Salam

I would like to knw if any1 knows of any islamic events (lectures) happening in london especially in an around East London. I would be very grateful if sum1 would tell me off any that r to take place.

Jazakallah

JESUS IS "A WORD" OF ALLAH AND A "SPIRIT" FROM ALLAH

Question

Does not your Qur’an mention that Jesus is Kalimatullah –"The Word of Allah (swt)", as well as Ruhullah – "The Spirit of Allah", indicating his Divinity?

Answer

1. JESUS (PBUH) "IS A WORD FROM ALLAH" NOT "THE WORD OF ALLAH"

The Qur’an mentions in Surah Ali ‘Imran Chapter 3 verse 45

"Behold! The angels said: O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus. The son of Mary, held in honour in this world and the Hereafter and of (the company of) those Nearest to Allah.

[Al-Qur’an 3:45]

Jesus (pbuh) is referred in the Qur’an as a word from Allah and not as ‘the word of Allah’.

"A word" of Allah means a message of Allah. If a person is referred to as "a word" from Allah, it means that he is a Messenger or a Prophet of Allah.

2. THE TITLE OF A PROPHET (PBUH) DOES NOT MEAN THAT IT EXCLUSIVELY BELONGS TO THAT PROPHET (PBUH)

Different titles are given to different prophets (pbut). Whenever a title is given to a prophet (pbuh), it does not necessarily mean that the other prophets do not have the same characteristic or quality. For e.g. Prophet Abraham (pbuh) is referred to in the Qur’an as Khaleelullah, a friend of Allah. This does not indicate that all the other Prophets (pbuh) were not the friends of Allah. Prophet Moses (pbuh) is referred to in the Qur’an as Kaleemullah, indicating that God spoke to him. This does not mean that God did not speak to others. Similarly when Jesus (pbuh) is referred to in the Qur’an as Kalimatullah, "a word from Allah", it does not mean that the other Prophets were not "the word," of Allah.

3. JOHN THE BAPTIST (PBUH) IS ALSO CALLED "A WORD" OF ALLAH

Yahya (pbuh) i.e. John the Baptist (pbuh) is also referred to in the Qur’an as Kalimatullah i.e. a word of Allah in Surah Ali ‘Imran, Chapter 3, verses 38-39

"There did Zakariya Pray to his Lord, saying: "O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!

While he was standing in prayer in the chamber, the angels called unto him: "Allah doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a Prophet – of the (goodly) company of the righteous."

[Al-Qur’an 3:39]

4. JESUS (PBUH) REFERRED AS RUHULLAH – A SPIRIT OF ALLAH

Jesus (pbuh) also never referred to as Ruhullah "a spirit of Allah" but as a spirit from Allah in Surah Nisa Chapter 4 verse 171

"O People of the Book! Commit no excesses in your religion: nor say of Allah aught but the truth. Jesus Christ the son of Mary was (no more than) a Messenger of Allah, And His Word, which He bestowed on Mary, and a Spirit proceeding from Him: so believe in Allah and His Messengers. Say not ‘Trinity’: desist: it will be better for you: for Allah is One God: glory be to Him: (Far Exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs."

[Al-Qur’an 4:171]

5. SPIRIT OF ALLAH IS BREATHED IN EVERY HUMAN BEING

A spirit from Allah does not indicate that Jesus (pbuh) is God. The Qur’an mentions in several places that Allah breathed into the human beings "His Spirit" in Surah Al-Hijr, chapter 15 verse 29 in Surah Sajdah, chapter 32 verse 9

Surah Al Hijr Chapter 15 verse 29

"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."

[Al-Qur’an 15:29]

Surah Sajdah Chapter 32 verse 9

"But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give!"

[Al-Qur’an 32:9]

QUR’AN PLAGIARIZED FROM THE BIBLE :

Question

Is it not true that Prophet Muhammad (pbuh) has copied the Qur’an from the Bible?

Answer

Many critics allege that Prophet Muhummad (pbuh) himself was not the author of the Qur’an but he learnt it and/or plagiarised (copied or adapted) it from other human sources or from previous scriptures or revelations.

1. MUHUMMAD LEARNT THE QUR’AN FROM A ROMAN BLACKSMITH WHO WAS A CHRISTIAN

Some Pagans accused the Prophet of learning the Qur’an from a Roman Blacksmith, who was a Christian staying at the outskirts of Makkah. The Prophet very often used to go and watch him do his work. A revelation of the Qur’an was sufficient to dismiss this charge - the Qur’an says in Surah An-Nahl chapter 16 verse 103:

"We know indeed that they say, ‘It is a man that teaches him,’ The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear."

[Al-Qur’an 16:103]

How could a person whose mother tongue was foreign and could hardly speak little but of poor broken Arabic be the source of the Qur’an which is pure, eloquent, fine Arabic? To believe that the blacksmith taught the Prophet the Qur’an is some what similar to believing that a Chinese immigrant to England, who did not know proper English, taught Shakespeare.

2. MUHUMMAD (PBUH) LEARNT FROM WARAQA - THE RELATIVE OF KHADIJAH (RA)

Muhummad’s (pbuh) contacts with the Jewish and Christian Scholars were very limited. The most prominent Christian known to him was an old blind man called Waraqa ibn-Naufal who was a relative of the Prophet’s first wife Khadijah (r.a.). Although of Arab descent, he was a convert to Christianity and was very well versed with the New Testament. The Prophet only met him twice, first when Waraqa was worshipping at the Kaaba (before the Prophetic Mission) and he kissed the Prophet’s forehead affectionately; the second occasion was when the Prophet went to meet Waraqa after receiving the first revelation. Waraqa died three years later and the revelation continued for about 23 years. It is ridiculous to assume that Waraqa was the source of the contents of the Qur’an.

3. PROPHET’S RELIGIOUS DISCUSSIONS WITH THE JEWS AND CHRISTIANS

It is true that the Prophet did have religious discussions with the Jews and Christians but they took place in Madinah more than 13 years after the revelation of the Qur’an had started. The allegation that these Jews and Christians were the source is perverse, since in these discussions Prophet Muhammad (pbuh) was performing the roles of a teacher and of a preacher while inviting them to embrace Islam and pointing out that they had deviated from their true teachings of Monotheism. Several of these Jews and Christians later embraced Islam.

4. THE PROPHET LEARNT THE QUR’AN FROM THOSE JEWS AND CHRISTIANS THAT HE MET OUTSIDE ARABIA

All historical records available show that Muhummad (pbuh) had made only three trips outside Makkah before his Prophethood:

At the age of 9 he accompanied his mother to Madinah.

Between the age of 9 and 12, he accompanied his uncle Abu-Talib on a business trip to Syria.

At the age of 25 he led Khadija’s Caravan to Syria.

It is highly imaginary to assume that the Qur’an resulted from the occasional chats and meetings with the Christians or Jews from any of the above three trips.

5. LOGICAL GROUNDS TO PROVE THAT THE PROPHET DID NOT LEARN THE QUR’AN FROM JEWS OR CHRISTIANS

The day-to-day life of the Prophet was an open book for all to see. In fact a revelation came asking people to give the Prophet (pbuh) privacy in his own home. If the Prophet had been meeting people who told him what to say as a revelation from God, this would not have been hidden for very long.

The extremely prominent Quraish nobles who followed the Prophet and accepted Islam were wise and intelligent men who would have easily noticed anything suspicious about the way in which the Prophet brought the revelations to them - more so since the Prophetic mission lasted 23 years.

The enemies of the Prophet kept a close watch on him in order to find proof for their claim that he was a liar - they could not point out even a single instance when the Prophet may have had a secret rendezvous with particular Jews and Christians.

It is inconceivable that any human author of the Qur’an would have accepted a situation in which he received no credit whatsoever for originating the Qur’an.

Thus, historically and logically it cannot be established that there was a human source for the Qur’an.

6. MUHUMMAD (PBUH) WAS AN ILLITERATE

The theory that Muhummad (pbuh) authored the Qur’an or copied from other sources can be disproved by the single historical fact that he was illiterate.

Allah testifies Himself in the Qur’an

In Surah Al-Ankabut chapter no.29 verse 48

"And thou was not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: in that case, indeed, would the talkers of vanities have doubted."

[Al-Qur’an 29:48]

Allah (swt) knew that many would doubt the authenticity of the Qur’an and would ascribe it to Prophet Muhummad (pbuh). Therefore Allah in His Divine Wisdom chose the last and final Messenger to be an ‘Ummi’, i.e. unlettered, so that the talkers of vanity would not then have the slightest justification to doubt the Prophet. The accusation of his enemies that he had copied the Qur’an from other sources and rehashed it all in a beautiful language might have carried some weight, but even this flimsy pretence has been deprived to the unbeliever and the cynic.

Allah reconfirms in the Qur’an in Surah Al A’raf chapter 7 verse 157:

"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) in the Law and the Gospel"

The prophecy of coming of the unlettered Prophet (pbuh) is also mentioned in the Bible in the book of Isaiah chapter 29 verse 12.

"And the book is delivered to him that is not learned."

[isaiah 29:12]

The Qur’an testifies in no less than four different places that the Prophet (pbuh) was illiterate. It is also mentioned in Surah A’raf chapter 7 verse 158 and in Surah Al-Jumu’a chapter 62 verse 2.

7. ARABIC VERSION OF THE BIBLE WAS NOT PRESENT

The Arabic version of the Bible was not present at the time of Prophet Muhummad (pbuh). The earliest Arabic version of the Old Testament is that of R. Saadias Gaon of 900 C.E. - more than 250 years after the death of our beloved Prophet. The oldest Arabic version of the new Testament was published by Erpenius in 1616 C.E. - about a thousand years after the demise of our Prophet.

8. SIMILARITIES IN THE QUR’AN AND THE BIBLE DUE TO COMMON SOURCE

Similarities between the Qur’an and the Bible does not necessarily mean that the former has been copied from the latter. In fact it gives evidence that both of them are based on a common third source; all divine revelations came from the same source - the one universal God. No matter what human changes were introduced into some of these Judeo-Christian and other older religious scriptures that had distorted their originality, there are some areas that have remained free from distortion and thus are common to many religions.

It is true that there are some similar parallels between the Qur’an and the Bible but this is not sufficient to accuse Muhummad (pbuh) of compiling or copying from the Bible. The same logic would then also be applicable to teachings of Christianity and Judaism and thus one could wrongly claim that Jesus (pbuh) was not a genuine Prophet (God forbid) and that he simply copied from the Old Testament.

The similarities between the two signify a common source that is one true God and the continuation of the basic message of monotheism and not that the later prophets have plagiarised from the previous prophets.

If someone copies during an examination he will surely not write in the answer sheet that he has copied from his neighbour or Mr. XYZ. Prophet Muhummad (pbuh) gave due respect and credit to all the previous prophets (pbut). The Qur’an also mentions the various revelations given by Almighty God to different prophets.

9. MUSLIMS BELIEVE IN THE TAURAH, ZABOOR, INJEEL AND QUR’AN

Four revelations of Allah (swt) are mentioned by name in the Qur’an: the Taurah, the Zaboor, the Injeel and the Qur’an.

Taurah, the revelation i.e. the Wahi given to Moosa (a. s.) i.e. Moses (pbuh).

Zaboor, the revelation i.e. the Wahi given to Dawood (a.s.) i.e. David (pbuh).

Injeel, the revelation i.e. the Wahi given to Isa (A.S.) ie. Jesus (pbuh).

‘Al-Qur’an’, the last and final Wahi i.e. revelation given to the last and final Messenger Muhammad (pbuh).

It is an article of faith for every Muslim to believe in all the Prophets of God and all revelations of God. However, the present day Bible has the first five books of the Old Testament attributed to Moses and the Psalms attributed to David. Moreover the New Testament or the four Gospels of the New Testament are not the Taurah, the Zaboor or the Injeel, which the Qur’an refers to. These books of the present day Bible may partly contain the word of God but these books are certainly not the exact, accurate and complete revelations given to the prophets.

The Qur’an presents all the different prophets of Allah as belonging to one single brotherhood; all had a similar prophetic mission and the same basic message. Because of this, the fundamental teachings of the major faiths cannot be contradictory, even if there has been a considerable passage of time between the different prophetic missions, because the source of these missions was one: Almighty God, Allah. This is why the Qur’an says that the differences which exist between various religions are not the responsibility of the prophets, but of the followers of these prophets who forgot part of what they had been taught, and furthermore, misinterpreted and changed the scriptures. The Qur’an cannot therefore be seen as a scripture which competes with the teachings of Moses, Jesus and the other prophets. On the contrary, it confirms, completes and perfects the messages that they brought to their people.

Another name for the Qur’an is the ‘The Furqan’ which means the criteria to judge the right from the wrong, and it is on the basis of the Qur’an that we can decipher which part of the previous scriptures can be considered to be the word of God.

10. SCIENTIFIC COMPARISON BETWEEN QUR’AN AND BIBLE

If you glance through the Bible and the Qur’an you may find several points which appear to be exactly the same in both of them, but when you analyse them closely, you realise that there is a difference of ‘chalk and cheese’ between them. Only based on historical details it is difficult for someone who is neither conversant with Christianity or Islam to come to a firm decision as to which of the scriptures is true; however if you verify the relevant passages of both the scriptures against scientific knowledge, you will yourself realize the truth.

Creation of the Universe in Six Days

As per the Bible, in the first book of Genesis in Chapter One, the universe was created in six days and each day is defined as a twenty-four hours period. Even though the Qur’an mentions that the universe was created in six ‘Ayyaams’, ‘Ayyaam’ is the plural of years; this word has two meanings: firstly, it means a standard twenty-four hours period i.e. a day, and secondly, it also means stage, period or epoch which is a very long period of time.

When the Qur’an mentions that the universe was created in six ‘Ayyaams’, it refers to the creation of the heavens and the earth in six long periods or epochs; scientists have no objection to this statement. The creation of the universe has taken billions of years, which proves false or contradicts the concept of the Bible which states that the creation of the Universe took six days of twenty-four hour durations each.

Sun Created After the Day

The Bible says in chapter 1, verses 3-5, of Genesis that the phenomenon of day and night was created on the first day of creation of the Universe by God. The light circulating in the universe is the result of a complex reaction in the stars; these stars were created according to the Bible (Genesis chapter 1 verse 14 to 19) on the fourth day. It is illogical to mention the result that is the light (the phenomenon of day and night) was created on the first day of Creation when the cause or source of the light was created three days later. Moreover the existence of evening and morning as elements of a single day is only conceivable after the creation of the earth and its rotation around the sun. In contrast with the contents of the Bible on this issue, the Qur’an does not give any unscientific sequence of Creation. Hence it is absolutely absurd to say that Prophet Muhummad (pbuh) copied the passages pertaining to the creation of the universe from the Bible but missed out this illogical and fantastic sequence of the Bible.

Creation of the Sun, The Earth and the Moon

According to the Bible, Book of Genesis, chapter 1, verses 9 to 13, the earth was created on the third day, and as per verses 14 to 19, the sun and the moon were created on the fourth day. The earth and the moon emanated, as we know, from their original star, the Sun. Hence to place the creation of the sun and the moon after the creation of the earth is contrary to the established idea about the formation of the solar system.

Vegetation Created on the third day and Sun on the fourth day

According to the Bible, Book of Genesis, chapter 1, verses 11-13, vegetation was created on the third day along with seed-bearing grasses, plants and trees; and further on as per verses 14-19, the sun was created on the fourth day. How is it scientifically possible for the vegetation to have appeared without the presence of the sun, as has been stated in the Bible?

If Prophet Muhummad (pbuh) was indeed the author of the Qur’an and had copied its contents from the Bible, how did he manage to avoid the factual errors that the Bible contains? The Qur’an does not contain any statements which are incompatible with scientific facts.

The Sun and the Moon both Emit light

According to the Bible both the sun and the moon emit their own light. In the Book of Genesis, chapter 1, verse 16 says, "And God made two great lights; the greater light to rule the day, and the lesser light to rule the night".

Science tells us today that the moon does not have its own light. This confirms the Qur’anic concept that the light of the moon is a reflected light. To think that 1400 years ago, Prophet Muhummad (pbuh) corrected these scientific errors in the Bible and then copied such corrected passages in the Qur’an is to think of something impossible.

11. ADAM (PBUH), THE FIRST MAN ON EARTH, LIVED 5,800 YEARS AGO

As per the genealogy of Jesus Christ given in the Bible, from Jesus through Abraham (pbuh) to the first man on earth i.e. Adam (pbuh), Adam appeared on the earth approximately 5800 years ago:

1948 years between Adam (pbuh) and Abraham (pbuh)

Approximately 1800 years between Abraham (pbuh) and Jesus (pbuh)

2000 years from Jesus (pbuh) till today

These figures are further confused by the fact that the Jewish calendar is currently on or about 5800 years old.

There is sufficient evidence from archaeological and anthropological sources to suggest that the first human being on earth was present tens of thousands of years ago and not merely 5,800 years ago as is suggested by the Bible.

The Qur’an too speaks about Adam (pbuh) as the first man on earth but it does not suggest any date or period of his life on earth, unlike the Bible - what the Bible says in this regard is totally incompatible with science.

12. NOAH (PBUH) AND THE FLOOD

The Biblical description of the flood in Genesis chapter 6, 7 and 8 indicates that the deluge was universal and it destroyed every living thing on earth, except those present with Noah (pbuh) in the ark. The description suggests that the event took place 1656 years after the creation of Adam (pbuh) or 292 years before the birth of Abraham, at a time when Noah (pbuh) was 600 years old. Thus the flood may have occurred in the 21st or 22nd Century B.C.

This story of the flood, as given in the Bible, contradicts scientific evidence from archaelogical sources which indicate that the eleventh dynasty in Egypt and the third dynasty in Babylonia were in existence without any break in civilisation and in a manner totally unaffected by any major calamity which may have occurred in the 21st century B.C. This contradicts the Biblical story that the whole world had been immersed in the flood water. In contrast to this, the Qur’anic presentation of the story of Noah and the flood does not conflict with scientific evidence or archaeological data; firstly, the Qur’an does not indicate any specific date or year of the occurance of that event, and secondly, according to the Qur’an the flood was not a universal phenomenon which destroyed complete life on earth. In fact the Qur’an specifically mentions that the flood was a localised event only involving the people of Noah.

It is illogical to assume that Prophet Muhummad (pbuh) had borrowed the story of the flood from the Bible and corrected the mistakes before mentioning it in the Qur’an.

13. MOSES (PBUH) AND PHARAOH OF THE EXODUS

The story of Moses (pbuh) and the Pharaoh of the Exodus are very much identical in the Qur’an and the Bible. Both scriptures agree that the Pharaoh drowned when he tried to pursue Moses (pbuh) and led the Israelites across a stretch of water that they crossed. The Qur’an gives an additional piece of information in Surah Yunus chapter 10 verse 92:

"This day shall We save thee in thy body, that thou mayest be a sign to those who come after thee! But verily, many among mankind are heedless of Our Signs!"

[Al-Qur’an 10:92]

Dr. Maurice Bucaille, after a thorough research proved that although Rameses II was known to have persecuted the Israelites as per the Bible, he actually died while Moses (pbuh) was taking refuge in Median. Rameses II’s son Merneptah who succeeded him as Pharaoh drowned during the exodus. In 1898, the mummified body of Merneptah was found in the valley of Kings in Egypt. In 1975, Dr. Maurice Bucaille with other doctors received permission to examine the Mummy of Merneptah, the findings of which proved that Merneptah probably died from drowning or a violent shock which immediately preceeded the moment of drowning. Thus the Qur’anic verse that we shall save his body as a sign, has been fulfilled by the Pharaohs’ body being kept at the Royal Mummies room in the Egyptian Museum in Cairo.

This verse of the Qur’an compelled Dr. Maurice Bucaille, who was a Christian then, to study the Qur’an. He later wrote a book ‘The Bible, the Qur’an and Science’, and confessed that the author of the Qur’an can be no one else besides God Himself. Thus he embraced Islam.

14. QUR’AN IS A BOOK FROM ALLAH

These evidences are sufficient to conclude that the Qur’an was not copied from the Bible, but that the Qur’an is the Furqaan - ‘the Criteria’ to judge right from wrong and it should be used to decipher which portion of the Bible may be considered as the Word of God.

The Qur’an itself testifies in Surah Sajda chapter 32 verse 1 to 3

Alif Laam Meem.

(This is) the revelation of the Book in which there is no doubt – from the Lord of the Worlds.

Or do they say, ‘He has forged it’? Nay, it is the Truth from thy Lord, that thou mayest admonish a people to whom no warner has come before thee: in order that they may receive guidance."

[Al-Qur’an 32:1-3]

WOMEN AS A HEAD OF STATE

Question:

Is a woman allowed to be a head of state?

Answer:

There is no direct reference in the Quran, which says that a woman should not be a head of state. However since Islam considers man to be the leader of the house, therefore the head of the state should also be a man.

There is a Hadith in which the Prophet said that people will not succeed if they have a woman as the head of state. Some Scholars say this refers only to a particular state at the time of the prophet i.e. Persia where a Queen was made the leader.

(Sahih Al-Bukhari 9.219)

But all the Scholars unanimously agree that a woman cannot be a Khalifa.

Let us analyze the pros and cons of a woman being the head of state in the present context:

1. The head of State has to lead congregational prayers. A woman cannot be an Imam be­cause during prayers (Salaah) there are several postures to be adopted such as Qayam, Ruku, Sujud, that is standing, bowing and prostration, and if a woman leads prayers, with men standing behind, it is bound to create dis­turbance and distraction.

2. The head of state very often has to meet other heads of state who are usually men. Many a times they have to have private closed-door meetings. Islam does not permit a woman to be alone in a closed room with any Non-mahram (i.e. a male except her father, brother, husband, son, father-in-law, son-in-law). Islam does not permit Inter-mingling of sexes.

3. There is usually a lot of media exposure of the head of state. Photographs and Video recordings are regularly taken. There is normally some physical contact between the head of State and other dignitaries, including hand shakes.

4. The head of state has to normally meet women and men regularly to attend to them and to try help solve their problems.

5. During the menstrual cycle, there are certain mental, psychological and behavioral changes, which take place in women due to the release of the sex hormone oestrogen.

6. According to Medical Science, women in general perform better than men in vocal and verbal skills irrespective of the level of oestrogen. Men perform better in Spatial relationships which is the ability to see or imagine objects in space for e.g. think in advance how a building or a project will turn out.

The decision of a leader is related mainly to this spatial relationship skill.

Verbal, vocal and other skills of a woman are very important for her as a mother to raise a child. Here Allah (SWT) has given women an edge over men.

This study was done by two psychologists of Canada both of whom were women.

7. If a woman gets pregnant, she requires rest for at least a few months during which she will not be able to attend to the duties as a head of state.

8. If she has children, her responsibility as a mother is important than that as a head of state.

Therefore I am more inclined to the view of those scholars who say that a woman should not be made the head of state. However this does not mean that women cannot take active part in politics. They have a right to vote as well as take part in law making.

When the treaty of Hudaibiya was signed most of the people were disturbed. It was the wife of the Prophet, Umme - Salma, who gave him advice and support­ed him. Though the Prime minister is the most important person in our country, many a times the advisers and the personal assistants are the ones that shape the decisions and have more influence.

Religion or way of life should not be rigid but be flexible.

Questions:

Religion or a way of life, should not be rigid but should be flexible. Islam is very rigid, has several rules, with do’s and don’ts. Why is it so?

Answer:

The brother has asked a very good question. He asks, “Why is Islam such a rigid religion with do’s and don’ts, although a religion as a way of life should be flexible and not rigid. I agree with the brother, that religion as a way of life should be flexible and not rigid, (every rule and regulation for anything to function properly then should at least be a few sets of fixed rules). Overall I agree with you that a way of life should be flexible, but a few set of rules are necessary for any system to function properly. For example, if the government of India has to function well there should be a few set of rules e.g. no one should rape, no one should rob, no one should cheat. If you do not have these rules, so as to be flexible, then someone could come and rape your sister or rape my sister. Would you like a life, where someone comes and robs you. Do you not agree that if the country has to run properly at least few rules have to be enacted / implemented, viz no one should rob, no one should rape, no one should cheat. Other things are necessary e.g. you become a doctor, you become an engineer, you stay in Bombay, you stay in Delhi are optional. Similarly in Islam, there are a few do’s and don’ts, while every thing else is optional. A few do’s and don’ts for example, you should believe in only One God; you should offer Salaah; you should give charity if you are rich; you should fast during the month of Ramzan; should be there. Remaining you can be a Muslim living in India, whether you are a Muslim living in America or in Saudi Arabia. Whether you are black or white, or yellow or brown or rich or poor, you are a Muslim. Is not Islam flexible? Yes, most of the things are flexible.

For any system to be successful, there has to be basic set of rules which are fixed. For example, if you want to learn English, you should know A,B,C,D. The styles of teaching may differ. St. Peter’s School may have a different style of teaching English language i.e. reading, writing and understanding. St. Mary’s School may have a different style from Rosary School. If you go to America, they have a different type of English from Britain, but the basic rule is same i.e. A,B,C,D. Whether you are in America or India or St. Peter’s School or St. Mary’s School, if you want to read and write and understand English, first you should know A,B,C,D. There is no other option. That rule is fixed. Other things like pronunciation etc. may differ. You may teach with pictures or teach with pencils or with paper - the style will differ. The Basic rules should be the same. If you want to know Maths, you should know 1,2,3, or else you cannot do maths. Thus, the basic set of rules should be there.

The same is in Islam. There are a few do’s and don’ts, whereas the remaining are optional. When it comes to wearing clothes, a few basic rules exist. A man should cover himself from navel to knees whereas a woman’s complete body except face, hands up to the wrists should be covered - clothes should not be tight or transparent, clothes should not be glamorous, clothes should not resemble that of the opposite sex, and should not resemble that of the unbeliever. You can wear cotton or terricotton, or georjetor the latest or old model shirt. You can imitate Amitabh Bachan or Raj Kapoor as long as it fulfills the Islamic criteria, the rest is optional. Whether you wear a blue shirt or green shirt, or a white shirt, or black shirt, so far as you fulfill the Islamic criteria. For every system to be successful, a little rigidity must be there. So I agree with you that life should not be fully rigid. Islam is not fully rigid but it is the media which portrays Islam as very rigid. For the complete life to be successful, the basic fundamentals should be fixed, along with a few options. For example, few rules for eating of food – Pork is haram, alcohol is haram. On the other hand, you can have chicken, or mutton biryani, or veg. pulav or roti.

There are many options but the do’s and don’ts are few. Therefore , for any manner of life to be successful, a few of the rules should be rigid and the remaining should be flexible, and Islam is the best example. Alhamdulillah it shows a complete way of life which caters to the body as well as to the soul. It is a complete way of life along with the Instruction Manual - The Qur’an just as every machine requires a manual, human beings also require a manual with do’s and don’ts are very essential.

GOD IS UNJUST AS SOME ARE BORN HEALTHY WHILE OTHERS ARE BORN WITH DEFECTS

Question:

If God is just then why are some people born healthy while some are born with defects and are deaf and dumb, some people are born in rich families while others in poor families?

Answer:

1. This life is a test for the hereafter

According to Surah Mulk chapter 67 verse 2

“He Who created Death and Life, that He may try which of you is best in deed;

And He is the Exalted in Might, oft-Forgiving.”

[Al-Qur’an 67:2]

2. Allah tests different human beings in different ways

Every year the question paper in an examination keeps on changing. It does not remain the same. Similarly Allah tests different human beings in different ways. He gives health to some people while others are born with defects or are handicapped. To some people He gives wealth, while others are poor.

3. Judgement will be based upon the difficulty of the test

Depending upon what facilities and qualities Allah has provided to each human being, Allah (S.W.T.) will judge him accordingly. If the test is difficult then Allah will be lenient while judging. If the test is simple then Allah will not be lenient while judging. A poor person does not have to give Zakaah. He gets full marks where zakaat is concerned. On the other hand a rich person is supposed to give zakaat. Many rich people give much less than what they actually are supposed to give, thus getting less marks (or negative marks) where zakaat is concerned.

4. Human beings with congenital defects are a test for their parents.

Many infants are born with congenital defects. Some are deaf and dumb, while others are handicapped. An infant is not responsible for his or her defect. In such cases perhaps Allah is testing the parents, whether they yet have faith in Him after this misfortune.

Allah says in the Qur'an in Surah Anfal Chapter 8 verse 28

“And know ye that your possession and your progeny are but a trial; and that it is Allah with whom lies your highest reward”.

[Al-Qur’an 8:28]

WHY DOES ALLAH REQUIRE PRAISES?

Question

Why does Allah require us to praise Him? What benefit does he get?

Answer

1. Allahu Akbar doesn’t make Allah Great:

Allah (SWT) does not require our praises for His benefit. When we say ‘Allahu Akbar’ meaning Allah is the Greatest, He does not become greater. He is already the Greatest whether we say a million times Allahu Akbar or we don’t say. It will make no difference in his greatness. He will yet remain the Greatest.

2. We Praise Allah for our benefit:

It is mentioned in the Qur’an in Surah Fatir chapter 35 verse 15

“O ye men! It is ye that have need of Allah: but Allah is the One Free of all wants,

worthy of all praise.”

[Al-Qur’an 35:15]

Allah (SWT) is free of all wants. He does not require us to praise Him. It is we human beings who require Allah (SWT) and we praise Him for our own benefits.

3. We praise Allah to convince ourselves that He is worthy to be obeyed and served.

We normally follow the advice of a person who is great, famous and important. A person who is intelligent and wise. We will not follow the advice of a stranger who is unknown or a person who is not intelligent nor wise. That is the reason that we praise Allah (SWT) that He is the Greatest, The Most Wise, The All Knowing, etc., to first convince ourselves that He is worthy to be followed then we ask Him to guide us and help us.

4. In Surah Fatihah we first recite praises of Allah then we seek His help:

That is the reason why Surah Fatiha or the opening Chapter of the Holy Qur’an is always recited in every rakaat of the Salaah. In the first 4 or 5 verses of Surah Fatihah we initially praise Allah (SWT).

“In the name of Allah, Most Gracious, Most Merciful. Praise be to Allah the Cherisher and Sustainer of the Worlds: Most Gracious, Most Merciful; Master of the Day of Judgement. Thee do we worship, And Thine aid we seek.”

[Al-Qur’an 1:1-5]

Then later we ask Him for help for our own benefit.

“Show us the straight way, the way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.”

[Al-Qur’an 1:6-7]

Thus we first praise Allah (SWT) in Surah Fatihah and agree that He is Most Gracious, Most Merciful, The Chrisher, The Sustainer, The Master, etc, and then we ask Him for guidance and help.

5. Prefer treatment and advice from the best doctor:

If you are sick and have a heart problem and the best available heart specialist gives you advice, you will follow His advice. But if a stranger who has no knowledge of medicine or a quack gives you advice, you will not follow it.

6. If all the oceans were ink, it would not suffice to praise Allah:

Thus we praise Allah (SWT) for our own benefit. However much we may praise Him it is insufficient because the Holy Qur’an says in

Surah Kahf chapter 18 verse 109:

“Say: ‘If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if We added another ocean like it, for its aid.’”

[Al-Qur’an 18:109]

7. If trees were pens and oceans were ink they would not suffice to write words of Allah.

A similar message is repeated in Surah Luqman chapter 31 verse 27

“And if all the trees on earth were pens and the Ocean (were ink), with seven oceans behind it to add to its (supply), yet would not the words of Allah be exhausted (in the writing): for Allah is Exalted in power, full of Wisdom.”

[Al-Qur’an 31:27]

8. We praise Allah to follow His commandments:

Allah (SWT) does not require us to praise Him for His benefit but He requires us to praise Him for our benefit. In Salaah while reciting verses of the Qur’an, we agree that He is Supreme and Ultimate and commit that we will follow His advice and commandments so that we stay on the siratal mustaqeem (straight path).

WOMEN IN THE MOSQUE

Question:

Why are women not allowed in the mosque?

Answer:

1. There is not a single verse in the Qur’an which prohibits women from entering the mosque and there is no single authen­tic Hadith which I know of which states that the Prophet (pbuh) prevented or forbade women from going to the mosque.

There is only one Hadith which could be misunderstood to mean that women should not go to the mosque. That Hadith is as follows: ‘The prayer of women is better in their house than in the mosque and the prayer of women is better in their rooms than in their house.’

If you base your conclusion only on this single Hadith, then you may wrongly conclude that it is not advisable or preferable for women to go to the mosque. As I mentioned earlier, your conclusion cannot be based only on one Hadith neglecting or ignoring all the other Ahadith. The context of the Hadith is also very important.

The Prophet (pbuh) said that if a person prays in the mosque he gets 27 times more blessings (Sawab). Some women argued that they had infants at home and other household work and therefore could not go to the mosque. Thus the men have a greater advantage than women for receiving such blessings. It is then that the Prophet said the above Hadith that ‘The prayer of women is better in their house than in the mosque and the prayer of women is better in their rooms than in their house’.

Hence, the conclusion is that in situations where women have infants and household work, which too is an important duty that cannot be neglected, women would not be deprived of the sawab (blessings) if they pray in their own house.

2. There are several Ahadith which prove that both men and women went to the mosque during the life of the prophet:

(i) The Prophet said, ‘Do not prevent the female servants of Allah from going to the mosque of Allah.’

(ii) And husbands were specifically told by him, “ When your women folk ask you for permission to attend the mosque, do not prevent them.”

(Sahih Bukhari Volume 1, Book of Salaah, Chapter 80, Hadith No. 832)

(iii) From the time the Prophet (pbuh) entered Madinah, after Hijra, till his demise, he never prevented women from entering the mosque.

(iv) During the time of the Prophet (pbuh), women not only went to the mosque for prayer but also for religious education and liter­ary discussions as the mosque was the centre of community. Several Ahadith tell us that the Prophet (pbuh) addressed people in the mosque, and the audience consisted of both Muslim men and women, and women many a times asked questions to the Prophet (pbuh) in the mosque.

(v) Even at the time of Hazrat Umar ® women went to the mosque. The famous incident in which a lady from the back seat of the mosque objected to Hazrat Umar ® considering an upper limit to meher, is very well known.

(vi) During the Prophet’s (pbuh) time, mosques had separate entrances for ladies. Women filled the mosques from behind while men had separate entrances and filled the mosques from the front. In between the two sections were children who acted as a buffer zone.

(vii) It is reported by Abu Husainah that the Prophet (Pbuh) said: “The best row for men is the first, and the worst for them is the last. The best row for women is the last, and the worst is the first.” (Muslim)

3. Islam permits women to pray in mosques. Ladies should have separate and equal facilities. Islam does not permit the inter­mingling of sexes. Otherwise there will be a similar scene in mosques like other places of worship where some people even come for ‘bird watching’ and eve teasing.

4. In recent times, women are not allowed in mosques in a very few countries especially in India and the neighbouring countries. Otherwise in most of the other countries, women are allowed in mosques. Women are allowed in mosques in Saudi Arabia, in U.A.E, in Egypt, in U.S.A, in England, etc. They are also allowed in the Haram Shareef in Makkah and in Masjid - e - Nabawi in Madinah.

Allahamdulillah, the trend is now changing in India . We have several mosques in India and a few in Mumbai which allow women to pray in mosques (masjid).

If a person starts telling you, whether in private or public, something that you already knew very well, you should pretend as if you do not know it. Do not rush to reveal your knowledge or to interfere with the speech. Instead, show your attention and concentration.

The honorable tab'i Imam Ata ibn Abi Rabah said: "A young man would tell me something that I may have heard before he was born. Nevertheless, I would listen to him as if I had never heard it before."

Khalid ibn Safwan al-Tamimi, who frequented the courts of two Khalifahs: Umar ibn Abdul Aziz and Hisham ibn Abdul Malik, said: "If a person tells you something you have heard before, or news that you already learned, do not interrupt him to exhibit your knowledge to those present. This is rude and ill mannered." The honorable Imam Abdullah ibn Wahab al-Qurashi al-Masri, a companion of Imam Malik, Al-Laith ibn Sad and Al-Thawri, said: "Sometimes a person would tell me a story that I have heard before his parents had wed. Yet, I listened as if I have never heard it before." Ibrahim ibn al-Junaid said: "A wise man said to his son: 'Learn the art of listening as you learn the art of speaking.'" Listening well means maintaining eye contact, allowing the speaker to finish the spech, and restraining your urge to interrupt his speech. Al-Hafiz al-Khatib al-Baghdadi said in a poem:

Never interrupt a talk

Though you know it inside out

by Shaykh Abdul Fattah Abu Ghudda

© 2001 Awakening Publications

http://www.islaam.com/Article.aspx?id=592

Fruits of Taqwa

by Shaykh Muhammad ibn Sâlih al-'Uthaymîn

(d. 1421 AH / n/a CE)

Prologue

All praise belongs to Allâh, Lord of the Worlds. Peace and Blessings of Allâh be upon Muhammad , his family, his Companions and all those who follow him till the Last Day.

O believers !

Indeed the advice which Allâh has given to His servants from the time of آdam up until now, has been to have Taqwâ (fear) of Him, Glorified and Exalted be He.

The Mighty the Majestic says,

“And we have instructed those who were given the scripture before you and yourselves to have Taqwâ (fear) of Allâh. But if you disbelieve then to Allâh belongs whatever is in the Heavens and whatever is on the Earth. And ever is Allâh free of need and praiseworthy." [1]

It is also the advice of the Messenger of Allâh (sallAllâhu alaihe wa-sallam) to his nation:

Abî Umâmah Suddî ibn ‘Ujlân al-Bâhilî reports: I heard the Messenger of Allâh (sallAllâhu alaihe wa-sallam) giving a sermon in the farewell Hajj, saying, “Fear your Lord, pray your five prayers, fast the month of Ramadân, pay your Zakâh, and obey your leaders, in doing so, you will enter your Lord‘s Paradise.”[2]

Whenever the Messenger of Allâh (sallAllâhu alaihe wa-sallam) sent a leader of a raiding party on a military expedition, he would advise him, to have a deep rooted Taqwâ (fear) of Allâh and he would also advise the rest of his military party likewise.

The Pious Predecessors (salaf) did not stop giving mutual advice for having Taqwâ (fear) of Allâh in their sermons, their letters and their testaments after the Messenger of Allâh (sallAllâhu alaihe wa-sallam) passed away.

‘Umar ibn al-Khattâb wrote to his son ‘Abdullâh:

“To proceed: Verily I advise you to have Taqwâ (fear) of Allâh the Mighty and Majestic, for whoever fears Him, Allâh will protect him, and whoever gives a loan to Him, Allâh will reward him, and whoever thanks Him, Allâh will increase him.”

Alî gave advice to a man, and he said:

“I advise you to have Taqwâ (fear) of Allâh the Mighty, the Majestic. There is no escape in meeting Him and there is no other to meet you except Him when you reach the Hereafter, for verily Allâh owns this world and the Hereafter.”

One of the righteous, wrote to his believing brother:

“I advise you with Taqwâ (fear) of Allâh who knows your secrets and sees your open actions, so remember Allâh at every time of the night and day, and fear Allâh according to His nearness, and the power He has over you. And know that He always sees you. And do not leave His Rule for another rule, nor His Dominion, for another dominion, So glorify Him, by fearing Him immensely.”

The meaning of Taqwâ is that the servant puts between himself and that which he fears, a guard that will protect him. [3]

The meaning of Taqwâ regarding Allâh’s servants is “That the servant puts between him and that which he fears, i.e. gaining the anger and the wrath of his Lord, a guard which will protect him.” By obeying Him and abstaining from disobeying Him.

My noble brother, here are some sayings of our Pious Predecessors, in explaining the meaning of Taqwâ (fear) of Allâh:

Ibn Abbâs said: “The ones who fear Allâh, they are the ones who are wary of Allâh and His Punishments.”

The Tâbi’î (successor) Talq ibn Habî b said: “If an ordeal appears amongst you extinguish it with Taqwâ.” When asked what is Taqwâ, he replied, “Taqwâ (piety) is that you act in obedience to Allâh, and hope in His mercy, upon a light from Him; and Taqwâ is leaving acts of disobedience to Allâh out of fear of Him, upon a light from Him." [4]

Ibn Mas’ûd said:

“Speaking about the statement of Allâh: "O you who believe, have Taqwâ (fear) of Allâh, as you should have of Him and do not die except as Muslims.” [5] .. is that Allâh is meant to be obeyed, and not disobeyed; remembered at all times, and not forgotten; and to be thanked, and we are not to be ungrateful to Him.”

So strive O my noble brother, in fearing Allâh, the Mighty and Majestic, for He is entitled to be feared, revered and glorified in your heart.

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[1] Sûrah an-Nisâ' (4): 131. Al-Hâfidh Ibn Kathî r said that “Allâh instructed you just as He instructed others before you to fear Him and no one else.” Tafsî r Qur'ân al-‘Adhî m (1/504).

[2] Reported by Sunan at-Tirmidhi, Hadîth no.73

[3] Ibn Rajab - rahimahullâh - said: “The essence of Taqwâ is to make a shield (which guards) against Allâh’s anger and punishment. That shield is to obey His commandments and abstain from His prohibitions...” (Jâmi’ul-’Ulûm wal Hikâm: 190/191).

[4] Talq ibn Habî b was a famous Tâbi’î . He was known for his knowledge, piety and his recitation of the Qur’ân. Related by Ibn Abî Shaybah in Kitâbul-خ mân (No.99) and it was declared Sahî h by Shakyh al-Albânî .

[5] Sûrah al-Imran (3): 102

Benefits 1-10

Some obvious benefits, which are the results of fearing Allâh, in this world:

[1] Verily, fearing Allâh causes the general affairs of mankind, to become easy.

Allâh, the Most High, says,

And whosoever has Taqwâ (fear) of Allâh and keeps his duty to Him, He will make his matter easy for him. [1]

As for him, who gives (in charity) and keeps his duty to Allâh, and has Taqwâ (fear) of Him and believes in al-Husnâ (a reward from Allâh), we will make smooth for him, the path of ease. [2]

[2] Taqwâ protects mankind from the harm of shaytân.

Allâh, the Most High, says,

Verily those who have Taqwâ (fear) of Allâh, when an evil thought comes to them from shaytân, they remember (Allâh), and indeed they then see (aright). [3]

[3] Indeed Taqwâ, is also the cause for opening up the blessings from the heaven and the earth for them.

Allâh, the Most High, says,

And, if the people of the towns, had believed and had Taqwâ, certainly we would have opened (bestowed) for them blessings from the heaven and the earth. [4]

[4] Taqwâ, causes the servant of Allâh to be successful in distinguishing the truth from the falsehood, and to have knowledge of each one of them.

Allâh, the Most High, says,

O you who believe, if you have Taqwâ (fear) of Allâh, He will give you a Furqân (criterion to judge between right and wrong). [5]

Al-Hâfidh Ibn Kathîr (d.777H) - rahimahullâh - said: “Ibn Abbâs, as-Suddî , Ikramah, ad-Dahhak, Qatâdâh and Muqâtil Ibn Huyyân, all said about “Furqân” that it means that it is a way out (from difficulty). Mujâhid added: A way out (from difficulty) both in this world and in the Hereafter. In a narration from Ibn Abbâs he said it means, “Salvation"; and in another narration from him, ‘being helped’. Muhammad Ishâq said that it means: A criterion to judge between truth and falsehood. This explanation from Ibn Ishâq is the most general of what has preceded and it is a necessary consequence of it. Since whoever has Taqwâ of Allâh by obeying His commands and abandoning what He has prohibited, will be given the ability to recognise truth from falsehood. This will be the cause for his salvation, his being helped; and the cause for his worldly affairs being made easier and his happiness on the Day of Judgement. It will be the cause for his sins to be expiated by Allâh, and his being granted forgiveness and Allâh shielding him from the people. It will likewise be the cause of him being the recipient of a great reward from Allâh, as He the Most High says:

O you who believe! Have Taqwâ (fear) of Allâh and believe in His Messenger; and He will bestow upon you a double portion of His Mercy and He will provide you with a light by which you will walk. [sûrah al-Hadid (57): 28]”[6]

[5] If a believer is in difficulty, indeed having Taqwâ, enables him to come out of it, and to attain provisions and ease from Allâh, the likes of which he could never imagine.

Allâh, the Most High, says,

And whosoever fears Allâh and keeps his duty to Him (has Taqwâ), He will make a way for him, to get out (from every difficulty). And He will provide him (sources) he could never imagine. [7]

[6] Indeed Taqwâ is a means of attaining guardianship of Allâh’s Dî n. For verily, the guardians of Allâh’s Dî n are the ones who fear Him.

Allâh, the Most High says,

Its (true) guardians are not but the Muttaqûn.[8 ]

And Indeed the wrongdoers are friends and protectors of one another; but Allâh is the Friend and Protector of the Muttaqî n (righteous and God fearing) [9]

[7] Taqwâ causes a believer not to be frightened by any harm caused by the disbelievers or by their plots.

Allâh, the Most High, states,

And if you are patient and have Taqwâ (fear) of Allâh, their plot will not harm you at all. Indeed Allâh is encompassing of what they do. [10]

[8] It is also the reason, for which Allâh sends help from the heavens at the time of adversity, and meeting the enemies of Allâh.

Allâh, the Most High, says,

And already had Allâh given you victory at the Battle of Badr while you were a weak little force. Then have Taqwâ of Allâh, so that you may be grateful. Remember when you [Muhammad (sallAllâhu alaihi wa-sallam)] said to the believers, “Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?” Yes, if you remain patient and have Taqwâ of Allâh and the enemy comes rushing at you in rage, your Lord will reinforce you with five thousand angels, having marks (of distinction).And Allâh made it not except as a glad tiding for you and to reassure your heart; And victory is not except from Allâh, the Exalted in Might, the wise. [11]

The descending of help becomes a glad tiding for the believer an assurance for the hearts and an attainment of help from the Most Powerful, the Most Wise.

Allâh made it not, but as a message of good news for you, and as an assurance to your hearts. And there is no victory except from Allâh, the All-Mighty, the All-Wise. [12]

[9] Taqwâ causes a lack of enmity or grievance between the servants of Allâh.

Allâh, the Most High, says,

Help you, one another in al-Birr and at-Taqwâ (virtue, righteousness and pied) but do not help one another in sin and transgression. [13]

Birr is the excellence, virtue and goodness present in something. This follows from the root and the derivation of this word in Arabic. Related to it is burr (wheat), which surpasses other grains in benefits and goodness. Also, a good man is described as barr (fulfilling his promise). Allâh described the angels as Bararah (pious and just) and the dwellers of Paradise as abrâr (righteous). Birr, then comprises of all kinds of good and perfection expected in a human being. Opposite to it is "ithm" (sinning). The Prophet (sallAllâhu alaihi wa-sallam) said:

“Birr is good manners, and "ithm" is those (evil) thoughts that weave about in your chest and you fear that other people may know about them." [Reported by Muslim].

Taqwâ, on the other hand, is the means and way leading to Birr. The root of the word in Arabic means “protection”. One practicing it protects himself from the fire. Thus the relationship of Birr and Taqwâ is similar to that of health (which is a purpose) and care for the body (which is a means).

Allâh has stated in the story of Mary,

Then we sent to her our angel (Gabriel), and he appeared before her in the form of a man in all respects. She said, 'Indeed - I seek refuge with the Most Merciful (Allâh) from you, (so leave me), if you do fear Allâh.” [14]

[10] Indeed Taqwâ, causes a believer to honour the symbols of Allâh (the sacred places).

Allâh, the Most High, says,

And whosoever honours the symbols of Allâh, then it is truly from the Taqwâ of the heart. [15]

[1] Sûrah at-Talaq (65): 4

[2] Sûrah al-Lail (92): 5-7

[3] Sûrah al-A'raf (7): 201

[4] Sûrah al-A'raf (7): 96

[5] Sûrah al-Anfal (8): 29

[6] Tafsî r Qur'ân al-‘Adhî m (2/301-302) of Ibn Kathî r

[7] Sûrah at-Talaq (65): 2-3

[8] Sûrah al-Anfâl (8):34. Muttaqûn literally: “those who have Taqwâ” i.e. who have piety, righteousness, fear and love of Allâh, and who take great care to avoid His displeasure.

[9] Sûrah al-Jathiyah (45): 19

[10] Sûrah al-Imran (3): 120

[11] Sûrah al-Imran (3): 123-126

[12] Sûrah al-Imran (3): 126

[13] Sûrah al-Mâidah (5): 2

[14] Sûrah Maryam (19): 17-18

[15] Sûrah al-Hajj (22): 32

Benefits 11-19

[11] It is also a means by which a believer does good actions, and a cause for them to be accepted by Allâh. Likewise it is a forgiveness of sins.

Allâh, the Most High, says,

O you who believe! Have Taqwâ (fear) of Allâh and always speak the truth. He will direct you to do righteous and correct actions and will forgive you your sins and whosoever obeys Allâh and His Messenger has indeed attained a great achievement. [1]

[12] Indeed Taqwâ causes a believer to lower his voice in front of the Messenger of Allâh (sallAllâhu alaihi wa-sallam) whether that was during his life time or after his death.

Allâh, the Most High, says,

Indeed those who lower their voices in the presence of Allâh’s Messenger they are the ones whose hearts, Allâh has tested for Taqwâ (piety), for them is forgiveness and a great reward. [2]

[13] Indeed Taqwâ causes a believer to attain Allâh’s Love, and this love which Allâh bestows upon the believers is for this life and the Hereafter.

The Messenger of Allâh (sallAllâhu alaihi wa-sallam) said that Allâh said:

“There is no better way in which my servant comes close towards Me, except by the things I have made obligatory for him. And my servants who do the optional actions, keep on coming towards Me, until I Love him, and if I Love him, I become his hearing by which he hears, and his sight by which he sees, and his hand, by which he grasps with, and his feet by which he walks with, and if he asks Me, indeed I will grant him, and if he seeks protection in me, I will indeed protect him.." [3]

Allâh, the Most High, says,

Yes, whosoever fulfils his pledge and has Taqwâ (fear) of Allâh much, then indeed, Allâh loves those who are muttaqûn (righteous and God fearing).[ 4]

[14] Taqwâ causes a believer to attain knowledge, and it is the key to knowledge.

Allâh, the Most High, says,

So have Taqwâ of Allâh, and Allâh teaches you, and Allâh is the All-Knower of each and everything. [5]

[15] Taqwâ causes a believer to become strong. A person who has Taqwâ will be protected from deviation, and straying from the Right Path, after Allâh has bestowed the guidance upon him.

Allâh, the Most High, says,

And verily, this is My Straight Path, so follow it, and follow not other paths, for they will separate you away from His Path. This He has instructed for you, that you may become al-muttaqûn. [6]

[16] Indeed Taqwâ causes a believer to attain Allâh’s Mercy and this Mercy is for this life and the Hereafter.

Allâh, the Most High, says,

And My Mercy embraces all things, that (mercy) I shall ordain for those who are the muttaqûn, and give zakât; and those who believe in our Signs. [7 ]

[17] Taqwâ causes the believer to attain Allâh’s company, and this is of two types:

1. The first is general for all of His servants, where Allâh accompanies them by His Hearing, Seeing and Knowledge for verily, Allâh, the Most High, is the All-Hearer, Seer, and Knower of all His servants condition.

Allâh, the Most High, says,

And He is with you wherever you may be. [8]

Have you not seen that Allâh knows whatsoever is in the heavens and the Earth! There is no secret counsel of three, but He is their fourth (with his knowledge, while He Himself is over the throne, above the seventh heaven) nor of five, but He is their sixth not of less then that or more, but He is with them wherever they may be. [9]

2. As for the second type, it is a specific type of accompanying which includes Allâh’s help, support and aid. As Allâh, the Most High stated,

Be not sad (or afraid), surely Allâh is with us. [10]

He (Allâh) said

Fear not Verily I am with you both (Mûsâ and Hârûn), Hearing and Seeing. [11]

There is no doubt that this specific type of accompanying is for those who fear Allâh.

Surely! Allâh is with those, who have Taqwâ (fear) of Him, and those who are the doers of good. [12]

And know that indeed Allâh is with those who fear him [13]

[18] Indeed they will have a good outcome on the Day of Judgement due to their Taqwâ of Allâh.

Allâh, the Most High, says,

And the good end (Paradise) is for the muttaqûn. [14]

And verily, for the muttaqûn is a good final return. [15]

So be patient. Surely the good end is for the muttaqûn [16]

[19] Indeed it causes the believer to have glad tidings in this life, either by it being a righteous dream or by the love and praise, which the people have for him.

Allâh, the Most High, says,

Those who believed and used to fear Allâh, for them are glad tidings, in this life of the present world, and in the Hereafter. [17]

Imâm Ahmad reported, from Abû Dardâ that the Prophet (sallAllâhu alaihi wa-sallam) said with regards to Allâh's statement, For them are Glad tidings

"That it is the true good dream (that conveys glad tidings) which the Muslim will see, or he will be seen in it by someone else. [18]

Abû 'Umar al-Ghafâre radhi Allâhu anhu reported that he asked the Messenger of Allâh (sallAllâhu alaihi wa-sallam) :

"O Messenger of Allâh ! What about the man who does deeds which the people praise and commend him for?" The Prophet (sallAllâhu alaihi wa-sallam) replied: "That is the good news in this life for the believer." [19]

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[1] Sûrah al-Ahzab (33): 70-71

[2] Sûrah al-Hujarat (49): 3

[3] Sahî h al-Bukhari (english trans.) vol.8, Hadîth no. 509.

[4] Sûrah al-Imran (3): 76

[5] Sûrah al-Baqarah (2): 282

[6] Sûrah al-An'âm (6): 153

[7] Sûrah al-A'raf (7): 156

[8] Sûrah al-Hadid (57): 4

[9] Sûrah al-Mujadalah (58): 7

[10] Sûrah at-Taubah (9): 40

[11] Sûrah Ta-Ha (20): 46

[12] Sûrah an-Nahl (16): 128

[13] Sûrah at-Taubah (9): 36

[14] Sûrah Ta-Ha (20): 132

[15] Sûrah Sad (38): 49

[16] Sûrah Hud (11): 49

[17] Sûrah Yunus (10): 63-64

[18] Musnad Imâm Ahmed and Sunan at-Tirmidhi.

[19] Sahî h Muslim (english trans.) Hadîth no.6388

Benefits 20 - 24

[20] Taqwâ prevents a women from speaking softly, thus stopping a man who has a sickness in his heart (i.e. an evil desire for adultery).

Allâh, the Most High, says,

O Wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), than be not soft in speech, lest he, in whose heart is a disease, should be moved with desire, but speak in an honourable manner. [20]

[21] Indeed, it prevents injustice in matters of wealth (e.g. a will, testament etc.)

Allâh, the Most High, says,

It is prescribed for you, when death approaches any of you, if he leaves wealth, that he make a bequest to parents and next of kin, according to reasonable manners, this is a duty upon the muttaqûn (the pious) [21]

[22] It causes the believer to give the divorced woman her prescribed compensation.

Allâh, the Most High, says,

And for the divorced women, maintenance (should be provided) on a reasonable (scale), this is a duty on the muttaqûn (the Pious) [22]

[23] Indeed it causes a believer not to lose good rewards, which he has gained, for this life or the Hereafter.

Allâh, the Most High, says - after He had bestowed His blessings upon Yûsuf, 'alayhis-salâm, by uniting him with his family:

Verily, he who fears, Allâh with obedience to Him, and is patient, then surely, Allâh makes not the rewards of the good-doers to be lost [23]

[24] Indeed it causes a believer to gain guidance.

Allâh, the Most High, says,

Alif Lâm Mî m. This is the Book about which there is no doubt, a guidance to those who are the muttaqûn. Who believe in the unseen, establish prayer, and spend out of what we have provided for them. [24]

Those are upon (right) guidance from their Lord, and it is those who are successful. [25]