Your friendship is Love

Your friendship is Love

Friends can't possibly be
Anything that you're not
And it can't possibly have
Anything you haven't got.

The Lord gave me friends
To show me what's real
There are lots more to love
Than just the way it feels.

The smile I gave you
Is a token of my emotions?
Friends my love for you goes
Deeper than all the oceans.

Wonder what would have happened
If my friends and I hadn't just happen to meet
We might have spent the rest of our lives
Wondering aimlessly on wireless street.lol ;)

"Tawakkul" (reliance and trust in Allah subhana Wa ta'ala).

The Prophet Muhammad (upon him be blessings and peace) said, "The hearts are in the fingers of the Merciful One, He turns them as He wishes." (Muslim and Ahmad)

The removal of a burden will be known when the realization and appreciation of the concept of "Tawakkul" (reliance and trust in Allah subhana Wa ta'ala).

The Messenger of Allah, (upon him be blessings and peace) said, "How wonderful it is for a believer that he always ends up with goodness: If he suffers and remains steadfast, it is rewarding; if good things happen and he thanks Allah, that is also rewarding." (Muslim)

The concept of tawakkul hand in hand with the concept of sabr and shukr, patience and thankfulness, leaves to the soul contentment.

Al-Mustaurad bin Shaddad (Radhiallaahu Anhu) narrates that I heard the Messenger of Allah (upon him be blessings and peace) saying, 'By Allah, (the luxuries of) this world in comparison to the hereafter is nothing but as though one of you dipped his finger in the sea. So ponder how much (of sea water), the finger returns with'. (Muslim)

It is elemental to continuously remind ourselves of our purpose and our duty of reliance and thankfulness to Allah subhana Wa ta'ala

Ruling on travelling OR living alone

Praise be to Allaah.

Yes, it is proven that the Prophet (peace and blessings of Allaah be upon him) forbade that in several ahaadeeth, including the following:

1-It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself.” Narrated by al-Bukhaari (2998).

Imam Ahmad narrated this hadeeth in al-Musnad (2/91) with some additional material in which it says:

The Prophet (peace and blessings of Allaah be upon him) forbade being alone, for a man to spend the night alone or travel alone.

But this report is regarded as shadhdh (odd), and it is superseded by the report of al-Bukhaari for two reasons:

(a) The report of al-Bukhaari was narrated by nine of the companions of ‘Aasim ibn Muhammad ibn Zayd ibn ‘Abd-Allaah ibn ‘Umar from his father from Ibn ‘Umar, all of whom mention travelling only and not spending the night. Only one of the students of ‘Aasim ibn Muhammad, namely ‘Abd al-Waahid ibn Waasil, mentioned the prohibition on spending the night alone. Although he was thiqah (trustworthy), the report narrated by many thiqaat supersedes his report .

(b) This is indicated by a similar report from Ahmad, although the narrator does not mention the specific wording of the Prophet (peace and blessings of Allaah be upon him), unlike the report of the majority.

Hence the editors of Musnad Ahmad (9/467), and Shaykh Muqbil al-Waadi’i in Ahadeeth Mu’allah (249), ruled that the report of ‘Abd al-Waahid is shaadh (odd), unlike Shaykh al-Albaani who ruled that it is saheeh, as stated in al-Silsilah al-Saheehah (60).

The prohibition on spending the night alone was narrated in a mursal report from ‘Ata’, as was narrated by Abu Dawood in Kitaab al-Maraaseel (380) and Ibn Abi Shaybah in al-Musannaf (7/726).

Al-Tabaraani narrated in al-Awsat (2079) via Muhammad ibn al-Qaasim al-Asadi from Zuhayr ibn Mu’aawiyah from Abu’l-Zubayr from Jaabir that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself and no man would sleep in a house by himself.”

But this report is to be rejected because of Muhammad ibn al-Qaasim al-Asadi, because he was accused of lying.

The prohibition on spending the night alone was also narrated in some saheeh reports. It was narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: No man should travel alone or sleep in a house on his own.” End quote.

Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (1/130).

Imam Ahmad was asked about a man spending the night alone. He said: I prefer him to avoid that. Quoted from al-Adaab al-Shar’iyyah (1/428).

2-It was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas that the Prophet (peace and blessings of Allaah be upon him) said: “The (lone) rider is a devil, two riders are two devils and three are a travelling party.” Narrated by al-Tirmidhi (1674), who said it is a hasan hadeeth. It was also classed as hasan by Ibn Hajar in Fath al-Baari (6/53) and by al-Albaani in al-Silsilah al-Saheehah (62).

These ahaadeeth indicate that it is makrooh to be alone in situations where a man fears for himself because of weakness, severe exhaustion or hardship, or when he fears that the shaytaan may tempt him and mislead him. The benefit of being with righteous companions is not limited to help and support, rather the most important thing is that it helps him to remain steadfast and pious, for the shaytaan is further away from two.



Al-Haafiz Ibn Hajar said in Fath al-Baari (6/53):

Ibn Khuzaymah reported it under the heading; “the prohibition on two travelling and that less than three are sinners,” because what is meant by “devil” is a sinner. Al-Tabari said: This is a rebuke aimed at disciplining and guiding because of the fear of loneliness for one, but it is not haraam. The one who travels alone in the wilderness and the one who stays alone in a house has no guarantee that he will not feel lonely, especially if he had bad thoughts and is weak in faith.

In fact people differ with regard to that and the prohibition concerning that is a measure of protection, but if there is need for that, it should be fine. It was said, commenting on the words “the (lone) rider is a devil” that his travelling alone is suggested to him by the shaytaan, or he is likened to the shaytaan in his actions. And it was said that it is disliked because if the person who is travelling alone dies on the journey, there will be no one who can take care of him; similarly, if two are travelling and both or one die, there will be no one to help, unlike three, because in most cases that fear will not be present. End quote.

The apparent meaning of the hadeeth is that the prohibition applies to the one who travels alone via empty and remote routes. As for well-travelled routes, and those in which there is no risk of being lost, and where there are likely to be helpers and companions, there is no report that it is makrooh or prohibited. The same applies to travelling nowadays on planes, ships and buses, because those who are in them are all regarded as traveling companions, so the one who travels by these means is not alone in the sense that is forbidden.

Shaykh Ibn ‘Uthaymeen said in Fataawa Noor ‘ala al-Darb (mutafarraqaat/al-adaab):

This points to the warning against travelling alone, but that applies to journeys where the route is not travelled by many. As for journeys where the route is travelled by many, and it is as if one is in the middle of a village, such as the route from al-Qaseem to Riyadh, or Riyadh to Dammam and other such routes where there are many travellers, and the road to the Hijaz during the Hajj season, this is not in fact regarded as being alone, because many people travel by these routes. So a person may be alone in his car but he is not alone on the journey, rather there are people around him, behind him and in front of him at every moment. End quote.

Shaykh al-Albaani said in his commentary on this hadeeth in al-Saheehah (62):

Perhaps the hadeeth refers to travelling in the deserts or wilderness where the traveller rarely sees anyone. It does not include travel nowadays on paved and well-travelled roads. And Allaah knows best. End quote.

And Allaah knows best.

'Be in this world as if you were a stranger or a traveler'

••••••••••••••••••••••••••••••••• ••••••••••••••••

Narrated Mujahid:

Abdullah bin 'Umar said, "Allah's Apostle took hold of my shoulder and said, ('Be in this world as if you were a stranger or a traveler')

The sub-narrator added: Ibn 'Umar used to say, "If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death."

Volume 8, Book 76, Number 425, al Bukhary

To join none in worship with Allah ..

To join none in worship with Allah

Narrated Anas bin Malik:

Allah's Prophet used to say, "A disbeliever will be brought on the Day of Resurrection and will be asked. "Suppose you had as much gold as to fill the earth, would you offer it to ransom yourself?" He will reply, "Yes." Then it will be said to him, "You were asked for something easier than that (to join none in worship with Allah (i.e. to accept Islam, but you refused)."

Volume 8, Book 76, Number 546, al Bukhary

Ayah of the day-AT-Tahrim (8)

Subject: Ayah of the day

Assalamu Alaikum

Surah: AT-Tahrim

BismiAllah Ar-rahman Ar-raheem

يٰأَيُّهَا الَّذينَ ءامَنوا توبوا إِلَى اللَّهِ تَوبَةً نَصوحًا عَسىٰ رَبُّكُم أَن يُكَفِّرَ عَنكُم سَيِّـٔاتِكُم وَيُدخِلَكُم جَنّٰتٍ تَجرى مِن تَحتِهَا الأَنهٰرُ يَومَ لا يُخزِى اللَّهُ النَّبِىَّ وَالَّذينَ ءامَنوا مَعَهُ ۖ نورُهُم يَسعىٰ بَينَ أَيديهِم وَبِأَيمٰنِهِم يَقولونَ رَبَّنا أَتمِم لَنا نورَنا وَاغفِر لَنا ۖ إِنَّكَ عَلىٰ كُلِّ شَيءٍ قَديرٌ ﴿٨

(8) Believers, turn to Allah in sincere repentance. Your Lord may acquit you of your sins, and admit you to Gardens underneath which rivers flow on a Day when Allah will not degrade the Prophet and those who believe with him. Their light will run before them and on their right hands, and they will say: 'Our Lord, complete our light for us and forgive us. Surely, You have power over all things.'

SACRED MONTHS

The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.(Bukhaari, H:4662)(Muslim, H:1679)

EXPLANATION:

These months are called sacred for two reasons:

1-Because fighting therein is forbidden unless initiated by the enemy

2-Because transgression of the sacred limits therein is worse than at other times.

Hence Allaah has forbidden us to commit sins during these months, as He says (interpretation of the meaning):

“wrong not yourselves therein”
[al-Tawbah 9:36]

Although committing sins is haraam and forbidden during these months and at other times, in these months it is more forbidden.

Al-Sa’di (may Allaah have mercy on him) said (p. 373):

"In the phrase “wrong not yourselves therein”, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah for His blessings, and they serve the interests of His slaves, so beware of wronging yourselves therein.
The pronoun may also be understood as referring to the four sacred months, and this forbids them to wrong themselves in those months in particular, as well as it being forbidden to do wrong at all times, because it is more forbidden at this time, but it is worse at this time than at others."

VERILY ALLAH KNOWS BEST.

The Arms of Love

The Arms of Love


When I felt lonely and blue,
It was to Your arms, I flew.

To seek refuge,
With my head upon your Mercy,
And it is there I feel at rest.

A rest, so sublime,
It is a moment obscure from time.

When there is a feeling of being so alone,
And it seems everyone is gone.

To Your arms of Love I go,
Away from all of life's woe

And there to rest my head upon your Love,
There, finding a final haven of rest!

When something distressed Prophet Muhammad, sallallahu alayhi wasallam

When something distressed Prophet Muhammad, sallallahu alayhi wasallam


When something distressed Prophet Muhammad, sallallahu alayhi wasallam he would turn to prayer.*(Narrated by Ahmad and Abu Dawood, 1319; classed as hasan by al-Albaani in Saheeh al-Jaami’ no. 4703)
THINK MORE ABOUT THE HEREAFTER

Bismillah hir rahmanir rahim

Mastawarid Ibn Shaddad (RA) narrated that the Prophet (pbuh) said, "This world compared to the Hereafter is like the amount of water that clings to a person's fingertip when he withdraws his hand from an ocean compared to the water of the entire ocean."(meaning this world is as insignificant as a drop of water in the ocean) (Muslim)

Ka'b Ibn Malik (RA) narrated that the Prophet (pbuh) said, "The amount of harm that people's love for wealth and luxury can do to his Imaan is even greater than the amount of harm that two hungry wolves can do to a herd of sheep." (Tirmidhi)



Our Goal and How To Get It....

Abu Huraira(ra) Narrated that Rasulullah(saw) said: "The first group (of people) who will enter Paradise will be (glittering) like the moon when it is full. They will not spit or blow their noses or relieve nature. Their utensils will be of gold and their combs of gold and silver; in their centers the aloe wood will be used, and their sweat will smell like musk. Everyone of them will have two wives; the marrow of the bones of the wives' legs will be seen through the flesh out of excessive beauty. They will neither have differences nor hatred amongst themselves; their hearts will be as if one heart and they will be glorifying Allah in the morning and in the evening."
{Bukhari}

Sahl bin Sad(ra) Narrated that Allah's Messenger(saw) said: "Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him."
{Bukhari}

Abu Huraira(ra) Narrated that Rasulallah(saw) said: "Allah has ninety-nine names. (i.e. one-hundred minus one) and whoever knows them will go to Paradise."

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Alas to dust we all return,

Alas to dust we all return,Some shall rejoice,while others burn.

Our heart beats approximately 67 times a minute. Everytime it wants to beat it asks ALLAH (swt), am I permitted to beat?
If ALLAH (swt) says YES, it beats, and if he says NO, then life ends………..

Behold, We alone shall remain after the earth and all who live on it have passed away,and when unto Us all will have been brought back.Maryam 19:40.

No self can die except with Allah's permission, at a predetermined time... (Surah Al 'Imran: 145)

...And no living thing lives long or has its life cut short without that being in a Book. That is easy for Allah. (Surah Fatir: 11)

Nothing occurs, either in the earth or in yourselves, without its being in a Book before We make it happen. That is something easy for Allah. (Surat al-Hadid: 22)

Say: "Nothing can happen to us except what Allah has ordained for us. He is Our Master. It is in Allah that the believers should put their trust." (Surat at-Tawba: 51)


We have created all things according to a fixed decree. (Surat al-Qamar: 49)
He it is Who gives life and causes death. And when He decides upon a thing He says to it only: "BE!" and it is. 40 - Ghafir. Verse 68

Allah , says:
" Allah! There is none has the right to be worshipped but He, the Living, the Ever-lasting. Neither slumber or sleep overtakes him. His are all things in the heavens and the earth. Who is it that can intercede in His presence, except as He permits? He knows what is before them and what is behind them. Nor shall they compass aught of His Knowledge, except as He Wills. His Kursi extends over the heavens and the earth and He feels no fatigue in guarding and preserving them, for He is the Most High, Most Great" (Qur'an 2:255)

Allah , says:

" And no matter how many be angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He Wills and pleases" (Qur'an 53:26)



Allah , says:
" Say: "Call upon those whom you claim [as gods] besides Allah: They have no power, not the weight of an atom - in the heavens or on the earth. No share have they therein, nor is any of them a helper to Allah. No intercession can avail with Him, except for those for whom He has granted permission. So much so that, when terror is removed from their hearts, they will say: "That which is true and just; and He is the Most High, Most Great."" (Qur'an 34:22-23)

Everything in the heavens and every creature on Earth prostrates to Allah, as do the angels. They are not puffed up with pride. They fear their Lord above them and do everything that they are ordered to do. (Qur'an, 16:49-50)

Allah, Who knows all, describes to the bee what it needs to do, and the bee then acts in the full light of that inspiration.

Your lord revealed to the bees: "Build dwellings in the mountains and the trees, and also in the structures which men erect. Then eat from every kind of fruit and travel the paths of your Lord, which have been made easy for you to follow." From inside them comes a drink of varying colours, containing healing for mankind. There is certainly a Sign in that for people who reflect. (Qur'an, 16:68-69)



Allah! Laa ilaaha illaa Huwa
(none has the right to be worshipped but He), the Ever-Living (Al-Hayy), the One Who sustains and protects all that exists (Al-Qayyoom).

Neither slumber, nor sleep overtake Him To Him belongs whatsoever is in the heavens and whatsoever is in the earth.

Who is he that can intercede with Him except with His permission?
He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter.

And they wilt never encompass anything of His knowledge except that which He wills
His throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them

And He is the Most High (Al-‘Aliyy), the Most Great (Al-‘Atheem).
[Soorah Al-Baqarah (2) Aayah 255]

"Who is he that can intercede with Him except with His permission?"
makes clear the status of Lordship (Ar-Ruboobiyyah)and worship. Every human being is a servant of Allah.He does not exceed the boundaries of that status and therefore cannot intercede with Allah without His permission.



Our faith (‘aqeedah) thus makes a clear distinction between the nature of the Supreme Creator and His worshippers. They neither mingle nor do they have a single characteristic in common.

None can intercede except by Allah’s Permission: His Leave is universal. Even Muhammad (sallallahu ‘alaihi wa sallam) who has the greatest rank with Allah cannot intercede except with the prior leave from Allah.

He will be granted this permission after he (r) prostrates before Allah and praises Him with the great praises and glorifications which Allah guides him to it on that day.

Then it will be said: Raise your head and speak; you will be listened to, intercede and our intercession will be accepted. [Saheeh Al-Bukhaari (Arabic/English)], vol. 6, no. 3 and no. 236.]

These then are some of the facets of the greatness of this verse. Each Muslim should learn it by heart, contemplate its meanings and recite it often.There are many Ahaadeeth relating to its excellence and merits.


One is a long hadeeth narrated on the authority of Abu Hurayrah (radiallahu ‘anhu) in which the Prophet (sallallahu ‘alaihi wa sallam) was reported to have said to him:

"When you go to your bed, you should recite Aayatul-Kursi) from the beginning to the end, by reciting it there will be posted a guardian over you from Allah who will protect you during the whole night and the devil will not be able to come near you till morning." [Al-Bukhaari]

“WHO IS HE WHO MAY INTERCEDE TO HIM EXCEPT WITH HIS PERMISSION?”

Nothing happens in the Universe without Allah’s Permission, especially on the Day of Resurrection, when no one will be able even to speak without Allah’s permission.

“THE DAY WHEN THE SPIRITS AND THE ANGELS SHALL STAND IN A ROW, THEY DO NOT SPEAK EXCEPT FOR THOSE THE MERCIFUL PERMITS AND SPEAK RIGHTFULLY AND TRUTHFULLY” (S: 78 A: 38)

"Allah created all things, and he is the agent, upon which, all
[39:62] GOD is the Creator of all things, and He is in full control of all things.[all things depend]." [Surah 39, verse 62]

If the whole of mankind gathered to do some thing to help us, they could not help in anything which Allah had not already written for us. And if the whole of mankind gathered together to harm us, then they would not be able to harm with anything which Allah had not already written for us.




Those who reflect on these details see that they are constantly dependent upon Allah, Who has created them and enabled them to live. Without His consent, they could not even breathe. Thus, they can understand that Allah is their closest friend and guardian.

Allah informs us of this reality in the following verse:
[Say:] “There is no way out for you in Earth or heaven. You have no protector or helper besides Allah.” (Surat al-‘Ankabut, 22)

No self can die except with Allah's permission, at a predetermined time. If anyone desires the reward of the dunya, We will give him some of it. If anyone desires the reward of the akhira, We will give him some of it. We will recompense the thankful. (Surah Al 'Imran,145)



'A'ishah (A.S.) narrated that the Prophet (PBUH) said:

"Everyone has been created with three hundred and sixty Joints. Whoever mentions Allah's greatness (says Allahu Akbar), praises Allah, extols Allah, and seeks forgiveness from Allah and removes stones from the path of the people, enjoins what is good and forbids the evil to the amount of those three hundred and sixty joints (sulama), he walks on that Day (of Judgment) having distanced himself from the Hell fire."

Abu Dharr (A.S.) narrated "the Prophet said (PBUH):

"In every morning there is a charitable act on the joints of any of you. Every tasbihah (to say: subhanallah, i.e. Glory be to Allah) is a charitable act; every tahmidah (to say: al-hamdu lillah, i.e. Praise be to Allah) is a charitable act, every tahlilah (to say: la ilaha illallah, i.e. There is none worthy of worship but Allah) is a charitable act; every takbirah (to say: Allahu akbar, i.e. Allah is the Greatest) is a charitable act; enjoining the right is a charitable act; forbidding the evil is a charitable act. However, to fulfill that charity, it is sufficient to pray two rak'at of Duha."

Do not be sad ...

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Saeed Said: Do not be sad because you are black,for among the best of people three were black:Bilal bin rabah(r)-the caller to prayer of Allah's messenger; Mahja-freed slave of umar bin khattab(r) and Luqman Hakim-mentioned in Qur'an.



Do not be sad because you were born black and poor,It's not your mistake nor of your creator's, but It's just a matter of test for you.Do not be proud of yourself because you were born white and rich,It's not your greatness nor of your father's, but It's just a matter of test for you too.The one who is not thankful for a small blessing cannot be thankful even for a mountain of gold... So be thankful for every little thing you have and remember that no two individuals can have three things same i.e Face,Fate & Future-Hamid

"Indeed the one who is poor is the one who has lost his religion,the only one who is destroyed is the one whose religion is destroyed.Know that there is no poverty after paradise and there is no richness after the helfire"-Jundub

The story of the bull-anwar alawlaki

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For the Sake of Allah: Advising Fellow Muslims

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Modesty (Haya) in Islam

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Modesty (Haya) in Islam
Shyness and Modest Behavior According to Qur’an and Hadith

In the Holy Qur'an, God says: “O children of Adam, We have provided you with garments to cover your bodies, as well as for luxury. But the best garment is the garment of righteousness. These are some of God's signs, that they may take heed.” (Al-A`raf 7:26)


Modesty is for both male and female. It isn't only for women as many people have the misconception. The sphere of Modesty in Islamic morality is so vast that it encompasses all aspects of human life.

Zaid bin Talha reported, God's Messenger as saying, Modesty and Faith are companions; when one of them goes out, the other follows it. He also reported, God's Messenger said, Every religion has a character and the character of Islam is Modesty.

Modesty prevents human beings from indulging into indecency and obscenity. If they commit sin under pressure of animal nature, it is modesty which makes them feel the pangs of conscience. If we lack modesty, desires will lay complete hold of us and we will not hesitate to indulge into any sin. Modesty is a strong moral deterrent against all evil inclinations.

Prophet Muhammad (PBUH), our Uswatun Hasana, the best example for us, was more bashful than a virgin behind her curtain. In fact, he was a perfect model of modesty.

One of the main differences between animal and human behavior is the characteristic of modesty.

Yes, Indeed! It is a real challenge to each Muslim--either to have this attribute of modesty or his rank is not better than that of the animal. Allah (SWT) says, They enjoy and eat as animals do, and Hell is their destination.

Abdullah bin Masud reported, God's Messenger as saying, Shall I not tell you who is kept away from hell, and from whom hell is kept away? Everyone who is gentle, kindly, approachable and of an easy disposition. That's what is called Modesty. SEE HOW IMPORTANT MODESTY IS IN ISLAM!?!

The Muslim woman is beautified by her modesty in dress and manners, and guarded against indecent looks and behavior - even though she may be different from everyone else around her.

Modesty is dignity, grace and adornment of a believer, given by the All-Wise Beneficent Allah (SWT), for the benefit of the Muslims and all mankind.

Abdullah bin Musalm reported, God's Messenger as saying, Modesty is a part of the teachings of the previous prophets, and anyone who lacks it may do whatever he likes.

We are 1iving in this so called free society, in which our Islamic standards of purity and modesty face the continual threat, and can easily be destroyed altogether, if we don't adhere to, the important part of Islamic morality which is modesty.

Good Manners and Form (Al-Adab)

Hadith - Good Manners and Form (Al-Adab)

Bukhari :: Book 8 :: Volume 73 :: Hadith 6
Narrated Al-Mughira:

The Prophet said, "Allah has forbidden you ( 1 ) to be undutiful to your mothers (2) to withhold (what you should give) or (3) demand (what you do not deserve), and (4) to bury your daughters alive. And Allah has disliked that (A) you talk too much about others ( B), ask too many questions (in religion), or (C) waste your property."

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135 people convert to Islam "ALLAHU AKBAR"

.."ALLAHU AKBAR" .."ALLAHU AKBAR" .."ALLAHU AKBAR"

Verily, Allah gives Divine Guidance to those who truly believe in His Oneness. He loves those who believe in Him and His Messenger, those who sincerely worship Him and do righteous deeds according to the Qur’an and the Sunnah. The non-Muslims who will die in their state of disbelief will forever suffer in the Hell-Fire forever. They will never see Allah for they will be blind in the Hereafter for denying Allah’s Message. They will have severe punishment for not worshipping Allah, Who Alone deserves our love, devotion and sacrifice.

Furthermore, the non-Muslims and those who emulate them have to remember that death is a reality. It is part of life, which we can not avoid. Every human being shall taste death. Allah the Exalted says:

“Every soul shall have a taste of death: and on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have succeeded: for the life of this world is but goods and chattels of deception.” (Qur’an 3:185)

“Wherever you are, death will find you out, even if you are in towers built up strong and high! ...” (Qur’an 4:78)

May Allah the Almighty, the Most Gracious, the Most Merciful continue His Guidance and bestow His Love and Mercy upon us all Muslims. May He save us from the torments of the Hell-Fire and reward us Supreme Success in the eternal life Hereafter. Ameen
...

Understanding Mercy and Good Manners

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My Only Wish....

TRAITOR OF THE UMMAH

TRAITOR OF THE UMMAH

The Khilafah is.....coming..

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Warrior of Islam I-‘Atabek ‘Imaduddin Zangi

At the critical moment, when the despair of the Muslims was at its height, a bright star rose in the eastern horizon. As it had happened earlier, Islam found from an unexpected quarter a champion for its cause, who appeared on the scene to save the situation.


“It was but necessary to preach the jihad- the Holy War-and to show a commander whose courage and military genius all must respect, and the Turkmans chiefs and vassals would at once become a Church Militant with whom the Crusaders would have very seriously to reckon. The leader was found in ‘Imaduddin Zangi’. Saladin.p 34.-rightly said by Stanley Stanpole .

‘Imaduddin Zangi was the son of one of thecourt chamberlains of Malik Shah. Sultan Mahmud conferred on him the government of Mosul along with the title of ‘Atabek , the Tutor of the Princess. After consolidating his power in Syria and Irag. ‘Imaduddin advanced against Edessa (Roha) which was one of the strongest fortresses held by the Crusaders, and formed the centre of their aggressive inroads into the neighbouring territories held by the Muslims. ‘Imaduddin captured Edessa on the 6th of Jamadi al-akhir, 539 A.H. According to Arab historians it was the “conquests of conquest” for Edessa was regarded by the Christians as the “stoutest prop of the Latin Kingdom.” The valley of the Euphratus was thus finally saved from the marauding excursions of the Crusaders. Shortly after achieving this brilliant victory ‘Imaduddin was assassination by a slave on the 5th of Rabi’ al-Thani , 541A.H. Thus perished one of the greatest heroes of Islam, who had opened the way for a counter-attack against the Crisaders. However; the task left incomplete by the great ‘Atabek was taken far ahead by his illustrious son, al- Malik al-‘Adil Nuruddin Zangi.




Al –Malik al-‘Adil Nuruddin Zangi.
Nuruddin Mahmud (known to the west as Noradinus) was now the Sultan of Aleppo, on whom devolved the responsibility of championing Islam. The aim devolved the responsibility of championing Islam. The aim of his constant efforts was the expulsion of the Latin Christians from Syria and Palestine and to this object he rem,ained faithful throughout his life . for him jihad with the Crusaders was the greatest act of piety which will be crowned with the Devine blessing. In 559 A.H. Nuruddin Zangi captured Harim, a stronghold of the Crusaders in the north, after defeating the united armies of the Franks and the Greeks. It is related that ten thousand Christians were slain in this battle and innumerable Crusaders were taken to prisoners along most with most of their chieftains, such as Bohemond, Prince of Antioch, Raymond of the court of Tripoli, Joscelin III, and Greek general, Duke of Calamar. Soon after it the fortress of Banais. (Saladin ,p.84 and al-Kamil, Vol XI, p 124.)[Caesarea Philippi] at the foot of Mount Hermon, fell two sides. The significance of this political change has been described thus :


“The possession of the Nile by Nuruddin’s general (Salahuddin) placed the Kingdom of Jerusalem as it were a cleft stick, squeezed on both sides by armies controlled by the same power. The harbours of Damietta and Alexandra gave the Muslims the command od a fleet, and the Crusaders with Europe, stop the annual pilgrim ships and seize their supplies.” [Saladin p.103]

Nuruddin had thus practically outmanoeuvred the Crusaders in Palestine but his greatest ambitios was to drive out Jerusalem. This was, however , to be accomplished by Salahuddin but its foundation was laid by the departing sovereign, Nuruddin, who died in 569 A.H. in his fifty-sixth year, of a desease of quinsy (a kind of throat disease ). The news of the death of Nuruddin, “Fell like a thunderbolt among the Saracans.” – by Lane-Poole.



Character of Nuruddin
Muslim historians describe Nuruddin as a chivalrous , just and generous ruler, most tender-hearted , pious and high- minded, and a fearless warrior ready to expose himself in the frontline of every battle. True to his name ‘Mahmud’ he was acclaimed as one of the best of the kings; as the historians tell us, he was more capable and enlightened than his predecessors.

Ibn al-Jawzi who was a contemporary of Nuruddin, writes of him in al-Muntazam:

“Nuruddin marched upon the enemy at the frontiers of his realm and succeeded in regaining more than 50 towns from the infidels. He led a life better than most of the kings and sultans. Peace and tranquility reigned in his kingdom. There is, in fact, a lot to be said in his praise. He always considered himself as a subordinate of the Caliph at Baghdad. Before he died he abolished all oppressive and illegal imposts within his territories. He was extremely simple in his habits and loved the pious and scholars.[Al-Muntazam, Vol,X ,pp . 248-249.

Another historian, Ibn Khallikan, who is known for his objective assessment of the characters and events , says:

“He was a just and pious king, always eager to follow the observances prescribed by the Shariah and a generous patron of scholars in whom he took great interest. He was distinguished for his keen desire to take part in the jihad; he spent his income on the pious foundations and welfare of the poor; and had set up educational institutions in all the principlal cities of Syria. It is difficult to enumerate all of his qualities or monuments of public works left by him .[Ibn-Khalikkan, Vol IV, p. 272.

Ibn al-Athir, the reputed historian and author of the Tarikh al- Kamil, writes:

“I have studied the careers of the rulers of the past but excepting the first four Caliphs and ‘Umar ibn ‘Abdul ‘Aziz there been no prince so liberal and pious, law abiding and just (as Nuruddin).” [Al-Khamil , Vol. XL ,pp. 163-164.




Ibn al –Athir’s testimony carries a special weight because he was in his fourteenth year when Nuruddin died. He writes about the character and disposition of Nuruddin as follows:
“He met his personal expenses from the property he had acquired out of the proceeds of his own share in the booty taken in war. He had set apart three shops situated in Hams, which fetched an annual rent of 20 dinars, for meeting his household expense. Once , when his wife complained to him that the income from the shops was insufficient, he dryly replied: “ I have nothing to give you. Whatever else you see, I hold in sacred trust for the Muslims and I am no more than their trustee. I would not like to be consigned to Hell for your sake by spending anything on ourselves out of the public funds.’

“He used to devote a greater part of his time after the nightfall in prayers. Belonging to the Hanafite School, he had studied jurisprudence and the Traditions but the narrow dogmatist was entirely foreign to his character.



“He was distinguished for his remarkable love for justice which could be seen , for example, in the fact that he had abolished all customs, dues and tithes throughout his vast kingdom comprising Egypt, Syria and Mosul. He was summoned to appear before a court. He sent the word to the Qadi that no preferential treatment should be accorded to him when he appeared before the court as a defendant. Although he won the case against the plaintiff, he gave his claim in favour of his opponent saying: ‘I had already decided to do so, but I thought that perhaps my vanity wanted me to avoid attending the court of law. I , therefore, decided to appear before the court and now I give up what has now been decided in my favour.’ He had set up a special tribunal known as Dar al-‘Adl (House of Justice) where he , along with a Qadi, personally heard the cases to check arbitrariness on the part of high officials, princes, etc.

“On battle-field he earned the admiration of everyone by his personal bravery. He always took two bows and quivers to the battle-field. Once somebody said to him: ‘For God’s sake, don’t expose to danger your own self as well as Islam.’ ‘Who is Mahmud, ‘ retoted Nuruddin, ‘ that you speak thus of him? Who defended the country and Islam before me? Verily, there is no defender save Allah.’

‘He held the scholars in high esteem and always stood up to receive them. He took keen interest in their affairs and patronized them with generous gifts but despute his humility and simplicity, he had such a commanding personality that the people were seized with fright in his presence. The fact is that it is not possible to relate all his qualities in the limited compass of this page.” [Al-Kamil; , Vol.XL, pp. 163-164.

-Lessons from Salahuddin-al-Ayyubi and his Successors.

Warrior of Islam II ~ Al-Malik al-‘Adil Nuruddin Zangi


“On the battle-field he earned the admiration of everyone by his personal beavery. He always took bows nd quivers to the battle- field. Once somebody said to him: ‘For God’s sake, don’t expose to danger your own self as well as Islam.’

‘Who is Mahmud,’ retorted Nuruddin, ‘ that you speak thus of him ?
Who defended the country and Islam before me ?
Verily , there is no defender save Allah.’~ Nuruddin.

“He held the scholars in high esteem and always stood up to received them. He took keen interest in their affairs and patrionised them with generous gifts but despite his humility and simplicity, he had such a commanding personality that the people were seized with fright in his presence. The fact is that it is not possible to relate all his qualities in limited compass of this page.”

Nuruddin Unflinching faith

Nuruddin had set his heart on the expulsion of the Crusaders from the holy land. He had also an unflinching faith in his mission and a firm conviction that he would ultimately succeed in his endeavour.



Nuruddin had to suffer a defeat at Hisn al-Akrad in 558 A.H., when he was taken unaware by the Christians. [ibid , Vol XI, p. 119.] Soon thereafter he was making camp near Hams, a few miles from the enemy encampment. Some of his well-wishers counseled Nuruddin that it was not advisable to remain so near to the enemy after suffering defeat. Nuruddin , however, bade them to keep quiet and said: “ I won’t care for the enemy if I had only a thousand horses with me. By God , I would not go under a roof till I have take revenge from the enemy.” Even after the defeat, Nuruddin continued with his generous grants to the learned, the poor and the pious persons. When it was suggested to him that amount earmarked for charitable purposes might be diverted for strengthening the forces at that critical juncture, Nuruddin replied angrily: “ But I hope the succour of God only on account of their benedictions and prayers. The Holy Prophet has said that Allah causes sustenance and His help to come down on earth only for the sake of the poor and the oppressed.



How can I desist from helping those who fight for me when I am fast asleep ?

And lo ! They never miss their targets; yet, you want me to help those who fight only when they see me in their midst on the battlefield, and they often succed or fail in their endeavours.

The poor have a right to dderive benefit from the public revenues and so how can I ask them to forgo what is due to them? [al- Kamil , Vol. XI, p. 119.]

Nuruddin made preparation to avenge this defeat: he distributed large sums to his followers ; sent letters to all the chiefs and governors for sending fresh levies; and , at the same time, requested the pious and devoted to pray for his success. His efforts created a new upsurge throughout hisvast domination to fight the Crusaders for the defence of Islam. Nuruddin met the united armies of the franks and the Greeks, and in one of the fiercest battles which took place over his foes which gave him control over Harim and a few other fortresses.[ibid.,Vol.XI,pp.122-123.]

The unflinching faith of Nuruddin can well be imagined by an incident reported by historians . While he was laying a siege to Banias (Caesarea Philippi), his brother , Nusratuddin lost an eye. Nuruddin, on meeting his brother, said: “if you only knew the divine reward for losing your eye, you would ardently desire to loser the other one too.”
[ibid., Vol. XI, p.123.]

Nuruddin Zangi-Prelude to Salahuddin

The Crusaders

On the one hand, the commonwealth of Islam was devoting its attention to the educational and intellectual pursuits, while the Christendoms, on the other, was consolidating its might to wipe out the entire Islamic world. Europe had been nourishing an intense hatred for Islam ever since the Arabs had taken to arms and conquered the eastern possessions of the Byzantine Empire.



All the holy places of Christendom including the birthplace of Jesus Chjrist were under Muslim rule. This , by itself, was a sufficient reason for Europe for breathing vengeance on Islam, but the existence of powerful Islamic states and their continued inroads into the Christian countries did not give them the heart to covet the Muslim territories. However, the downfall of the Seljukid Empire and the unsettled conditions in Asia Minor and Syria towards the unsettled conditions in Asia Minor and Syria towards the end of the fifth century A.H. in many respects favoured a successful venture by Europe . At the same time, the Christendom found a wandering preacher in the person of Peter the Helmit, who didtinguised himself by his fiery zeal and ability to carry away by his eloquence thousands of poor Christians from one corner of Europe to another. Apart from these, numerous other factors, social and economic, contributed to the religious venture of the Crusaders with a hallow of romance tainted with avarice ambition and lust. The first eastward march of the Crusaders towards Syria commenced in 490A.H; within two years the great cities of Edessa and Antioch and many fortresses were captured, and by 492A.H the Crusaders had taken possession of Jerusalem itself. Within a few years the greater part of Palestine and the coast of Syria, Tortosa, Acre , Tripolis and Sidon fell into the hands of the Crusaders.

The Crusaders penetrated like a wedge between the old wood and the new” , says Stanley Lane Poole, “ and for a while seemed to cleave the trunk of Mohammedan empire into splinters.” The capture of Jerusalem threw the fanatical horde of Crusaders into a frenzy which gave rein to their wildest passions: a savagery which their own writers are ashamed to confess, and unable to deny. Here is a graphic account of the massacre of Muslims after the fall of Jerusalem: “So terrible, it is said, was the carnage which followed that the horses of the crusaders who rode up to the mosque of ‘Umar were knee-deep in the stream of blood. Infants were seized by their feet and dashed against the walls or whirled over the battlements, while the Jews were all burnt alive in synagogue. “On the next day the horrors of that which had preceded it were deliberately repeated on a larger scale. Tancred had given of his indignant protest they were all brought out and killed; and massacre followed in which the bodies of men, women and children were hacked and hewn until their fragments lay tossed together in heaps. The work of slaughter ended, the streets of the city were washed by Saracen prisoners.” The fall of Jerusalem marks the beginning of the decline of Islamic power and the rise of the Christian West. It was successful in due course in establishing four Latin Kingdoms-Jerusalem, Edessa, Antioch and Tripoli-in the territory bordering the eastern end of the Mediterranean from the Euphrates to Egypt, exposing the entire world of Islam to the danger of annihilation. The ambition of the warriors of the Cross ran so high that Reginald of Chatillon once exp[ressed the desire to cross over to Arabia with the full design of sacking Makkah and Madinah and taking the corpse of the blessed Prophet out of his grave! Never since the rising of the Prophet out of his grave!

The fall of Jerusalem marks the beginning of the decline of Islamic power and the rise of the Christian West. It was successful in due course in establishing four Latin Kingdoms-Jerusalem, Edessa, Antioch and Tripoli-in the territory bordering the eastern end of the Mediterranean from the Euphrates to Egypt, exposing the entire world of Islam to danger of annihilation. The ambition of the warriors of the Cross ran so that Reginald of Chatilon once expressed the desire to cross over to Arabia with the full design of sacking Makkah and Madinah and taking the corpse of the blessed Prophet out of his grave! [Saladin,p177] Never since the rising of the apostates following the death of the Prophet s.a.w had Islam been exposed to such a grave danger. The existence of Islam being at stake for the second time in its history, Muslims had take the field for a decisive battle with the Latin West. The opening decades of the sixth century A.H marked the dissension of the Islamic East . after the death of Malik Shah , the last great Seljukid ruler, civil war broke out among his successors and the empire split into many separate principalities . there was then no ruler who had the capacity to unify the forces of Islam and stand up to defend the Islamic world against the increasing pressure from the north-west. “It was a time of uncertainty and hesitation of amazed attendance upon the dying struggles of a mighty empire; an interregenum of chaos until the new forces should have gathered their strength; in short , it was the precise moment when a successful invasion from Europe was possible.” –Stanley Lane –Poole [Ibid ,p.25]



The verse 2:256 of the Quran says: Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things. Islam wants its adherents to be just to every human being. "Do not let your hatred of a people incite you to aggression." (The Quran 5:2). "And do not let ill-will towards any folk incite you so that you swerve from dealing justly. Be just; that is nearest to heedfulness" (The Quran 5:8). Muslims are asked to be truthful, trustworthy, humble, kind and generous. They are asked to repel evil with goodness, control their anger, and be forgiving. When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly.


Masjid Al-Aqsa, where Messenger Muhammad (PBUH) led the prayers for the other messengers and prophets on the night of Al-Isra’ wal Me’raj.



The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former is not applicable to anybody while the latter is applicable to every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrators who claim themselves to be Muslims will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and hanges in them, or practically violate them while paying lip-service to them, the verdict of the Holy Quran for such governments is clear and unequivocal:

"Those who do not judge by what God has sent down are the disbelievers." (Kafirun). 5:44 The following verse also proclaims: "They are the wrong-doers (zalimun)" (5:45), while a third verse in the same chapter says: "They are the evil-livers (fasiqun)" (5:47).

In other words this means that if the temporal authorities regard their own words and decisions to be right and those given by God as wrong they are disbelievers. If on the other hand they regard God's commands as right but wittingly reject them and enforce their own decisions against God's, then they are the mischief-makers and the wrong-doers. Fasiq, the law-breaker,is the one who disregards the bond of allegiance, and zalim is he who works against the truth.

Thus all those temporal authorities who claim to be Muslims and yet violate the rights sanctioned by God belong to one of these two categories, either they are the disbelievers or are the wrong-doers and mischief-makers. The rights which have been sanctioned by God are permanent, perpetual and eternal. They are not subject to any alterations or modifications, and there is no scope for any change or abrogation.

A Most Beautiful Model (Uswa al-Hassanah)


Prophet Muhammad sallallahu alayhi wa sallam , was born in 569 after Christ at Arabia in the city of Mecca on the 12th day of Rabi-ul-Awwal. Which was Monday the 20th day of April, 571 A.C. In commemoration to our beloved Prophet sallallahu alayhi wa sallam, this falls on Monday March 9, 2009 . Our beloved Prophet sallallahu alayhi wa sallam, offers humanity a perfect example in all facets of life. The Holy Quran declares: "Verily, you have in the messenger of Allah, a most beautiful model (Uswa al-Hassanah)." Laqad kana lakum fee rasooli Allahi oswatun hasanatun Quran 33:21

His father, 'Abdullah had died some weeks earlier, and it was his grandfather who took him in charge. According to the prevailing custom, the child was entrusted to a Bedouin foster-mother, with whom he passed several years in the desert. All biographers state that the infant prophet sucked only one breast of his foster-mother, leaving the other for the sustenance of his foster-brother. When the child was brought back home, his mother, Aminah, took him to his maternal uncles at Madinah to visit the tomb of 'Abdullah. During the return journey, he lost his mother who died a sudden death. At Mecca, another bereavement awaited him, in the death of his affectionate grandfather. Subjected to such privations, he was at the age of eight, consigned at last to the care of his uncle, Abu-Talib, a man who was generous of nature but always short of resources and hardly able to provide for his family.

Young Muhammad had therefore to start immediately to earn his livelihood; he served as a shepherd boy to some neighbours. At the age of ten he accompanied his uncle to Syria when he was leading a caravan there. No other travels of Abu-Talib are mentioned, but there are references to his having set up a shop in Mecca. (Ibn Qutaibah, Ma'arif). It is possible that Muhammad helped him in this enterprise also.

By the time he was twenty-five, Muhammad had become well known in the city for the integrity of his disposition and the honesty of his character. A rich widow, Khadijah, took him in her employ and consigned to him her goods to be taken for sale to Syria. Delighted with the unusual profits she obtained as also by the personal charms of her agent, she offered him her hand. According to divergent reports, she was either 28 or 40 years of age at that time, (medical reasons prefer the age of 28 since she gave birth to five more children). The union proved happy. Later, we see him sometimes in the fair of Hubashah (Yemen), and at least once in the country of the 'Abd al-Qais (Bahrain-Oman), as mentioned by Ibn Hanbal. There is every reason to believe that this refers to the great fair of Daba (Oman), where, according to Ibn al-Kalbi (cf. Ibn Habib, Muhabbar), the traders of China, of Hind and Sind (India, Pakistan), of Persia, of the East and the West assembled every year, travelling both by land and sea. There is also mention of a commercial partner of Muhammad at Mecca. This person, Sa'ib by name reports: "We relayed each other; if Muhammad led the caravan, he did not enter his house on his return to Mecca without clearing accounts with me; and if I led the caravan, he would on my return enquire about my welfare and speak nothing about his own capital entrusted to me."

Prophet Muhammad sallallahu alayhi wa sallam , lived among his people and taught them about the belief in one God, ethics in everyday life and the importance of education in leading an exemplary life. In this regard, some of his famous sayings are "Seek knowledge even unto China", "acquire knowledge, for he who acquires it performs an act of piety; he who speaks of knowledge, praises God: he who seeks it, adores God." He also declared: "The ink of the scholar is more precious than the blood of the martyr."

Prophet Muhammad sallallahu alayhi wa sallam , bequeathed to posterity, a religion of pure monotheism; he created a well-disciplined State out of the existent chaos and gave peace in place of the war of everybody against everybody else; he established a harmonious equilibrium between the spiritual and the temporal, between the mosque and the citadel; he left a new system of law, which dispensed impartial justice, in which even the head of the State was as much a subject to it as any commoner, and in which religious tolerance was so great that non-Muslim inhabitants of Muslim countries equally enjoyed complete juridical, judicial and cultural autonomy. In the matter of the revenues of the State, the Quran fixed the principles of budgeting, and paid more thought to the poor than to anybody else. The revenues were declared to be in no wise the private property of the head of the State. Above all, the Prophet Muhammad set a noble example and fully practised all that he taught to others.

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THE PROPHET MUHAMMAD (SAAS)

As a verse of the Qur'an reveals, "… Muhammad is the Messenger of Allah and the Final Seal of the Prophets." (Surat al-Ahzab: 40), the Prophet Muhammad (saas) was sent to mankind as the last prophet. He was a living example of the sublime morality of Allah's last revelation. He was a friend of Allah and inspired humanity by his nearness to Him. He was His representative, noble in His sight, and a friend to all believers.

As Allah has revealed in another verse, "We will impose a weighty Word upon you..." (Surat al-Muzammil: 5), he charged His last prophet, Muhammad (saas) with a heavy responsibility. Due to the Prophet (saas)'s strong faith in Allah, he fulfilled that responsibility in the best possible way, called mankind to the path of Allah and Islam, and illuminated the way for all believers.

Although we have never seen the Prophet (saas), we can still do our very best to come to know his exemplary behavior, his sayings and the pleasing morality he displayed, by means of the verses of the Qur'an and the hadiths (the sayings and teachings of the Prophet (saas). We can try to be like him, in order to be close to him in the hereafter. People today, and the young in particular, take many individuals as role models, imitate the way they behave, speak and dress, and try to be like them. Yet, since the great majority of thesepeople are not on the right road themselves, they lack proper morality and attitudes. It is therefore a serious responsibility to lead people to the truth and the best morality and behavior. A Muslim needs to try to emulate the behavior and the morality of the Prophet Muhammad (saas). Allah confirms that in a verse:

You have an excellent model in the Messenger of Allah, for all who put their hope in Allah and the Last Day and remember Allah much. (Surat al-Ahzab: 21)

Like the Prophet Muhammad (saas), the other prophets were also role models for believers, and enjoyed Allah's good pleasure. Allah says in one verse:

There is instruction in their stories for people of intelligence. This [the Qur'an] is not a narration which has been invented but confirmation of all that came before, a clarification of everything, and a guidance and a mercy for people who believe. (Surah Yusuf: 111)

The aim in writing this book is to introduce various characteristics of the Prophet Muhammad (saas), by showing the superior features and qualities a society may enjoy when it adopts such a morality, thus encouraging others to adopt that same morality. As the Prophet (saas) has revealed in the hadith, "Verily, I have left amongst you the Book of Allah and the Sunnah of His Apostle which if you hold fast, you shall never go astray,"1 a Muslim's two truest guides are the Qur'an and Sunnah (the practice of the Prophet Muhammad (saas)). The Prophet Muhammad (saas) was an example to all humanity with his morality, to which he called on mankind to live by. It was the Prophet (saas) who said "I was sent to perfect good character"2 and "By One in whose hand there is my life: None shall enter Paradise except one who has got good conduct."3



Those Muslims who follow the way of the Prophet (saas) need to be foremost in their morality and behavior, and to invite others to adopt that same morality.

We only send the Messengers to bring good news and to give warning. Those who disbelieve use fallacious arguments to deny the truth. They make a mockery of My Signs and also of the warning they were given.(Surat al - Kahf:56)

Nothing in return from others

One of the fundamental tenets of Islam is that a person must found his whole life on the love and fear of Allah, and carry out all his obligations solely to win the good will and mercy of Allah and to attain His Paradise. In one verse, Allah tells believers: "Say: 'My prayer and my rites, my living and my dying, are for Allah alone, the Lord of all the worlds.'" (Surat al-An'am: 162)

In the following verse, believers are told to live their religion solely for Allah, and not for any other purpose: "Except those who repent and put things right and hold fast to Allah and dedicate their religion to Allah alone; they are with the believers. Allah will give the believers an immense reward." (Surat an-Nisa': 146) Anyone who holds fast to Allah, knows that there is no other god than Allah, lives his life solely to gain His good pleasure, and never, ever abandons his faith in Him, shows he has true faith.

No sincere believer tries to gain the love, good will, praise of anyone other than Allah in his actions and religious duties. The finest examples of such sincere believers are the Prophet Muhammad (saas) and other prophets (peace be upon them all).

The Prophet (saas) sought only to win Allah's good pleasure, and spent his life striving to win His mercy, compassion and Paradise, with never a thought for personal interests or worldly gain.

Say: "I do not ask you for any wage for it, nor am I a man of false pretentions." (Surah Sad: 86)

Say: "I have not asked you for any wage - it is all for you. My wage is the responsibility of Allah alone. He is witness of everything." (Surah Saba': 47)


The patience exhibited by the Prophet (saas) in the face of difficultyThroughout the period of his mission, the Prophet Muhammad (saas) experienced all manner of difficulty. Deniers and polytheists, from among his own people, insulted him most terribly, even calling him a magician or a madman. Others wanted to kill him and even schemed to do so. Despite all that, the Prophet (saas) tried to teach people of all backgrounds and cultures about the Qur'an, and therefore about proper morality and good behavior.

As is revealed in the verses of the Qur'an, some people had not the slightest idea of the basics of good manners, for which reason it never entered their minds that they might appall someone who possessed superior morality. The Prophet (saas) displayed the greatest patience in this circumstances, turning to Allah and asking for His help in all situations and encouraging believers to patience and submission.



In many verses in the Qur'an, Allah advises the Prophet (saas) to be patient despite the words of unbelievers:

So be patient in the face of what they say and glorify your Lord with praise before the rising of the sun and before it sets. (Surah Qaf: 39)

Do not be grieved by what they say. All might belongs to Allah. He is the All-Hearing, the All-Knowing. (Surah Yunus: 65)

We know that your breast is constricted by what they say. (Surat al-Hijr: 97)

Perhaps you are leaving aside part of what has been revealed to you and your breast is constricted by this because they say, "Why has treasure not been sent down to him or an angel not accompanied him?" You are only a warner and Allah is Guardian over all things. (Surah Hud: 12)

Believers must remember the kind of things Allah's Messenger (saas) was patient for, and take him as a model when dealing with their own difficulties. Those who despair at the slightest problem, who are unable to bear the smallest objection, who stop preaching the religion of Allah, or who lose hope when their business dealings go wrong, must be aware that such behavior is incompatible with Allah's holy book and the sayings and deeds of the Prophet (saas). Believers must always be patient, take Allah as their helper and give thanks to Him, adopt the superior morality of the Prophet (saas), and hope for the mercy, compassion and Paradise of our Lord.