7 Conditions For a Woman's Dress

A Hijab is a word that indicated the following conditions :

1. Clothing must cover the entire body, only the hands and face may remain visible (According to some Fiqh Schools) .

2. The material must not be so thin that one can see through it.

3. The clothing must hang loose so that the shape / form of the body is not apparent.

4. The female clothing must not resemble the man's clothing.

5. The design of the clothing must not resemble the clothing of the non believing women.

6. The design must not consist of bold designs which attract attention.

7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.

The reason for this strictness is so that the woman is protected from the lustful gaze of men. She should not attract attention to herself in any way. It is permissible for a man to catch the eye of a woman , however it is haram (unlawful) for a man to look twice as this encourages lustful thoughts.

Islam protects the woman, it is for this reason that Allah gave these laws. In today's society womankind is being exploited, female sexuality is being openly used in advertising, mainly to attract the desires of men and therefore sell the product. Is the woman really free in today's society ? The answer is obviously no, the constant bombardment by the media as to how the ideal woman should look and dress testifies to this.

Islam liberated woman over 1400 years ago. Is it better to dress according to man or God ?

Allah has stated in the Quran that women must guard their modesty.

" Say to the believing women that they should lower their gaze and guard their modesty ; that they should not display their beauty and ornaments except what must ordinarily appear thereof. " [Quran : 24.31]

" Say to the believing man that they should lower their gaze and guard their modesty ; that will make for greater purity for them, and God is well aquatinted with all they do. " [Quran : 24.30]

" And O ye believers turn ye all together toward God, so that ye may attain bliss. " [Quran : 24.31]

Peace and the Spread of Islam

Invite (people) to the way of your Lord with wisdom and beautiful Preaching, and argue with them in the best ways." [16:125]

On his way back to Madinah after the conclusion of the peace agreement of Hudaybiyah with the unbelievers of Quraysh, the Prophet, sallallahu alayhe wa sallam, received revelation from Allah. It was Suratul Fat'h which starts with the words:

"We have granted you a victory which is clear victory." [48:1]
"Was this a victory, O Messenger of Allah?" One man asked. The Prophet, sallallahu alayhe wa sallam, answered. "Yes, by whom in whose hand is my soul, it is a victory."

Why did the man ask? What kind of victory was it? And what is the lesson for us in this kind of victory?

The man -he was no less than Umar ibnul Khattab- asked because the term of the agreement were apparently not in favor of the Muslims who had come to perform Umrah, which was something of a right to all Arabs during the Jahiliyyah period. However, the Quraysh who were in a state of war with the Muslims saw in their performing the Umrah a kind of victory for them, despite the Prophet's repeated assurances that their intention was purely religious, and that they had no intention of fighting. Quraysh insisted however, that the Muslims could not perform the Umrah that year but could come to do so next year on certain conditions. The Prophet, sallallahu alayhe wa sallam, agreed and signed with them an agreement for the cessation of hostilities for ten years. But the agreement, which in fact lasted for only two years, included the stipulation that:

If any man from us came to you, you must return him even if he accepted your religion."

So what kind of victory was it?

Ibn Hajar says in his book Fat'h al-Bari that Allah called it victory because of the great consequences that followed from it. He reports az-Zuhri, the great scholar, as saying:

"No victory in Islam was greater than Hudaybiyah. It used to be only fighting when people (meaning Muslims and non-Muslims) met. But when there was a truce, when the war stopped, and when people felt safe, they began to meet and talk to each other and negotiate. As a result, no thinking person to whom Islam was presented in that time [of the truce] but accepted it. The number of people who embraced Islam in those two years was equal to, or greater, than the number of all who had been Muslims before."

Ibn Hisham concurs:
"The evidence for this is that when the Prophet, sallallahu alayhe wa sallam, went to Hudaybiyah he was accompanied by one thousand and four hundred Muslims, but when after two years he marched to conquer Makkah there were ten thousand with him."

And Ibn Hajar explains:
"Because of the peace, which prevailed among them, people mixed with each other without any reprehension. Muslims recited the Qur'an to the polytheists, and debated with them openly about Islam without any fear, while earlier they used to speak to them about this only secretly." We learn from the comments of these three great scholars of people embracing Islam.

We also conclude that the reason for those was the state of peace that replaced that of war and fighting.

What lesson is there for us in all this? The main lesson, I think, is that if a state of peace with non-Muslims is found to be more conducive to the spread of Islam than that of war, then it should be, not only preferred, but actively sought and maintained. This should be so even if Muslims have the power and the means to fight and conquer the non-Muslims.

Instead of fighting or antagonizing them they should invite them and argue with them in the best of manners. In doing so they would be emulating the Prophet, sallallahu alayhe wa sallam. Look at the nice but firm words of the message, which he sent to the polytheists;

"We have not come to fight any one; we have come only to perform Umrah. Quraysh has been exhausted and devastated by war. If they will, I will give them time during which they let me alone with the people. If I come victorious then if they wish to embrace what other people embraced, they can do so, if not they would at least have had a respite. If they refuse, then by Him in whose hands is my soul, I will fight them until my neck is severed, and Allah will execute His command."

It seems to me that Muslims living in Western democratic countries where they are given the freedom, even it be a relative one, to practice their faith and preach it, are living in a situation which is very much like that of the two years of the Hudaybiyah truce. It is, therefore, incumbent upon them to do their best to maintain this peaceful environment, and exploit it to invite people to Islam in a way that is wise, nice and intellectual, in accordance with the Qur'an injunction:

"Invite (people) to the way of your Lord with wisdom and beautiful Preaching, and argue with them in the best ways." [16:125]

The enemies of Islam in the West know very well that the best way to stop or hinder the spread of Islam is by presenting Muslims as terrorist enemies who would stop at nothing short of the destruction of Western civilization. Those native Muslims who advocate violence (which does not achieve anything positive any way) are in fact playing into the hands of their enemies. They give them the best evidence to convince people that Muslims are indeed, as the hostile media depicts them, destructive elements that should be fought at all costs.

I was in the United States when the Oklahoma tragedy occurred and I witnessed the great fear in which Muslims, especially those who frequent the masajid, lived when a so called expert declared in the media that the explosion was an act of Muslims. And I witnessed the great sigh of relief they felt when it was ultimately found out that the perpetrators were Christian Americans. It is very natural to have such a feeling in situations like these when you are a minority living under jurisdiction of a non-Muslim majority.

It may be because of this that Muslims were ordered not to rise a hand against the polytheists when they were still living amongst them in Makkah. They were allowed and subsequently ordered to fight only after they migrated and had their own land.

It is important for Muslims to be keen on maintaining this environment of freedom for another good reason -it will not last. Democratic countries are ready to let minorities like Muslims enjoy freedom so long as they are not envisaged to be a threat to secularism. Once they are feared to be, then the secularists are sure to sacrifice democracy to save secularism. This happened in many countries, and is bound, I think, to happen in the West.

I know that this is a sensitive topic that can easily be misunderstood. So let me emphasize that I am not here advocating pacifism. Being a realistic religion, Islam is not and cannot be pacifist. But being realistic does not condone senseless violence, which helps only to frighten people away from Islam. Neither do I want to give the impression that every peace treaty is a Hudaybiyah. Some of them can be utterly defeatist and bring nothing but harm to the cause of Islam. I only want to stress that war and violence are not ends in themselves; the noble aim is to guide people to the path of Allah. If peaceful coexistence with non-Muslim is found to be more conductive to this aim. Then it should be chosen

Clash or Peaceful Coexistence?

Are Muslims and the West bound to clash? Dr Jafar Sheikh Idris, professor of Islamic studies, Institute of Islamic and Arabic Sciences, Washington, gives an answer which supports the idea of peaceful coexistence.

Is it possible for the inhabitants of our global village to live peacefully together and reap the fruits of science and technology whose pace of advancement is ever increasing? Or are their religious, cultural and civilization differences bound to create clashes and wars among them? The matter is so important that it behooves Muslim intellectuals and statesmen to give it serious thought.

Western intellectuals are very much concerned with this question. But they are by no means agreed on the answer. One view is that the clash between Western civilization and others is inevitable, nay that it is already under way. Another view is that the real clash is within Western culture itself.

A third view is that people all over the world are heading toward Western political liberalism and economic capitalism, and that these systems constitute the end of history in these respects. A fourth view is that peaceful coexistence among people of different cultures and civilizations is possible provided they adopt secular pluralistic democracy.

What is the Islamic standpoint on this important and urgent issue? This paper is an attempt to give a brief answer to that question. But I am not speaking here as a social scientist who describes and explains actual reality; rather I am attempting to describe only theoretically what I consider to be the Islamic standpoint on this issue in our present circumstances. And my short answer is that it is a standpoint that is unequivocally on the side of peaceful coexistence. But to live peacefully with others you need sometimes to be fully prepared for war against them.

REASONS FOR PEACEFUL COEXISTENCE

1. Rationality is an inseparable part of the Islamic religion, and its rationality does include that important ingredient of judging actions by their consequences. but it is of course a rationality which is guided by other Islamic values. The preferred action is always the action which results in the greatest good, or the least evil. The main goods to be achieved in Islam for example, are ones which would be acceptable, in their general sense, to most people. These are: Spiritual well-being, mental well-being, human life, human wealth and honor. Judged by this rational standard and those values, peaceful coexistence and cooperation is definitely to be preferred over wars and clashes in normal circumstances.

2. While some religions, secular ideologies and psychological theories teach that the human person is born evil; while some teach that he is born neutral between good and evil and it is society which directs him one way or the other; and while yet others believe that there is no such thing as human nature; while some brazenly racist and others are discriminatory in other respects, the Islamic position in the words of its Prophet is that every child is born good. Whatever his or her present beliefs or cultural milieu, every human person is a potential Muslim. In viewing people of other beliefs and cultures, Muslims should not forget to see the original nature which lies behind the facade of those cultures.

3. The best favor that a Muslim can therefore do to a non-Muslim is to invite him to Islam, to persuade him or her to come back to their original nature. But in doing so a Muslim is required to bear in mind certain facts, and to abide by certain principles, among which is the fact that since faith is a matter of the heart, no one can be compelled to accept it. This is understood from the verse which reads, "And invite to the way of your Lord with wisdom, and good admonition, and argue with them in the best of ways". How can this be achieved except in a peaceful atmosphere?

4. God tells his Prophet that however keen he is on people accepting the faith, most of them will not. All the same, He tells His Prophet that he is sent as a mercy to them, and that his main task is to never tire of inviting them to the truth.

5. Peaceful coexistence among people belonging to different religions and civilizations makes it easy for them to exchange material and intellectual benefits. It also helps them to cooperate in solving the problems which face them as inhabitants of a global village: Drugs, diseases, pollution, etc. But his ideal picture of peaceful coexistence and cooperation cannot be realized if the West lives in constant fear lest its hegemony be lost, and therefore do its best to prevent others from developing.

6. No rational person who has an idea of the amount of destructive weapons available in the world and the extent of the damage they can cause would hesitate to be against all kinds of wars, local or worldwide. To avoid wars however we must try to eradicate as many of their causes as we can. We must thus stand for justice and against all kinds of unfair treatment and aggression.

7. Muslims should play a big role in this because they are qualified to do so. Islam is a religion which does not compromise on moral values like truth and justice. Believers in Islam are urged to be allies to each other irrespective of race or time or place.

8. Muslims, in my view, have a special stake in peace. If peace prevails, Islam will have a better chance of being heard and accepted in the West, and elsewhere. Many people in the West and other parts of the world are coming back to religion so much so that what is called fundamentalism has become a universal phenomenon. People have discovered that science much as it is respected and valued by them cannot replace religion.

REASONS FOR BEING POWERFUL

Islam is however too realistic a religion to be pacifist. It is one thing to want to live peacefully with others, but quite another to make them have the same attitude toward you. On the whole, people of every culture desire to be more powerful than those who are culturally opposed to them. They take all steps which they deem necessary for the preservation of their cultural identity, and for the subjugation of others. In his new classic paper on clash of civilizations, Huntington tells us with unusual candidness that, "The West is now at an extraordinary peak of power in relation to other civilizations. Apart from Japan the West has no economic challenge. It dominates international political and security institutions, and with Japan economic institutions."

And: "In the post-Cold War, the primary objective of arms control is to prevent the development by non-Western societies of military capabilities that would threaten Western interests. The West attempts to do this through international agreements, economic pressure and controls on the transfer of arms and weapons technologies."

Muslims are therefore enjoined to be materially powerful so as to deter those who might resort to aggression against Muslims or who are prone to use force to subjugate others. Material power can and should thus be an ally to the cause of spiritual development and not a contradictory of it.

Fasting On the Day of `Aashooraa' Expiates the Sins of the Preceding Year

When the Day of Judgment comes, we will without doubt all desire to steer clear from our sins and wish that we had done more good deeds that would be a cause for removal of our bad deeds.
Of much interest to us Muslims these days should be the fasting the 9th and the 10th of Muharram. The Prophet, sallallahu `alayhi wa sallam, said about the voluntary fasting on the Day of `Aashoraa':

"It expiates the sins of the preceding year." [Saheeh Muslim]

Ibn `Abbas, radhiallahu `anhu, reported: "The Prophet, sallallahu `alayhi wa sallam, came to al-Madeenah and saw the Jews fasting on the day of `Aashooraa'. He asked them about that. They replied, "This is a good day, the day on which Allah rescued Baani Israa'eel from their enemy. So Moosa observed fast on this day." The Prophet said, "We have more claim over Moosa than you." So the Prophet, sallallahu `alayhi wa sallam, observed fast on that day and ordered (the Muslims) to observe fast (on that day)." [Saheeh al-Bukhari, Muslim]

Ibn `Abbas also reported, "The Messenger of Allah fasted on the day of `Aashooraa' and ordered the people to fast on it. The people said, "O Messenger of Allah, it is a day that the Jews and Christians honor." The Prophet, sallallahu `alayhi wa sallam, said, "When the following year comes - Allah willing - we shall fast on the ninth." The death of the Prophet, sallallahu `alayhi wa sallam, came before the following year." [Saheeh Muslim, Abu Dawood]

So it is recommended to fast on the 10th of Muharram and the 9th along with it as well.

Qadi ibn Rushd says in that the scholars disagreed whether the fast is to be done on the 9th or the 10th of Muharram based on the above traditions [Bidayat ul Mujtahid]. And I have found a recommendation to fast on both days in various books, such as al-Hindee's "Mukhtasar al-Ahkaam al-Fiqhiyyah", Jameel Zeno's "The Pillars of Islam and Iman", and Dr. Jaafar Sheikh Idris' "The Fast."

As for the wisdom behind this fast, the following is stated in the mukhtasar version of Ibn ul Qayyim's "Zaad ul-Ma`aad" "The day of `Aashooraa' was the day when Moosa and his men got freedom from the hands of the Pharaoh and it was in the sacred memory of this great event that the Muslims observed voluntary fasting. The idea underlying this is to stress the affinity amongst the messengers of Allah and to show that religious devotion is a constant flow from one generation to another. The Prophet, sallallahu `alayhi wa sallam, came not to abrogate all the earlier religious practices but to codify and preserve them for all times to come in ideal forms."
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Some sayings reported from the Salaf that can serve as an encouragement to do good deeds:

Taubah ibn Samat used to take account of himself and is reported to have counted the number of days in his life at the age of sixty. He found there were 21,500 days and shrieked: "What will happen to me if I meet the King with 21,500 sins? What will happen if there are 10,000 sins in each day?"

Al-Hasan al-Basri would say, "From the signs that one has drowned in sins is lack of delight in fasting in the day and praying through the night."

Alqamah ibn Qais asked Abu Nu`aim - who was a devout worshipper - why he was hard on his body. "'I want this body to be comfortable later on," he replied.

Of Al-Ahnaf ibn Qays it is reported that he was once told: 'You are an aged elder; Fasting would enfeeble you." But he replied: "By this I am making ready for a long journey. Obedience to Allah, Glorified is He, is easier to endure than His punishment."

The Hidden Secret

We can prove the existence of this secret with tangible evidence from the words of those who do not believe in the Hereafter but who do believe in being active and energetic, and believe in the necessity of making good use of their time. We will present this only for the sake of knowledge and comparison, nothing else.

Many studies have been carried out regarding the subject of human potential and the extent and power of this potential, and this is a topic that we can all gain something from. Everyone who studies the human being and his hidden potential says that it is something quite extraordinary! The human - any human - has unbelievable hidden reserves of power and energy! Let's take a normal person with an average level of intelligence. If we tap into his hidden potential, it is possible for this person to become from the greatest geniuses - greater than we can imagine - and it is possible for him to be from the greatest leaders in the world, and it is possible for him to be from the greatest authors in the world, and it is possible for him to be from the greatest scientists in the world.

How?

They say that this potential is reserved and exists. However, it needs something to tap into it and bring it out.

For example, take the long distance swimming marathon race - and it is from the practices and innovations of Greek jahiliyyah and religion. They made it a religious ritual in which they race around the Alps, which they considered to be a holy mountain, saying that the gods live in these mountains. These are all false religious beliefs that have spread around the world since then. So, if the one who races ten or twenty kilometers runs out of energy and quits, the doctors who observe him will say that he still has hidden energy reserves until now - an natural, organic reserve of energy that is endless. This is indeed something amazing.

So, what is the proof for this?

They say that if someone who is in a race and becomes exhausted and quits suddenly encounters a hungry lion who is trying to eat him, he will get up and run away as fast as he can. So, subhan Allah! Where did he get this energy? Did it descend from the sky? They say that this is proof that these hidden reserves of energy exist, and it is possible for the racer to take advantage of them in the time he has left to win the race. The only limiting factor is the weakness of whatever is being used to tap these reserves and bring them out. If such a factor exists and is strong, these reserves will be accessed on a greater scale.

What if we were to apply this principle to the reality of the first generation - the Companions - and how they were?

They were regular bedouins, just like all of the Arabs. They included those from Quraysh - and they are a virtuous people - and those from Banu Tamim and Yemen, just like other people. However, when they believed and entered Islam, look at how their potential and abilities were tapped!

For example, look at 'Abdullah bin Mas'ud. He was a sheep herder on the outskirts of Makkah, and there have been thousands and millions of other sheep herders throughout history. However, when this herder and the other Companions believed and entered Islam, they became transformed into something amazing. He was from the most famous scholars of the city of Kufah in the Islamic state, which is famous all over the world. People would travel there from all over to visit 'Abdullah bin Mas'ud, the sheep herder! How was his potential tapped and how was his hidden power brought out?

So, the entire issue has to do with what it is that brings it out. This instigating factor would come to the Companions - and I ask Allah to grant us this in our hearts - and you would never see from them one who sought Paradise or was escaping from Hell sleeping.

One of the Salaf said: "Whenever I want to sleep, I would remember Paradise or Hell and jump up like someone who was crazy, and I'd be unable to sleep afterwards." Subhan Allah, he would recite the Qur'an and pray, he would want to sit down, and he would suddenly remember an obligation he had of Jihad, enjoining the good and preventing the bad, etc. So, how can you make this a time to relax while for him it is a powerful instigator?

Praise Allah that this is the nature of the believer, as it can be the case that he is sleeping on his bed, has one of his brothers ask his help in something, and he then wakes up and becomes enthusiastic in fulfilling this task. It is as if he didn't want to sleep in the first place and was instead looking for something to do, and he might even spend long hours doing whatever it is his brother asked of him. Here, we come to know the secret of the victories of the Companions, as all of their hidden potential was tapped. There is the Paradise, and you want to sleep. Suddenly, you remember the maidens and servants that are in it, just like the Companion said: "There is nothing between me and Paradise except for me to be killed." So, he threw away some dates he was eating and entered the battlefield because this is Paradise, and the strongest instigator is for you to remember Paradise and go forth to do something, or for you to remember Hell and step back from doing something.

This is why the believer can turn away from the most intense, strongest, pressing desires, just as what happened with Prophet Yusuf. In fact, this happened to the man who was trapped in the cave when his cousin came and they were about to sleep together, and she said: "Fear Allah and do not break the seal unlawfully!" So, the fear of Allah came to him while his lust was thriving, and he left it all for Allah because this thing came to him that was stronger than every lust and stronger than every desire and stronger than every instigator. So, the person forgets everything and goes back to being strong and upright, and he uses this energy and power in something good.

One of the Salaf was very old, and he was very pious even in his old age. So, the people were amazed and said: "An old man who is able to maintain his piety to this level?" So, he replied: "I protected these limbs from what Allah had forbidden when I was young, and He protected them for me when I became old." Amazing! The energy and potential is still there!

So, look at the potential that Allah has given us. Concentrate on it and you will find the most amazing things. However, this potential is like petroleum: if its owner leaves it to spill on the ground, nobody will gain anything from it. However, if he puts it in his car and starts the engine, the car will move with the permission of Allah

Tafsir of Surah an Naba - The News (Surah 78)

The Seventy-Eighth Chapter The News
1) Concerning what are they asking each other? 2) Concerning the momentous News, 3) about which they are in disagreement. 4) Nay, but they will soon know! 5) Nay, again, but they will soon know!

"Concerning what are they asking each other?" about what are those who deny the Signs of Allāh asking each other? The answer is then clarified in His saying"Concerning the momentous News, about which they are in disagreement" about which they had lengthy debate and the discord of which had spread far and wide, this by way of denial and declaring the news to be highly unlikely. However this news is not something that is open to uncertainty and does not allow doubt to enter it. Therefore the reality is that those who deny the meeting with their Lord will never believe, even if every Sign comes to them, until they themselves see the Painful Punishment. "Nay, but they will soon know! Nay, again, but they will soon know!" they will soon know what they used to deny when the punishments descends upon them, that time when they are"flung (disdainfully) into the Fire of Hell";[1] it will be said to them,"This is the Fire which you were wont to deny!"[2]

6) Have We not made the earth a leveled carpet, 7) and the mountains as pegs, 8) and We have created you in pairs, 9) and have appointed your sleep as a cessation,[*] 10) and have appointed the night as a cloak, 11) and have appointed the day for earning a livelihood, 12) and We have built above you seven mighty ones, 13) and placed (therein) a dazzling lamp, 14) and have sent down from the rain-laden clouds[**] abundant water; 15) that We may bring forth thereby grain and plant; 16) and gardens of luxurious growth?

* Another interpretation is, "as a means of stretching/distending." [Qurţubi]

** Another interpretation is "and have sent down, resulting from wind (driving the clouds), abundant water." [Abū Ĥayyān]

Then Allāh, Transcendent is He!, mentions His blessings and the evidences pointing to the truth of His Messengers. He says, "Have We not made the earth a leveled carpet,"have we not granted you magnificent blessings such as leveling the earth and making it subservient to you? Have we not subjected it to you that you may extract benefit from it of crops, residence, and roadways? "And the mountains as pegs," making firm the earth so that it does not shake and sway under you. "And We have created you in pairs," male and female, of the same type, that one may find rest with the other, that love and mercy may ensue as a result of which offspring are given birth; the pleasure in the act of marital relations being yet another blessing. "And have appointed your sleep as a cessation,"of your activities and a rest for you. "And have appointed the night as a cloak,"were man's activity perpetual and unceasing, it would harm him, so Allāh appointed the night and sleep as a means to cover him such that his movement, which would end up harming him, may find stillness and that he may find respite. "And have appointed the day for earning a livelihood, and We have built above you seven mighty ones,"i.e. seven heavens, mighty, firm, unshakable. Allāh holds them up via His power, making them as a roof for the earth. They contain many benefits, amongst which is the sun: "and placed (therein) a dazzling lamp,"referring to it as "dazzling" to highlight its quality of light which is necessary for the existence of man and as "a lamp" to highlight its heat which is also beneficial for man. "And have sent down from the rain-laden clouds abundant water; that We may bring forth thereby grain"such as wheat, barley, rice, and other such edible produce, "and plant;" all types of plants which Allāh has made fodder for their animals. "And gardens of luxurious growth?"intertwined growth containing every type of delicious fruit.

The One who has granted these magnificent blessings, the extent of which none can hope to estimate let alone count… how can you disbelieve in Him? How can you deny what He informs you of with regards the Resurrection? How can you use His blessings to disobey Him and be ingrates?

17) Lo! the Day of Decision is fixed, 18) the Day when the trumpet is blown and you come in droves, 19) and the heaven is opened and becomes doorways, 20) and the mountains are set in motion and become as a mirage.

Allāh, Exalted is He, proceeds to mention what will occur on the Day of Judgment about which the deniers are asking each other and the obstinate deniers are rejecting. It is a momentous Day, "Lo! the Day of Decision is fixed,"for the creation. "The Day when the trumpet is blown and you come in droves, and the heaven is opened and becomes doorways, and the mountains are set in motion and become as a mirage," during this Day such violent and terrifying events are set in motion as would turn white the hair of a babe and render hearts into utter confusion and dismay. Mountains will be shaken until they become "scattered dust"[3]; and the heaven will be rent asunder such that it "becomes doorways". On that Day will Allāh judge between the creations with His judgment that cannot be wrong or unjust, and the Fire of Hell which Allāh has made a place of ambush and a homecoming for the transgressors will be kindled to a blaze.

21) Truly Hell is a place of ambush, 22) for the transgressors, a homecoming: 23) abiding therein for (countless) ages, 24) they taste not therein coolness[*] nor (any) drink 25) save boiling water and a scalding pus[‡]: 26) a fitting recompense. 27) Lo! They expected not a reckoning; 28) and they roundly denied Our revelations. 29) Everything have We recorded in a Book. 30) So taste! No increase do We give you save of torment.

* Another interpretation has "sleep/rest" in place of "coolness." [Abū Ĥayyān]

‡ Another interpretation is, "paralysing cold" [al-Qurţubi]

"Truly Hell is a place of ambush, for the transgressors, a homecoming: abiding therein for (countless) ages," meaning many many ages, and the meaning of "age (ĥaqb)" here, in the view of many exegetes, is eighty years. When they enter it, "they taste not therein coolness nor (any) drink," receiving not that which would cool their skins nor quench their thirst. "Save boiling water" that would scald their faces and rip apart their stomachs "and a scalding pus:" the pus of the denizens of Hell: a truly vile liquid with a foul taste. This atrocious punishment is "a fitting recompense" for what they worked. Allāh will not wrong them in the slightest; rather it was they who wronged themselves. This is why Allāh proceeds to mention their deeds which made them deserving of this recompense, "Lo! They expected not a reckoning;" they did not believe in the Resurrection, or in the fact that Allāh would recompense the creation for the good and bad that they worked. For this reason they neglected to work for the Hereafter, "And they roundly denied Our revelations," they clearly denied them, leaving no shadow of doubt that would indicate otherwise. The clear proofs came to them but they obstinately denied them. "Everything"small and large, insignificant and significant, good and evil, "have We recorded in a Book," i.e. We have recorded it in the Preserved Tablet. Therefore let not the sinners think that We have punished them for sins they did not commit, neither let them think that any of their deeds will be lost or forgotten – not even an atoms weight!"And the Book is placed, and you will see the guilty fearful of that which is therein, and they say, 'What kind of a Book is this that leaves not a small thing nor a great thing but takes account thereof!' And they find all that they did confronting them, and your Lord wrongs no-one."[4] "So taste!" O deniers, this painful punishment and perpetual anguish. "No increase do We give you save of torment," each period of time brings with it an increase in punishment. This verse is one of the most severest verses depicting the punishment of the Fire, may Allāh save us from it.

31) Lo! for those who ward off (evil) is triumph – 32) Gardens enclosed and vineyards, 33) and nubile maidens of equal age, 34) and an overflowing cup. 35) They hear not therein vain discourse, nor falsehood – 36) a recompense from your Lord; a gift, (amply) sufficient. 37) Lord of the heavens and the earth, and all that is between them, the All-Merciful; with Whom they have no ability to converse.

After having mentioned the state of the sinners, Allāh mentions the end of those with taqwā, "Lo! for those who ward off (evil) is triumph,"i.e. those who ward off the displeasure of their Lord by adhering firmly to His obedience and avoid disobeying Him, for them is success and victory, and distance from the Fire. Amongst this victory is, "Gardens enclosed," containing all types of luscious vegetation giving forth fruit, "and vineyards," with rivers sprouting from them. Grapes have been specifically mentioned because of their excellence and because they are present in plenitude in those Gardens. "And nubile maidens,"full breasted women whose bosom never loses its firmness, eternally youthful and beautiful "of equal age," i.e. of one age. The norm for people who are "atrāb" is that they be sociable and companionable, their age is thirty-three and this age is the peak of youth. "And an overflowing cup," with the choicest wine,"delicious to the drinkers".[5 ] "They hear not therein vain discourse," words that contain no benefit, "nor falsehood" words calling to sin. Allāh says,"There hear they no vain speaking or sinful discourse."[6 ]

Allāh gave them this magnificent reward out of His beneficence and grace, "A recompense from your Lord; a gift, (amply) sufficient," by reason of their deeds which Allāh guided them to and made to be a cause leading to His grace. He is their Lord, "Lord of the heavens and the earth, and all that is between them," Who created them and regulated them, "the All-Merciful;" whose mercy extends to everything. Hence He nurtured them and extended His mercy to them until they attained this state of felicity. Then He mentioned His greatness and His Kingship on the Day of Judgment, "with Whom they have no ability to converse," except "for whom the All-Merciful allows and who speaks right." Therefore none will be able to speak unless he meets these two pre-requisites: Allāh grants him leave to speak and he speaks right. This is because "That is the True Day," the day when falsehood cannot be circulated and lying is of no benefit.

38) That Day when the Spirit and the angels will stand arrayed. They speak not, save him whom the All-Merciful allows and who speaks right. 39) That is the True Day. So whoever wills should seek a way back unto his Lord. 40) Lo! We have warned you of a punishment at hand, a Day whereon a man will look to that which his own hands have sent before him, and the disbeliever will cry, "Would that I were dust!"

"That Day when the Spirit," Jibrīl, the best of the angels "and the angels will stand arrayed," submissively before Allāh. "They speak not, save him whom the All-Merciful allows and who speaks right."After having encouraged, and discouraged, and given glad-tidings, and warned, He says, "That is the True Day. So whoever wills should seek a way back unto his Lord,"with deeds and a truthful footing to which he can recourse on the Day of Judgment. "Lo! We have warned you of a punishment at hand,"because it is approaching and everything that is approaching is at hand. "A Day whereon a man will look to that which his own hands have sent before him," being concerned with it and being terrified of it. So look in this abode to what you are preparing for the Eternal Abode!"O you who believe! Observe your duty to Allāh and let every soul look to that which it sends on before for the morrow. And observe your duty to Allāh, Lo! Allāh is well-informed of what you do."[7] Then, whoever finds good, let him praise Allāh, and whoever finds other than that, he has none to blame but himself. It is for this reason that the disbelievers will wish for death by reason of their extreme sorrow and anguish, "and the disbeliever will cry, 'Would that I were dust!'"

We ask Allāh that He deliver us from disbelief and all evil. He is the Bestower of Good, the Kind.

Lessons from Surah Qaaf

Lessons From Sûrah Qâf Khutbah given by Shaikh Sâlih Aal Tâlib All praise is due to Allâh, Lord of all the worlds. Peace and blessings of Allâh be upon the Messenger, his household and companions.

Fellow Muslims! Fear Allâh and hold fast unto the Islâm which the strongest handhold. Allâh says,

"O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. (Obey Him, be thankful to Him, and remember Him always), and die not except in a state of Islâm (as Muslims (with complete submission to Allâh))." (Aal 'Imrân 3:102)

Allâh also says,

"And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine." (At-Talâq: 65:2-3)

Brethren in faith! Allâh sent every messenger to his people with a miracle and a sign. He sent Prophet Muhammad, blessings and peace be upon him- with the greatest miracle and the most decisive sign, which shall remain everlasting till the Day of Resurrection. The sign is the Noble Qur'ân, which is the revealed and preserved Word of Allâh. The Book explains everything and guides to the most straightforward path. Allâh says about the Book,

"Alif-Lâm-Râ. (These letters are one of the miracles of the Qur'ân and none but Allâh (Alone) knows their meanings)." (Hûd 11:1)

The Qur'ân is the greatest reference for the preachers and the best authority relied on by the just rulers. It is its light that guides the scholars. Allâh calls it an admonishment when He says,

"O mankind! There has come to you a good advice from your Lord (i.e. the Qur'ân, enjoining all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences) in your breasts, - a guidance and a mercy (explaining lawful and unlawful things) for the believers." (Yûnus 10:57)

Allâh's Messenger used to admonish and remind his companions with the Qur'ân in response to the call of his Lord,

"But warn by the Qur'ân; him who fears My Threat." (Qâf 50:45)

Umm Hishâm bint Hârithah said,

"We used to share the same oven with the Messenger of Allâh for two years or a year and some months. And I did not memorise (Sûrah) 'Qâf wal-Qur'ânil-majîd' but from the mouth of Allâh's Messenger. He used to recite it every Jumu'ah on the pulpit when he preached to people." (Muslim)

Ibn Kathîr said,

"The purpose is that the Messenger of Allâh used to recite this Sûrah in big congregations like 'Eids and Jumu'ahs because the Sûrah contains information about the beginning of the creation, the Resurrection, the return, the standing (for reckoning), the Reckoning, Paradise and Fire. It also contains information on reward, punishment, encouragement to do good deeds and warning against evil deeds. And Allâh knows best."

Fellow Muslims! Surely, knowing about admonition is a blessing and strength. It is also a reward and guidance. Allâh says,

"But if they had done what they were told, it would have been better for them, and would have strengthened their (Faith); and indeed We should then have bestowed upon them a great reward from Ourselves." (An-Nisâ 4:66-67)

Dear brethren! Let us now incline towards the shades of this Sûrah in order to revive the Sunnah, to attain guidance and to admonish our hearts.

In the Name of Allâh the Gracious, the Merciful. "Qâf. By the honoured Qur'ân. Nay, they wonder that there has come to them a warner (Muhammad (peace be upon him)) from among themselves. So the disbelievers say: "This is a strange thing! "When we are dead and have become dust (shall we be resurrected?) That is a far return." We know that which the earth takes of them (their dead bodies), and with Us is a Book preserved (i.e. the Book of Decrees). Nay, but they have denied the truth (this Qur'ân) when it has come to them, so they are in a confused state (cannot differentiate between right and wrong)." (Verses 1-5)

In the last of this group of verses, Allâh describes those who rejected the truth as being in a confused state. This is truly the state of anyone who keeps away from the guidance of the Qur'ân, denies the truth and seeks guidance from other than Allâh. Such a person is always erratic in his thoughts and positions and confused in his life and actions. He always follows his desire; and concepts and values are always contradicting in his view.

In the following verses, Allâh commands His slaves to ponder over His Works through which He created everything in the state of perfection. Can anyone besides Allâh create what is similar? Far is Allâh above that. Rather, can the creatures stand by themselves? This is indeed, a great proof that Allâh is Omnipotent and that He is the True God.

"Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it? And the earth! We have spread it out, and set thereon mountains standing firm, and have produced therein every kind of lovely growth (plants). It is an insight and a Reminder for every slave who turns to Allâh (i.e. the one who believes in the Oneness of Allâh and performs deeds of His obedience, and always begs His pardon). And We send down blessed water (rain) from the sky, then We produce therewith gardens and grain (every kind of harvests) that are reaped. And tall date-palms, with ranged clusters. A provision for (Allâh's) slaves. And We give life therewith to a dead land. Thus will be the resurrection (of the dead). Denied before them (i.e. these pagans of Makkah) the people of Nûh (Noah), and the dwellers of Rass, and Thamûd; And 'Ad, and Fir'aun (Pharaoh), and the brethren of Lût (Lot); And the Dwellers of the Wood, and the people of Tubba'. Everyone of them denied (their) Messengers, so My Threat took effect. Were We then tired with the first creation? Nay, they are in confused doubt about a new creation (i.e. Resurrection)?" (Verses 6-15)

High and Exalted is Allâh. Indeed, the One Who created the creatures from non-existence and never lacked strength while He was creating them is perfectly Capable of repeating their creation.

After this, Allâh explains the second creation that will take place on the Day of Resurrection. He preceded that by reminding His slaves of His creation of man, that nothing is hidden from Him and that He knows what moves about in the hearts, not to talk of what is uttered or done however concealed they are. He explains that all that is watched and recorded. The Muslim should therefore get prepared for that day. For anyone who did an atom weight of good deed will find its reward and anyone who did an atom weight of evil deed will find its reward. You should therefore call yourselves to account before you are called to it.

"And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). And the stupor of death will come in truth: "This is what you have been avoiding!"" (Verses 16-19)

Yes! There is no escape from death. It is the fate of every living thing. No Muslim or disbeliever will escape from this fate. In spite of the severity of death, what comes after it, such as situations of the grave, the Resurrection and Reckoning are far more severe and more horrible.

"And the Trumpet will be blown - that will be the Day whereof warning (had been given) (i.e. the Day of Resurrection). And every person will come forth along with an (angel) to drive (him) and an (angel) to bear witness." (Verses 20-21)

The sinner will then be told,

"Indeed you were heedless of this. Now We have removed from you your covering, and sharp is your sight this Day!" (Verse 22)

In this difficult situation, the record of deeds will be distributed and the people will be shown their positions in Paradise or Hell. It is then that the dwellers of Hell will start arguing with one another as Allâh explains in different places in His Book. He says,

"And his companion (angel) will say: "Here is (this Record) ready with me!" (Allâh will say to the angels): "Both of you throw into Hell every stubborn disbeliever (in the Oneness of Allâh, in His Messengers). "Hinderer of good, transgressor, doubter, "Who set up another ilâh (god) with Allâh. Then both of you cast him in the severe torment." His companion (Satan - devil) will say: "Our Lord! I did not push him to transgress, (in disbelief, oppression, and evil deeds) but he was himself in error far astray." Allâh will say: "Dispute not in front of Me, I had already in advance sent you the threat. The Sentence that comes from Me cannot be changed, and I am not unjust (to the least) to the slaves." On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more (to come)?" (Verses 23-30)


As for Paradise, it will be brought closer to the believers as an honour to them. Listen to the deion of its will-be dwellers.

"And Paradise will be brought near to the pious not far off. (It will be said): "This is what you were promised - (it is) for those oft-returning (to Allâh) in sincere repentance, and those who preserve their covenant with Allâh (by obeying Him in all what He has ordered, and worshipping none but Allâh Alone, i.e. follow Allâh's religion - Islâmic Monotheism). "Who feared the Most Beneficent (Allâh) in the Ghaib (Unseen) and brought a heart turned in repentance (to Him and absolutely free from each and every kind of polytheism). "Enter you therein in peace and security - this is a Day of eternal life!" There they will have all that they desire - and We have more (for them, i.e. a glance at the All-Mighty, All-Majestic (glorified and exalted be He))" (Verses 31-35)

In a wonderful explicative apposition, the end of this Sûrah re-emphasises all the issues that are discussed in it. Allâh says,

"And how many a generation We have destroyed before them who were stronger in power than they. And (when Our Torment came) they ran for a refuge in the land! Could they find any place of refuge (for them to save themselves from destruction)? Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us. So bear with patience (O Muhammad (peace be upon him)) all that they say, and glorify the Praises of your Lord, before the rising of the sun and before (its) setting. And during a part of the night (also) glorify His praises and (so likewise) after the prayers." (Verses 36-40)

Allâh also tells us that performance of prayers and remembrance of Allâh are means of perseverance and strength. He says,

"And listen on the Day when the caller will call from a near place. The Day when they will hear As-Saihah (shout) in truth: that will be the Day of coming out (from the graves, i.e. the Day of Resurrection). Verily, We it is Who give life and cause death; and to Us is the final return. On the Day when the earth shall be cleft, from off them, (they will come out) hastening forth. That will be a gathering, quite easy for Us. We know of best what they say. And you (O Muhammad (peace be upon him)) are not the one to force them (to Belief). But warn by the Qur'ân; him who fears My Threat." (Verses 41-45)

The Superiority of the First Ten Days of Dhul-Hijjah

All praise is due to Allah, Lord of the Worlds. May peace and blessings be upon the Chief of the Messengers, Muhammad.

Indeed it is a great favour and blessing from Allah that He has made for His righteous servants periods of time within which they can increase in good deeds to attain great rewards and one of these opportunistic periods is the first ten days of Dhul-Hijjah (the final month of the Islamic Calendar, in which the hajj is performed).

Superiority of the FIRST Ten Days of Dhul-Hijjah

The excellence of these ten days have been mentioned in the Qur'n and the Sunnah.

1. Allah says in the Qur'n:

"By the dawn and by the ten nights " [Al-Qur'n 89:1-2]

Ibn Kathr said that "the ten nights" referred to here are the ten days of Dhul-Hijjah, and this opinion was also held by Ibn Abbs, Ibn az-Zubair, Mujhid and others.

2. The Messenger of Allah, peace be upon him, said:

"There are no deeds as excellent as those done in these ten days." They (the companions listening) said, "Not even Jihd?" He, peace be upon him, said, "No, not even Jihd except a man who goes forth endangering his life and wealth and does not return with anything." [Recorded by al-Imm al-Bukhr]

3. Allah says:

" and remember the name of Allah in the appointed days." [Al-Qur'n 2:203]

Ibn Abbs and Ibn Kathr said this means in the ten days of Dhul-Hijjah.

4. The Messenger of Allah, upon whom be peace, said:

"There are no other days that are as great as these in the sight of Allah, the Most Sublime. Nor are there any deeds more beloved to Allah then those that are done in these ten days. So increase in tahll (to say l illaha illallah), takbr (to say allahu akbar) and tahmd (to say alhumdulillh)." [Reported by at-Tabarn in al-Mu'jum al-Kabr]

5. With regards to the noble companion Sad bin Jubair, when the days of Dhul-Hijjah began he would strive to increase in good actions with great intensity until he was unable to increase anymore. [Reported by ad-Drim]

6. Ibn Hajar says in Fath al-Br:

"The most apparent reason for the ten days of Dhul-Hijjah being distinguished in excellence is due to the assembly of the greatest acts of worship in this period, i.e. salawt (prayers), siym (fasting), sadaqah (charity) and the hajj (pilgrimage). In no other periods do these great deeds combine."

What are the recommended acts in these days?

1. The Prayer - It is highly recommended to perform the obligatory acts at their prescribed times (as early as possible) and to increase oneself in the superogatory acts, for indeed, this is what brings a person closer to their Lord. The Messenger of Allah, upon whom be peace, said:

"Upon you is to increase in your prostration to Allah, for verily you do not prostrate to Allah with even one prostration, except that He raises you in degrees and decreases your sins because of it." [Reported by Muslim]

2. Fasting - This has been mentioned as one of the acts of righteousness where Hanbada ibn Khlid reports on the authority of his wife who reports that some of the wives of the Prophet, peace be upon him, said:

The Prophet, upon whom be peace, would fast on the ninth of Dhul-Hijjah, the day of shra and three days in every month. [Recorded by Ahmad, Abu Dwd, an-Nis and others]

Al-Imm an-Nawaw said that fasting in these ten days is extremely recommended.

3. Saying allahu akbar; l illaha illallah and alhamdulillh - It is found in the aforementioned narration of Ibn 'Umar:

"So increase yourselves in saying l illaha illallah, allahu akbar and alhamdulillh."

Al-Imm Bukhr, may Allah have mercy on him, said:

"Ibn 'Umar and Ab Hurayrah, may Allah be pleased with them both, used to go out to the markets in the ten days saying the takbr causing the people to follow them in this action."

He also said:

"Umar ibn al-Khattb used to say the takbr in his minaret in Mina, whereupon the people of the mosque hearing 'Umar, would start to say the takbr as would the people in the markets until the whole of Mina was locked in glorifying Allah."

Ibn 'Umar used to say the takbr in Mina during these ten days and after prayers, whilst on his bed, in his tent, in his gathering and whilst walking. What is recommended is to say the takbr aloud due to the fact that 'Umar ibn al-Khattb, his son and Ab Hurayrah used to do likewise, may Allah be pleased with them all.

Strive with us O Muslims in reviving this sunnah that has become lost in these times and it was almost forgotten, even amongst the people of righteousness and goodness all of which is unfortunately in opposition to what the best of generations were upon (preserving and maintaining the superogatory acts).

There are a number of ways of making takbr that have been narrated by the companions and their followers and from these ways is the following:

- Allahu akbar, allahu akbar, allahu akbar kabrun.

- Allahu akbar, allahu akbar, l ilaha illallah, wallahu akbar, wallahu akbar, wa lillahil hamd.

- Allahu akbar, allahu akbar, allahu akbar, l ilaha illallah, wallahu akbar, allahu akbar wa lillhil hamd.

4. Fasting on the day of 'Arafah - Fasting has been affirmed on the day of 'Arafah, where it has been confirmed from the Prophet, peace be upon him, that he said regarding fasting on the day of 'Arafah:

"Be content with the fact that Allah will expiate for you your sins for the year before (the day of 'Arafah) and the year after (the day of 'Arafah)." [Reported by Muslim]

However, whoever is at 'Arafah as a pilgrim then fasting is not expected of him, as the Prophet, peace be upon him, stopped at 'Arafah to eat.

May the peace of Allah be upon his Prophet, the family of the Prophet and all of his companions

Thomas Jefferson - Islam and the State

As Jefferson wrote in 1802, religion is a matter which lies solely between man and his god, that he owes account to none other for his faith or his worship

When Congressman Keith Ellison took his oath of office in January 2007 he placed his hand on a Qur'an once owned by Thomas Jefferson. As Congressman Ellison, the first Muslim elected to Congress explained, he borrowed Jefferson's Qur'an from the Rare Book Section of the Library of Congress because it showed that "a visionary like Jefferson" learned from many sources. Is it at all surprising that the founders of the American republic would have studied the foundational text of Islam as a major world religion of their time? American leaders should do the same today.
What could our third president have learned about the state and religion from Islamic sources?

Today it is hard for us to imagine a Muslim world where political and religious leaders do not justify the state and their power based on Divine will. In the Iranian elections last week, the conservative Guardian Council actually decided who could run, arguing they needed to ensure greater obedience to true Muslim values.

This type of authoritarian censorship exposes the true nature of the clerics of Guardian Council as a totalitarian clique intent on falsifying Islam and negating the free will of all Iranians. The fundamental principle of individual personal responsibility that can never be abdicated or delegated is one of the recurring themes of the Qur'an.

This contradiction is inherent to the claim that Iran is an Islamic republic. How can it be either Islamic or a republic at all when this Council of fallible human beings pretend to ensure "the Islamic-ness of the State" against the free choice of its own citizens?

As Jefferson wrote in 1802,"religion is a matter which lies solely between man and his god, that he owes account to none other for his faith or his worship, that the legitimate powers of government reach actions only, and not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should make no law respecting an establishment of religion, or prohibiting the free exercise thereof, thus building a wall of separation between church and state."

Jefferson could have been paraphrasing chapter and verse of the Qur'an, like 6:94 and 164, 7:39, 17:15, 18:35, 19:95, 35:18, and many others which all emphatically confirm the individual personal responsibility of every Muslim for what she or he does or fail to do. All founding scholars of Islam agree that no act has any religious value unless done freely and without any coercion.

Just as Jefferson believed that the newly formed United States should not be a Christian state, for Muslims the notion that the state can be Islamic is false from a religious point of view, and has no support in 15 centuries of Islamic history. It is true that Muslims everywhere, whether minorities or majorities, are bound to observe Shari'a as a matter of religious obligation. Some practices are collective in form, but always individual in substance. Any observance of Shari'a can be best achieved when the state is neutral regarding all religious doctrines. Enforcing a Shari'a through coercive power of the state negates its religious nature, because Muslims would be observing the law of the state and not freely performing their religious obligation as Muslims.

The notion of an Islamic state is in fact a post-colonial innovation based on a European model of the state and a totalitarian view of law and public policy. There is no mention whatsoever of the state in the Qur'an, and Islam does not prescribe a form of government. Instead, the emphasis has always been on the community of Muslims and their responsibility for conducting their own public affairs. A true and valid return to Islamic values anywhere must allow individuals to practice religion unfettered by religious leaders who claim to speak in the name of the Divine. This is the clear demand of Muslims everywhere, like all other human beings and their societies.

Jefferson's oft quoted comment regarding refreshing the tree of liberty from time to time (he suggested every twenty years) is also fully consistent with the imperative of renewal and rejuvenation of the faith and its relevance to daily life which is a recurrent theme throughout Islamic history. To have any religious value, this renewal must happen within individual Muslims and their communities, freely and without coercion, and not through violence at home or abroad.

Every generation of citizens, whether religious or not, should renew and reaffirm their commitment to democracy and the rule of law as essential for human dignity and social justice everywhere. These values cannot be inherited from preceding generations, and must be personally accepted with true conviction if they are to be effective in practice.

I would not doubt President Jefferson's word that he was not a Muslim (and appreciate that he did not have to deny it in his day). I am not suggesting that he was actually influenced by the teachings of the Qur'an. What is significant for me is the fact that his conclusions about the relationship between religion and state are fully consistent with mine as a Muslim and as a scholar of the Qur'an. Jefferson speaks for me and the clear majority of Muslims around the world (as shown by the global Gallup poll published in Feb. 2008) that the only true relationship to the Divine must be of the individual believer, unfettered by religious or political leaders who claim to speak in the name of the Divine.

Abdullahi Ahmed An-Na'im is professor of law, Emory University, and author of Islam and the Secular State: Negotiating the Future of Shari'a (Harvard University Press, 2008)

Imam Abu Haneefah on Tawheed

The Imam on Tawassul (seeking nearness to Allah):

* It is not correct for anyone to call upon Allah except through Him and the permitted supplications that have been ordered as in the saying of Allah, the Most High:

"And to Allah belong the Most Beautiful Names, so call upon Him by them. And shun those who distort His Names, they will soon be requited for what they used to do." (al-A'raaf 7:180)
[ad-Dur al-Mukhtaar Ma'a Haashiya Rad al-MuHtaar 6/396-7]

* It is hated for the one who supplicates to say, "I ask You on the behalf of so and so, or on the behalf of Your Prophets and Your Messengers or on the behalf of the sacred house or on the behalf of al-Mash'ar al-Haraam (i.e. al-Muzdalifa - Ibn Katheer).

[SharH 'Aqeeda aT-TaHaawiyah p.234, SharH al-Fiqh al-Akbar by al-Qaari' p.198]

* It is not correct for anyone to supplicate to Allah except by Him and I hate it to be said 'on behalf of Ma'aaqid (junctions) al-'Izz (of Might) Min 'Arshik (of Your Throne), or on the behalf of Your creation.
[at-Tawussul wal-Waseelah p.72, see SharH al-Fiqh al-Akbar p.198]

The Imam on the Names and the Attributes of Allah:

* Allah the Most High is not described with the attributes of the creation. His Anger and His Pleasure are two attributes from His attributes without Kaif (asking the nature of the attributes), and it is the statement of Ahlus-Sunnah wal-Jama'ah. He becomes Angry and becomes Pleased, and it is not said that His Anger is His punishment and His Pleasure is His reward. We describe Him as He has described Himself: One, Samad (A self-sufficient master who is not in need of anything, yet everyone is in need of Him) who does not beget nor is He begotten, and there is none like unto Him. (He is) the Living, all-Able, all-Hearing, all-Seeing and all-Knowing. The Hand of Allah is over their hands, but not like the hands of His creation. His Face is not like the Face of His creation. [al-Fiqh al-Absat p.56]

* He (Allah) has a Hand, a Face and a Self, as Allah the Most High mentioned in the Qur'an. So whatever Allah the Most High mentioned in the Qur'an concerning the Face, and Hand and the Self, then they are His Attributes without Kaif (asking the nature of the attributes), and it is not said that His Hand means His power or bounty, for this is the denial of His Attribute, and this is the statement of the people of al-Qadr (those who deny the predestination - al-Qadariyah) and al-I'tizaal (the rationalists - al-Mu'tazilah). [al-Fiqh al-Akbar p.302]

* It is not correct for anyone to say anything about the Dhaat (person) of Allah. Rather he should describe Him as He has described Himself. He must not say of his own opinion anything about Him; Exalted the Most High is the Lord of the Worlds. [SharH al-'Aqeeda aT-TaHaawiyah 2/427]

* When the Imam was asked about the descent of Allah, he replied, "He descends without Kaif (asking the nature of the attributes)"
[al-Asmaa' was-Sifaat by al-Bayhaqi p.456 SharH al-Fiqh al-Akbar by al-Qaari' p.60]

* Allah the Most High is called upon upward (i.e. towards the direction of the heavens) and not downward (i.e. towards the direction of the earth). Because the downward (direction) has nothing to do with the attributes of His Lordship or Worship. [al-Fiqh al-Absat p.51]

* He becomes Angry and Pleased, and it is not said that His Anger is His punishment and His Pleasure is His reward. [al-Fiqh al-Absat p.56]

* He does not resemble anything from the things from His creation, nor does anything resemble Him. He always was and will be with His Names and Attributes. [al-Fiqh al-Akbar p.301]

* His Attributes are different from the attributes of the creation. He Knows but not like our knowledge. He has the Ability but not like our ability. He Sees but not like our seeing. He Hears but not like our hearing and He Speaks but not like our Speech. [al-Fiqh al-Akbar p.302]

* Allah is not described by the attributes of the creation. [al-Fiqh al-Absat 56]

* Whoever describes Allah with a quality from the qualities of a human, has disbelieved.
[al-Aqeeda aT-TaHaawiyah with the commentary by al-Albaani p.25]

* His Attributes (are to do with His) Person (Dhaatiyah) and His Actions (Fi'liyah). As for the Personal Attributes (then they are) the Life, the Ability (or Power), the Knowledge, the Speech, the Hearing, the Seeing and the Intent. As for the Actions (then they are) the (act of) Creating, (the act of) Providing, (the act of) Producing, (the act of) Innovating, (the act of) Making and others besides, are from the Attributes of Actions. He always was and will be with His Names and Attributes. [al-Fiqh al-Akbar p.301]

* He never ceases to be the performer of His Actions, and His Action is an Attribute in eternity. The performer is Allah the Most High and the Action is an Attribute in eternity, and the subject (whom the action is being done on) is the creation, and the Action of Allah the Most High is not a creation. [al-Fiqh al-Akbar p.301]

* One who says I do not know whether my Lord is above the heavens or above the earth has disbelieved! And likewise the one who says that He is above His Throne but I do not know whether the Throne is above the heavens or above the earth.
[al-Fiqh al-Absat p.46, al-'Uloo by adh-Dhahabi p.101-2, al-'Uloo by Ibn Qudaama p.116, and Ibn Abil-'Izz in SharH at-TaHaawiyah p.301]

* Upon being question by a woman who asked, "Where is your God that you worship", the Imam replied, "Indeed Allah, the Glorified, the Most High is above the heavens and not the earth". So a man said to him, "Have you not seen the statement of Allah the Most High:

"And He is with you" (al-Hadeed 57:4)?"

He replied, "Its like when you write to a man 'Indeed I am with you and you are absent from him'" [al-Asmaa' was-Sifaat p.429]

* His Hand is over their hands, not like the hands of His creation [al-Fiqh al-Absat p.56]

* The Imam said, "Indeed Allah is in the Heavens and not in the earth". So a man said to him, "Have you not seen the statement of Allah the Most High:

"And He is with you" (al-Hadeed 57:4)?"

He replied, "Its like when you write to a man 'Indeed I am with you and you are absent from him'" [al-Asmaa' was-Sifaat p.429]

* He was Speaking (to Musa) and Musa was never speaking to Him. [al-Fiqh al-Akbar p.302]

* He Speaks with His Speech, and His Speech is an eternal Attribute. [al-Fiqh al-Akbar p.301]

* He Speaks not like our speech. [al-Fiqh al-Akbar p.302]

* Musa AS heard the Speech of Allah the Most High, as Allah the Most High has said:

"And Allah spoke to Musa directly" (an-Nisa' 4:164)

Allah the Most High was Speaking and it was never Musa AS who spoke (to Him).
[al-Fiqh al-Akbar p.302]

* al-Qur'an is the Speech of Allah written in the copies (of the Qur'an), preserved in the hearts, recited upon the tongues and upon the Prophet SAW it was revealed. [al-Fiqh al-Akbar p.301]
* al-Qur'an is not a creation.

Shirk ad-Du'aa (Polytheism in Supplication)

Tawassul in Arabic means seeking to draw close. Allaah says in the Qur'aan (interpretation of the meaning): "[they] desire means of access to their Lord" [al-Isra' 17:57], i.e., means of drawing close to Him. There are two types of Tawassul, correct Islamic tawassul and forbidden tawassul.

Correct Islamic tawassul:

This means seeking to draw close to Allaah through acts of worship which He loves and which please Him; these may be waajib (obligatory) or mustahabb (encouraged), and may take the form of words, actions or beliefs. Some types are as follows:

1.Seeking to draw close to Allaah by means of His names and attributes. Allaah says (interpretation of the meaning):

"And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do." [al-A'raaf 7:180].

So when a person makes du'aa' to Allaah, he begins by calling on Allaah with the name that is most apt, such as "al-Rahmaan" (the Most Merciful) when seeking mercy and al-Ghafoor (the All-Forgiving) when asking for forgiveness, and so on.

2.Seeking to draw close to Allaah by means of faith and Tawheed. Allaah says (interpretation of the meaning):

"Our Lord! We believe in what You have sent down, and we follow the Messenger, so write us down among those who bear witness (to the truth)." [Aal 'Imraan 3:53]

3.Seeking to draw close to Allaah through righteous deeds, whereby a person asks Allaah by virtue of the best deeds that he has done, such as salaah, fasting, reading Qur'aan, avoiding haraam things, and so on. An example of this is the saheeh hadeeth narrated in the Saheehayn about the three people who entered a cave, and a rock fell and blocked their way out. They asked Allaah by virtue of their best deeds (to save them). A person may also ask Allaah by virtue of his total dependency upon Him, as Allaah mentions in the Qur'aan (interpretation of the meaning):

"[Ayyoob said:] 'Verily, distress has seized me, and You are the Most Merciful of those who show mercy.'" [al-Anbiya' 21:83];

or by admitting his own wrongdoing and his need for Allaah, as Yoonus is described as saying (interpretation of the meaning):

" 'None has the right to be worshipped except You (O Allaah). Glorified (and exalted) are You. Truly I have been of the wrong-doers.'" [al-Anbiya' 21:87]

The rulings on Islamically correct tawassul vary according to its type. Some types are waajib, such as seeking to draw close to Allaah through His names and attributes and through Tawheed (believing in His absolute Oneness), and some are mustahabb, such as seeking to draw close to Him by virtue of all kinds of righteous deeds.

Tawassul that is bid'ah and therefore forbidden:

This is the attempt to draw close to Allaah by means of things that He does not like and that do not please Him, whether they be words, deeds or beliefs. One example of this is trying to draw close to Allaah by calling on the dead or people who are absent, asking them for help, and so on. This is a form of major shirk (shirk akbar), which goes against Tawheed and means that a person is no longer considered to be a Muslim. Calling upon Allaah, whether it is for a purpose such as asking Him to grant some benefit or to ward off some harm, or as an act of worship to express humility and submission before Him, can only be addressed directly to Allaah. If du'aa's or prayers are addressed to anything or anyone else, this is shirk. Allaah says (interpretation of the meaning):

"And your Lord said: 'Invoke Me (and ask Me for anything), I will respond to your invocation. Verily! Those who scorn My worship [i.e., do not invoke Me and do not believe in My Oneness], they will surely enter Hell in humiliation!" [Ghaafir 40:60].

In this aayah, Allaah explains the punishment of those who arrogantly refuse to call on Allaah, whether they call on someone other than Allaah or they do not call on Him at all, out of pride and self-admiration, even if they do not call on anyone else.

Allaah says (interpretation of the meaning):

"Invoke your Lord with humility and in secret" [al-A'raaf 7:55].

Allaah commands His slaves to call on Him and not anyone else.

Allaah says of the people of Hell (interpretation of the meaning):

"[They say:] 'By Allaah, we were truly in a manifest error when we held you (false gods) as equals (in worship) with the Lord of the Worlds." [al-Shu'ara' 26:96-97]

Anything that results in equating something other than Allaah with Allaah in worship or acts of obedience is shirk, the crime of associating partners with Him. Allaah says (interpretation of the meaning): "And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him until the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (one the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping." [al-Ahqaaf 46:5-6]
Allaah says (interpretation of the meaning):

"And whoever invokes (or worships) besides Allaah, any other god, of whom he has no proof, then his reckoning is only with his Lord. Surely, al-kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah) will not be successful." [al-Mu'minoon 23:117].

Allaah states that anyone who calls on anything other than him is taking that thing as a god, as He says (interpretation of the meaning): "And those, whom you invoke or call upon instead of Him, own not even a qitmeer (the thin membrane over a date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad), like Him Who is the All-Knower (of everything)." [Faatir 35:13-14].

In this aayah, Allaah explains that He is the only One Who deserves to be called upon, because He, and no one else, is the Sovereign who is directing everything. Those things that are worshipped cannot hear du'aa's, let alone respond to the one who invokes them, and even if they were able to hear, they cannot respond, because they do not have the power to either benefit or harm.

The mushrik Arabs whom the Prophet (peace and blessings of Allaah be upon him) was sent to call were disbelievers because of this shirk. They would call upon Allaah sincerely at times of difficulty, but they became disbelievers at times of ease and plenty, when they would call on others besides Him. Allaah says (interpretation of the meanings):

"And when they embark on a ship, they invoke Allaah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others." [al-'Ankaboot 29:65]

"And when harm touches you upon the sea, those that you call upon besides Him vanish from you excpet Him (Allaah Alone). But when He brings you safely to land, you turn away (from Him)" [al-Isra' 17:67].

" till when you are in the ships and they sail with them with a favourable wind, and they are glad therein, then comes a stormy wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allaah, making their Faith pure for Him Alone" [Yoonus 10:33]

The shirk of some people nowadays goes even further than the shirk of people in the past, because they direct some acts of worship to something other than Allaah, calling upon them and asking them for help even at times of distress; laa hawla wa laa quwwata illa Billaah (there is no strength and no help except in Allaah). We ask Allaah to keep us safe and sound.

To sum up our response to what your friend mentioned: asking the dead for anything is shirk, and asking the living for anything that no one except Allaah is able to do, is also shirk. And Allaah knows best.

True Monotheistic Concepts Tawheed, Shirk, Islam

Tawheed (montheism)

The term is derived from the three consonants root w-h-d, which serves as the vehicle for the basic concept of 'oneness,' or 'unity," along with the closely related ideas of 'singularity' and 'uniqueness.' These root letters are clearly apparent in the numerical adjective wahid [one]. In the words of the Qur`an:
Your God is surely One. (37:4) inna Ilaaha-kum-la-Wahid

The term Tawheed demands a lengthier translation, namely: "the realization-and-affirmation-of-Oneness. The Unity of God, the Divine Unity, Unity in its most profound sense. Allah is The Real, The Absolute. Allah is One in His Essence, His Attributes and His Acts. Before the existence of the universe there was nothing but The Creator.

The Qur`an declares that "Nothing is like Him" (42:11).

Allah is omniscient and all-powerful. All of Allah's attributes belong to Him exclusively. He is the first and there is no last but His oneness. He is the First without anything before Him. He is the Last without anything after Him. The end is with Him alone, and He is the End. He is All-Existing: with him there is no end. Allah is now as He was before. He is Eternal.

Tawheed can be viewed from the perspectives of:

• Tawheed al-Rububiyah Unity of Lordship
• Tawheed al- Uluhiyah Unity of Worship
• Tawheed al- Asma wa Sifaat Unity of His Names and His Attributes
• Tawheed al Itabaa Unity in the following the Prophet Muhammad, peace be upon him

Tawheed undoubtedly is the central theme and message of the Qur`an, the Book of Allah and it is repeated in many other verses.

The Arabs in Mecca and later the Jews in Medina inquired from Allah's Rasul (SAW), who is Allah? Allah revealed in Surah Ikhlas (S: 112) as follows:

In the name Of Allah, The most Gracious, The Most Merciful.
Say, Allah is One,Allah The Everlasting, The Eternal,He has not given birth and was not born,And no one is comparable to Him

In another verse, Surah (chapter) 24:35, an image of spiritual discernment of Allah is mentioned,

Allah is the Light of the heavens and the earth.. Light upon Light! And Allah guides to His Light whom He will.

These verses confirm the Unitary belief, which is the mainspring of Islam and the core of The Qur`an.

Further, only in total acquiescence in Allah's good pleasure, renunciation of one's own will, and surrender to His will and guidance is Tawheed made perfect. Allah's absolute unity is the beginning and the end of the spiritual life for Muslims.

The Unity of Allah is a magnificent and a beautiful concept, and Muslims reaffirm their adherence to it many times a day. To acknowledge the fact of the "affirmation-of-Oneness" renew your faith by frequent invocation of "La ilaha illa llah" [there is non worthy of worship accept Allah] will be the means to eradicate Shirk [polytheism].

It is a powerful and effective concept for focusing and organising one's worldview and epitomising a religious and psychological orientation and authentically expressive of an important facet of the spirit of Islam.

Shirk Polytheism

The opposite of Tawhid is expressed by the Arabic term Shirk (polytheism), derived from the root Sh-r-k which conveys the notion of "sharing" or "partnerships." The word Sharik (plural shurakaa) means "partner" or "associate." It encompasses far more than the more blatant forms of idolatry and denial of Allah's Unity. The term Shirk means associating partners with Allah, and the related term mushrik is applied to someone guilty of such polytheistic association.

Forms of Shirk:

Major Shirk Includes

• 
  Shirk ad Du'a invoking or supplicating to a false deity besides Allah
• 
  Shirk al-Niyah wa Iraada wal Qasd having the intention and determination to deliberately worship a deity other then Allah.
• 
  Shirk at- Ta'a obeying any created being against the command of Allah.
• 
  Shirk al-Muhabbah loving a created being or an object more than Allah
• 
  Hidden Shirk as:Shirk al- khafi means the hidden, or covert, association of partners with Allah, the One and Only God. This is an insidious form of Shirk.

Minor forms of Shirk as:

Shirk ar- rea carrying out religious acts for worldly gain, e.g. showing off.Shirk at- Tasmee swearing by other then Allah.Allah says in the Noble Qur`an that Shirk is the greatest sin. (S 31: 14)He also says that He will forgive all other sins if He wishes, except Shirk (S 4: 49)Muslims must understand the term Shirk (polytheism) and be conceptually and practically clear that it is diametrically opposed to, Tawheed, the affirmation to the Oneness of Allah.


Islam (Surrender, Submission, Obedience, Sincerity, Peace)

Islam is an Arabic word and its means 'peace' and submission. Peace from the root word Salaam.

Allah says in the Qur`an: 'The only 'deen' ('way of Islamic religion' or 'way of life') approved by Allah is Submission. (S 3: 19)

Submitting to the divine will and guidance of the One Creator Allah (SWT). Islam connotes total obedience and surrender of the entire creation that obeys the law of Allah.

The whole universe, therefore, literally follows the way of Islam.

Man through submission to the divine will and guidance of Allah, finds Peace in His Creator, peace within himself and peace with Allah's creation.

The definition of Islam is grasped in a Hadith Qudsi, which explains the essence of the 'divine' plan. Allah says that He was a hidden treasure and wished to be known thus; He created Man and Jinn purely to worship Him. A clear understanding of this Hadith is the basis for all creation, which is love, obedience and worship of Allah.

Allah is the one God. He has no partner. He is All Powerful, Absolutely Just. He is The First, The Last and The Everlasting, He was when nothing was, and will be when nothing remains. He only grants life and knows what is in the Heavens and the earth. He knows what is in our hearts and listens to the entire creation. He sent all the prophets to guide man to Worship only Him.

Islam is the religion of Allah, which permeates peace:

Islam simply means Peace.

One who accepts and follows the way of Islam is known as a Muslim. Muslim is an adjective to Islam, which means Peaceful and one who submits to the divine, will and guidance to no other god (ilah) accept Allah.

One of Allah's name is As Salaam which means Peace.

A supplication by His creation is Ya Salaam which affects and enables one to inculcate a character of Peace.

The daily greeting of Muslims and Angels are Peace be upon everyone.

Islam is a religion of Unity, which is in the affirmation of the Oneness of Allah; a Unity, which is a consistent message in the worship of Allah, forms the origin of creation.

Islam enjoys a unique distinction that it is not a product of a human mind. It's message and meaning, that whosoever submits to the One Creator and follows the divine order of creation, recognising and submitting to His guidance and divine will, are Muslims. It's a way from the beginning of creation to the end of the divine plan.

Islam is the natural religion of man, the way of nature; it is not associate with any one person, people, period or place. All Allah knowing and truth loving Men have believed and lived this religion. They were all Muslims as all the prophets from Adam to Nuh to Ibrahim to Musa to Essa to Muhammad on all be Peace were Muslims.

All of mankind, like all creatures are born Muslims and invariably obey the injunctions of Allah and Men is further bound as everything in creation to remain a Muslim

Islamic Rights

Islamic rights are many, among the most important of which are the following:

The rights of Allaah

The blessings of Allaah to His slaves are innumerable. Every blessing deserves thanks. The rights of Allaah upon His slaves are many, the most important of which include the following:

1. Tawheed, which means believing that Allaah is One in His Essence, His names, His attributes and His deeds. So we should believe that Allaah alone is the Lord, the Sovereign, the Controller, the Creator, the Provider, in Whose hand is Dominion and He is Able to do all things:

"Blessed be He in Whose Hand is the dominion; and He is Able to do all things"[al-Mulk 67:1 interpretation of the meaning]

2. 'Ibaadah (worship), which means worshipping Allaah alone because He is their Lord, Creator and Provider. So all kinds of worship should be devoted to Him alone, such as du'aa' (supplication), dhikr (remembering Allaah), seeking help, humbling oneself, submitting, hope and fear, vows, sacrifices, and so on. Allaah says (interpretation of the meaning):

"Worship Allaah and join none with Him (in worship)"

[al-Nisaa' 4:36]

3. Shukr (gratitude, giving thanks), for Allaah is the One Who bestows favours and blessings upon all of creation, so they have to show their gratitude for these blessings on their lips and in their hearts and in their physical actions, by praising Allaah and using these blessings to obey Allaah and in ways that Allaah has permitted:

"Therefore remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me

[al-Baqarah 2:152 interpretation of the meaning]

The rights of the Messenger

The sending of the Messenger (peace and blessings of Allaah be upon him) is a great blessing for all of mankind. Allah sent him to bring mankind forth from darkness into light, and to show them that which will bring them happiness in this world and in the Hereafter.

Among the rights that the Messenger has over us are that we should love him, obey him and send blessings upon him. Loving him (peace and blessings of Allaah be upon him) is achieved by obeying his commands and believing what he told us, avoiding that which he forbade and not worshipping Allaah except in the ways that he prescribed.

Parent's rights

Islam pays special attention to the family and encourages love and respect within it. The parents are the basis and foundation of the family, hence honouring one's parents is one of the best deeds and one of the most beloved actions to Allaah.

Honouring one's parents is achieved by obeying them, respecting them, being humble towards them, treating them kindly, spending on them, praying for them, upholding ties of kinship with those to whom one is related through them, and honouring their friends:

"And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents"[al-Israa' 17:23]

The rights of the mother in this regard are greater, because she is the one who bears the child, gives birth to him and breastfeeds him. A man came to the Prophet (peace and blessings of Allaah be upon him) and said, "O Messenger of Allaah, who is most deserving of my good companionship?" He said, "Your mother." He said, "Then who?" He said, "Your mother." He said, "Then who?" He said, "Your mother." He said, "Then who?" He said, "Your father."

(Agreed upon. This version was narrated by al-Bukhaari, al-Adab, 78)

The rights of one Muslim over another

The believers are brothers and are an integrated nation, like a building parts of which support other parts. They treat one another with mercy and compassion, and love one another. In order to preserve this building and this brotherhood, Allaah has prescribed rights which each Muslim has over his fellow Muslim. These include love, sincerity (naseehah), relieving his distress, concealing his mistakes, supporting him when he is in the right, respecting neighbours and honouring guests.

These rights also include returning greetings of salaam, visiting the sick, accepting invitations, saying "yarhamuk Allaah (may Allaah have mercy on you) to a Muslim when he sneezes, and attending his funeral. The Prophet (peace and blessings of Allaah be upon him) said: "The rights of one Muslim over another are five: returning the greeting of salaam, saying 'yarhamuk Allaah (may Allaah have mercy on you)' when he sneezes, accepting invitations, visiting the sick and attending funerals." (Narrated by Muslim, 2625)

Neighbour's rights

Islam pays attention to the issue of neighbours, whether they are Muslim or not, because of the interests served by that in making the nation like one body. The Prophet (peace and blessings of Allaah be upon him) said: 'Jibreel kept on enjoining the good treatment of neighbours to the extent that I thought that he would include neighbours as heirs." (Agreed upon. Narrated by Muslim, 2625)

Among the rights of one neighbour over another as affirmed by Islam are the initiation of greetings, visiting him if he is sick, offering condolences if calamity befalls him, congratulating him at times of joy, overlooking his mistakes, concealing his faults, bearing his annoyance with patience, giving him gifts, lending him money if he needs it, lowering one's gaze from looking at his womenfolk, and guiding him to that which will benefit him in his religious and worldly affairs. The Prophet (peace and blessings of Allaah be upon him) said:

"The best of companions with Allaah is the one who is best to his companion, and the best of neighbours with Him is the one who is best to his neighbour."(Narrated by al-Bukhaari in al-Adab al-Mufrad, 115)

Concerning neighbours' rights, Allaah says (interpretation of the meaning):

"Worship Allaah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masaakeen (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side"[al-Nisaa' 4:36]

Islam warns against annoying one's neighbours or treating them badly. The Messenger (peace and blessings of Allaah be upon him) explained that this would lead to being deprived of Paradise: "He will not enter Paradise from whose harm his neighbour is not safe." (Agreed upon. Narrated by Muslim, 64).

In order to achieve the common interest, Islam gives rights to the ruler over his subjects and to the subjects over their ruler, and its gives the husband rights over his wife and the wife rights over her husband, and there are other just rights which Islam has enjoined.