Tag: Islamic teachings

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Ethics & Values New Muslims

Prophet Abraham and His Non-Believer Father

There’re two examples of da`wah of Prophet Abraham (Ibrahim). One was when he presented haqq (the Truth) to his father and the other was when he addressed his people. There is a marked difference between the two.

Prophet Abraham dender nature

Paternal affection has been aroused in his address to his father.

The difference is not in the mode of discourse and clear presentation, but the deep knowledge shown of the prevailing conditions and psychology of the people addressed and how such discourse appeals to the hearts.

The son invites his father to Islam:

And make mention (O Muhammad) in the book of Ibrahim. Truly, he was a saint, a Prophet. When he said to his father: ‘O my father! Why do you worship that which does not hear nor see, nor can in any way avail you? O my father! Lo! There has come to me of knowledge that which did not come to you. So follow me, and I will lead you on a right path. O my father? Do not serve the Satan. Truly, the Satan is a rebel to the All Merciful. O my father! I fear that a punishment from the All Merciful will overtake you so that you become a comrade of the Satan. (Maryam 19:41-45)

Paternal affection has been aroused in these verses. Think over the repeated address: “O my father!” It shows obedience, love and humility. It requires an aesthetic taste to understand the eloquence of this address.

Mode of Address

Those who have a deep knowledge of the language of the Qur’an can really enjoy the spirit of this mode of address. It has been said that when such persons recite any ayah which delineates the punishment of Allah, their voices tremble and their faces redden with fear. When however they recite any ayah regarding Allah’s pardon and mercy, their hearts melt and their voices show mildness and the warmth of love.

When a son addresses his father thus: “O my father”, he arouses his paternal affection. If he had said the same thing with the voice of a preacher, he would have said,

“Exalted Sir! hear me, or O reverend priest! think it over.”

It would have then given an altogether different impression.

But he said: “O my father”. He adopted this mode intentionally so that his words might touch a sympathetic chord and arouse paternal affection, and thus open the way to his father’s heart. When a son addresses his father in this manner, however angry the father may be, his heart melts and he is inclined to hear what the son has to say.

The prophet Abraham (peace be upon him) touched the sympathetic chord in his heart before he discoursed. Because it has been seen that sometimes affection finds a place in the heart before faith finds acceptance with the person addressed.

It is also possible that a father may be affectionate but may not be a believer. If he is to be invited to true faith then one has to enter through the door which is open.

Hikmah

One who is inviting to the ‘way of Allah’ who is blessed with hikmah (wisdom) cannot lose sight of this aspect. If he does so, it may be harmful to him and his cause. If, however, he is bad-tempered he cannot succeed in his mission.

… if then (O Muhammad) you had been stern and fierce of heart they (the Companions) would have dispersed from around about you. (Aal `Imran 3:159)

When the Prophet Muhammad (peace be upon him) addressed his uncle Abu Talib, at a very critical juncture, he addressed him as “Dear Uncle”.

It was at a time when Abu Talib was afraid of a boycott by Quraysh.

“Dear Uncle! If they place the sun on my right hand and the moon on my left and ask me to abandon this mission, still I will not give it up. I will continue to work for it until Allah makes it prevail or I sacrifice my life for it.”

The result of these soft-spoken words was that the natural emotion of sympathy and affection was aroused and, though Abu Talib remained attached to his ancestral religion, he said: “O my son! continue with your mission and do what you like. I will not hand you over to anybody.”

Prophet Abraham’s Invitation 

While speaking to his father the Prophet Abraham (peace be upon him) did not take to logic nor speak in the high-flown language meant only for the intelligentsia. He began his talk in the language used in common parlance which could be understood by any man with common sense.

He said, “My father! Why worship an idol which does not hear, see nor can it be of any help lo you. I have been revealed the truth of which you have no knowledge.” (Maryam 19:42-43)

It is also a matter of pleasure for a father that his son should excel him in knowledge and intelligence. That is not surprising.

It has sometimes been found that the father is illiterate and the son becomes a learned and proficient man.

The Prophet Abraham (peace be upon him) said to his father, “O my father! I have been revealed the Truth of which you have no knowledge, so follow me. I will guide you to the right path. O my father! Do not worship the Satan. The Satan is disobedient to Allah.” (Maryam 19:43-44)

Each and every word in this ayah has a depth of meaning in it and is a treasure of wisdom. He spoke to him in a simple language because his father was a simpleminded sculptor. It was no use talking to him in a sophisticated way. He just said, “O my father! I fear that you may be taken as a follower of the Satan and the punishment of Allah may strike you.” (Maryam 19:45)

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 The article is excerpted from the book “Inviting to the Way of Allah”, by Sayyed Abul Hasan Ali Nadwi, Translated by Qazi Abdul Hamid, published by Ta-Ha Publishers Ltd. and UK Islamic Academy, 1996/1416 H.

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Ethics & Values New Muslims

Prophet Yusuf Inviting to Allah: Perfect Manners & Excellent Disposition

Here we present the method of invitation used by the Prophet Yusuf (peace be upon him). The relevant verses are:

And two young men went to prison with him. One of them said: ‘I dreamt that I was pressing wine.’ The other said: ‘I dreamt that I was carrying upon my head bread from which the birds were eating. Tell us the interpretation, for we see you of those who do good.’ He said: ‘The food which you are given (daily) shall not come to you but I shall tell you the interpretation before it comes to you. This is of that which my Lord has taught me. Truly, I have forsaken the religion of folk who don’t believe in Allah and are disbelievers in the Hereafter. And I follow the religion of my fathers, Ibrahim and Ishaq and Ya`qub. lt never was for us to attribute anything as partner to Allah. This is of the bounty of Allah to us (the seed of Ibrahim) and to mankind; but most men do not give thanks. 0 my two fellow prisoners! Are many lords better, or Allah the One, the Almighty? Those who in you worship besides Him are but names which you have named, you and your fathers. Allah has revealed no sanction for them. The decision rests with Allah only, Who has commanded you that you worship none save Him. This is the right religion, but most men know not. 0 my two fellow prisoners! As for one of you, he will pour out wine for his lord to drink; and as for the other he will be crucified so that the birds will eat from his head. This is the case judged concerning which you inquired. (Yusuf 12:36-41)

The Unusual Circumstances

Before I elucidate the meaning of these noble verses, I want you to visualize the unusual environment in which the Prophet Yusuf (peace be upon him) had to carry out his mission.

First of all, think for a while about who the Prophet Yusuf was. He was the son of the Prophet Ya`qub(Jacob), and grandson of the Prophet Ishaq (Isaac) and great-grandson of the Prophet Ibrahim (peace be upon them) all, – eminent in lineage, a prophet by heredity, noble in disposition, excellent in morals and manners, mentioned in revealed books, narrated in religious, literary and philosophical works and matchless in beauty.

Then go through the following verses, before enjoying the literary excellence of these verses:

And there came a caravan, and they sent their water drawer. He let down his pail (in the pit). (Yusuf 12:19)

And it seemed good to them (the menfolk) after they had seen the signs (of his innocence)to imprison him for a time. (Yusuf 12:35)

The Prophet Yusuf (peace be upon him) was imprisoned on a charge from which he had been acquitted. His innocence was as much established by Allah as was the wolf free from the guilt of killing him (an Arabic proverb).

Anyway, the Prophet Yusuf was sent to jail as a convict on a false charge. The prison staff had to carry out the orders of the higher authorities. They were not concerned with the facts of the case. They treated the inmates as chattels. They were not aware of the status of the Prophet Yusuf, the family he belonged to or the noble character he bore. The atmosphere in prison is different from the outside world and the inmates had a lot of time at their disposal.

Though all the prisoners were treated as equals, the Prophet Yusuf (peace be upon him) became the centre of attention- other prisoners being impressed by his character.

Perhaps the fellow prisoners were attracted towards him on account of his devotion to prayers, dignified manners, strength of character, and broadmindedness. They were obliged to respect him for his sterling qualities of head and heart. It was all in accordance with the will of Allah.

The two prisoners had dreams which is nothing unusual, but their dreams were a bit strange. One of them dreamt that he was extracting wine (from grapes). He did not know what the dream meant and fear caught him as if it was a nightmare. The other man dreamt that he was carrying bread in a basket over his head and the birds were eating from it. It was also a strange dream.

They referred their dreams to the Prophet Yusuf, peace be upon him. It shows that their instinct had not become dull. They had the faculty of observation and it is a common practice that people judge by their own experiences rather than depending on logic and reason. They told their dreams to the Prophet Yusuf and asked him for their interpretations saying, “We see you (to be one) of those who act excellently well”.

The Meaning of “lhsan”

The two prisoners who asked for interpretation of their dreams said:

“ … for we see you (to be one)of those who act excellently well.”

lhsan thus signifies doing anything in a manner which is the highest degree of perfection.

When asked about lhsan the Prophet Muhammad (peace be upon him) said:

“lhsan is that you worship Allah as if you see Him, because if you do not see Him, then He sees you.” (AL-Bukhari)

Ihsan here means that the Prophet Yusuf was perfect in every way. Because he was accused of an offense (which he did not commit) there must have been some talk about it in the prison. His co-prisoners must have thought at first that there must be some truth in the charge or else he would not have been in prison.

Others might have said that the charge was false. But all this loose talk ended in the prison when they saw him at close quarters and experienced his perfect manners and excellent disposition. The aura of guilt which preceded his coming to the prison disappeared and the prisoners instead saw a halo of glory around him.

A Thought-provoking Matter

The Prophet Yusuf, (peace be upon him) realized that the frightening dreams had brought these persons to him since they considered such matters important in their time.

They gave great importance to such incidents and prognostications and placed implicit faith in them.

But the Prophet Yusuf was brought up in the lap of prophethood, endowed with a rare insight and moulded for prophethood; he understood that these two prisoners were forgetting the grave realities which needed more attention than these dreams. He knew that the present life, however long it may be, is, in fact, no better than a dream.

These two prisoners were more in need of knowing the interpretation of the reality of life and death since their forgetfulness of Allah laid them open to a more serious loss and danger.

Yusuf who was blessed with sympathy for people and had their welfare at heart, knew that it was more important to warn them about the real danger to come. They ought to be told about the thing which was more profitable to them, especially when they had experienced a shock and were mentally prepared to heed his advice. He had now an opportunity to tell them what he wanted; there probably would be no other occasion.

Yusuf (peace be upon him) thought it better not to lose that chance as the interpretation of dreams had presented him with an opportunity to invite them to the way of Allah. He thought that their natural sense of reason ought to be awakened so that they might grasp the meaning of tawheed, the easy and natural belief in One God.

To be continued…..

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The article is excerpted from the book “Inviting to the Way of Allah”, by Sayyed Abul Hasan Ali Nadwi, Translated by Qazi Abdul Hamid, published by Ta-Ha Publishers Ltd. and UK Islamic Academy, 1996/1416 H.

 

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Ethics & Values New Muslims

Tolerance and Mercy in the Prophetic Sunnah

By Editorial Staff

The principles of mercy and tolerance are stressed in the traditions of the Prophet (peace be upon him) as key features of the Muslim character and behavior.

Ibn ‘Abbas (May Allah be pleased with them) reported:

The Messenger of Allah (peace be upon him) said to Ashajj `Abdul-Qais (May Allah be pleased with him), “You possess two qualities that Allah loves. These are clemency and tolerance.” (Muslim)

Kindness and gentleness are good Muslim character traits that have great impact on the Muslim:

The Prophet said: “The believing servant) finds relief from the troubles of the world and its hardships and (gets into) the Mercy of Allah.” (Muslim)

Also the Prophet said that: “Whoever suffers an injury and forgives (the person responsible), God will raise his status to a higher degree and remove one of his sins”. (At-Tirmidhi)

Allah says:

Those who spend (of that which Allah has given them) in ease and in adversity, those who control their anger and are forgiving toward mankind; Allah loves the good. (Aal `Imran 3:134)

Tolerance in Selling & Buying

Narrated Abu Hurairah (May Allah be pleased with them) that the Messenger of Allah (peace be upon him) said: “Indeed Allah loves tolerance in selling, tolerance in buying, and tolerance in repaying.” (At-Tirmidhi)

Narrated Jabir (May Allah be pleased with them) that the Messenger of Allah (peace be upon him) said: “Allah forgave a man who was before you: He was tolerant when selling, tolerant when purchasing, and tolerant when repaying.” (At-Tirmidhi)

Allah: The Tolerant

Ibn ‘Abbas reported that Allah’s Messenger (peace be upon him) used to supplicate during the time of trouble (in these words):

” There is no god but Allah, the Great, the Tolerant, there is no god but Allah, the Lord of the Magnificent Throne There is no god but Allah, the Lord of the Heaven and the earth, the Lord of the Edifying Throne.” (Muslim)

It was narrated that Mutarrif ibn ‘Abdullah ibn Shikhkhir said:

“I heard ‘Uthman ibn Abul-‘As say: “The last thing that the Prophet (peace be upon him) enjoined on me when he appointed me governor of Ta’if was that he said: “O ‘Uthman! Be tolerable in prayer and estimate the people based upon the weakest among them, for among them are the elderly, the young, the sick, those who live far from the mosque, and those who have pressing needs.” (Ibn Majah)

Mercy on The Young

Narrated `Aisha:

A bedouin came to the Prophet (peace be upon him) and said, “You (people) kiss the boys! We don’t kiss them.” The Prophet said, “I cannot put mercy in your heart after Allah has taken it away from it.” (Al-Bukhari)

Ibn `Abbas narrated that the Messenger of Allah said:

“He is not one of us who does not have mercy upon our young, respect our elders, and command good and forbid evil.” (At-Tirmidhi)

Being Merciful to Each Other

Allah says:

And worship Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbor who is of kin (unto you) and the neighbor who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loves not such as are proud and boastful. (An-Nisaa’ 4:36)

Abu Hurairah narrated that Abul-Qasim said: “Mercy is not removed (from anyone) except from a wicked one.” (At-Tirmidhi)

Allah will treat us the way we treat others. So we should treat others the way we expect to be treated and the way we hope God will treat us –with compassion and mercy.

Jarir ibn ‘Abdullah (May Allah be pleased with him) reported:

The Messenger of Allah (peace be upon him) said, “He who is not merciful to people Allah will not be merciful to him.” (Al-Bukhari and Muslim)

Jarir ibn Abdullah also narrated that the Messenger of Allah said: “Whoever does not show mercy to the people, Allah will not show mercy to him.” (At-Tirmidhi)

`Abdullah ibn `Amr narrated that the Messenger of Allah said:

“The merciful are shown mercy by Ar-Rahman. Be merciful on the earth, and you will be shown mercy from Who is above the heavens. The womb is named after Ar-Rahman, so whoever connects it, Allah connects him, and whoever severs it, Allah severs him.” (At-Tirmidhi)

`Umar was heard to say, “Anyone who does not show mercy will not be shown mercy. Anyone who does not forgive will not be forgiven. Anyone who does not pardon will not be pardoned or protected.” (Al-Adab Al-Mufrad)

Abu Umamah narrated that the Messenger of Allah (peace be upon him) said, “Anyone who shows mercy, even to an animal meant for slaughtering, will be shown mercy by Allah on the Day of Rising.” (Al-Adab Al-Mufrad)

God’s Mercy

Despite our sins and mistakes, there’s no limit to God’s mercy and forgiveness. He is the Forgiving, the Most Merciful.

Salman Al-Farisi (may Allah be pleased with him) reported that Allah’s Messenger (peace be upon him) said:

“Verily, Allah created, on the same very day when He created the heavens and the earth, one hundred parts of mercy. Every part of mercy is coextensive with the space between the heavens. and the earth and He out of this mercy endowed one part to the earth and it is because of this that the mother shows affection to her child and even the beasts and birds show kindness to one another and when there would be the Day of Resurrection, Allah would make full (use of Mercy).” (Muslim)

“Say, in the bounty of Allah, and in His mercy- in that let you rejoice.” (Abu Dawud)

Salman Al-Farisi reported Allah’s Messenger (peace be upon him) as saying:

“Verily, there are one hundred (parts of) mercy for Allah, and it is one part of this mercy by virtue of which there is mutual love between the people and ninety-nine reserved for the Day of Resurrection. (Muslim)

Abu Hurairah (May Allah be pleased with him) reported:

I heard Messenger of Allah (peace be upon him) 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)

Ask for God’s Mercy

`A’ishah said: “I heard the Messenger of Allah (peace be upon him) saying at his death: ‘O Allah, forgive me and have mercy on me, and join me with the Highest Company’.” (At-Tirmidhi)

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That’s Why I Wear the Hijab

nature-spirituality

There is no one answer why a woman will choose to wear a hijab, but her reasons are based on spirituality, a sense of control over her philosophical and ideological beliefs.

Montreal- As a young Muslim woman, Nadia Naqvi wears a traditional head scarf every day.

“I made the decision to put this on after the Christmas break when I turned 15,” Naqvi said.

“I’m 32 now and I have been wearing a hijab more than half of my life.”

Despite what politicians and others promoting the proposed charter of secularism, Bill 60, claim, Naqvi said she is not the product of a society that makes women second-class citizens and dictates that they must cover their hair.

“If you get to know me you will see that I am not oppressed and I am not stupid,” said Naqvi, currently on maternity leave from her teaching job at Beaconsfield High School.

World Hijab Day was marked Saturday afternoon in a Concordia building with a seminar, panel discussions and presentations by highly articulate women as a way to spread awareness about religious head covering.

This event was started in New York last year and has spread to more than 50 countries. This marked Montreal’s first participation.

The issue is timely with all the negativity and furor surrounding Bill 60.

Gwenda Wells, an Anglican minister, came to the meeting as an act of solidarity with the Muslim women.

“If Bill 60 — banning allegedly ostentatious religious symbols and clothing for those in the public sector — is passed, jobs in education, health and childcare will be lost to women, and all of these are valuable and life-affirming jobs,” Wells said.

A Choice of Her Own

Farida Mohamed, gave a lively history of the hijab and pointed out that the role of the head scarf is constantly changing.

“There are young Muslim women out there who want to wear tight clothes and yet cover their hair so the hijab is evolving,” Mohamed said.

Naqvi said there is no one answer why a woman will chose to wear a hijab, but her reasons are based on spirituality, a sense of control over her philosophical and ideological beliefs and the role models her parents set.

“I have seen the discrimination that this brings, particularly after Sept. 11,” she said of the rough ride given to Muslims after Islamic terrorists brought down the Twin Towers.

“I was looking for a part-time job then and I did well in a phone interview for a department store but when the manager saw me I was told the job was filled. I was once called ‘les sauvages’ when I was with my family in Walmart.

“I wear my hijab for the strength to rise above racism and misogyny,” Naqvi said.

“When I walk into my classroom my kids see me and not the hijab.”

The mother of three, whose family emigrated to Canada in the 1970s, added her thoughts to a presentation made by the Lester B. Pearson School Board against the adoption of the contentious bill.

“I wrote that children see people and adults see religion.”

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Source: montrealgazette.com

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Family New Muslims

A Divine Call for Kindness to Parents

By Dr. Ahmad Al Khalidi

Allah (Exalted be He) addresses believers and commands them to worship Him alone and to be always kind to their parents especially when they grow old and weak in such a way that they should not utter the slightest word of disgust or disrespect to them.

A Divine Call for Kindness to Parents

Allah commands believers to worship Him alone and to be always kind to their parents especially when they grow old and weak.

The Qur’an reminds children of their parents’ favor to them in childhood specially mothers who endured pains of weight in her body, delivery and weaning.

The human status, nowadays, matches with the Qur’anic facts; as the Muslims in the east and west belong to families with strong bonds where the children are dutiful to their parents in one way or another; while most mushriks ( polytheists’) children in non-Muslim societies depart their parents as soon as they reach puberty age.

Besides, their relationship with their parents gets too weak to visit them or to do any favor for them except on occasions (if they remember them). How wonderful are the  Qur’anic teachings that call children to do good to their parents not only throughout their life but also after their death.

Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. (Al-Israa’ 17:23)

Baz, (2007) brings up that the Qur’an incites the affection of benefaction and mercy in the hearts of children, who always look forward and rarely look backward to care for their parents who  have spent the whole nectar of their life for the sake of their children until drought has approached them.

The Father

Prophet Muhammad (peace be upon him) instructs children to be aware of their parents’ status in Islam.

Abu Darda’ heard the Prophet say that:

“The father is the middle door of Paradise (i.e. the best way to Paradise), so it is up to you whether you take advantage of it or not.” (Ibn Majah)

And out of kindness, lower to them the wing of humility and say, “My Lord! Bestow on them Your mercy even as they cherished me in childhood”. (Al-Israa’ 17:24)

The Mother

That is why the Prophet (peace be upon him) commended children to treat their mother well more than any other person.

Abu Huraira reported that a person said:

“Allah’s Messenger, who amongst the people is most deserving of my good treatment? He said: ‘Your mother, again your mother, again your mother, then your father, then your nearest relatives according to the order (of nearness).’” (Muslim)

Allah says:

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. (Luqman 31:14)

True scientific discoveries usually agree with the Holy Quranic verses, so Al Tawashi (2006:265) mentions what scientists have discovered about the importance of mother’s milk, “Every day, a new benefit of mother’s milk to the baby is discovered.” He adds, “one of the facts that science has discovered about mother’s milk is that suckling up to two years after birth is very beneficial.” Moreover, “Mother’s milk is an unmatched mixture that is created by God has both an excellent food-source for the new born baby, and a substance that increases its resistance to disease. Even artificial baby food produced by today’s technology cannot substitute for this miraculous source of nutrition.”

Allah’s Mercy

Children should not forget their parents’ breeding and care. Allah orders children to be modest to their parents out of humbleness and mercy to them seeking reward from Allah. However, in case parents call their children to shirk, they should not obey them; yet they should keep kind and benevolent for them. This, indeed, reflects the extent of mercy of Allah upon parents even though they were disbelievers.

But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in this world with appropriate kindness and follow the way of those who turn back to Me in repentance. Then to Me will be your return, and I will inform you about what you used to do. (Luqman 31:15)

“If they help you in the obedience to Allah, guide and cultivate you with a correct upbringing then they deserve to be obeyed. If, however, they both deviate and strive with much effort with you to fall into shirk (associating other beings/gods) with Allah then there is no obedience to them (in that). However, the general righteousness that you should have towards them does not become void even if they try and strive against you and harm you to disbelieve in Allah, it is upon you not to forget their rights; for you must be a good companion to them in this life.” (Sahih International)

In view of that, young Muslims should always remember this Prophetic hadith that calls children to regard their parents and to be watchful for them.

`Abdullah ibn Mas`ud reported:

“I said: Messenger of Allah, which of the deeds (takes one) nearer to Paradise? He (the Holy Prophet) replied: Prayer at its proper time, I said: What next, Messenger of Allah? He replied: Kindness to the parents. I said: What next? He replied: Jihad in the cause of Allah.” (Muslim)

Fostering Ethical Concepts in Children

Luqman’s son is reminded of the rights of his parents on him, of the hardships mothers face while bearing and weaning their children and of the total dependence of infants on their mothers for two years. However, Man should be thankful to Allah first, then to his parents.

S`adi (1985) points out that one has to be respectful to his parents and that he should treat them gently, speak with them modestly using kind words, deal with them pathetically and avoid ill-treating them, particularly his mother who faced difficulty after difficulty since he was a clot until he was born, enduring his weight in her body, her sufferings from weakness and illness as well as pains of delivery.

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Dr. Ahmad Muhammad Al khalidi is Researcher and translator, E L teacher and lecturer, an old member in the presentation to Islam committee.

 

 

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FEATURED New Muslims

The Social System in Islam: Foundations and Practices

By Abul A`La Mawdudi

The foundations of the social system of Islam rest on the belief that all human beings are equal and constitute one single fraternity.

The Social System in Islam

In Islam, if there is any real difference between man and man it cannot be one of race, color, or language, but of ideas, beliefs and principles.

Equality of Mankind

God created a human couple to herald the beginning of the life of mankind on earth, and everybody living in the world today originates from this couple. The progeny of this couple were initially a single group with one religion and the same language.

But as their numbers gradually increased, they spread all over the earth and, as a natural result of their diversification and growth, were divided into various tribes and nationalities. They came to speak different languages; their modes of dress varied; and their ways of living also differed widely. Climates and environments affected their color and physical features.

All these differences exist in the world of reality and Islam does not seek to ignore them. But it disapproves of the prejudices which have arisen among mankind because of these differences in race, color, language and nationality.

Islam makes clear to all men that they have come from the same parents and are therefore brothers and equal as human beings.

Islam says that if there is any real difference between man and man it cannot be one of race, color, country or language, but of ideas, beliefs and principles.

Two children of the same mother, though they may be equal from the point of view of a common ancestry, will have to go their different ways in life if their beliefs and moral conduct differ.

On the contrary, two people, one in the East and the other in the West, even though geographically and outwardly separated by vast distances, will tread the same path in life if they share the same code of moral behaviour.

On the basis of this fundamental tenet, Islam seeks to build a principled and ideological society very different from the racial, nationalistic and parochial societies existing in the world today.

The basis of co-operative effort among men in such a society is not the place of one’s birth but a creed and a moral principle. Anyone, if he believes in God as his Master and Lord and accepts the guidance of the Prophets as the law of his life, can join this community, whether he is a resident of America or Africa, whether he belongs to the Semitic race or the Aryan, whether he is black or fair-skinned, whether he speaks a European language or Arabic.

All those who join this community will have the same rights and social status. They will not be subjects to any racial, national or class distinctions. No one will be regarded as high or low. There will be no untouchability. There will be no special restrictions upon them in making marriages, eating and drinking and social contacts. No one will be looked down upon because of his birth of work. No one will claim any distinctive rights by virtue of his caste, community or ancestry.

Islamic Criterion

Man’s merit will not depend on his family connections or riches, but only on whether he is better than others in moral conduct or excels others in piety and righteousness.

Such social order, transcending as it does geographical boundaries and the barriers of race, color and language, is appropriate for all parts of the world; on its foundations can be raised the universal brotherhood of man.

In societies based on race or nationality only those people can join who belong to a particular race or nation, but in Islam anyone who accepts its creed and moral standards can become a member, possessing equal rights with everyone else.

Those who do not accept this creed, while obviously not being received into the community, are treated with tolerance and humanity and guaranteed all the basic human rights.

It is clear that if two children of the same mother differ in their ideas, their ways of life will be different; but this does not mean that they cease to be brothers.

In the same way, if two nations or two groups of people living in the same country differ in their fundamental beliefs, principles and ideology, their societies will also certainly differ; yet they will continue to share the common ties of humanity.

Hence, the Islamic society offers to non-Muslim societies and group the maximum social and cultural rights that can possibly be accorded.

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The article is excerpted from the author’s book “The Islamic Way of Life”.

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Ethics & Values New Muslims

Thanksgiving: The Essence of Belief

How does thanksgiving contribute to one’s belief? Is it just a faith requirement or just moral development? How can we reach the state of thankfulness?

The hadith of Jibreel (Angel Gabriel) is considered by most Muslim scholars to be one of the fundamental texts of our religion. It presents, in a comprehensive way, the foundations of Islam.

the essence of Islam

The spiritual path is not a philosophical picnic. It requires action; the action of the heart, the tongue and the limbs.

This is made clear by the fact that the Prophet (blessings and peace upon him) mentions to `Umar (may Allah be pleased with him) at the conclusion of the hadith: “’O `Umar! Do you know who the questioner was?’ Umar replied: ‘Allah and His Messenger know best’. The Prophet replied: ‘Verily, it was the Angel Gabriel. He came to teach you your religion’”. (Muslim)

This narration focuses on four things that are essential to our religion: Islam (Muslim practice), Iman (Muslim dogma), ihsan (states of inner excellence) and the Sa`ah (Doomsday).

To rephrase the focal points of this hadith, we can say that Islam is a religion that demands of its adherents that they do something, that they believe something, that they embody something and that they prepare for something. What we do involves the devotional acts that are enjoined by the religion. This is the essence of Islam, in this particular context.

What we believe involves the dogma that we affirm as agreed upon by the scholars who have mastered the prophetic message and distilled from it the essential beliefs whose affirmation is necessary if a person is to be considered a Muslim. This is the essence of iman, again, in the context of the hadith.

The states of being that a believer embodies are illustrated, in the immediate context of the hadith of Gabriel, by the saying of the Prophet: “…that you worship Allah as if you see Him. If you fail to see Him, be mindful that He observes you”. This is the essence of ihsan.

Finally, by living a life, which encompasses in a real way all of the aforementioned elements, we are preparing for the end of things in the world, or Doomsday.

To expound further on the idea of a Muslim embodying something, we can add that this is an aspect of our religion that many Muslims fail to adequately consider. Specifically, the idea that we are to embody the prophetic virtues is lost by many. Those virtues, which the Prophet embodied, are an articulation of the ontological stations he attained to.

In other words, his very being, for example, embodied the station of patience. This ontological reality then manifested itself in his character as he displayed unmatched patience in his dealings with others. This is what ihsan is about.

Imam al-Qushayri, in his Risala, mentions some of the states a believer should strive to embody: repentance or penitence (tawbah); sincere exertion in worship (mujahada); spiritual insularity (khalwah or `uzlah); God-consciousness (taqwa); religious scrupulousness (wara`); worldly detachment (zuhd); silence (samt); fear of God (khawf); hope for God’s Mercy (raja’); sobriety of heart (huzn); suppression of the appetite for food and drink (Ju`); humility (tawadu`); opposing the whims of one’s ego (mukhalafa an-nafs); avoiding envy (hasad); avoiding backbiting (ghaybah); contentment (qana`ah); trusting in Allah (tawakkul); thankfulness (shukr); being certain of divine truths (yaqeen); patience (sabr); being mindful of Allah’s observation of one (muraqabah); being pleased with Allah’s decree (rida); willing servitude to Allah (`ubudiyyah); strong conviction for truth and religion (iradah); consistency (istiqamah); sincerity in all of the relevant realms (ikhlas); honesty (sidq); shyness (haya’); freedom from the weight of worldly engagements (hurriyyah); constant remembrance of Allah (dhikr); concern for others (al-Futuwwa); viewing things in the light of truth (firasa); good character (khuluq); generosity (jud) and many others. (Abi Al-Qasim Al-Qushayri, Al-Risala)

Thanksgiving: How?

One of the loftiest of stations mentioned by Imam Al-Qushayri, and others, is that of thankfulness (shukr). To fully strive for the actualization of this station in our lives we must know its meaning. The linguistic meaning of shukr is from sha-ka-ra, which means an animal attaining to pasture and then fattening on it.

Thus, the Arabs say, sha-ka-tat al-ibilu, meaning the camels attained to pasture and became fat. The expression hisan shakur means a horse that is fattened up by very little fodder. In general, an animal that is shakur eats little but grows much.

This definition gives us insight into the nature of a thankful person. It does not take much to please them. We find that a person that is truly thankful is appreciative of very little. When we give them the smallest gift they are deeply grateful and seek to express their gratitude in the warmest terms and kindest actions. As for the ingrate, no matter how much they receive they desire more and fail to express any gratitude for what they have received.

Thus, the effect of a blessing, be it pasture or fodder, is seen on the animal who receives that blessing, in its increased size. Likewise, the effect of a blessing given by Allah to His servant manifests itself on the tongue, heart and limbs of a thankful person. Hence, in the technical usage of the religious scholars, as expressed by Ibn Al-Qayyim Al-Jawziyya, thankfulness means ‘to manifest one’s appreciation for the blessings bestowed by Allah on the tongue, through praise and acknowledgment; in the heart by witnessing the giver of the blessing and loving Him; and on the limbs by willingly accepting His guidance and obeying Him’.

This definition helps us to understand that the spiritual path is not a philosophical picnic. It requires action; the action of the heart, the tongue and the limbs. Knowledge though, does play its part, in fact, as emphasized by Imam Al-Ghazali in the Ihya’, it is the foundation of the subsequent acts of thankfulness. He says:

‘You should know that thankfulness is among the stations of those journeying to Allah. It is also (like other stations) organized around the categories of knowledge (`ilm), state (hal) and action (`Amal). Knowledge is the foundation and it bequeaths the state, while the state (in turn) bequeaths action. As for knowledge it is the knowledge that the blessing is from the giver of blessings (Allah: Al-Mun`im).The ensuing state is the happiness resulting from His bestowing the blessing. The action is undertaking what is intended and loved by the giver of the blessing’. (Al Ghazali, Ihya’ `Ulum Ad-Deen)

Imam Al-Ghazali outlines a process whereby thankfulness can become actualized in our lives. The foundation of this process is the knowledge that every blessing we have ultimately comes from Allah. In our increasingly ’material’ world people are losing touch with this great reality. Many view their hard work, intellect or creativity as the source of the good they enjoy. They cannot conceive of the role played by the divine in their good fortune.

Hence, we witness the growing disinclination on the part of the wealthy to share their wealth with the less fortunate members of our society. In the face of appeals for greater charity we increasingly hear retorts such as, ’Poor people should work hard as I did…’ ‘Those people should pick themselves up by their bootstraps like we did…’ People uttering such statements may recognize the blessings they enjoy, but they fail to see the giver of those blessings, and because they do not see or acknowledge the giver of the blessing, they neither see nor acknowledge the rights He has established in their wealth.

The various sayings of the scholars we have considered let us know that to really be people of thankfulness we must be people who praise and worship our Lord. When the Prophet, peace and blessing of Allah upon him, was asked why he was standing in prayer at night until his feet were swollen, he replied, as the tears flowed down his cheeks, ”Should I not then be a thankful servant?” (Al-Bukhari) His thankfulness was expressed in his worship. This should be our case.

A final way we can express our thankfulness in indicated by the name of Allah, Ash-Shakur. One of the meanings of this name is one who rewards a small amount of human effort with a great amount of grace. A vile criminal can enter into Islam one moment and then die the next. Having done only one righteous deed, uttering the Testimony of Faith, he is rewarded with eternal bliss in Paradise. How small was his action compared to the magnitude of Allah’s grace?

This should remind us that in all of our relations and dealings in the world we should try to give far more than we take. This is especially important when the dominant ethos is becoming ‘take as much as you can and give as little as possible’.

Let us take time to reflect on what it truly means to be thankful, and let us work to the extent of our capabilities to extend the blessings we enjoy to others, not just on one day, but every day.

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Source: newislamicdirections.com.

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