Dawah - An Obligation

An important matter for Muslims to realize is that Dawah is an obligation upon them. Allah (subhanahu wa Ta`ala) says in the Quran:

"Invite to the Way of your Lord (i.e. Islam) with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided." (Quran, an-Nahl: 125)

"Let there arise out of you a group of people inviting to all that is good, enjoining al-ma`roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are successful." (Quran, Aal Imraan: 104)

The second verse may seem to be restricting the general obligation given in the first verse, but a close look at the Sunnah of the Prophet Muhammad (p.b.u.h.) reveals that calling to Allah is an individual obligation, rather than a collective one. The Prophet (p.b.u.h.) has said: "Convey from me, even one verse." (Bukhari) Conveying the message therefore does not require a high level of scholarship, it is in fact a responsibility of each and every Muslim, according to his or her ability.

The obligation is further emphasized by the following verse which explains that not conveying the message - hiding knowledge - is disobedience to Allah that causes Allah's curse to descend upon such people, which shows that such a sin leads to the Hellfire.

"Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers." (Quran, al-Baqarah: 159)

In the same connection, the Prophet (p.b.u.h.) has stated, "Whoever hides knowledge, Allah will brand him with the branding iron from the hellfire." (Ahmad)

Calling people to Allah also means completing our own worship, the reason for which we are created. It is one of the noblest acts that entails a high reward.

"And who is better in speech than he who (says: 'My Lord is Allah (believes in His Oneness),' and then stands straight (acts upon His Order), and) invites (men) to Allah (Islamic Monotheism), and does righteous deeds, and says: 'I am one of the Muslims.'" (Quran, Fussilat: 33)

With regards to the reward, the Prophet (p.b.u.h.) has said: "Whoever guides (another) to a good deed will get a reward similar to the one who performs it." (Sahih Muslim) Also, "By Allah, if Allah were to guide one man through you it would be better for you than the best type of camels." (Bukhari, Muslim)

By: Abu Abdel Kareem
Source: www.islaam.com

Who is the Creator?

Can It Be Matter?

A very popular question among atheists is, ‘Granted that the existence of temporal things necessitates the existence of an eternal cause, why should that cause be the God of religion? Why can’t matter be eternal and be therefore in no need of an eternal creator?’ I shall argue, on an Islamic basis but at the same time also on a rational basis, that the attribute of eternity entails other attributes, which matter does not and cannot have, and cannot, in view of this, play the role of the original and ultimate cause of temporal things. Muslim theologians say that eternity of existence logically implies everlastingness. This is true because, if something is eternal then it does not depend for its existence on anything outside itself. If this is so then it can never pass away, because only those things pass away that lose some of the external conditions on which they depend for their existence. If the ultimate cause of temporal things is eternal and everlasting, it must of necessity be self-sufficient, qayyoom and ghanee.

Can there be more than one such creator? The Quran tells us that this is impossible;
“God never had a child, nor have there been any gods beside him. (Had there been any), each of them would have appropriated to himself what he created, and some would have overcome others.”

This Quranic argument was paraphrased by some Muslim theologians in a way somewhat like the following: The assumption that there are gods beside the one true God leads to false consequences and must therefore be false. If there is more than one god, then (a) if every detail of everything in the world was the result of the action of one of the gods, it cannot at the same time be the result of the action of another god. But if (b) some things in the world were created by some gods, and others by other gods, then each god would rule independently over what he created, which means that nothing in his world can even in principle, be influenced by anything outside it. But this contradicts the observed unity and interdependence of the world. And if that is impossible, then (c) some gods will overcome others, but if that happens then the ones who are vanquished cannot be true gods. There can, therefore, be no more than one creator.

How does this creator create? Since He is self-sufficient, He cannot be said to depend on anything outside Himself in any actions, and cannot therefore be said to produce His effects the way natural causes do. But if He is not a natural cause, He must be a volitional agent. And since intention implies knowledge, and knowledge and intention imply life, he must be a living being. Since He is an eternal and everlasting being, all His attributes must reflect this quality; thus He must be not only knowing, but all-knowing, not only powerful, but all-powerful, etc.

Since no matter in any form can answer to these attributes, and since all these attributes are implied by the two attributes of eternity and everlastingness, no form of matter can be either eternal or everlasting, and thus no matter of any form can play the role of that ultimate cause. This much of the attributes that an eternal and everlasting creator must have is enough, I suppose, to show that it cannot be matter.

But this conclusion can be further confirmed by what modern science tells us about the nature of matter.

Why Should He Be The God of Islam?

Some might say, ‘Granted that this god is a personal and living God, and that He has the attributes which you mentioned, why should He be the God of Islam and not, say the Christian or Jewish God?’ The God of Islam is the God of all true prophets of God from Adam down to Moses, Jesus and Muhammad. But it is a basic claim of the religion with which Muhammad came that previous religions (including Christianity and Judaism) have not been kept in their pristine form which those prophets advocated, but have been tampered with and distorted. The only religion whose book has taken upon itself to be preserved from any such distortions is the religion of the last of God’s prophets, namely Muhammad (p.b.u.h.). This is not to say that everything in those religions is false or bad. No! There is much in them that is good and true; it is only those elements in them that contradict Islam which must be false or bad. But even if they were to be purged of everything that is not in consonance with Islam, they would still be less perfect than Islam is, especially in their conceptions of God, therefore unsuitable for being universal religions.

Having said this, let me give one example of a non-Islamic religious belief which the Quran considers to be a stupendous blasphemy against God, namely that He has children. At the time of the Prophet, some Arabs believed that the angels were the daughters of God, while some Christians believed that Jesus was the son of God, and some Jews believed that Ezra was the son of God. Just as the Quran gave arguments for the impossibility of there being any gods besides the one true God, it also gave elaborate arguments to show the impossibility of Him having a child, whether male or female. If the Creator is one and self-sufficient, then He is also unique, ahad, “Nothing is like Him.” But if so then, “He neither begets nor is He begotten.” “How can He have a child if He has no consort, and if He created everything?” The Quran is here saying that the claim that God has children contradicts the facts (acknowledged by those who make this claim) that He is the Creator of everything, that He is Self-sufficient, and that He has no spouse. Now if He is the creator of everything, this necessarily includes the one who is claimed to be His child. But if this is created by Him, it cannot be His child; it has to be one of His creations. One does not create one’s child; one begets it. If it is insisted that the child is actually begotten and not created by God, this will entail the following false consequences:

1. The begotten child must be of the same nature as its father, in which case God will not be unique or one.
2. God will not be the creator of everything.
3. God will have to have a spouse, who must of course be of the same nature as He is, otherwise they cannot beget anything.
4. But in that case the number of beings who are of the same nature as God will be raised to three.
5. If the child is begotten then it cannot be eternal, i.e. it cannot be of the same nature as the father.
6. It must therefore be temporal; but in that case it has to have a creator. But if the God who is its father cannot at the same time be its creator, then there must be its creator, then there must be another creator besides that God the father; but in that case, this other creator will be the one true creator because it was through his power that the first one was able to beget its son. This will raise the number of gods to four.

No wonder than that the Quran said about those who claimed that Allah has a child. “You have indeed come with something most monstrous, of which the skies almost burst, the earth split asunder, and the mountains fall down in utter ruin. All this because of their attributing a child to Allah."

By: Dr. Jaafar Shaikh Idris
Source: www.jaafaridris.com

Virtues of Thul-Hijjah

If you are not amongst those, who by Allah's grace have been able to attend this great act of worship, then do not despair!!

The first ten days of the sacred month of Thul-Hijjah represent a great opportunity to invest in the way of good deeds.

Narrated Ibn Abbaas: The Prophet (p.b.u.h.) said: "No good deeds done on other days are superior to those done on the first ten days of Thul-Hijjah." Then some of the companions of the Prophet (p.b.u.h.) asked: 'not even Jihad?' he replied: "not even Jihad, except that of a man who does it by putting himself and his property in danger for Allah's sake and does not return with any of these things." (Bukhari)

Even, by just abstaining from cutting one's hair or clipping one's nails during these days, for the person who intends to sacrifice in Al Adha Eid, is an act of Sunnah and, Insha Allah, will be rewarded accordingly. May Allah help us to be amongst those who make the most of those blessed days? Being a pilgrim or otherwise. Ameen.

SUPERIORITY OF DOING GOOD DEEDS:
Every Muslim is recommended to exploit the superiority of these days by increasing his practice of good deeds, such as Nafl prayers, donations, reciting Quran, Dhikr (remembrance of Allah), fasting, etc. Islam emphasizes, particularly in these days, the following actions:

1. Performing Hajj and Umrah are the best deeds that can be done on those days. The Prophet (p.b.u.h.) said: "Al Hajj Al-Mabroor has no reward but Jannah." (Bukhari and Muslim)

2. Fasting the day of Arafah for those who are not in Hajj, as it expiates the sins of two years, the year that passed and the year that follows. As for the day of Arafah, where all the pilgrims gather in that very special place, "the Mount of Arafat", hoping that they might be amongst those who will be saved from the grueling punishment of Hellfire, The mother of the Faithful "Aisha (May Allah be pleased with her) reported that she heard the Messenger of Allah (p.b.u.h.) saying: "There is no day when Allah sets free more servants from hell than the day of Arafah."

Those who are not performing Hajj, can also share the blessings of this day through fasting: the Prophet (p.b.u.h.) said: "Observing the fast on the day of Arafah amends the sins (committed during the past year and the subsequent one." (Muslim)

3. The Takbeer (saying Allahu-Akbar). Ibn Omar and Abu Huraira (may Allah be pleased with them) used to go to the market saying Takbeer during the first ten days of Dhul-Hijjah and the people would say it after them. It is recommended to say Takbeer after daily congregational prayers starting from Fajr prayer of the day of Arafah (the 9th) to Asr prayer on the last day of Al Tashreeq (the 13th).

4. Attending the Eid prayer on the 10th day and then listening to the Khutbah (sermon).

5. Offering the sacrifice.

Source: www.islamweb.net

Good Character

This includes suppressing one's anger, and being gentle and humble. Allah Most High has said: Surely, you are of tremendous nature, (The Holy Quran: 68/4) and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. (Quran: 3/134)

Bukhari and Muslim relate that Abdullah Ibn Amr (May Allah be pleased with you) said, "The Messenger of Allah (p.b.u.h.) was never immoderate or obscene. He used to say, 'Among those who are most beloved to me are those who have the finest character.'"

They also narrate that Aisha (May Allah be pleased with her) said, "Never was the Messenger of Allah (p.b.u.h.) given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."

The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship. When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill or returns from a trip, and no-one visits him, or when he gives a greeting which is not returned, or when he is a guest but is not honored, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing. He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favorable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely.

Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people of learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.

And Allah gives success!

By: Imam Al-Bayhaqi
Source: www.islaam.com

Appearance of Dajjal

Muslims' Victories Before the Dajjal's Appearance

Jabir bin Samurah narrated, "Nafi' bin 'Utbah said, 'We were accompanying the Messenger of Allah (p.b.u.h.) to a battle.' Then, he (Nafi') said, 'Then, some people from the west (of Madinah) came to the Prophet wearing clothes made of wool and they met him next to a mound. They were standing while the Messenger of Allah was sitting.' He (Nafi') then said, 'So I told myself, "Let me come closer to them and stand between them and him so that they will not assassinate him." He (Nafi') then said, '(Then, I said to myself) "They may be having a conversation with him." However, I came close by and stood between them and him.' He (Nafi') then said, 'And then I memorized four sentences from him, and I can count them with my hand. He said,

"You will invade the Arabian Peninsula and Allah will grant it (to you). Then (you will conquer) Persia and Allah will grant it (to you). Then, you will invade Ar-Rum and Allah will grant it (to you). Then, you will invade The Dajjal and Allah will grant him (to you)." Nafi' said to Jabir, "O Jabir! We do not believe that the Dajjal will appear until Ar-Rum is conquered." (Ibid., no. 2028)

The land of Ar-Rum is Europe and Rome is its heart. The Messenger of Allah gave us the good tidings that we will conquer Rome, the capital of Christendom today, after the Muslims conquered the first capital of Christendom, Constantinople.

Imam Ahmad narrated that Abdullah Bin Amr Bin Al-Aas said, "While we were around the Messenger of Allah) writing (the Hadith) the Messenger of Allah (p.b.u.h.) was asked/ 'Which of these two cities will be conquered first, Constantinople or Romiyah (Rome)?' He said, 'The city of Heracles will first be conquered.' He meant Constantinople.'' (Al-Hakim, Al-Mustadrak, vol. 4, p. 508. Also, see As-Silsilah as-Sahihah, vol. 1)

By: A.Hijazi
Source: www.islaam.com

One's Character

Perfecting One's Character

The Prophet (p.b.u.h.) used to make a number of supplications related to good character.

"O Allah, guide me to good character, none guides to good character but You..." (Muslim)

"O Allah, I seek refuge in you from bad character, deeds and desires." (Tirmidhee)

"O Allah, You perfectly created me, so perfect my character." (Ahmad)

"O Allah, I seek refuge in you from disability and laziness; from cowardice and avarice; from decrepitude and harshness; from negligence and impoverishment, from lowness and humiliation. And I seek refuge in You from poverty and disbelief; from sinfulness, disunity and hypocrisy; from notability and Riya (showing off)..." (Ahmad, Maalik, Bazaar, Haithami and Ibn Abd al-Barr authenticated it)

The following beneficial excerpt is from "The Magnificent Journey" by Ibn ul Qayyim (published by QSS). It explains three conditions needed to acquire good manners, meaning proper nature, controlling one's Nafs and sound knowledge.


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Three Conditions to Acquire Excellent Manners

This is one example of the excellent manners with which Allah (Taala) has equipped his Messenger (p.b.u.h.). He described him as,

"Verily, You (Muhammad) are on an exalted standard on character." (68:4)

Aisha (May Allah be pleased with her) described him as, "His character was just (a reflection of) the Quran." (Muslim, Abu Dawood, Ahmad)

Such excellent character cannot be attained without three conditions:

1. The foundation must be good. If one has a rough and dry nature, it will be hard for him to submit to this (excellence of character) through knowledge, will, or practice. On the other hand, a mild and smooth nature will be ready and willing to receive the plowing and the seeds (to prepare it for character excellence).

2. The soul must be strong and capable of conquering calls of laziness, transgression, and desire. Those matters contradict perfection, and souls which cannot defeat them will always be defeated and conquered.

3. (One must possess) a discerning knowledge of the truth of matters, enabling one to put them in the rightful position, and to distinguish between flash and cancer - between glass and jewels.

If these three qualities are present in a man, and Allah's facilitation helps him, then he will be among those whom the best (Husnaa) has been decreed and for whom Allah's care has been secured.

By: Imam Ibn ul Qayyim al Jawziyyah
Source: islaam.com

Does Islam Allow Wife Beating?

Respected scholars! Does Islam allow wife beating? Some husbands are violent and they say that the Quran allows them to beat their wives. Is there any logical explanation given regarding men being allowed to beat their wives, as stated in Surat An-Nisaa, verse 34?

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you placed in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

The verse you mentioned has been greatly misconceived by many people who focus merely on its surface meaning, taking it to allow wife beating. When the setting is not taken into account, it isolates the words in a way that distorts or falsifies the original meaning. Before dealing with the issue of wife-battering in the perspective of Islam, we should keep in mind that the original Arabic wording of the Holy Quran is the only authentic source of meaning. If one relies on the translation alone, one is likely to misunderstand it.

Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

"According to Quran the relationship between the husband and wife should be based on mutual love and kindness. Allah says: "And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (Quran: Ar-Rum 21)

The Holy Quran urges husbands to treat their wives with kindness. (In the event of a family dispute, Quran exhorts the husband to treat his wife kindly and not to overlook her positive aspects). Allah Almighty says: “Live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.” (Quran: An-Nisaa 19)

It is important that a wife recognizes the authority of her husband in the house. He is the head of the household, and she is supposed to listen to him. But the husband should also use his authority with respect and kindness towards his wife. If there arises any disagreement or dispute among them, then it should be resolved in a peaceful manner. Spouses should seek the counsel of their elders and other respectable family members and friends to batch up the rift and solve the differences.

However, in some cases a husband may use some light disciplinary action in order to correct the moral infraction of his wife, but this is only applicable in extreme cases and it should be resorted to if one is sure it would improve the situation. However, if there is a fear that it might worsen the relationship or may wreak havoc on him or the family, then he should avoid it completely.

Quran is very clear on this issue. Almighty Allah says: "Men are the protectors and maintainers of women, because Allah has given the one more strength than the other, and because they support them from their means. Therefore, the righteous women are devoutly obedient and guard in the husband's absence what Allah would have them to guard. As to those women on whose part you fear disloyalty and ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly); but if they return to obedience, seek not against them means (of annoyance); for Allah is most High and Great (above you all). If you fear a breach between them twain, appoint (two) arbiters, one from his family and the other from hers. If they wish for peace, Allah will cause their reconciliation; for Allah has full knowledge and is acquainted with all things." (Quran: An-Nisaa 34-35)

It is important to read the section fully. One should not take part of the verse and use it to justify one's own misconduct. This verse neither permits violence nor condones it. It guides us to ways to handle delicate family situation with care and wisdom. The word "beating" is used in the verse, but it does not mean "physical abuse". The Prophet (p.b.u.h.) explained it "dharban ghayra mubarrih" which means "a light tap that leaves no mark". He further said that face must be avoided. Some other scholars are of the view that it is no more than a light touch by siwak, or toothbrush.

Generally, the Prophet (p.b.u.h.) used to discourage his followers from taking even this measure. He never hit any female, and he used to say that the best of men are those who do not hit their wives. In one Hadith he expressed his extreme repulsion from this behavior and said, "How does anyone of you beat his wife as he beats the stallion camel and then embrace (sleep with) her?” (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43)

It is also important to note that even this "light strike" mentioned in the verse is not to be used to correct some minor problem, but it is permissible to resort to only in a situation of some serious moral misconduct when admonishing the wife fails, and avoiding from sleeping with her would not help. If this disciplinary action can correct a situation and save the marriage, then one should use it."

Dr. Jamal Badawi, professor at Saint Mary's University in Halifax, Nova Scotia, Canada, and a cross-appointed faculty member in the Departments of Religious Studies and Management, adds:

"If the problem relates to the wife's behavior, the husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem persists, the husband may express his displeasure in another peaceful manner, by sleeping in a separate bed from hers. There are cases, however, in which a wife persists in bad habits and showing contempt of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one.

Even here, that maximum measure is limited by the following:

a. It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment. Based on Quran and Hadith, this measure may be used in the cases of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then, other measures, such as exhortation, should be tried first.

b. As defined by Hadith, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadith qualifies as "dharban ghayra mubarrih", or light striking, was interpreted by early jurists as a (symbolic) use of siwak! They further qualified permissible "striking" as that which leaves no mark on the body.

c. The permissibility of such symbolic expression of the seriousness of continued refraction does not imply its desirability. In several Hadiths, the Prophet (p.b.u.h.) discouraged this measure. Here are some of his sayings in this regard:

"Do not beat the female servants of Allah";

"Some (women) visited my family complaining about their husbands (beating them). These (husbands) are not the best of you."

In another Hadith the Prophet (p.b.u.h.) is reported to have said: “How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?”

d. True following of the Sunnah is to follow the example of the Prophet (p.b.u.h.) who never resorted to that measure, regardless of the circumstances.

e. Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures and circumstances. Some measures may work in some cases and cultures or with certain persons but may not be effective in others. By definition, a "permissible" act is neither required, encouraged or forbidden. In fact it may be to spell out the extent of permissibility, such as in the issue at hand, rather than leaving it unrestricted or unqualified, or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way, which can lead to excesses and real abuse.

f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Quran or Hadith). Such excesses and violations are to be blamed on the person (s) himself, as it shows that they are paying lip service to Islamic teachings and injunctions and failing to follow the true Sunnah of the Prophet (p.b.u.h.)."

Allah Almighty knows best.

Source: www.muslimaccess.com

The Ruling on Celebrating the Prophet's Birthday

Question: Is it permissible for Muslims to celebrate in the Masjid with dhikr and readings from the Seerah (Biography) of Prophet (r) on the night of the 12th of Rabee'-ul-Awwal, especially on the Prophet's birthday without making it a day of Eid? There is some differing between us as to whether it's Bid'ah Hasanah (good innovation) or not.

Answer: It's not from the way of Muslims to gather to celebrate the Prophet's birthday on the night of the 12th of Rabee'-ul-Awwal or any other night. Likewise, it is not from the way of Muslims to gather for any birthday celebration of any one, including the Prophet (p.b.u.h.). And this affair of celebrating and gathering for the birthday of the Prophet (p.b.u.h.) is an innovation and a newly introduced matter in the Religion. The Prophet (p.b.u.h.) never celebrated his birthday during his lifetime. And he was the one who communicated the Religion to us and legislated its legislation (for us) with Allaah's authority. This affair of celebrating the Prophet's birthday was not practiced by the rightly guided Khaleefahs or his Companions nor by those who preceded them in righteousness because they knew it was an innovation.

The Prophet (p.b.u.h.) said:

"He who innovates something in this affair of ours (i.e. Sunnah) that is not part of it, will have it rejected." (Bukhaari and Muslim)

And in another version of the Hadeeth:

"He who does an act which is not in agreement with our affair (i.e. religion), will have it rejected."

This celebrating of the Prophet's birthday is not from his practice but rather it is something that was introduced into the Religion by the later generations of Muslims and so it is to be rejected.

The Prophet (p.b.u.h.) would say in his Friday khutbah (sermon):

"To Proceed. Surely the best speech is the Book of Allaah and the best of all guidance is the guidance of Muhammad. And the worst of all affairs are newly invented things and every newly invented thing is an innovation and every innovation is astray." (Sahih Muslim)

It is also recorded by an-Nasa'i with a good chain of narration with the addition:

"...and every astray is in the Hellfire."

By: Shaikh Abdul Aziz Bin Baz
Source: islamhouse.com

Rights Due to Parents

None can deny the parents' favor upon their children. The parents are the underlying reason for the existence of the child. They have reared him in his babyhood and experienced painstaking efforts to provide full comfort and sound well-being. Your mother had you in her womb while you were a parasite there sharing her food and whole being for nine months. In this context, Allah says:
"And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship..." (31:14)

It is a preliminary stage followed by incubation and breast feeding for two years marked by peculiar fatigue and hardships. The father, on his part, is meanwhile also fully engaged catering for his child and bringing him up, not sparing any sort of instructions or guidance he could provide his child with; the child, meanwhile, a helpless creature is neither harmful nor useful to himself.

Allah has always enjoined that children should be good and thankful to their parents and He says:
"And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years - give thanks to Me and to your parents, - unto Me is the final destination." (31:14)

"... And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your Mercy as they did bring me up when I was small." (17:23, 24)

The right of parents upon you is to do good with them. You should be good to them physically as well as monetarily, and also with your words and your actions. You should be obedient to them unless in it there is disobedience to your Lord or there is some harm to you. Be kindhearted to them and serve them as they need your help. In their old age, in case of any ailment or weakness, never consider them a burden on you, neither speak to them harshly, because one day you will also become as old as they are. You will be a father as they are your parents and, if life permits, soon you will be an old man before your children just like your parents became old before you. So you need the help of your children as your parents need you today. If you are doing good to your parents then you must have the good news of a great reward and a better showing from your children, because whoever remained good to his parents, his children will also be good to him; and whoever annoyed his parents, will also be annoyed by his children. It is the process of recompense that deeds provide the results accordingly "as you sow, so will you reap. Allah has ranked the rights due to the parents high next only to His and the Prophet's, Allah says:
"Worship Allah and join none with Him in worship, and do good to parents..." (4:36)

And Allah also says:
"...give thanks to Me and to your parents... (31:14)

Being dutiful to one's parents assumes priority even over Jihad (fight in the cause of Allah) as is narrated in the tradition of Ibn Mas'ood when he asked the Prophet (p.b.u.h.):
"Which deed is most beloved by Allah?" He said, 'Observing prayer in time.' "And next to that?" He said: 'Being dutiful to one's parents.' "And next to that?" He answered: 'Jihad (fight in the cause of Allah).'"

This Hadith (Prophetic saying) reported by Bukhari and Muslim points directly to the significance of the rights due to one's parents.

Unfortunately, most people have forgotten these rights, instead disobedience and severance of ties have risen to harden the hearts, and even they contempt and detest their parents. Some people have even deemed themselves superior to those two old good creatures. A recompense is sure in store for those disobedient children, sooner or later.

Source: www.iad.org

Benefits of Becoming a Muslim

1. As far as the Creator (whose proper name is Allah) is concerned, you will be able to identify Him and get to know Him, His role and your relationship to His names, you will be able to communicate with Him any time, 24 hours a day, throughout the whole year. As a result of this category, you will be able to know your origin, your roots and the wisdom as to why you are on this planet. You will be able to have good answers to the questions why, how, when, where, what and other philosophical questions.

2. As a result of the first benefit, your loyalty, allegiance, and obedience will be to the Creator himself. You will transcend yourself from all types of allegiance for this world. This means that if there is a conflict of interest between your boss, your job, your government, your system or any worldly relationship with the Creator, you will undoubtedly put your trust in Allah, the Creator of the universe. You will follow Him before you follow anyone else.

3. As a result of the second benefit, you will be able to acquire peace, harmony, tranquility and happiness within yourself, with your family, with people of the world, with the environment and with the universe. One has to remember that the source of peace is Allah, and one of his beautiful names is that He is The Peace.

4. As an endorsement to the third benefit, you will get rid of the extra electrostatic charges from your brain and the central nervous system by performing the daily Salah. Through Salah, you are to prostrate by putting your forehead to the floor; and as such are grounding yourself, and you are discharging these extra charges into the ground. As a result of this act, you will get rid of many of the neurological diseases from your body.

5. As a result of the fourth benefit, you will acquire a pleasant personality. You will be friendly and amicable. You would not need to drink alcohol, to use drugs or to get involved in vulgarity or immorality.

6. Through the experience of fasting in Islam, you will be able to have self-control, self-restraint, self-discipline, self-education, self-evaluation, and self-obedience to Allah the Creator. You undoubtedly will be able to improve health, personality, character, and behavior.

7. As a result of the sixth benefit, you will be able to control your lusts, selfishness, desires, greed, ego, and conceitedness.

8. Another side reaction of the sixth and seventh benefits is that you will be generous and hospitable; you will try to purify yourself and your mistakes by sharing your happiness and your wealth with those who are less fortunate than you. Your rewards will manifold, compounded daily until the Day of Judgment.

9. By performing pilgrimage to Makkah, you will transcend yourself from being nationalistic, sectarian, or denominational into being universal. You will be part and an essential constituent of the rainbow of Islam. You will be also part of the brotherhood of Islam with those who already submitted themselves to the Creator. At the same time, you will get rid of any inferiority or superiority complexes. You will also find yourself in synchrony and harmony with all the prophets and messengers of Allah since the creation of Adam and Eve until the last final messenger to mankind, prophet Muhammad (pbuh). While in Makkah, you will be able to visit the places of revelation of the Quran as well as the places visited by prophet Abraham and members of his family such as Hagar and Ishmael. You will visit the place where the first astronauts, Adam and Eve landed on earth.

10. In becoming a Muslim, you will do your best to stop all types of exploitations in all their forms: economic, biological, mental, spiritual, psychological, political, etc.. You will also work to liberate people and give them freedom of worship, freedom of speech, and freedom of expression. You will be a leader and help lead people to peace, tranquility and happiness.

11. In accepting Islam, you will help to reduce all types of social ills in the society: juvenile delinquency, child abuse, domestic abuse, incest, homosexuality, sexual promiscuity, premarital relationships, extramarital relationships, and other vices.

12. As a result of the eleventh benefit, you will reduce and eliminate venereal diseases, AIDS, and other diseases of similar nature in the society.

13. Finally, when you die, you will die at peace. You will have a happy life in the grave and later, eternal happiness. Angels at the time of death will comfort you. They will also show you your place in paradise. On the Day of Judgment, you will be able to see and meet all the prophets and messengers of God to mankind including Noah, Abraham, Moses, Jesus, and Muhammad. You will be able to see and meet any and all of your friends and relatives. You will live an eternal life of bliss in paradise.

Reflections:

The benefits mentioned above and many more cannot be purchased with money anywhere in the world. No one is to sell them to you or to advertise them on TV. You have to take the initiative yourself and try to acquire them by accepting Islam first and then by practicing its teachings. You should be honest with yourself, sincere, and truthful to the Creator. You should try wholeheartedly to practice what you believe, regardless of whether someone else is good or not While seeking happiness is a must, it should not be measured with other people's standards or with material gains. Happiness is from its potential to its kinetic forms. People around you should feel your happiness as well as benefit from you.

Are you ready to accept this challenge today? Remember, tomorrow may not come, and it will be too late?

By: Ahmad H. Sakr, Ph.D
Source: www.islamdoor.com

Best Deeds

It is narrated on the authority of Abdullah bin Mas'ood (may Allah be pleased with him), who observed:

"I asked Allah's Messenger (may peace be upon him) which deed was the best." He (the Holy Prophet) replied: 'The Prayer at its appointed hour.' I (again) asked: "Then what?" He (the Holy Prophet) replied: 'Kindness to the parents.' I (again) asked: "Then what?" He replied: 'Earnest struggle (Jihad) in the cause of Allah.' I refrained from asking any more questions for fear of annoying him. (Sahih Muslim: 120)

Abu Hurairah (may Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) was asked about the best of deeds. He observed: "Belief in Allah." He (the inquirer) asked: 'What next?' He (the Holy Prophet) replied: "Jihad (struggle to the utmost) in the cause of Allah." He (the inquirer) again asked: 'What next?' He (the Holy Prophet) replied: "Pilgrimage accepted into the grace of the Lord." (Sahih Muslim: 118)

Abu Dharr (may Allah be pleased with him) reported that I asked the Messenger of Allah: "Which of the deeds is the best?" He (the Holy Prophet) replied: 'Belief in Allah and Jihad in His cause.' I again asked: "Who is the slave whose emancipation is the best?" He (the Holy Prophet) replied: 'One who is valuable for his master and whose price is high.' I asked: "What if I cannot afford to do it?" He (the Holy Prophet) replied: 'Help an artisan or make anything for the unskilled (laborer).' I (Abu Dharr) said: "O Messenger of Allah, you see that I am helpless in doing some of these deeds." He (the Holy Prophet) replied: 'Desist from doing mischief to the people. That is your own charity for your self.'

(Sahih Muslim: 119)

SOME OF THE HUMAN QUALITIES ALLAH, THE ALMIGHTY LOVES

"Say (O Muhammad to mankind): "If you (really) love Allah, then follow me (i.e. accept Islamic monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful." (Quran: 3:31)

Patience

"And Allah loves as-Sabirun (the patient)." (Quran: 3:146)

Justice and Dealing with Equity

"Be just: that is nearer to piety; and fear Allah." (Quran: 5:8)

Putting Trust in Allah

"Certainly, Allah loves those who put their trust (in Him)." (Quran: 3:159)

Perfection of One's Work

The Messenger (peace be upon him) said: "Allah loves that if one does a job he perfects it."

Rescuing

Abu Ya ‘la Dailami and Ibn Asakir narrated: Abu Hurairah and Anas Ibn Malik said: Allah's Messenger (peace be upon him) said: "Allah loves rescuing the one who needs rescue."

Being Kind and Gentle to Others

Baihaqani narrated: Allah's Messenger (peace be upon him) said: "Allah is kind and gentle (to others)."

Kindliness

"Aisha narrated: The Messenger of Allah (peace be upon him) said: "Allah loves kindliness in all matters." (Bukhari)

Repentance

"Truly, Allah loves those who turn unto him in repentance." (Quran: 2:222)

Piety

"Verily, then Allah loves those who are al-Muttaqun (the pious)."

(Quran: 3:76)

Good-doing

"Truly, Allah loves Al-Muhsinun (the good-doers)." (Quran: 2:195)

Body Purification

"And Allah loves those who make themselves clean and pure [ i.e. who clean their private parts with dust (which has the properties of soap) and water from urine and stools, after answering the call of nature]." (Quran: 9:108)

Humility of the Rich

Muslim narrated: Sa'd Ibn Abi Waqqas said: Allah's Messenger (peace be upon him) said: "Allah loves the believer who is pious and rich, but does not show off."

Belief and Work

Al-Tabarani narrated: Allah's Messenger (peace be upon him) said: "Allah loves the slave who believes and acquires a career (or work)."

Reflection of Allah's Grace

Al-Tirmidhi narrated: Allah's Messenger (peace be upon him) said: "Allah loves from amongst his slaves, the one who has a sense of zeal or honor."

Magnanimity

Al-Hakim narrated: The Messenger of Allah (peace be upon him) said: "Allah is All-Generous and He loves generosity in sale, purchase and judgment."

Virtuosity

The Messenger of Allah (peace be upon him) said: " Allah loves the slave-believer who is poor but virtuous enough to refrain from begging though he has many children." (Muslim and Ahmed)

Loftiness

Al-Tabarani narrated: the Messenger of Allah (peace be upon him) said: "Allah loves lofty matters and superiority and hates inferior matters."

Justice

Allah's Messenger (peace be upon him) said: "Allah loves that you be just toward your children even when kissing them." (Ibn Al-Najjar)

Strength

Muslim narrated: Allah's Messenger (peace be upon him) said: "The strong believer is better and more loved by Allah than the weak one, but they are both good."

Love for the Sake of Allah

Al-Tabarani, Ibn Ya'la, Ibn Hibban and Al-Hakim narrated: Allah's Messenger (peace be upon him) said: "If two men love each other for the sake of Allah, the stronger in love to his brother will be more loved by Allah."

Forgiveness

Ibn Iday narrated: Allah's Messenger (peace be upon him) said: "Allah is All-Forgiving and He loves forgiveness."

Continuous Performance of Righteous Deeds

Bukhari and Muslim narrated: Allah's Messenger (peace be upon him) said: "The best loved deeds to Allah are the ones that are continuous even if they are not very many."

Loving and Visiting Believers

Malik narrated: Allah's Messenger (peace be upon him) said: "Allah said: My love is due to those who meet for My sake, visit one another and make any effort for My pleasure."

Exhortation and Advising

Abdullah, the son of Imam Ahmed narrated: It was said: Allah's Messenger (peace be upon him) said: "The best loved slaves to Allah are those who exhort their slaves."

Love of Virtuous Deeds

Ibn Abi Al-Dunya narrated: Allah's Messenger (peace be upon him) said: "The best loved slaves to Allah are those who are made to love virtue and loving virtuous deeds is made lovely to them."

Good Manners and Conduct

Al-Tirmidhi narrated: Allah's Messenger (peace be upon him) said: "The best loved by me and the nearest to me on the seats on the Day of Resurrection are those who have the best manners and conduct amongst you, who are intimate, are on good terms with others and are humble, and the most hated by me and who will be on the furthest seats from me are those who are talkative and arrogant."

Love of Allah is the basis of worship that should be directed to Him alone. Any other love should be for His sake too. The real love of Allah is to do whatever He ordained and to abandon whatever He forbade, in addition to following the Prophet's Sunnah.

Whoever obeys someone or something other than Allah and His Messenger, or follows any saying other than theirs, or fears other than Allah or seeks the pleasure of other than Allah, or puts his trust in other than Him, does not love Allah, nor does he love His Messenger. Muslims should also love one another and wish the best for one another. Allah's Messenger (peace be upon him) said:

"One will not be a true believer unless he loves for his brother what he loves for himself." (Bukhari, Muslim, Nasa'i, Ahmed and Ibn Majah)

Imam Malik and Imam Ahmed narrated: Allah's Messenger (peace be upon him) said: "Allah said: My love is due to those who love one another for My sake."

Source: 4newmuslims.org

The Virtues of the Month of Sha'ban

Sha'ban is the name of the (eighth) month of the Islamic lunar calendar, and it is so called because in this month the Arabs used to disperse (tasha'aba) in search of water, or it was said that it is so called because it sha'aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadan.

Fasting in Sha'ban

Aisha (may Allah be pleased with her) said: "The Messenger (p.b.u.h.) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allah fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Sha'ban." (Bukhari and Muslim). According to a report narrated by Muslim, "He used to fast all of Sha'ban, he used to fast all but a little of Sha'ban."

A group of scholars, including Ibn al-Mubarak and others thought that the Prophet (p.b.u.h.) did not fast all of Sha'ban, but he fasted most of it. This is supported by a report in Saheeh Muslim narrated from Aisha (may Allah be pleased with her), who said: "I never knew of him - meaning the Prophet (p.b.u.h.) - fasting for any entire month apart from Ramadan." According to another report also narrated by Muslim, Aisha said: "I never saw him fast for any entire month from the time he came to Madeenah, apart from Ramadan."

It was reported in Bukhari and Muslim that Ibn 'Abbas said: "The Messenger of Allah (p.b.u.h.) did not fast any entire month apart from Ramadan." Ibn 'Abbas regarded it as Makrooh to fast any entire month apart from Ramadan. Ibn Hajar (may Allah have mercy on him) said: "He observed more voluntary fasts in Sha'ban than in any other month, and he used to fast most of Sha'ban."

Usamah Ibn Zayd (may Allah be pleased with them both) said: "I said, 'O Messenger of Allah, I do not see you fasting in any other month like you fast in Sha'ban.' He said, 'That is a month to which people do not pay attention, between Rajab and Ramadan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.'" (Nasa'i). According to a report narrated by Abu Dawood, he said: "The most beloved of months for the Messenger of Allah (p.b.u.h.) to fast in was Sha'ban, and his fasting in Sha'ban was continuous with his fasting in Ramadan." (Classed as Saheeh by al-Albani)

Ibn Rajab (may Allah have mercy on him) said: "Fasting in Sha'ban is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadan, before or after. The status of these fasts is like that of al-Sunan al-Rawatib which are done before and after fard (obligatory prayers) and which make up for any shortfall in the number of obligatory prayers. The same applies to fasts observed before and after Ramadan. Just as al-Sunan al-Rawatib are better than other kinds of voluntary prayers, so fasts observed (in the months) before and after Ramadan are better than fasts at other times.

The phrase "Sha'ban is a month to which people do not pay attention, between Rajab and Ramadan" indicates that because it comes between two important months, the Sacred Month of Rajab and the month of fasting, people are preoccupied with those two months and they do not pay attention to Sha'ban. Many people think that fasting in Rajab is better than fasting in Sha'ban, because Rajab is one of the Sacred Months, but this is not the case.

In the Hadeeth quoted above there is an indication that even though certain times, places and people may be commonly thought to posses a particular virtue, there may be others that are better than them. It also indicates that it is Mustahabb (recommended) to make good use of the times when people tend to be negligent, by doing acts of worship. A group of the Salaf used to fill the time between Maghrib and Isha with prayer, saying that it was a time when many people were negligent. Another example is the remembrance of Allah (Dhikr) in the marketplace, because this means one is remembering Him in a place where people tend to be negligent and among people who are negligent. There are a number of benefits that come from making good use of times when people are often negligent, and using these times for worship, including the following:

It is more concealing of one's good works, and hiding and concealing Nawafil (supererogatory) actions is better, especially fasting, because it is a secret between a slave and his Lord. Hence it was said that there is no element of showing off in fasting. One of the Salaf used to fast for years without anybody knowing about it; he would go from his home to the marketplace carrying two loaves of bread, which he would give away in charity, and he would fast. His family thought that he ate the bread, whilst the people in the marketplace thought that he had eaten at home. The Salaf thought it was Mustahabb for a person who was fasting to do things that would conceal the fact that he was fasting. It was reported that Ibn Mas'ood said: "When you get up in the morning and you are fasting, then apply perfume." Qutadah said: "It is Mustahabb for the (man) who is fasting to apply perfume so that there will be no sign that he is fasting."

By the same token, doing righteous deeds at times when people are distracted and negligent is more difficult. One of the indications of how virtuous a deed is, is how difficult it is: if everyone is doing a certain action, it is easy, but if most people are negligent, this makes it more difficult for those who do remember Allah. Muslim narrated from the Hadeeth of Ma'qil Ibn Yasar: "(The Prophet (p.b.u.h.) said:) 'Worship at times of tribulation (Fitnah) is like Hijrah to me.'" (The phrase "worship at times of tribulation" refers to times of upheavals and trials, when people follow their own desires, and those who adhere to Islam are doing something difficult.)

The scholars differed as to the reasons why the Prophet (p.b.u.h.) fasted so much in Sha'ban. Their various opinions were as follows:

That he had been unable to fast three days out of every month because he was traveling or for some other reason, so he made them all up together in Sha'ban. When the Prophet (p.b.u.h.) began to do some Nafl (supererogatory) action, he would persist in it, and if he missed it, he would make it up later.

It was said that his wives used to make up the days that they missed of Ramadan in Sha'ban, so he used to fast because of that. This is the opposite of what was reported from Aisha, that she used to delay making up days that she had missed in Ramadan until Sha'ban because she was too busy with the Messenger of Allah (p.b.u.h.) to fast.

It was said that it was because this is a month which people do not pay attention to. This is the most correct view, because of the Hadeeth of Usamah quoted above, in which it says: "That is a month to which people do not pay attention, between Rajab and Ramadan."

When Sha'ban began, if the Prophet (p.b.u.h.) still had some voluntary fasts outstanding that he had not fasted, he would make them up during Sha'ban so that his Nafl fasts would be complete before Ramadan came. Similarly, if he had missed some Sunnah prayers or he had missed Qiyam al-Layl (night prayer), he would make it up. Aisha used to make the most of this opportunity to make up any obligatory Ramadan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet (p.b.u.h.) to fast.

We should also note here that anyone who has any missed fasts to make up has to make them up before the next Ramadan comes. It is not permissible to delay it until after the following Ramadan except in cases of necessity (such as a valid excuse that continues between the two Ramadans). Whoever is able to make them up before the (second) Ramadan and does not do so, has to make them up after the (second) Ramadan and in addition to that, he has to repent and to feed one poor person for each day that he missed. This is the view of Malik, al-Shafa'i and Ahmad.

Another benefit of fasting in Sha'ban is that it is a kind of training for the Ramadan fast, in case a person finds it difficult to fast when Ramadan starts; if he fasts in Sha'ban he will have gotten used to fasting and he will feel strong and energetic when Ramadan comes. Sha'ban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Quran and giving in charity. Salamah Ibn Suhayl used to say: "The month of Sha'ban is the month of reciters (of the Quran)." Habeeb Ibn Abi Thabit used to say, when Sha'ban came, "This is the month of reciters (of the Quran)." When Sha'ban came, 'Amr Ibn Qays al-Mala'i used to close his store and devote his time to reading the Quran.

Fasting at the end of Sha'ban

It was reported in Bukhari and Muslim from 'Imran Ibn Husayn (may Allah be pleased with him) that the Prophet (p.b.u.h.) said to a man, "Have you fasted anything of the Sirar of this month?" He said, "No." He said: "If you have not fasted, then fast two days." According to a report narrated by Bukhari: I think he meant Ramadan. According to a report narrated by Muslim, (the Prophet - p.b.u.h.) said: "Have you fasted anything of the Sirar of Sha'ban?"

There was some dispute as to the meaning of the word Sirar. The most well-known view is that it refers to the end of the month. The end of the month is called Sirar because the moon is hidden at that time. Someone may raise the point that it was reported in Bukhari and Muslim from Abu Hurayrah (may Allah be pleased with him) that the Prophet (p.b.u.h.) said: "Do not pre-empt Ramadan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast." (Bukhari and Muslim).

How can we reconcile the Hadeeth which encourages fasting at this time with the Hadeeth which says not to fast at this time? The answer is: many of the scholars and most of those who commented on this Hadeeth said: this man to whom the Prophet (p.b.u.h.) addressed this question was known to have the habit of fasting regularly, or else he had made a vow, so the Prophet (p.b.u.h.) commanded him to make up his fast. There are also other points of view on this issue.

In brief we may say that there are three scenarios for fasting at the end of Sha'ban:

The first scenario is when a person fasts at the end of Sha'ban with the intention of being on the safe side and not missing the first day of Ramadan. This is forbidden.

The second scenario is when a person fasts with the intention of fulfilling a vow or of making up a day of Ramadan that he missed or as an act of expiation (kaffarah), etc. This is permissible according to the majority.

The third scenario is when this is purely a voluntary fast. This is regarded as makrooh (disliked) by those who said that we should differentiate between Sha'ban and Ramadan by not fasting for a while. Among those who said this was al-Hasan. If it happens to coincide with a day when a person habitually fasts, Malik and those who agreed with him permitted this, but al-Shafa'i, al-'Awza'i, Ahmad and others made a distinction between cases where it is a fast which a person habitually observes or otherwise.

In conclusion, the Hadeeth of Abu Hurayrah quoted above is what we should follow according to the majority of scholars. It is makrooh to observe a voluntary fast one or two days before Ramadan for those who do not habitually fast on those days and who have not previously fasted until the end of Sha'ban.

It may be asked: why is it Makrooh to fast just before Ramadan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:

Firstly: lest extra days be added to the fast of Ramadan that are not part of it. Fasting on the day of Eid is prohibited for the same reason, lest we fall into the same trap as the People of the Book with regard to fasting, as they added to their fasts because of their own whims and desires. For the same reason it is also forbidden to fast on the "day of doubt". 'Ammar said: whoever fasts on this day has disobeyed Abu'l-Qasim (p.b.u.h.). The "day of doubt" is a day when people are not sure whether it is Ramadan or not, when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the scholars said that this was also a 'day of doubt' and said that fasting was not allowed on this day. This is the view of the majority.

Secondly: to make a distinction between Fard (obligatory) fasts and Nafl fasts, because making a clear distinction between Fard actions and Nafl actions is prescribed in Islam. Hence it is Haram to fast on the day of Eid, and the Prophet (p.b.u.h.) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salam or speaking, especially in the case of the Sunnah prayer performed just before Fajr. It is prescribed to make a clear separation between this prayer and the obligatory prayer. Hence it is prescribed to pray it at home and to lie down afterwards.

When the Prophet (p.b.u.h.) saw a man praying at the time when the Iqamah had been given for Fajr, he said to him: "Al-Subh is four Rak'ahs (units)?" (Bukhari).

Some people may think that the reason why we do not fast just before Ramadan is so that we can make the most of eating and have our fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this.

Source: missionislam.com

Smoking Haram-Why?

The declaration that "There is no God Worthy of being worshipped except Allah & that Muhammad is the Messenger of Allah", demands that the Muslim accepts the Decrees set by Allah and by His Messenger-Muhammad (p.b.u.h.)

Islam is a Revelation from Allah with a complete code of life. It tells what is good and what is evil: Allah says in the Holy Quran: And We have shown him (man) the two ways (good and evil). (Quran 90/10)

He allows them all that is good and lawful, and prohibits them as unlawful all that is evil (things, deeds, beliefs, persons, foods, drinks, etc.). (Quran 7/157)

So, is smoking (cigarettes, pipes, etc.) evil or not? Let us examine its effects:
* Smoking is a killer: causes lung-cancer, lung-tuberculosis and heart diseases.
Allah says: And do not kill yourselves. (Quran 4/29)
He also says: And do not throw yourselves into destruction. (Quran 2/195)

These verses are sufficient to make smoking Haram.
* Smoking is a wasting of wealth. Allah says: ...But spend not wastefully (your wealth) in the manner of a spendthrift, Verily, spendthrifts are brothers of the devils, and the Devil (Satan) is ever ungrateful to his Lord. (Quran 17/26-27)

* The smoker is unjust to himself as well as his family by burning away his money and his chest!
* The smoker not only causes harm to himself, he/she also inflicts harms upon others around him/her.
The Prophet (p.b.u.h.) said: "There should be neither harming nor reciprocating harm." (Saheeh Al-Jami 7517)
* The smokers cause the spread of evil; they smoke openly and thus encourage others to do the same.
* The smokers dislike fasting and praying because they become impatient. They want to go for the next "round". The smoker becomes like an edict.
* The smoker smells bad! His car, home, clothes etc. carry the bad smell too.

From the above, it is clear that smoking is evil and thus it is Haram (unlawful).
If you are under any kind of stress, then turn to Allah, read the Holy Quran, and be with non-smokers. Seek Allah's help and don’t be enslaved to something that burns you and your money.

By: Dr. Saleh As-Saleh
Source: www.islamunveiled.org

Salaat ad-Duha (Forenoon prayer)

Narrated Aisha (May Allah be pleased with her): Allah's Messenger (p.b.u.h.) used to pray four Rakats (units) in Duha prayer and added whatever Allah wished for him. (Muslim)

Let it be known that Ishraaq, Salaat ul-Awwabin and Duha are different names that stand for identically the same forenoon prayer. The time of this prayer starts with the sunrise and goes on until one-fourth of the day. The least number of Rakats of Duha prayer is two and the maximum is twelve. The preferable among them are four which are supported and approved by the Ahadith of the Prophet (p.b.u.h.). It may also be remembered that this prayer is a Sunnah of former messengers as they used to offer it during their times. Hence, this prayer is a Sunnah and mustahabb (desirable). As to the matter of this prayer being called a Bidah (innovation) by Umar (May Allah be pleased with him) it only alludes to the fact that if someone develops a habit of continually offering it, it may be regarded as an innovation, as the Prophet (p.b.u.h.) did not always offer it.

Narrated Zaid bin Arqam (May Allah be pleased with him) Allah's Messenger (p.b.u.h.), "The prayer of those who are penitent is offered when the young weaned camels feel the heat of the sun." (at-Tirmidhi)

This Hadith indicates that the best time of Duha prayer is just before noon.

Narrated Anas (May Allah be pleased with him) Allah's Messenger (p.b.u.h.) said, "Whoever prays twelve Rakats (units) of Duha, Allah will build a castle for him in Paradise." (at-Tirmidhi who graded it Gharib "unfamiliar, doubtful").

Narrated Aisha (May Allah be pleased with her): Allah's Messenger (p.b.u.h.) entered my house and prayed eight Rakats (units) of Duha prayer. (Ibn Hibban in his Sahih)

By: Al-Haafidh Ibn Hajar al-Asqalaanee
Source: islaam.com

Eid and Zakat ul-Fitr

- Playing, recreation, and eating on the day of Eid:

These are permissible as long as they stay within the acceptable bounds of Islam. Anas said: "when the prophet (p.b.u.h.) came to madinah, they had two days for amusement. the prophet (p.b.u.h.) has exchanged these days for two better days: the day of breaking the fast and the day of sacrifice." (Nsa'i and Ibn Hibban)

- Taking women and children to the prayer area:

The prophet (p.b.u.h.) used to take his wives and daughters to the two Eids. Umm Atiyah said: "we were ordered to go out with the single and menstruating women to the two Eids in order to witness the good and the supplications of the muslims. the menstruating women though would stay away from the prayer area." (Bukhari and Muslim)

- Going to the prayer area:

The prophet (p.b.u.h.) used to go to the prayer area by walking. Jaber narrated: "on the days of Eid, the prophet (p.b.u.h.) would go to the prayer area by one route and come back by another route." (Bukhari)

- Eating before going to the prayer area:

Since Eid al-Fitr is the day on which Muslims break their Ramadhan fast, it is preferable to eat before going to the Eid prayer. It is a Sunnah of the prophet (p.b.u.h.) to eat an odd number of dates before going to pray salat al-Eid. Anas reported: "the prophet (p.b.u.h.) would not go out on the day of Eid al-Fitr without eating an odd number of dates." (Bukhari.)

- Preparation for Eid prayer:

It is preferred to make ghusl (take a bath), wear one's best clothes and, for men, to wear perfume before going to salat al-Eid. Ibn al-Qayyim said: "the prophet (p.b.u.h.) used to wear his best clothes for the Eid prayers and he had clothes that he reserved for the two Eids and Jumuah."

- Making Takbeer:

Takbeer starts from the night of Eid's eve until the imam comes out to start the prayer. Allah says: "you should complete the prescribed period and then you should glorify allah (i.e., say takbeer) for having guided you so that you may be grateful to him." the form of takbeer is related by 'umar and ibn mas`ud: "Allahu Akbar, Allahu Akbar, la illaha illallah. Allahu Akbar. Allahu Akbar wa lillahil-hamd."

- Congratulating each other:

It has been narrated that when the prophet's companions met each other on the Eid day, they would say to each other: "may Allah accept from us and from you." (Ahmad)

Zakat al Fitr

Zakat al Fitr is an obligatory charity on every muslim at the end of the month of ramadan. Ibn 'Umar said: "the prophet (p.b.u.h.) enjoined the payment of one sa'a of dates or one sa'a of barley as Zakat al-Fitr on every Muslim, young and old, male and female, free and slave." (Bukhari and Muslim)

The purpose of Zakat al-Fitr is to purify the one who has fasted from any type of indecent act or speech he might have committed while fasting. it also helps the poor and the needy. Ibn abbas said: "the messenger of Allah (p.b.u.h.) enjoined Zakat al-Fitr on the one who fasts to shield him from any indecent act or speech and for the purpose of providing food for the needy." (Abu Dawud and Ibn Majah.)

The amount of Zakat al-Fitr

As the first Hadith indicated, the amount of Zakat al-Fitr is one Sa'a. Sa'a is a volume measure corresponding approximately to the volume of 5 lb of good wheat. The material of Zakat can be either dates, barley, wheat, rice, corn or similar items considered as basic foods. Abu Saeed said: "we used to give for Zakat al-Fitr on behalf of every child, aged person, free man or slave during the lifetime of the messenger of Allah (p.b.u.h.) one Sa'a of food, or one Sa'a of dried yogurt, or one Sa'a of barley, or one Sa'a of dates, or one Sa'a of raisins." (Bukhari and Muslim.)

The time for Zakat al-Fitr

Zakat al-Fitr has to be paid by the end of Ramadhan. There are two times to pay akat al-Fitr. Either one or two days before Eid as 'Umar used to do, or the day of Eid before the Eid prayer. Ibn Umar reported that the prophet (p.b.u.h.) ordered them to pay Zakat al-Fitr before they go out to perform the Eid prayer. If Zakat al-Fitr is paid after the Eid prayer, it will only be considered as regular charity. The prophet (p.b.u.h.) said: "if one pays Zakat al-Fitr before the salat, it is considered an accepted Zakat, if he pays it after the salat, it is considered an ordinary charity." (Abu Dawud)

Zakat al-Fitr is to be given to the same eight categories or people as in the other types of zakat. Some scholars say that the poor and the needy are the most deserving ones since the prophet (p.b.u.h.) said that it had "...the purpose of providing food for the needy."

By: AlJumuah Magazine
Source: islaam.com

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 (p.b.u.h.) and will be closest to him on the Day of Resurrection:
"Shall I not tell you who among you is the 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 (p.b.u.h.).’ 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 Ahmad and al-Bazar; the men of Ahmad's Isnad are Rijal as-Sahih)

The Prophet (p.b.u.h.) 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 (p.b.u.h.) 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 anyone, 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.

Aishah 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. Aishah said: ‘O Messenger of Allah (p.b.u.h.), you said what you said, and then you spoke gently to him.’ He (p.b.u.h.) said, "O Aishah, 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.

By: Dr. Muhammad Ali Al-Hashimi
Source: islaam.com

Prophet Muhammad (Peace be Upon him)

"We have not sent you (O Muhammad) but as a universal (Messenger) to men giving them glad tidings and warning them (against sin) but most men understand not." (Quran: 34/28)

"Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day, and remembers Allah much." (Quran: 33/21)

Prophet Muhammad (p.b.u.h.) Allah’s Messenger to the Whole Mankind

Prophet Muhammad (p.b.u.h was Allah's great Prophet and Messenger like Jesus, the Son of Mary. The Prophet's mission, however, is universal. Allah (S.W.T.) meaning: (the Exalted, Most Glorious) tells mankind that Prophet Muhammad (p.b.u.h.) is no more than a Messenger (Quran: 3/144), the unlettered Prophet who believes in Him and His Words (Quran 7/158). He is the Seal of the Prophets and the true universal Messenger of Allah to the whole mankind (Quran: 33/40). Allah (S.W.T.) makes this very clear:

"We have not sent you (O Muhammad) but as a universal (Messenger) to men giving them glad tidings and warning them (against sin) but most men understand not." (Quran: 34/28)

The Messenger (p.b.u.h.) possesses an exalted (standard of) character (Quran 68/4) and an excellent exemplar for him who hopes in Allah (S.W.T.) and the Final Day, and who remembers Allah (S.W.T.) much (Quran 33/21). Allah (S.W.T.) endowed him with exalted standard of character for us to follow. Every aspect of his life has been fully dealt with, providing complete guidance to the whole mankind. For our guidance, Allah (S.W.T.) commands us to believe and obey His Messenger (p.b.u.h.):

"Say (O Muhammad to mankind): ‘If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.’ Say (O Muhammad): ‘Obey Allah and the Messenger (Muhammad).’ But if they turn away, then Allah does not like the disbelievers." (Quran: 3/31)

"O mankind! Verily, there has come to you the Messenger (Muhammad) with the truth from your Rabb (Sustainer, Lord). So believe in him, it is better for you. But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth. And Allah is Ever All-Knowing, All-Wise." (Quran: 4/170)

"O you who believe! Obey Allah, and obey the Messenger (Muhammad) and render not vain your deeds." (Quran: 47/33)

It is a must that we obey Prophet Muhammad (p.b.u.h.). Allah (S.W.T.) tells us that he who obeys His Messenger (p.b.u.h.) obeys Him:

"He who obeys the Messenger (Muhammad) has indeed obeyed Allah, but he who turns away, then we have not sent you (Muhammad) as a watcher over them." (Quran: 4/80)

Allah (S.W.T.) sent His Messenger with Guidance and the religion of truth to make it prevail over all religions. He says:

"It is He (Allah) Who has sent His Messenger with Guidance and the Religion of Truth that he may proclaim it over all religion even though the Pagans may detest (it)." (Quran: 61/9)

Prophet Muhammad (p.b.u.h.) being the True Messenger of Allah (S.W.T.) not only sincerely believes and testifies to the Oneness of Allah, the Only True God, Who Alone deserves all praises and true worship, but also teaches the same universal message. In one of his teachings we learn how he teaches us to glorify and testify Allah (S.W.T.) as True:

“Ibn Abbas (May Allah be pleased with him) narrated that when the Prophet (p.b.u.h.) got up at night to offer the Tahajjud (midnight) prayer, he used to say: “O Allah! All the praises are for you. You are the Holder of the heavens and the earth, and whatever is in them. All the praises are for You. You have the possession of the heavens and the earth and whatever is in them. All the praises are for You. You are the Light of the heavens and the earth and all the praises are for You. You are the King of the heavens and the earth and all the praises are for You. You are the Truth and Your Promise is the truth, and to meet You is true. Your Word is the truth and Paradise is true, Hell is true, all the Prophets are true, Muhammad is true, and the Day of Resurrection is true. O Allah! I surrender (my will) to You. I believe in You and depend on You, repent to You, and with Your help I argue (with my opponents, the non-believers). And I take You as a Judge (to judge between us). Please forgive me my previous and future sins; and whatever I concealed or revealed. And You are the One Who makes (some people) forward and (some) backward. There is none to be worshipped but You.” (Bukhari 2/221, 9/482 and 534)

If you are among those who have read some of the countless distortions written against Islam and the Prophet (p.b.u.h.), time has come that you believe in him as the true Messenger of Allah (S.W.T.) to all humanity. Verily, Muhammad (p.b.u.h.) is the true universal messenger and the final Prophet of Allah. In fact, he is known as the As-Siddiq and Al-‘Amin (the Truthful and the Trustworthy). Many non-Muslims who knew and listened to him during his time, embraced Islam because of his truthfulness. Indeed, Muhammad (p.b.u.h.) is true and he teaches nothing but the Truth. Above all, he teaches us the worship of the One True God, which is the very essence of the true religion, Islam. For your salvation, believe in Prophet Muhammad (p.b.u.h.) as the true, final Messenger of Allah (S.W.T.) and believe in the Message with which he was sent. Believe in Islam as the true religion from Allah (S.W.T.). Take admonition from the following authentic Hadith:

“Abu Hurairah (May Allah be pleased with him) narrated that Allah’s Messenger (p.b.u.h.) said, ‘By Him in Whose Hand is the life of Muhammad, he amongst the community of Jews or Christians hears about me; but does not affirm his belief in that with which I have been sent (i.e., Islam) and dies in his state (of disbelief), he shall be but one of the denizens of Hell-Fire.’” (Muslim 1/ 284)

The Life of Prophet Muhammad (p.b.u.h.)

Birth and Prophethood:

Prophet Muhammad (p.b.u.h.) was born on the twelfth (12) of Rabiul Awwal 53 B.H. (570 A.D of the Christian era) in a noble family of Banu Hashim ancestry. However, he was not fortunate enough to have been born wealthy as he was born an orphan. His father, Abdullah bin Abdul Muttalib, died of sickness at the age of 25 on a trading journey to Syria, leaving his wife Amenah only a few months pregnant.

His grandfather, Abdul Muttalib, who was the chief of Makkah at that time, showed pride in him as Muhammad (p.b.u.h.) compensated him for the loss of his son who died in the prime of his youth. His mother showed affection for her son as she awaited the best nurses to come and take care of him: The tradition at that time was that nurses would come from the desert seeking to be the custodians of the children of nobility in return for good pay and gifts. Giving that Muhammad (p.b.u.h.) was not wealthy all nurses turned away from him, Halimah of the Banu Saad tribe was one of them, but when she could not find any other child she was ashamed to return home empty-handed, so she went back and took Muhammad, and since then Allah showered his mercy on her; for instance animals started giving plenty of milk after they had been dry. Therefore, she and her husband felt they were blessed to have taken Muhammad (p.b.u.h.) and became very attached to him.

Muhammad (p.b.u.h.) spent five years with Banu Saad during which nothing out of the ordinary happened except one told incident which scared Halimah and became known as “the splitting of his chest.” When he was playing with the other boys Jibril held him, threw him down, split his chest, took out his heart and took out a clump from it and said: “this is Satins portion of you.” Then he washed him in a basin made of gold with the water of Zam Zam, then sealed his chest and returned him where he was. (Anas, Muslim and Ahmed) The boys ran to Halimah and said Muhammad (p.b.u.h.) has been killed. They came back and found him alive but pale.

Muhammad (p.b.u.h.) returned to Makkah at the age of five to his mother and grandfather who took good care of him, but the days refused to allow him tranquility among those tender hearts, as his mother died during a visit to Madinah to visit her husband’s grave. She took Muhammad (p.b.u.h.) and his maid Umm Aiman with her. On the way back, she fell very sick and died in Abwaa leaving Muhammad (p.b.u.h.) with Umm Aiman.

His grandfather always took good care of him and never left him alone, he took him to all public gatherings. However, at the age of eight, Abdul Muttalib died leaving him into his uncle Abu Talib’s care. Since Abu Talib had many children and was not wealthy, Muhammad (p.b.u.h.) insisted on sharing the burdens of life with him. He went with his uncle on a trading journey to Syria at the age of thirteen. He met a monk called Bahira during the journey who looked at his face and the sign on his back (the sign of Prophethood) and asked Abu Talib: “What is this boy to you?” ‘My son he said.’ “His father should not be alive.” Said Buhira. Abu Talib then said, ‘Yes, in fact he is my brother’s son’ and told him the rest of the story. The monk said “Now you are telling me the truth. Take him back and be careful of the Jews over him.”

Muhammad (p.b.u.h.) then returned to Makkah and resumed his life, working as a shepherd in his early life. He did not acquire knowledge or education from a monk or a philosopher or sorcerer, as was the norm then. Instead he read through the pages of life and took what he found good. He combined the good qualities of discipline with spiritual purity, rightness and contentment.

In this manner, he entered his third phase of life and got acquainted with his first wife Khadijah (May Allah be pleased with her) who was a merchant woman of nobility and wealth. She had heard of his truthfulness and trustworthiness, so she offered him to take her trade to Syria (before marrying him). He was 25 years old and she was 40 years old when they got married. Their marriage lasted until she died at the age of 65.

The Message of Islam:

Every year, Muhammad (p.b.u.h.) used to leave Makkah to spend Ramadan in the cave of Hira where he used to meditate and worship for self-purification away from the falsehood of Jahilia. In this cave, He met with the heavenly host and listened to the voice of the angel telling him to read. He knew that he had become a Prophet of Allah (p.b.u.h.) and that it was Jibril, the ambassador of revelation who came to him; then the mission’s struggle began.

Quraish spared no efforts to fight Islam and persecuted those who embraced it. The Prophet (p.b.u.h.) and his companions abused, ridiculed, humiliated, accused of indulging in magic, and the weak and oppressed believers were tortured until they disbelieved, died or swooned (as they had no clan to defend them).

In spite of all that Islam grew stronger, so Quraish decided to change strategy and agreed not to buy, sell or intermarry with Muslims or those who approved of their religion, protected them or sympathized with them. They wrote this agreement which was called “The General Boycott” on a piece of parchment and hung it inside the Kabah as a secret pact. Therefore, Muhammad (p.b.u.h.) and his followers were forced into confinement in the Vale of Banu Hashim where they were cut off of any assistance. This boycott lasted three long years during which only the bond of faith kept the hearts together and gave them strength. It ended after Hisham Ibn Amr (who felt very upset about the terrible plight of Muslims) gathered some clans around him and agreed to break the pact. They went to Makkah to tear the parchment and to their surprise they found that the worms had already eaten it up except the words: “In Your name O God.”

After ten years of suffering for the mission of Islam, Muhammad suffered the loss of his wife Khadijah and his uncle Abu Talib, in other words, he had lost his public life, as his uncle defended him and protected him from any calamity, and his private life, as Khadijah loved, supported and shared with him the miseries and pains of the Dawah.

Muhammad’s Attractive Leadership:

Muhammad led a very ordinary life yet the life style he practiced offered an example for others to follow. So this is an invitation to search through the Prophet’s (p.b.u.h.) lifestyle and adopt what he did in his daily activities.

To start with read what Al Hasan (son of Ali) said about the Prophet of Allah (p.b.u.h.) “Doors are not locked under him, nor do door keepers stand for him, and trays of food are not served to him in the morning or the evening. He sits on the ground and eats his food from the ground. He wears coarse (rough) clothes and rides on a donkey with others sitting behind him, and he licks his fingers after taking food.”

His regular deeds:

His habits were really simple in all aspects of his life as we see. He never started any activity without saying “In the name of Allah.”

General Conduct in Living with People:

Allah’s Messenger (p.b.u.h.) used to say Salam when he would arrive to a place where people were seated and when he wished to leave, he also said Salam as “the former is as appropriate as the latter.” (Abu Dawud)

He did not like people exalting him “He came out once leaning on a stick and a group of people stood up, he said: don’t stand up as foreigners stand up exalting each other therewith.” (Abu Dawud)

When visiting people, he used to ask permission to enter saying “Peace be upon you, may I enter.” (Abu Dawud) and when his guests were leaving he used to go with them to the door of the house.

Allah’s Messenger (p.b.u.h.) used to receive gifts and to give gifts back. (Bukhari) and he said “Make gifts to one another for a gift removes rancor from the chest.” (Tirmithi)

At home, he used to serve his family. Aisha was asked about what the Prophet (p.b.u.h.) used to do in his house, she said “He used to work for his family, that is to serve his family, and when the prayer time came, he went out for prayer.” (Bukhari)

Death of the Prophet (p.b.u.h.)

The pains of sickness attacked the Prophet (p.b.u.h.) since the ending of Safar of the eleventh year. Once he fainted and his family put medicine in his mouth. When he awoke, he showed his dislike of that. During his illness he would supplicate “O Allah help me in the pangs of death.” (Bukhari: narrated by Aisha)

He was warning Muslims -- even when he was in the throes of death -- that they should stay committed to monotheism by saying “Allah’s curse be upon the Jews and Christians, they took their Prophets’ graves as mosques.” (He was warning them against the action.) (Bukhari and Muslim)

The last thing the Prophet (p.b.u.h.) did before his death (according to Aisha): “He lay down in my lap, brushed his teeth harder than he had ever done before”, then his eyes were fixed and he was saying ‘Nay, the Companion on high from paradise.’ -I said to myself “You were given the choice and you have chosen, by Him who sent you with the Truth. Then, he passed away.” (Bukhari)

This was a brief study of the Prophet’s (p.b.u.h.) way of life. It must be stressed that we will never really understand the Sirah unless we study the Quran and Sunnah.

Praise and Glory be to Allah, we seek Allah’s forgiveness and we turn to him in repentance.

His Attributes and Manners

Prophet Muhammad (p.b.u.h.) combined both perfection of creation and perfection of manners. This impression on people can be deduced by the bliss that overwhelmed their hearts and filled them with dignity. Men’s dignity, devotion and estimation of Allah’s Messenger (p.b.u.h.) were unique and matchless. No other man in the whole world has been so honored and beloved. Those who knew him well, were fascinated and enchanted by him. They were ready to sacrifice their lives for the sake of saving a nail of his from hurt or injury. Being privileged by lots of prerogatives of perfection that no one else had been endowed with, his Companions found that he was peerless and so they loved him.

Here, we list a brief summary of the versions about his beauty and perfection. To encompass all, this is, admittedly, beyond our power.

Beauty of Creation:

Describing Allah’s Messenger (p.b.u.h.), who passed by her tent on his journey of migration, Umm Ma‘bad Khuza‘iyah said to her husband:

“He was innocently bright and had broad countenance. His manners were fine. Neither was his belly bulging out nor was his head deprived of hair. He had black attractive eyes finely arched by continuous eyebrows. His hair glossy and black, inclined to curl, he wore long. His voice was extremely commanding. His head was large, well formed and set on a slender neck. His expression was pensive and contemplative, serene and sublime. The stranger was fascinated from the distance, but no sooner he became intimate with him than this fascination was changed into attachment and respect. His expression was very sweet and distinct. His speech was well set and free from the use of superfluous words, as if it were a rosary of beads. His stature was neither too high nor too small to look repulsive. He was a twig amongst the two, singularly bright and fresh. He was always surrounded by his Companions. Whenever he uttered something, the listeners would hear him with rapt attention and whenever he issued any command, they vied with each other in carrying it out. He was a master and a commander. His utterances were marked by truth and sincerity, free from all kinds of falsehoods and lies.”

Ali Bin Abi Talib (May Allah be pleased with him) describing him said: “Allah’s Messenger (p.b.u.h.) was neither excessively tall nor extremely short. He was medium height among his friends. His hair was neither curly nor wavy. It was in between. It was not too curly nor was it plain straight. It was both curly and wavy combined. His face was not swollen or meaty-compact. It was fairly round. His mouth was white. He had black and large eyes with long haired eyelids. His joints (limbs) and shoulder joints were rather big. He had a rod-like little hair extending from his chest down to his navel, but the rest of his body was almost hairless. He had thick hand palms and thick fingers and toes. While walking, he lifted his feet off the ground as if he had been walking in a muddy remainder of water. When he turned, he turned all. The Prophethood Seal was between his shoulders. He is the Seal of Prophets, the most generous and the bravest of all.

His speech was the most reliable. He was the keenest and the most attentive to people’s trust and was very careful to pay people’s due in full. The Prophet (p.b.u.h.) was the most tractable and the most yielding companion, seeing him unexpectedly you fear him and venerate him. He who has acquaintance with him will like him. He who describes him says:

“I have never seen such a person neither before nor after seeing him.”

Jabir bin Samurah (May Allah be pleased with him) reported that Allah’s Messenger (p.b.u.h.) had a broad face with reddish (wide) eyes and lean heels.

Abu Tufail said: “He was white, good-looking. He was neither fat nor thin; neither tall nor short.”

Anas bin Malik (May Allah be pleased with him) said: “He had unfolded hands and was pink-colored. He was neither white nor brown. He was rather whitish. In both his head and beard there were as many as twenty gray hairs, besides some gray hairs at his temples.” In another version: “and some scattered white hairs in his head.”

Abu Juhaifa (May Allah be pleased with him) said: “I have seen some gray color under his lower lip.” Al-Bara’ said: “He was of medium height, broad-shouldered; his hair went up to his earlobes. I saw him dressed in a red garment and I (assure you) I have never seen someone more handsome. At first he used to let his hair loose so as to be in compliance with the people of the Book; but later on he used to part it.”

Bara also said: “He had the most handsome face and the best character.” When he was asked: “Was the Messenger’s face sword-like?” “No,” he said: “it was moon-like.” But in another version: he said, “His face was round.” Rabi Bint Muawwidh said: “Had you seen him, you would have felt that the sun was shining.” Jabir bin Samurah said, “I saw him at one full-moony night. I looked at him. He was dressed in a red garment. I compared him with the moon and found that he was better than the moon.”

Abu Huraira (May Allah be pleased with him) said: “I have never seen a thing nicer than Allah’s Messenger (p.b.u.h.). It seems as if the sunlight were moving within his face. I have never seen one who is faster in pace than Allah’s Messenger (p.b.u.h.). It seemed as if the earth had folded itself up to shorten the distance for him. For we used to wear ourselves out while he was at full ease.”

Kab bin Malik (May Allah be pleased with him) said: “When he was pleased, his face would shine with so bright light that you would believe that it was a moon-piece.” Once he sweated hot at Aishah’s, and the features of his face twinkled; so I recited a poem by Abu Kabeer Al-Hudhali:

“If you watch his face-features, you will see them twinkling like the lightning of an approaching rain.”

Whenever Abu Bakr saw him he would say:

“He is faithful, chosen (by Allah), and calls for forgiveness. He shines like a full-moon light when it is far from dark (clouds).”

Umar used to recite verses by Zuhair describing Haram bin Sinan:

“Were you other than a human being, you would be a lighted moon at a full-moon night.” Then he would add: “Thus was Allah’s Messenger (p.b.u.h.).”

When he got angry his face would go so red that you would think it were “an inflected red skin-spot with pomegranate grains on both cheeks.” Jabir bin Samurah said: “His legs were gentle, delicate and in conformity. His laughter is no more than smiling. Looking at him will make you say ‘He is black-eyed though he is not so.’”

Ibn Abbas (May Allah be pleased with him) said: “His two front teeth were splinted so whenever he speaks, light goes through them. His neck was as pure and silvery as a neck of doll. His eyelids were long-haired but his beard was thick. His forehead was broad; but his eyebrows were like the metal piece attached to a lance, but they were unhorned. His nose was high-tipped, middle-cambered with narrow nostrils. His cheeks were plain, but he had (little hair) running down like a rod from his throat to his navel. He had hair neither on his abdomen nor on his chest except some on his arms and shoulders. His chest was broad and flatted. He had long forearms with expansive palms of the hand. His legs were plain straight and stretching down. His other limbs were straight too. The two hollows of his soles hardly touch the ground. When he walks away he vanishes soon; but he walks at ease (when he is not in a hurry). The way he walks seems similar to one who is leaning forwards and is about to fall down.”

Anas (May Allah be pleased with him) said: “I have never touched silk or a silky garment softer than the palm of the Prophet’s (Peace and blessings of Allah be upon him); nor have I smelt a perfume or any scent nicer than his.” In another version, “I have never smelt ambergris nor musk nor any other thing sweeter than the scent and the smell of Allah’s Messenger (Peace and blessings of Allah be upon him).”

Abu Juhaifa said: “I took his hand and put it on my head and I found that it was colder than ice and better scented than the musk perfume.”

Jabir bin Samurah — who was a little child then — said: “When he wiped my cheek, I felt it was cold and scented as if it had been taken out of a shop of a perfume workshop.”

Anas said, “His sweat was pearl-like.” Umm Sulaim said: “His sweat smelt nicer than the nicest perfume.”

Jabir said: “Whoever pursues a road that has been trodden by Allah’s Messenger (p.b.u.h.) will certainly scent his smell and will be quite sure that Allah’s Messenger (Peace and blessings of Allah be upon him) has already passed it.” The Seal of Prophethood, which was similar in size to a pigeon’s egg, was between his shoulders on the left side having spots on it like moles.

The Perfection of Soul and Nobility:

The Prophet (p.b.u.h.) was noted for superb eloquence and fluency in Arabic. He was remarkable in position and rank. He was an accurate, unpretending straightforward speaker. He was well-versed in Arabic and quite familiar with the dialects and accents of every tribe. He spoke with his entertainers using their own accents and dialects. He mastered and was quite eloquent at both Bedouin and town speech. So he had the strength and eloquence of Bedouin language as well as the clarity and the decorated splendid speech of town. Above all, there was the assistance of Allah embodied in the revealed verses of Quran.

His stamina, endurance and forgiveness — out of a commanding position — his patience and standing what he detested — these were all talents, attributes and qualities Allah Himself had brought him on. Even wise men have their flaws, but Allah’s Messenger (Peace and blessings of Allah be upon him), unlike everybody, the more he was hurt or injured, the more clement and patient he became. The more insolence an ignorant anybody exercised against him the more enduring he became. Aishah said:

“Allah’s Messenger (p.b.u.h.) whenever he is given the opportunity to choose between two affairs, he always chooses the easiest and the most convenient. But if he is certain that it is sinful, he will be as far as he could from it. He has never avenged himself; but when the sanctity of Allah is violated he would. That would be for Allah’s not for himself. He is the last one to get angry and the first to be satisfied. His hospitality and generosity were matchless. His gifts and endowments manifest a man who does not fear poverty.”

Ibn Abbas (May Allah be pleased with him) said: “The Prophet (p.b.u.h.) was the most generous. He is usually the most generous of all times in Ramadan, the times at which the angel Gabriel (p.b.u.h.) comes to see him. Gabriel used to visit him every night of Ramadan and review Quran with him. Verily, Allah’s Messenger (p.b.u.h.) is more generous at giving bounty or charity than the blowing wind.” Jabir said:

“The Prophet (p.b.u.h.) would never deny anything he was asked for.”

His courage, his succor and his might are distinguishable. He was the most courageous. He witnessed awkward and difficult times and stood fast at them. More than once brave men and daring ones fled away leaving him alone; yet he stood with full composure facing the enemy without turning his back. All brave men must have experienced fleeing once or have been driven off the battlefield at a round at a time except the Prophet (p.b.u.h.) Ali said: “Whenever the fight grew fierce and the eyes of fighters went red, we used to resort to the Prophet (p.b.u.h.) for succor. He was always the closest to the enemy.”

Anas said: “One night the people of Madinah felt alarmed. People went out hurriedly towards the source of sound, but the Prophet (p.b.u.h.) had already gone ahead of them. He was on the horseback of Abu Talhah which had no saddle over it, and a sword was slung round his neck, and said to them: ‘There was nothing to be afraid for.’”

He was the most modest and the first one to cast his eyes down. Abu Saeed Al-Khudri said: “He was shier than a virgin in her boudoir. When he hates a thing we read it on his face. He does not stare at anybody’s face. He always casts his eyes down. He looks at the ground more than he looks sky-wards. His utmost looks at people are glances. He is willingly and modestly obeyed by everybody. He would never name a person whom he had heard ill-news about — which he hated. Instead he would say: ‘Why do certain people do so....’” Al-Farazdaq verse of poem fits him very much and the best one to be said of:

“He casts his eyes modestly but the eyes of others are cast down due to his solemnity and words issue out of his mouth only while he is smiling.”

The Prophet (Peace and blessings of Allah be upon him) is the most just, the most decent, the most truthful at speech, and the most honest of all. Those who have exchanged speech with him, and even his enemies, acknowledge his noble qualities. Even before the Prophethood he was nicknamed Al-Ameen (i.e. the truthful, the trustworthy). Even then — in Al-Jahiliyah — they used to turn to him for judgment and consultation. In a version by Tirmidhi, he says that Ali had said that he had been told by Abu Jahl that he (Abu Jahl) said to Allah’s Messenger (Peace and blessings of Allah be upon him): “We do not call you a liar; but we do not have faith in what you have brought.” In His Book, Allah, the Exalted, said about them:

“It is not you that they deny, but it is the Verses (Quran) of Allah that the Dhalimun (polytheists and wrong-doers) deny.” (Quran: 6/33)

Even when Heraclius asked Abu Sufyan: “Have you ever accused him of lying before the ministry of Prophethood?” Abu Sufyan said: “No.”

He was the most modest and farthest from being arrogant or proud. He forbade people to stand up at his presence as other people usually do for their kings. Visiting the poor, the needy and entertaining them are some of his habits. If a slave invited him, he would accept the invitation. He always sat among his friends as if he were an ordinary person of them. Aishah said that he used to repair his shoes, sew or mend his dress and do what ordinary men did in their houses. After all, he was a human being like others. He used to check his dress (lest it has some insects on). Milking the she-sheep and catering for himself were some of his normal jobs. The Prophet (p.b.u.h.) was the most truthful to his pledges, and it is one of his qualities to establish good and steady relationship with his relatives — ‘Selat-Ar-Rahem’. He is the most merciful, gentle and amiable to all people. His way of living is the simplest one. Ill-manners and indecency are two qualities completely alien to him. He was decent, and did not call anybody names. He was not the sort of person who cursed or made noise in the streets. He did not exchange offences with others. He pushed back an offence or an error by forgiveness and overlooking. Nobody was allowed to walk behind him (i.e. as a bodyguard). He did not feel himself superior to others not even to his slaves (men or women) as far as food or clothes were concerned.

Whoever served him should be served by him too. ‘Ugh’ (an utterance of complaint) is a word that had never been said by him to his servant; nor was his servant blamed for doing a thing or leaving it undone. Loving the poor and the needy and entertaining them or participating in their funerals were things the Prophet (p.b.u.h.) always observed. He never disgraced a poor man for his poverty. Once he was traveling with his Companions and when it was time to have food prepared, he asked them to slaughter a she-sheep. A man said: I will slaughter it, another one said: I will skin it out. A third said: I will cook it. So, Allah’s Messenger (p.b.u.h.) said: I will collect wood for fire. They said: “No. We will suffice you that work.” ‘I know that you can do it for me, but I hate to be privileged. Allah hates to see a slave of his privileged to others.’” So he went and collected fire-wood.

Let us have some of the description of Hind bin Abi Halah: “Allah’s Messenger was continually sad, thinking perpetually. He had no rest (i.e. for long). He only spoke when it was necessary. He would remain silent for a long time and whenever he spoke, he would end his talk with his jawbone but not out of the corners of his mouth, i.e. (snobbishly). His speech was inclusive. He spoke inclusively and decisively. It was not excessive nor was it short of meaning. It was amiable. It was in no way hard dishonoring. He glorified the bounty of Allah; even if it were little. If he had no liking for someone’s food, he would neither praise nor criticize.

He was always in full control of his temper and he would never get seemed angry unless it was necessary. He never got angry for himself nor did he avenge himself. It was for Allah’s sanctity and religion that he always seemed angry.

When he pointed at a thing he would do so with his full hand-palm, and he would turn it round to show surprise. If he were angry he would turn both his body and face aside. When he was pleased, he cast his eyes down. His laughter was mostly smiling. It was then that his teeth which were like hail-stones were revealed.

He never spoke unless it was something closely relevant to him. He confirmed the brotherhood relationship among his Companions; and thus he made them intimate and did not separate them or implant enmity among them. Those who were honorable with their peoples, were honored and respected by him and were assigned rulers over their own peoples. His cheerfulness was never withdrawn at anyone’s face; even at those whom he warned his people from or those whom he himself was on the alert of. He visited friends and inquired about people’s affairs. He confirmed what was right and criticized the awful and tried to undermine it. He was moderate in all affairs. He was equal to others and was not privileged. He would never act heedlessly, lest the others should get heedless. Each situation was dealt with in its proper due.

Righteousness was his target; so he was never short of it, nor indifferent to it. People who sat next to him were the best of their people and the best of them all were — for him — those who provided common consultations. For him, the greatest ones and the highest in ranks were the best at providing comfort and co-ordination and succor. Remembrance (of Allah) was a thing he aimed at and established whenever he sat down or stands up. No certain position was assigned for him to sit on. He sat at the end of the group, seated next to the last sitter in the place. He ordered people to do the same. He entertained his participants in social gatherings alike so that the one addressed would think that there was no one honored by the Prophet Allah’s Messenger but himself. He whoever sat next to him or interrupted him in order to ask for his advice about an affair of his, would be the first to start the talk and the one to end it. The Prophet (Peace and blessings of Allah be upon him) would listen to him patiently till he ended his speech. He never denied a request to anyone, if unapproachable, then few gratifying words would work, instead.

His magnanimity, broad mindedness his tolerance could embrace all people and entitled him to be regarded as father for them all. In justice, all of them were almost equal. Nobody was better than another except on the criterion of Allah fearing. A favored one, to him, was the most Allah fearing. His assembly was a meeting of clemency, timidness, patience and honesty. Voices were not raised in rows or riots. Inviolable things were never violable. Fearing Allah and worship were their means to sympathy and compassion. They used to esteem the old and have mercy on the young. They assisted the needy and entertained strangers.

Allah’s Messenger (p.b.u.h.) was always cheerful, easy, pleasant-tempered and lenient. He was never rude or rough nor clamorous or indecent. He was neither a reproacher nor a praiser. He overlooked what he did not desire, yet you would never despair of him. Three qualities he disposed of: hypocrisy, excessiveness, and what was none of his concern. People did not fear him in three areas: — for they were not qualities or habits of his —: He never disparaged, or reproached nor did he seek the defects or shortages of others. He only spoke things whose reward was Divinely desirable. When he spoke, his listeners would attentively listen to him casting down their heads. They only spoke when he was silent. They did not have disputes or arguments about who was to talk. He who talked in his presence would be listened to by everybody till he finished his talk. Their talk would be about the topic discussed or delivered by their first speaker. Allah’s Messenger (p.b.u.h.) used to laugh at what they laughed at and admired what they used to admire. He would always show patience with a stranger’s harshness at talk. He used to say:

“When you see a person seeking an object earnestly, assist him to get his need. And never ask for a reward except from the reward-Giver, i.e. Allah.”

Kharijah bin Zaid said: “The Prophet (p.b.u.h.) was the most honored among the people with whom he sat. His limbs could hardly be seen. He was often silent and rarely talked when speech was not a necessity. He turned away from those whose speech was rude or impolite. His laughter was no more than a smile. His speech, which was decisive, it was neither excessive nor incomplete. Out of reverence and esteem and following the example of their Prophet (Peace and blessings of Allah be upon him), the Companions’ laughter at his presence — was smiling, as well.”

On the whole the Prophet (p.b.u.h.) was ornamented with peerless attributes of perfection. No wonder to be like that for he was brought up, educated and taught (Quran) by Allah. He was even praised by Allah:

“And verily, you (O Muhammad) are on an exalted standard of character.” (Quran: 68/4)

Those were the attributes and qualities that the Prophet (p.b.u.h.) enjoyed which made the hearts of souls of the people close to him, draw near to him and love him. Those traits made him so popular that the restraint and enmity of his people grew less and they started to embrace Islam in large crowds.

This description is in fact no more than a rapid review or rather short brief lines of Muhammad’s aspects of full perfection. Trying to encompass the whole perfect picture of the Prophet (Peace and blessings of Allah be upon him). No one can ever claim to be possessed of full knowledge or complete mastery of the great attributes of the greatest man in this universe. No one can ever give this man, the top of perfection, his due description. He was a man who always sought Allah’s light, to such an extent that he was wholly imbued with Quranic approach.

O Allah! Send your blessings (and the Holy Words of Yours) upon Muhammad and the family of Muhammad, as You have sent blessings upon Ibrahim and the family of Ibrahim. You are worthy of all praise, All Glorious.

O Allah! Bless Muhammad and the family of Muhammad as You have already blessed Ibrahim and the family of Ibrahim. You are worthy of all praise, All Glorious.

The Prophet as the Model for Truthfulness and Trustworthiness

The Prophet (p.b.u.h.) is known as Siddiq and Ameen (the Truthful and the Trustworthy). People during his time, except the most arrogant unbelievers among them, believed him as such. The following Hadith for instance tells us:

Ibn Abbas (May Allah be pleased with him) narrated that when the Verse:

"And warn your tribe of near kindred.” (26:214) was revealed, Allah’s Messenger (p.b.u.h.) went out, and when he had ascended Safa mountain, he shouted, ‘O Sabahah!’ The people said, "Who is that?” "Then they gathered around him, whereupon he said, ‘Do you see? If I inform you that cavalrymen are proceeding up the side of this mountain, will you believe me’ They said, “We have never heard you telling a lie.” Then he (p.b.u.h.) said, ‘I am a plain warner to you of a coming severe punishment.’ Abu Lahab said, "May you perish! You gathered us only for this reason?” Then Abu Lahab went away. So the Surat: "Perish the hands of Abu Lahab!” (111:1) was revealed.” (Bukhari 6/495)

The Prophet (p.b.u.h.) is known to have always told the truth even when he joked with his Companions. In fact, he even cursed those who make lies just to make people laugh:

Abu Hurairah (May Allah be pleased with him) narrated that when they said, “Messenger of Allah, do you make jokes with us!” He (p.b.u.h.) replied, ‘I say nothing but the truth.’” (Tirmidhi 4885)

Mu'awiyah Ibn Jaydah al-Qushayri (May Allah be pleased with him) narrated that Allah’s Messenger (p.b.u.h.) said, “Woe to him who tells things, speaking falsely, to make people laugh thereby. Woe to him! Woe to him!” (Abu Dawud 4972)

We, the Du'at (Dawah makers) should emulate the great Messenger of Allah. We must fear Allah (Subhanahu wa Ta’ala) and always tell the truth. As Muslims, we are expected to be truthful and trustworthy:

“O you who believe! Fear Allah and be with those who are truthful.” (Quran: 9/119)

“That Allah will reward the people of Truth for their Truth, and punish the Hypocrites if that be His Will, or turn to them in Mercy; for Allah is Oft-Forgiving, Most Merciful.” (Quran: 33/24)

Abu Hurairah (May Allah be pleased with him) narrated that Allah’s Messenger (p.b.u.h.)said, “A Muslim is one from whose tongue and hand the Muslims are safe and a believer is one in whom people place their trust in regard to their life and wealth.” (Tirmidhi 33 and Nasa'i)

To be truthful, we should equip ourselves with the knowledge of the Truth. This is one of the reasons why we need to seek correct knowledge of Islam, as much as possible. We should always be ready with whatever questions non-Muslims ask about Islam. If we do not know or are not sure of the answer(s) then we have to be frank. We can delay the answer and ask somebody who is knowledgeable (an Imam or a Muslim scholar) to answer the question. Allah (Subhanahu wa Ta’ala) and His Messenger (p.b.u.h.) enjoin us to ask those who know:

“... Then ask those who have been reading the Book from before you...” (Quran: 10/94)

“...If you realize this not, ask of those who possess the Message.” (Quran: 16/43)

Abdullah Bin Amr As (May Allah be pleased with him) narrated that Allah’s Messenger (p.b.u.h.) heard some people disputing about Quran. Thereupon he said: “It was because of this that those gone before you had perished. They set parts of the books against the others (whereas the fact is) that the Book of Allah has been revealed with one part confirming the others. Therefore, do not falsify some parts with the others and speak only that which you know; that which you do not know, refer it to one who knows it well.” (Tirmidhi 237, Ahmad and Ibn Majah)

We should never attribute something that has no basis in Quran and Sunnah to the Prophet (p.b.u.h.), or to Islam as a whole. We should take admonitions from the following warnings:

Ali (May Allah be pleased with him) narrated that the Prophet (p.b.u.h.) said, “Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire.” (Bukhari 1/106 and Ibn Majah 1/31)

Salama (May Allah be pleased with him) narrated that he heard the Prophet (p.b.u.h.) saying, “Whoever (intentionally) ascribes to me what I have not said then (surely) let him occupy his seat in Hell-fire.” (Bukhari 1/109)

Wathila bin Asqa (May Allah be pleased with him) narrated that Allah’s Messenger (p.b.u.h.) said, “Verily, one of the worst lies is to claim falsely to be the son of someone other than one’s real father; or to claim to have had a dream one has not had; or to attribute to me what I have not said.” (Bukhari 4/712)

Abdullah Ibn Abbas (May Allah be pleased with him) narrated that Allah’s Messenger (p.b.u.h.) said: Be mindful when transmitting a Hadith from me. (Transmit) only that which you know (very well) for he who intentionally lies about me will find his abode in Hell-Fire.” (Tirmidhi 232)

There are many Islamic teachings on truthfulness that should inspire us to be truthful. We can share them to non-Muslims. Non-Muslims should know that we, the true Muslims, adhere to truth for we are certain that Islam is the religion of Truth. Islam teaches truthfulness. It enjoys its followers to adhere to truthfulness and refrain from lies as shown in the following authentic teachings:

Abdullah (May Allah be pleased with him) narrated that the Prophet (p.b.u.h.) said, “Truthfulness leads to Birr (righteousness) and Birr leads to Paradise. And a man keeps on telling the truth until he becomes a Siddiq (truthful person). Falsehood leads to Fujur (i.e., wickedness, evil-doing), and Fujur leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allah, a liar.” (Bukhari 8/116 and Muslim 4/6307-6310)

Abdullah (May Allah be pleased with him) narrated that Allah’s Messenger (p.b.u.h.) as saying, “It is obligatory for you to tell the truth, for truth leads to good deeds and good deeds lead him who does them to paradise. If a man continues to speak truth and makes truth his objective, he will be recorded in Allah’s presence as eminently truthful. Avoid falsehood, for falsehood leads to wickedness and wickedness leads to hell. If a man continues to speak falsehood and makes falsehood his objective, he will be recorded in Allah’s presence as a great liar.” (Muslim 4/6309)

We must include in our prayers that Allah will give us the best character and manners, which include being truthful. We should also avoid situations or things that will lead us to make lies. One of these is debt as the Prophet (p.b.u.h.) warns us in the following Hadith:

Aishah (May Allah be pleased with her) narrated that the Prophet (p.b.u.h.) used to invoke Allah in the prayer saying, “O Allah, I seek refuge with you from all sins, and from being in debt.” Someone said, ‘O Allah’s Messenger! (I see you) very often you seek refuge with Allah from being in debt.’ He replied (p.b.u.h.), “If a person is in debt, he tells lies when he speaks, and breaks his promises when he promises.”” (Bukhari 3/582)

In everything we do, we must fear Allah and always tell the truth. Telling lies do great harms to us especially in the eternal world. If we die without asking Allah’s forgiveness and we are recorded in His presence as liars, then we will have a terrible punishment in the Hereafter. As much as possible, we must avoid telling lies. We must take warning from the following Hadith:

Samura bin Jundub (May Allah be pleased with him) narrated that the Prophet (p.b.u.h.) said, “I saw (in a dream) two men came to me.” Then the Prophet (p.b.u.h.) narrated the story (saying), “They said, 'The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies. And the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.’” (Bukhari 8/118)

To non-Muslims who invent lies against Allah Subhanahu WA Ta'ala, it is our duty to warn them to refrain from their disbeliefs. They should take lessons from the many clear Signs of Allah, being the Only God worthy of our sincere worship and stop associating partners with Allah Subhanahu wa Ta'ala. They should fear Allah’s curse and severe punishment in the Hell-Fire:

“And those who believe in Allah and His messengers they are the Truthful and the martyrs in the eyes of their Rabb. They shall have their Reward and their Light. But those who reject Allah and deny Our Signs, they are the Companions of Hell-Fire.” (57:19)

“Who does more wrong than those who invent a lie against Allah? They will be turned back to the Presence of their Rabb and the witnesses will say, ‘These are the ones who lied against their Rabb!’ Behold! The curse of Allah is on those who do wrong!” (11:18)