The Muslim Is Friendly And Likeable

The Muslim who truly understands the teachings of his religion is gentle, friendly and likeable. He mixes with people and gets along with them. This is something which should be a characteristic of the Muslim who understands that keeping in touch with people and earning their trust is one of the most important duties of the Muslim. It is an effective means of conveying the message of truth to them, and exposing them to its moral values, because people only listen to those whom they like, trust and accept. Hence there are many hadiths which commend the type of person who is friendly and liked by others. Such a person is one of those chosen ones who are beloved by the Prophet (sallallahu `alayhi wa sallam) and will be closest to him on the Day of Resurrection:

"Shall I not tell you who among you is most beloved to me and will be closest to me on the Day of Resurrection?" He repeated it two or three times, and they said, "Yes, O Messenger of Allah (sallallahu `alayhi wa sallam)." He said: "Those of you who are the best in attitude and character." [Reported by Ahmad and its isnad is jayyid] Some reports add: "Those who are down to earth and humble, who get along with others and with whom others feel comfortable."

One of the attributes of the believer is that he gets along with others and others feel comfortable with him. He likes people and they like him. If he is not like this, then he will not be able to convey the message or achieve anything of significance. Whoever is like that has no goodness in him, as in the hadith:

"The believer gets along with people and they feel comfortable with him. There is no goodness in the one who does not get along with people and with whom they do not feel comfortable. " [Reported by Abmad and al-Bazar; the men of Ahmad's isnad are rijal as-sahih]

The Prophet (sallallahu `alayhi wa sallam) set the highest example of good behaviour towards people. He was skilful in softening their hearts and called them to follow him in word and deed. He demonstrated how to reach people's hearts and win their love and admiration.

He was always cheerful and easy-going, 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 who was 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 them, or at least respond with kind words. His good attitude extended to everyone and he was like a father to them. The people gathered around him were truly equal, distinguished only by their level of taqwa. They were humble, respecting their elders, showing compassion to young ones, giving priority to those in need and taking care of strangers.

The Prophet (sallallahu `alayhi wa sallam) never used to disappoint anyone who came to ask from him. There are three characteristics that he did not possess: he was not argumentative, he did not talk too much, and he did not concern himself with matters that were not his business. There are three things that he never did to people: he never criticized any one, he never said "Shame on you!" to anyone, and he never looked for anyone's faults. He never said anything but that for which he hoped to earn reward. When he spoke, the people around him would listen earnestly, sitting still as if there were birds on their heads. When he was silent, then they would speak. They never argued with one another in his presence. They would smile at whatever he smiled at, and would be impressed by whatever impressed him. He would be patient with a stranger who might be harsh in his requests or questions, and his Companions would ask the stranger to speak gently. He said, "If you see someone in need, then help him." He never accepted praise except from someone who was thanking him for a favour, and he never cut off anyone who was speaking; he would wait until the person indicated that he had finished, or stood up.

`A'ishah tells us that he used to be cautious of the worst type of people, and he would speak gently to them and treat them well. A man sought permission to enter upon him and he said, "Let him in, what a bad brother of his tribe he is!" When the man came in, he spoke gently to him. `A'ishah said: "O Messenger of Allah (sallallahu `alayhi wa sallam), you said what you said, then you spoke gently to him." He (sallallahu `alayhi wa sallam) said, "O `A'ishah, the worst of people is the one whom people avoid (or are gentle towards) because they fear his slander." (Bukhari and Muslim)

The true Muslim follows in the footsteps of his Prophet in his dealings with all people, whether they are good or bad, so that he is liked and accepted by all people.

Easy Actions For Which Rewards Are Multiplied

How great will be the regret of those who waste the opportunity!

1. Preserving the ties of kinship:

" Whoever wishes that his provision be increased and his age lengthened, let him maintain the ties of kinship." [al-Bukhari and Muslim]

2. Performing many prayers in the two noble Harams (in Makkah and Madinah):

"Prayer in this masjid of mine is superior to a thousand prayers elsewhere, except for Masjid al-Haram, and prayer in Masjid al-Haram is superior to one hundred thousand prayers elsewhere." [Ahmad and ibn Majah]

3. Performing prayers in congregation.

"Prayer in congregation is superior to praying individually twenty-seven times." [Al-Bukhari and Muslim]

4. Praying `Isha and Fajr in congregation:

"He who prays Isha' in Jama'ah [congregation] is as if he has prayed for half the night. As to him who (also) prays Fajr in congregation, it is as if he has prayed all night." [narrated by Malik and the wording is that of Muslim who also reported it]

5. Performing voluntary prayers at home.

"Superiority of a man's prayer in his home over his prayer when people see him is like the superiority of an obligatory prayer over a voluntary one." [al-Bayhaqi, classed as Saheeh by al-Albani] "The most superior prayer of a person is in his home, except for obligatory prayers." [al-Bukhari and Muslim]

6. Observing some manners of the day of Jumu`ah.

"Whoever ghassala (washes his head, and it is said: has intercourse with his wife so that it be a means to lower the gaze from the haram that day) on the day of Jumuah, then comes in the earliest time and before the first khutbah, walks and doesn't ride, stays near the Imam, listens and does not speak - for each step [he makes] he has actions of one year, the reward of fasting and standing in prayer in it." [Ahl as-Sunan]

7. Salat ul-Ishraq.

"Whoever prays al-ghadaa (i.e. al fajr) in congregation, then sits remembering Allah until sunrise, then prays two units of prayer, has a complete reward of Hajj and `Umrah [The Prophet, sallallahu `alayhi wa sallam, repeated 'complete' three times for emphasizing]." [at-Tirmidhi, classed as Saheeh by al-Albani]

8. Attending lectures in the mosque.

"Whoever goes to the mosque not desiring except to learn or teach what is good has the reward of a pilgrim who completed his Hajj." [at-Tabarani, classed as Saheeh by Al-Albani]

9. Performing `Umrah in the month of Ramadhan.

"`Umrah in Ramadhan is equal to a Hajj with me." [al-Bukhari]

10. Performing obligatory prayers in the Mosque.

"Whoever leaves his home in a state of purity to perform obligatory prayer, his reward is like that of a pilgrim (while) in the state of ihram [i.e. he receives reward similar to that of spending time in ihram during Hajj]." [Abu Dawud, classed as Saheeh by Al-Albani] So one should be in a state of purity when leaving one's home, rather than the place for ablution within the mosque, except due to necessity.

11. Being from the people of the first row in congregational prayers.

`Irbad bin Saariyah, may Allah be pleased with him, said: "The Messenger of Allah, sallallahu `alayhi wa sallam, used to seek forgiveness for [the people of] the first row three times, and for [the people of the] second row once." [an-Nasa'i and Ibn Majah]. "Allah and His Angels make salawat upon [the people of] the first row." [Ahmad, with a good isnad]

12. Prayer in Masjid Qubaa' in Madinah:

"Whoever purifies himself in his house then comes to Masjid Qubaa' and prays in it has the reward like that of `Umrah." [an-Nasa'i and Ibn Majah]

13. Saying what the caller to prayer says:

"Say as they say [i.e. callers to prayer], and when you finish, ask and you will be given." [Abu Dawud and An-Nasa'i] That is, supplicate when you finish repeating after the caller to prayer.

14. Fasting Ramadhan and following it with six days of Shawwal.

"Whoever fasts Ramadhan, then follows it with six (days) of Shawwal, it is like fasting all the time." [Muslim]

15. Fasting three days each month.

"Whoever fasts three days each month, it s like fasting all the time." [at-Tirmidhi]. This is supported by the verse, "Whoever comes with a good deed for him is a tenfold [reward]." One day being equal to ten days.

16. Providing food for breaking of the fast:

"Whoever provides food for breaking of the fast of a fasting person receives the reward of the fasting person, without the reward of the fasting person being reduced in any way." [at-Tirmidhi and Ibn Majah]

17. Standing in prayer on Laylatul-Qadr.

"Laylatul Qadr is better than a thousand months" [Qur'an 97:3], that is, superior to approximately 83 years of worship.

18. Jihad.

"Standing of a man in a row (saff) in the way of Allah is superior to 60 years of worship." [al-Hakim, classed as Saheeh by al-Albani] This is the superiority of standing in a row, so what about one who fights in the way of Allah for days, or months, or years?

19. Ribaat.

"Whoever takes a post (at borders of Muslim lands, where an enemy may be expected) for a day and night in the way of Allah has the reward of fasting and standing in prayer for a month, and whoever dies in such a state receives a continuous reward similar to it, and is [also] rewarded with provision and saved from al-Fattaan." [Related by Muslim] Al-Fattaan is punishment of the grave.

20. Righteous actions in the first ten days of Dhul Hijjah.

"There are no days in which righteous deeds are dearer to Allah than these ten [days of Dhul Hijjah]." They said, "O Messenger, even jihad in the way of Allah?" He said, "Not even jihad in the way of Allah, except for the man who leaves with his wealth, and does not return with any of it (life or wealth)." [al-Bukhari]

21. Frequent recitation of Qur'anic soorahs.

"Qul Huwa'Llahu Ahad" is equal to a third of the Qur'an and "Qul yaa ayyuha'l Kaafiroon" is equal to a fourth of the Qur'an." [at-Tabarani, classed as Saheeh by Al-Albani]

22. Al-Istighfaar.

"Whoever seeks forgiveness for believing men and believing women, Allah will write for him a good deed for each believing man ad believing woman." [at-Tabarani, classed as Hasan by Al-Albani]

23. Fulfilling people's needs.

"That I walk with my Muslim brother in [fulfilling his] need is dearer to me than being in i`tikaf in the masjid for a month." [Ibn Abi Dunya, classed as Hasan by al-Albani]

24. Dhikr.

That I say 'Subhaan Allah, wal-Hamdu li'Llah, wa laa ilaaha ill Allahu wa'Llahu Akbar' is dearer to me than what the sun has risen upon." [Muslim]

"Whoever enters a market and says: 'Laa ilaaha ill Allah waHdahu laa shareeka lah, lahul mulku wa lahul Hamdu yuHyi wa yumeetu wa huwa Hayyun laa yamoot, bi yadihil khayr, wahuwa `alaa kulli shay'in qadeer' [there is nothing worthy of worship but Allah, He is alone without partner, to Him belongs dominion and praise, he causes life and death and He is the Living and does not die. In His Hand is all the good, and He is over all things competent.] Allah will write for him a million good deeds, erase a million of his bad deeds and raise him a million levels."[at-Tirmidhi, classed as Hasan by al-Albani] There are many other words of rememberance which are rewarded abundandtly, as is well known.

"There are two blessings which many people lose: good health and free time." [al-Bukhari]

Twenty Causes of Forgiveness of Future Sins

"That is the grace of Allah which He bestows on whom He pleases.
And Allah is the Owner of Great Bounty." [57:21]

1. Perfecting one's ablution

"No worshipper perfects his ablution except that his past and future sins are forgiven." [Hasan, al-Bazzaar. Al-Haythami and al-Mundhiri agreed.]

2. Fasting the month of Ramadan with belief and seeking
Allah's reward

"Whoever fasts Ramadhan out of Iman and seeking Allah's reward then his past and future sins are forgiven." [Hasan, Ahmad. Declared Hasan by adh-Dhahabi, as mentioned in al-Mughni (5876).]

3. Performing the night prayer in Ramadan with belief
and seeking Allah's reward

"Whoever stands (in prayer) in Ramadan out of Iman and seeking Allah's reward then his past and future sins are forgiven." [Saheeh. an-Nasaa'i.]

4. Performing the night prayer on the Night of Qadar
with belief and seeking Allah's reward

"It (Laylatul-Qadr) is in Ramadan, and expect it in the last ten days; it is on an odd night: on the 21st, or the 23rd, or the 25th, or the 27th, or the 29th, or on the last night (of Ramadan). He who performs the night prayer on it out of belief and seeking Allah's reward his past and future sins are forgiven." [Narrated by Ahmad. There is a difference of opinion among scholars regarding this hadeeth, some declaring it weak and some Hasan. Al-Hafidh Ibn Hajr said in Al-Fath (4/116), "This addition – meaning, 'and future (sins)' – is also in `Ubadah bin as-Samit's Hadeeth, in (the Musnad of) Ahmad, in two narrations. Its chain is Hasan and it is supported by the previous chain."]

5. Praising and thanking Allah after eating and putting
one's clothes on.

"Whoever ate a food and then said, 'Praise be to Allah who has fed me this food and provided it for me, without any strength or power on my part', is forgiven his past [and future*] sins. And whoever wears a garment and says, 'Praise be to Allah who has clothed me with this (garment) and provided it for me, without any strength or power on my part', is forgiven his past and future sins." [Ibn Majah, Abu Dawud, at-Tirmidhi, an-Nasa'i, al-Bukhari in al-Kabeer, al-Hakim, ibn Sunni and Ahmad. The addition marked by (*) is related by Abu Dawud. Shaykh Al-Albani declared the hadeeth Hasan in Saheeh al-Jaami` (6086) and in al-Irwaa' (1989). He said in al-Irwaa', "Such a hadeeth causes hesitation between making it Hasan (good) and Da`eef (weak). Maybe the first one is closer to be the truth, because those who made it weak didn't explain it and didn't explain the reason for its weakness. Allah knows best."]

6. Getting old in Islam

"No one reaches forty years in Islam except that Allah protects him from madness, leprosy and leucoderma. When he is fifty, Allah makes easy his reckoning. When he reaches sixty, Allah grants him repentance. And when he reaches seventy, Allah loves him and the inhabitants of the heavens love him. And when he reaches eighty, Allah accepts his good deeds and overlooks his sins. When he reaches ninety, Allah forgives his past and future sins, he is named 'the prisoner of Allah on earth' and is granted intercession (for forgiveness) for his family." [Hasan, Ibn `Asakir. Ahmad Shakir said in his notes to Al-Musnad (8/23,25): "Its chain is at least Hasan. It is supported with other chains which raise it to the level of Saheeh."]

7. Leaving the following: performing ruqya
(curing with Qur'an), seeking having ruqya

performed on one, cauterization, believing in bad omens.
Narrated Ibn 'Abbas, radhiallahu `anhu: Allah's Messenger, sallallahu `alayhi wa sallam, said, "…I was told: 'These are your people and amongst them there are seventy thousand who shall enter Paradise without being taken to either account or torment.' …'They are those who do not make Ruqya nor seek it, nor believe in bad omens, but trust in their Lord (Allah).'" [Bukhari and Muslim]

8. Whose two or three children die and he remains patient

"Whoever buries three children, Allah will forbid the Fire for him." [Saheeh, Tabarani in al-Kabeer, Al-Albani authenticated it in Saheeh Al-Jaami` (6238)]

"There are no two Muslim parents whose three children die before reaching puberty except that Allah will enter them into Paradise due to His mercy to the children. It will be said to them, "Enter the Paradise", so they will say, "Not until our parents enter first". It will be said, "Enter the Paradise you and your parents." [Ahmad, an-Nasaa'i, and Al-Albani authenticated it in Saheeh al-Jaami` (5780)]

"'Whoever iHtasaba (remains content and patient after the death of) three of his offspring will enter Jannah.' A woman said, 'What about two?' He said, 'And two'". [Saheeh, an-Nasaa'i, Ibn Hibban, authenticated by al-Albani in Saheeh al-Jaami` (5969)]

"To no woman three children die and she remains patient and content, except that she will enter Jannah. Or two (children)." [Muslim]

9. Who raises three daughters or sisters and is nice to them

"There is no one from my Ummah who takes care of three daughters or three sisters, and is nice to them, except that they will be a veil (protection) for him from the Fire." [Saheeh, al-Bayhaqi and Al-Bukhari in Al-Adab, authenticated by Al-Albani in Saheeh Al-Jaami` (5372)]
10. Defending the honor of a Muslim

"Whoever defends the honor of his brother in absence has the right over Allah to be freed from the Fire." [Saheeh, Ahmad, al-Tabarani. Authenticated by Al-Albani in Saheeh al-Jaami` (6240)]. Al-Manaawi commented, "'Whoever' is limited to other than the disbeliever and public wrongdoer." [Fayd al-Qadeer 6:136]

11. Sincerity to Allah

No servant who says 'la ilaha ill Allah', seeking the pleasure of Allah, will reach the Day of Judgment, except that Allah will forbid the Fire for him. [Ahmad, al-Bukhari] Hafidh Ibn Hajr said, "It's not like that (i.e. not entering the Fire at all) for everyone who believed in tawheed and worshipped, but it is specific for the sincere, and sincerity (ikhlas) requires the realization of its meaning by the heart. One cannot imagine that the heart will reach that while persisting upon sins, as the heart would be filled with the love and fear of Allah, whereupon limbs will embark upon obedience and leave disobedience."

12. Crying out of fear of Allah

"No man who cried out of fear of Allah will enter the Fire until the milk returns to the udder, and dust in the path of Allah (jihad) and the smoke of the Fire cannot go together." [Ahmad, at-Tirmidhi, an-Nasaa'i and Hakim who authenticated it. Authenticated by Al-Albani in Saheeh al-Jaami` (7778)]

13. Performing the prayer in congregation for forty days
while reaching the opening takbeer

"Whoever prays to Allah for four days in congregation, reaching the opening takbeer, will have two written for him: freedom from the Fire and freedom from hypocrisy." [Hasan. at-Tirmidhi, declared Hasan by al-Albani in Saheeh al-Jaami` (6365)]

14. Being consistent in praying four rak`ats before Dhuhr and after it

"Whoever is consistent in praying four units of prayer before Dhuhr and four after it, Fire will be forbidden for him." [Saheeh. Abu Dawood, An-Nasaa'i, at-Tirmidhi, Ibn Majah, al-Hakim who authenticated it. Al-Albani authenticated it in Saheeh al-Jaami` (6195)]

15. Being consistent in praying before sunrise and before sunset.

"No one will enter Fire who prays before sunrise and after sunset." [Ahmad, Muslim, Abu Dawud, an-Nasaa'i] Meaning, Fajr and `Asr prayers.

16. Dust of Jihad

"The dust of Jihad and the smoke of the Fire will never coexist within a servant, and greed and Iman will never coexist in the heart of a servant." [Saheeh. An-Nasaa'i and al-Hakim in al-Mustadrak. Authenticated by al-Albani in Saheeh al-Jaami` (7616)]

17. Killing a mushrik in war

"A kafir and one who killed him will never be together in the Fire." [Muslim, Abu Dawud]

18. Good character

"Whoever is easy-going, easy to deal with and kindhearted, Allah will forbid the Fire for him." [Saheeh. Al-Hakim in al-Mustadrak, al-Bayhaqi, at-Tabarani. Al-Albani authenticated it in Saheeh al-Jaami` (6484)]

19. Freeing slaves

"Whoever frees a believing slave it will be his salvation from the Fire." [Saheeh. Ahmad, Abu Dawud, an-Nasaa'i. Authenticated by al-Albani (6050)]

20. Salat ut-Tasbeeh (Tasbeeh Prayer)

There is an unusual difference of opinion about this one. Scholars have greatly differed about the authenticity of the relevant narrations, with their rulings ranging from fabricated to authentic. In a narration, Al-Mustamir ar-Rayan relates, "Whoever prays it will be forgiven his past and future sins, what he did secretly and what he did openly." [Mentioned by Ibn Hajar in Ma`rifat al-Khisal al-Mukaffirah, p. 48, who said it was Hasan due to supporting narrations. Allah knows best.]

Major Sins

1. Ascribing Associates To Allah, The Most High (Shirk)

2. Killing A Human Being

3. Sorcery

4. Not Performing the Prayer

5. Not Paying Zakat

6. Breaking One's Fast During Ramadan Without an Excuse

7. Not Performing the Hajj When Able to

8. Showing Disrespect to One's Parents

9. Severing the Ties of One's Relatives

10. Adultery

11. Sodomy

12. Accepting Usurious Gain

13. Wrong Consuming an Orphan's Property

14. Lying About the Prophet

15. Fleeing From the Battlefield

16. The Leader Who Misleads His Followers, the Tyrant and the Oppressor

17. Arrogance, Pride, Conceit, Vanity and Haughtiness

18. Bearing False Witness

19. Drinking Alcohol

20. Gambling (Qimar)

21. Accusing a Woman of Adultery

22. Misappropriating Spoils of War, Muslim Funds or Zakat

23. Theft

24. Highwaymen Who Menace the Road

25. The Engulfing Oath

26. Taking People's Property Through Falsehood

27. Collecting Taxes

28. The Consumption of Haram

29. Suicide

30. Telling Lies

31. The Dishonest Judge

32. Bribery

33. Women Imitating Men and Vice Versa

34. The Pimp and the One Who Permits His Wife To Fornicate

35. Marrying Solely to Return to the Previous Husband

36. Not Freeing Oneself of All Traces of Urine

37. Showing off in Good Work

38. Learning Sacred Knowledge for the Sake of this World or Concealing It

39. Breach of Faith

40. Reminding Recipients of One's Charity to Them

41. Disbelieving in Destiny

42. Listening to the People's Private Conversations

43. The Talebearer Who Stirs Up Enmity Between People

44. Cursing Others

45. Breaking One's Promise or Pledge

46. Believing Fortunetellers and Astrologers

47. A Wife's Rebellion Against Her Husband

48. Picture-making

49. Loudly Lamenting For the Dead or When Afflicted With an Adversity

50. Excess Against Others

51. Overburdening and Arrogance Against Others

52. Hurting One's Neighbor

53. Hurting or Reviling Muslims

54. Harming the Servants of Allah

55. Dragging the Hem of One's Garment Out of Conceit

56. Men Wearing Silk or Gold

57. Fleeing of the Slave

58. Slaughtering in Other Than Allah's Name

59. Falsely Claiming Someone is One's Father

60. Arguing, Picking Apart Another's Words, and Quarreling

61. Withholding Excess Water From Others

62. Stinting When Weighing or Measuring Out Goods and
Similar Merchandise

63. Feeling Secure From Allah's Devising

64. Despairing of the Mercy of Allah and Losing of Hope

65. Forgoing the Congregational Prayer to Pray Alone Without A Legal Excuse

66. Constantly Missing the Friday and Congregational Prayer Without
A Valid Excuse

67. Bringing Loss to the Bequest

68. Deception and Evil Schemes

69. Spying on the Muslims and Revealing Their Weaknesses

70. Disparaging the Companions of the Prophet

Qadar (Divine Decree/Preordainment)

"No calamity befalls on the earth or in yourselves but is inscribed in
the Book of Decrees -- (Al-Lauh Al-Mahfuz),
before We bring it into existence.
Verily, that is easy for Allah"
The Noble Qur'an Al-Hadid 57:22

The Noble Qur'an - At-Tauba 9:51

Say: "Nothing shall ever happen to us except what Allah has ordained for us. He is our Maula (Lord, Helper and Protector)." And in Allah let the believers put their trust.

The Noble Qur'an - Al-Qamar 54:53

And everything, small and big is written (in Al-Lauh Al-Mahfûz already beforehand i.e. before it befalls, or is done by its doer).

The Noble Qur'an - At-Takwir 81:28-29

To whomsoever among you who wills to walk straight, And you will not, unless (it be) that Allâh wills, the Lord of the 'Alamîn (mankind, jinns and all that exists).

Hadith - Sahih Bukhari 4:621, Narrated Abu Huraira

Allah's Apostle said, "Adam and Moses argued with each other. Moses said to Adam, 'You are Adam whose mistake expelled you from Paradise.' Adam said to him, 'You are Moses whom Allah selected as His Messenger and as the one to whom He spoke directly; yet you blame me for a thing which had already been written in my fate before my creation?' " Allah's Apostle said twice, "So, Adam overpowered Moses."

Hadith - Sahih Bukhari 6:469, Narrated 'Ali

We were in the company of the Prophet in a funeral procession at Baqi Al-Gharqad. He said, "There is none of you but has his place written for him in Paradise or in the Hell- Fire." They said, "O Allah's Apostle! Shall we depend (on this fact and give up work)?" He said, "Carry on doing (good deeds), for everybody will find it easy to do (what will lead him to his destined place)." Then he recited "As for him who gives (in charity) and keeps his duty to Allah, and believes in the Best reward from Allah (i.e. Allah will compensate him for what he will spend in Allah's way). So, We will make smooth for him the path of ease. But he who is a greedy miser...for him, the path for evil." (92.5-10)

Hadith - Bukhari, Narrated Anas bin Malik

The Prophet said, "Allah has appointed an angel in the womb, and the angel says, 'O Lord! A drop of discharge (i.e. of semen), O Lord! a clot, O Lord! a piece of flesh.' And then, if Allah wishes to complete the child's creation, the angel will say. 'O Lord! A male or a female? O Lord! wretched or blessed (in religion)? What will his livelihood be? What will his age be?' The angel writes all this while the child is in the womb of its mother."

Hadith - Tirmidhi and Ahmad, Narrated Matar ibn Ukamis

Allah's Messenger said: When Allah decrees that a person is to die in a certain land, He creates a need for him to go there.

Hadith - Tirmidhi and Ahmad, Narrated AbudDarda'

Allah's Messenger said: Allah, the Exalted and Glorious, has ordained for every servant amongst His creation five things: his death, his action, his abode, the places of his moving about and his means of sustenance.

Hadith - Al-Tirmidhi #5758, Narrated AbuHurayrah

When Allah's Messenger was asked when the office of Prophet had been established for him, he replied, "When Adam had not yet had his spirit joined to his body.

[Tirmidhi transmitted it]

Only Speak with Sure Knowledge

Hadith - Tirmidhi and Ibn Majah, Narrated 'Aisha

I heard Allah's Messenger saying: He who discusses about the Divine Decree (al-Qadr) will be answerable for it on the Day of Resurrection and he who observes silence about it, will not be answerable for it.

The Noble Qur'an - Ya-Sin 36:67

And if it had been Our Will, We could have transformed them (into animals or lifeless objects) in their places. Then they should have been unable to go forward (move about) nor they could have turned back.

Hadith - Al-Tirmidhi, Narrated Thawban [Transmitted by Ibn Majah.]

Allah's Messenger said: "Only supplication averts the decree, only kindness prolongs life, and a man is deprived of provision for a fault he commits."
Hadith - Al-Muwatta 46.4

Yahya related to me from Malik from Ziyad ibn Sad from Amr ibn Muslim that Tawus al-Yamani said, "I found some of the companions of the Messenger of Allah, may Allah bless him and grant him peace, saying 'Everything is by decree.' " Tawus added, "I heard Abdullah ibn Umar say that The Messenger of Allah said, 'Everything is by decree - even incapacity and ability,' (or 'ability and incapacity')."

Happiness Depends on Contentment with Qadar

Hadith - al-Tirmidhi # 2151. [Classed as saheeh by al-Haakim, 1/699, and al-Dhahabi agreed with him. It was classed as hasan by al-Haafiz ibn Hajar in Fath al-Baari, 11/184]
The happiness of the son of Adam depends on his being content with what Allah has decreed for him, and the misery of the son of Adam results from his failure to pray istikhaarah, and the misery of the son of Adam results from in his discontent with what Allah has decreed for him.

Basics of Belief

A Muslim believes in Allah's predestination of all things and events (Qadhaa), His decree (Qadar), His wisdom in His actions, and His will. Nothing in the universe can occur, even the voluntary actions of His slaves, except after Allah's knowledge, and His decree of that event. A Muslim further believes that Allah is Just in His predestination and His decree, Wise in all of His actions. His wisdom follows His will: Whatever He wills is, and whatever He does not will is not. There is no power nor any movement except by Allah. This is substantiated by the textual and logical proofs which follow:

TEXTUAL EVIDENCE

Allah (glory and praise to Allah) informed us of this in the Qur'an:

Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation, as written in the Book of Decrees Al-Lauh Al-Mahfûz). [Qur'an 54/49]

And there is not a thing, but with Us are the stores thereof. And We send it not down except in a known measure. [Qur'an 15/21]

No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfûz), before We bring it into existence. Verily, that is easy for Allâh. [Qur'an 57/22]

No calamity befalls, but with the Leave [i.e. decision and Qadar (Divine Preordainments)] of Allâh, and whosoever believes in Allâh, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allâh from the Qadar (Divine Preordainments)], and Allâh is the All-Knower of everything. [Qur'an 64/11]

And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. [Qur'an 6/59]

Evidence also in: Quran 9/51, 7/43, 21/101, 18/39, 81/27-29

The Prophet (saws) has informed us about the reality of Allah's predestination and decree in many hadith:

"Verily, each one of you is formed in his mother's womb forty days as a drop, then he is something suspended for a similar period, then he is a piece of flesh like a chewed piece of meat for another period of forty days, then the angel is sent to insert the soul. This angel is ordered to record four things: the sustenance which he will receive during his lifetime, the length of his life, all actions that he will do, and whether he will end up miserable (in hell) or joyous (in paradise). I swear by the One other than whom there is no deity, one of you may do the works of the people of paradise right up until there is only an arm's length between him and paradise, but his destiny overtakes him, so he does the actions of the poeple of the fire and enters it. And, verily, one of you may do the works of the people of hell until there is nothing between them and hell except for one arm's length, but his destiny overtakes him, and so he does the works of the people of paradise, and enters it." [Muslim]

"Young man, I will teach you some words: Preserve (your obligations toward) Allah and He will preserve you. Guard (your obligations toward) Allah, and you will find Him on your side. When you ask, ask Allah. When you seek aid and succour, seek it from Allah. And know, that if the entire nation got together to benefit you in some way, they could never benefit you at all except for that which Allah had already decreed for you. And, if they all got together to harm you in some way, they could do you no harm except for that which Allah had already decreed for you. The pens have been lifted, and the tablets have dried." [At-Tirmidhi, and he rated it Sahih]

"The first thing which Allah created was the pen. Then, He said to it: Write. It asked: My Lord, what should I write? He said: Write the proportions of all things up until the Hour." [Ahmad, At-Tirmidhi, and it is hassan]

"Adam disputed with Musa. Musa said to Adam: "O, Adam, you are the father of the human race, Allah created you with His hand, and blew into you of His spirit, and made His angels prostrate to you, why did you expel yourself and us from the garden?" Adam said to him: "You are Musa whom Allah favored with His speech, and wrote for you the Taurah with His hand, so (tell me) by how many years before my creation did you find it written about me: [... then Adam disobeyed his Lord and got lost.] (Qur'an 20:121)? Musa said: "By forty years." Then, Adam said: "So how do you blame me for something which Allah had decreed for me before my creation by forty years?" The Prophet said: "And so, Adam defeated Musa in the dispute."

"Act, for each of you will find easy that for which he was created." (Muslim)

"O, Abdullah ibn Qais, should I not teach you a word which is one of the treasures of paradise? (It is to say): There is no movement nor any power except from Allah."
"Someone said: That which Allah wants and you want. To which the Prophet (saws) replied: That which Allah alone wants." [An-Nasaa'i, and he rated it sahih]

EVIDENCE OF REASON

Reason does not reject the idea of predestination and decree and of Allah's wisdom and His will. Just the opposite, reason demands that this is the case without doubt because of the clear evidences of it in the universe around us.

Belief in Allah and in his perfect might and power demands the belief in His predestination and His decree, His wisdom and His will.

Your Heart is the Pillar of Your Worship

"...the heart is the machine that drives all acts of worship. It is what moves the entire body! As long as the heart is alive, then the limbs will be alive, and the soul will open itself up to worship. However, if the heart becomes diseased, then worship will become too heavy on the soul, leading to it eventually disliking and hating - and we seek refuge with Allah from this - worship. Because of this, Allah - the Glorified and Exalted - said, regarding the prayer:

{"...and truly, it is extremely heavy and hard except on those who are submissive..."} [al-Baqarah; 45]

The prayer is heavy, because one's legs and hands are not what get up for the prayer. What gets up for the prayer are the heart and the soul.

{"Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for the prayer, they stand with laziness and to be seen of men, and they do not remember Allah but little."} [an-Nisa'; 142]

Because of this, it is the heart that stands up for worship. The limbs are simply slaves of this heart, carrying out what it commands them. If the heart is alive, then the soul will be alive, and worship will become beloved and sweetened to the hearts and the souls, and they will open up for it.However, if the heart becomes diseased, then worship becomes too heavy on it. The heart is like the digestive system: right now, the most beloved thing to you is meat. However, if you develop an ulcer somewhere in your digestive system, then the meat - along with its fat and oil - becomes the most hated thing to it, since it is diseased. Sweets are also something that are beloved to the soul. For example, if you were fasting right now and were to break your fast on some desserts, then your soul would become satisfied with that, right? However, if one were to be stricken with diabetes, then he would not be able to handle these sugary foods, even if they were beloved to him. The heart is like this: it must be strong so that it can handle worship that is strong. The stronger your heart becomes, then throw as much worship upon it as you wish. You would get up to pray at night, and you would cherish this prayer and consider sleep to be your enemy:

{"Their sides forsake their beds, to invoke their Lord in fear and hope..."} [as-Sajdah; 16]

He begins to forsake it because an enmity develops between him and his bed. He prays behind the imam, and he says to himself: "If only he would make the prayer longer," so that he would increase in his opening up to this worship, and his tasting of its sweetness.

At times, I would pray a normal prayer with the people behind me, so I would elongate the prayer. The youth would then come to me and say (the hadith): "Whoever leads the people in prayer should go easy on them," - the youth! And there was an old man behind me who was between 90 and 100 years of age - his face filled with light - and he would say to me: "Keep making the prayer long and do not answer them." A man of 90 years getting pleasure out of a long prayer, and a youth of 20, who probably practices karate and judo, cannot handle the same prayer.

Why?

If he went to the soccer field and spent two hours playing there without becoming bored, then why would he become bored from hearing the Qur'an for five minutes? The difference between a short prayer and a long prayer is simply five minutes, so why does he become bored from these five minutes of Qur'an, yet he does not become bored from two hours of soccer? Why does he not get bored from standing for two hours staring at an inflated piece of leather, his heart attached to it?

Because, what stands up to pray is the heart, and what stands up for sports are simply the body and muscles."

The Challenge

In the Name of Allâh, the Most Beneficent, the Most Merciful

The Qur'aan is not only unique in the way in which it presents its subject matter, but it is also unique in that it is a miracle itself. By the term "miracle," we mean the performance of a supernatural or extraordinary event which cannot be duplicated by humans. It has been documented that Prophet Muhammad (sallallaahu `alayhi wa sallam) challenged the Arabs to produce a literary work of a similar caliber as the Qur'aan, but they were unable to do so in spite of their well-known eloquence and literary powers. The challenge to reproduce the Qur'aan was presented to the Arabs and mankind in three stages:

l.The Whole Qur'aan:

In the Qur'aan, Allaah commanded the Prophet (sallallaahu `alayhi wa sallam) to challenge all of creation to create a book of the stature of the Qur'aan,

"Say: 'Ifall mankind and the jinn would come together to produce the like of this Qur'aan, they could not produce its like even though they exerted all and their strength in aiding one another.'" [Soorah al-Israa' (17):88]

2. Ten Soorahs:

Next, Allaah made the challenge ostensibly easier by asking those who denied its divine origin to imitate even ten soorahs of the Qur'aan:

"Or do they say that he has invented it? Say (to them), 'Bring ten invented soorahslike it, and call (for help) on whomever you can besides Allaah, if you are truthful." [Soorah Hood (11):13]

This final challenge was to produce even a single soorah to match what is in the Qur'aan, whose shortest soorah, al-Kawthar, consists of only three verses:

"Andif you all are in doubt about what I have revealed to My servant, bring a single soorah like it, and call your witnesses besides Allaah if you are truthful." [Soorah al-Baqarah (2):23]

These challenges were not just empty words with no one caring to prove them wrong. Prophet Muhammad's (sallallaahu `alayhi wa sallam) call to monotheism, to the abolition of idolatry in all its forms, and to the equality of slaves and their masters threatened the whole socio-economic framework of Makkah society in general, and the position of the ruling Qurayshee tribe from which the Prophet (sallallaahu `alayhi wa sallam) came in particular. Makkah, the trading center of Arabia, as well as its spiritual center, desperately wanted to stop the spread of Islaam. Yet all that the Prophet's opponents had to do to crush the movement was to make up a single soorah like any one of those which the Prophet (sallallaahu `alayhi wa sallam) and his followers were reciting to the people. A number of Qurayshee orators and poets tried to imitate the Qur'aan, but they failed. They then resorted to offering him vast amounts of wealth, the position of king over them, and the most noble and beautiful of their women in exchange for his promise to stop inviting people to Islaam. He responded to them by reciting the first thirteen verses of Soorah Fussilat, until they asked him to stop. [Collected by al-Haakim, al-Bayhaqee, Aboo Ya'laa and Ibn Hishaam, and declared hasan by lbraaheem al-'Alee in Saheeh as-Seerah an-Nabaweeyah, p.64.] The Quraysh also resorted to torturing their slaves and relatives who had embraced Islaam in a vain attempt to cause them to revert to paganism. Later they organized an economic boycott against the Prophet his followers and the members of his clan, Banoo Haashim, in an attempt to starve them into submission. But even this plan eventually failed. Finally, they plotted to kill him in his home by sending armed young men from each of the clans of Quraysh in order that the guilt of his murder be shared by all the clans, making revenge by the Prophet's clan impossible.

However, Allaah enabled the Prophet (sallallaahu `alayhi wa sallam) and his followers to flee Makkah and join a new band of converts who had arisen among the tribes of a city to the north called Yathrib. Islaam spread rapidly through the clans of Yathrib, and within a year Muslims became the city's majority. Prophet Muhammad was then made the ruler, and the name of the city was changed to Madeenah an-Nabee (The City of the Prophet sallallaahu `alayhi wa sallam), which was then shortened to "Madeenah." Over the next eight years, the clans of Makkah and its neighboring lands mounted a series of unsuccessful battle campaigns against the emerging Muslim state in Madeenah, which ended with the Muslim invasion of Makkah itself.

All of this bloodshed could have been avoided if only the Quraysh and their allies had been able to produce a mere three lines of poetry or flowing prose similar to the shortest soorah of the Qur'aan. Hence, there can be no doubt about the inimitability of the Qur'aan's literary style, about the miracle of its rhyme and the marvel of its rhythm.

It has been suggested that the inimitability of the Qur'aan is not necessarily unique, for great English poets like Shakespeare, Chaucer, or great poets in any language tend to have distinctly unique styles which set them apart from their contemporaries. However, if, for example, some leading poet of today were to make an in-depth study of Shakespeare's writings and write a sonnet in Shakespeare's style in old ink and on old paper, then claim that he had discovered a lost poem of Shakespeare's, the literary world would probably accept this claim, even after careful study. Thus, even the greatest of poets could be imitated, no matter how unique his style was, just as the famous painters have been imitated. [In fact, some English scholars consider much ofwhat has been attributedto Shakespeare to have been written by his contemporary, Christopher Marlowe.] The Qur'aan, however, is way above this level, as attempts to forge chapters have been made throughout the ages, yet none has withstood close scrutiny. And, as was mentioned before, the incentive to imitate the Qur'aan was more intense during the time of its revelation when literally skills were at their peak than at any other time, yet there was no successful attempt.

Qur'anic Prophecies About the Future

These are numerous but we will see the following examples.

1 - The prophecy about the victory of the Romans:

The Almighty Allah, subhanahu wa ta`ala, says:

"The Romans have been defeated. In the nearest land [Syria, Iraq, Jordan and Palestine], and they, after their defeat, will be victorious. Within three to nine years. The decision of the matter, before and after [these events] is only Allah's [before the defeat of the Romans by the Persians, and after the defeat of the Persians by the Romans]..." [Qur'an, 30:2-4]

Seven years later this prophecy became true, and the Romans defeated the Persians.

2 - Prophecy that both al Waleed ibn al Mugheerah and Abu Lahab would die as disbelievers
The Almighty Allah, subhanahu wa ta`ala, says about al Waleed:

"Leave Me alone [to deal] with whom I created lonely [without any wealth or children, i.e. Al Walid ibn Al Mughirah al Makhzumi]. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more; Nay! Verily, he has been opposing Our Ayat [proofs, evidences, verses, lessons, signs, revelations]. I shall oblige him to [climb a slippery mountain in the Hell-fire called As-Sa`ud, or] face a severe torment! Verily, he thought and plotted. So let him be cursed: how he plotted! And once more let him be cursed: how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way; then he turned back, and was proud. Then he said: "This is nothing but magic from that of old. This is nothing but the word of a human being!" I will cast him into Hell-fire. And what will make you know [exactly] what Hell-fire is? It spares not [any sinner], nor does it leave [anything unburned]!" [Qur'an 74:11-18]

And about Abu Lahab, He, subhanahu wa ta`ala, says:

"Perish the two hands of Abu Lahab [an uncle of the Prophet] and perish he! His wealth and his children will not benefit him! He will be burnt in a Fire of blazing flames!" [Qur'an, 111:1-3]

3 - His prophecy of coming back to Makkah which he left for Madinah. The Almighty Allah, `azza wa jall, says:

"Verily, He Who has given you [O Muhammad] the Qur'an [i.e. ordered you to act on its laws and to preach it to others] will surely bring you back to Ma`ad [place of return, either to Makkah or to Paradise after your death]..." [Qur'an 28:85]

And the Prophet, sallallahu `alaihi wa sallam returned to Makkah in the year of the conquest.

4 - The prophecy telling that the Prophet, sallallahu `alaihi wa sallam, and the Muslims would enter Makkah in security:

"...Certainly, you shall enter Al Masjid al Haram, if Allah wills, secure, [some] having your heads shaved, and [some] having your head hair cut short, having no fear..." [Qur'an, 48:27]

This prophecy became true and the Muslims conquered Makkah and entered al Masjid al Haram in complete security.

5 - The Prophecy about granting the Muslims succession and authority.

The Almighty Allah says:

"Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to [the present rulers] in the land, as He granted it to those before them, and that He will grant them the authority to practice their religion which He has chosen for them [i.e. Islam]. And He will surely give them in exchange a safe security after their fear [provided] they [believers] worship Me and do not associate anything [in worship] with Me." [Qur'an, 24:55]

The Almighty Allah, subhanahu wa ta`ala, has fulfilled His promise to the Prophet Muhammad, sallallahu `alaihi wa sallam and his nation. He made them successors of great kings and powerful rulers, whose lands and properties were inherited by the Muslims.

The Story of the Dead People

Ibn Abu Hatim related that Ibn `Abbas said that these people mentioned herein, were the residents of a village called Dawardan. `Ali bin `Asim said that they were from Dawardan, a village several miles away from Wasit (in Iraq).

In his Tafsir, Waki` bin Jarrah said that Ibn `Abbas commented,

[أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ]

(Did you (O Muhammad ) not think of those who went forth from their homes in thousands, fearing death) that they were four thousand persons who escaped the plague (that broke out in their land). They said, "We should go to a land that is free of death!'' When they reached a certain area, Allah said to them:

[مُوتُواْ]

("Die.'') and they all died. Afterwards, one of the Prophets passed by them and supplicated to Allah to resurrect them and Allah brought them back to life. So, Allah stated:

[أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ]

r(Did you (O Muhammad ) not think of those who went forth from their homes in the thousands, fearing death)

Furthermore, several scholars among the Salaf said that these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness. They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man. They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated. Long afterwards, one of the Prophets of the Children of Israel, whose name was Hizqil (Ezekiel), passed by them and asked Allah to bring them back to life by his hand. Allah accepted his supplication and commanded him to say, "O rotted bones, Allah commands you to come together.'' The bones of every body were brought together. Allah then commanded him to say, "O bones, Allah commands you to be covered with flesh, nerves and skin.'' That also happened while Hizqil was watching. Allah then commanded him to say, "O souls, Allah commands you to return, each to the body that it used to inhabit.'' They all came back to life, looked around and proclaimed, "All praise is due to You (O Allah!) and there is no deity worthy of worship except You.'' Allah brought them back to life after they had perished long ago.

We should state that bringing these people back to life is a clear proof that physical resurrection shall occur on the Day of Resurrection. This is why Allah said:

[إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ]

(Truly, Allah is full of bounty to mankind,) meaning, in that He shows them His great signs, sound proofs and clear evidences. Yet,

[وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ]

(but most men thank not.) as they do not thank Allah for what He has given them with in their worldly life and religious affairs.

The story of the dead people (2:244 above) also indicates that no caution can ever avert destiny and that there is no refuge from Allah, but to Allah Himself. These people departed from their land fleeing the epidemic and seeking to enjoy a long life. What they earned was the opposite of what they sought, as death came quickly and instantaneously and seized them all.

There is an authentic Hadith that Imam Ahmad reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army: Abu `Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham. The Hadith then mentioned that `Abdur-Rahman bin `Awf, who was away attending to some of his affairs, came and said, "I have knowledge regarding this matter. I heard Allah's Messenger say:

«إِذَا كَانَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْه، وإِذَا سَمِعتُمْ به بأَرْضٍ فَلا تَقْدمُوا عَلَيْه»

(If it (the plague) breaks out in a land that you are in, do not leave that land to escape from it. If you hear about it in a land, do not enter it.)

`Umar then thanked Allah and went back. This Hadith is also reported in the Sahihayn.

SHINING PEARLS FROM THE OCEAN OF THOUGHTS

(1) Unnecessary talks

Sometimes too much talk creates problems. We should avoid talking too much because Allah says in the holy Qurân: "So many of their advices remain unadvisable and illogical but only the word that expresses for alms or for good deed or for a compromise among people" (Qur'an, 4:114).

Keep these words in mind that Allah's angels (Kiraman al Katibeen) listen to you, count your words and note them. Allah specifies the same like this: "One angel is on the right shoulder and the other is on the left, one (a believer) does not talk too much because of the presence of the angels who are always ready to guide towards the right direction"

Therefore, make your descriptions in a short way in order to fulfill the target to which you are talking on.

(2) Recitation and Translation

Recite the holy Qurân as much as possible along with reading its commentary with interpretations. Attempt to be habitual of reciting some verses of the Qurân everyday, and preserve whatever the portions of the Qurân you can preserve in your heart so that you achieve blissful thawab (virtues) at large scales on the Day of Judgment (Resurrection).

Abdullah bin Omar (May Allah be pleased with him) reported that Allah's Messenger (Pbuh) said: "A memorizer of the Qurân will be said to keep on reciting and climbing on to the upper direction. Continue on your recitation as you recited in the world, and the place, where you complete your ending verse, is your destination. (Sahih Sunan Tirmidhi, Hadith No. 2329)

(3) Hearing-Words (from Here and There)

To raise topics of discussions from each of the hearing words that you have only heard here and there of course, is reverse to Islamic teachings. In the cultivation of such habits or in doing so, there exists a doubt of the inclusion of lies that Islam prohibits.

Abu Hurairah (May Allah be pleased with him) specified that Allah's Messenger (Pbuh) said: "It is only enough to find out about the reality of one's lies, that when he goes to describe something, he describes the same on the basis of hearing words. (Sahih Muslim, Hadith No. 5)

(4) False Glories

Do not be the victim of achieving false glories together with boasting of the things that are not with you. It of course is bad cultivation on barren land and it indicates your false pride. It also brings out the facts of your superiority complex without base. Islam, a true religion to lead to the goal of success, prohibits its followers to be arrogant like this. Ummul Momineen (The mother of believers) Ayesha (May Allah be pleased with her) says that a woman asked the Prophet:
"I say that my husband has given me very much, while in fact he has not given me anything out of it." (Hadith)
In response to such a question, the Prophet said:
"The one who expresses contentment on the things which were not given to him is paralleled to one who has disguised him in the clad of lies." (Hadith)

(5) Glorifying Allah's name

Fruitful positive impacts appear in a Muslim's various aspects e.g. spiritual, psychological, individual, social etc, if he keeps on chanting or glorifying the names of almighty Allah

Therefore, we should try to glorify the names of Allah in all conditions. Allah praises His obedient, honest and sincere slaves in the holy Qurân as such: {{Those who glorify Allah in all conditions whether in standing, sitting and taking a turn to right or left.}}

Abdullah bin Basr (May Allah be pleased with him) reported that a man came to Prophet and said, "O' the Messenger of Allah, there are abundance of the doctrines of Islam, tell me such a thing which I may adopt for my salvation."
At this, Allah's Messenger Prophet Mohammed (Pbuh) responded: "Engage your tongue always in glorifying (commemoration) the name of Allah." (Hadith)

(6) Imitations and Interruptions

Avoid interrupting during others' talks, imitating others' styles and displaying hatred towards them. Be habitual of listening to others in attentive manners and be in the process of responding them in a good way. Islam takes stern notice on this matter prohibiting its followers not to adopt such behaviors with the persons whom you deal with. Islam gives the lesson of fraternity and declares ill attitudes reverse to humanity. Allah, the creator of the world, says in the holy Qurân:

{O' believers, don't cut cracking jokes to one another (from people of one to another community) because they might be better, and women should also not enjoy cutting jokes with other women because they might be better in comparison to them.} (Qur'an, 49:11)

According to the traditions of the Prophet Mohammed (Pbuh):
{{Muslim is brother of Muslim; he neither oppresses him nor insults him and never regards him as inferior to him. In reverse, if a man claiming to be a Muslim insults his another Muslim brother, it will be only enough for him to be a man of evil nature.}} (Sahih Muslim, Hadith No. 2564)

(7) First think and then speak:

Try your best to think of your words of ex-pression and then start speaking. This positive way of talking will prove to be fruitful. While speaking on, also try to use good words and the words of welfare. Abstain using bad or abusive words because such words are reverse to the luminous teachings of Islam and they incur Allah's curses and angers. The words that we express play a very important role in the career of life, because they hold great responsibilities. The evil words or ex-pressions, which we find quite reverse to Islamic teachings, become harmful in both this world and the hereafter (Life after death). So far, innumerable peoples have been pushed into the dark ditches of Hell by these words.

Abu Hurairah (May Allah be pleased with him) reported that Allah's Messenger (Pbuh) said: {{A slave expresses a word that holds the pleasure of Allah and also he doesn't know when he expressed such a word but Allah ranks him higher due to the very word he had expressed. On the other hand, a slave expresses the words that shows Allah's displeasure, and does not think when he expressed such a word but because of this very word he reaches the hell.}} (Hadith)

The Status Of Two Who Love One Another For The Sake Of Allah

Many hadith describe the status of two people who love one another for the sake of Allah (subhanahu wa ta`ala), and describe the high position in Paradise which He has promised them and the great honour which He will bestow upon them on the Day when mankind is resurrected to meet the Rabb of the Worlds: Among them is the hadith which describes the seven whom Allah (subhanahu wa ta`ala) will shade on the Day when there is no shade but His:

"...a just leader; a youth who grows up worshipping Allah (subhanahu wa ta`ala); a man who is deeply attached to the mosque; two men who love one another for the sake of Allah (subhanahu wa ta`ala), meeting for His sake and parting for His sake; a man who is called by a beautiful woman and says, I fear Allah (subhanahu wa ta`ala)'; a man who gives charity in secret such that his left hand does not know what his right hand is doing; and a man who remembers Allah (subhanahu wa ta`ala) when he is alone and his eyes fill with tears." (Bukhari and Muslim)

The two who love one another for the sake of Allah (subhanahu wa ta`ala) are clearly shown to be among those whom Allah (subhanahu wa ta`ala) will shelter with His shade and upon whom He will shower His mercy and kindness. What a great honour! It is enough honour for those who love one another for the sake of Allah (subhanahu wa ta`ala that their Almighty Rabb will greet them on the Day of Resurrection and say to them: "Where are those who loved one another for My glory? Today I will shade them in My shade on the Day when there is no shade but Mine." (Muslim)

Such is the magnificent honour and tremendous reward that will be bestowed upon those who truly loved one another for the sake of Allah (subhanahu wa ta`ala), on that awesome Day.
Love for the sake of Allah (subhanahu wa ta`ala), and not for the sake of anything else in this life which is filled with greed, desires and interests, is very difficult, and none can attain it except the one who is pure of heart, for whom this world is as nothing compared to the pleasure of Allah (subhanahu wa ta`ala). It is not surprising that Allah (subhanahu wa ta`ala) should give them a status and blessing which is commensurate with their position in this world, above whose concerns they have risen. We find proof of this in the hadith of Mu'adh who said that the Prophet (sallallahu `alayhi wa sallam) said:

"Allah (subhanahu wa ta`ala) said: 'Those who love one another for My glory, will have minbars of light, and the Prophets and martyrs will wish that they had the same." [Reported by al-Tirmidhi, who said it is a hasan sahih hadith]

Allah (subhanahu wa ta`ala) gives to those who love one another for His sake a gift which is even greater than this status and blessing: that is His precious love which is very difficult to attain. This is proven by the hadith of Abu Hurayrah (radhiallahu `anhu) in which the Prophet (sallallahu `alayhi wa sallam) said:

"A man went to visit a brother of his in another village. Allah (subhanahu wa ta`ala) sent an angel to wait for him on the road. When the man came along, the angel asked him, 'Where do you intend to go?' He said, 'I am going to visit a brother of mine who lives in this village.' The angel asked, 'Have you done him any favour (for which you are now seeking repayment)?' He said, 'No. I just love him for the sake of Allah (subhanahu wa ta`ala).' The angel told him, I am a messenger to you from Allah (subhanahu wa ta`ala), sent to tell you that He loves you as you love your brother for His sake."' (Muslim)

What a great love, that raises a man to a position where Allah (subhanahu wa ta`ala) loves him and is pleased with him!

The teaching of the Prophet (sallallahu `alayhi wa sallam) goes even further and states that the better of two brothers who love one another for the sake of Allah (subhanahu wa ta`ala) is the one who loves his brother more. The Prophet (sallallahu `alayhi wa sallam) said:

"No two men love one another, but the better of them is the one whose love for his brother is greater." [Reported by Bukhari in al-Adab al-Mufrad]

Islam goes even further in spreading love in the rightly guided Muslim society by telling the Muslim that if he loves his brother, he should tell him. The Prophet (sallallahu `alayhi wa sallam) said: "If a man loves his brother, let him tell him that he loves him." [Reported by Abu Dawud and al-Tirmidhi, who said it is a sahih hadith]

The Prophet (sallallahu `alayhi wa sallam) understood the impact of this strong, pure love in building societies and nations, so he never let any occasion pass without advocating this love and commanding the Muslims to announce their love for one another, in order to open hearts and spread love and purity among the ranks of the Ummah.

Anas (radhiallahu `anhu) said that a man was with the Prophet (sallallahu `alayhi wa sallam), when another man passed by. The first man said, "O Messenger of Allah, indeed I truly love this man." The Prophet (sallallahu `alayhi wa sallam) asked him, "Have you let him know that?" He said, "No." The Prophet (sallallahu `alayhi wa sallam) said, "Tell him." He caught up with him and told him, "Truly I love you for the sake of Allah (subhanahu wa ta`ala)," and the man said, "May Allah (subhanahu wa ta`ala) love you who loves me for His sake." [Reported by Abu Dawud, with a sahih isnad]

Mu'adh began to spread this pure love among the Muslims throughout the Muslim lands, telling them what he had heard from the Prophet (sallallahu `alayhi wa sallam) about the great reward that Allah (subhanahu wa ta`ala) had prepared for those who loved one another for His sake, and about His great love for them. In al-Muwatta', Imam Malik gives a report with a sahih isnad from Abu Idris al-Khulani who said: "I entered the mosque of Damascus, where I saw a young man who had a bright smile, and I saw the people gathered around him. When they disagreed on some matter, they referred it to him, and accepted his opinion. I asked who he was, and they told me, 'This is Mu'adh ibn Jabal (radhiallahu `anhu)." Early the next day, I went to the mosque but I found that he had arrived even earlier than I. He was praying, so I waited until he had finished, then I approached him from in front, greeted him and said, 'By Allah (subhanahu wa ta`ala) I love you.' He said, 'For the sake of Allah (subhanahu wa ta`ala)?' I said, 'For the sake of Allah'. He repeated his question, 'For the sake of Allah (subhanahu wa ta`ala)?' and I said, 'For the sake of Allah.' So he took hold of my collar and pulled me towards him and said, 'I have good news for you. I heard the Prophet (sallallahu `alayhi wa sallam) say: "Allah Almighty says: 'My love is granted to those who love one another for My sake, who visit one another for My sake, and who spend on one another for My sake.'"'

Equality of Men and Women in all Three Levels of Islam

My brothers and sisters everywhere! Islamic law - that Allah (Glorified and Exalted be He) sent down to His Messenger Muhammad - came to announce that women (exactly like men) are full human beings. Women (like men) are therefore required to follow the way appointed by Allah.

A woman (like a man) is therefore obligated with all three degrees of this religion: Islam (outward submission to Allah), Iman (inward faith in Allah), and Ihsan (perfection of worship of Allah).

It is thus required for every woman to testify that there is none deserving worship but Allah and that Muhammad is Allah's Messenger; to pray; to give charity; to fast; and to make a pilgrimage to Allah's House if she has the means.

It is likewise required for every woman to believe in Allah, His angels, His scriptures, His messengers, the Last Day, and to believe in Allah's decree (and that the good and evil consequences thereof are from Allah).These are the fundamentals of Islam and Iman.It is likewise required for every woman to worship Allah as if she sees Him. For although she cannot see Allah, she must believe that He sees whatever she does in secret and in public.

Women (exactly like men) have been commanded with these three levels of the religion (Islam, Iman, Ihsan).

Women are also obligated to enjoin good and forbid evil; to wage jihad by saying that which is truthful; and to adhere to all noble behavior, like: truthfulness, trustworthiness, courage, modesty, and self-respect.

Every Muslim woman is commanded to be steadfast in her religion and not to be negligent with her faith. It is impermissible for her - under any pressure or compulsion - to open her heart to accept the word of disbelief. Hence every Muslim woman falls under Allah's statement:

"Whose disbelieves in Allah, after he has believed - excepting him who has been compelled, and his heart is still at rest with the Faith - but whosoever's breast is expanded in unbelief, upon them shall rest anger from Allah, and there awaits them a mighty chastisement." (Qur'an 16:106)

Clearly when Islam charged women with all these duties and in all these obligations made her equal to men, the intent was to honor her and permit her to reach the highest degree of perfection of her being.

The duties that Allah has obligated humanity with are but a means to honor us. Prayer, as well as fasting, is an honor for the servant and a means to raise his rank. To adhere to Allah's straight path and the manners of Islam are, without doubt, a means to honor us and not to humiliate us as imagined by those who are ignorant of Allah and follow their desires.

Such people think and imagine that a human being who does not believe in Allah, does not uphold the trust of these duties, and does not perform what Allah has commanded him is of a higher standing than the believer who adheres to the obligations of Islam. Such an idea is ignorance and renders human beings on par with the animals.

Humans have been created to be tried by Allah and have been charged with fulfilling these duties to Allah (Glorified and Exalted be He) and His creatures. As for animals, while they have been created by Allah, they have not been charged with this trust.

Whoever considers that a human being who does not uphold what Allah has obligated as equal to those who fulfill what Allah has obligated is like those who consider humans and animals to be equal. For this reason, Allah has said:"

Shall we treat that those who have surrendered (as Muslims) as We treat the guilty?" (Qur'an 68:35)And He has said:"We have crated for Hell many of the jinn and humanity; they have hearts, but understand not with them; they have eyes, but perceive not with them; and they have ears, but they hear not with them. These are like cattle; nay, rather they are further astray! Those - they are the heedless." (Qur'an 7:126)

The disbeliever in Allah is a guilty criminal, for he does not know whom He is to worship, i.e., his Creator, his Protector, his Lord, and He Who created this universe in which he lives. The disbeliever enjoys what Allah has blessed him with and yet forgets the One Who blessed and preferred him with such blessings. As for the believer, he is the honorable servant who knows His Lord and Creator, Allah, Whom he worships. He fulfills what Allah has obligated and travels upon the path that Allah has delineated for him

Islam's manifesto of Universal brotherhood of human beings

From the Quran

"O Mankind, We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of God is he who is the most righteous of you" (Quran 49:13).

Explanation: There are several principles, which this verse presents:

This message is not just for Muslims only because God is addressing all of humanity. While
Muslims are one brotherhood, this is part of a larger brotherhood of humanity.

God is telling us that He has created us. Therefore He knows the best about us.

He says that He created us from one man and one woman meaning then that we are all the same.

It also means that all human beings are created through the same process, not in a manner in which some are created with a better mechanism than others.

God is the One who made human beings into different groups and people.

These differences are not wrong, rather a sign from God ("And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for those who know" [Quran 30:22]).

Note that no word equivalent to race is used in this ayah or any other verse of the Quran.

Islam, however, limits the purpose of these distinctions to differentiation and knowing each other. This is not meant to be a source of beating each other down with an attitude of 'my group is better than your group' or false pride as is the case with tribalism, nationalism, colonialism, and racism.

The only source of preference or greatness among human beings is not on a national or group level, but it is at the individual level.

One individual who is (higher in Taqwa), more conscious of his Creator and is staying away from the bad and doing the good is better, no matter what nation, country or caste he is part of.
Individual piety is the only thing that makes a person better and greater than the other one.
However, the only criterion of preference, Taqwa, is not measurable by human beings. Indeed God is the One Who knows and is aware of everything so we should leave even this criterion to God to decide instead of human beings judging each other.

These are the deeply embedded ideals of Islam which still bring people to this way of life even though Muslims are not on the best level of Iman today. This is what changed the heart of a racist Malcolm X when he performed Hajj in Makkah. This is the power that brought Muhammad Ali to Islam. This is what still attracts the Untouchables of India towards Islam. This is the theory which convinced noted historian Professor A.J. Toynbee in 1948 to say that: "The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue."

Let's ask ourselves if the Muslim Ummah today, in its individual and collective behavior is striving to adopt and promote these Islamic ideals?

From the Sunnah

1. Prophet's response to racist comments:

A man once visited the Prophet's mosque in Madinah. There he saw a group of people sitting and discussing their faith together. Among them were Salman (who came from Persia), Suhayb who grew up in the Eastern Roman empire and was regarded as a Greek, and Bilal who was an African. The man then said:

"If the (Madinan) tribes of Aws and Khazraj support Muhammad, they are his people (that is, Arabs like him). But what are these people doing here?"

The Prophet became very angry when this was reported to him. Straightaway, he went to the mosque and summoned people to a Salat. He then addressed them saying:
"O people, know that the Lord and Sustainer is One. Your ancestor is one, your faith is one. The Arabism of anyone of you is not from your mother or father. It is no more than a tongue (language). Whoever speaks Arabic is an Arab." (As quoted in Islam The Natural Way by Abdul Wahid Hamid p. 125)

2. Statement of the universal brotherhood in the last Sermon

O people, Remember that your Lord is One. An Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a black has no superiority over white, nor a white has any superiority over black, except by piety and good action (Taqwa). Indeed the best among you is the one with the best character (Taqwa). Listen to me. Did I convey this to you properly? People responded, Yes. O messenger of God, The Prophet then said, then each one of you who is there must convey this to everyone not present. (Excerpt from the Prophet's Last Sermon as in Baihiqi)

3. Don't take pride in ancestry:

The Prophet said: Let people stop boasting about their ancestors. One is only a pious believer or a miserable sinner. All men are sons of Adam, and Adam came from dust (Abu Dawud, Tirmidhi).

4. Looking down upon other people will stop you from entering the Jannah

The Prophet said: Whoever has pride in his heart equal to the weight of an atom shall not enter Paradise. A man inquired about a person who likes to wear beautiful clothes and fine shoes, and he answered: God is beautiful and likes beauty. Then he explained pride means rejecting the truth because of self-esteem and looking down on other people (Muslim).

5. The Prophet condemnation of Arab racial pride

There are many hadith, which repeatedly strike on the Arab pride of jahiliyyah. Arabs before Islam used to look down upon others specially blacks. The Prophet repeatedly contrasted the believing Africans versus non-believing Arab nobles.
The Prophet said: You should listen to and obey your ruler even if he was an Ethiopian slave whose head looked like a raisin (Bukhari).

We Love the Companions of the Prophet

We love the Companions of the Prophet. Nonetheless we do not go to extremes in the love of anyone of them, nor do we forsake anyone of them. But we hate him who hates them, and talks of them in an unseemly manner. As for us, we do not mention them but in good terms. Their love is religion, faith, and excellence. And their hatred is disbelief, hypocrisy and rebellion.
This is because Allah spoke well of them, as did His Messenger. Allah was pleased with them and promised them "the good." He said:

"And the Outstrippers from among the Immigrants and the Helpers and those who followed them in good deeds, Allah was pleased with them and they were pleased with Him. He has prepared for them gardens beneath which rivers flow, abiding therein forever. That is the great triumph." (Al-Tawbah, 100)

Allah also said:

"Muhammad the Messenger of Allah, and those who are with him, are hard upon the unbelievers, compassionate among themselves, you see them bowing down, prostrating themselves." (Al-Fut-h, 29)

The Sahihayn have a report narrated by Abu Sa'id al-Khudri. It says that something happened between Khalld b. Walid and 'Abdul Rahman b. 'Awf, Khalld said a harsh word to 'Abdul Rahman. The Prophet (saws) said: "Don't say harsh things to any of my Companions. If one of you were to spend gold equal to Mount Uhud, he will not achieve in any measure what any one of them achieved - not even half of that." Thus we see that the Prophet (saws) prohibited one who had latter companionship from speaking against one who had earlier companionship. This, when a person of the stature of Khalid ibn Walid is involved, who embraced Islam before the fall of Makkah. What about him who had no share of his companionship?

Incidentally, what is narrated of the Prophet's words, viz., "My companions are stars. Whomsoever you followed, you will be guided" is a weak report not to be found in any of the authentic collections.

However, the following is an authentic report from the Prophet. He said: "No one who pledged his hand under the tree will enter the Fire."

'Abdullah ibn Mas'ud put it very aptly when he said describing them: "Allah looked upon the hearts of the people and found the heart of Muhammad as the best among them. So He chose him for Himself, and sent him with His message. Then He looked at the hearts of the people, after the heart of the Prophet (saws), and found the hearts of his companions as the best among the people. Therefore He made them helpers to His messenger."

Referring to Tahawi's words, "Their hatred is disbelief and hypocrisy," we have already spoken over the declaration of apostasy while speaking of the innovators. This disbelief (as used by Tahawi) is of the same nature as mentioned in the words of Allah:

"And whoever did not judge by what Allah has revealed, they, such are the unbelievers." (Al-Ma 'idah, 44)