wah (calling to Islam), one of his main duties was to seek to impress himself in the hearts of people and to be pleasing and appealing in their eyes. This was so that they would not despise him and turn away from him and the truth he came with, and is very important for every scholar who concerns himself with conveying the truth to people. Another cause of the Prophet’s, sallallaahu ‘alaihi wa sallam, laying importance on perfume may be that he, sallallaahu ‘alaihi wa sallam, sat with the angels and communicated with Allah The Almighty several times in prayer. This was all the more reason for him to perfume himself, as it was revealed to him (what means): {O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.} [Qur’an 7:31] Article source: http://www.islamweb.net/emainpage/