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FEATURED New Muslims

I Found Islam.. “I Found the Qur’an”

Shakeel Malik shares his story of how he converted to Islam. He found a copy of the Qur’an at a Buddhist temple, and then he found the truth, and thus  was guided to Islam. It was the beginning of change.

When he was  Christian, Shakeel acknowledges, he didn’t believe in Jesus, but now as a Muslim he knows he does believe in Jesus.

Learn more about his conversion story from his own words in the video below…

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Source: MercyforMankind.net

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Muslim Lifestyle New Muslims

Islam’s Economic Code of Conduct: Balance and Moderation

By Abdur Raheem Kidwai

As part of its economic code of conduct, Islam condemns the squandering and abuse of resources put at man’s disposal and calls for moderation. In Islam, man is assigned the role of trustee, enjoying control over what Allah has granted him.

Your Lord has decreed:

– Do not squander your wealth wastefully. Those who squander are Satan’s brothers, and Satan is ever ungrateful to his Lord.

– And if you turn away from them, awaiting mercy from your Lord which you expect to receive, then speak to them kindly.

– Do not let your hand be chained to your neck, nor outspread it to its extreme, for you will then be left sitting reproached, destitute. Certainly your Lord enlarges the provision for whom He will and measures it out. He is All-Aware and All-Observant of His servant.

– Do not kill your children for fear of want. We provide for them and for you. Surely their killing is a great crime. (Al-Israa’ 17:26-31)

It is important then that one uses one’s resources prudently. Spending one’s money on anything which is sinful amounts to using it wastefully and hence is forbidden.

Morality-based

Once again, this economic teaching is permeated with morality. Those guilty of squandering resources are likened to Satan’s brothers on the following two counts:

1- In squandering their resources, they behave like Satan who abuses the faculties granted to him only for disobeying Allah.

2- Squandering betrays ungratefulness to Allah, which is Satan’s main personality trait.

It is the height of ignominy for man to be branded as one of Satan’s party. The Qur’an employs this strong epithet in order to dissuade man from squandering his wealth. For this strikes a severe blow to the moral fabric of society.

Generally speaking, wealth spent wastefully is directed at gambling or at making a show of one’s wealth which vitiates social life. That squandering is something evil is effectively brought out by its association with Satan.

Another directive embracing man’s financial conduct is that he should treat the needy politely when he is unable to help them. One is not to be blamed, if one cannot help them owing to one’s own adverse circumstances. However, what is forbidden is to act harshly and uncharitably towards those in need.

Balance and Moderation

The golden rule governing man’s financial conduct is spelled out in the next verse, as is elaborated by Mawdudi:

“Human beings are required to act with moderation in financial matters. They should neither prevent the flow of wealth out of miserliness, nor should they waste financial resources by irresponsible extravagance. Instead, they should have such an instinctive sense of balance and moderation that they should not shrink from spending when that is genuinely needed, and should abstain from spending when it is not truly needed or is not justified – expenses incurred for show or out of vanity, or on sheer luxury, and for sinful purposes. In fact, every misdirected expense which is made at the expense of genuine needs and beneficial purposes amounts to ingratitude to God for His bounty.” ( Mawdudi, Towards Understanding the Qur’an)

The directive for balance and moderation in financial matters is followed by reiterating the truth that it is Allah Who grants resources to everyone as He wills. Man should not, therefore, have any grudge against someone with large provisions.

Allah has given provisions to man in a measure ordained by Him. He has done so in order to test man, both in prosperity and adversity. He is fully aware of everyone’s conduct and will call man to account on the Day of Judgment with reference to his deeds. It is important to clarify that one’s wealth or poverty, which is part of Allah’s grand plan, is not to be interpreted as a sign of one’s proximity or otherwise to Allah.

A person blessed with wealth is not necessarily the one with whom Allah is well-pleased. Nor does one’s poverty indicate His displeasure. Accordingly, it is stressed that Allah being All-Aware grants sustenance in varying measures to men in accordance with His plan.

Don’t Fear Poverty

Since Allah has promised sustenance for everyone, man should not resort to such ignominious practices as family planning or infanticide out of fear of poverty. For this amounts to interfering with His plan, which is a very serious sin.

The Qur’an forbids this in unambiguous terms, reminding us that Allah, the Provider, will feed everyone. According to Sayyid Mawdudi:

“This verse totally demolishes the economic basis on which birth control movements have arisen in different periods of human history … However, according to the provision of the Islamic manifesto, man is required not to waste his energies on the destructive task of reducing the number of mouths that have to be fed … Human history also bears witness to the fact that economic resources in different parts of the world have increased in proportion to the growth of human population … Hence, man’s amateurish interference in the providential arrangements of God amounts to nothing short of folly.” (Mawdudi, Towards Understanding the Qur’an)

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation.

 

Abdur Raheem Kidwai is a professor of English at the Aligarh Muslim University, India and a well-known author of many works on the Qur’an, Islam and Muslims. Of his books are “The Qur’an: Essential Teachings”, “Daily Wisdom: Selections from the Holy Qur’an”, “Daily Wisdom: Islamic Prayers and Supplications”, “Empowerment of Indian Muslims: Perspectives, Planning and Road Ahead”.

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Ethics & Values New Muslims

The Believers: The Qur’anic Model

The Qur'an

According to the Qur’an, a believer is by definition someone who stands out for his good deeds.

Successful are the believers. Those who humble themselves in prayers; who avoid vain talk; who are keen on acts of charity; who guard their private parts except with their wives and those who their right hands own. In their case they are free from blame. But those who seek beyond that, they are transgressors. (The believers are) those who faithfully observe their trusts and covenants, those who guard their prayers. They are the inheritors of Paradise. They shall dwell in it (forever). (Al-Mu’minun 23:1-11)

It goes without saying that the Qur’an is the Book of guidance par excellence, instructing man how to live his life. As part of its grand plan of instruction, the Qur’an spells out concisely the definition and outstanding features of believers, which are embodied most clearly in verses 1-11 of Surat Al-Mu’minun.

Significantly enough, the surah itself is entitled Al-Mu’minun (Believers) and it opens with the passage under discussion here. As to the importance and excellence of these particular verses the following hadiths further clarify the point.

It is reported on `Umar’s authority in the “Musnad of Imam Ahmad” that once after receiving a fresh part of divine revelation, the Prophet Muhammad (peace and blessings be upon him) made the following supplication in the presence of those Companions sitting around him:

“O Lord, grant us increase and do not afflict us with decrease. Exalt us and do not abase us. Bestow upon us and do not deprive us. Grant us superiority over others and do not deprive us. Grant us superiority over others and do not make others superior to us. Be pleased with us and bless us with Your pleasure.”

He then added:

“I have just now received such verses that whoever acts upon these will go straight to Paradise.”

He then recited this passage from Surat Al-Mu’minun which had then been revealed to him. More importantly, the following hadith throws ample light on the significance of the passage.

On being requested to describe the Prophet’s conduct, which would serve as a model for subsequent generations to emulate, ‘A’ishah, the Prophet’s wife, replied that his conduct exemplified what is stated theoretically in the Qur’an: “His character was that of the Qur’an.” (Ahmad, Muslim and Abu Dawud) . To illustrate her point further, she recited these verses of Surat Al-Mu’minun. (Kitab At-Tafsir, An-Nasa’i’s Sunan)

On studying these verses one can form a clear idea of the Qur’anic model of believers. This passage describes both their sound beliefs and right conduct. The first and foremost point is that the Qur’an accords equal importance to both creed and deed. Both of these should be sound and wedded to the goal of pleasing Allah.

Belief which is not supported by right conduct and by the same token, good deeds which are lacking firm belief in the articles of faith prescribed by the Qur’an, are not acceptable.

According to the Qur’an, a believer is by definition someone who stands out for his good deeds. This amalgam of sound beliefs and right conduct alone ensures success in this world, and more particularly, in the everlasting Afterlife. The Qur’an assures abiding success to those who display the seven characteristics as outlined in this passage.

Another amazing feature of this passage is that it covers the entire gamut of both individual and collective life. Furthermore, it takes into account major social, sexual, moral, economic and spiritual activities. This concise passage thus instructs man in all the important spheres of life, enabling him to profess and practice life as a believer. Implicit in it is also the truth that the profession of Qur’anic beliefs invests man with excellent conduct and perfect morals and manners.

The connection between belief and conduct is logical, rather inevitable. Any flaw in one’s conduct betrays some weakness in one’s faith. Otherwise, in the scheme of things ordained by Allah, sound beliefs must result in excellent conduct.

This explains why the passage opens with the assertion that believers are destined to achieve success. This Qur’anic proclamation does not hinge on any partisanship or jingoism. It rather states the law of nature that true believers, in view of their perfect conduct, which is expected of them, are bound to attain success.

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation.

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Ethics & Values New Muslims

The Believers: The Qur’anic Model (2/2)

prayer

For believers, belief and prayer infuse into them such a sharp and keen sense of responsibility and accountability that nothing vain distracts them.

The Believers: The Qur’anic Model (Part 1)

Successful are the believers. Those who humble themselves in prayers; who avoid vain talk; who are keen on acts of charity; who guard their private parts except with their wives and those who their right hands own. In their case they are free from blame. But those who seek beyond that, they are transgressors. (The believers are) those who faithfully observe their trusts and covenants, those who guard their prayers. They are the inheritors of Paradise. They shall dwell in it (forever). (Al-Mu’minun 23:1-11)

It emerges that believers are those who are characterized by, at least, seven features. Belief should imbue them with these seven outstanding traits, observable in their individual and collective life. As already hinted at, these encompass a wide range of human activities. Significantly enough, this account commences and concludes with a pointed reference to salah (prayer).

Believers are distinct in terms of their total devotion to prayer. It forms the very pivot of their existence. At one level, prayer signifies their complete surrender to their Creator, their willingness to lead life in accordance with His directives and their concern for their moral and spiritual sustenance and growth.

On the singular importance of prayer, the Prophet (peace and blessings be upon him) is on record as saying, as reported by Anas: “Prayer is the joy of my eye.” (Ahmad and An-Nasa’i)

Not only do believers offer prayer, they do so with the utmost humility. In other words, humbleness towards their Lord and towards fellow human beings is their mark of distinction. Prayer moulds them into better human beings who are considerate and conscientious. The Qur’anic expression khushu` literally means humbleness.

This should characterize the believers’ prayer, as is emphasized in several hadiths. Outwardly they should appear humble towards Allah while offering prayers.

Moreover, this quality should pervade their hearts. At one level, it underscores their full attention and devotion to various postures within prayer, avoiding any contact with or interest in anything outside prayer while so engaged.

In the broader context, however, it points to turning to Allah in all matters of life. Only His pleasure engages them and on a constant and consistent basis. It also ensures their utmost sincerity. It trains them to display total commitment to any task which they undertake.

Since only such acts catch their attention which seek to please God, their mindset and their entire way of life are God-oriented. And this is what makes their lives and of others in their company full of peace and cordiality.

As a result of their engagement with prayer, the second feature special to believers is their aversion to anything vain. Whatever does not contribute positively to their moral and spiritual development and to the betterment of the society which they erect, does not evoke their interest.

The Qur’anic expression employed, taqwa, is pregnant with meaning. Apart from ruling out evil in any form, it strikes a fatal blow to all such pursuits which have only entertainment value.

For believers, belief and prayer infuse into them such a sharp and keen sense of responsibility and accountability that nothing vain distracts them. The Qur’an does not negate the point that the world or human society is or can be altogether free from vanities. Believers, however, make a point of passing it by.

Almost the same truth is reiterated in Surat al-Furqan:

Those who witness no falsehood, and, if they pass by futility, they pass by it with honorable (avoidance). (Al-Furqan 25:72)

In sum, prayer turns them into such decent and God-conscious people that they disregard everything which may distract them from God’s way. Avoidance of vain talk and fruitless pursuits is thus their second prominent feature. The importance of this may be appreciated best in the larger social context. If such restraint is observed, it makes social life immensely meaningful and genuinely rewarding.

Another trait of believers is their constant and consistent engagement with acts of charity. This may obviously refer to their hearty payment of the obligatory zakah. Or it may be construed in a general, wider sense of contributing to all such projects which aim at ameliorating the condition of the poor and the underprivileged. Throughout, their main concern is to purify themselves and attain the heights of self-development. Included therein is the development of their morals and manners and the purification of their wealth.

Qur'an

Whenever they pledge a trust or are assigned with some responsibility they conduct themselves honorably.

In turn, it renders them as devout individuals who care for their fellow human beings and the wider community. Not only do they make a point of cheerfully paying the compulsory zakah, they also participate wholeheartedly in all such projects which bring peace and joy to members of their society.

Thus the quality of both individual and collective life is enhanced. A way of life with abundant charity promotes the virtues of hospitality and generosity, creates an atmosphere conducive to cordial social relations and a sense of fraternity and helps ease the tensions arising out of class and financial distinctions. Believers thus create a society which is largely free from inner conflicts and dissensions.

That believers guard their private parts is, once again, a virtue of immense value for both their individual life and for society as a whole.

Studied together with the next verse which clarifies that they should only have sexual relations with their wives and the women whom they legitimately possess brings to the fore the healthy Islamic stance on sexual conduct.

Islam recognizes sex like any other natural function of men and women. It does not prescribe abstinence from sex as a prerequisite for spirituality. Nor does it regard sex as something dirty or shameful.

The significance of this Qur’anic stance comes out more clearly when one compares it with the Christian attitude. In Christianity, sex even within wedlock is seen as an obstacle to achieving salvation. (For details see the Bible: Mt. 22:30 and I Cor. 7:32-34.)

Islam strikes a balance in terms of sanctioning sexual ties within marriage on the one hand and on the other, condemning all forms of extra-marital sex as a cardinal sin which incurs God’s wrath. In the passage under discussion believers are projected as men and women with this balanced, moderate approach towards sex.

Under the sobering influence of Islamic teachings in general and of prayer in particular, believers display exemplary restraint in satisfying their natural sexual urges. In so doing, they do not exceed limits. In essence, a note of moderation permeates the conduct of believers, be it with regard to sex or any other human activity.

The next two traits of believers relate to transactions and their sociocultural, moral and economic life. Whenever they pledge a trust or are assigned with some responsibility they conduct themselves honorably.

Being ever-conscious of their trust to God, it is not surprising to find them so particular about discharging their obligations. Their honesty and fair dealings in monetary and contractual matters contributes to producing and sustaining cordial, friendly social relations, characterized by mutual trust, welfare and sincerity. As a result, the life enjoyed by them is peaceful and fulfilling.

Anxiety or the constant threat of betrayal and the rat race in a cut-throat world does not haunt them. On the contrary, their community life is imbued with acts of charity, sexual restraint, good will and fellow-feeling.

Closely related to honoring trusts is the virtue of keeping promises, which also characterizes believers. They are ever true to their word to their Creator and to fellow human beings in terms of fulfilling the duties which they owe to God and to their social contacts, starting with familial ties and extending to wider community roles.

In so doing, they sacrifice their self-interest. Rather, they lead a life full of self-abnegation and altruism.

It goes without saying that such an attitude cements and reinforces strong family and community relations, which become marked by trust, love and understanding.

In his sermons addressed to the Companions during his Prophetic career the Prophet Muhammad (peace be upon him) made a point of exhorting believers to keep their trusts and promises. He made it plain that one without this virtue cannot be taken as a believer.

This Qur’anic account, mainly of the conduct of believers in their individual and collective life, is rounded off with a pointed reference to their religious observance. They are particular about offering prayer on time and do not miss it. While at the beginning of the passage humility in prayer is mentioned, the concluding note speaks of punctuality and keenness in offering prayer.

They are so diligent in the performance of this duty that they do not miss out any of its components. More significantly, they try their level best to internalize the essence and spirit of prayer in their conduct, as a result of which they grow into perfect human beings. Not only do they observe their religious obligations, they also acquit themselves well of their social role, as a responsible, faithful members of their community.

Believers possessing these traits are promised the inheritance of Paradise, the highest reward imaginable for man. They deserve this in view of their achieving the standard expected of them by God. In essence, the Qur’anic passage holds out a mirror for us to soul-search and a model to emulate.

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation, 2005.

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Ethics & Values New Muslims

Social Relations: Lessons from the Qur’an

Allah being man’s Creator knows best what might damage cordial social relations, as a result of weaknesses in human nature:

The believers are brothers in faith. So make peace and reconciliation between your brethren. And fear Allah so that you may receive His mercy. O Believers! Let not some men among you laugh at others. It may be that the latter are better than the former. Let not some women laugh at others. It may be that the latter are better than the former. And do not criticize one another, nor call them by offensive nicknames. It is bad to commit sin after professing belief. And those who do not repent are wrongdoers. O Believers! Avoid suspicion as much as possible. For in some cases suspicion is a sin. And do not spy on and backbite one another. Would any of you like to eat the flesh of your dead brother? You would abhor it. And fear Allah. Allah accepts repentance and is Most Merciful. O mankind! We have created you from a single pair of a male and female. And We have made you into nations and tribes so that you may know one another. The most honored of you in the sight of Allah is he who is the most pious of you. And Allah has full knowledge and is well acquainted with all things. (Al-Hujurat 49:10-13)

The passage above goes to great lengths in identifying and remedying these human failings.

Against Ridicule

Mention is made first of the fairly common tendency of laughing at others. Both men and women are equally prone to doing this.

Strikingly enough, the Qur’an addresses both men and women separately, asking them to desist from it. For the men or women so ridiculed may be better than those scoffing at them. What actually accounts for issuing this directive separately to men and women is that Islam does not envisage any intermixing of men and women.

It does not, therefore, admit the possibility that men may mock women and vice versa. For they should not and cannot gain such acquaintance with the opposite sex, as may result in taking them as the butt of ridicule and mockery. Repetition of the directive is also aimed at emphasizing the evil of such a practice.

Laughing at others may take many different forms, as is pointed out thus:

Copying someone’s voice, laughing at his words, face or dress, and making gestures so as to attract attention to others’ weaknesses. The underlying idea behind this act is to express one’s superiority by undermining the prestige of others.

This is regarded as character-assassination in Islam, and is abhorred in the same way as physical attack and persecution.

Since mocking others amounts to attacking their honor and prestige, it is bound to strain social relations. The victim too might even resort to revenge. As a result, the social fabric is damaged, giving rise to many more evils.

Islam therefore, strikes at the root of this common human failing of laughing at someone else’s expense.

Not to Slander

Another habit that deals a severe blow to mutual love and understanding is the tendency to criticize and blame others for offences, both real and imaginary. Needless to add, acrimonious remarks made against others are always counter-productive. The blame game is endless, with each party projecting the other in the worst possible light.

Far from promoting the Islamic value system, this tendency creates fissures and ruptures in community life. Such actions and reactions run counter to the Islamic ideal of Muslim brotherhood. At another place too, the Qur’an condemns the practice of slandering:

Woe to every kind of scandalmonger and backbiter, who piles up wealth and lays it by, thinking that his wealth will make him last forever. By no means! He will surely be thrown into that which breaks to pieces. And what would explain to you that which breaks to pieces? It is the fire of Allah kindled to a blaze. (Al-Humazah 104:1-6)

Using offensive nicknames is a variation of slander. The Qur’an makes a point of prohibiting this as well. For, like mocking and slandering others, it disrupts cordial social relations. The victim may avenge himself or he may harbor ill-feelings against those who show disrespect towards him. In either case, social relations are bound to be affected.

quran_prayer beads

Not only does Islam proclaim the sanctity of human life, property and honor, it also expects every member of the community to uphold the same.

God-Consciousness

The Qur’an is so particular about maintaining and promoting social harmony that it mentions, one by one, these irritants and urges man to shun them.

For curbing these the Qur’an goes a step further in asking man to be conscious all along of the All-Hearing, All-Seeing Allah and of the terrible consequences of such misdeeds in the Hereafter.

At the close of the verse these misdeeds, which harm fellow human beings, are branded as acts of wickedness. Muslims are reminded that after having professed belief, they should have nothing to do with any wicked act. As for those who refuse to pay any heed to these warnings and persist in such misdeeds, they are dubbed as wicked.

The note of warning is clear and emphatic. Little wonder then that one comes across several reports about the Prophet’s Companions that they made a point of shunning such behavior. `Abdullah ibn Mas`ud is on record as exclaiming: “I dread laughing at even a dog, lest I be turned into a dog.” (Al-Qurtubi)

Verse 12, “O Believers! Avoid suspicion as much as possible. For in some cases suspicion is a sin. And do not spy on and backbite one another. Would any of you like to eat the flesh of your dead brother? You would abhor it. And fear Allah. Allah accepts repentance and is Most Merciful (Al-Hujurat 49:12), marks the extension of the same moral code.

The focus shifts to those weaknesses which generally creep into a community as a whole and its behavioral pattern. Once again, the objective is to promote good social behavior among members of the community and also towards others who are not part of the faith community.

The directive starts by striking a blow at the root cause of all quarrels and conflicts – suspecting others and ascribing bad motives to all of their actions. If one does not check this tendency, it might make one’s own life miserable.

While one should be on one’s guard regarding one’s interests and not act in a gullible way, one should not take everyone as an enemy. Suspicion breeds hostility which eventually results in severing ties and relationships.

The Qur’an dubs such suspicion as a sin for it prompts one to doubt someone else’s integrity and to interpret an action in the worst possible terms.

Closely related to suspicion is the human weakness of spying on others in order to find out their secrets. Also included under this heading are the following: “Bugging, reading someone’s letters, peeping into someone’s house, investigating someone’s financial, private and family affairs.”

Collective Responsibility

Not only does Islam proclaim the sanctity of human life, property and honor, it also expects every member of the community to uphold the same. Accordingly, it forbids any interest in others’ personal and private lives. The Prophet brought home the above point thus:

“Do not speak ill of fellow Muslims. Do not look for their failings and weaknesses. For one who looks for their weaknesses, his failings are identified by Allah. Such a person is destined to be disgraced.” (Al-Qurtubi)

The Islamic norm that one’s personal life should not be probed unnecessarily is illustrated best by the following incident in the early history of Islam, involving a person of such exalted stature as the Caliph `Umar.

Once on his nightly inspection round the Caliph ‘Umar passed by a house, resounding with song and music. He jumped over the wall and found inside the house a man in a drunken state in the company of a woman who was playing music. Enraged, the Caliph asked the man to explain his misconduct.

However, the man retorted thus: “O Caliph, if I have committed one sin, you stand guilty of three. Allah has forbidden us to spy on someone. Yet you did the same. He has commanded that one should enter a house after securing permission. You have violated this. Moreover, you have invaded my privacy.” The Caliph realized that in his zeal to check evil he had not followed the social norms spelled out in the Qur’an. He, therefore, did not press charges against the person.

However, he instructed the latter to lead his life in accordance with Islamic morals and manners. The latter assured him that he would mend his ways.

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The article is an excerpt from Abdur Raheem Kidwai’s The Qur’an: Essential Teachings, published by the Islamic Foundation, 2005/1426 H.

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Articles of Faith New Muslims

God Has Chosen You to Be Muslim

As a new Muslim, what has led you to Islam? How did you respond to the call of God?

First, I would like to extend my warmest congratulations to you on your wonderful choice of Islam as your religion and I ask God to give you steadfastness on the truth, elevate your status, increase your faith, and strengthen your conviction.

God

Be joyful and pleased and thank Allah, the Exalted, as He has chosen you to be His servant.

A Gift From God

Dear truthful Muslim, Allah, your Lord, has sealed all previous divine laws with those of Islam and has sealed the coming of prophets with the Prophet Mohammed (peace be upon him) and called humankind to accept these two things.

Those that accepted the call of Allah have become true believers, they are required to fulfill all religious obligations for which they are entitled to all rights afforded to Muslims.

Be joyful and pleased and thank God, the Exalted, as He has chosen you to be a servant of His amongst many who have been misguided. Your response to the call of Allah and His Messenger is the sole guarantor for a good life as He said in the Qur’an:

O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. (Al-Anfal 9:25)

And He also said:

Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life. (An-Nahl 16:97)

Why Islam?

Glad tidings to you and do not despair by what you see in regards to the condition of the Muslims as you have caught on to the mount of those who are making their way to Allah the Exalted and you have become one of them. Do you not know that this religion has spread throughout the four corners of the world and there is no city worldwide except that there are Muslims who worship Allah alone?

This religion has astonished thousands of educated and uneducated people alike who every year come into the fold of Islam convinced by its dominance over all other religions.

Don’t look back, that which has passed in your life has passed and Islam has guaranteed for you a new life free from impurities and sins as if you have been born in to this world again.

You are now unsoiled and pure as our Prophet Mohammed (peace be upon him) said to one of his companions who wanted to enter Islam, but was afraid for the sins he had committed:

“Do you not know that Islam wipes out the actions that came before it?” (Muslim)

There is no religion that exists that is similar to the religion of Islam -which you have decided to enter- for your Lord is the Most Merciful of those who show mercy, your Prophet is a ‘Mercy to the Worlds’ and the divine laws were revealed through mercy and kindness.

In Islam there are no extreme hardships or impossible regulations, but all commands have come in harmony with your natural disposition and take into consideration your normal and urgent situations.

Be convinced that you will not find an Islamic rule that contradicts your natural disposition or contravenes your life from all angles; rather you will find that Islamic laws have combined between the complete obedience of God (Exalted be He) and your need to have a gracious, sophisticated and pure life.

Be Guided by the Qur’an

Read in the Book of your Lord –the Qur’an– and peruse in it and you will find what you had lost, for indeed it is a complete book that covers all spheres of your life including Tawheed (The Oneness of Allah), worship, anecdotes, history, morals and knowledge through which you will know your Lord as He wants you to know Him with His perfect attributes, His glorified description and His excellent, wise and fair injunctions.

Whatever your education and irrespective of your background, the Book of Allah, will amaze you by its style and words as it has come directly from Allah the Exalted. From Him it has come, to Him it will return, and no falsehood can be found within it.

In fact, there is not a single book in existence that challenges its readers to find a single, even minute mistake or contradiction as Allah the Exalted had challenged the people of eloquence and rhetoric (The tribe of Quraish- the most noble Arab tribe at the time of the Prophet Mohammed).

Then do they not reflect upon the Qur’an? If it had been from (any) other than Allah, they would have found within it much contradiction. (An-Nisaa’ 4:82)

True Belief/Full Submission

Reason, think, perceive, contemplate, traverse through the world and increase yourself in knowledge and understanding are the things that are wanted of you by your Lord in Islam as we find in the Qur’an in numerous places:

Perhaps they will give thought. (Al-Hashr 59:21)

Then will you not reason?  (Al-Baqarah 2:44)

So have they not traveled through the earth and observed… (Yusuf 12:109)

For everything in existence guides you to God and He has given you these senses then sought from you to use them to come to know and believe in Him.

Moreover, with this, our religion is one of acknowledgement and submission and it is Islam that you have chosen to follow to the end of your days until you meet your Lord.

Those things that your intellect and the combined intellect of humankind are unable to comprehend should be entrusted to Allah the Exalted.

You should have full faith in Him and completely submit to him in order to be a true believer.

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The article is excerpted from the book “A Beneficial Summary of Rulings for New Muslim”, published by The Ministry of Endowments & Islamic Affairs, Kuwait- 2nd Edition 1436/2015.

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Articles of Faith New Muslims

All Humans Are Inclined to Be Muslims

Allah (the Exalted) sent His Messenger Muhammad (peace be upon him) with a religion to complete all religions and He made it a judge over them and a nullifier of their commandments. Allah has guaranteed that He would preserve this religion from all corruption and alteration and he described it as the ‘Straight Path’ all humans naturally incline to it.

humans

As long as the heart remains capable of accepting truth, it will perceive and be guided to it.

Whoever walks on it will be safeguarded in this world and the Hereafter and whoever turns away from it and walks on another path will be misguided and in ruin because opposing it means that a human being contradicts the natural disposition which Allah has created him upon.

Allah the Exalted said:

So direct your face towards the religion, inclining to truth and turning away from all that is false, in accordance with the natural disposition which God has instilled into man. No change should there be in the creation of Allah. That is the correct religion, but most people do not know. (Ar-Rum 30:30)

All Humans Are Naturally Muslims

Allah created the human self in a way that it is naturally inclined to everything that is good, practical and beneficial and to dislike everything that contains evil, corruption and harm.

Therefore, you see humankind incline naturally to good food and drink which is tasty and wholesome and stay away from food that is filthy and harmful.

In the same way, humans incline towards keeping the company of those who have high morals and upright character and keep away from those who are immoral and ill mannered. They love and respect those who have faultless qualities treating such people with decency and respect and at the same time, they do not treat those who have many faults with the same decency and respect.

This is the natural disposition that Allah has created in the human heart and self and He has made the heart capable of accepting the truth as he has created the eyes capable of seeing and the ears capable of hearing.

As long as the heart remains capable of accepting truth it will perceive and be guided to it; but if the heart changes because of following whims and desires, then it becomes misguided and follows falsehood. As we find in the words of the Prophet Mohammed (peace be upon him) who said:

“Allah said: ‘I created my servants as monotheists, but the devils came to them and deviated them from their religion, prohibiting what I allowed and commanding them to ascribe partners to me for which I gave no authority’.” (Sahih Muslim)

“Verily, the Religion with Allah is Islam”

The Prophet Muhammad (peace be upon him) has informed us that there is no human born into this world except that he is upon the nature that Allah has created him upon. Then external influences come along that affect and change this nature.

As we find on the authority of Abu Hurairah (may Allah be pleased with him):

“No child is born except on Al-Fitrah (Islam) but his parents make him Jewish, Christian or Magian, as an animal delivers a perfect young animal: do you see any part of its body mutilated?”

Then Abu Hurairah said: “Read if you will the following verse: “..the natural disposition which God has instilled into man. No change should there be in the creation of Allah. (Ar-Rum 30:30) (Al-Bukhari & Muslim)

Subsequently, the Prophet Mohammed (peace be upon him) informed us that it is human nature to follow Islam and to not follow any other erroneous religion or misguided sect that was not revealed by Allah.

Notice how, in the previous narration the Prophet Mohammed did not say “or make them Muslim” as this shows that Islam is the religion of human nature and this is supported by another narration which clearly states this:

“There is no newborn baby, except that he is born on this religion until his tongue allows him to express himself otherwise.” (Muslim)

Why Islam?

Those that get to know the teachings of Islam recognize clearly that it is the truth that must be followed because its teachings nurture the healthy nature of humankind and promote it, and they do not revolt against it as it is made up of the following:

1- It commands us to worship Allah alone ascribing no partners to Him; He is the Creator of the whole universe and for him alone is sovereignty and He alone has power over all things. The healthy human nature requires that he who is described with perfection deserves respect and esteem, so how about He whose perfection is absolute and has no end or limits?

2- Islamic teachings have permitted all things of goodness and have forbidden all things that contain impurity because the healthy nature inclines towards all goodness and keeps away from impurity.

3- The teachings of Islam emphasize the adornment of oneself with good morals and an upright character and has forbidden obscenity and indecency because virtuous individuals prefer everything that is from goodness and reject everything that is indecent.

On the authority of Abu Hurairah (may Allah be pleased with him), the Prophet said: “Then I was brought two cups in one of them was milk and in the other one there was wine and it was said to me: Select any one you like. So I selected the cup containing milk and drank it. Then I was told: You have attained what is natural (i.e. Islam) had you selected the wine your nation would have gone astray.” (Al-Bukhari & Muslim)

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The article is excerpted from the book “A Beneficial Summary of Rulings for New Muslim”, published by The Ministry of Endowments & Islamic Affairs, Kuwait- 2nd Edition 1436/2015.

 

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Categories
Articles of Faith New Muslims

Between Heart & Limbs: How to Achieve Reality of Faith

If you contemplate the pillars of faith and Islam, you will see that they have combined between the actions of the heart and limbs.

faith

Based on your nearness to Allah, your knowledge of Him & His religion you will achieve the reality of faith.

“Whosoever testifies that None has the right to be worshiped but Allah Alone who has no partners, and that Mohammed is His slave and apostle, and that Jesus is Allah’s slave and apostle and His word which He bestowed on Mary and a spirit from Him, and that Paradise is true, and Hell is true, Allah will admit him into Paradise through any of its eight gates that he likes.” (Al-Bukhari and Muslim)

Faith.. Heart.. Body

Faith addresses the heart with Tawheed (Oneness of God) and conviction; and the pillars of Islam address the body with subservience and subjugation each of them complements the other.

Therefore, based on your nearness to Allah and your knowledge of Him and His religion you will achieve the reality of faith and the soul of Islam.

Look at the divine laws and rulings of Islam and you will see that it contains both ritual worship and daily transactions. The ritual worship is how we deal with our Lord and our daily transactions are how we deal with His creation.

Islam has not neglected any of these aspects at the cost of the other, rather as we are commanded to strive for excellence in our ritual worship we are also commanded to strive for excellence in the way we deal with people. Allah has said:

And your Lord has decreed that you not worship except Him, and to parents, good treatment. (Al-Israa’ 17:23)

“Make things easy for people and do not make things difficult. Spread good news and bring them joy do not be harsh and turn them away.” (Al-Bukhari and Muslim)

With these words our Prophet (peace be upon him) enjoined his companions to deal with people as our religion does not have any place for extremism or harshness. Seek closeness to Allah by performing voluntary actions when you have energy and a content heart and you will enjoy your worship and achieve your goals.

Ask Allah the Exalted to bless you with beneficial knowledge and virtuous deeds and sit in the gatherings of knowledge in your mosque and ask any questions that you have. Do not neglect yourself as questioning in Islam for those who want to practice and worship is obligatory as you find in the Qur’an that Allah (the Exalted) has said:

 So ask the people of the message if you do not know. (An-Nahl 16:43)

Path to Success

Your dedication to learning Islam is your path to success and the main cause for your stability so if you want to increase yourself in the strength of your faith then be steadfast in your obedience to Allah as a person’s faith increases and decreases.

It increases with obedience and decreases with sin, so be steadfast as you have been commanded to be by Allah and be punctual in your prayers with your brothers at the mosque.

Attend the religious celebrations and do not be lax in any of the pillars of Islam such as the five daily prayers, obligatory almsgiving, and Hajj as Allah has guaranteed that if you do this, your faith will become stronger, rather you will taste the sweetness of this faith.

The best friend that you have is the one that shows you goodness and helps you to remain upon it and who you can trust in your religious affairs. Find out where the Islamic presentation committees are and follow the way of the good people that work there and attend their educational gatherings and Islamic lectures as these contain many benefits.

Despair Not

Beware of feeling estranged on your path to Allah (Exalted be He). If Allah is with you does it harm you that no one else is with you? It is stated in the Qur’an:

And when the two companies saw one another, the companions of Moses said, “Indeed, we are to be overtaken!” (Moses) said, “No! Indeed, with me is my Lord; He will guide me”. (Ash-Shu`araa’ 26:61-62)

You are always close to Allah wherever you may be; do not despair in the mercy of Allah even if you have shortcomings. Turn to him and ask him for forgiveness for your sins as Allah the Exalted loves those who seek repentance and the door to repentance is open and your Lord is Oft-forgiving.

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The article is excerpted from the book “A Beneficial Summary of Rulings for New Muslim”, published by The Ministry of Endowments & Islamic Affairs, Kuwait- 2nd Edition 1436/2015.

 

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Categories
New Muslims Reflections

Because of This Surah I Became Muslim

It began when he first heard the ‘so beautiful’ recitation of the verses:

(To the righteous soul will be said:) “O (you) soul, in (complete) rest and satisfaction! “Come back you to your Lord,- well pleased (yourself), and well-pleasing unto Him! “Enter you, then, among My devotees! Yea, enter thou My Heaven!” (Surat Al-Fajr 89:27-30)

Just by the sound, the words touched his heart.

Curious to know more, he began reading and understanding more what these words meant, and it was then that he heard God’s call for him :”Come back”!

Watch the now-Muslim brother expressing his feelings about the verses that guided him to Islam, changed his whole life …

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The video is part of ‘Guided Through the Qur’an’ show.

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Categories
New Muslims Qur'an & Sunnah

How to Live the Qur’an

By Ahmad Kutty

the Qur'an

We cannot expect to benefit from the Qur’an unless we pay undivided attention to it.

The Qur’an is Allah’s choicest gift to humanity. It is the miracle of miracles testifying to the prophethood of Prophet Muhammad (peace and blessings be upon him) and the eternal source of divine guidance, healing, light, mercy.

It is glad tidings for the Allah-conscious, and a warning for the heedless and the insolent. It contains inexhaustible wisdom; it is the quintessence of the knowledge of both ancients and the moderns, the decisive criterion; spirit from Allah, and revelation from on high on the heart of the Messenger.

Finally, it is our rope of salvation, pleader for us or against us on the Day of Final Reckoning. It is therefore imperative that we respond to the Divine Word most appropriately.

Here are a few tips to help us benefit from the Qur’an optimally:

1- Visualize the Grandeur of the Word and the August Majesty of Its Speaker

In order to properly benefit from the Qur’an, it is imperative that our mind and heart be filled with a deep sense of reverence and awe for the mighty Word and its Author, the Creator and Sovereign Lord of all beings, a Word, about which Allah says: “Had We sent down this Qur’an on a mountain you would see it humbling itself, breaking asunder for awe of Allah.” (Al-Hashr 59:21)

2- Keep Your Presence of Mind

We cannot expect to benefit from the Qur’an unless we pay undivided attention to it; so it is imperative that we dispel all distractions. One may do well to take the necessary steps to induce proper concentration, such as purifying oneself both physically and inwardly, sitting comfortably in a relaxed manner, etc.

3- Reflect

Since the main purpose of reading the Word is none other than reflecting on the message, we ought to reflect upon it. `Ali said, “There is no good in worship without knowledge; there is no good in reading without reflection.”

That is the reason why we read in the sources that the Prophet, Companions and As-Salaf As-Salih (righteous early Muslims) often would repeat the same verse continuously in order to better reflect upon the deeper meanings of the verse.

4- Remove Veils and Obstacles

Often one is prevented from attaining due reflection because of the many veils and obstacles that stand in the way of appreciating the Qur’an, veils such as the following:

(1) Obsession with external rules of recitation/articulation of sounds to such an extent that one is totally pre-occupied with them and is thus distracted from paying due attention to pondering the meanings;

(2) Blind imitation of a particular sect or school or ideology and being fanatically attached to it so that one’s own preconceived biases or prejudices prevent one from perceiving the deeper meanings of the Word;

(3) Persistence in sins or pride whereby the mirror of one’s heart becomes rusted so that it is incapable of gaining true spiritual insights;

(4) Clinging to a particular work of tafseer (exegesis of Qur’an) so dogmatically that one holds the false view that the author has exhausted the entire meanings of the Qur’an in his exposition, no matter how articulate and profound he may be, for the Qur’an is inexhaustible in its depth.

5- Identify with the Meanings of the Verses, Respond to Them Sensitively

When reading the verses about attributes of Allah, bring to mind Allah’s incomparable nature and absolute uniqueness. When reading the verses that speak of Allah’s creation, think of the manifestation of divine power as revealed in His work, thus being led to recognize Allah’s might and glory.

When reading the verses describing Paradise, cherish such ardent fervor for it that you spontaneously seek Allah’s mercy. When reading descriptions of Hell, you should tremble and pray that Allah keeps you safe from its torments.

6- Visualize that Allah is Speaking to You Directly through the Qur’an

As the late Dr. Iqbal said, “No advice from anyone benefited me as much as I benefited from the advice of my mother who told me, ‘My son, when reading the Qur’an, visualize in your mind that Allah is speaking to you through it!’”

This is why Muhammad ibn Ka`b Al-Qurazi, one of the scholars of the generation after the Companions of the Prophet said, “Whoever has received the Qur’an, Allah has certainly spoken to him!”

7- Be Sensitive

Imam Al-Ghazali says: In order to benefit from the Qur’an, three of our faculties must participate in the act of recitation, namely, the tongue, the mind and the heart. Thus the tongue articulates the sounds, the mind translates the meanings, and the heart becomes sensitive and receives admonition or counsel.

8- Develop in Yourself the Qualities of the Servants of the Merciful

The ultimate objective of the revelation is to transform our inner personalities in such a way that we personify the ideals and ethics of the Qur’an. This is why the Prophet was described by `A’ishah as a walking Qur’an.

So one must read, reflect on the message, and act accordingly as the Companions of the Prophet (peace be upon him) did, thus combining knowledge with practice.

9- Salute the Messenger, the Medium of the Word

We cannot detach the message from the Messenger, for he alone is the interpreter par excellence of the Word and its living exemplifier.

Therefore, we ought to consistently send salutations of peace and blessings on him. For without a deep love for the Messenger, we cannot truly appreciate the revelations sent down by Allah to him through the medium of Angel Jibreel.

May Allah forever shower His choicest blessings and peace on His Servant and Messenger Muhammad, his family and Companions. And may He grant us all the honor of joining their august company after we depart this transient world. Ameen.

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Source: islamqa.com.

Sheikh Ahmad Kutty is a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada.

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