Nice post babs jazakal Allahkair

10 Tips to Fight Depression

Feeling down in the dumps, depressed, having the blues: these are just some of the terms used to describe a feeling of hopelessness and despair that can hit even the most optimistic of us at some point in our lives. While clinical depression requires proper professional treatment, the occasional feeling of sadness due to factors ranging from economic difficulty to harassment and discrimination can be helped through some simple spiritual practices. Here are some of the tips that can help:

1. Look at those below you

The Prophet Muhammad, peace and blessings be upon him, said: “Whenever you see someone better than you in wealth, face or figure, you should look at someone who is inferior to you in these respects” (Bukhari, Muslim).

If you are reading this article online, consider this: you are one of the lucky set of human beings on the planet who can afford a computer and internet connection or at least have access to one.

The United Nations Development Program's 2007 Human Development Report notes that there are still around 1 billion people living worldwide at the margins of survival on less than $1 a day, with 2.6 billion living on less than $2 a day.

Also consider that in the Quran (14:7), God says that if you are thankful to Him for what you have, He blesses you with more.

2. Serve your fellow human beings

The best way to thank God is to serve humanity, especially those who have less than you. Serving others is uplifting and rewarding. It helps us gain a better perspective on life's challenges, making us realize how very often, are problems seem so small compared to the awesome difficulties others face.

That's why when the Prophet Muhammad, peace and blessings be upon him, and the Muslims were a small, poor and persecuted community, they used to give to the poor even more. They understood that when you are generous when you have less, you achieve the perspective of a winner. You are focused on the bigger picture.

3. Read Surah Ad Duha

According to one report, after the Prophet had begun receiving revelation from God, at one point a long period of time passed with no such communication from Allah. As a result, the Makkans ridiculed the Prophet and he became severely depressed. That's when this chapter was revealed (Quran 93: 1-11). The chapter is a beautiful reminder to us to see life in the greater scheme of things, to be grateful for what we have and to never give up striving for what is right. This chapter of the Quran can be considered a direct recipe from God for depression.

4. Turn to God in all situations

Remember that nothing can harm you without the consent of God. While you must take care of yourself, rely on God and know that He is always with you and only He can give you strength in difficult times. Also remember that He will help you can come out of a trying situation as a better person if you deal with it positively.

5. Remember God's Names

God has many beautiful Names which describe His attributes and powers. These are reminders of His Love, Mercy, Forgiveness, Justice, Strength and much, more. Supplicating to God using these Names reminds us that God has these attributes more than any other being and that we can and must rely on Him during good and bad times.

6. Say Hasbun Allahu wa Ni' mal Wakeel

This has been translated as "God suffices me and He is the best guardian." It is an excellent way of reminding us that whatever worries we have or problems we face, God has the answer and cure to all of them and is the only One who can really do what is best for us.

7. Make sure when you leave home, you read this Dua

‘In the name of Allah, I place my trust in Allah, and there is no might nor power except with Allah.’ Bismillahe tawakkaltu alAllahe la haula wa la quwwata illa billahi.

8. Take your spiritual break from the world, five times a day

Taking a break away from school, work or other life activities to spend a few minutes to remember God helps you reconnect with the Creator of the Universe, fortify your soul and strengthen your resolve to live a better life that is in tune with your faith and principles.

9. End your day on a good note

Shakespeare once wrote a play entitled “All's well that ends well.” That's good advice for dealing with depression too. End a day that may have been riddled with challenges and frustrations by making Wudu before going to bed, thinking of God and the Prophet and counting every blessings you have.

10. Stop Shaytan in his tracks

Shaytan is the source of many of our negative emotions. It's his job to make us feel pessimistic and to despair of any good in life. When you have these feelings coming on, stop him dead in his tracks: say Audhu billahi minash Shaytan ir Rajeem (I seek refuge in Allah from the accursed satan).

mrpataki,
Of what benefit or significance is it to you if a woman speaks in the mosque or not? Has gender got anything to do with the message being preached? What if she's allowed, then? And if she's not, what's your headache?
There's no religion that gives honor to women as much as Islam does. In all matters, be it social, religious, family, name it, Islam has very special place for women. And to the question you asked, Islam does not forbid women from speaking in the mosques, or any public gathering for that matter. As for the mosques, a woman cannot lead in prayer, this is restricted to the men because men are the head and as Mukina mentioned earlier, women experience monthly impurities which stops them from observing salah. Aside these, it's the injunction of the Almighty that men be restricted to this job, so shall it continue to be. However, women are permitted to ask questions and make intellectual contributions even in the mosques. There are several instances in the lifetime of the Prophet(S.A.W) where women asked questions, made complaints and gave clarifications on religious matters and they were never faulted for doing so.
Even now, a woman can give religous talks to fellow sisters and can lead prayers with other women provided there is no man in their midst. Why is this so? Looking at it from the human angle, the voice of women is alluring and hence, distracting to most men.
And whether the word is spread on the internet, in the newspapers, verbally or wherever does not matter. what matters is that it is spread and people are gainfully enlightened.
A muslim woman does not need to be nakedly dressed with heavy make-up to stand before hundreds of men, dancing to and fro, displaying all she's got before she can teach the religion. Laa. Islam gives women more honor and respect than that. Our women are not commodities to be paraded. They are honored mothers, daughters, wives. Kapishe?

@babs
Your posts are ever motivating. Jazaakumullah khayran.
May Allah preserve our souls and let us die on the path of Islam.

True Muslims … Friendly and Likable

Muslims who truly understand the teachings of their religion are gentle, friendly, and likable. They mix with people and get along with them. They should understand that keeping in touch with people and earning their trust are part of the most important duties of true Muslims. This is an effective means of conveying the message of truth to others and exposing them to its moral values, because people listen to those whom they like, trust, and accept.

There are many hadiths that commend the type of person who is liked by others because of his or her good manners. Such a person is one of those chosen and beloved by Prophet Muhammad (peace and blessings be upon him). He or she will be closest to the Prophet on the Day of Resurrection. The Prophet said:

"Shall I not tell you who among you is the most beloved to me and is closest to me on the Day of Resurrection?" The Prophet repeated it two or three times, and they [the attendees] said, "Yes, O Messenger of Allah." He said, "Those of you who are the best in attitude and character." (Ahmad)

Some reports add, "Those who are down to earth and humble, who get along with others, and with whom others feel comfortable." (Authenticated by Al-Albani)

`Abdullah ibn Amr narrated that Allah's Messenger never talked in an insulting manner and that he never spoke evil. It is also narrated that he used to say, "The most beloved to me among you is the one who has the best character and manners." (Al-Bukhari)

One attribute of the believers is that they get along with others and others feel comfortable with them. They like people, and people like them. How else will they be able to convey the message of Islam or achieve anything of significance?

The Prophet said:

"The believer gets along with people and they feel comfortable with him [or her]. There is no goodness in the one who does not get along with people and with whom they do not feel comfortable." (Reported by Ahmad and Al-Bazzar)

The Prophet himself set the highest example of good behavior toward people. He was always cheerful and easygoing, never harsh. When he came to any gathering, he would sit wherever there was a free space, and he told others to do likewise. He treated everyone equally, so that no one present in a gathering would feel that anyone else was receiving preferential treatment.

If anyone came to him and asked for something, he would give it to him or her or at least respond with kind words. His good attitude extended to everyone, and he was like a father to others. The people who gathered around him felt that they were truly equal, yet distinguished only by their level of taqwa (piety and fear of Allah). They learned to be humble, respectful of the elderly, compassionate toward the young, mindful of the needy, and generous with the strangers.

There are other characteristics that made the Prophet deserve Allah's praise. Almighty Allah says:

(And, verily, you [O Muhammad] are on an exalted standard of character.) (Al-Qalam 68:4)

These characteristics involve the following manners:

• He never looked for anyone's faults.

• He never tended to be argumentative.

• He never scorned anyone.

• He never disgraced anyone.

• He never talked too much.

• He never concerned himself with matters that were not of his business.

The Prophet never said anything unless it was for the sake of Allah. When he spoke, the people around him would listen attentively. They would speak only when he was silent. They never argued with one another in his presence. They would smile at whatever he smiled at. They would be impressed by whatever impressed him.

He used to be patient with those strangers who might have been harsh in their requests or questions. (His Companions used to ask those strangers to speak gently.) He never interrupted anyone who was speaking; he would wait until the person indicated that he or she had finished.

He was skilful in softening others' hearts and in showing them — through his kind words and sincere deeds — the way to winning people's love and admiration.

A'ishah narrated that he used to be cautious of the bad and evil people. Nevertheless, he would speak gently to them and treat them well, not because he feared them, but because he was setting an example for his followers on how to deal with violent and vicious people. Such people should be treated with gentleness and caution so as not to stir the evil in them. The Prophet once told `A'ishah:

"O `A'ishah, the worst of people is the one whom people avoid [or are gentle toward] because they fear his [or her] slander." (Al-Bukhari and Muslim)

True Muslims should follow in the footsteps of their Prophet and imitate his dealings with all people. If those people are good, this will help them accept the message of Islam. If they are bad, they will at least view this message in neutral terms and we will avoid their harm.

True Muslims are strong in their belief and in their adherence to good manners, yet they never accept compromises when it comes to their faith.

I love this article. I think it's a must-read for the Muslims on this board.

"The most beloved to me among you is the one who has the best character and manners."

Getting personal on this board and engaging in insults only makes matters worse

I learn alot about Islam from:www.revolutionmuslim.com

Muslim's Manners and Duties

A Muslim's life is nothing but total commitment to Allah. We are not only monotheists (people of tawheed) but we are also theo centric people.

Surat Al-Israa' was revealed to Prophet Muhammad (peace and blessings be upon him) in Makkah after his Night Journey from Makkah to Jerusalem . In verses 23–39 of this surah, Allah mentions some basic commitments of Muslims. Without fulfilling these commitments, no individual or group can succeed. Muslims have to live by these values and should invite humanity to these principles. These principles are not limited to one race, tribe, or group; they are universal in their scope and application. These are also called the hikmah or the teachings of wisdom. It is wise for everyone to follow them. If followed properly, they are capable of increasing the goodness and wisdom of all people. These principles are as follows:

1. To worship Allah alone
(Thy Lord hath decreed, that ye worship none save Him.) (Al-Israa' 17:23)

This means to recognize Allah as the ultimate reality and to recognize Allah as the Lord, to worship Him with all sincerity and to submit to Him in every aspect of life. A Muslim's life is nothing but total commitment to Allah. We are not only monotheists (people of tawheed) but we are also theocentric people. Allah is the center of our life and He is our total and ultimate concern.

2. To be respectful and kind to parents

(And (that ye show) kindness to parents. If one of them or both of them attain old age in your life, say not "Fie" unto them nor repulse them, but speak unto them a gracious word. And make yourself submissively gentle to them with compassion, and say: My Lord! Have mercy on them both as they did care for me when I was little.) (Al-Israa' 17:23-24)

This is to acknowledge the compassion and kindness of parents, to be grateful to them, and to do one's utmost to reciprocate that love and compassion. Filial piety and devotion is the second most important commitment of Muslims. Respect and kindness to parents is not just a social duty for us; it is our religious duty and obligation.

3. To be good to relatives, to the poor, and to the travelers

(Give the kinsman his due, and the needy, and the wayfarer.) (Al-Israa' 17:26)

This is to remember that we are interconnected in this world. Our responsibilities are not only towards ourselves and our immediate families, but also to other relatives and to the society at large. We are all in need of each other and we are all fellow travelers in this path of life. We must see what we can do for others. Muslims must live a socially responsible life. Social responsibility begins with the family and other relatives and it includes all those who are in need.

4. To be careful with money and not waste resources

(And squander not (thy wealth) in wantonness. Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord … And let not thy hand be chained (like a niggard's) to thy neck nor open it with a complete opening, lest thou become blameworthy and destitute. Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.) (Al-Israa' 17:26-27, 29-30)

One should be neither too tight with one's money nor too loose with it. Extravagance is not right, but also one should not become stingy and miserly. A Muslim is committed to the balanced life style. Money should be earned in halal (lawful) ways and it should be spent in the right manner. This principle can be applied to all resources that Allah has given us. Wise and conscientious use of resources is a very important commitment of Muslims.

5. To take good care of children

(Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.) (Al-Israa' 17:31)

As we recognize the rights of the parents, we should also recognize the rights of children. Our children are our future. We must see that we raise healthy, intelligent and morally responsible children. Our commitment should be to raise them in safe and healthy environment. We must protect their life as well as their sprit and mind, their morals and manners.

6. To steer clear of adultery and illicit relations

(And come not near unto fornication. Lo! it is an abomination and an evil way.) (Al-Israa' 17:32)

Sexual perversions bring the greatest harm to individuals and societies. Observing the proper rules in this matter lead to health, happiness, and a good, moral society. Muslims are committed to pure, clean, and socially responsible lifestyle. Islam teaches that one should not come even close to adultery or fornication. This means proper dress codes for males and females, proper behavior in mixed societies, and proper control on social relations and entertainment.

7. To respect every life and not to kill anyone unless in the pursuit of justice

(And slay not the life which Allah hath forbidden except for a just cause.) (Al-Israa' 17:33)

This means that one should recognize the sanctity of all life and should not do anything that may jeopardize life. One should avoid aggression and violence, because these things lead to murder. Every Muslim must be committed to peaceful ways. Conflicts should be resolved by dialogue and negotiations, not by killings and murders. However, justice must be maintained, because just punishment brings safety and protects life.

8. To take care of the orphans

(Come not nigh to the orphan's property except to improve it, until he attains the age of full strength (Al-Israa' 17:34)

Orphans and all those who are vulnerable must be taken care of. Their rights must be recognized and they should be protected from all harm. A Muslim must be deeply committed to the care of the young, poor, infirm, and handicapped. Kindness and compassion is the basic commitment of a Muslim. It includes everyone and includes the animals.

9. To fulfill promises and commitments

(And keep the covenant. Lo! of the covenant it will be asked.) (Al-Israa' 17:34)

Promises and contracts are an important part of human life and human civilization. When promises are not kept, people lose trust in each other and the whole society becomes weak. Muslims must be true to their words. Our commitment must be to speak the truth and to be honest and when we make a pledge we must do our best to fulfill our pledges.

10. To be honest in business dealings and not cheat in weight or measurement

(Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the end.) (Al-Israa' 17:35)

Honest business brings progress, success, and blessings. All business, whether commercial, social, or political must be done with a sense of justice and fairness. A Muslim is committed to fair dealing in every thing and with every one. Dealing with a Muslim means dealing with full confidence. A Muslim businessman should be the most truthful businessman. A Muslim worker should be the most honest worker. A Muslim in any profession should bring honor to that profession.

11. To do things with knowledge and not follow hearsay or act on half knowledge

(follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart—of each of these it will be asked.) (Al-Israa' 17:36)

The information agencies, the media, have a great responsibility. A lot of injustice is done when misinformation is given or information is misused. Muslims should be committed to truth in information. They should promote truthful and honest reporting about everyone, including their enemies. A report coming from a Muslim source should be the most trustworthy report. In a similar way, Muslims should be extremely careful with their actions and reactions. They should not react against everyone without proper evidence.

12. To be humble and have no arrogance

(And walk not on the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the mountains.) (Al-Israa' 17:37)

Moderation and balance is the best thing in one's behavior as well as in one's attitude toward others. A Muslim is a dignified person, but he or she is humble. A Muslim is not boastful, arrogant, or vainglorious. A Muslim thanks Allah for all His gifts. For everything, the ultimate praise is for Allah and the real glory belongs to Allah.

These are the basic commitments of Muslims as individuals and as people. These are the principles of wisdom and the universal values of Islam. When they are followed, they bring justice, peace, and happiness in this world and they will indeed bring success and salvation in the Hereafter. Let us all try to make these our real commitments.

Maa Salam

Death in Islam

Death is a very painful and emotional time, yet one that may be filled with hope and mercy. Muslims believe that death is a departure from the life of this world, but not the end of a person's existence. Rather, eternal life is to come, and we pray for God's mercy to be with the departed, in hopes that they may find peace and happiness in the life to come.

Wherever you are, death will find you out, even if you are towers built up strong and high. (4:78)

The Hadith of the Prophet about extracting the soul from the flesh of bad people is summarized as follows: Al-Baraa'Ibn 'Azib narrated that the Prophet (pbuh) said:

"If an unbelieving servant is more concerned with the worldly life than he is about the other life, tarfaced angels descend from the sky. These angels, who are carrying bad smelling fragrance, sit in near proximity tot he dying unbeliever. Then the Angel of Death descends and places himself near the head of the unbeliever. The Angel of Death says: 'O bad soul! Come out to Allah's curse and anger.' The Prophet (p) said: The soul disperses in the dying person's body. The Angel of Death grabs the soul like a sufud (a piece of metal stuck in wet wool). The Angel of Death takes the soul without letting it stay in his hand for even an instance. Then the angels put a rough garment that smells bad on the deceased's soul. The soul comes out having a very foul smell."

For those who are good, the Quran informs us that the extraction and pulling out the soul from flesh is very easy. The dying person will not feel the pain from the removal of the soul from his body. It will be as easy as pulling a strand of hair out of some dough. The Hadith of the Prophet (p) narrated by Al-Baraa'Ibn 'Azib states the following:

"If the believing servant refrains from coverting material things in his temporal life and desires the hereafter, white-faced angels descend from the sky. Their faces shine as brightly as the sun. They carry with them funeral garb and hanut (fragrance) from Heavan. They sit in near proximity to the dying person. The Angel of Death (may Allah bless him) comes and sits near the dying person's head, saying: O good soul, come out to Allah's mercy and forgiveness."

The Prophet (saw) said," The soul comes out like a drop of water being poured out. Then the Angel takes the soul, without letting it stand in his hand; releases it like a blink. The other angels take the soul and clothe it in funeral gard and hanut. From that soul comes the best smell, one resembling the best musk on earth."

Care for the Dying

When a Muslim is near death, those around him or her are called upon to give comfort, and reminders of God's mercy and forgiveness. They may recite verses from the Qur'an, give physical comfort, and encourage the dying one to recite words of remembrance and prayer. It is recommended, if at all possible, for a Muslim's last words to be the declaration of faith: "I bear witness that there is no god but Allah."

Upon death, those with the deceased are encouraged to remain calm, pray for the departed, and begin preparations for burial. The eyes of the deceased should be closed, and the body covered temporarily with a clean sheet. It is forbidden for those in mourning to excessively wail, scream, or thrash about. Grief is normal when one has lost a loved one, and it is natural and permitted to cry. When the Prophet Muhammad's own son died, he said: "The eyes shed tears and the heart is grieved, but we will not say anything except which pleases our Lord." One should strive to be patient, and remember that Allah is the One who gives life and takes it away, at a time appointed by Him. It is not for us to question His wisdom.

Muslims strive to bury the deceased as soon as possible after death, avoiding the need for embalming or otherwise disturbing the body of the deceased. An autopsy may be performed, if necessary, but should be done with the utmost respect for the dead.

Washing and Shrouding

In preparation for burial, the family or other members of the community will wash and shroud the body. (If the deceased was killed as a martyr, this step is not performed; martyrs are buried in the clothes they died in.) The deceased will be washed respectfully, with clean and scented water, in a manner similar to how Muslims make ablutions for prayer. The body will then be wrapped in sheets of clean, white cloth (called the kafan).

Funeral Prayers

The deceased is then transported to the site of the funeral prayers (salat-l-janazah). These prayers are commonly held outdoors, in a courtyard or public square, not inside the mosque. The community gathers, and the imam (prayer leader) stands in front of the deceased, facing away from the worshippers. The funeral prayer is similar in structure to the five daily prayers, with a few variations. (For example, there is no bowing or prostration, and the entire prayer is said silently but for a few words.)

Burial

The deceased is then taken to the cemetery for burial (al-dafin). While all members of the community attend the funeral prayers, only the men of the community accompany the body to the gravesite. It is preferred for a Muslim to be buried where he or she died, and not be transported to another location or country (which may cause delays or require embalming the body). If available, a cemetery (or section of one) set aside for Muslims is preferred. The deceased is laid in the grave (without a coffin if permitted by local law) on his or her right side, facing Mecca. At the gravesite, it is discouraged for people to erect tombstones, elaborate markers, or put flowers or other momentos. Rather, one should humbly remember Allah and His mercy, and pray for the deceased.

Mourning

Loved ones and relatives are to observe a 3-day mourning period. Mourning is observed in Islam by increased devotion, receiving visitors and condolences, and avoiding decorative clothing and jewelry. Widows observe an extended mourning period (iddah), 4 months and 10 days long, in accordance with the Qur'an 2:234. During this time, she is not to remarry, move from her home, or wear decorative clothing or jewelry.

When one dies, everything in this earthly life is left behind, and there are no more opportunities to perform acts of righteousness and faith. The Prophet Muhammad once said that there are three things, however, which may continue to benefit a person after death: charity given during life which continues to help others, knowledge from which people continue to benefit, and a righteous child who prays for him or her.

Backbiting the dead

 
The rules of backbiting apply to the dead, too. The Messenger of Allah (Allah bless him and give him peace) specifically forbade speaking ill of the dead.

    Even if the person is a kafir, one cannot be sure that they died like that. Even in the last moment, iman could have entered their heart because of some great good they were doing in their life.

    Because of this, we cannot say that specific non-Muslims are in Hell, regardless of what they did.

    As Shaykh Adib al-Kallas would emphasize, our responsibility is to worry where we will be in the next life and seek to rectify our actions accordingly; Allah will not consult with us about how to judge people on that Day.

    The Beloved of Allah (Allah bless him and give him peace) said, “Make much remembrance of the destroyer of pleasures.” [Tirmidhi, Nasa’i, Ibn Maja, and Ahmad]

    Allah Most High reminds us, "O people! Fear your Lord. Truly, the earthquake of the Hour is a tremendous thing. On the day when you behold it, every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and you  will see people as drunken, yet they will not be drunken, but the punishment of Allah will be tremendous indeed." (22:1-2)

Death,Modern

The rules of backbiting apply to the dead, too. The Messenger of Allah (Allah bless him and give him peace) specifically forbade speaking ill of the dead.

    Even if the person is a kafir, one cannot be sure that they died like that. Even in the last moment, iman could have entered their heart because of some great good they were doing in their life.

    Because of this, we cannot say that specific non-Muslims are in Hell, regardless of what they did.

    As Shaykh Adib al-Kallas would emphasize, our responsibility is to worry where we will be in the next life and seek to rectify our actions accordingly; Allah will not consult with us about how to judge people on that Day.

    The Beloved of Allah (Allah bless him and give him peace) said, “Make much remembrance of the destroyer of pleasures.” [Tirmidhi, Nasa’i, Ibn Maja, and Ahmad]

    Allah Most High reminds us, "O people! Fear your Lord. Truly, the earthquake of the Hour is a tremendous thing. On the day when you behold it, every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and you  will see people as drunken, yet they will not be drunken, but the punishment of Allah will be tremendous indeed." (22:1-2)

Very true and correct,

Most people enjoy judging others than facing their own shortcomings and how to solve it,

@blabs787
My friend, still no place where any of the above verses says you should use singing coupled with guitar, talking drum, etc to worship God.

Psalms 66:4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. If you also read Jeremiah 44:19 And Daniel 3:5,10 & 15, you will see there are different modes of worship and singing and music is included in general modes of worship and I'm not only talking bout the Christian God here, If people can use all these to glorify and worship idols, h ow much more the God of heaven and earth who made all of it, doesn't he deserve at least some worship with these things which he created solely for his good pleasure?

@Fly Diva: Every worship is forbidden, except what Allah the Almighty God allows. Every deed is allowed, except what Allah the Almighty God forbids.

You, me no one can make up their own different than what the Lord allows! If you decide to play music how you want, with whatever instrument at protocol you want, if it is beutiful to you, that will still not make God accept it, if it is not what He allows!

Your argument is completely wrong. Beautity or pleasantry to human senses do not automatically translate to acceptance to God!

@Fly Diva

@blabs787
My friend, still no place where any of the above verses says you should use singing coupled with guitar, talking drum, etc to worship God.

Are you from another planet or just waking up because I see no relationship between this thread and your claim up. I have discussed your claim up in one or some of threads.

Psalms 66:4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. If you also read Jeremiah 44:19 And Daniel 3:5,10 & 15, you will see there are different modes of worship and singing and music is included in general modes of worship and I'm not only talking bout the Christian God here, If people can use all these to glorify and worship idols, h ow much more the God of heaven and earth who made all of it, doesn't he deserve at least some worship with these things which he created solely for his good pleasure?

Did God say you should worship or praise him with singing and dancing? Are you here for a discussion and insight into your bible or religion?

Steadfastness After Ramadan

Muslims do wait for the blessed month of Ramadan year after year, hoping that Almighty Allah may bestow mercy and forgiveness on them and keep them away from the Hellfire.

They start Ramadan extremely enthusiastic to worship Almighty Allah sincerely. They dust off their copies of the Qur’an and begin reading it daily. Moreover, most of them vie in finishing to read it completely whether one, two, or three times or more in Ramadan. Muslims also show great interest in offering the Tarawih Prayer and Tahajjud (late night Prayer). We see mosques full of people offering Prayers at times of the prescribed Prayers and even at other times to the extent that some may not find place inside the mosque and resort to praying on the pavement adjacent to the mosque. Muslims also show the best qualities in them in this blessed month. They offer the poor and the traveling iftar meals and give charity to the poor and needy. This, in fact, is the true Islamic atmosphere that should prevail all the year.

But one wonders if Muslims will keep practicing these good acts also after Ramadan.

And After Ramadan?

Almighty Allah honors Muslims by giving them this blessed month and enabling them to worship Him sincerely during it. But what about after Ramadan? In fact, I am afraid that Muslims, including me, may show negligence in worship after it.

Will Muslims after Ramadan give up reciting the Qur’an until the following Ramadan? Will they neglect offering congregational Prayers in mosques and abandon Tahajjud? Knowing the answer to these questions depends on how steadfast they will be on the right path one or two months after Ramadan. However, I fear that some will fail in keeping steadfast starting from the eve of `Eid following Ramadan!

To every person who has sincerely worshiped Allah, experienced the sweetness of worship during Ramadan, prostrated himself before Almighty Allah during Tahajjud, shed tears out of fear of Almighty Allah, and repented to Him sincerely: what will you do after Ramadan?

Almighty Allah has given us Ramadan as an opportunity to worship Him sincerely and do our best to strengthen our faith so that we continue in the same manner throughout the year until the following Ramadan, in which we exert further and further efforts to increase our faith and draw near to Allah.

Hence, one should not be a worshiper only in Ramadan but in all months, too, for the Lord of Ramadan is also the Lord of all months. One should not abandon the Qur’an or Tahajjud, or offering dhikr after Ramadan, nor should one give up voluntary fasting after Ramadan or neglect offering the prescribed Prayers in congregations in the mosque. One should, rather, keep offering these good acts after Ramadan even if in a lessened form: one, for instance, may recite only two pages of the Qur’an daily, offer few rak`ahs in Tahajjud, keep saying the morning and evening adhkar and observe fasting three days per (lunar) month (the thirteenth, fourteenth, and fifteenth of each lunar month), Mondays and Thursdays. This is the least that one can keep doing after Ramadan. But if one has higher ambitions in worship and aspires to be in the best place in Paradise , one is to exert one’s utmost and offers the best, not the least, which one can do in this respect.

Dear fellows in Islam, lets seize the opportunity given to us in the blessed month of Ramadan to strengthen our faith and worship Allah heart and soul. Strong faith and sincere worship are the best blessing that Almighty Allah bestows on believers. So we should not waste this chance given to us and allow all blessings of Ramadan fade away just like that. Only Allah knows who witness the next Ramadan.

Fasting Six Days of the Month of Shawwal


Ramadan comes to an end with Eid-ul-Fitr, which is celebrated with grand feasts.

Fasting however, does not end with Ramadan. In the following month, called Shawwal, Muslims are encouraged to fast for a further six days. And it is said that those who fast in the month of Ramadan and six days during Shawwal will be rewarded as though they fasted the entire year.

The Prophet recommended fasting as voluntary worship, and he pointed out certain days which are recommended to fast, but this is all voluntary. Among these are the six days people fast in Shawwal, and the three middle days of each month, which are known as the white days. He explains that fasting these six days after Ramadan makes one’s fasting equal to fasting the whole year. This is due to the fact that God reward any good deed with ten times its value. Thus, for fasting the month of Ramadan,

He rewards us for the fasting of ten months. If we add six more days, He increases our reward to the equivalent of fasting 60 days, or two months, to complete the year.

Fasting six days of the month of Shawwal is mentioned in a Prophetic hadith. The Prophet (peace and blessings be upon him) is reported to have said: "Whosoever fasted in Ramadan and then followed up with six fasting days of Shawwal, it is like fasting for a whole year." (Muslim)

The meaning is that the reward is like the reward of a person who is always in fast every day of his/her life.

It is highly recommended to fast six days of the month of Shawwal, but it is not obligatory. Those who want to fast can fast after `Eid Al-Fitr any six days during Shawwal.

It is not required to fast six days continuously without any interruption. One can fast according to convenience any time during the month.

I just have to say this for a moment; a Christian associate of a muslim was talking to him about Islamic Finance/Banking. The Christian said he read about it enough already, to know the mindset of a truly believing Muslim. The issue is that they had a skype chat which I am posting with the text below. This was what happened, concerning Interest (Riba): a h is the name of the muslim.


Islamic Banking

Islamic banking is a banking activity that is based on Shariah principles. It does not allow the paying and receiving of interest and alternatively promotes profit sharing in the conduct of banking business.


Shariah Principles in Islamic Banking

Islamic banking has the same purpose as conventional banking except that it operates in accordance with the rules of Shariah, known as Fiqh al-Muamalat (Islamic rules on transactions). The basic principle of Islamic banking is the sharing of profit and loss and the prohibition of riba’ (interest). Amongst the common Islamic concepts used in Islamic banking are profit sharing (Mudharabah), safekeeping (Wadiah), jointventure (Musyarakah), cost plus (Murabahah) and leasing (Ijarah)


Wadiah (Safekeeping)

In Wadiah, a bank is deemed as a keeper and trustee of funds. A person deposits funds in the bank and the bank guarantees refund of the whole amount of the deposit, or any part of the outstanding amount, when the depositor demands for it. The depositor, at the bank’s discretion, may berewarded with ‘hibah’ (gift) as a form of appreciation for the use of funds by the bank.



Mudharabah (Profit Sharing)

Mudharabah is an arrangement for agreement or agreement between a capital provider and an entrepreneur, whereby the entrepreneur can mobilise funds for its business activity. Any profits made will be shared between the capital provider and the entrepreneur according to an agreed ratio while losses are borne solely by the capital provider.


Musyarakah (Joint Venture)

This concept is normally applied for business partnerships or joint ventures. The profits made are shared on an agreed ratio while losses incurred, will be divided based on the equity participation ratio.


Murabahah (Cost Plus)

The selling of goods at a price, which includes a profit margin agreed by both parties. The purchase and selling price, other costs and the profit margin must be clearly stated at the time of the sale agreement.



Bai’ Bithaman Ajil (Deferred Payment Sale)

The selling of goods on a deferred payment basis at a price, which includes a profit margin agreed by both parties.


Wakalah (Agency)

When a person appoints a representative to undertake transactions on his/their behalf.


Qardhul Hassan (Benevolent Loan)

A loan extended on a goodwill basis and the borrower is only required to repay the amount borrowed. However, the borrower may, at his discretion, pay extra (without promising it) as a token of appreciation.


Ijarah Thumma Al Bai’ (Hire Purchase)

There are two contracts involved in this concept. The first contract, ijarah contract (leasing/renting) and the second contract, Bai’ contract (purchase) are undertaken one after the other. For example, in a car financing facility, a customer enters into the first contract and leases the car from the owner (bank) at an agreed rental over a specific period.
When the leasing period expires, the second contract comes into effect, which enables the customer to purchase the car at an agreed price.


Bai’ al-Inah (Sell and Buy Back Agreement)

The financier sells an asset to the customer on a deferred payment and then the asset is immediately repurchased by the financier for cash at a discount.


Hibah (Gift)

A token given voluntarily in return for loan given or benefit obtained.


[6:47:35 AM] a h says: thanks and good morning
[6:47:40 AM] James W. Harris says: sorry for the delay
[6:47:59 AM] James W. Harris says: good Morning
[6:48:20 AM] a h says: its early
[6:48:29 AM] James W. Harris says: Yes,
[6:48:34 AM] a h says: you don't sleep?
[6:48:44 AM] James W. Harris says: Much to do today!
[6:49:18 AM] James W. Harris says: I do just not enough
[6:49:21 AM] a h says: the few reasons I could be up this early, anywhere is if I am new to the enviroment
[6:49:32 AM] a h says: or praying
[6:49:40 AM] a h says: or making tons of money, right there and then. All for the pleasure of my Lord God
[6:49:52 AM] James W. Harris says: No sleep until I get a few extra bucks in the bank,
[6:49:55 AM] a h says: or some good reading is keeping me up
[6:50:17 AM] a h says: oh, of course if I am talking to my family
[6:50:22 AM] James W. Harris says: I don't know about Ton however GOd Provides
[6:50:28 AM] a h says: I wish you well
[6:51:08 AM] James W. Harris says: I receive that
[6:51:32 AM] a h says: so this is it?
[6:51:50 AM] James W. Harris says: Yes,
[6:52:51 AM] James W. Harris says: this is what you were referring to?
[6:53:18 AM] a h says: yes, on islamic financing/banking
[6:53:43 AM] a h says: firm and discipline rules
[6:53:54 AM] James W. Harris says: yes
[6:53:56 AM] a h says: no interest to be charged
[b][6:54:04 AM] James W. Harris says: correct
[6:54:06 AM] a h says: the way Jesus liked it;
[6:54:36 AM] a h says: when he turn the table of the exchangersm upside down!
[6:55:20 AM] James W. Harris says: Please read matt 25: 14
[6:55:41 AM] a h says: what does it say: help me here
[6:56:13 AM] a h says: i mean matt 25:14
[6:56:38 AM] James W. Harris says: In the Bible read Matt: 25:14 when you have time I that is what I'm to understand
[6:56:43 AM] a h says: whats the content, the message from the master himself; Jesus son of Mary
[6:57:18 AM] a h says: does it go against the table turning over?
[6:57:41 AM] a h says: if this is the case; what condition applies
[6:57:50 AM] James W. Harris says: It's in the bible which is the only thing I understand so you have me at an advantage, Never the less
[6:58:19 AM] a h says: the action of Jesus which clearly disaagrees with interest
[6:58:38 AM] James W. Harris says: I agree that It is Jesus way
[6:58:50 AM] a h says: or the matt 25;14 which may later go for interest?
[6:59:27 AM] James W. Harris says: Please read and we can discuss later in the mean time I'm enter into pray now [/b] forgive me, I will be back in an hour oor so
[6:59:39 AM] a h says: thanks
[6:59:48 AM] James W. Harris says: thank you,

What struck be about this dialogue, is the fact that the only few times Jesus, according to the Bible was ever recorded to be angry, was when he showed the dislikeness for the money exchangers. This was because they were charging Interest,"Ribas" (Riba in Arabic). This interest today is what the Christians who claimed to love, revere and follow Jesus love to charge, as they take it from their debtors and willing to give it, so that they can get someone to lend them monies!

And I wonder if the attitude of saying "I receive that," is not a form of pride, false assuredness, instead of appropriately saying "Amin." Amin in my mind connotes humility and humbleness to the will of God, even one is so certain that God is powerful to just manifest whatever is demanded/requested in supplication.

Any opinions?

Be a Servant of Allah All Year Long


We have spent a month of intensive worship of Allah. But this blessed month of Ramadan has ended with the sunrise of the first day of `Eid Al-Fitr, and some people began to display signs of slackness in worship.

Upon the occurrence of such slackness, Satan feels so pleased and makes strenuous effort to incite us to sin, with the aim of making us frustrated and desperate. He wants to make all the acts of worship we have performed during this month of no avail.

Mind the following Qur'anic verse:

[And indeed Iblis (Satan) proved true his thought about them, and they followed him, all except a group of true believers.] ( Saba ' 34:20)

This does not hold true for everyone, as the verse is concluded with [except a group of true believers].

To which group do you belong? To the group of believers or to those whom Satan did prove true his thought about? Almighty Allah says,

[And be not like her who unravels her yarn, disintegrating it into pieces after she has spun it strongly.] (An-Nahl 16:92)

Sincerity Beyond Ramadan

Many are not aware that what they do after Ramadan — namely, the slackness in doing the mandatory acts of worship and the indifference shown in committing sins — constitutes a form of ingratitude toward Allah's favor. Every one who exhibits this very kind of ingratitude falls under the description mentioned in the quoted verse.

The youth of the Ummah need to continue performing such intensive worship after Ramadan in order to reform their souls and to put their state of affairs right. So, after Ramadan, we need to keep away from sins, particularly those major sins like quarrels, disobedience to parents, and unlawful relationships with the other sex.

Indeed, resisting sins creates a feeling of pleasure in the heart, and such resistance pleases Almighty Allah. So, we need to do our utmost in abstaining from sins after Ramadan. The Ummah is in need of young people who are steadfast in worship.

Steadfastness on the Right Path

After Ramadan, we ought to avoid descending from the high level of enthusiasm in worship. It is part of Allah's favor that we spent Ramadan in such intensive worship. We therefore must not let Satan reap the harvest of our worship.

We have already come to know and feel the pleasure of practicing faith and obeying Almighty Allah, as well as the pleasure of entreating Him humbly. We therefore should not lose these gains and accomplishments. Rather, we have to show firmness in performing worship and in sticking to the straight path — the path of right guidance.

However, such a high level of worship and nearness to Allah that one has attained during Ramadan is naturally hard to be maintained all the time. But at least a little lower level may be kept. What should one do to keep such a "lower" level?

Regular Expression of Loyalty

Make sure to be keen on keeping the spirit of Ramadan on a constant basis. The following is intended to help in achieving that end:

* Start reading the whole Qur'an again, even if you are going to read as little as one page per day.
* Make du`aa' (supplication) even for just two minutes after `Isha' Prayer every day.
* Praise and make remembrance of Allah everyday, reciting particularly the morning and evening adhkar (extolments of Almighty Allah).
* Pray at least three of the five obligatory prayers in a congregation in the mosque.
* Make friendships with righteous people who help and encourage one another to maintain steadfastness on the right path.
* Fast the six days of Shawwal. In this regard, Prophet Muhammad (peace and blessings be upon him) was reported to have said[b],"Whosoever fasted during Ramadan and followed this with fasting six days from Shawwal, it is like fasting forever." (Muslim)[/b]

Acceptance of Worship

Many people usually ask whether their acts of worship in Ramadan have been accepted by Allah and whether their past sins have been forgiven. No one can give an answer to such a question. The Prophet's Companions themselves couldn't find such an answer. `Ali ibn Abi Talib was reported to have said, "The Companions of the Prophet used to do good deeds with great enthusiasm, and upon finishing them, they would worry about whether their deeds were accepted." Almighty Allah says about the believers in the Qur'an,

However, one may know whether or not his or her good deeds during Ramadan have been accepted. This is deduced from the following Qur'anic verse:

[You who have faith, fasting is prescribed for you, as it was prescribed for those before you, so that you may have taqwa [piety and fear of Allah].] (2V 381

The basic rule is that Ramadan fills us with righteousness and piety. Measure your performance within the first week that follows Ramadan; if it turned out that you forsook good deeds and committed sins, then you have to be gravely concerned. On the other hand, if it turned out that your performance and conduct have improved, then you must be glad, for it is very likely that your good deeds during Ramadan have been accepted.

Almighty Allah has bestowed unto us His great favor when He enabled us to worship Him during Ramadan, to recite the Qur'an, to make du`aa’, and to offer Qiyam Al-Layl (Night Vigil Prayer). The right time for expressing gratitude for these blessings is after this holy month.

Some may assume that `Eid is the point when the faithful effort exerted during Ramadan should come to an end. However, the opposite is true: Ramadan ought to be a starting point toward a new relationship with Allah. Therefore, one has to maintain the charge of faith that stems from the hard work during Ramadan for as long time as possible after Ramadan.

The only remaining hope for the Ummah is its youth. O youth, please remain steadfast after Ramadan and seek success in your life, for such success will help the Ummah to attain the reform it aspires to.

In addition, your steadfastness in sincere worship is what makes your intentions pure for Allah and His religion. So, worship Allah, be sincere and steadfast on His path after Ramadan as much as you can, and seek Allah's help.

I conclude with a statement made by an orientalist who studied Islam thoroughly and grasped its sublime values: "What a great religion Islam is , if only it had determined adherents!"

Keep the faithful charge that Allah, out of His favor, bestowed unto you and proceed as life-makers.

100 Ways We Can Support Our Prophet Muhammad (peace be upon him)


Praise be to Allah, Lord of All the Worlds. And may peace and blessings be upon our Prophet Muhammad and upon his family and Companions.

The first pillar of Islam is our testimony that there is no God but Allah and that Muhammad is the Messenger of Allah. The first half of this testimony is our declaration of monotheism. The second half is our declaration that Muhammad (peace be upon him) is Allah’s Messenger (peace be upon him). We can only fully realize the meaning of the second half of the testimony in our hearts by cultivating the following:

1. Belief in everything the Prophet (peace be upon him) has told us. We must believe, first and foremost, that Muhammad (peace be upon him) is the Messenger of Allah sent to all humanity to convey to them what Allah revealed to him of the Qur’ân and Sunnah. This is the religion of Islam, and Allah will accept from his servants no other religion.

2.Obedience to his commands with full acceptance and submission. We must adhere to his Sunnah and emulate his most excellent example and eschew everything to the contrary.

3.Love for the Prophet (peace be upon him). We must love our Prophet (peace be upon him) more than we love anyone else, even our own parents and children. In this way, we will show him the respect and deference that he deserves and we will be inspired to do what we must to support and defend him.

It is incumbent upon every one of us as Muslims to fully realize in our lives the meaning of our testimony “Muhammad is the Messenger of Allah”. We must truly inculcate this faith in our hearts. The hypocrites had said to the Prophet (peace be upon him): “We bear witness that indeed you are the Messenger of Allah.” In turn, Allah said: “Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars.” (Surah, 63: 1)

There are a number of things that we can do to put our love for the Prophet (peace be upon him) into action and carry out our duty to him. We must confront the vicious attacks being waged against him and ransom him with our lives, our loved ones, and our wealth to the extent of our varying abilities. We must all carry out our responsibilities on whatever level we are able.

THINGS WE CAN DO AS INDIVIDUALS

1. We can contemplate the evidence which decisively demonstrates that Muhammad (peace be upon him) is the Messenger of Allah. The first source for this evidence is none other than the Qur’ân.

2. We can learn the evidence from the Qur’ân, the Sunnah, and the consensus of the Muslims that it is obligatory to obey the Prophet (peace be upon him) and emulate his most excellent example.

3. We can acquaint ourselves with how Allah has protected the Prophet’s Sunnah. We should learn about the considerable efforts that were made by the scholars throughout the centuries to separate the genuine Sunnah from what was false and how they compiled the authentic Sunnah according to the most stringent conditions. No other civilization of the past had ever developed a more arduous and learned set of principles for authenticating historical evidence.

4. We can cultivate in our hearts our love for the Prophet (peace be upon him) by recalling his noble attributes. We can read about his good character and his noble deeds. We can learn how he embodied all the good qualities that can possibly be attained by a single human being.

5. We can bring to mind the great favor that he bestowed on all of us and how indebted we are to him. He is the one who conveyed to us the true religion. He carried out this duty in a most excellent manner. He fulfilled his trust to Allah perfectly and delivered to us his Lord’s Message.

6. We can give him due credit for all the good that we attain by Allah’s grace in this world and the Hereafter, since he is the one who showed us towards how to attain it and who brought us guidance. Allah has blessed him on our account with the greatest blessings ever bestowed upon a Prophet.

7. We can bring to mind how compassionate and merciful the Prophet (peace be upon him) was to his followers and how concerned he was for our guidance and welfare. Allah says: “The Prophet is closer to the believers than they are to their own selves.” (Sûrah, 33: 6)

8. We can become acquainted with the verses of the Qur’ân and with the Hadîth that discuss his lofty status with his Lord and the love that Allah has for him and the esteem in which Allah holds him.

9. We can carry out Allah’s command to love the Prophet (peace be upon him). We should love him more than we love ourselves. The Prophet (peace be upon him) said: “None of you truly believes until I become dearer to him than his own self, his children, his parents, and all of mankind.”

10. We can carry out Allah’s command to show respect for the Prophet (peace be upon him) and for his Sunnah. Allah says: “O you who believe, do not raise your voices above the Prophet’s voice and do not speak to him loudly as you might speak to one another, lest your deeds become vain while you perceive it not.” (Sûrah, 49: 2)

11. We can fulfill Allah’s command to come to the defense of our Prophet (peace be upon him) and protect him from those who wish to harm or defame him. Allah says: “To believe in Allah and His Messenger that you may assist and honor him.” (Sûrah, 48: 9)

12. We can cultivate in our hearts a sincere and constant resolve to defend the Prophet and promote his good name.

13. We can bear in mind the great blessings and rewards that in the Hereafter await those who genuinely put into practice their love for the Prophet Muhammad (peace be upon him). They will be his close companions in Paradise , for the Prophet Muhammad (peace be upon him) has promised: “You will be with whom you love.”

14. We can make it a habit to offer salutations of peace upon our Prophet Muhammad (peace be upon him) whenever we remember to do so, especially after the call to prayer and on Fridays. This will increase our blessings from Allah.

15. We can read the biography of the Prophet Muhammad (peace be upon him) from authentic sources and benefit from the many lessons that it contains. We can then try to apply those lessons to our lives today.

16. We can learn the Sunnah of the Prophet Muhammad (peace be upon him) by studying its authentic sources. We must study the Hadîth and strive to understand them correctly. We need to derive from these Ahadîth the rulings and the lessons that they contain.

17. We can follow the Sunnah in its entirety, giving priority to what we are obligated to do.

18. We can strive to emulate the Prophet Muhammad (peace be upon him) even in matters where we are under no obligation to do so. It is better even if we do something the Prophet Muhammad (peace be upon him) did only once in our lives just so we can follow his example to the last detail.

19. We can be vigilant to avoid ever belittling any aspect of his Sunnah.

20. We can make sure that we feel joy every time we see people putting some aspect of his Sunnah into practice.

21. We can feel sorrow whenever we find that some aspect of his Sunnah is being neglected.

22. We can feel enmity towards anyone who defames the Prophet Muhammad (peace be upon him) or disapproves of his Sunnah.

23. We can show love for the members of our Prophet’s family and for his wives and descendants. We can seek nearness to Allah by loving them for the sake of their nearness to the Prophet Muhammad (peace be upon him) and for the sake of their commitment to Islam. If we find any of his descendants disobedient to Allah, we should be eager to guide them, since their guidance is something most dear to the Prophet Muhammad (peace be upon him). `Umar the son of al-Khattâb said to the Prophet’s uncle: “O `Abbâs! The day that you accepted Islam was more beloved to me than the day when al-Khattâb accepted Islam. This is only because I know that your acceptance of Islam was dearer to Allah’s Messenger (peace be upon him) than that of al-Khattâb.”

24. We can act upon the direction of the Prophet Muhammad (peace be upon him) with respect to his family when he thrice said: “I remind you of the rights of Allah with respect to my family.”

25. We can show love and respect for the Companions of the Prophet Muhammad (peace be upon him) and recognize their honor and distinction with Allah and their superiority in knowledge and good works to those who come after them.

26. We can show love and respect for the scholars on account of their status and their knowledge of the Prophet’s legacy. The scholars are the inheritors of the Prophets. They deserve to be loved and honored. This is a right that our Prophet Muhammad (peace be upon him) has over us.

THINGS WE CAN DO AS FAMILIES AND AS A SOCIETY

27. We can raise our children to love the Prophet Muhammad (peace be upon him).

28. We can raise our children to emulate his excellent example.

29. We can make available in our homes books about the Prophet’s life.

30. We can make available in our homes recorded lectures about his life for our families to listen to.

31. We can show our children cartoons that have a clear and wholesome Islamic content.

32. We can set aside some family time every week for an Islamic study circle.

33. As husbands and wives, we can follow the example of the Prophet Muhammad (peace be upon him) in how we deal with our families.

34. We can encourage our children to memorize and put into practice the words that the prophet Muhammad (peace be upon him) used to remember Allah on all occasions.

35. We can encourage our children to spend a portion of their daily allowances on charitable deeds that the Prophet Muhammad (peace be upon him) used to encourage, like providing for an orphan, feeding a poor person, or helping the needy. This is an excellent practical application of the Sunnah.

36. We can make our children accustomed to using some of the Prophet’s good sayings in their everyday speech like: “A believer is clever and sage”; “A believer does not get stung from the same hole twice” and “Make things easy, not difficult”.

37. We can hold competitions at home where the children can be tested on their knowledge of the Prophet’s life.

38. We can teach our children about the life of the Prophet Muhammad (peace be upon him) by holding little programs at home like: “A day at the Prophet’s house”.

THINGS WE CAN DO IN THE FIELD OF EDUCATION

39. We can cultivate love for the Prophet Muhammad (peace be upon him) in the hearts of our students by teaching them about the rights he has over us as his followers.

40. We can increase the amount of lectures given covering different aspects of his life and personality.

41. We can encourage educational authorities to add to the Islamic Studies syllabus a subject entitled The Life of the Prophet Muhammad (peace be upon him).

42. We can make efforts to finance the appointment of professors of the Prophet’s biography in prominent Western universities.

43. We can encourage serious research into the life of the Prophet Muhammad (peace be upon him) and encourage scholars to publish works about different aspects of the Sunnah.

44. We can hold exhibitions at schools and universities to inform people about the Prophet Muhammad (peace be upon him) while focusing on the geographical spread of Islam.

45. We can devote prominent sections of our libraries to books about the Prophet Muhammad (peace be upon him).

46. We can develop valuable encyclopedic reference works about the Prophet’s life.

47. We can host annual competitions where students can receive scholarships and prizes for writing the best original research papers about the Prophet Muhammad (peace be upon him) and his life.

48. We can hold youth camps that cultivate love for the Prophet Muhammad (peace be upon him) and teach the practical application of the Sunnah.

49. We can host training seminars for our future leaders that focus on how to emulate the example of the Prophet Muhammad (peace be upon him).

THINGS WE CAN DO IN THE FIELD OF ISLAMIC WORK

50. We can explain the hallmarks of the message that the Prophet Muhammad (peace be upon him) called towards, emphasizing that he came with the original, pure religion and that his concern was to guide all humanity to the sincere, monotheistic worship of their Lord.

51. We can step up our efforts in calling people of all nations and all walks of life to the guidance of Islam.

52. We can convey to the people the illustrious and noble character that the Prophet Muhammad (peace be upon him) had even before he began to receive the revelation from Allah.

53. We can explain to the people the good qualities of our Prophet Muhammad (peace be upon him) and the unique features of Islam in a manner that will hold their attention and capture their interests.

54. We can explain how the Prophet Muhammad (peace be upon him) behaved toward his family, his neighbors, and his followers.

55. We can focus on how admirably and magnanimously he conducted himself with the Jews, Christians, pagans, and hypocrites who showed him enmity and hostility.

56. We can explain how nobly he carried out his most mundane, daily affairs.

57. We can set aside part of the Friday sermon for discussing certain aspects of the Prophet’s life and occasionally devote an entire sermon to this topic.

58. After the daily prayers, we can offer a few comments on how the verses we recited in our prayers relate to the Prophet Muhammad (peace be upon him) and his life.

59. We can hold study sessions for the memorization of the Sunnah just like we do for the memorization of the Qur’ân.

60. We can correct the misconceptions that the general public has about the Sunnah and emphasize the importance of following the Sunnah in our lives.

61. We can call the people’s attention to the Islamic rulings issued by scholars regarding those who defame the Prophet Muhammad (peace be upon him) and emphasize that we have to disassociate ourselves from such people.

62. We can work to return the people to their religion by presenting to them the message of the prophet Muhammad (peace be upon him) in the simplest terms.

63. We can use the media to warn people against going overboard in their reverence for the Prophet Muhammad (peace be upon him) and explain to them the verses of the Qur’ân that prohibit excess and extravagance. Allah says: “Do not go to excesses in your religion.” We can also mention relevant Hadîth like: “Do not venerate me in the way that the Christians venerated the son of Mary.” We must emphasize that true love for the prophet (peace be upon him) is expressed by following him faithfully.

64. We can encourage the people to read about the life of the Prophet (peace be upon him) from its authentic sources. We must clarify those sources and make them available.

65. We can refute and dispel the misconceptions and false claims that are circulating about the Prophet Muhammad (peace be upon him) and his life.

THINGS WE CAN DO IN THE CULTURAL SPHERE AND IN THE MEDIA

66. We can use cultural and media events as opportunities to teach people about the illustrious character of the Prophet Muhammad (peace be upon him).

67. We can refrain from publishing or broadcasting anything that is contrary to his Sunnah.

68. We can oppose the Western media and refute the misconceptions and false claims that they are propagating about our Prophet and our religion.

69. We can host press conferences and cultural events with moderate non-Muslim thinkers where we can openly discuss the Prophet Muhammad (peace e upon him) and his message.

70. We can publish and disseminate what objective non-Muslim thinkers have said about the prophet Muhammad (peace be upon him).

71. We can hold conventions and conferences to discuss the life and methodology of the Prophet Muhammad (peace be upon him) and to demonstrate how that methodology is suitable for all places and times.

72. We can air televised competitions where contestants can earn prizes by demonstrating their knowledge of the Prophet’s life.

73. We can write and publish articles, stories, and pamphlets about the Prophet Muhammad (peace be upon him).

74. We can petition the editorial boards of newspapers and magazines to provide a regular feature that highlights verses of the Qur’ân and Hadîth of the Prophet (peace be upon him) and explains why Muslims love the Prophet Muhammad (peace be upon him) and emulate his example.

75. We can petition the executive bodies of television networks to air programs about the Prophet Muhammad (peace be upon him) and his life, highlighting his good qualities and the exemplary way that he conducted himself with his wives, his children, his followers, and his enemies.

76. We can encourage production studios to prepare professional quality video programs about the Prophet Muhammad (peace be upon him) and his life.

77. We can encourage our local television stations and satellite channels to produce and air cartoon programs for children highlighting the good qualities of the Prophet Muhammad (peace be upon him) and stories from his life.

WHAT WE CAN DO THROUGH OUR ISLAMIC ORGANIZATIONS AND CHARITIES

78. We can establish committees and departments within our organizations devoted to supporting our Prophet Muhammad (peace be upon him).

79. We can reserve space for our organizations at local and international expositions and conventions and distribute literature and other media products about the Prophet Muhammad (peace be upon him) and his message.

80. We can establish permanent distribution centers for distributing books, pamphlets, and audio recordings about the Prophet Muhammad (peace be upon him).

81. We can establish a special award with preset standards to be presented to the person who best served the Sunnah of the Prophet Muhammad (peace be upon him) and his biography. The presentation of this award could be accompanied by a major ceremony to which many renowned personages would be invited.

82. We can print books about the Prophet’s life in various foreign languages to be distributed to public libraries, universities, and centers for Oriental studies around the globe.

83. We can publish a periodical journal that specializes in the Prophet Muhammad (peace be upon him), his life, Islamic teachings, and the Muslims, emphasizing the good qualities of the religion that Prophet Muhammad (peace be upon him) came with.

84. We can establish charitable funds to finance our program of supporting the Prophet Muhammad (peace be upon him) and to pay for the writing and translation of books and articles.

WHAT WE CAN DO ON THE INTERNET

85. We can establish organizations devoted to propagating Islam and showing, among other things, how Islam teaches love and reverence for all of the Prophets (peace be upon them all).

86. We can establish websites and online newsgroups devoted to the life of the Prophet Muhammad (peace be upon him). On a smaller scale, we can create dedicated web pages for existing websites that have a broader focus.

87. We can participate in live chats online with non-Muslims and invite them to study the personality of the Prophet Muhammad (peace be upon him) and the religion that he came with.

88. We can include at the bottom of our e-mails some appropriate Hadîth and sayings of the Prophet Muhammad (peace be upon him).

89. We can prepare an occasional online newsletter that discusses the life of the Prophet Muhammad (peace be upon him) and his message to be sent out on special occasions and whenever circumstances warrant it.

90. We can post on major search engines notices about relevant books and lectures.

THINGS WE CAN DO WITH OUR WEALTH AND THROUGH OUR ISLAMIC GOVERNMENTS

91. We can give financial support to Islamic activities that focus on the Prophet Muhammad (peace be upon him).

92. We can print billboards and bumper stickers that quote the words of the Prophet Muhammad (peace be upon him).

93. We can help to establish Islamic television and radio stations, as well as periodicals that are devoted to spreading the message of Islam in many languages around the world and especially in English.

94. We can pay for airtime on television and radio stations in various countries to get our message across.

95. We can establish centers devoted to research into the study of the Prophet’s biography and the publication of that research in many languages.

96. We can establish museums and libraries devoted to the Prophet’s life and his legacy.

97. We can fund the establishment of high quality professional websites on the Internet devoted to the prophet Muhammad (peace be upon him) and his life.

98. We can pay for the production of high quality books, audio recordings, and television programs in various major languages, especially English.

99. We can help to finance Islamic competitions about the Prophet Muhammad (peace be upon him) and provide substantial prizes to encourage participation.

As for the 100th way, we leave that to you dear reader. We welcome your ideas and suggestions. Please send your input to our e-mail address: info@icsfp.com

My dear Muslim reader, it is our collective and individual duty to do what we can to support our Prophet Muhammad (peace be upon him). We are offering this list of suggestions so that no one will have any excuse to remain idle. Let us begin by working together to circulate these suggestions to as many people as we can. We should invite our families and friends to get involved. We should not feel shy to pick up the phone or to send out an SMS in support of our beloved Prophet Muhammad (peace be upon him).

ASSALAM ALEIKUM,

The Prophetic Ethics: Our Daily Challenge

But those will prosper who purify themselves, glorify the name of their Lord, and (lift their hearts) in Prayer. Nay (behold), you prefer the life of this world; but the Hereafter is better and more enduring. And this is in the Books of the earliest (Revelations), the Books of Abraham and Moses.] (Al-A`la 87:14-19)

Our daily challenge is how to live in this world in the way of the prophets of Allah, all the prophets of Allah from Adam to the last and final Prophet, Muhammad - peace be upon all of them. The way of the prophets of Allah was one and the same. They came to give the same message and followed basically the same principles and values. The way of the prophets was not the way of kings or rulers, the way of politicians and military commanders, the way of the rich and comfortable people. The way of the prophets was different from what the world expects or from what we are used to seeing and observing in this world.

The way of the prophets was to uphold the real and permanent over the ephemeral and transitory, the spiritual over the material, the moral and ethical over that which brings quick profit or results. The way of the prophets was not the way of power but the way of inner strength and energy. Their way was not the way of worldly pomp and glory but the way of humble devotion to Allah and service of humanity.

It is reported that the Prophet Muhammad (peace and blessings be upon him) said: My Lord gave me nine (bits of) advice and I give them to you.

He advised me:

- To be sincere whether in private or in public

- To do justice whether in anger or in happiness

- To be moderate whether in riches or in poverty

- To join (in relations) with those who (try) to cut me off

- To give to those who deprive me

- To forgive those who do wrong to me

- That my silence be thoughtful

- That my speech be mindful (of Allah)

- That my vision be to take admonition. (Reported by Razeen)

These are some very important points of advice that Allah gave to Prophet Muhammad (peace and blessings be upon him). He lived by them in his whole life. He was a perfect example of these virtues. He also gave this advice to us. This advice contains the basic ethic of Islam, which is not an ordinary ethic but is divine and prophetic. The ethical principles given here require special effort, training, and sacrifice. It is not easy or simple to live by these principles, but they have lasting values and they bring eternal blessings.

This is our daily challenge. Our challenge is how to live by this ethic in our daily life. The challenge is not to live by these values and principles in the situation of ease and happiness, but to live by them in all circumstances. The challenge is to live by these principles, teach them to our younger generation, and to form and build a community of faithful who are willing to dedicate themselves to them.

1. Al-Ikhlas (Sincerity): The first principle of the Islamic ethic is sincerity, which means purity of the heart and purity of the mind (intention). It means truth and honesty. Sincerity in every situation whether alone or in public. There are many who are not sincere. They live the life of hypocrisy. There are some who show themselves very sincere when in public, but in their private life when others are not watching them, their behavior changes. Real sincerity comes from the fear of Allah. In another version of this hadith, it is mentioned that Prophet (peace and blessings be upon him) said, “The fear of Allah (khashyah) in private or in public.”

2. Al-`Adl (Justice): Justice and fair dealing is necessary with all people, with friends and foes alike, whether in happiness as well as in anger. Sometimes it is easy to talk of justice in the situation of comfort when there is no commotion or conflict, but the real challenge is to uphold justice even in relation to those who make you angry. Justice even to those who hate you and who never stop opposing and mistreating you. Justice not only in words, but in words and deeds both.

3. Al-Qasd (Moderation): It is to follow the middle path. Moderation should be in everything, not only in financial matters but in every aspect of life. In tight situations, people become extremist, upset, and afraid. In affluence also people lose control over themselves. The rich do not see the need for moderation, but moderation is good for all people in all circumstances.

4. Silat ar-Rahm (Keeping the ties of kinship): These are family ties. This means good relations between all members of the family and taking care of those who are in need. The challenge is not only to help those relatives who are nice or who give, but to give also to those who withhold and do not give anything at any occasion. Family is moral commitment. One should not be good to family members only when they are good, but one should be good even to those relatives who do not treat you well.

5. `Ata’ (Generosity): Believers are always generous. They give to all and everywhere. There is a great reward in helping people in their needs. However, the extraordinary character is to give to those who do not give and to also give to those who purposely deny and deprive us.

6. Al-`Afw (Forgiveness): It is not easy to forgive those who do wrong to us. Islam teaches that one should forgive as much as possible, but the greatest forgiveness is when one pardons while one is capable of taking revenge and punish. Prophet Muhammad (peace and blessings be upon him) has given us the best example of this value. He was ever willing to forgive his enemies

7. Fikr (Thinking and reflection): It is good to be silent as much as possible. To speak only when it is necessary. But silence should be with thinking and reflection.

8. Dhikr (Remembrance and speaking of Allah): Our tongue is a great gift of Allah to us. We are distinguished from animals because we can use our tongue. We should use our tongue to praise Allah and give thanks to Him, but we should also keep Allah in mind whenever we open our mouth. A lot of sins of the tongue, such as lying, backbiting, gossiping, using bad words, et cetera, come because we do not remember Allah.

9. `Ibrah (Learning and taking lessons): Our eyes and minds must remain open to understand things and to take lessons from the events around us. We should be very thoughtful always.

Dead Hearts

While thousands of Muslims are killed all over the world, and while tens of thousands are imprisoned and tortured for calling to the path of Allah and for enjoining the good and forbidding the evil, most Muslims remain remarkably silent and have no worry except for the material things of life. Their hearts have been filled with the love of this life and the forgetfulness of the Hereafter.

Allah says in the Qur'an[b]: "You will indeed find them, of all people, most greedy of life, even more than those who do not believe in Resurrection. Each one of them wishes he could be given a life of a thousand years. But the grant of such life will not save him even a little from due punishment. [/b]

For Allah sees well all that they do" (Al Baqarah, 2:96). Many Muslims today have become so much attached to their life that their desire is to dwell among their family, house, money and commerce. They have forgotten that matters of the Hereafter should come before matters of this life and that we must strive to follow the orders of Allah, not just those we find easy and convenient to follow. Some Muslims today claim that it is better to perform extra prayers and extra fasting rather than enjoin the good and forbid the evil or defend the lives of weak Muslims. Such people would even blame the Muslims who strive to perform these obligations.

This is what Ibn al-Qayyim had to say about such people: ''The Shaitan has misled most people by beautifying for them the performance of certain voluntary acts of worship such as voluntary prayers and voluntary fasting while neglecting other obligatory acts of worship such as enjoining the good and eradicating the evil, to the extent that they do not even make the intention of performing them whenever they are able to. Such people are considered by the scholars to be on the bottom of the scale of religion: For the essence of our religion is to perform what Allah ordered us to do.

The one who does not perform his obligations is actually worse than the one who performs sins. Anyone having some knowledge about the revelation of Allah, the guidance of the Prophet, sallallahu alayhe wa sallam, and the life of the companions would conclude that those who are pointed at today as the most pious people are in fact the least pious. Indeed, what kind of piety is there in a person who witnesses Allah's sanctities being violated, his religion abandoned, the Sunnah of His Messenger shunned, and yet remains still with a cold heart and a shut mouth' Such a person is like a dumb Shaitan! In the same way the one who talks falsehood is a speaking Shaitan. Isn't the misfortune of Islam due only to those who whenever their life and food are secure, would not care about what happens to the religion? The best among them would offer a sorry face.

But if they were challenged in one of the things their heart is attached to like their money, they would spare no efforts to get it back. These people, besides deserving the anger of Allah, are afflicted with the greatest calamity without even knowing it: They have a dead heart. Indeed the more alive a person's heart is, the stronger its anger for the sake of Allah and the more complete his support to Islam and Muslims." (A'alaam al-Muwaqqi'een, volume 2, page 176).

Show Your Gratitude through Worship

One of the fundamental components of a person's relationship with Allah is worship. As one's heart is filled with gratitude to one's benefactor, one expresses indebtedness, humility, and surrender to him. This is a natural response, observed even in domestic animals and pets. They express gratitude by gesture or look, but human beings are required to express gratitude in a much more pronounced manner. It is an ordinary experience that a person owing a debt of gratitude to another expresses these feelings in appropriate manners and speech.

Those failing to thank their benefactors are generally regarded as at least uncouth or ill-natured. It is part of the human nature to hold one's benefactor in esteem. Given this, we can see what gratitude we owe to our true Benefactor, Allah, Who is the source of all favors and blessings. We owe our very existence to Him. His favors are not ephemeral, but eternal.

One should reflect gratitude to Allah by way of surrendering humbly and fully to Him. In doing so, one acts in a natural way and will be blessed with tranquility and spiritual contentment. However, those overwhelmed by neglect or ignorance fail to give thanks to their Creator and Benefactor. They even fail to think of Him or do so only in a passing and cursory manner.

The gratitude we owe to Allah is manifested in our worship. It is expressed both verbally and by gesture and body movement. Worship embodies outwardly our gratitude to our Benefactor. One's whole being is involved in the act of worship. Each body part contributes in its own way, and one's mental and spiritual faculties are also actively involved. One whole being takes part in paying homage to the Creator, because it is incumbent upon to involve also all those means and ways by which one meets their worldly needs.

There is no need of weighty arguments to illustrate that the worship of Allah manifests our gratitude to our real, true Benefactor. This appears clearly in the opening surah of the Qur'an, Al-Fatihah. The surah is woven around the theme of gratitude and it forms an essential part of prayer in Islam. It emerges from studying this surah that one's gratitude in response to Allah's lordship, mercy, and compassion prompts one to exclaim (We worship You alone) (Al-Fatihah 1:5).

It is also evident from other Qur'anic verses that worship is synonymous with the expression of gratitude to Allah. For example, (Worship Allah and be among His grateful servants) (Az-Zumar 39:66). Elsewhere, one is directed to worship and thank Him: (So seek your provision from Allah, and serve Him, and give thanks unto Him) (Al-`Ankabut 29:17). It is reported about Prophet Muhammad (peace and blessings be upon him) that he stood for so long in his Night Vigil Prayer that his feet would swell up.

I put the below in quote because of some non muslims that have been saying all sorts of things ignorantly:

Take the following hadith as illustrative: The Prophet's wife `A'ishah (may Allah be pleased with her) said, I asked, "Messenger of Allah, why do you exert yourself so much while all your sins have been forgiven?" To this he replied, "`A'ishah, should I not be a grateful servant of Allah?" (Muslim).

Worship is prompted by one's feeling of gratitude to Allah. Allah's commands are not meant to put us through any inconvenience. Rather, Allah has prescribed certain forms for expressing our gratitude, and these forms are approved by Him. These accrue numerous blessings to us.

In terms of its essence, true worship is characterized by genuine and overflowing gratitude to Allah. By worshiping Allah, one discharges obligations toward the Creator, Master, Benefactor, and Lord. One does not do so for the sake of benefiting in any way the Creator and Master but rather earns blessings for oneself and makes oneself worthy of more rewards. It is clear from several Qur'anic verses that Allah is to be worshiped because He is the Creator, Master, Sustainer, and Lord.

Our worship does not profit Him in any way, and our refusal to worship Him does not harm Him in the least. However, unbelievers refusing to worship Him are liable to fall more deeply into error and are more likely to follow the path of Satan rather than the straight way prescribed by Allah.

THE WEAKNESSES OF MAN

God created man in a most complete state and equipped him with superior characteristics. His superiority over all creatures - as shown by his distinctive intellectual skills of thought and comprehension, and his readiness to learn and develop cultures - is unquestionable.

Have you ever thought why it is that despite all these superior features man has such a fragile body, which is always vulnerable to external and internal threat? Why is it exposed to the attacks of microbes or bacteria, which are so tiny they are invisible to the naked
eye? Why does he have to spend a certain part of each day keeping himself clean? Why does he need bodily care? And why does he age in the course of time?

People assume that these needs are natural phenomena. Yet, being in need of care as a human serves a special purpose. Every detail of the needs of man is specially created. The verse "man was created weak"( Surat an-Nisa: 28) is the manifest statement of this fact.

Man's infinite needs are created on purpose: to make him understand that he is a servant of God and that this world is a temporary residence for him.
Man has no influence whatsoever on the date and place of his birth. Likewise, he never knows where or how he will die. Moreover, all his efforts to eliminate the factors negatively affecting his life are vain and hopeless.

Man has indeed a fragile nature requiring a lot of care to survive. He is intrinsically unprotected against, and feeble in the face of, abrupt and unforeseeable incidents that occur in the world. Equally, he is exposed to unpredictable health risks, no matter whether he is a resident of a high civilisation or of a remote, undeveloped mountain village. It is quite likely that at any moment man can develop an incurable or fatal disease. At any time, an accident may happen dealing unrecoverable harm to one's bodily strength or one's most enviable charms.

Furthermore, this applies to all people: status, rank and race, etc., know of no exception to such an end. Both the life of a celebrity with millions of fans and that of a common shepherd may well be completely altered one day by an unexpected incident.

The human body is a weak organism of bones and flesh averaging 70-80 kilograms in weight. Only a frail skin protects it. No doubt, this sensitive skin can easily be hurt and bruised. It becomes cracked and dry when exposed to too much sunlight or wind. In order not to surrender to natural causes man always has to be on guard against the effects of the environment.

Although man is equipped with marvellous bodily systems, the "materials" - the flesh, muscles, bones, nervous tissue, cardiovascular system and fat - are prone to decay . If man were of a different material, rather than flesh and fat, a material that gave no access to external intruders such as microbes or bacteria, there would be no chance of becoming sick. However, flesh is the frailest 'substance': it becomes rotten and even worm-eaten when left at room temperature for some time.

As a constant reminder of God, man often feels the fundamental needs of his body. Exposed to cold weather, for instance, he runs health risks; his immune system gradually "collapses". On such an occasion, his body may fail to maintain the constant body temperature (37°C) that is fundamental to good health. His heart rate slows, the blood vessels contract, and arterial pressure increases. The body starts to shiver as a means of regaining heat. A lowered body temperature of 35°C accompanied by a depressed pulse and contracted blood-vessels in arms, legs and fingers signals a life-threatening condition. A person with a body temperature of 35°C suffers severely from disorientation and constantly falls asleep.

Mental functions slow. A slight decrease in body temperature can cause such consequences, but even more exposure to cold weather, bringing body temperature below 33°C, causes loss of consciousness. At 24°C, the respiratory system fails to function. The brain is damaged at 20°C and finally the heart stops at 19°C bringing on the unavoidable end: death.

These are only very few examples. The purpose in providing these examples is to emphasize that, due to the inexorable factors endangering his being, man will always fail to find profound satisfaction in his way of living. The aim is to remind the reader that
man should avoid blind attachment to life and stop spending all his life running after dreams and, instead, always remember God and the real life, the Hereafter.

There is an eternal Paradise promised to man. In paradise, man will be entirely insulated from all the physical weaknesses and imperfections that surround him on earth. Everything he desires will be within easy reach. Furthermore, fatigue, thirst, exhaustion, hunger, and injury do not exist in paradise.

Man is in need of the guidance of God is surely of great relevance to everyone. God states this in the following verse:

O mankind! You are the poor in your relation to God. And God! He is the Absolute, the Owner of Praise. (Surah al-Fatir: 15)

People's Relationship With Allah

Of all the ties that people have, their relationship with Allah is obviously the first and foremost. It determines their other relationships with their fellow human beings, family, community, and state. It prescribes the whole range of human's relationships with all that exists in the universe. If humans gain a proper understanding of their sound relationship with Allah, sever their false ties, and maintain the prescribed relationship, they will grow into obedient servants of his Lord, valuable members of their family, sincere citizens of their state and loving, and caring human beings concerned with the welfare of all humankind. It transforms them into morally trained and pious people. This transformation lies at the heart of self-development that was recommended by the messengers of Allah.

Conversely, if humans fail to maintain any of these ties, they will not accrue blessings and crookedness will mar their conduct. We should understand from the outset that all these relationships are interconnected; any negative quality in any of them has a bearing on our overall conduct.

When people study the Qur'an, they learn that they can establish a correct and sound relationship with Allah only if they adapt themselves to divine attributes. Each and every divine attribute makes certain demands on people's heart, soul, and deeds. If we fulfill these demands, it signifies the forging of a perfect relationship with our Lord. These demands are clearly spelled out by the Shari `ah.

It is noteworthy that while the Qur'an lays down some commands, it makes a point of speaking of divine attributes in that context. It reinforces the point that a particular command or duty incumbent upon humans proceeds from that particular divine attribute. One who discharges Shari`ah duties with this realization that such and such duty refers to a particular divine attribute recognizes the essence of the Shari `ah.

In acting upon commands of the Shari `ah with this knowledge, people can understand what divine attributes are reflected in them. The Prophet Muhammad (peace and blessings be upon him) termed this form of understanding as ihsan. In other words, people obey Allah as if they see Allah. This seeing consists in their perception of some divine attribute in every Shari `ah command. They are filled with the realization that Allah's watchful eyes are observing them.

When believers recite the Qur'an, they will become aware that every command or note of guidance is followed by a reference to some divine attribute. An observation is followed by the affirmation that Allah is All-Knowing and All-Aware; a command by the affirmation that Allah is All-Knowing and All-Wise.

Similarly, a prohibition is followed by the warning that Allah is All-Mighty and All-Powerful. This gives us assurance that Shari `ah represents a manifestation of divine attributes. One who follows Shari `ah strictly follows the way of Allah. Implicit in this is the point that only those can appreciate the essence of Shari `ah commands who perceive divine attributes in them. Those unable to do so have only a formal religious outlook, devoid of any stability or vitality.

A Common Misconception

It is imperative at this point to draw attention to a common misconception. It is one thing to fulfill the obligations proceeding from divine attributes and quite another to strive to be an incarnation of divinity. The latter is patently false and un-Islamic.

Shari`ah helps humans maintain their ties with Allah and the underlying objective is that, both outwardly and inwardly, that they should discharge the obligations necessitated by divine attributes. Human's perfection consists in their striving for this goal in accordance with Shari `ah.

As it is, prophethood represents perfection. However, it is not something which can be acquired. It is a divine favor. Allah elevates to this exalted rank whom He wills.

However, some people who have low levels of knowledge and understanding don't seek to adapt themselves to divine attributes. Rather, they mistakenly aspire to be an incarnation of the divine. Their disciplines are not geared towards behaving as perfect servants of Allah, but to acquire divine attributes and to merge with the divine. This stance is at odds with the Shari `ah. The Shari `ah aims only at rendering man into a perfect and obedient servant of Allah.

The self-development recommended by Shari `ah is geared towards this same goal. Those who try to approximate divinity are mistaken in both their conception and their execution. Since Allah is independent, they think that they too should strive for independence. Likewise, they seek to imitate other divine attributes such as those of self-sufficiency and knowledge, including knowledge of the unseen.

They exert themselves to attain these attributes by undergoing spiritual exercises. Even when they discharge obligations of the Shari `ah, their motives are false and un-Islamic. For them, these obligations are the means for achieving objectives. At some stage, they are willing to violate all Shariah restrictions, considering them negatively as a barrier to their pursuits.

It is obligatory for all Muslims to follow the Shari `ah, and anyone who does not follow it holds a false concept of man’s relationship with Allah. Regarding people's relationship with Allah, the basic Islamic principle is that people should do their best to act in line with divine attributes. Since Allah is generous, people should devote all of their energy to behaving as His most grateful servant.

Allah is the Creator, thus people must make it a point to obey all His commands. By the same token, since Allah is All-Hearing and All-Knowing, people should invoke only Him and repose all trust in Him. In recognition of the truth that Allah is the All-Holy, people should purify themselves both outwardly and inwardly. Since Allah is the Judge and All-Mighty, people should shun any injustice out of fear of Him. In sum, each and every divine attribute places certain obligations on people. The more people advance in this direction, the nearer they are to Him.

What did Islam says about kindness to parent?

Aseer ibn Jaabir narrates: Whenever people would come from Yemen, Umar would ask them, "Is Uways Al-Qaranee amongst you?" until, one year, he met Uways. He said, "Are you Uways Al-Qaranee?" He said, "Yes." Umar continued, "From Muraad, then Qaran?" He said, "Yes." Umar then asked, "Were you once afflicted with leprosy and your skin healed except for a dirham's area?" Uways said, "Yes." Umar finally asked, "Do you have a mother (that is alive)?" He said, "Yes."

Umar then said, "I heard the Messenger of Allah (SAW) say, ‘Uways ibn Aamir will come to you with the delegations from Yemen, from Muraad, then from Qaran. He was once afflicted with leprosy and his skin healed except for a dirham's area. He has a mother, and he treats her kindly. If he was to ever swear by Allah (for something), Allah (SWA) would fulfill his oath. If you can, request that he ask forgiveness for you." Umar then requested from Uways, "Ask forgiveness for me." And Uways Al-Qaranee did.

Allah (SWA) commanded us, [And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents. If one of them or both attain old age in your life, then do not say to them uff (a word of disrespect), nor shout at them, rather address them in terms of honour / And lower for them the wing of submission and humility through mercy. And say, "My Lord! Grant them Your Mercy as they brought me up when I was small."] - Al-Israa' 17/23-24

Ad-Daylami collected from Al-Husayn ibn Ali, that the Prophet (SAW) said, "If Allah knew any smaller than uff (tsk) to be disrespectful to parents, He would have decreed it to be Haram!"

In Bukhari, a man came to the Prophet (SAW) seeking permission to go for Jihad. The Prophet (SAW) asked him, "Are your Parents alive?" He said, "Yes." He (SAW) said, "Perform Jihad (in you kind treatment) of them."

If someone came to you today and offered you a free lunch, what would be your response? No doubt you would smile, speak kindly to them, and reserve a special place in your heart for their memory. Why is it then that our parents receive only cold stares, harsh words and bitter treatment and they are who they are in our lives? For Twenty or Thirty years they fed us, clothed us, washed us, and showered their mercy on our soft skin. Their love for us never dies even if we do, love that goes even beyond us, to our children and even their children.

Dear Brothers and Sisters, we all have parents - whether they are with us or not - and many have not understood the severity of their position in our lives and their right to be respected and revered. Today I want to remind you and I of the true position of our Parents, may Allah (SWA) have mercy on them all.

Birr Al-Waalidayn is a characteristic of the Mu'min. Al-Hasan Al Basree defined it saying, "Al-Birr is to obey the parents in everything that they ask so long as it is not to disobey Allah. Uqooq is to disown your parents, denying them all of your goodness."

By the Ijma' of the Ulamaa', being respectful and obedient to ones parents is Fard! Ibn Hazm said, "(Obeying ones parents) is Fard!" and he quoted the verse: [And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents.]

To better understand what is meant by Birr Al-Walidayn (kindness to parents), the scholars set the following conditions:

· One: He should place the pleasure of his parents above the pleasure of anyone else, including himself and his wife and kids. Everyone.

· Two: He should obey them in everything they command or forbid, whether it agrees with his desires or not, so long as they do not command the disobedience of Allah (SWA).

· Three: He should present them with everything he feels they desire, whether they ask for it or not. He should present it with kindness and mercy, understanding - no matter what he does - his shortcomings in fulfilling the true kindness that his parents deserve.

Allah (SWA)'s love comes when our parents love us. And Allah (SWA)'s anger comes when our parents are angry with us. Ibn Abbas raa said, "There are three things that will not be accepted if it's mate is not fulfilled. (And he mentioned), [Thank Me (Allah) and your Parents, ] - Luqmaan 31/14.

Ibn Abbaas continued, "Thus whoever thanks Allah (SWA) and is not thankful to his parents, Allah (SWA) will not accept from him. The Prophet (SAW) said, ‘the Pleasure of Allah is from the pleasure of the parents, and the anger of Allah is from the anger of the parents."

Let us think about how many of us treat our parents. We shy away from them when they may need something. We never visit if we are away from them. In fact, many people dispose of their parents in retirement homes. And when an argument ignites between our parents and us, many of us shout at them as if we were arguing with our evilest enemy, May Allah (SWA) protect us all.

Compare this to those that came before us. Dhibyaan ibn Ali ath-Thowree (RA) used to travel with his mother to Makkah. There - in the scorching heat - he would dig a little pool and fill it with cool water. Then he would turn to his mother and say, "Ummi, sit in this water to cool yourself."

For many of us, our friends are more precious to us than our Mother and Father. Forgetful we are of the time a man came to the Prophet (SAW) and asked him who is more worthy of his dear companionship. He (SAW) said, "your Mother!" The man asked again and again, and the Prophet (SAW) replied, "Your Mother! Your Mother!" Until on the fourth time he (SAW) said, "Your Father." Today, when the common question is asked, "Who is your best friend?" How many people would say, "my Mother!" But this is how the question should be answered and implemented.

What pleases our parents comes before everything, so long as it is not in disobedience of Allah (SWA). The scholars understood this and set the example for us. Haywah bin Shurayh (RA), one of the Imam's of our Ummah, used to give classes in front of his home. During the class, his Mother would call him to feed the chickens. He would stand up, leave the Halaqah, and go feed the chickens.

We all want Allah (SWA) to accept from us, we would all like to enter Paradise. Look down - dear brothers and sisters - and you will find paradise at the feet of your mother. Narrated Ahmad and An-Nasaa'ee, from Mu'aawiyah ibn Jaahimah As-Sulamee: My father, Jaahimah (RA) went to the Prophet (SAW) and asked, "O Messenger of Allah, I would like to go out and fight for the sake of Allah, and I have come to you for advice." The Prophet (SAW) asked him[b], "Is your Mother alive?" He said, "Yes." "Then stay near her," advised the Prophet (SAW), "For at her feet is Jannah!"[/b]

On the other side, making our Parents sad or even making them cry is one of the many ways to earn Allah (SWA)'s anger. Imam Ahmad narrates, from Abdullah ibn ‘Amr ibn Al-Aas (RA[b]): A man came to the Prophet (SAW) to give him his pledge of Allegiance. He said, "I have come to pledge allegiance to you for Hijrah! And I have left both my parents behind crying" The Prophet (SAW) commanded him, "Go back, and the same way that you made them cry, make them laugh."[/b]

Shaykh al-Qaasim once said, "Subhaan Allah! How can we leave our parents sobbing, tears that the throne of Allah (SWA) shakes for, tears that unsettle the Angels in the heavens, and then we claim that we want to go for Jihad so that Allah (SWA) will be pleased with us? Go back and make them happy with your visit as you made them sad by your departure. If they laugh and are pleased with you, Allah (SWA) will be pleased."

During the funeral of his mother, Al-Haarith Al-Aklee (RA) weeped. When asked for the reason of his tears he said, "Why should I not cry when one of my doors to Paradise has now closed?"

Remember dear brothers and sisters as you meet your parents today, the words of Rasul Allah (SAW) "Fa feehima fa Jaahid! Do Jihad in (your kind treatment of) your parents."

O Allah (SWA), forgive us and our parents, and reward them with the finest reward.

O Allah (SWA), elevate their position in the hereafter and this Dunya; make that which befalls them an expiation for their sins.

O Allah (SWA), grant them residence in Firdows, the highest level of Jannah, with the Prophets, the Siddeeqeen, and the Martyrs. Ameen!”

Brothers and Sisters, Please Always Remember!!

madam shahan does not know much about Islam. If you are a Christian b/f, try to convert to Islam, u will know that menstruation have something to do in the mosque. beside mukina2 I also like to communicate with u, u can send Ur mail to me through Olas_123@yahoo.com

Lost Spiritual Pleasure

Love is one of the deepest, most intense emotions that a person can experience. It is also one of the most wonderful blessings that Almighty Allah has created for human beings in this world. People take great pleasure in the material and spiritual gifts that Allah has bestowed upon them; they take pleasure in beautiful views, comfortable houses, and fine cooking. But none of these satisfactions can compare with the happiness that love gives.

In order to experience love to the fullest, certain conditions are necessary. First of all, an individual must be able to see the good qualities in others and appreciate their fine points. The more open an individual's mind and conscience, the stronger his or her ability to love. However, such ability can only be attained through faith in and fear from Allah. Therefore, a person is able to experience love according to the measure of his or her faith and piety; to that extent, the individual will take pleasure in it.

Similarly, for a person to love another, he or she needs to find lovable qualities in that person and again, these qualities arise from faith and fear of Allah. The deeper an individual believes in Allah and the more he or she fears Him, the more lovable qualities this person possesses. This is because the one who fears Almighty Allah has a good moral character; and along with the fear of Allah develops mercy, tolerance, reliability, courage, self-sacrifice, intelligence, and good conscience. All these qualities naturally create a deep and strong sense of love in the heart of anyone who sees with the eyes of faith. But if these conditions — faith and fear of Allah, which are the basis of love — are absent, then no one can experience true love.

The basic source of the love that believers feel for others is their love of Allah. The knowledge that Almighty Allah creates the joy that comes from their heart-felt love for others, as a manifestation of Himself, gives that love its depth.

However, since the love of disbelievers is founded on their expectation of gain, they can never truly experience love. They love only those who are useful to them, make them comfortable, and grant them favors. But such love rests on crumbling foundations and can never become sincere and heart-felt. In reality, they love themselves more than others and, thinking that they are more valuable than others, want others to do them favors, protect them, and take an interest in them.

As long as they get this attention, they feel a certain sense of love. But most often, this type of love does not make others happy or feel loved, for it is false and directed toward gain. Being no more than a polite pretense for the sake of other people's feelings, it ends when the goal is achieved. Naturally, they cannot show any sincere affection, no matter how often they express their love. All they can do is mouth the stereotyped words and phrases generally available for this purpose and used on special days set apart for expressions of love.

However, believers can express true love toward others with sincere, moving, and meaningful words, because the joy of love is alive in their hearts. Indeed, believers who sincerely honor and love their beloved ones will never do or say anything to harm them. Above all, this type of love does not depend upon circumstances or any expected reward. It is Almighty Allah alone Who will reward true love, for its sole purpose is to win His favor.

Disbelievers think that love grows weak over time because of mutual boredom and loss of enthusiasm. Of course, many relationships end this way among the disbelievers, for their love was based upon falsity and was never true.

In true love, on the other hand, time always plays a positive role, for it enables each person to appreciate the other's compassion, mercy, generosity, consideration, self-sacrifice, and other good qualities. Their love grows stronger over time as their personalities, moral understanding, and attitudes develop toward perfection. There is never any boredom or frustration in this kind of love with which good looks, material means, and prestige become irrelevant. The only important thing is the beloved's moral character.

In contrast, judging everything by material standards, disbelievers suffer great material loss when that foundation collapses.

In fact, disbelievers have broken faith in their hearts; therefore they live in a loveless world and cannot derive pleasure from the aspects that naturally bestow joy to the human spirit. More importantly, since they cannot know true love and how to love and be loved, they will not experience this blessing in Paradise either, which is a place filled with the never-ending love of Allah. There, people will know how to love and taste the eternal joy of being loved. In the Qur'an, Almighty Allah tells us of the blessings that await believers in Paradise as a reward for their good moral character. One of these will be a passionate love shared by two partners.

[On lined couches, reclining on them face to face. There will wait on them immortal youth with bowls and ewers and a cup from a pure spring, wherefrom they get no aching of the head nor any madness.

And fruits such as they choose, and flesh of fowls that they desire. And [there are] fair ones with wide, lovely eyes, like unto hidden pearls as a reward for what they used to do.

They will hear neither vain speaking nor recrimination. All that is said is "Peace! Peace!"

And the Companions of the Right Hand: What of the Companions of the Right Hand? Amid thornless lote trees, fruit-laden acacias, wide-spreading shade, gashing water, and fruits in abundance never failing, neither out of reach nor yet forbidden, and on elevated couches; lo! We [Allah] have created them a [new] creation and made them virgins, lovers, friends, for the Companions of the Right Hand .] (Al-Waqi`ah 56:15-38 )

I was reading this article (see below) and the third para caught my attention. I quote "mark the victory of the people of God over the cruelty of Pharoah"

I know from a Biblical point of view "the people" were the Israelites who were in slavery.  Question:  Why the writer referred to the Israelites as the people of God.   Am I safe to say that like some Christians (not me), Islam’s think the Jews are the "chosen" ones.  The only chosen one i know was Jesus

Peace

Fasting, yet Sad As Well
Tuesday January 6, 2009
by Hesham Hassaballa

Typically, it is quite difficult for me to fast outside of the month of Ramadan, I love my coffee WAY too much (it's now decaffeinated, though). But, there are a few days during which I am happy to do so. Two of those days are here.

They are the ninth and tenth day of Muharram, the first month of the Islamic calendar. The tenth day, Ashura (which is tomorrow), is a very special day, especially for Shi'i Muslims, as they commemorate the assassination of Imam Hussein, the son of Imam Ali and grandson of the Prophet Muhammad (pbuh). That event is a very sad one for me, also, as I am very much in love with the family of the Prophet (pbuh).

Yet, it is also a special time because of the event which it commemorates: the Exodus of the Children of Israel out of Egypt. During the time of the Prophet (pbuh), he encouraged us to fast the 9th and 10th day of Muharram to mark the victory of the people of God over the cruelty of Pharoah. Thus, I am fasting to mark that event, and that is why our beloved Aziz went on vacation (honoring me and Willow with guest posting for a while). 

The fact that Muslims fast for the Exodus may come as a surprise to many, but it should not. We are wholly part of the Judeo-Christian tradition, and we honor and adore all of the Hebrew Prophets (pbut). Yet, this year's Ashura is an especially painful one, because of the carnage of Gaza.

As Muslims the world over fast for Moses, why can't the peoples of the Holy Land come to grips that we are more alike than we are different, that we have lived together in peace and can do so again, that our blood is equal and should not be spilled on the holy soil of the Holy Land?

As I fast, I send this prayer to the Lord: that He makes the killing stop and that both sides can once and for all enjoy peace, security, and prosperity. Amen.

Concept of Oppression

"Contrary to the common misconception that Islam is an oppressive religion, Islam explicitly forbids all forms of oppression.

Hisham Ibn Al-Hakim Ibn Hazim happened to pass by some people, the farmers of Syria , who had been made to stand in the sun. He asked: What is the matter with them? They said: They have been detained for (not paying) the Jizyah (tax on non-Muslims in an Islamic state). Thereupon, Hisham said: I testify that I heard Allah's Messenger, peace and blessings be upon him, saying: “Allah would torment those who torment people in the world.” (Reported by Muslim)

Jabir Ibn `Abdullah, may Allah be pleased with him, quoted the Prophet, peace and blessings be upon him, as saying: “Be on your guard against committing oppression, for oppression is a darkness on the Day of Resurrection, ” ( Reported by Muslim)

It is also reported that Prophet Dawud, peace and blessings be upon him, said: “O Allah, You know that I love You and I love all those who love You, but how may I endear You to Your servants? Allah said: Remind them of My Favors, My trials and My anger. O Dawud, any of My servants who helped an oppressed person and stood by him in his oppressed state, I’ll keep his feet firm on the Day when all feet will be shaken.” (Reported by Al-Bayhaqi, Al-Ahadith Al-Qudsiyyah)

In another Hadith Qudsi, Allah Almighty says: “I shall take revenge on the oppressor in this life and the next. I shall take revenge on someone who saw a person being oppressed and was able to help him but did not help him.” (Reported by Tabarani)

The ongoing tragedy in the Gaza Strip, one which violates all international laws and human standards and ethics, has not received due world attention that could end it. The inhuman and oppressive blockade that Israel has imposed on one million and a half citizens of Gaza makes life unbearable and turns the coastal strip into a large open-air prison.

Muslim scholars call upon peoples of the world, Muslims and non-Muslims alike, to carry out their human responsibility and end this injustice. All people of conscience, including governments, are required to be up to their duties and intervene to stop this oppression and injustice.

Deliberate injustice is more fatal to the one who imposed it, than the one on whom it is imposed. We muslims will not be silent in the face of this condemnable behavior

I therefore plead with all Muslims to really look at this, not to look as spectators but to look as examiners to do something, because the Almighty Allah is going to ask all of us about what we have done.

Injustice: Darkness on the Day of Judgment

Almighty Allah says in the Qur’an,

(They will ask you of the mountains (on that day). Say: My Lord will break them into scattered dust. And leave them as an empty plain; Wherein you see neither curve nor ruggedness. On that day they follow the summoner who deceive not, and voices are hushed for the Beneficent, and you hear but a faint murmur. On that day no intercession avail save (that of) him unto whom the Beneficent has given leave and whose word He accepts. He knows (all) that is before them and (all) that is behind them, while they cannot compass it in knowledge. And faces humble themselves before the Living, the Eternal. And he who bears (a burden of) wrongdoing is indeed a failure (on that day). And he who has done some good works, being a believer, he fears not injustice nor begrudging (of his wage)) (Ta-Ha 20:105-112)

This is an image of the Day of Judgment in the Noble Qur`an; the day on which all creation will humble itself and submit to Almighty Allah, the Ever-Living who never dies, the Eternal who never sleeps. On that day the scales will be established, justice will prevail and every person will receive his right. On that day, as reported in a Divine Hadith, Allah the Exalted will say,

“By My power and might the injustice of an oppressor will not go unpunished by Me today.” (Reported by As-Syuti)

In an authentic hadith, the Prophet (peace and blessings be upon him) said,

“Beware of injustice as indeed injustice will be darkness on the Day of Judgment.” (Muslim)

Therefore, absolute failure is due to the one who comes on that day having committed injustice as,

(he who bears iniquity is indeed a failure.) (Ta-Ha 20:111)

Wisdom dictates that everything must be put in its proper place and justice dictates that both scales of the balance must be equal. However, injustice is the antithesis of each of these and the life of this world is not free from oppressors and the oppressed. Despite this, Almighty Allah loves wisdom and justice and consequently, He aids those who are oppressed. At the same time, He hates injustice and oppression, as He says in the Qur`an,

(your Lord is not in the least unjust to the servants.) (Fussilat 41:46)

Also, in another verse Almighty Allah says,

(Surely Allah does not do any injustice to men, but men are unjust to themselves.) (Yunus 10:44)

Injustice to One's Self[/color]

One form of injustice is the oppression of one’s own soul by committing sins and disobeying Almighty Allah which He has forbidden. This is not all however, as oppression of one’s own soul may also take the form of preventing oneself from the pleasure of being obedient to Almighty Allah, one's Lord and Creator, as there is nothing more enjoyable to a pure soul than the pleasure of worshipping its Lord and to exist in the blessing of serving Him. One may also be guilty of oppressing one's own soul if one believes that to bring about benefit, harm, giving, fear, hope and trusting can be done by created beings. How can this be possible when a person is unable to bring about benefit, harm, life or death for himself let alone anyone else? All this is a sole right for Almighty Allah, as He says in the Qur`an,

(Verily, to Him (belong) the creation and the Command) (Al-A`raf 7:54)

Injustice to Others[color=#990000]

Rulers Toward Their Subjects:

The oppression of one’s soul may become injustice to others and this is what we hear often in the lives of people. For example, this is apparent in the oppression of rulers with regard to their subjects. Let us consider some of the issues that people often neglect, considering them insignificant and unimportant while they are great in the sight of Almighty Allah.

Children Toward Parents:

First, is the oppression of children towards their parents. Being disobedient is one of the greatest sins, as the Prophet (peace and blessings be upon him) informed us. As such, you see such people failing to obey their parents, disrespecting them, being ill-mannered toward them, showing dislike and disdain for them, and denying the good they have done for them, despite the fact that they are one of the main reasons for their existence on earth.

Parents Toward Children:

In contrast, if we were to examine the oppression of parents towards their children we would find that it is a dangerous ailment and a cause of great corruption. Parents’ oppression against their children begins when they fail to teach them the rules and principles of their religion. This is compulsory on parents who should teach their children things like purification, Prayer and the rulings regarding such acts of worship. Similarly, parents oppress their children by failing to teach them the foundations and principles of Islamic manners and by allowing them to roam freely, without accountability or responsibility, and to accompany those who are ill-mannered. In addition, children are oppressed by their parents when their bodies are nourished with illegal wealth, such as that gained from usury, interest and forbidden transactions. The Prophet (peace and blessings be upon him) said:

"Every body which has been nourished with illegal gains is more deserving of Hellfire." (Authinticated by Al-Albani)

Between Husbands and Wives:[/color]

Another form of injustice is that of the husband regarding his wife and that of the wife regarding her husband. Almighty Allah has ordered the husband to live in harmony with his wife. The Prophet (peace and blessings be upon him) has ordered man to fear Almighty Allah regarding his wife saying,

“… fear Allah regarding women, as indeed you have taken them with the trust of Allah and made permissible for yourselves their bodies with the word of Allah.” (Muslim)

The wife is requested to be obedient to her husband in that which is good and to protect her husband’s home, wealth and children. Similarly, the husband is ordered to teach his family the rulings of Islam, especially those which are specific to women, with regard to purification and dress codes; This is beside providing housing, food, and clothing.

People Toward Each Other[color=#990000]

One of the most common forms of injustice that occurs among people is when they attack one another in terms of their body, wealth and honor. Indeed, this is very common in our daily lives. However, the successful and saved person is the one who left this world having neither Muslim blood on his hands, Muslim wealth in his pockets nor launched his tongue abusing the reputation of any person. Thus, his good deeds will be secured and he will be saved from carrying the sins of others. Therefore, people should be aware of the supplication of the oppressed as it rises to Almighty Allah and there is no barrier between it and Him.

Injustice Toward Almighty Allah[color=#990000][/color]

There is also a type of injustice that Almighty Allah will not forgive, and that is to associate partners with Him (shirk). The oppression of one’s own soul may be forgiven by means of repentance, seeking Allah’s forgiveness, and doing the good deeds that expiate sins.

In addition, Almighty Allah does not allow His creation to simply oppress one another with no accountability. Indeed, every one will get his/her rights back on the Day of Judgment and as such, no one will be saved on that day except by returning people’s belongings to them and requesting them to overlook and forgive such injustices.

If your power over people encourages you to oppress them, remember the power Almighty Allah has over you and remember your meeting in the hereafter with the Most Just of Judges. Those who oppressed their brothers or sisters in terms of wealth or reputation or any other matter, should seize the opportunity in this life to free themselves from their acts of injustice before a day comes when neither wealth nor prestige will avail them, as the judgment of good and bad deeds on that day will be settled. If a person had done good deeds, they will be taken from him/her according to the amount of injustice he/she committed, while if a person had not done any good deeds, the sins of the one he/she oppressed will be placed upon him/her until his/her scales will become heavy with the sins of others. In this regard, the Prophet (peace and blessings be upon him) said,

"Do you know who the bankrupt is?" They – the Companions - said, "A bankrupt person is the one who has neither dirham (money) nor wealth." The Prophet (peace and blessings be upon him) said, "The bankrupt person among my followers (Ummah) is the one who would come on the Day of Judgment with Prayers, fasting, and zakah; but would have offended one person, slandered another, devoured others' wealth, shed the blood of this person, and hit that person.[Consequently] his rewards will be distributed to all of them and when he has been exhausted before their account is fulfilled, then their sins will be taken and cast upon him and he will be thrown into Hellfire.” (Muslim)

Therefore, Muslims must fear Almighty Allah, beware of oppression and be just in all thier affairs.

Deep Thinking

Have you ever thought about the fact that you did not exist before you were conceived and then born into the world and that you have come into existence from mere nothingness?

Have you ever thought about how the fragrant and beautifully coloured flowers you see everyday have come out of pitch black, muddy soil?

Have you ever thought about how mosquitoes, which irritatingly fly around you, move their wings so fast that we are unable to see them?

Have you ever thought about how the peels of fruits such as bananas, watermelons, melons and oranges serve as wrappings of high quality, and how the fruits are packed in these wrappings so that they maintain their taste and fragrance?

Have you ever thought about the possibility that while you are asleep a sudden earthquake could raze your home, your office, and your city to the ground and that in a few seconds you could lose everything of the world you possess?

Have you ever thought of how your life passes away very quickly, and that you will grow old and become weak, and slowly lose your beauty, health and strength?

Have you ever thought about how one day you will find the angels of death appointed by Allah before you and that you will then leave this world?

Have you ever thought about why people are so attached to a world from which they will soon depart when what they basically need is to strive for the Hereafter?

Man is a being whom Allah furnishes with the faculty of thought. Yet, most people do not use this very important faculty as they should. In fact, some people almost never think.

In truth, each person possesses a capacity for thought of which even he himself is unaware. Once man begins to use this capacity, facts he has not been able to realise until that very moment begin to be uncovered for him. The deeper he goes in reflection, the more his capacity to think improves, and this is possible for everyone. One just has to realise that one needs to reflect and then to strive hard.

The purpose of this write-up is to invite people to think in the best way and show ways of doing this. Someone who does not think will remain totally distant from truths and lead his life in self-deception and error. As a result, he will not grasp the purpose of the creation of the world, and the reason for his existence on the earth. Yet, Allah has created everything with a purpose. This fact is stated in the Qur'an as follows:

We did not create the heavens and the earth and everything between them as a game. We did not create them except with truth but most of them do not know it. (Surat ad-Dukhan: 38-39)

Did you suppose that We created you for amusement and that you would not return to Us.(Surat al-Muminun: 115)

Therefore, each person needs to ponder the purpose of creation, first as it concerns him himself, and then as it pertains to everything he sees in the universe and every event he experiences throughout his life. Someone who does not think, will understand the facts only after he dies, when he gives account before Allah, but then it will be too late. Allah says in the Qur'an that on the day of account, everybody will think and see the truth:

That day Hell is produced, that day man will remember; but how will the remembrance help him.
He will say, "Oh! If only I had prepared in advance for this life of mine!" (Surat al-Fajr: 23-24)

While Allah has given us a chance in the life of this world to reflect and derive conclusions from our reflections, to see the truth will bring us great gain in our life in the Hereafter. For this reason, Allah has summoned all people, through His prophets and books, to reflect on their creation and on the creation of the universe:

Have they not reflected within themselves. Allah did not create the heavens and the earth and everything between them except with truth and for a fixed term. Yet many people reject the meeting with their Lord. (Surat ar-Rum:

Most people believe that in order to think deeply, one needs to put one's head between one's hands, withdraw to an empty room, and isolate oneself from all other people and affairs. Indeed, they make such a big issue of thinking deeply that they find it too difficult, and imagine that it is a quality exclusive to philosophers.

However, as being stated earlier, Allah invites people to reflect and says that He has revealed the Qur'an for people to reflect on it: "It is a book We have sent down to you, full of blessing, so let people of intelligence ponder its signs and take heed." (Surah Sad: 29). What is important is one's sincerely improving one's ability to think and going deeper in thinking.

On the other hand, people who do not spend effort to that end continue their lives in deep heedlessness. The word heedlessness has connotations like neglectfulness without forgetting, abandoning, being mistaken, disregarding, being careless. The heedless state of those who do not reflect is a consequence of forgetting or deliberately disregarding the purpose of their creation and of the realities which religion teaches. Yet, this is an extremely dangerous course that may lead to Hell. Correspondingly, Allah has warned people against being among the heedless:

Remember your Lord in yourself humbly and fearfully, without loudness of voice, morning and evening. Do not be of the heedless ones. (Surat al-A'raf: 205)

Warn them of the day of bitter regret when the affair will be resolved. But they take no notice and they do not believe. (Surah Maryam: 39)

In the Qur'an, Allah refers to people who reflect and who, after reflecting conscientiously, see the truth and therefore fear Him. Allah says that those who blindly follow their forefathers without thinking, out of tradition, are wrong. When asked, these people say that they are religious and believe in Allah, yet, since they do not think, they do not amend their conduct from fear of Allah. In the following verses, the mentality of these people is clearly laid out:

Say: "To whom does the earth belong, and everyone in it, if you have any knowledge."

They will say: "To Allah." Say: "So will you not pay heed."

Say: "Who is the Lord of the Seven Heavens and the Lord of the Mighty Throne."

They will say: "Allah." Say: "So will you not have taqwa*."

Say: "In whose hand is the dominion over everything, He who gives protection and from whom no protection can be given, if you have any knowledge."

They will say: "Allah's." Say: "So how have you been bewitched."

The fact is that We have given them the truth and they are liars. (Surat al-Muminun: 84-90)

A person who reflects, grasps the secrets of Allah's creation, the truth of the life of this world, the existence of Hell and Paradise, and the inner truth of matters. He obtains a deeper understanding of the importance of being a person with whom Allah is pleased, and so he lives by the religion as is its due, recognises Allah's attributes in everything he sees, and begins to think not according to what the majority of people demand but as Allah commands. As a result, he takes pleasure from beauty much more than others do, and does not suffer distress from baseless misapprehensions and worldly greed.

These are only a few of the beautiful things a person who thinks will gain in the world. The gain in the Hereafter of someone who always finds the truth by thinking, is the love, approval, mercy and the Paradise of Allah.

On the other hand, a day is near when those who today avoid seeing the truth by thinking will come to think, and moreover think deeply and meditate and see the truth clearly. Yet their thinking on that day will not be of any use to them but will make them suffer grief. Allah says in the Qur'an when these people will reflect:

When the Great Calamity comes: that Day man will remember what he has striven for and the Blazing Fire will be displayed for all who can see. (Surat an-Nazi‘at: 34-36)

Inviting people, who suppose that they can escape from their responsibilities by not thinking, to think so that they may reflect upon the end that will befall them and return to Allah's religion is an act of worship for believers. Yet, ultimately, as Allah states in the Qur’an:

… Anyone who will, may pay heed. (Surat al-Muddaththir: 55)

EVALUATING EVERYTHING ACCORDING TO THE QUR'AN

The aim of life for a believer is solely that of being a servant of Allah. People are not created to fulfil their vain desires and greed, or to pursue their passions; the one and only reason for our creation is to serve Allah.

The way to achieve this is by taking the Qur’an as our unique guide. We should give all our attention to applying every decree of the Qur’an. Our target should be to observe every decree of the Qur'an as much as possible.

We can see from the Qur’an that the responsibility of the believers rests not only on decisive verses, such as those on regular prayers, fasting or hajj but also on prayers that require interpretation. For instance, in one verse believers are urged to “invite (all) to the Way of their Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious” ( Surat an-Nahl, 16:125). The believers can understand this “wisdom and beautiful preaching” by both applying the Qur’an’s general logic and manner, and also their own wisdom and understanding.

There are many other responsibilities that require wisdom and understanding. For example, the Qur’an describes various models of communities, and informs us of the way we should treat those different kinds of people. And what should be said to those people is mostly mentioned in the Qur’an in the verses beginning with[b], “Say, ”. [/b]

The verses that advise believers how to behave are clearly described in the Qur’an. But if these precepts are to be applied to daily life, instant recognition of their true significance is a must. At this point, it is the wisdom and understanding of the believers that help.

The Qur’an describes various kinds of people, such as believers, Christians, Jews, hypocrites and pagans. We must learn the concerned verses very well, because what actually should be done is to identify those kinds of people in our society and act towards them as the Qur’an commands. This is inevitable for being a “living Qur’an”.

Moreover, believers should realize that all the people around us undoubtedly belong to one or more of the categories of people described in the Qur’an. All the people exist to form the society described in the Qur’an and none is created in vain:

“Not for (idle) sport did We create the heavens and the earth and all that is between!” ( Surat al-Anbiya, 21:16)

However, it is not only the people around us that are described in the Qur’an. In fact, everything that we see and everything that happens are indeed reflections of what is written in the Qur’an.

“Soon will We show them our Signs on the horizons, and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that your Lord witnesses all things?” (Surah Fussilat, 41:53)

The whole universe consists of signs of Allah. Just like a painting presents its painter to the on-lookers, just like every detail on this painting shows the brush prints of the painter, all the universe and every detail of this universe exist to present Allah, the Creator of all things. The more believers realize this fact, the more will they recognize Allah and painstakingly obey all His decrees. As one comprehends that life with all its details, is actually a “sign” as defined in the Qur’an, one will relate everything at every stage of one’s[b] “daily life” [/b] to the values of the Qur’an.

Everything takes place in accordance with the destiny Allah has determined and therefore, everything has a purpose. What believers should do is interpret each event in the light of the Qur’an and react in the way the Qur’an prescribes. For example when encountered with something “vain” and idle, the believer should pay no heed to it. But the fact is; this vain thing is already created so that the believer pays no heed to it. The believers should interpret every happening according the perspective of the Qur’an. So, they actually must develop their culture and characteristics in conformity to the Qur’an, how Allah decrees. In order to achieve this, they must leave all they have attained from their ignorant past and society. They should decide what to do in every circumstance by depending on the interpretation and logic of the Qur’an, because, the words of Allah show them the way to handle each situation. As it is said in the Qur'an, it was sent down to us as a Book “explaining all things” ( Surat an-Nahl, 16:88).

God bless.