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How to Raise Truthful Children

By Muhammad Al-Ghazali

Islam commands that in the hearts of the children the seeds of the greatness and importance of truth be sown, so that they may grow up and develop on truth and may become young in its lap; and they may give it its due place in their talks.

How to Raise Truthful Children

Adoption of straight dealing and telling the truth has been very strictly insisted upon in Islam.

`Abdullah ibn `Aamir said: “once my mother called me when the Prophet was present in my house. My mother asked me to come and said that she would give me a certain thing. He asked what did she want to give? She said that she wanted to give me a date (fruit). The Prophet said: “If you had not given him this date, then the committing of a falsehood would have been entered into your record of deeds”. (Abu Dawud)

Abu Hurayrah says that the Prophet has said:

“Anybody who called a child saying that he would give him a certain thing, and did not give it, then it is a lie.” (Ahmad)

It is worth noting that in what a wise way the Prophet has instructed his followers to train their children in such a manner that they should consider truth and straight dealing respectable things and should avoid telling lies. Had the Prophet ignored these things and had not emphatically reminded about them, then there was a danger that the children on growing up would not have considered telling lies as sin.

Adoption of straight dealing and telling the truth has been very strictly insisted upon, so much so that it has been enjoined upon to take care about this in even small household matters.

Asmaa’ bint Yazid narrates that she once asked the Messenger of Allah:

“If someone of us women stated that she had no desire to have a certain thing even though she had that desire, then would it be considered a lie?”

He replied: “Falsehood is written as falsehood, and a small falsehood is written as a small falsehood.” (Muslim)

Not to Tell a Lie Even in a Joke

The establisher of the Shari`ah (peace be upon him) has warned of all the occasions where falsehood can be used and the adverse consequences of the same, so much so that it is not possible for even an ordinary enforcer to misguide the people about the reality or to lessen its importance.

A man tends to make false statements in cutting jokes, thinking that on the occasions of entertaining people there is nothing wrong if baseless information is given or false and imaginary events are related. But Islam, which considers providing relief to hearts as permissible, has fixed only those methods proper and permissible which are within that: limits of truth, because halal is much broader than haram and that truth is independent of falsehood. Allah’s Messenger has said:

“Death for the man who indulges in story-telling in order to make some people laugh and for that he relies on falsehood. There is death for him, there is destruction for him.” (At-Tirmidhi)

In another hadith it is stated:

“I give guarantee of a house in the middle of Paradise for the man who has given up falsehood, though he was required to indulge in humor.” (Al-Bayhaqi)

The Prophet has said:

“A believer cannot have complete faith unless he gives up falsehood in his jokes and debates though in all other matters he speaks the truth.” (Ahmad)

This is our daily observation that people give full rein to their tongues in the matter of humorous talks to make others laugh, and do not hesitate to spread the tales and stories invented by friends or foes only for the purpose of getting some pleasure or for pulling some one’s leg, when the world has absolutely prohibited such a wrong policy, and this is a fact that this kind of entertainment and amusements and false acts create enmities and rivalries,

Avoid Exaggeration in Praise

Some peoples when they praise somebody, go to the extent of exaggerating and making false statements. For a Muslim it is necessary that when he praises somebody he should do it to the extent to which he knows about that man, he should avoid exaggeration and falsehood in showering praises of the praised one, although he may be deserving of the praises, for exaggeration is a kind of falsehood which has been forbidden,

To a person who was praising the Prophet, he said: “Do not indulge in exaggeration while praising me, as the Christians did in the case of Ibn Maryam (Christ). I am only a slave. So only say that he is a slave of Allah and His Messenger.” (Al-Bukhari)

A group of such people is always found who lick the boots of the leaders and rulers of the country and praise them to heaven. The main purpose of their lives is to compose very lengthy panegyric poems or to write long-drawn essays in praise of their benefactors.

Thus, they try to make a mountain of the molehill and place an unknown person in the palace of fame. Sometimes they do not even hesitate to call the tyrant rulers as standard bearers of justice and coward and chicken hearted soldiers as brave and lion-hearted fighters. Their only purpose in this is to earn wealth.

This is the worst kind of falsehood. Allah’s Messenger has counseled us to totally reject them and expose them till they give up their wrong practices.

Abu Hurayrah says that the Prophet has commanded us that we should throw dust in the face of those who indulge in exaggeration in their praises. (At-Tirmidhi)

The commentators have pointed out that the persons mentioned here are those who make exaggeration as their habit and through this try to earn gifts and presents from the praised ones but those persons who praise the performers of good acts with a view to encouraging them and to inciting others to follow their example are not meant.

The limits where a Muslim stops and which keep him distinct from the bootlickers and the exaggerators are: that he praises his benefactor or a good person, but he does not let him indulge in vanity and pride. These limits have been clarified by the Prophet.

Abu Bakr narrates that a man praised someone in the presence of Allah’s Messenger and the Prophet told him:

“Fie on you, you have separated the head of your companion,” He repeated these words and then said: “If someone wants to praise his brothers then if he is aware of the facts then he should say that I think he is such and such and Allah is the real Knower, and there is none purer and innocent than Allah; I consider him bearer of these qualities.” (Al-Bukhari)

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The article is excerpted from the book  “Muslim Character” , an American-English translation of Muhammad Al-Ghazali’s Khuluq Al-Muslim

 

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`Ammar Ibn Yasir: A Man of Paradise (Part 1)

If there were people born in Paradise, reared and brought to maturity there, and then brought to earth to adorn and enlighten it, then `Ammar, his mother Sumayyah and his father Yasir would be of them!

But why do we say “if” and why do we make that condition when Yasir’s family were really of Paradise?

steadfastness_consistency_belief_sunrise

Ammar’s tranquility was restored, he no longer felt pain when they punished him, and he no longer cared about it

Allah’s Messenger (peace be upon him) was not merely pacifying them when he said, “Patience, O Yasir’s family. Verily, your meeting place will be in Paradise.”  He was declaring a fact which he knew and reiterating an actuality perceived by him.

Under Quraish’s Torture

`Ammar’s father, Yasir lbn `Aamir, left his native place in Yemen seeking a brother of his. In Makkah he found an appealing place, so he settled there and was in alliance with Abu Hudhaifah ibn Al-Mughirah, who married him to one of his slave women, Sumayiyah Bint Khayyat.

Out of this blessed marriage Allah granted the parents a son, Ammar. Their embracing of Islam was early, like that of the righteous ones guided by Allah. And like the early righteous Muslims as well, they had their good share of the Quraish’s persecution and terror.

The Quraish used to waylay the believers to attack them. If the believers were among the honorable and noble people in their community, the Quraish would pursue them with threats and menace. Abu Jahl would meet one of the believers and tell him, “You abandoned your forefathers’ religion and they were better than you. We will spoil your character, degrade your honor, reduce your trade, and exhaust your money.”

They would then launch a heated war of nerves upon him.

If the believers were among the weak, poor, or slaves of Makkah, then the Quraish would burn them with the fire of persecution.

Yasir’s family belonged to that class. The order for their persecution was handed to Bani Makhzum. They used to take them all – Yasir, SumayyahSumayyah and `Ammar – to the burning desert of Makkah, where they would pour upon them different kinds of the hell of torture.

Sumayyah’s share of that torment was colossal and terrible. We shall not elaborate about her now, since we shall have – Allah willing – another encounter with her and her likes during those immortal days to talk about the grace of sacrifice and the glory of her firmness.

Suffice it to mention now, without any exaggeration, that Sumayyah, the martyred one, maintained a firm stance that day which gives the whole of humanity an everlasting honor and an ever glorious dignity. Her stance made of her a great mother to believers in all ages, and to the honorable people of all times.

Real Test of Belief

It was a way of life for the whole humanity of believers who had to inherit along with the religion all its history of heroism, sacrifices, and risks. These abundant noble sacrifices are the cement and the foundation that grant an everlasting firmness and immortality to the faith and the creed. It is the fragrance that fills the hearts of believers with loyalty, joy, and happiness. It is the lighthouse that guides the coming generations to the reality of religion, to its truth and greatness.

Therefore, Islam had to make its sacrifices and have its victims, the meaning of which is illustrated and illuminated in more than one verse of the Qur’an for the Muslims. Allah says:

Do the people think that they will be left to say: “We believe”, and they shall not be tried? (Al-`Ankabut 29:2)

Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who remained patient? (Aal `Imran 3:142)

And we indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test). (Al-`Ankabut 29:3)

Do you think you shall be left alone while Allah has not yet tested those among you who have striven hard… (At-Tawbah 9:16)

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. (Aal `Imran 3: 179)

And what you suffered (of the disaster) on the day (of the Battle of Uhud when) the two armies met, was by the leave of Allah, in order that He might test the believers. (Aal `Imran 3:166)

Models of Islam

That is true. This was the way the Qur’an taught its bearers and descendants that sacrifice is the essence of faith and that resistance of unjust, oppressive challenges is through firmness, patience, and persistence, which form the best and the most superb virtues of faith.

Therefore, this religion of Allah, when it was laying down its foundation, establishing its principles, and giving its models and examples, had to support and purify itself with sacrifice. In carrying out this great mission, a number of its disciples, supporters, and righteous people were chosen to be lofty models and elevated examples for the coming believers.

Sumayyah, Yasir and `Ammar were of this great and blessed group, chosen by Islam’s destiny to make of their sacrifices, firmness, and persistence a document of Islam’s greatness and immortality.

Unbearable Torture

Allah’s Messenger used to go out every day to Yasir’s family, commending their fortitude and heroism. His big heart was melting out of mercy and kindness to see them so severely tortured. One day while he was looking for them, `Ammar called to him, “O Messenger of Allah, we are suffering from extreme torment.” The Messenger called to him saying, “Patience, Abu Yaqdhan, patience O Yasir’s family. Verily, your meeting place will be in Paradise.”

`Ammar’s companions described the torture that was inflicted upon him in many of their reports. `Amr lbn Al-jiakam, for instance, said, “`Ammar used to be tortured so much that he would not be aware of what he was saying.” `Amr lbn Maimun said, “The polytheists scorched `Ammar lbn Yasir with fire, and Allah’s Messenger used to pass by him, pass his hand over Yaasir’s head and say,. “O fire, be cool and peaceful on `Ammar, as you were cool and peaceful on Ibrahim.”

Despite that overwhelming terror, it did not vanquish `Ammar’s spirit, though it overburdened his back and strained his strength.

`Ammar did not feel utterly ruined except on that day when his executioners employed all their devilry in crime and injustice. They burned his skin with fire, laid him on the heated sands of the desert under the burning stones, ducked him in water until he could hardly breathe and until his wounds and gashes were skinned.

`Ammar .. Pure Steadfastness

On that day, when he fell unconscious under the effect of that horror, they said to him, “Say something good about our gods.” They kept saying things which he repeated without being conscious of what he was saying.

When he became slightly conscious after he had fainted due to their torture, he remembered what he had said and was mad about it. This slip became so concrete to him that he saw it as an unforgivable sin which could not be atoned for. In a few moments his feeling of guilt made him suffer so much that the torture of the polytheists seemed to him a blessing and a balm.

If he had been left to such feelings for a few hours, they would have destroyed him. He was enduring the dreadful anguish of the body because his spirit was lofty, but now when he thought defeat had reached his spirit, he was overburdened with worries and fear of death and destruction. But Allah willed that the final, exciting scene would come to its dignified end. An angel stretched out its blessed right hand, shook the hand of `Ammar and called to him, “Get up, O hero! There is no blame or embarrassment for you.”

When Allah’s Messenger met him, he found him crying. He kept wiping his tears and telling Ammar, “The polytheists took you, ducked your head in water, and you said such and such a thing?”

`Ammar answered him, still crying, “Ye, O Messenger of Allah.” Allah’s Messenger said then while smiling, “If they repeat it, say the same thing.” Then he recited: “. . . except him who is forced thereto and whose heart is at rest with Faith.” (An-Nahl 16:106)

Ammar’s tranquility was restored, he no longer felt pain when they punished him, and he no longer cared about it. His spirit conquered and his faith conquered. The Qur’an had included this blessed transaction, so whatever happened, happened.

`Ammar remained steadfast until his tormenters were exhausted and they retreated, yielding to his determination.

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The article is excerpted from the book Men Around the Messenger, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

Khalid Muhammad Khalid (1920-1996) is a modern Egyptian Muslim thinker. He is most known for his book Rijal Hawla al-Rasul (Men Around the Messenger). He wrote many books about the life and the companions of the Prophet, peace be upon him.

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New Muslim Guide

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We would like to welcome all the brothers and sisters who have taken the decision and found their way to Islam. We welcome you all to the fold of Islam.

At this critical and turning point in your life, we present you this “New Muslim Guide” which will help you live your life as a true Muslim and embrace Islam in your daily life.

Have taken the courageous step of submitting to the will of God, you , through devotion to Him alone, are truly free and able to fill the void in your life; to lead a life of devotion to Him, and still enjoy life.

The New Muslim Guide includes materials in the form of PDF books, audio and video files which will help you get to know more about Islam.

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The Neglected Value of Greeting

How important is greeting? What moral and social impacts does it have? How do Muslims greet each other?  How can we make it a habit?

In this age of technology and science, moral values and religious teachings taught in order to promote a refined society largely are neglected by all nations, and most unfortunately, Muslims are one of them.

Islamic greeting

Greeting in Islam not only increases friendship, harmony and respect, it simultaneously signifies fulfilling the rights of du`aa’

These moral downfalls are leading the Ummah toward the ditch of destruction; thus, it’s time we examine our attitude and improve it. Each community has words of greeting that are used when members of a community meet. Such greetings are to express courtesy and promote positive feelings.

The Islamic Greeting

The greetings granted to Muslims by the Qur’an hold the highest spiritual as well as moral values among the greetings of other nations.

Prior to Islam, it was common among the dwellers of the Arabian Peninsula to say, “Hayak Allah” (May Allah grant you life) and “Sabah Al-khair” (Good morning).

A person once came into the presence of Al-Husayn ibn `Ali and said, “Kayfa anta? `Aafak Allah” (How are you? May Allah keep you safe). Al-Husayn immediately corrected him in the best manner, nicely giving him the basic teaching of Islam and responding with the following words, “Assalamu qabal al-kalaamu, `aafak Allah” (Say Salam prior to talking, may Allah protect you). He then taught: Don’t give permission to anyone until he says Salam.

At another place, Al-Husayn described the reward of Salam very precisely in these words: “There are 70 good deeds in Salam: 69 for the one who says it and only one for the person who responds. One who doesn’t reply to Salam is a miser” (Bihaar Al-Anwaar, Vol. 17, Qum).

The Qur’an directs us to respond Salam in a more courteous manner:

And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things. (An-Nisaa’ 4:86)

Proud and arrogant people never initiate saying Salam, considering it below their dignity to reply. They only slightly move their head and smile instead of saying “Wa`alaykum assalam” They are misers of the worst class, as per Prophetic traditions.

Al-Husayn said, “The greater miser is the one who displays misery in reciting Salam”. Not only this, but the Prophet Mohammad (peace be upon him) declared in crystal clear terms, “Whoever does not reply ‘Salam’ is not from us,” while one hadith notes, “The principal of humility begins with Salam.”

Greeting in Islam not only increases friendship, harmony and respect, it simultaneously signifies fulfilling the rights of du`aa’ (supplicatory prayer) for Muslims. Additionally, As-Salam is one of the Names of Allah.

Salam is highly recommended when visiting the graves:

Salaam upon you, O people of the graves, from the believers. You preceded us and we shall meet you, Insha’Allah).

How to Say Salam?

One hadith recommends reciting Salam in a manner that each one can hear clearly. The one who initiates the Salam first is closest to Allah. Hadith literature provides us with glorious teachings in this regards.

When someone questioned who should initiate Salam, the Prophet answered, “The one who (wish to) is closer to Allah. A rider should greet a pedestrian, a pedestrian should greet one who is sitting and a small group should greet a large number.”

Salam should be offered to all Muslims, irrespective of whether they are acquaintances or strangers. Saying Salam aloud to everyone in a gathering is sufficient, as it’s unnecessary to greet each person individually. However, it’s incorrect to greet only a particular person in a gathering. Additionally, always convey Salam cheerfully.

In this regard, the following conversation is worth mentioning and available in the sacred scriptures. When Yahya met Isa (peace be upon them), he began by saying, “Salam,” and was answered with, “Salam.” Whenever Yahya met `Isa, Yahya always was happy and smiling, but `Isa was sorrowful, as if he resembled a crying person.

`Isa asked Yahya, “You smile like a happy person, as if you’re secure and protected,” to which Yahya replied, “You display such sorrow, as if you’ve given up all hope.” Then the commandment appeared, “The one who smiles the most is the dearest to Me.”

If a person is at a distance where Salam may not be heard, then Salam can be offered with a hand signal.

When?

However, it’s undesirable to recite Salam when a person is engaged in the following activities:

  • While performing salah (prayers)
  • While one is engaged in tasbeeh (glorifying and praising Allah) or dhikr; gathering for remembering and thanking Allah.
  • During khutbah (sermon), sitting together to study or listen to lectures.
  • While one is busy in reciting the Qur’an
  • During adhan; to repeat the wordings of adhan at the beginning of each prayer. It is a call to pray together in the Mosque.
  • While doing du`aa’ (supplicatory prayer)
  • While occupied in discussion or research of religious sciences
  • While a judge is delivering a verdict
  • While eating or drinking
  • While reciting talbiyah during the Hajj .

Unpleasant Practices

If one says, “Convey my Salam to your parents,” don’t reply on behalf of your parents, as you aren’t authorized and have no right to do that. An amazing practice prevalent on written invitations is, “Salam from our late parents.”

Does anyone have the power to visit, meet and hear Salam from the deceased and then forward it to others? All credit goes to the silly writer who designed such a text and which others blindly follow.

Another unpleasant practice very common today is using “Hi” instead of Salam in email and SMS prior to beginning a conversation.

Salam is also done by embracing a person and drawing him close to you upon meeting him after returning from a journey or after a long absence. Using both arms, hug the person around the neck and shoulders and draw him toward your chest. Men may practice this Sunnah with men and women can do it with women.

Always say Salam when visiting or telephoning others and care should be taken not to visit or phone anyone during times of rest or salah.

Additionally, never enter a home – no matter whose it is – without permission. To ask permission to enter, ring the bell and when the person of the house enquires as to who’s there, say Salam aloud and give your name, instead of saying, “Me,” as the Prophet instructed.

If you realize the one inside has heard your ring or voice and is purposely ignoring it, then repeat the ring three times. If there’s no permission or answer, then as per the Hadith, you must return.

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Source: www.irfi.org

Dr. Qazi Shaikh Abbas Borhany is an attorney, a religious scholar and a member of Pakistan’s Ulama Council. He received a doctorate in the United States at NDI and a Shahadat Al-Aalamiyah in Najaf, Iraq.

 

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Islam and the Right of Privacy

By Zeinab Hassan Ashry

In Islam, the right of privacy for every individual is highly respected.

Prying into people’s private affairs and spying on their secrets are not permitted even if they are engaged in sins as long as they do it privately and not openly.

Respect People’s Privacy

The Prophet (peace be upon him) said, ”Whosoever listens to people’s conversation against their wishes will have molten lead poured into his ears on the Day of Resurrection.” (Abu Dawud and others)

The Prophet (peace be upon him) also said:

“Beware of suspicion (about others), as suspicion is the most dishonest talk, and do not spy upon each other, and do not listen to the evil talk of the people about others’ affairs, and do not have enmity with one another, but be brothers. And none should ask for the hand of a girl who is already engaged to his (Muslim) brother, but one should wait till the first suitor marries her or leaves her.” (Al-Bukhari)

Be a Big Brother/Sister

Islam builds its community on mutual love, brother-hood co-operation. Muslims are but brothers and sisters. The Qur’an states:

The believers are but a single Brotherhood. So make peace and reconciliation between your brothers. And fear Allah so that you may receive Mercy.

A Muslim should guard the rights of brotherhood. He should do his best to show sympathy toward people and remove their difficulties.

He must strive to overcome his pride, anger, hatred, ill feelings, and jealousy toward people and humble himself toward them.

The Prophet (peace be upon him) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever covered a Muslim, Allah will cover him on the Day of Resurrection.” (Al-Bukhari)

The Prophet also said:

“Do not envy one another, and do not inflate prices one to another, and do not turn away from one another, and do not undercut one another, but be you, O servants of Allah, brothers. A Muslim is the brother of a Muslim: he neither lies to him nor does he hold him in contempt.

Piety is right here,” and he pointed to his breast three times. “It is evil enough for a man to hold his Muslim brother in contempt. The whole of a Muslim for another Muslim is inviolable: his blood, his property, and his honor.” (Muslim)

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The article is excerpted from the author’s  The True Muslim, published by Islam Presentation Committee (IPC), Kuwait.

 

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Moral Teachings of Muhammad: Lessons from the Sunnah

By Editorial Staff

Prophet Muhammad had possessed an exceptionally moral character among his people from the very beginning of his life. God selected such a man to convey the message of Islam.

morals sunrays

The Prophet’s life mirrored the due harmony between faith and actions.

Muhammad perfectly fulfilled his message of responsibility of leading Arabia from the darkness and ignorance of Jahiliyyah to the light of Islam and its moral teachings which are actually offered to all humanity.

It was by the mercy of Allah that you deal gently with them (O Muhammad), for if you had been severe or harsh-hearted, they would have dispersed from round about you. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when you are resolved, then put your trust in Allah. Lo! Allah loves those who put their trust (in Him). (Aal `Imran 3:159)

The Prophet’s life mirrored the due harmony between faith and actions. He is the exemplary and the prime model of conduct for all Muslims to follow.

The Qur’an emphasizes the exalted moral character of the Prophet (peace be upon him):

Nun. By the pen and by what you write, (Muhammad), you are not insane, thanks to the bounty of your Lord. You will certainly receive a never-ending reward. You have a sublime morality. (Al-Qalam 68:1-4)

Lessons from the Sunnah

The Prophet’s hadiths about righteousness, tolerance and moral conduct are the embodiment of his noble character.

Morality and moral conduct constitute a basic principle of Islam and one cannot be a true Muslims without good moral qualities.

The Messenger of Allah (peace be upon him) said:

“There are two characteristics which are not combined in a believer; miserliness and bad morals.” (At-Tirmidhi)

Abu Ad-Darda’ (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said:

“The heaviest thing which will be put on the believer’s scale (on the Day of Resurrection) will be good morals.” (Abu Dawud and At-Tirmidhi)

Also, Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah  said: “The fear of Allah and good morals (akhlaq) are the two major characteristics which lead to Paradise.” (At-Tirmidhi and Al-Hakim)

The Best Believer

Allah’s Messenger also said: “The best amongst you are those who are best in morals.”  (Muslim)

An-Nawwas ibn Sam`an narrated, ‘I asked the Messenger of Allah about virtue and sin and he replied:

“The essence of virtue is (manifested in) good morals (akhlaq) whereas sinful conduct is that which turns in your heart (making you feel uncomfortable) and you dislike that it would be disclosed to other people.” (Muslim)

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah said:

“You (people) cannot satisfy people with your wealth, but satisfy them with your cheerful faces and good morals.” (Abu Ya`la and Al-Hakim)

Moral Conduct in Daily Life

Once the Prophet passed by an Ansari who was scolding his brother about his immodesty. The Prophet advised him to let him go as modesty was a branch of faith.

A man who harasses his neighbor and makes him suffer any kind of damage is called cruel and stonehearted by the religion. In this connection the decision of the Prophet is:

“By God, he cannot be a believer; by God, he cannot be a believer; by God, he cannot be a believer. He was asked: ‘who’, He answered: ‘He from whose misdeeds his neighbor is not safe’.“ (Al-Bukhari)

The Prophet advises his companions to keep away from the talk that is trash, the acts that are wicked, and the deeds that are senseless. He says:

“A person who believes in Allah and the Hereafter should speak about good things or else should keep quiet.” (Al-Bukhari)

The Prophet’s Du`aa’ for Perfect Morality

Ibn Mas`ud (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “O Allah You have made my creation perfect, so make my moral characteristics also be the best.” (Ahmad)

Also, Qutbah bin Malik (may Allah be pleased with him) narrated, the Messenger of Allah (peace be upon him) used to say:

“O Allah, I seek refuge in you from evil morals, deeds, passions and diseases.” (At-Tirmidhi and Al-Hakim)

 

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The Foundations of Good Moral Character: The Prophet’s Excellent Example

Mere teachings and commands of Do’s and Don’ts do not form the foundations of good moral character in a society, because these things are not sufficient for developing these good qualities in the human nature; a teacher may merely order to do such and such things and not to do such and such things, and the society becomes a moralist society.

Perfect Trainer

The teachings of fruitful good conduct requires long training and constant watchfulness.

The training cannot be on the right lines if the example before the society is not such that commands full confidence, because a person having a bad moral character cannot leave a good impression on his surroundings.

The best training can be expected only from such a man whose personality, by the force of its morality, would create a scene of admiration in the beholders. They would sing praises of his nobility and feel the irresistible urge to benefit from the example of his life. The world would spontaneously feel the urge to follow his footsteps.

For nourishing and developing more and more excellent good character among his followers it is necessary that the leader must possess higher and nobler character and attributes than his followers.

The Prophet himself was the best example of the good moral character, to emulate the call he was giving to his followers. Before advising them to adopt a moral life by giving sermons and counsels, he was sowing the seeds of morality among his followers by actually living that kind of life.

`Abdullah ibn `Amr says:

“The Messenger of Allah (peace be upon him) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character.” (Al-Bukhari)

Anas says: “I served the Prophet for ten years. He never said ‘Uf’ (expressing dissatisfaction), nor did he ever ask me why I did this or did not do that.” (Muslim)

It is also reported by him: “My mother used to hold the Prophet’s hand and used to take him wherever she wanted. If any person used to come before him and shake his hand, the Prophet never used to draw away his hand from the other person’s hands till the latter drew away his hands, and he never used to turn away his face from that person till the latter himself turned away his face. And in the meetings he was never seen squatting in such a way that his knees were protruding further than his fellow-squatters.” (At-Tirmidhi)

Lady `A’ishah says: “If there were two alternatives, the Prophet used to adopt the easiest alternative, provided there was no sin in it. If that work were sinful, then he used to run away farthest from it. The prophet did not take any personal revenge from anybody. Yes, if Allah’s command were to be disobeyed, then his wrath was to be stirred. Allah’s Messenger did not beat anybody with his own hands. neither his wife nor a servant. Yes, he used to fight in the wars in the cause of Allah.” (Muslim)

Anas has narrated:

“I was walking with the Prophet. He had wrapped a thick chadar round his body. One Arab pulled the chadar so forcefully that a part of his shoulder could be seen by me, and I was perturbed by this forceful pulling of the chadar. The Arab then said: ‘0 Muhammad! Give me some of my share from the property which Allah has given you.’ The Prophet turned towards him and laughed, and gave orders for a donation being given to him.” (Al-Bukhari)

`A’ishah has reported that Allah’s Messenger has said:

“Allah is soft-hearted. He likes soft heartedness. And the reward which He gives for soft-heartedness does not give for hardness, nay, such a reward He does not give for anything.” (Muslim)

In another tradition it is stated: “Softness in whichever thing it may be, will make that thing beautiful. And from whichever thing softness is taken out, it will become ugly.”

Jarir narrates that the Prophet has said:

“The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favorite, He gives him softness. Those families that are devoid of softness become deprived of every virtue.”(At-Tabarani )

`Abdullah ibn Harith has reported that he did not see anybody smiling more than the Messenger of Allah. (At-Tirmidhi)

`A’isha was asked what did Prophet do at home?

She replied:” He used to be in the service of his home people; and when the time of prayer came he used to perform ablutions and go out for prayer.” (Muslim)

Anas has narrated:

“Allah’s Messenger had the best manners of all the persons. I had an adopted brother, whose name was Abu `Umayr. He had a sick sparrow, who was called ‘Nagheer’. Allah’s Messenger used to be playful with him and ask him : ‘0 Abu `Umayr! what has happened to your Nagheer” (Al-Bukhari)

Of the habits and traits of the Prophet one trait was very well known that he was extremely philanthropic. He was never miserly in anything. He was very brave and courageous. He never turned away from Truth. He was just, loving. In his own decision he never committed any excesses or injustice. In his whole life he was truthful and an honest trustee.

The same Qur’an, Same Criterion, Same Yasin, Same Taha

Allah has commanded all the Muslims to follow the excellent habits and the best traits of the Prophet and to take guidance from the holy life of the holy Messenger.

Surely there is in the person of Allah’s .messenger an excellent example for you-for every person who has hope in Allah and the Hereafter and remember, Allah, reciting His name many times. (Al-Ahzab 33:21)

Qazi A ‘yaz says that the Prophet was the most excellent-mannered, most philanthropic and the bravest of all. One night

the people of Medina were terribly frightened. Some people proceeded towards the sound ( which was probably the

cause). They saw that the Prophet was coming from that direction. He had rushed before all others to find out what was

the trouble. He was riding the horse of Abu Talha, without a saddle, and a sword was hanging from his neck, and he

was comforting the people not to be afraid saying there was nothing to worry.

Hazrat Ali says that in the battles when fighting started, we used to worry much about the Prophet, because nobody was nearer to the enemy in the fighting than the Prophet.

Jabir ibn `Abdullah says that whenever anything was requested of him, he never said: No.

Lady Khadija had told him when he was first blessed with the Divine Revelation:

“You carry the loads of the weak people, you earn for the poor, and help a person if any trouble comes to him in following the Truth.”

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The article is excerpted from the book  “Muslim Character” , an American-English translation of Muhammad Al-Ghazali’s Khuluq Al-Muslim published by Islam Presentation Committee (IPC), Kuwait.

 

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How Should I Declare the Shahadah?

shahadah

In order to be recognized as a member of the Islamic community one needs to do Shahadah in front of people.

What are the procedures to follow if someone wishes to convert to Islam?

Conversion to Islam is a simple procedure; it does not entail any complicated rituals or ceremonies, since Islam allows for no intermediaries in worship, and as such there are no priestly classes to administer specific rites.

Conversion therefore is mostly a person’s own choice; as long as he/she is willing to accept the basic tenets of faith, without any external coercion or pressure, and as long as one expresses it in words in front of people the conversion is acceptable.

However, because of the need for documentation, it is best that a person goes to an Islamic center which can issue a certificate of conversion. For this one needs to simply book an appointment with the imam of the local mosque; he would be more than willing to facilitate the conversion.

At the time of conversion one will be asked to repeat the following words of testimony: Ashhadu ana la ilaha illa Allah wa ashahdu anna Muhammadun rasulu Allah (I bear witness there is no god but Allah; I bear witness that Muhammad is the Messenger of God).

Besides this, it is also good to affirm faith in the following tenets of Islamic faith: I believe in Allah; in His angels; in His scriptures; His messengers; the Last Day and the fact that good and bad are decreed by God. You should request a certificate indicating the date of conversion as you may need it for purposes of pilgrimage to Makkah.

Finally, let me also suggest that you consult the following excellent work entitled, ”Complete Idiot’s Guide to Understanding Islam“ by Yahya Emerick (2nd edition) as it has all of the essential information you need to know about Islam.

In Public

Is it enough to declare the Shahadah (Testimony of Faith) by oneself order to be converted into Islam or is it considered obligatory to make the declaration in front of two witnesses?

Although between you and God it surely is enough for you to say Shahadah (the Testimony of Faith) by yourself, however, in order for you to be recognized as a member of the Islamic community you need to do so in front of people.

As mentioned above, you are best advised to do so in the presence of an imam in a recognized Islamic center or mosque, for in this way you can hope to gain proper orientation in regards to your actual practice of Islam.

Islam teaches us that we should do whatever we do as professionally and efficiently as possible. The Prophet (peace be upon him) said, “Allah has enjoined excellence in each and every act one performs.” (Muslim)

Therefore, I advise you to call on the nearest Islamic center and get an appointment with the imam; let him facilitate your task of reversion to Islam; in the meantime, if you haven’t already found some useful books on Islam, let me mention another important book – besides Complete Idiot’s Guide to Understanding Islam – which, I urge you to read and study well; “Islam in Focus” by Dr. Hammudah Abdul `Ati.

I pray to Allah to grant us all steadfastness in faith, and may He grace us all with His mercy and forgiveness in both worlds. Ameen.

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Source: askthescholar.com

 

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The Five Pillars of Islam: Their Meaning and Priority

By Jamal Badawi

What are the Five Pillars of Islam and what is the origin of this expression?

The term and the specification of the number appear in more than one saying of Prophet Muhammad (peace be upon him). One of the most famous sayings is narrated in the collection by Muslim and says that “the infrastructure of Islam is based upon the Oneness of Allah, the performance of regular prayers, the payment of Zakah or the poor’s due, the fasting, and the pilgrimage”. (Muslim) The term was based on the mention of this hadith.

More specifically the first pillar on the Oneness of Allah means that in order for a person to be Muslim they would have to confess with conviction of the heart and mind that there is no deity but one God and that is Allah who is the One and Only universal God of all. One is required to mention this a minimum of one time in their lifetime in order to be Muslim.

The second pillar is the performance of regular prayers and these are also specified as five specific prayers which follow a specific format during the day and night. This is not prayer in terms of supplication, I use the term prayer in English because it is the closest translation. It is not prayer in the sense of sitting and making supplication but requires lots of preparation.

The third pillar is the payment of poor’s due and is called Zakah in Arabic.

The fourth is fasting and this refers to observing the fast from dawn to sunset during the month of Ramadan which is the ninth lunar month in the Islamic calendar.

Finally is the pilgrimage to the Holy places in Makkah (Mecca) at least once in a life time if a person is able to.

When non-Muslims write about Islam and mention these Five Pillars quite often one is under the impression that these Five Pillars is all that Islam is about. Is this correct?

Unfortunately, it is not. The problem with many non-Muslim authors, writers, film producers, and narrators is that they try to interpret Islam from the point of view of their own background which is like placing Islam in an alien framework and this is where the mistake occurs. Most writers in films and so on and many who pose as experts on Islam come from a background which views religion as a large set of dogmas or rituals or something that focuses on the spiritual aspect of life with some kind of separation from the secular or mundane activities.

True Islam is an all embracive comprehensive way of life, it is a way of looking at life and taking it as a totality not making an artificial separation between religion and secularism.  The lack of understanding of this particular point makes many people view the pillars of Islam in the sense that doing those five things is all that Islam is about.

Any particular structure pillars are not everything but essential for a building’s support. In addition to the pillars one needs a roof, walls, partitions, insulation heating system and furnishing. The same thing applies to Islam. Many people think that once we talk about the Five Pillars of Islam that they’ve got everything. No they have not.

If we look at Islam the same way we look at the structure of a building as a functioning religion as a faith that is not limited to the spiritual aspect but is a complete way of life. One doesn’t have a functional building just with the pillars one has got to have all the other things that go along side with the pillars.

The pillars are essential and are the create the base but they are not everything. There is a difference between saying the pillars are everything and between saying the Five Pillars are the basis of everything. This is the way a Muslim looks at the Pillars of Islam.

In fact Islam addresses spiritual, moral, social, economic and even political aspects of life. When those writers refer to the Pillars of Islam they do not even depict it in sufficient depth. It is depicted as a formal ritual, whereas if one looks very closely in depth at the nature of those pillars one finds that they give lots of lessons which regulates social, moral, economic and even political life. In a way Islam goes far beyond the simple notions of rituals or formalisms.

Is there any significance as to the order in which these pillars appear and if so which come first and why?

Yes, there is a hierarchy. For example the first pillar which we mentioned which is the corner stone of Islam is the belief in the one universal God of all. Belief in God and faith in Him and acceptance of his prophets represents the very foundation upon which any good deeds can be accepted by God. This is the source of all virtue.

One notices that the second Pillar is the keeping of regular five daily prayers which is the most noble act of communicating directly with God without an intermediary. This is a reflection of how a Muslim after accepting God tries to nourish this direct relationship with his creator.

The second pillar is followed by the poor’s due which is an instrumental pillar in building social equity and justice in society. This is followed by the fourth pillar which is fasting. This is a method to discipline one’s self and control our desires and as such lead a virtuous life. Finally is the pilgrimage for those who are able to. As I understand it there is a hierarchy of relative importance.

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Source: jamalbadawi.org

 

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The Conditions of the Shahadah to Be Accepted by God

It is not enough that one merely utter the Shahadah for it to be accepted by Allah. It is the key to the gates of Paradise, but in order for it to work, it needs to have the right ridges.

The Shahadah must meet the following conditions for it to be accepted by Allah:

1- Knowledge

One must have knowledge that all other deities worshipped besides Allah are false, so there is no deity worshipped in truth except Allah. Never should anyone else be worshipped, even if he be a prophet, a messenger or an angel. Allah is the only one who deserves all types worship, such as salah (prayer), du`aa’ (supplication), hope, sacrificial slaughtering, making oaths, etc.

Whoever directs any type of worship to other than Allah has committed kufr (disbelief), even if he uttered the Shahadah.

2- Certainty

One must have certainty in the Shahadah. Certainty is the opposite of doubt, so there is no room for a person to doubt or waver in his belief. Allah says:

The believers are only those who have believed in Allah and His Messenger, and afterward doubt not, and strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful. (Al-Hujurat 49:15)

3- Acceptance

One should accept the Shahadah fully and not reject it. It is not sufficient that a person merely know what the Shahadah means and believe it with certainty. Rather he must accept it my pronouncing it openly and accepting to become a Muslim. Allah says:

Truly, when it was said to them, “La ilaha illa Allah (no deity is worshipped in truth except Allah),” they puff themselves up with pride and deny it. (As-Saffat 37:35)

4- Compliance

It means obedience and acting upon all what the Shahadah necessitates.

A person must do according to what Allah ordered and abstain from what He prohibited. Allah, Exalted be He, says:

And whosoever submits his face to Allah, while he is a muhsin (doer of good), then he has grasped the most trustworthy handhold [La ilaha ill-Allah]. And to Allah return all matters for decision. (Luqman 31:22)

We should note that the word muhsin” in the verse literally means a person who does something well. Here it means one who does righteous deeds sincerely for Allah, according to the method the Prophet (peace be upon him) taught us.

Here we see that Allah mentions both submission to Allah along with doing righteous deeds, and only if a person does this has he grasped onto the sure handhold of the Shahadah.

5- Truthfulness

One must be truthful in his Shahadah. Even though a person may be doing all these things on the outside, he might be hiding disbelief in his heart, like the hypocrites.

Allah says:

They say with their tongues what is not in their hearts. (Al-Fath 48:11)

6- Sincerity of worship

One must make his worship and obedience sincerely for Allah alone. And it may be that one fulfills all the previous conditions, but he directs worship to other than Allah at times, like supplicating to the dead, etc. He has not made his worship purely for Allah.

Allah says:

And they were not commanded except to worship Allah, following the religion purely and sincerely for Him, turning away from other religions. (Al-Bayyinah 98:5)

7- Love

One must love Allah, His Messenger, and His righteous slaves. He must hate and show enmity towards all who show enmity to Allah and His Messenger. He must prefer what Allah and His Messenger love, even if it is different to what he desires. Allah says:

Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight… are dearer to you than Allah and His Messenger, and fighting in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the rebellious and disobedient to Allah. (At-Tawbah 9:24)

Shahadah & Oneness

The Shahadah also necessitates that Allah is the only one who has the right to legislate, whether it be in matters concerning worship, or matters concerning the government of human relations in both the individual and public affairs. The act of making something prohibited or lawful is for Allah alone. His Messenger merely explained and clarified Allah’s commandments.

And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it). (Al-Hashr 59:7)

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The article is an excerpt from”How to Become a Muslim” by Abdul-Rahman Al Sheha.

 

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