Jumat, 30 April 2010
Islam & Watching TV
The issue of watching TV is not free from numerous reservations from a shar'i point of view, such as uncovering 'awraat, listening to music, spreading corrupt beliefs and calling for imitation of the kuffaar. Allaah has commanded us to lower our gaze, as He says (interpretation of the meaning):
"Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allah is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)" [al-Noor 24:30-31].
Since lowering the gaze is the basis of protecting the private parts, it is mentioned first. Allaah has made the eyes the reflection of the heart: if a person lowers his gaze, the desire in his heart will be reduced, but if a person looks and stares, the desire in his heart will be provoked.
In Saheeh Muslim (1218) it is reported that Al-Fadl ibn 'Abbaas (may Allaah be pleased with him) was riding behind the Messenger of Allaah (peace and blessings of Allaah be upon him) on the Day of Sacrifice (Yawm al-Nahr) from Muzdalifah to Mina, when some women riding on camel-borne sedan chairs passed by. The Messenger of Allaah (peace and blessings of Allaah be upon him) turned his [al-Fadl's] head away. This was prevention and denunciation through action, for if looking were permissible he would have approved of what he did.
The eye can sin by looking and that this is its zinaa. This is a refutation to those who say that looking is allowed in all circumstances.
It was also reported that the Prophet (peace and blessings of Allaah be upon him) said: "O 'Ali, do not follow a look with a second, for the first look is allowable but not the second."
A look has the same effect on the heart as an arrow has on its victim. If it does not kill him, it will wound him. It is like a spark of fire in dried grass; if it does not burn all of it, it will still burn some of it. May Allaah have mercy on the one who said:
"Everything starts with a look, and big fires start from little sparks.
How often has a heart been dealt a fatal blow like that of an arrow, with no need for a bow.
As long as a man's eyes are looking around, looking into the eyes of others, he is in a state of danger.
His eye delights in that which could destroy his heart. The joy that may lead to harm is not welcome."
Hence Shaykh Ibn Baaz (may Allaah have mercy on him) said in al-Fataawa 3/227:
With regard to television, it is a dangerous device and its harmful effects are very great, like those of the cinema, or even worse. We know from the research that has been written about it and from the words of experts in Arab countries and elsewhere enough to indicate that it is dangerous and very harmful to Islamic beliefs ('aqeedah), morals and the state of society. This is because it includes the presentation of bad morals, tempting scenes, immoral pictures, semi-nakedness, destructive speech, and Kufr. It encourages imitation of their conduct and ways of dressing, respect for their leaders, neglect of Islamic conduct and ways of dressing, and looking down on the scholars and heroes of Islam. It damages their image by portraying them in an off-putting manner that makes people despise them and ignore them. It shows people how to cheat, steal, hatch plots and commit acts of violence against others. Undoubtedly anything that produces so many bad results should be stopped and shunned, and we have to close all the doors that could lead to it. If some of our brothers denounce it and speak out against it, we cannot blame them, because this is a part of sincerity towards Allaah and towards other people.
Whoever thinks that this device (TV) can be free of these evils and can be used only for good purposes if it is censored properly is exaggerating and is making a big mistake, because the censor may miss things and most people nowadays want to imitate the foreigners. It is very rare to find censors who are doing their job properly, especially nowadays when most people are only interested in time-wasting entertainment and things that turn people away from true guidance. Reality bears witness to that.
We ask Allaah to keep us safe from all evil for He is the Most Generous.
Is Music Haram? return back
An article regarding Islamic Nasheed is located at the bottom of this article.
Evidence of prohibition in the Qur'aan and Sunnah:
Allaah says in Soorat Luqmaan (interpretation of the meaning):
"And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah..." [Luqmaan 31:6]
The scholar of the ummah, Ibn 'Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).
Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).
Al-Sa'di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa'di, 6/150)
Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi'in, that 'idle talk' refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn 'Abbaas and Ibn Mas'ood. Abu'l-Sahbaa' said: I asked Ibn Mas'ood about the aayah (interpretation of the meaning), '"And of mankind is he who purchases idle talks' [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing - and he repeated it three times. It was also reported with a saheeh isnaad from Ibn 'Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of "idle talk" as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur'aan. Both of them are idle talk. Hence Ibn 'Abbaas said: "Idle talk" is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur'aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur'aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur'aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259).
Allaah says (interpretation of the meaning):
"[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah's disobedience)..." [al-Israa' 17:64]
It was narrated that Mujaahid (may Allaah have mercy on him) said: "And befool them gradually those whom you can among them with your voice" - his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] "your cavalry" and "your infantry" [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan's] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn 'Abi Haatim narrated from Ibn 'Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).
Allaah says (interpretation of the meaning):
"Do you then wonder at this recitation (the Qur'aan)?
And you laugh at it and weep not,
Wasting your (precious) lifetime in pastime and amusements (singing)"
[al-Najm 53:59-61]
'Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn 'Abbaas that al-sumood [verbal noun from saamidoon, translated here as "Wasting your (precious) lifetime in pastime and amusements (singing)"] means "singing", in the dialect of Himyar; it might be said "Ismidi lanaa" ['sing for us' - from the same root as saamidoon/sumood] meaning "ghaniy" [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur'aan, they would sing, then this aayah was revealed.
Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) "Wasting your (precious) lifetime in pastime and amusements (singing)" - Sufyaan al-Thawri said, narrating from his father from Ibn 'Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of 'Ikrimah. (Tafseer Ibn Katheer).
It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): 'And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah...' [Luqmaan 31:6]." (Hasan hadeeth)
The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments..." (Narrated by al-Bukhaari ta'leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).
Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu'allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.
This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: "[they] permit" which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee'ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141)
Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma'aazif are haraam, and ma'aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo', 11/535).
Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa'd al-Saa'idi, 'Imraan ibn Husayn, 'Abd-Allaah ibn 'Amr, 'Abd-Allaah ibn 'Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, 'Aa'ishah Umm al-Mu'mineen, 'Ali ibn Abi Taalib, Anas ibn Maalik, 'Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee'ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.
It was narrated that Naafi' (may Allaah have mercy on him) said: Ibn 'Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi', can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn 'Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn 'Umar would have instructed Naafi' to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur'aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo', 10/78).
Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn 'Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn 'Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)
(Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).
The views of the scholars (imaams) of Islam
Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs... None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo', 11/576).
Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).
Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).
Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami' by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: "The only people who do things like that, in our view, are faasiqs." (Tafseer al-Qurtubi, 14/55).
Ibn 'Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).
Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).
The author of Kifaayat al-Akhbaar, who was one of the Shaafa'is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee'ah, or evil faqeers - meaning the Sufis, because they call themselves fuqaraa' or faqeers - because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).
Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son 'Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).
Ibn Qudaamah, the researcher of the Hanbali madhhab - (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)
Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa'd and 'Ubayd-Allaah al-'Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Adhere to the majority." And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word "makrooh" was used to mean haraam, then it took on the meaning of "disliked". But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said "it should be prevented", and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu'l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.
Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa'd and 'Ubayd-Allaah al-'Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I'laam)
Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo', 22/140). And he said: According to the majority of fuqahaa', it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo', 28/113). And he said: ...Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail... the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu'bi, al-Nakha'i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu'maan - Abu Haneefah (may Allaah have mercy on him) - and Ya'qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo' al-Fataawa, 10/417).
Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation - i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).
Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)
An appropriate exception
The exception to the above is the daff - without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) - when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: "Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men." And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate - and how many of them there are nowadays! It is well known that the Salaf said this.
In a similar vein is the hadeeth of 'Aa'ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu'aath - and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: "Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!" The Messenger of Allaah had turned away from them and was facing the wall - hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: "Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam." This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it "the musical instruments of the Shaytaan". And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, "Leave them alone, for every nation has its Eid and this is our Eid." This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: "So that the mushrikeen will know that in our religion there is room for relaxation." There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu 'Ubayd (may Allaah have mercy on him) defined the daff as "that which is played by women." (Ghareeb al-Hadeeth, 3/64).
An inappropriate exception
Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning):
"They ask you (O Muhammad) about the spoils of war. Say: 'The spoils are for Allaah and the Messenger.' So fear Allaah and adjust all matters of difference among you..." [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145)
"No people go astray after having been guided except they developed arguments amongst themselves." (Saheeh)
Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa'l-Daraq Yawm al-'Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these.
Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:
I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493).
Ibn al-Jawzi (may Allaah have mercy on him) said: 'Aa'ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother's son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth - the hadeeth about the two young girls - as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of 'Aa'ishah in the following hadeeth, where she says, "They were not singers." She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443).
Some people even have the nerve to suggest that the Sahaabah and Taabi'een listened to singing, and that they saw nothing wrong with it!
Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi'een, proving what they attribute to them. Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that 'Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.
Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da'eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.
All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.
Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes.
Al-Shawkaani (may Allaah have mercy on him) said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning):
"Verily, he used not to believe in Allaah, the Most Great,
And urged not on the feeding of Al?Miskeen (the poor)."
[al-Haaqqah 69:33-34]
would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107).
Some of them said that "idle talk" does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This - the view that it means singing - is the best that has been said concerning this aayah, and Ibn Mas'ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo' hadeeth, and because of the view of the Sahaabah and the Taabi'een. (Tafseer al-Qurtubi).
Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu 'Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo' report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible.
Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!
Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? ... How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)
Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur'aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur'aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo' al-Fataawa, 11/557 ff)
Some say that music and musical instruments have the effect of softening people's hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.
Conclusion
Perhaps - for fair-minded and objective readers - this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa' on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee'ah which in fact have nothing to do with Islam!
Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid'ah - may Allaah not bless them in it. It would have been better for them to follow the path of the believers.
And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.
Summary of a paper entitled al-Darb bi'l-Nawa li man abaaha al-Ma'aazif li'l-Hawa by Shaykh Sa'd al-Deen ibn Muhammad al-Kibbi.
Ruling on Islamic Nasheeds
The clear saheeh texts indicate in a number of ways that it is permissible to recite poetry and listen to it. It was narrated in saheeh reports that the Prophet (peace and blessings of Allaah be upon him) and his noble Companions (may Allaah be pleased with them) listened to verse, recited it (as nasheed) and asked others to recite it, both when they were travelling and when they stayed at home, in their gatherings and whilst they were working, individually, as in the case of Hassaan ibn Thaabit, 'Aamir ibn al-Akwa' and Anjashah (may Allaah be pleased with them), and in unison, as in the hadeeth of Anas (may Allaah be pleased with him) which describes the digging of the ditch (al-khandaq). Anas said:
When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw how exhausted and hungry we were, he said (in verse):
"O Allaah, there is no life except the life of the Hereafter, so forgive the Ansaar and the Muhaajireen."
And they said in response:
"We are the ones who have pledged allegiance to Muhammad, to make jihaad for as long as we live."
(Narrated by al-Bukhaari, 3/1043)
And in gatherings too: Ibn Abi Shaybah narrated with a hasan isnaad that Abu Salamah ibn 'Abd al-Rahmaan said: "The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not speak in devious tones or in a soft manner. They used to recite verses in their gatherings, denouncing the affairs of their jaahiliyyah, but if it was the matter of their religion, they would become very serious and cautious (8/711).
This evidence indicates that nasheeds are permissible, whether recited individually or in unison. The word nasheed in Arabic means raising the voice when reciting verse and making the voice sound beautiful and gentle.
There are conditions to which attention must be paid with regard to this matter:
Not using forbidden musical instruments in nasheed.
Not doing it too much or making it the focus of the Muslim's mind, occupying all his time, or neglecting obligatory duties because of it.
Nasheed should not be recited by women, or include haraam or obscene speech.
They should not resemble the tunes of the people of immorality and promiscuity.
They should be free of vocal effects that produce sounds like those of musical instruments.
They should not have moving tunes which make the listener feel "high" as happens to those who listen to songs. This is the case with many of the nasheeds which appear nowadays, so that the listeners no longer pay any attention to the good meaning of the words, because they are so entranced by the tunes. And Allaah is the Source of strength.
References:
Fath al-Baari, 10/553-554-562-563
Musannaf Ibn Abi Shaybah, 8/711
Al-Qaamoos al-Muheet, 411
Dangers of Smoking
It is a universally accepted and indisputable fact that smoking has many serious health and life hazards, for example, lung cancer, etc. to the smoker as well as those (non-smokers) in his (smokers) environment, therefore, not permissible. Shari'ah has explained in great length the importance and virtue of good health to the extent that Rasulullah (Sallallaahu Alayhi Wasallam) even advised to maintain a balance in eating and drinking as an imbalance could be harmful to health. He advised having dates, being hot in nature with cucumber, as it (cucumber) has a cooling effect. (Shamaail). On one occasion, Rasulullah (Sallallaahu Alayhi Wasallam) even stopped Hadhrat Ali (Radhiallaahu Anhu) from eating dates upon recovering from his illness and advised him to have vegetables instead.
Although dates is not only nutritious but also a means of obtaining blessing, but in certain conditions, since it could be harmful, Rasulullah (Sallallaahu Alayhi Wasallam) advised against it. From that, one can gauge the extent of abstaining from cigarettes which contain many harmful ingredients, for example, carbon monoxide, nicotine, tar and benzene vapour.
Therefore, smoking is harmful to the smoker as well as those around him. Consider the following: Muhammad Abdul Ghaffaar al-Afghan in his book, 'Ninety nine harms of smoking' has said that smoking results in many sicknesses which doctors have explained and they all amount to ninety nine.
Doctor Salahuddeen Abdur-Rabbi Nabiy, a neuro surgeon in Cairo says, 'When a person becomes enslaved to the habit of smoking, it has a very harmful effect on the smoker's health, especially to his heart. As a result his heart beat and blood circulation becomes unstable and he experiences drowsiness from time to time due to the shrinkin of his brain arteries.
Sometimes during old age, he suffers from high blood pressure and angina. Similarly, his digestive and respiratory systems are harmed and the smoker loses his appetite. He is also afflicted by a cough which is known as the smoker's cough. When his nervous system is affected the smoker feels a prickly sensation, a numbness in his limbs and also a pain in the nerves.'
In the annual conference of the American Doctors Council which took place in Chicago in 1966, the main topic discussed was the harms of smoking. Doctors, who were aware of the role that smoking played in lung cancer, became alarmed when they heard that the least harm smoking causes is that at arouses anxiety. Doctor Edward Kweller Hammond, head of statistics in the Cancer Association of America said, "Verily lung cancer which is caused by smoking cigarettes is not so serious in comparison to the injury caused by smoking with other means." It is stated in the ninth edition of "World of Knowledge" magazine that the time has come wherein it has become necessary to expose all the harms of smoking. It should also be realised that these dispecable substances even cause death.
It is also necessary to elucidate the harms of smoking in the hope of saving many intelligent and educated youth, who will be astonished on how much has been written regarding this topic. It is also stated in the above-mentioned magazine under the following heading, "Cancer Caused by Smoking":
This fatal illness is the culmination of many illnesses which are the result of thin blood and other sicknesses which are related to the blood vessels. All these are connected to this loathsome substances. However, lung cancer is the most likely outcome of smoking.
Lung cancer was a very rare disease but the end of this century witnessed a high rise in its occurance, primarily in men and thereafter in women. In the beginning of the sixties, the death rate due to lung cancer increased compared to before. Smoking also yields other health hazards besides its general and specific economic harms.
PROOF FOR THE PROHIBITION OF SMOKING
Smoking did not exist in the time of Rasulullah (Sallallaahu �layhi Wasallam), but our magnificent Deen has laid down general principles from which many laws are derived. From these principles, the Ulama (Allah's mercy be upon them) have come to the conclusion that smoking is Haraam.
An Aayaat of the Noble Qur'aan states, 'And do not throw yourself into destruction with your own hands.' (Baqarah 195). Smoking causes fatal sicknesses, for example, lung cancer, tuberculosis, etc.
In another Aayat, Allah Ta'ala says, 'And do not kill yourselves'. (Nisaa 29). Nabi Sallallaahu Alayhi Wasallam said, 'Whomsoever drinks poison, thereby killing himself, will sip this poison forever and ever in the fire of Jahannum.'
Cigarettes consist of many poisonous substances and furthermore, the smoker indulges in a slow suicidal act by smoking this poison.
and Allah Ta'ala Knows Best
Mufti Ebrahim Desai
Islam in the Western World
It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors; all are making their own contribution to America's future.
This complex community is unified by a common faith, underpinned by a countrywide network of a thousand mosques.
Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.
The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshipped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastem Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.
In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. The same period saw the establishment of other communities whose lives were in many ways modelled after Islam. More recently, numerous members of these groups have entered the fold of Muslim orthodoxy. Today there are about five million Muslims in America.
This complex community is unified by a common faith, underpinned by a countrywide network of a thousand mosques.
Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.
The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshipped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastem Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.
In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. The same period saw the establishment of other communities whose lives were in many ways modelled after Islam. More recently, numerous members of these groups have entered the fold of Muslim orthodoxy. Today there are about five million Muslims in America.
Status of Women in Islam return back
"Why is it that so many women who have been born and brought in Europe and America are willing to reject their 'liberty' and 'independence' to embrace a religion that supposedly oppresses them and is widely assumed to be prejudicial to them?" This is a question that I found on one of the sites while surfing around, and I found it an interesting question and which I'd like to draw this article around.
Can Islam be prejudiced to women, and yet appeal to women? Can Islam lower the status of a woman and still have more women embracing it as their way of life than men? According to an article written by Lucy Berrington in the Times Magazine (London) dated 9th Nov. 1993: "It is even more ironic that most British converts should be women, given the widespread view in the west that Islam treats women poorly. In the United States, women converts outnumber men by four to one, and in Britain make up the bulk of the estimated 10, 000 to 20, 000 converts, forming part of a Muslim community of 1 to 1.5 million "
How can the case of those women be explained?! Well, I could say that there are only one of two choices that one can decide upon. Either all those women who choose Islam don't know what they are doing or that they discovered Islam is not prejudice to them as others have yet to discover. New convert to Islam since September 11, US Navy petty officer, Heather Ramaha. "Islam gives us Elevation; not Degradation"
In the Noble Quran Allah (Arabic word for God) says:
"Mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you in the Sight of Allah is the believer who has Taqwa (i.e. piety and righteousness)and loves Allah most. Verily, Allah is All-Knowing, All-Aware." The Holy Qur'an(49:13)
"I shall not lose sight of the labor of any of you who labors in My way, be it man or woman; each of you is equal to the other. The Holy Qur'an(3:195)"
On the light of those verses, Islam declares that it has not come to disadvantage women, but in fact has been revealed to elevate women ever since 1400 years ago, when women in many parts of the world and especially in the western societies were considered objects that are owned and with little to no rights in the society they live in.
Before any other religion or system in the world Islam gave a woman the right to inherit, the right to vote and voice her opinion, the right to trade invest and improve herself financially, the right to own - buy and sell, the right to seek knowledge and have a good education, the right to work and has even gone further to oblige the males in every stage of her life, whether it was a father, brother or husband ... It's their duty before God to take care of her, to spend on her, to provide her with the food , clothing and shelter that she needs, to provide her with a good education, to protect her from anything that can harm her and to never hesitate to put their lives in stake for her if the need calls them to do so. "As a modern westerner with a career, of course I had to look into Islam's attitude to women - I couldn't be oppressed all of a sudden. But I discovered that it is pro-women and pro-men; in Islam, women had the right to vote in the year 600. Men dress modestly, women dress modestly; neither should flirt with the eyes, but rather they should lower their gaze. I think it's unhealthy to flaunt your sexuality - it attracts the wrong energy back." (MTV Presenter Kristiane Backer after being a Muslim) "Since I called myself a feminist, my early reading centered around women in Islam. I thought Islam oppressed women. In my Women's Studies courses I had read about Muslim women who were not allowed to leave their homes and were forced to cover their heads. Of course I saw hijab as an oppressive tool imposed by men rather than as an expression of self-respect and dignity. What I discovered in my readings surprised me. Islam not only does not oppress women, but actually liberates them, having given them rights in the 6th century that we have only gained in this century in this country: the right to own property and wealth and to maintain that in her name after marriage; the right to vote; and the right to divorce." (Karima Slack, an American feminist from secular humanism to Islam)
Some Muslim societies today lack those values. Some people may rightly ask then, why do we see some Muslim societies lacking those values? There is a beautiful and very true example I heard from a lecture by an American Muslim called Khaled Yaseen, who said that every person can be a father; but if a father does not turn out to be a good father then it's not fatherhood that we would blame. Similarly, Islam is a rule and order. A Muslim who does not act according to that rule and order then by all means its not Islam that should carry the blame.
Karla, a young Blonde haired Blue eyed young American from Washington DC who is a recent convert to Islam said in an interview made with her: The main question people seem to ask, is "How could you, an educated American woman convert to Islam--a religion that oppresses women?" They are quick to try and equate the rights of women in Afghanistan with the rights of Muslim women everywhere. Basically, what I tell them, is that the Qur'an gives women more rights than the Bible does--in print. That was one of the things that first drew me to Islam. Unfortunately today, Islam is no longer the leader in women's rights. I had a choice--deny what I believe (i.e. that There is only one God, and that Muhammed is a Prophet of God)...or accept what I believe, but work to change the problems that exist within the Muslim community. I chose the latter.
In the world today, one could say that the Taliban government in Afghanistan have been considered as the top example of Women Oppression in Islam. But what's ironic is that even when a woman falls captive in the hands of those supposedly most hateful men in the world, Islam does not fail to win her heart.
Yvonne Ridley is an award-winning journalist of more than 25 years standing and author of two books, In The Hands of the Taliban and Ticket to Paradise. She has spent the last 10 years working for several prestigious Fleet Street newspapers including The Sunday Times, The Observer, The Independent on Sunday and The Sunday Express. She has also expanded into television and radio producing several documentaries from Iraq and Afghanistan. Yvonne hit the headlines in September 2001 when while working for the Daily Express she crossed illegally into Afghanistan and was subsequently held captive by the Taliban for 11 days. Following her release, she read the Qur'an as she had agreed to during her captivity, and converted to Islam in the summer of 2003.
Last but not least I would like to conclude by the blessed sayings of Prophet Muhammad peace be upon him:
"It is the generous (in character) who is good to women, and it is the wicked who insults them."
"The most perfect believers are the best in conduct and best of you are those who are best to their wives."
"Treat your women well and be kind to them for they are your partners and committed helpers."
Can Islam be prejudiced to women, and yet appeal to women? Can Islam lower the status of a woman and still have more women embracing it as their way of life than men? According to an article written by Lucy Berrington in the Times Magazine (London) dated 9th Nov. 1993: "It is even more ironic that most British converts should be women, given the widespread view in the west that Islam treats women poorly. In the United States, women converts outnumber men by four to one, and in Britain make up the bulk of the estimated 10, 000 to 20, 000 converts, forming part of a Muslim community of 1 to 1.5 million "
How can the case of those women be explained?! Well, I could say that there are only one of two choices that one can decide upon. Either all those women who choose Islam don't know what they are doing or that they discovered Islam is not prejudice to them as others have yet to discover. New convert to Islam since September 11, US Navy petty officer, Heather Ramaha. "Islam gives us Elevation; not Degradation"
In the Noble Quran Allah (Arabic word for God) says:
"Mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you in the Sight of Allah is the believer who has Taqwa (i.e. piety and righteousness)and loves Allah most. Verily, Allah is All-Knowing, All-Aware." The Holy Qur'an(49:13)
"I shall not lose sight of the labor of any of you who labors in My way, be it man or woman; each of you is equal to the other. The Holy Qur'an(3:195)"
On the light of those verses, Islam declares that it has not come to disadvantage women, but in fact has been revealed to elevate women ever since 1400 years ago, when women in many parts of the world and especially in the western societies were considered objects that are owned and with little to no rights in the society they live in.
Before any other religion or system in the world Islam gave a woman the right to inherit, the right to vote and voice her opinion, the right to trade invest and improve herself financially, the right to own - buy and sell, the right to seek knowledge and have a good education, the right to work and has even gone further to oblige the males in every stage of her life, whether it was a father, brother or husband ... It's their duty before God to take care of her, to spend on her, to provide her with the food , clothing and shelter that she needs, to provide her with a good education, to protect her from anything that can harm her and to never hesitate to put their lives in stake for her if the need calls them to do so. "As a modern westerner with a career, of course I had to look into Islam's attitude to women - I couldn't be oppressed all of a sudden. But I discovered that it is pro-women and pro-men; in Islam, women had the right to vote in the year 600. Men dress modestly, women dress modestly; neither should flirt with the eyes, but rather they should lower their gaze. I think it's unhealthy to flaunt your sexuality - it attracts the wrong energy back." (MTV Presenter Kristiane Backer after being a Muslim) "Since I called myself a feminist, my early reading centered around women in Islam. I thought Islam oppressed women. In my Women's Studies courses I had read about Muslim women who were not allowed to leave their homes and were forced to cover their heads. Of course I saw hijab as an oppressive tool imposed by men rather than as an expression of self-respect and dignity. What I discovered in my readings surprised me. Islam not only does not oppress women, but actually liberates them, having given them rights in the 6th century that we have only gained in this century in this country: the right to own property and wealth and to maintain that in her name after marriage; the right to vote; and the right to divorce." (Karima Slack, an American feminist from secular humanism to Islam)
Some Muslim societies today lack those values. Some people may rightly ask then, why do we see some Muslim societies lacking those values? There is a beautiful and very true example I heard from a lecture by an American Muslim called Khaled Yaseen, who said that every person can be a father; but if a father does not turn out to be a good father then it's not fatherhood that we would blame. Similarly, Islam is a rule and order. A Muslim who does not act according to that rule and order then by all means its not Islam that should carry the blame.
Karla, a young Blonde haired Blue eyed young American from Washington DC who is a recent convert to Islam said in an interview made with her: The main question people seem to ask, is "How could you, an educated American woman convert to Islam--a religion that oppresses women?" They are quick to try and equate the rights of women in Afghanistan with the rights of Muslim women everywhere. Basically, what I tell them, is that the Qur'an gives women more rights than the Bible does--in print. That was one of the things that first drew me to Islam. Unfortunately today, Islam is no longer the leader in women's rights. I had a choice--deny what I believe (i.e. that There is only one God, and that Muhammed is a Prophet of God)...or accept what I believe, but work to change the problems that exist within the Muslim community. I chose the latter.
In the world today, one could say that the Taliban government in Afghanistan have been considered as the top example of Women Oppression in Islam. But what's ironic is that even when a woman falls captive in the hands of those supposedly most hateful men in the world, Islam does not fail to win her heart.
Yvonne Ridley is an award-winning journalist of more than 25 years standing and author of two books, In The Hands of the Taliban and Ticket to Paradise. She has spent the last 10 years working for several prestigious Fleet Street newspapers including The Sunday Times, The Observer, The Independent on Sunday and The Sunday Express. She has also expanded into television and radio producing several documentaries from Iraq and Afghanistan. Yvonne hit the headlines in September 2001 when while working for the Daily Express she crossed illegally into Afghanistan and was subsequently held captive by the Taliban for 11 days. Following her release, she read the Qur'an as she had agreed to during her captivity, and converted to Islam in the summer of 2003.
Last but not least I would like to conclude by the blessed sayings of Prophet Muhammad peace be upon him:
"It is the generous (in character) who is good to women, and it is the wicked who insults them."
"The most perfect believers are the best in conduct and best of you are those who are best to their wives."
"Treat your women well and be kind to them for they are your partners and committed helpers."
A Paradise Beyond the Imagination
They will have there all that their hearts desire and in which their eyes find delight. You will remain in it timelessly, forever. (Surat az-Zukhruf: 71)
We can get a general idea of what Paradise is like from the fact that the blessings of Paradise are similar to those in this world (Surat al-Baqara, 25) and from the descriptions and comparisons found in the Qur'an. Allah said in the Qur'an that He "will admit them into Paradise, which He has made known to them." (Surah Muhammad, 6)
So we can, with Allah's permission, glean some information while still living this earthly life. However, Allah bestows this knowledge only to give us"an idea of what Paradise is like, for in reality its beauty and blessings are beyond our conception. For example, the verse "in it there are rivers of water that will never spoil, and rivers of milk whose taste will never change, and rivers of wine, delightful to all who drink it, and rivers of honey of undiluted purity" (Surah Muhammad, 15) shows us that Paradise contains excellences that cannot be compared with things in this world. A hadith also indicates this unimaginable beauty:
Allah said: "I have prepared for My pious servants things which have never been seen by an eye, nor heard by an ear, or (even) imagined by a human being." (Muslim)
In one verse, Allah says that believers will live in Paradise as His welcome guests:
But those who heed their Lord will have Gardens through which rivers flow, to live in for ever as a welcome from Allah. What is with Allah is better for those who are truly good. (Surah Al 'Imran, 198)
In this verse, Allah describes Paradise as a place of celebration. The end of the world, passing the test, and reaching one's true homeland is certainly a reward worth celebrating. This celebration's duration, dimensions, and content will be too glorious to compare with anything on Earth.
An eternal life full of such never-ending blessings brings a joy that belongs only to Paradise: not to grow tired. Believers in Paradise speak of this excellence as "no weariness or fatigue affects us" (Surah Fatir, 35).
Of course, this includes mental fatigue. People living under this world's prevailing conditions tire easily, because their bodies are created weak. When they get tired, their minds begin to get cloudy, they lose concentration and find it hard to think and conceptualize. But this does not happen in Paradise, for its people's minds are always open, and their consciousness is clear so that they can perceive Allah's blessings perfectly and take pleasure from them. Since this sense of fatigue, which comes from the world's imperfections, is eliminated, believers can have the uninterrupted benefit of endless blessings. People will find perfect joy in Paradise's blessings and go from one blessing to another.
In an environment with no fatigue or boredom, Allah rewards believers by creating "whatever they wish" (Surat ash-Shura, 22; Surat al-Furqan, 16; Surat az-Zumar, 34). There, they have everything that their hearts want. In Surat al-Kahf, 35, Allah says that He will give believers more than they can desire or imagine, and that these blessings will be increased several-fold in Paradise. One hadith paints the beauty of Paradise as follows:
I asked: "O Messenger of Allah! Of what was the creation made?" He replied: "Of water." We asked: "(As for) Paradise, what is its foundation?" He said: "One brick of gold and one brick of silver. Its mortars are of musk of strong scent, its stones are pearls and emeralds, and its soil is of saffron. Whoever enters it will be in bliss and not in want, live in bliss and not die, their clothes will not get old, and their youth will not end." (Ahmad, Tirmidhi)
Allah, Who created human beings, certainly knows better than they what their hearts desire, and so will create these things for believers as a reward in Paradise. The Qur'an announces some of these blessings; the rest are left to the pleasure and desire of the believers' imagination. Generally speaking, all believers delight in the same things, with only slight differences in details. A person can ask the Lord for blessings that appear impossible under this world's conditions, or for blessings of which they have no knowledge. Another verse describes the incomparable beauty of these things:
Platters and cups of gold will be passed around among them, and they will have there all that their hearts desire and in which their eyes find delight. You will remain in it timelessly, forever. (Surat az-Zukhruf, 71)
From this verse, we can understand that believers expect surprises in Paradise; that they will be pleased with, and derive pleasure from, what they see. They also feel happiness when they see the pleasure and happiness experienced by other believers.
Also, we must not forget that one of the greatest blessings of Paradise is protection from the agonies of Hell (Surat ad-Dukhan, 56). All of these things provide a great means of thanksgiving for believers, who can see Hell when they desire and speak with its inhabitants. The Qur'an describes how believers give thanks to Allah, as follows:
They will say: "Beforehand we used to live in fear among our families. But Allah was gracious to us and safeguarded us from the punishment of the searing wind. Beforehand we certainly used to call upon Him because He is the All-Good, the Most Merciful." (Surat at-Tur, 26-28)
In the Qur'an, Allah uses different names when referring to the gardens of Paradise, such as Gardens of Eden, Gardens of Refuge, Gardens of Firdaws, and Gardens of Delight. These names may express the different sections in which various pleasures are to be experienced. (Allah knows the truth.) It is also possible that Paradise may have various degrees or different sections. We can infer this from the following verse:
But as for those who come to Him as believers, having done right actions, they will have the highest ranks. (Surah Taha, 75)
The Qur'an describes Paradise as: "Wherever you look, you will see pleasure and great dominion." (Surat al-Insan, 20)
The following hadith indicates that every detail found in Paradise holds great beauties and blessings: "There is no tree in Paradise that does not have a trunk of gold" (Tirmidhi). Every corner is furnished with countless blessings, thanks to Allah's incomparable knowledge. These things are prepared only for believers, whom Allah forgives in His mercy and accepts into His Paradise.
In the Qur'an, Allah describes the believers' state in Paradise as follows:
We will strip away any rancor in their hearts - brothers, resting on couches face-to-face. (Surat al-Hijr, 47)
Remaining in them timelessly, forever, with no desire to move away from them. (Surat al-Kahf, 108)
Allah's Promise
To those who will come into His Presence as believers, Allah gives the promise of Paradise, wherein they will remain forever. As there is no doubt that this promise will be fulfilled, those who believe with certainty will never doubt its truth. Moreover, if they have surrendered their souls to Him as believers, they know that their sins will be forgiven and that they will be accepted into Paradise. The following verse makes this clear:
Gardens of Eden which the All-Merciful has promised to His servants in the Unseen. His promise is always kept. (Surah Maryam, 61)
The fact that Allah has promised Paradise to believers brings them an indescribable joy and enthusiasm. They know that Allah wills Paradise for His faithful servants, and that He has made them its heirs. Here is another verse that mentions this promise:
Is someone to whom We have promised good and who then obtains it like someone to whom We have given enjoyment in the life of the world and then, on the Day of Rising, is one of those brought to punishment? (Surat al-Qasas, 61)
If Allah has promised Paradise to any individuals, they will attain eternal blessings with Allah's permission. And when believers enter Paradise, they will certainly express their thanks to Allah in this way:
They will say: "Praise be to Allah Who has fulfilled His promise to us and made us the inheritors of this land, letting us settle in Paradise wherever we want. How excellent is the wage of those who work." (Surat az-Zumar, 74)
Believers who have been given the good news several times during their earthly lives, and to whom Allah has promised Paradise, will receive at the end of their lives that for which they hoped. Finally, that long-awaited moment will come. The place that they have contemplated throughout their lives, prayed to attain, and striven to be worthy of is Paradise - "the best place to be," and "the most beauteous of all goals." This perfect place was prepared for believers, and its doors are opened to them.
The following verse gives a unique view about their entrance into Paradise:
Gardens of Eden that they will enter, and all of their parents, wives, and children who have acted honorably. Angels will enter in to welcome them from every gate: "Peace be upon you because of your steadfastness! How wonderful is the Ultimate Abode!" (Surat ar-Ra'd, 23-24)
They will be welcomed into Paradise "with greetings and [words of] peace" (Surat al-Furqan, 75), and enter there "in peace, in complete security!" (Surat al-Hijr, 46). There is only one thing left to do: to discover the beauties of this eternal land prepared for believers and endowed with every kind of blessing.
return back
Gardens of Eden which the All-Merciful has promised to His servants in the Unseen. His promise is always kept. (Surah Maryam, 61)
The fact that Allah has promised Paradise to believers brings them an indescribable joy and enthusiasm. They know that Allah wills Paradise for His faithful servants, and that He has made them its heirs. Here is another verse that mentions this promise:
Is someone to whom We have promised good and who then obtains it like someone to whom We have given enjoyment in the life of the world and then, on the Day of Rising, is one of those brought to punishment? (Surat al-Qasas, 61)
If Allah has promised Paradise to any individuals, they will attain eternal blessings with Allah's permission. And when believers enter Paradise, they will certainly express their thanks to Allah in this way:
They will say: "Praise be to Allah Who has fulfilled His promise to us and made us the inheritors of this land, letting us settle in Paradise wherever we want. How excellent is the wage of those who work." (Surat az-Zumar, 74)
Believers who have been given the good news several times during their earthly lives, and to whom Allah has promised Paradise, will receive at the end of their lives that for which they hoped. Finally, that long-awaited moment will come. The place that they have contemplated throughout their lives, prayed to attain, and striven to be worthy of is Paradise - "the best place to be," and "the most beauteous of all goals." This perfect place was prepared for believers, and its doors are opened to them.
The following verse gives a unique view about their entrance into Paradise:
Gardens of Eden that they will enter, and all of their parents, wives, and children who have acted honorably. Angels will enter in to welcome them from every gate: "Peace be upon you because of your steadfastness! How wonderful is the Ultimate Abode!" (Surat ar-Ra'd, 23-24)
They will be welcomed into Paradise "with greetings and [words of] peace" (Surat al-Furqan, 75), and enter there "in peace, in complete security!" (Surat al-Hijr, 46). There is only one thing left to do: to discover the beauties of this eternal land prepared for believers and endowed with every kind of blessing.
return back
Good News
In an earlier section, we mentioned that those sincere believers who give themselves to Allah will enjoy His blessings in this life before they enter Paradise. One of the most important blessings is the promise of good news to believers. Several verses"speak of Allah's promise of Paradise and the announcement of this good news to believers as follows:
Their Lord gives them the good news of His mercy and good pleasure, and Gardens where they will enjoy everlasting delight. (Surat at-Tawba, 21)
There is good news for them in the life of the world and in the hereafter. There is no changing the words of Allah. That is the great victory! (Surah Yunus, 64)
The hearts of those believers who have hope in this good news trust that their good works will find favor in Allah's sight, that the blessings they await are close at hand, and are filled with contentment.
The Qur'an states that believers will receive the good news also from angels. Those faithful servants who sincerely believe in Allah and associate nothing with Him, who carefully obey the Qur'an's commands and counsel, and are eager to live according to its moral teaching, may hope for this joyful news. Certainly, this news is an indescribable joy for all believers who ardently desire Paradise. As we read in the Qur'an:
The angels descend upon those who say: "Our Lord is Allah," and then go straight: "Do not fear or grieve, but receive the glad tiding of Paradise that you have been promised. We are your protectors in the life of the world and the hereafter. You will have there all that your selves could wish for. You will have there everything that you demand. Hospitality from the One Who is Ever-Forgiving, Most Merciful." (Surah Fussilat, 30-32)
Allah has also entrusted the prophets with announcing this good news. In Surat al-Ahzab, 47, Allah commands the Prophet (saas) to proclaim that believers will receive an immense reward from Him; In Surah Ya Sin, 11, He reveals him that"those who obey the Qur'an and stand in awe of the Most Gracious will receive pardon and an excellent reward; and Surat az-Zumar, 17 announces that those who shun the worship of false gods and turn toward Allah will have good news. And in Surah Yunus, 2, Allah tells His Messenger to "give good news to those who believe, that they are on a sure footing with their Lord."
When we look at the common characteristics of the believers, those described in the above verses as those given the good news of Paradise, we see that they are sincere people who are extremely close to Allah, acknowledge their weakness, obey the Qur'an and the Prophet, and fear Allah.
Their Lord gives them the good news of His mercy and good pleasure, and Gardens where they will enjoy everlasting delight. (Surat at-Tawba, 21)
There is good news for them in the life of the world and in the hereafter. There is no changing the words of Allah. That is the great victory! (Surah Yunus, 64)
The hearts of those believers who have hope in this good news trust that their good works will find favor in Allah's sight, that the blessings they await are close at hand, and are filled with contentment.
The Qur'an states that believers will receive the good news also from angels. Those faithful servants who sincerely believe in Allah and associate nothing with Him, who carefully obey the Qur'an's commands and counsel, and are eager to live according to its moral teaching, may hope for this joyful news. Certainly, this news is an indescribable joy for all believers who ardently desire Paradise. As we read in the Qur'an:
The angels descend upon those who say: "Our Lord is Allah," and then go straight: "Do not fear or grieve, but receive the glad tiding of Paradise that you have been promised. We are your protectors in the life of the world and the hereafter. You will have there all that your selves could wish for. You will have there everything that you demand. Hospitality from the One Who is Ever-Forgiving, Most Merciful." (Surah Fussilat, 30-32)
Allah has also entrusted the prophets with announcing this good news. In Surat al-Ahzab, 47, Allah commands the Prophet (saas) to proclaim that believers will receive an immense reward from Him; In Surah Ya Sin, 11, He reveals him that"those who obey the Qur'an and stand in awe of the Most Gracious will receive pardon and an excellent reward; and Surat az-Zumar, 17 announces that those who shun the worship of false gods and turn toward Allah will have good news. And in Surah Yunus, 2, Allah tells His Messenger to "give good news to those who believe, that they are on a sure footing with their Lord."
When we look at the common characteristics of the believers, those described in the above verses as those given the good news of Paradise, we see that they are sincere people who are extremely close to Allah, acknowledge their weakness, obey the Qur'an and the Prophet, and fear Allah.
The State of the People of Paradise in this World
The Beautiful Lives of Believers in this World
The Qur'an promises believers the joy of an endless reward and eternal happiness. But one point often escapes attention: This good news, extending in endless time and into endless beauty, has already started for believers in this world, for since they have been promised Paradise in the world to come, they will be blessed in this world by Allah's grace and generosity. The Qur'an also says that believers who do good works will be given a good life in this world as well:
Anyone who acts rightly, male or female, being a believer, We will give them a good life and We will recompense them according to the best of what they did. (Surat an-Nahl: 97)
In several places, the Qur'an proclaims that the good news announced in the verse above will be enjoyed by all sincere believers, the Prophets being the foremost among believers. For example, our Prophet (saas), who was given the good tidings of the highest ranks of Paradise in the Qur'an, was someone whom Allah made rich in this life: "Did He not find you impoverished and enrich you?" (Surat ad-Duha, 8). In addition, the Qur'an mentions the riches and possessions given to Prophets Dawud (as), Sulayman (as), Ibrahim (as), and Dhu'l Qarnayn (as) several times.
Giving blessings and beauty in this world as a reward and encouragement, as well as an indication to sincere believers of our Lord's grace and favor, is one of Allah's unchanging laws. Since wealth, splendor, and beauty are Paradise's most basic characteristics, Allah creates similar blessings here to remind His chosen servants of Paradise and to increase their ardor and desire to attain it. Therefore, just as unbelievers already begin their eternal anguish in this world, sincere believers begin to see the eternal beauty promised to them.
Believers live far from every spiritual anxiety and sorrow, because they remain in the awareness of Allah, Who created them, and so conform to His commands and prohibitions; because they live according to Islam, the religion that Allah was pleased to choose for humanity; and, most importantly, because they nurture hope and great expectations for the life to come. Above all, our Lord's assistance and support is with them, for: "Allah sent down His serenity on His Messenger and on the believers" (Surat at-Tawba, 26). Believers find a sense of comfort in the knowledge that Allah sees them in every prayer they observe, in every faithful work they perform, and in everything they do, both great and small, to gain His good pleasure. In addition, they also know that angels record their deeds in books and that they will be rewarded in the afterlife for what they have done. This is the sense of security that comes from their knowledge that Allah supports them with unseen hosts and angels, that they have a "succession of angels in front of them and behind them, in order to "guard them by Allah's command" (Surat ar-Ra'd, 11), that they will overcome the challenges they will face in Allah's way, and that they always have the joyful promise of Paradise. So, sincere believers, according to what Allah revealed to the angels, will never be overcome with fear or excitement, for: "I am with you, so make those who have faith firm" (Surat an-Anfal, 12).
The Qur'an says that believers are "those who say: 'Our Lord is Allah,' and then go straight" (Surah Fussilat, 30). The angels descend on them and say: "Do not fear and do not grieve, but receive the glad tidings of Paradise you have been promised" (Surah Fussilat, 30). It also says that believers know that Allah "imposes on no self any more than it can bear" (Surat al-A'raf, 42).
They have a firm belief in destiny and that Allah makes and accomplishes everything. Thus they accept everything that happens to them as being from Allah, as the following verse says: "Nothing can happen to us except what Allah has ordained for us" (Surat at-Tawba, 51). Since they seek to please Allah, saying: "Allah is enough for us and the Best of Guardians" (Surah Al 'Imran, 173-174), no evil thing will touch them.
But because this world is a place of testing, believers will face difficulties, such as hunger, illness, and sleeplessness, an accident or material loss. They may go through even more difficulties and trials, such as those of poverty and constraint, as indicated in the following verse:
Or did you suppose that you would enter Paradise without facing the same as those who came before you? Poverty and illness afflicted them, and they were shaken to the point that the Messenger and those who had faith with him said: "When is Allah's help coming?" Be assured that Allah's help is very near. (Surat al-Baqara, 214)
Such trials did not sway the Prophets and the believers from their firm faith in our Lord, or from their determination to put the Qur'an's verses into practice. At the end of the verse, Allah promises believers that His assistance is already very near to them. In another verse, He states that:
Allah will give security, in their victorious Safe Haven, to those who had fear. No evil will touch them, and they will know no sorrow. (Surat az-Zumar, 61)
All believers know that difficulties are created to test their faith, and that if they are patient and submissive, these difficulties will be great opportunities for them to mature spiritually. In addition, these trials will become the source of their eternal reward in the afterlife. For this reason, they will submit to these difficulties and retain their well-being, happiness, or joy. These anxieties will not upset their spiritual balance or adversely affect their perception or determination. In fact, their enthusiasm will continue to grow, because they know that they will receive the reward for their patience and submission in His Presence.
For unbelievers, the situation is just the opposite. Those who deny the Qur'an suffer spiritual anguish in addition to the physical pain that they endure in this earthly life. The fear, sorrow, hopelessness, tension, pessimism, and other negative feelings that they experience here are just the beginning of the anguish they will suffer in Hell. Allah describes these people in the following verse:
When Allah desires to guide someone, He expands his breast to Islam. When He desires to misguide someone, He makes his breast narrow and constricted, as if he were climbing up into the sky. That is how Allah defiles those who do not believe. (Surat al-An'am, 125)
Allah reveals that He wills to forgive the sins and errors of those who stand in awe and reverence of His Glory, that He will reward His faithful and repentant servants with the finest blessings in this earthly life, and that they will find favor with Him. As we read in the Qur'an:
Ask your Lord for forgiveness, and then turn toward Him in repentance. He will let you enjoy a good life until a specified time, and will give His Favor to all who merit it. But if you turn your backs, I fear for you the punishment of a Mighty Day. (Surah Hud, 3)
In other words, seeking Allah's forgiveness and turning to Him in repentance are duties enjoined upon all faithful Muslims. These attitudes show that believers are aware of how helpless and weak they are before Allah, for they know their errors and shortcomings and are aware that they can make mistakes. Therefore, they desire Allah's mercy. As our Lord has said, He rewards such people here for their fine morality and gives them a good life until they die. In another verse, He describes the believers' earthly life in this way:
When those who have fear of Allah are asked, "What has your Lord sent down?" their reply is, "Good!" There is good in this world for those who do good, and the abode of the hereafter is even better. How wonderful is the abode of those who guard against evil. (Surat an-Nahl, 30)
When all of this life's beauties are compared with the land to come, they become completely valueless. Therefore, if a goal is to be chosen, it can only be the life of the world to come. Allah increases the blessings of those believers who, already in this world, have set their hearts on the life to come.
In their prayers, believers pray for the world to come and ask Allah for blessings and good in this life. Examples of such prayers are given in the following verses:
When you have completed your rites, remember Allah as you used to remember your forefathers - or even more. Some people say: "Our Lord, give us good in this world." They will have no share in the hereafter. Others say: "Our Lord, give us good in this world and good in the hereafter, and safeguard us from the punishment of the Fire." They will have a good share from what they have earned. Allah is swift at reckoning. (Surat al-Baqara, 200-202)
In the Qur'an, those faithful servants of Allah who sincerely believe in Him are said to be made heirs of this world. Surely His promise is true and will come to pass. One verse states:
Allah has promised those of you who believe and do right actions that He will make them successors in the land, as He made those before them successors; (that He) will firmly establish for them their religion (Islam), which He is pleased to give them; and, in place of their fear, security. "They worship Me, not associating anything with Me." As for those who do not believe after that, such people are deviators. (Surat an-Nur, 55)
The Qur'an promises believers the joy of an endless reward and eternal happiness. But one point often escapes attention: This good news, extending in endless time and into endless beauty, has already started for believers in this world, for since they have been promised Paradise in the world to come, they will be blessed in this world by Allah's grace and generosity. The Qur'an also says that believers who do good works will be given a good life in this world as well:
Anyone who acts rightly, male or female, being a believer, We will give them a good life and We will recompense them according to the best of what they did. (Surat an-Nahl: 97)
In several places, the Qur'an proclaims that the good news announced in the verse above will be enjoyed by all sincere believers, the Prophets being the foremost among believers. For example, our Prophet (saas), who was given the good tidings of the highest ranks of Paradise in the Qur'an, was someone whom Allah made rich in this life: "Did He not find you impoverished and enrich you?" (Surat ad-Duha, 8). In addition, the Qur'an mentions the riches and possessions given to Prophets Dawud (as), Sulayman (as), Ibrahim (as), and Dhu'l Qarnayn (as) several times.
Giving blessings and beauty in this world as a reward and encouragement, as well as an indication to sincere believers of our Lord's grace and favor, is one of Allah's unchanging laws. Since wealth, splendor, and beauty are Paradise's most basic characteristics, Allah creates similar blessings here to remind His chosen servants of Paradise and to increase their ardor and desire to attain it. Therefore, just as unbelievers already begin their eternal anguish in this world, sincere believers begin to see the eternal beauty promised to them.
Believers live far from every spiritual anxiety and sorrow, because they remain in the awareness of Allah, Who created them, and so conform to His commands and prohibitions; because they live according to Islam, the religion that Allah was pleased to choose for humanity; and, most importantly, because they nurture hope and great expectations for the life to come. Above all, our Lord's assistance and support is with them, for: "Allah sent down His serenity on His Messenger and on the believers" (Surat at-Tawba, 26). Believers find a sense of comfort in the knowledge that Allah sees them in every prayer they observe, in every faithful work they perform, and in everything they do, both great and small, to gain His good pleasure. In addition, they also know that angels record their deeds in books and that they will be rewarded in the afterlife for what they have done. This is the sense of security that comes from their knowledge that Allah supports them with unseen hosts and angels, that they have a "succession of angels in front of them and behind them, in order to "guard them by Allah's command" (Surat ar-Ra'd, 11), that they will overcome the challenges they will face in Allah's way, and that they always have the joyful promise of Paradise. So, sincere believers, according to what Allah revealed to the angels, will never be overcome with fear or excitement, for: "I am with you, so make those who have faith firm" (Surat an-Anfal, 12).
The Qur'an says that believers are "those who say: 'Our Lord is Allah,' and then go straight" (Surah Fussilat, 30). The angels descend on them and say: "Do not fear and do not grieve, but receive the glad tidings of Paradise you have been promised" (Surah Fussilat, 30). It also says that believers know that Allah "imposes on no self any more than it can bear" (Surat al-A'raf, 42).
They have a firm belief in destiny and that Allah makes and accomplishes everything. Thus they accept everything that happens to them as being from Allah, as the following verse says: "Nothing can happen to us except what Allah has ordained for us" (Surat at-Tawba, 51). Since they seek to please Allah, saying: "Allah is enough for us and the Best of Guardians" (Surah Al 'Imran, 173-174), no evil thing will touch them.
But because this world is a place of testing, believers will face difficulties, such as hunger, illness, and sleeplessness, an accident or material loss. They may go through even more difficulties and trials, such as those of poverty and constraint, as indicated in the following verse:
Or did you suppose that you would enter Paradise without facing the same as those who came before you? Poverty and illness afflicted them, and they were shaken to the point that the Messenger and those who had faith with him said: "When is Allah's help coming?" Be assured that Allah's help is very near. (Surat al-Baqara, 214)
Such trials did not sway the Prophets and the believers from their firm faith in our Lord, or from their determination to put the Qur'an's verses into practice. At the end of the verse, Allah promises believers that His assistance is already very near to them. In another verse, He states that:
Allah will give security, in their victorious Safe Haven, to those who had fear. No evil will touch them, and they will know no sorrow. (Surat az-Zumar, 61)
All believers know that difficulties are created to test their faith, and that if they are patient and submissive, these difficulties will be great opportunities for them to mature spiritually. In addition, these trials will become the source of their eternal reward in the afterlife. For this reason, they will submit to these difficulties and retain their well-being, happiness, or joy. These anxieties will not upset their spiritual balance or adversely affect their perception or determination. In fact, their enthusiasm will continue to grow, because they know that they will receive the reward for their patience and submission in His Presence.
For unbelievers, the situation is just the opposite. Those who deny the Qur'an suffer spiritual anguish in addition to the physical pain that they endure in this earthly life. The fear, sorrow, hopelessness, tension, pessimism, and other negative feelings that they experience here are just the beginning of the anguish they will suffer in Hell. Allah describes these people in the following verse:
When Allah desires to guide someone, He expands his breast to Islam. When He desires to misguide someone, He makes his breast narrow and constricted, as if he were climbing up into the sky. That is how Allah defiles those who do not believe. (Surat al-An'am, 125)
Allah reveals that He wills to forgive the sins and errors of those who stand in awe and reverence of His Glory, that He will reward His faithful and repentant servants with the finest blessings in this earthly life, and that they will find favor with Him. As we read in the Qur'an:
Ask your Lord for forgiveness, and then turn toward Him in repentance. He will let you enjoy a good life until a specified time, and will give His Favor to all who merit it. But if you turn your backs, I fear for you the punishment of a Mighty Day. (Surah Hud, 3)
In other words, seeking Allah's forgiveness and turning to Him in repentance are duties enjoined upon all faithful Muslims. These attitudes show that believers are aware of how helpless and weak they are before Allah, for they know their errors and shortcomings and are aware that they can make mistakes. Therefore, they desire Allah's mercy. As our Lord has said, He rewards such people here for their fine morality and gives them a good life until they die. In another verse, He describes the believers' earthly life in this way:
When those who have fear of Allah are asked, "What has your Lord sent down?" their reply is, "Good!" There is good in this world for those who do good, and the abode of the hereafter is even better. How wonderful is the abode of those who guard against evil. (Surat an-Nahl, 30)
When all of this life's beauties are compared with the land to come, they become completely valueless. Therefore, if a goal is to be chosen, it can only be the life of the world to come. Allah increases the blessings of those believers who, already in this world, have set their hearts on the life to come.
In their prayers, believers pray for the world to come and ask Allah for blessings and good in this life. Examples of such prayers are given in the following verses:
When you have completed your rites, remember Allah as you used to remember your forefathers - or even more. Some people say: "Our Lord, give us good in this world." They will have no share in the hereafter. Others say: "Our Lord, give us good in this world and good in the hereafter, and safeguard us from the punishment of the Fire." They will have a good share from what they have earned. Allah is swift at reckoning. (Surat al-Baqara, 200-202)
In the Qur'an, those faithful servants of Allah who sincerely believe in Him are said to be made heirs of this world. Surely His promise is true and will come to pass. One verse states:
Allah has promised those of you who believe and do right actions that He will make them successors in the land, as He made those before them successors; (that He) will firmly establish for them their religion (Islam), which He is pleased to give them; and, in place of their fear, security. "They worship Me, not associating anything with Me." As for those who do not believe after that, such people are deviators. (Surat an-Nur, 55)
This Life is not our Real Life return back
Many people think that they can make a perfect life for themselves in this world. They think that if they can acquire enough material possessions, they will experience total personal satisfaction and happiness. According to the most widespread opinion, a person's life will be perfect after he or she has attained material wealth, gotten married with this intention in mind, and is respected by society because of his or her influential and well-established career.
The Qur'an does not support this view, for it states that this present life will never be perfect and without problems, as it is designed like that.
The root of dunya (world) has a very important meaning in this sense: It is a derivative of the adjective "daniy": low, unrefined, basic and worthless. "World" means a space characterized by these traits. So, the Qur'an often emphasizes this worldly life's worthlessness and unimportance. It refers to such things as wealth, family, status, and success, which are thought to make for a good life, as nothing more than transitory and deceptive. In one verse, Allah says:
Know that the life of the world is merely a game and a diversion and ostentation, and a cause of boasting among yourselves and trying to outdo one another in wealth and children, like the plant-growth after rain, which delights the cultivators. But then it withers, you see it turning yellow, and then it becomes broken stubble. In the hereafter there is terrible punishment, but also forgiveness from Allah and His good pleasure. The life of the world is nothing but the enjoyment of delusion. (Surat al-Hadid, 20)
Another verse explains how people are blinded by illusion because of this earthly life:
Yet still you prefer the life of the world, when the hereafter is better and longer lasting. (Surat al-A'la, 16-17)
As this verse says, such people regard the life of this world as superior to the afterlife. Such a mistaken view causes them to turn away from faith in Allah and His Book. The Qur'an describes such people as "those who do not expect to meet Us and are content with the life of the world and at rest in it, and those who are heedless of Our Signs" (Surah Yunus, 7) and reveals that they will find themselves in Hell's eternal agony. Surely, this imperfection does not mean that this world contains no beautiful things. On the contrary, Allah filled the world with beautiful things to remind us of Paradise. But mixed in with these beautiful things are the imperfection and ugliness of Hell.
The qualities of Paradise and Hell are mixed together here, for this world is really a place of testing. Thus believers can get an idea of those two places and, instead of getting caught up in this world's short and transitory life, can direct themselves toward the real, perfect, and endless life of the hereafter. As a result, the Qur'an describes the afterlife as each person's true and eternal land.
But despite this truth, many people think they can make a perfect life in this world. They view this life's imperfections and deficiencies (e.g., getting sick, becoming tired, and suffering from pain and worry) as something totally natural. However, Allah has created all these imperfections with many hidden meanings, and people have to think seriously about these meanings and learn the appropriate lessons.
It could have been possible would never get sick or feel so tired that they would need to rest or sleep. They could have had so much stamina and energy that they would not feel fatigued. If Allah had willed, He could have created us without such flaws and deficiencies. But He created us with them so that we might understand that we are helpless and weak.
Each individual must come face to face with his or her helplessness and weakness at every moment of life. His body, upon which he lays so much value, constantly reminds him of his situation. When he wakes up every morning and starts his day, his face is swollen and distorted, his mouth has a bad taste, and there is an uncomfortable dirty feeling on his skin, hair, and body. If he does not clean himself carefully, he cannot leave this unpleasant state. This cleaning must be repeated several times during the day, because after a few hours have passed, the dirt returns. After not washing for a few days, his need to wash himself becomes all the more obvious, coming to a point where he makes those around him very uncomfortable.
The human body is not as strong or resilient as a stone or a piece of metal; rather, it is made of an extremely perishable material: flesh. The body is covered with a thin skin that could be torn at any moment by the slightest accident. Structurally speaking, flesh is very vulnerable. It can be wounded, bruised, and twisted by the slightest blow, and, with age, begins to lose its former youthfulness and becomes rough and wrinkled. After death, it starts to rot. A few weeks after burial, the body begins to disintegrate and be eaten by worms and bacteria, until finally it mixes with the soil and disappears.
As stated earlier, this shows us our frailty and reminds us that the imperfections in the world are specially created. Instead of flesh, human beings could have been created from much stronger and purer materials or could have been totally free of pain, illness, and vileness. However, all of these things were created to remind human beings of how poor and needy they are in relation to Allah, and to show them just how imperfect and deficient a place this world really is.
When we look at these imperfections, we can see our own frailty and understand the transitory nature of all people's earthly strength and values. Meanwhile, we also can understand that the people who we adore, try to please, or earn their respect and praise are as weak and imperfect as anybody else.
But as most people cannot understand this or see this world's great imperfection and flaws, they find satisfaction in this earthly life. Actually, this is the result of an extreme ignorance and lack of intelligence.
The morality of such people is described in the Qur'an as follows:
So turn away from him who turns away from Our remembrance and desires nothing but the life of the world. That is as far as their knowledge extends... (Surat an-Najm, 29-30)
Those who are unaware of this truth and bound by a passion for the life of this world are people without "knowledge," as the verse says.
But what is this "knowledge" that we must have in this matter? In truth, it is nothing less than the knowledge of Paradise, which Allah has promised to us. The most important steps toward this are to be well-versed in the Qur'an and to think seriously about what it says.
In the Qur'an, Allah described the believers' real homeland in these words:
The life of the world is nothing but a game and a diversion. The abode of the hereafter - that is truly Life, if they only knew. (Surah al-'Ankabut, 64)
One hadith records our Prophet (saas) as saying that Paradise is humanity's real abode, a place in which there will be no human imperfection:
A proclaimer will proclaim: "For you there is everlasting health, and you will never be sick. For you there is everlasting life, and you will never die. For you there is perpetual youth, and you will never get old. And for you there is everlasting bliss, and you will never be in want. (Muslim)
The Qur'an does not support this view, for it states that this present life will never be perfect and without problems, as it is designed like that.
The root of dunya (world) has a very important meaning in this sense: It is a derivative of the adjective "daniy": low, unrefined, basic and worthless. "World" means a space characterized by these traits. So, the Qur'an often emphasizes this worldly life's worthlessness and unimportance. It refers to such things as wealth, family, status, and success, which are thought to make for a good life, as nothing more than transitory and deceptive. In one verse, Allah says:
Know that the life of the world is merely a game and a diversion and ostentation, and a cause of boasting among yourselves and trying to outdo one another in wealth and children, like the plant-growth after rain, which delights the cultivators. But then it withers, you see it turning yellow, and then it becomes broken stubble. In the hereafter there is terrible punishment, but also forgiveness from Allah and His good pleasure. The life of the world is nothing but the enjoyment of delusion. (Surat al-Hadid, 20)
Another verse explains how people are blinded by illusion because of this earthly life:
Yet still you prefer the life of the world, when the hereafter is better and longer lasting. (Surat al-A'la, 16-17)
As this verse says, such people regard the life of this world as superior to the afterlife. Such a mistaken view causes them to turn away from faith in Allah and His Book. The Qur'an describes such people as "those who do not expect to meet Us and are content with the life of the world and at rest in it, and those who are heedless of Our Signs" (Surah Yunus, 7) and reveals that they will find themselves in Hell's eternal agony. Surely, this imperfection does not mean that this world contains no beautiful things. On the contrary, Allah filled the world with beautiful things to remind us of Paradise. But mixed in with these beautiful things are the imperfection and ugliness of Hell.
The qualities of Paradise and Hell are mixed together here, for this world is really a place of testing. Thus believers can get an idea of those two places and, instead of getting caught up in this world's short and transitory life, can direct themselves toward the real, perfect, and endless life of the hereafter. As a result, the Qur'an describes the afterlife as each person's true and eternal land.
But despite this truth, many people think they can make a perfect life in this world. They view this life's imperfections and deficiencies (e.g., getting sick, becoming tired, and suffering from pain and worry) as something totally natural. However, Allah has created all these imperfections with many hidden meanings, and people have to think seriously about these meanings and learn the appropriate lessons.
It could have been possible would never get sick or feel so tired that they would need to rest or sleep. They could have had so much stamina and energy that they would not feel fatigued. If Allah had willed, He could have created us without such flaws and deficiencies. But He created us with them so that we might understand that we are helpless and weak.
Each individual must come face to face with his or her helplessness and weakness at every moment of life. His body, upon which he lays so much value, constantly reminds him of his situation. When he wakes up every morning and starts his day, his face is swollen and distorted, his mouth has a bad taste, and there is an uncomfortable dirty feeling on his skin, hair, and body. If he does not clean himself carefully, he cannot leave this unpleasant state. This cleaning must be repeated several times during the day, because after a few hours have passed, the dirt returns. After not washing for a few days, his need to wash himself becomes all the more obvious, coming to a point where he makes those around him very uncomfortable.
The human body is not as strong or resilient as a stone or a piece of metal; rather, it is made of an extremely perishable material: flesh. The body is covered with a thin skin that could be torn at any moment by the slightest accident. Structurally speaking, flesh is very vulnerable. It can be wounded, bruised, and twisted by the slightest blow, and, with age, begins to lose its former youthfulness and becomes rough and wrinkled. After death, it starts to rot. A few weeks after burial, the body begins to disintegrate and be eaten by worms and bacteria, until finally it mixes with the soil and disappears.
As stated earlier, this shows us our frailty and reminds us that the imperfections in the world are specially created. Instead of flesh, human beings could have been created from much stronger and purer materials or could have been totally free of pain, illness, and vileness. However, all of these things were created to remind human beings of how poor and needy they are in relation to Allah, and to show them just how imperfect and deficient a place this world really is.
When we look at these imperfections, we can see our own frailty and understand the transitory nature of all people's earthly strength and values. Meanwhile, we also can understand that the people who we adore, try to please, or earn their respect and praise are as weak and imperfect as anybody else.
But as most people cannot understand this or see this world's great imperfection and flaws, they find satisfaction in this earthly life. Actually, this is the result of an extreme ignorance and lack of intelligence.
The morality of such people is described in the Qur'an as follows:
So turn away from him who turns away from Our remembrance and desires nothing but the life of the world. That is as far as their knowledge extends... (Surat an-Najm, 29-30)
Those who are unaware of this truth and bound by a passion for the life of this world are people without "knowledge," as the verse says.
But what is this "knowledge" that we must have in this matter? In truth, it is nothing less than the knowledge of Paradise, which Allah has promised to us. The most important steps toward this are to be well-versed in the Qur'an and to think seriously about what it says.
In the Qur'an, Allah described the believers' real homeland in these words:
The life of the world is nothing but a game and a diversion. The abode of the hereafter - that is truly Life, if they only knew. (Surah al-'Ankabut, 64)
One hadith records our Prophet (saas) as saying that Paradise is humanity's real abode, a place in which there will be no human imperfection:
A proclaimer will proclaim: "For you there is everlasting health, and you will never be sick. For you there is everlasting life, and you will never die. For you there is perpetual youth, and you will never get old. And for you there is everlasting bliss, and you will never be in want. (Muslim)
Rabu, 28 April 2010
Guidelines for Happiness and Success
Here are few simple ’GUIDELINES’, which were formulated from an Islamic
Perspective in keeping with the teachings of Islam, in order to lead “A BETTER AND SUCCESSFUL LIFE’.
1. Submit to none except God (ALLAH), the Creator of the Universe; keep your trust in Him and seek His forgiveness; praise Him and pay Him your gratitude, whatever be your circumstances. Pray regularly.
2. Excel in benevolence; let it be for the approval of God (Allah) only not for fame or earning gratitude.
3. If you hear about the suffering of people in any part of the World, pray to Allah (God) to bestow upon them His Mercy, and send them help, as much as you can.
4.Your accomplishments are due to the graciousness of Almighty Allah (God), for without His guidance you can do nothing.
5. Believe in the equality of human beings, irrespective of caste, creed and color. Hold every man and woman worthy of respect, deserving courtesy-and good treatment.
6. Help those who are in need to the best of your ability without expecting any benefit in return.
7. Never hurt the feelings of any individual either by your words or your deeds.
8. Hypocrisy is one of the worst qualities of human character so avoid being a hypocrite.
9. Always uphold justice and never delay in imparting justice.
10. Pay the laborer before the sweat dries on his/her eyebrow. Never tax anyone beyond his/her capacity.
11. Pay raises and provide facilities to your worker before they are forced to demand it.
12. Never betray the trust of the people at any cost.
13. Cheating in trade, illicit gratification, and smuggling are crimes against society.
14. Respect your nearest and dearest and in case of need extend them your help/assistance.
15. Help the needy without burdening them with obligation. Just discharge your own obligation.
16. Forgive those who offend you, instead of revenge, which could lead to endless misery.
17. Look after the wellbeing of your neighbors.
18. Do not indulge in ‘unkind remarks’ or bad-mouthing; it is a great sin in the eyes of God (Allah).
19. Avoid inconsistency in the words you utter and the deeds you perform.
20. Overlook the shortcomings and faults of others.
21. Whenever you find severed relations make efforts to bring the parties round for peace and harmony.
22. Do not exploit others' disadvantages for personal benefits.
23. Be true to your conscience.
24. Support the pious in the battle between Good and Evil.
25. Control anger and practice patience.
26. Be firm in your resolutions and you will have sound basis for success.
27. Choose for others whatever you choose for yourself.
28. Be punctual, and do not make anybody to waste their time.
29. Value time, life is short and there is much to be accomplished.
30. Do not delay in breaking good news and never reveal other’s secrets.
31. Do not seek reward for the help you are able to render to others.
32. Do your best to prevent when someone is treated with brutality.
33. Never break the promises you make.
34. It is your religious duty to obey Parents, respect elders and carry out your obligations to your family.
35. Do not expect anything from others, so that you can avoid dejection on denial.
36. If you come across a man who is hungry feed him; and attend the sick.
37. Extend right advice to those who seek it and be generous to others before they seek your support.
38. Do not tell lies, or give false evidence.
39. Good deeds bring Spiritual happiness and emotional peace.
40. Live a moderate life, as far as you can.
41. Look for good advice irrespective of the source.
42. Speak to others at their level of understanding and foresight.
43. Do it today and do not put off till tomorrow.
44. If you give loan to someone in his hour/her of hardship, be patient for return; it would be better to forgive the loan.
45. Give service to others over self-seeking desires.
46. Raise your children to love their Religion and respect their elders.
47. Pray that the people of your Country may become morally upright and lead a clean life.
48. Direct your energies for the wellbeing, advancement and amelioration of mankind.
49. Adopt tenderness of speech and gentleness of manners to make way into the hearts of people.
50. Never be ashamed to admit mistakes and never put blame on others for your own failings.
51. Eschew extravagantness and do not let miserliness and greediness overcome you.
52. Always remember those, who helped you or have done you a favour/good.
53. Our duties and obligations are just as important as our rights and privileges.
54. Guard yourself against envy, pride and superstition.
55. Give gifts to your friends and relatives; it strengthens human ties and affection.
56. Don’t show your virtues and acts of benevolence, but recognize and acknowledge goodness of others.
57. Whenever misfortune strikes you, seek forgiveness from God (Allah) and be patient It will pass.
58. The more grudges you carry, the heavier your burden becomes. Forgive, and let them go.
59. Anger and spite can eat away at life until there's almost nothing of value left.
60. When someone has wronged you, it hurts. There is certainly no sense in using your own time and energy to prolong that hurt. Forgive, and you can begin to move away from the pain.
Here are few simple ’GUIDELINES’, which were formulated from an Islamic
Perspective in keeping with the teachings of Islam, in order to lead “A BETTER AND SUCCESSFUL LIFE’.
1. Submit to none except God (ALLAH), the Creator of the Universe; keep your trust in Him and seek His forgiveness; praise Him and pay Him your gratitude, whatever be your circumstances. Pray regularly.
2. Excel in benevolence; let it be for the approval of God (Allah) only not for fame or earning gratitude.
3. If you hear about the suffering of people in any part of the World, pray to Allah (God) to bestow upon them His Mercy, and send them help, as much as you can.
4.Your accomplishments are due to the graciousness of Almighty Allah (God), for without His guidance you can do nothing.
5. Believe in the equality of human beings, irrespective of caste, creed and color. Hold every man and woman worthy of respect, deserving courtesy-and good treatment.
6. Help those who are in need to the best of your ability without expecting any benefit in return.
7. Never hurt the feelings of any individual either by your words or your deeds.
8. Hypocrisy is one of the worst qualities of human character so avoid being a hypocrite.
9. Always uphold justice and never delay in imparting justice.
10. Pay the laborer before the sweat dries on his/her eyebrow. Never tax anyone beyond his/her capacity.
11. Pay raises and provide facilities to your worker before they are forced to demand it.
12. Never betray the trust of the people at any cost.
13. Cheating in trade, illicit gratification, and smuggling are crimes against society.
14. Respect your nearest and dearest and in case of need extend them your help/assistance.
15. Help the needy without burdening them with obligation. Just discharge your own obligation.
16. Forgive those who offend you, instead of revenge, which could lead to endless misery.
17. Look after the wellbeing of your neighbors.
18. Do not indulge in ‘unkind remarks’ or bad-mouthing; it is a great sin in the eyes of God (Allah).
19. Avoid inconsistency in the words you utter and the deeds you perform.
20. Overlook the shortcomings and faults of others.
21. Whenever you find severed relations make efforts to bring the parties round for peace and harmony.
22. Do not exploit others' disadvantages for personal benefits.
23. Be true to your conscience.
24. Support the pious in the battle between Good and Evil.
25. Control anger and practice patience.
26. Be firm in your resolutions and you will have sound basis for success.
27. Choose for others whatever you choose for yourself.
28. Be punctual, and do not make anybody to waste their time.
29. Value time, life is short and there is much to be accomplished.
30. Do not delay in breaking good news and never reveal other’s secrets.
31. Do not seek reward for the help you are able to render to others.
32. Do your best to prevent when someone is treated with brutality.
33. Never break the promises you make.
34. It is your religious duty to obey Parents, respect elders and carry out your obligations to your family.
35. Do not expect anything from others, so that you can avoid dejection on denial.
36. If you come across a man who is hungry feed him; and attend the sick.
37. Extend right advice to those who seek it and be generous to others before they seek your support.
38. Do not tell lies, or give false evidence.
39. Good deeds bring Spiritual happiness and emotional peace.
40. Live a moderate life, as far as you can.
41. Look for good advice irrespective of the source.
42. Speak to others at their level of understanding and foresight.
43. Do it today and do not put off till tomorrow.
44. If you give loan to someone in his hour/her of hardship, be patient for return; it would be better to forgive the loan.
45. Give service to others over self-seeking desires.
46. Raise your children to love their Religion and respect their elders.
47. Pray that the people of your Country may become morally upright and lead a clean life.
48. Direct your energies for the wellbeing, advancement and amelioration of mankind.
49. Adopt tenderness of speech and gentleness of manners to make way into the hearts of people.
50. Never be ashamed to admit mistakes and never put blame on others for your own failings.
51. Eschew extravagantness and do not let miserliness and greediness overcome you.
52. Always remember those, who helped you or have done you a favour/good.
53. Our duties and obligations are just as important as our rights and privileges.
54. Guard yourself against envy, pride and superstition.
55. Give gifts to your friends and relatives; it strengthens human ties and affection.
56. Don’t show your virtues and acts of benevolence, but recognize and acknowledge goodness of others.
57. Whenever misfortune strikes you, seek forgiveness from God (Allah) and be patient It will pass.
58. The more grudges you carry, the heavier your burden becomes. Forgive, and let them go.
59. Anger and spite can eat away at life until there's almost nothing of value left.
60. When someone has wronged you, it hurts. There is certainly no sense in using your own time and energy to prolong that hurt. Forgive, and you can begin to move away from the pain.
Ibrahim B. Syed, Ph. D.
President
Islamic Research Foundation International, Inc.
7102 W. Shefford Lane
Louisville, KY 40242-6462, U.S.A.
E-mail: IRFI@INAME.COM
Website: http://WWW.IRFI.ORG
Perspective in keeping with the teachings of Islam, in order to lead “A BETTER AND SUCCESSFUL LIFE’.
1. Submit to none except God (ALLAH), the Creator of the Universe; keep your trust in Him and seek His forgiveness; praise Him and pay Him your gratitude, whatever be your circumstances. Pray regularly.
2. Excel in benevolence; let it be for the approval of God (Allah) only not for fame or earning gratitude.
3. If you hear about the suffering of people in any part of the World, pray to Allah (God) to bestow upon them His Mercy, and send them help, as much as you can.
4.Your accomplishments are due to the graciousness of Almighty Allah (God), for without His guidance you can do nothing.
5. Believe in the equality of human beings, irrespective of caste, creed and color. Hold every man and woman worthy of respect, deserving courtesy-and good treatment.
6. Help those who are in need to the best of your ability without expecting any benefit in return.
7. Never hurt the feelings of any individual either by your words or your deeds.
8. Hypocrisy is one of the worst qualities of human character so avoid being a hypocrite.
9. Always uphold justice and never delay in imparting justice.
10. Pay the laborer before the sweat dries on his/her eyebrow. Never tax anyone beyond his/her capacity.
11. Pay raises and provide facilities to your worker before they are forced to demand it.
12. Never betray the trust of the people at any cost.
13. Cheating in trade, illicit gratification, and smuggling are crimes against society.
14. Respect your nearest and dearest and in case of need extend them your help/assistance.
15. Help the needy without burdening them with obligation. Just discharge your own obligation.
16. Forgive those who offend you, instead of revenge, which could lead to endless misery.
17. Look after the wellbeing of your neighbors.
18. Do not indulge in ‘unkind remarks’ or bad-mouthing; it is a great sin in the eyes of God (Allah).
19. Avoid inconsistency in the words you utter and the deeds you perform.
20. Overlook the shortcomings and faults of others.
21. Whenever you find severed relations make efforts to bring the parties round for peace and harmony.
22. Do not exploit others' disadvantages for personal benefits.
23. Be true to your conscience.
24. Support the pious in the battle between Good and Evil.
25. Control anger and practice patience.
26. Be firm in your resolutions and you will have sound basis for success.
27. Choose for others whatever you choose for yourself.
28. Be punctual, and do not make anybody to waste their time.
29. Value time, life is short and there is much to be accomplished.
30. Do not delay in breaking good news and never reveal other’s secrets.
31. Do not seek reward for the help you are able to render to others.
32. Do your best to prevent when someone is treated with brutality.
33. Never break the promises you make.
34. It is your religious duty to obey Parents, respect elders and carry out your obligations to your family.
35. Do not expect anything from others, so that you can avoid dejection on denial.
36. If you come across a man who is hungry feed him; and attend the sick.
37. Extend right advice to those who seek it and be generous to others before they seek your support.
38. Do not tell lies, or give false evidence.
39. Good deeds bring Spiritual happiness and emotional peace.
40. Live a moderate life, as far as you can.
41. Look for good advice irrespective of the source.
42. Speak to others at their level of understanding and foresight.
43. Do it today and do not put off till tomorrow.
44. If you give loan to someone in his hour/her of hardship, be patient for return; it would be better to forgive the loan.
45. Give service to others over self-seeking desires.
46. Raise your children to love their Religion and respect their elders.
47. Pray that the people of your Country may become morally upright and lead a clean life.
48. Direct your energies for the wellbeing, advancement and amelioration of mankind.
49. Adopt tenderness of speech and gentleness of manners to make way into the hearts of people.
50. Never be ashamed to admit mistakes and never put blame on others for your own failings.
51. Eschew extravagantness and do not let miserliness and greediness overcome you.
52. Always remember those, who helped you or have done you a favour/good.
53. Our duties and obligations are just as important as our rights and privileges.
54. Guard yourself against envy, pride and superstition.
55. Give gifts to your friends and relatives; it strengthens human ties and affection.
56. Don’t show your virtues and acts of benevolence, but recognize and acknowledge goodness of others.
57. Whenever misfortune strikes you, seek forgiveness from God (Allah) and be patient It will pass.
58. The more grudges you carry, the heavier your burden becomes. Forgive, and let them go.
59. Anger and spite can eat away at life until there's almost nothing of value left.
60. When someone has wronged you, it hurts. There is certainly no sense in using your own time and energy to prolong that hurt. Forgive, and you can begin to move away from the pain.
Here are few simple ’GUIDELINES’, which were formulated from an Islamic
Perspective in keeping with the teachings of Islam, in order to lead “A BETTER AND SUCCESSFUL LIFE’.
1. Submit to none except God (ALLAH), the Creator of the Universe; keep your trust in Him and seek His forgiveness; praise Him and pay Him your gratitude, whatever be your circumstances. Pray regularly.
2. Excel in benevolence; let it be for the approval of God (Allah) only not for fame or earning gratitude.
3. If you hear about the suffering of people in any part of the World, pray to Allah (God) to bestow upon them His Mercy, and send them help, as much as you can.
4.Your accomplishments are due to the graciousness of Almighty Allah (God), for without His guidance you can do nothing.
5. Believe in the equality of human beings, irrespective of caste, creed and color. Hold every man and woman worthy of respect, deserving courtesy-and good treatment.
6. Help those who are in need to the best of your ability without expecting any benefit in return.
7. Never hurt the feelings of any individual either by your words or your deeds.
8. Hypocrisy is one of the worst qualities of human character so avoid being a hypocrite.
9. Always uphold justice and never delay in imparting justice.
10. Pay the laborer before the sweat dries on his/her eyebrow. Never tax anyone beyond his/her capacity.
11. Pay raises and provide facilities to your worker before they are forced to demand it.
12. Never betray the trust of the people at any cost.
13. Cheating in trade, illicit gratification, and smuggling are crimes against society.
14. Respect your nearest and dearest and in case of need extend them your help/assistance.
15. Help the needy without burdening them with obligation. Just discharge your own obligation.
16. Forgive those who offend you, instead of revenge, which could lead to endless misery.
17. Look after the wellbeing of your neighbors.
18. Do not indulge in ‘unkind remarks’ or bad-mouthing; it is a great sin in the eyes of God (Allah).
19. Avoid inconsistency in the words you utter and the deeds you perform.
20. Overlook the shortcomings and faults of others.
21. Whenever you find severed relations make efforts to bring the parties round for peace and harmony.
22. Do not exploit others' disadvantages for personal benefits.
23. Be true to your conscience.
24. Support the pious in the battle between Good and Evil.
25. Control anger and practice patience.
26. Be firm in your resolutions and you will have sound basis for success.
27. Choose for others whatever you choose for yourself.
28. Be punctual, and do not make anybody to waste their time.
29. Value time, life is short and there is much to be accomplished.
30. Do not delay in breaking good news and never reveal other’s secrets.
31. Do not seek reward for the help you are able to render to others.
32. Do your best to prevent when someone is treated with brutality.
33. Never break the promises you make.
34. It is your religious duty to obey Parents, respect elders and carry out your obligations to your family.
35. Do not expect anything from others, so that you can avoid dejection on denial.
36. If you come across a man who is hungry feed him; and attend the sick.
37. Extend right advice to those who seek it and be generous to others before they seek your support.
38. Do not tell lies, or give false evidence.
39. Good deeds bring Spiritual happiness and emotional peace.
40. Live a moderate life, as far as you can.
41. Look for good advice irrespective of the source.
42. Speak to others at their level of understanding and foresight.
43. Do it today and do not put off till tomorrow.
44. If you give loan to someone in his hour/her of hardship, be patient for return; it would be better to forgive the loan.
45. Give service to others over self-seeking desires.
46. Raise your children to love their Religion and respect their elders.
47. Pray that the people of your Country may become morally upright and lead a clean life.
48. Direct your energies for the wellbeing, advancement and amelioration of mankind.
49. Adopt tenderness of speech and gentleness of manners to make way into the hearts of people.
50. Never be ashamed to admit mistakes and never put blame on others for your own failings.
51. Eschew extravagantness and do not let miserliness and greediness overcome you.
52. Always remember those, who helped you or have done you a favour/good.
53. Our duties and obligations are just as important as our rights and privileges.
54. Guard yourself against envy, pride and superstition.
55. Give gifts to your friends and relatives; it strengthens human ties and affection.
56. Don’t show your virtues and acts of benevolence, but recognize and acknowledge goodness of others.
57. Whenever misfortune strikes you, seek forgiveness from God (Allah) and be patient It will pass.
58. The more grudges you carry, the heavier your burden becomes. Forgive, and let them go.
59. Anger and spite can eat away at life until there's almost nothing of value left.
60. When someone has wronged you, it hurts. There is certainly no sense in using your own time and energy to prolong that hurt. Forgive, and you can begin to move away from the pain.
Ibrahim B. Syed, Ph. D.
President
Islamic Research Foundation International, Inc.
7102 W. Shefford Lane
Louisville, KY 40242-6462, U.S.A.
E-mail: IRFI@INAME.COM
Website: http://WWW.IRFI.ORG
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