Quote:<div align="center">
<b>The Profound Teachings of Prophet Muhammad </b>




<b></b>


By : Ansar Al-'Adl

<b><i>"I have been given words which are concise but comprehensive in meaning"
</i></b>

~Prophet Muhammad

Many people these days wonder what the teachings of Islam are; what better way to find out than to turn to the words of the Prophet Muhammad pbuh himself? Following are 51 prophetic sayings to provide the reader with a glimpse of his teachings in every aspect of life:



<b>Spirituality</b>


The Prophet said: 'Wealth does not come from having great riches; (true) wealth is contentment of the soul.'
(Sahîh Bukhârî, Sahîh Muslim)


<b>Cognizance</b>


The Prophet said: 'The similitude of the one who contemplates his Lord versus the one who does not is that of the living versus the dead.'
(Sahîh Bukhârî, Sahîh Muslim)


<b>Sincerity</b>


The Prophet said: 'Actions will be judged according to their intentions.'
(Sahîh Bukhârî, Sahîh Muslim)


<b>Mercy</b>


The Prophet said: 'Show mercy to those on earth so that He who is in heaven will have mercy on you.'
(Sunan At-Tirmidhî)


<b>Gentleness</b>


The Prophet said: 'Whoever is deprived of gentleness is deprived of all good.'
(Sahîh Muslim)


<b>Forgiveness</b>


The Prophet said: 'Whoever suffers an injury done to him and forgives (the person responsible), Allah will raise his status to a higher degree and remove one of his sins.'
(Sunan At-Tirmidhî)


<b>Virtue</b>


The Prophet said: 'Do not be people without minds of your own, saying that if others treat you well you will treat them well, and that if they do wrong you will do wrong. Instead, accustom yourselves to do good if people do good and not to do wrong if they do evil.'
(Sunan At-Tirmidhî)


<b>Justice</b>


The Prophet said: 'The most virtuous <i>jihâd</i> is when one speaks a word of truth before an unjust ruler.'
(Sunan Abî Dawûd, Sunan At-Tirmidhî, Sunan Ibn Mâjah)


<b>Civility</b>


The Prophet said: 'The Muslim does not slander, curse, speak obscenely, or speak rudely.'
(Sunan At-Tirmidhî)


<b>Honesty</b>


The Prophet said: 'Honesty leads to righteousness and righteousness leads to Paradise. A man remains honest and concerned about honesty until he is recorded as an honest man with Allah. Lying leads to sinfulness and sinfulness leads to the Fire. A man keeps lying and remains partial to lies until he is recorded as a liar with Allah.'
(Sahîh Bukharî, Sahîh Muslim)


<b>Tolerance</b>


Once the Prophet was seated at some place in Madinah, along with his Companions. During this time a funeral procession passed by. On seeing this, the Prophet stood up. One of his companions remarked that the funeral was that of a Jew. The Prophet replied, “Was he not a human being?”
(Sahîh Bukhârî, Sahîh Muslim, Sunan An-Nasâ'î)


A disbelieving Bedouin urinated in the mosque, and the people rushed to beat him. Allah's Apostle ordered them to leave him alone, let him finish and pour water over the place where he has passed urine. The Prophet then explained to the Bedouin calmly, "This is a place of worship, in it is the worship of God and the reading of Qur'an." After the Bedouin had left, the Prophet then said to his companions, " You have been sent to make things easy (for the people) and you have not been sent to make things difficult for them."
(Sahîh Bukhârî, Sahîh Muslim)


<b>Equality</b>


The Prophet said: 'There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a fair-skinned person over a person with dark skin, nor for a dark-skinned person over a person with fair skin. Whoever is more pious and God-fearing is more deserving of honour.'
(Musnad Ahmad)


<b>Gratitude</b>


The Prophet said: 'Contemplate those who have less than you and not those who have more than you, lest you belittle the favors of Allah conferred upon you'.
(Sahîh Bukhârî, Sahîh Muslim)


<b>Simplicity</b>


The Prophet said: 'What is little but sufficient is better than that which is abundant but causes heedlessness.'
(Sahîh Ibn Hibbân)


<b>Humility</b>


The Prophet said: 'God has revealed to me that you must be humble, so that no one oppresses another and boasts over another.'
(Sahîh Muslim, Sunan Abî Dawûd)


<b>Generosity</b>


The Prophet said: 'The food of two people is enough for three, and the food of three people is enough for four.'
(Sahîh Bukhârî, Sahîh Muslim)


<b>Appreciation</b>


The Prophet said: 'Whoever does not thank people (for their favors) has not thanked Allah (properly), Mighty and Glorious is He!'
(Musnad Ahmad, Sunan At-Tirmidhî)


<b>Calmness</b>


The Prophet said: 'Calmness and determination is from Allah and haste is from Satan.'
(Sunan At-Tirmidhî)


<b>Patience</b>


The Prophet said: 'No one can give a better or more abundant gift than patience.'
(Sahîh Bukhârî, Sahîh Muslim)


<b>Perseverance</b>


The Prophet said: 'There is no clement person who has not stumbled, nor is there no wise person who possesses no experience.'
(Sunan At-Tirmidhî, Mustadarak Al-Hâkim)


<b>Nonjudgemental</b>


The Prophet said: 'Do not search for (the faults of others), for if anyone searches for (others) faults, God will search for his.'
(Sunan Abî Dawûd)


<b>Selfcritical</b>


The Prophet said: 'Blessed is he who preoccupies himself with his own defects, rather than those of others.'
(Musnad Al-Bazzâr)


<b>Advice</b>


The Prophet said: 'Make things easy (for people) and do not make them difficult, and cheer people up and do not drive them away.'
(Sahîh Bukhârî, Sahîh Muslim)


<b>Moderation</b>


The Prophet said: 'The religion (of Islam) is easy. No one ever made it difficult without it becoming too much for him. So avoid extremes and strike a balance, do the best you can and be cheerful, and seek Allah's help (through prayer) in the morning, and evening, and part of the night.'
(Sahîh Bukhârî)


<b>Charity</b>


The Prophet said: 'Charity (sadaqah) is due upon every joint of a person on every day that the sun rises. Administering justice between two people is an act of charity; and to help a man concerning his riding beast by helping him on to it or lifting his luggage on to it is an act of charity; a good word is charity; and every step which you take to prayer is charity; and removing that which is harmful from the road is charity.'
(Sahîh Bukhârî)


<b>Community</b>


The Prophet said: 'The believer is not the one who eats his fill when the neighbour beside him is hungry.'
(Sunan Al-Bayhaqî)


<b>Affability</b>


The Prophet said: 'The believer is one who is sociable [with others], and there is no benefit in one who is not sociable [with others] nor in one who is not met sociably [by them].'
(Mustadarak Al-Hâkim, Shu'ab al-Îmân Al-Bayhaqî)


<b>Business Ethics</b>


The Prophet said: 'A truthful and trustworthy merchant will be in the company of the prophets, the very truthful, and the martyrs.'
(Sunan At-Tirmidhî, Sunan Ad-Dârimî, Sunan Ad-Dâraqutnî)


<b>Employment</b>


The Prophet said: 'Pay the laborer his due before his sweat dries.'
(Sunan Ibn Mâjah)


<b>Leadership</b>


The Prophet said: 'On a journey, the leader of the group is their servant.'
(Sunan Ibn Mâjah, Shu'ab Al-Îmân Al-Bayhaqî)


<b>Reliability</b>


The Prophet said: 'He who does not keep his trusts lacks in faith and he who does not keep his agreements lacks in religion'.
(Shu'ab Al-Îmân Al-Bayhaqî)


<b>Accountability</b>


The Prophet said: 'The burden of proof is upon the plaintiff and the taking of oath is upon the defendant.'
(Sunan Al-Bayhaqî)


<b>Responsibility</b>


The Prophet said: 'Each one of you is a guardian and is responsible for what he is entrusted with.'
(Sahîh Bukhârî, Sahîh Muslim)


<b>Morality</b>


The Prophet said: 'The most perfect of the believers in faith are the best of them in moral excellence, and the best of you are the kindest to their wives.
(Sunan At-Tirmidhî)


<b>Nobility</b>


The Prophet said: 'None but a noble man treats women in an honorable manner, and none but an ignoble treats women disgracefully.'
(Sunan At-Tirmidhî)


<b>Unity</b>


The Prophet said: 'Believers are like a single person; if his eye is in pain his whole body pains, and if his head is in pain his whole body pains.'
(Sahîh Muslim)


<b>Family</b>


The Prophet said: 'The best of you is the one who is best to his own family, and I am the best of you towards my family.'
(Sunan At-Tirmidhî, Sunan Ibn Mâjah)


The Prophet said: 'He is not one of us who does not show mercy to our little ones and respect to our elders.'
(Sunan At-Tirmidhî)


<b>Efficiency</b>


The Prophet said: 'There are two blessings that many people fail to make the most of: good health and free time.'
(Sahîh Bukhârî)


<b>Education</b>


The Prophet said: 'Seeking knowledge is a religious obligation for every Muslim (male or female).'
(Sunan Ibn Mâjah, Sunan Al-Bayhaqî)


<b>Inquiry</b>


The Prophet said: 'The cure for ignorance is to question.'
(Sunan Abî Dawûd)


<b>Vigilance</b>


The Prophet said: 'A believer is not stung from the same hole twice.'
(Sahîh Bukhârî, Sahîh Muslim)


<b>Discipline</b>


The Prophet said: 'The wise one is he who has subdued his lower self and has prepared for what follows death. And the foolish one is he who has placed his lower self in pursuance of its desires and has vain hopes about Allah.'
(Sunan At-Tirmidhî, Sunan Ibn Mâjah)


<b>Modesty</b>


The Prophet said: 'Modesty is part of faith.'
(Sahîh Muslim)


<b>Beauty</b>


The Prophet said: 'Allah is beautiful and loves beauty.'
(Sahîh Muslim)


<b>Hygiene</b>


The Prophet said: 'Purity and cleanliness is part of faith.'
(Sahîh Muslim)


<b>Diet</b>


The Prophet said: 'There is no vessel worse for the son of Adam to fill than his stomach. A few morsels are sufficient for him. If he is to consume more then a third is for his food, a third for his drink, and a third for air.'
(Sunan At-Tirmidhî, Sunan Ibn Mâjah)


<b>Nature</b>


The Prophet said: 'If a Muslim plants a seedling or cultivates a field, whenever a bird a human or an animal eats of it, it will be counted as a charity for him.'
(Sahîh Muslim)


<b>Animals</b>


The Prophet said: 'Anyone who kills even a sparrow for no reason (should know that) it will cry alound to Allah on the Day of the Resurrection, saying, "O my Lord! So-and-so killed me just for fun; he killed me for no reason!" '
(Sunan An-Nasâ'î)


A'isha said: 'I was once riding a difficult (slow-moving) camel, so I kept hitting it. When the Prophet saw me, he said: 'Be gentle, for gentleness adorns everything in which it is found, and its absence leaves everything tainted.'
(Musnad Ahmad)


<b>Is there any other leader who has blessed his followers with guidance and teachings so comprehensive and profound?</b> This is why we love our Prophet, Muhammad, may the peace and blessings of Allah be upon him.

</div>

Quote:As-Salât (the Prayer):
Muqatil bin Sulaiman said: "Salât (prayer) was established as an obligatory ritual at an early stage of the Islamic Call, a two rak‘ ah (unit of prayer) Salât in the morning and the same in the evening;




<div align="right">



# "And glorify the praises of your Lord in the ‘Ashi (i.e. the time period after the mid-noon till sunset) and in the Ibkar (i.e. the time period from early morning or sunrise till before mid-noon)." [40:55]


Ibn Hijr said: "Definitely the Prophet used to pray before ‘The Night Journey’ but it still remains a matter of controversy whether or not the prayer was established as an obligatory ritual before imposing the rules of the usual five prayers a day. It is related that obligatory prayer was established twice a day, in the morning before sunrise and after sunset. It is reported through a chain of narrators that when the Prophet received the first Revelation, Gabriel - the angel, proceeded and taught him how to observe Wudu (ablution). When the Prophet had finished, he took a handful of water and sprinkled it on his loins.[]


Ibn Hisham reported that when it was time for prayers, the Messenger of Allâh and his Companions went into a mountain valley to pray secretly. Abu Talib once saw the Messenger of Allâh and Ali praying, he asked them what they were up to. When he got to know that it was obligatory prayer, he told them to stay constant in their practice.[]

</div>

Quote:English Yusuf Ali: [7:172]
When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (This), lest ye should say on the Day of Judgment: "Of this we were never mindful":

http://www.al-sunnah.com/nektar/1.htm

:s:

Quote:The Muslim World Circa 750




By 750 C.E., Islam had spread from Madinah to all of Arabia, then Mesopotamia, Egypt, most of the coastal regions of North Africa, and into Iberia. The major ruling groups of the Middle East at the time, the Christian Byzantines and the Persian Sasanids, had exhausted themselves after years of warfare, weakening their empires and enabling the Muslims to fill a power vacuum. The ease with which Islam spread eastward and westward in the 200 years after the death of Muhammad is further explained by theological divisions and intra-religious persecution within the Christian world. Many Christians in these lands, particularly those from persecuted sects, welcomed the arrival of the Muslims, and converted freely to Islam over the years.


---------------------------------


The Crusades: 1096 to 1289






Beginning in 1096, some Christian Europeans heeded the call of the papacy to launch a series of “holy wars” aimed at gaining control of Jerusalem from the Muslim Arabs and Seljuk Turks. In all, eight crusades were carried out. Jerusalem fell to the Christians in 1099, partly due to the disarray among Muslims. It took Muslims nearly half a century to respond effectively with their own call for defensive jihad, which required fighting against the Crusaders. Under the leadership of Salah al-Din, the Muslims effectively ended the Christian hold on the Holy Land in 1187, shortly after which Jerusalem was restored to Muslim control. It would be another 100 years, however, before the last Christian strongholds (Tripoli and Acre) fell to the Muslims. In general, the Muslims considered the Crusades to be an invasion by European outsiders, and history indicates that the Europeans treated Muslims and Jews much more harshly in comparison to Muslim treatment of Christians. The Christian sacking of Jerusalem and the massacre of its Muslim and Jewish residents during the first Crusade are often remembered as tragic historical examples of religious intolerance.


----------------------------------------


The Ottoman Empire: 1350 to 1918






This greatest of the Muslim states in terms of duration was founded in the late 13th century by the Ottoman Turks. It lasted until its dissolution after WW I in 1918. Its early phase challenged the Byzantine Empire, Bulgaria, and Serbia. In 1389, much of the Balkan Peninsula came under Ottoman rule. The Ottomans conquered Constantinople in 1453, bringing to an end the 1100-year-rule of the Byzantine Empire/ Next the Ottomans gained control of Mamluk Egypt in 1517, followed by Algiers and most of present-day Hungary by 1529, all of Persia in 1638, and most of the region between the Black and Caspian Seas by the 1650s. These so-called Ottoman wars of conquest fixed in the imagination of the Europeans the image of the Muslim Turks as ferocious and religiously inspired warriors. Beginning in the 1780s, the Ottoman Empire began to weaken, as European powers gained strength and began to vie with each other for access to resources and markets in the Middle East. Most of the northern coast of the Black Sea had slipped away by 1812. The Ottoman Empire lost Greece, Egypt, and Serbia to European-inspired independence movements over the next 60 years. By 1900, Turkey was known as the “Sick Man of Europe,” And by 1912, it had lost nearly all of its European territories. Siding with Germany and the losing Central Powers in World War I doomed the Empire. With the signing of the armistice ending WWI, the Ottoman Empire was dismantled by the Allied Powers, paving the way for the creation of new individual states in the modern Middle East.


------------------------------------------------


Western Europe: Muslim Population Circa 2000






It is estimated that 35 to 50 million Muslims live currently in Western and Eastern Europe, although no reliable statistics are available. The majority lives in the Balkans and southeastern Europe, areas once part of the Ottoman Empire. In Western Europe, the largest numbers are in France, Germany, and the United Kingdom—ranging from around four to five million people in each country. Many of these Western European Muslims are immigrants from areas formerly colonized by European powers. Many are also native-born citizens of European countries whose forefathers were immigrants.


-----------------------------------------------


Muslim Countries of Africa/Asia/Middle East/South East Asia: Circa 2000






Today there are nearly 65 states or countries with significant or majority populations who are Muslim. They include some of the largest nations in the world in terms of population, such as Indonesia, Nigeria, and Pakistan. Others are small countries like Qatar and Djibouti. Many are secular republics such as Indonesia, or monarchies such as Saudi Arabia, or so-called “Islamic states” such as Iran. Some are democracies, such as Malaysia. No majority Muslim state exists in Europe or the Americas. In almost all of those states where a majority of the population is Muslim, a belief in Islam serves as a common bonding among diverse inhabitants in politics and life. It is a source of faith and a significant foundation of social identity and community relations. Almost all of these Muslim states are also developing nations that have only recently emerged from European colonialism.


-----------------------------------------------


United States: Muslim Population Circa 2000






Because the U. S. Census does not collect information on religious affiliation of residents in the nation, there are no exact figures on the number of Muslims in the country. According to a national poll conducted in 2001, known as the American Religious Identity Survey, approximately 1,104,000 adult Muslims reside in the United States. National Muslim organizations put the total number of all Muslims in the nation at about seven million, based on a survey that determined that two million Muslims regularly attend weekly Friday prayer services, and stipulated that the majority of Muslims do not attend such services. The 2000 Britannica Book of the Year estimate for 2000 states the number as 4,132,000. Whatever the exact number, the Muslim population in North America is characterized by its diversity. Some 80 nations are represented in the mosque communities of the United States, including a variety of traditions, practices, doctrines, and beliefs. Approximately 24 percent of American Muslims are African Americans according to the American Muslim Council’s Zogby poll conducted in 2000.


-----------------------------------------------


South America: Muslim Population Circa 2000



http://path-to-peace.com/community/imageho...18faff409e4.jpg


Although thousands of enslaved Muslims from Africa were carried to South and Central America from 1450 to the 1830s, few South American Muslims today are the descendants of the formerly enslaved. Except in a few places, the practice of Islam disappeared as a major religious belief among the enslaved Africans of South America (as was the case for the enslaved Africans of North America, who were Muslim). Today, most South American Muslims are immigrants, or the descendants of immigrants, who came from India, present-day Pakistan, Java, and other parts of South and South East Asia. Beginning in 1838, Asian and South East Asian Muslims arrived in South America to work as indentured laborers, merchants, and farm workers. New waves of Muslim immigrants continued to sweep into Brazil, Guyana, Suriname, French Guiana, Argentina, Peru, and Trinidad throughout the 19th century, including people from Lebanon and Palestine.


-----------------------------------------------


Copyright: The Islam Project

<b>“Islam: The reason behind women’s elevation”</b>


4/7/2007 6:00:00 PM GMT


Even though Islam is brutally fought by allegations that it is a demeaning religion for women’s right all over the world, history corrects such false claims. As a matter of fact, Prophet Muhammad (Peace Be Upon Him) along with Islam were the first to transform women’s status from being property to someone who is essential and vital for the survival of communities and families, according to an article on Khaleej Times.


History has in its pages the suffering of girls, who were considered a burden and therefore had to be either eliminated or at least neglected. The time before Prophet Muhammad (PBUH) was the time when girls were feeling unwanted by the ignorant people until Islam came to enlighten everyone about the importance of women to the survival of the community.


The Holy Qur’an says “'And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief! He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision.' (Quran, 16:58-59)


Despite the fact that the so-called modern societies claim that all the women rights are preserved in their countries under their religion, many women are abused everyday and viewed as objects of desire that play a little part in life. On the contrary, under Islam, the fastest-growing religion in the world, Prophet Muhammad (PBUH) encouraged Muslims to treat women with respect asking them to welcome them with warmth to their lives. 'Whoever takes care of two girls until they reach adulthood — he and I will come together on the Day of Resurrection like this' interlacing his fingers (meaning fathers of girl children will be with the Prophet in paradise).' (Reported by Muslim)


As a matter of fact, Prophet Muhammad’s (PBUH) life itself was a live example of how to treat women. Even though he is always criticized for the number of women he married, Prophet Muhammad (PBUH) was a perfect man when it came to his wives and daughters. Among many examples of his well being was for example 'One day he (PBUH) led his Companions in prayer whilst carrying Umaamah bint Zaynab (May Allah Be Pleased With Her) when he made ‘rukoo’ he would put her down, then when he stood, he would pick her up.' (Reported by Al-Bukhari and Muslim)


Muslims wish everyday that the world would stop viewing Islam as being biased towards women and instead look back to the history of how women elevated through Islam along the years with the moral values and the character that can help them survive in today’s world.

<b>Aqidah al-Tahawiyya</b>





by


Imam Abu Ja'far al-Tahawi al-Hanafi (239-321 AH)


translated by Iqbal Ahmad Azami


In the Name of Allah, the Merciful, the Compassionate


Praise be to Allah, Lord of all the Worlds.






1. We say about Allah's unity believing by Allah's help - that Allah is One, without any partners.


2. There is nothing like Him.


3. There is nothing that can overwhelm Him.


4. There is no god other than Him.


5. He is the Eternal without a beginning and enduring without end.


6. He will never perish or come to an end.


7. Nothing happens except what He wills.


8. No imagination can conceive of Him and no understanding can comprehend Him.


9. He is different from any created being.


10. He is living and never dies and is eternally active and never sleeps.


11. He creates without His being in need to do so and provides for His creation without any effort.


12. He causes death with no fear and restores to life without difficulty.


13. He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time.


14. It was not only after the act of creation that He could be described as `the Creator' nor was it only by the act of origination that He could he described as `the Originator'.


15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.


16. In the same way that He is the `Bringer to life of the dead', after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of `Creator' before He has created them.


17. This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything. `There is nothing like Him and He is the Hearer, the Seer'. (al-Shura 42:11)


18. He created creation with His knowledge.


19. He appointed destinies for those He created.


20. He allotted to them fixed life spans.


21. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.


22. He ordered them to obey Him and forbade them to disobey Him.


23. Everything happens according to His decree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur.


24. He gives guidance to whoever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whoever He wills, and abases them, and afflicts them, out of His justice.


25. All of them are subject to His will between either His generosity or His justice.


26. He is exalted beyond having opposites or equals.


27. No one can ward off His decree or put back His command or overpower His affairs.


28. We believe in all of this and are certain that everything comes from Him.


29. And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen servant and selected Prophet and His Messenger with whom He is well pleased.


30. And that he is the seal of the prophets and the Imam of the godfearing and the most honoured of all the messengers and the beloved of the Lord of all the Worlds.


31. Every claim to prophethood after Him is falsehood and deceit.


32. He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination.


33. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created, as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever. Allah warns him and censures him and threatens him with Fire when He says, Exalted is He:


`I will burn him in the Fire.' (al-Muddaththir 74:26)


When Allah threatens with the Fire those who say


`This is just human speech' (al-Muddaththir 74:25)


34. we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind. Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.


35. `The Seeing of Allah by the People of the Garden' is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it:


`Faces on that Day radiant, looking at their Lord'. (al-Qiyamah 75:22-3)


36. The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them. A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true Unity, clear knowledge and correct belief, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will be subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.


37. Belief of a man in the `seeing of Allah by the people of the Garden is not correct if he imagines what it is like, or interprets it according to his own understanding since the interpretation of this seeing' or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission. `This is the din of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed to understand Allah's Glory, because our Lord, the Glorified and the Exalted, can only possibly be described in terms of Oneness and Absolute Singularity and no creation is in any way like Him.


38. He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are.


39. Al-Mi'raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him,


`and his heart was not mistaken about what it saw' (al-Najm 53:11).


40. Allah blessed him and granted him peace in this world and the next. Al-Hawd, (the Pool which Allah will grant the Prophet as an honour to quench the thirst of His Ummah on the Day Of Judgement), is true.


41. Al-Shifa'ah, (the intercession, which is stored up for Muslims), is true, as related in the (consistent and confirmed) Ahadith.


42. The covenant `which Allah made with Adam and his offspring' is true.


43. Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increaser nor decreased.


44. The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is cased to what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.


45. The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book,


`He is not asked about what He does but they are asked'. (al-Anbiya' 21:23)


46. So anyone who asks: `Why did Allah do that?' has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever. This in sum is what those of Allah's friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and inaccessible knowledge is not sought after.


47. We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on it. Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement. Whatever a person has missed he would have never got it, and whatever one gets, he would have never missed it.


48. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's Oneness and Lordship. As Allah says in His Book:


`He created everything and decreed it in a detailed way'. (al-Furqan 25:2)


And He also says:


`Allah's command is always a decided decree'. (al-Ahzab 33:38)


49. So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his delusory attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies. Al-'Arsh (the Throne) and al-Kursi (the Chair) are true.


50. He is independent of the Throne and what is beneath it.


51. He encompasses everything and is above it, and what He has created is incapable of encompassing Him.


52. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.


53. We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth.


54. We call the people of our qiblah Muslims and believers as long as they acknowledge what the Prophet, may Allah bless him and grant him peace, brought, and accept as true everything that he said and told us about.


55. We do not enter into vain talk about Allah nor do we allow any dispute about the religion Of Allah.


56. We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured Of all the Messengers, Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Jama'ah of the Muslims regarding it.


57. We do not consider any of the people of our qiblah to he unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.


58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.


59. We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.


60. Certainty and despair both remove one from the religion, but the path of truth for the people of the qiblah lies between the two (e.g. a person must fear and be conscious of Allah's reckoning as well as be hopeful of Allah's mercy).


61. A person does not step out or belief except by disavowing what brought him into it.


62. Belief consists of affirmation by the tongue and acceptance by the heart.


63. And the whole of what is proven from the Prophet, upon him be peace, regarding the Shari'ah and the explanation (of the Qur'an and of Islam) is true.


64. Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.


65. All the believers are `friends' of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.


66. Belief consists of belief in Allah. His angels, His books, His messengers, the Last Day, and belief that the Decree - both the good of it and the evil of it, the sweet of it and the bitter or it - is all from Allah.


67. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.


68. Those of the Ummah of Muhammad, may Allah bless him and grant him peace, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentionied in the Qur'an when He says:


`And He forgives anything less than that (shirk) to whoever He wills' (al-Nisa' 4: 116);


69. and if He wants, He will punish them in the Fire out of His justice and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden. This is because Allah is the Protector of those who recognize Him and will not treat them in the Next World in the same way as He treats those who deny Him and who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You. We agree with doing the prayer behind any of the people of the qiblah whether right-acting or wrong-acting, and doing the funeral prayer over any of them when they die.


70. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.


71. We do not agree with killing any of the Ummah of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari'ah to do so.


72. We do not recognize rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, The Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for their right guidance and pardon from their wrongs.


73. We follow the Sunnah of the Prophet and the Jama'ah of the Muslims, and avoid deviation, differences and divisions.


74. We love the people of justice and trustworthiness, and hate the people of injustice and treachery.


75. When our knowledge about something is unclear, we say: `Allah knows best'.


76. We agree with wiping over leather socks (in Wudu) whether on a journey or otherwise, just as has come in the (consistent and confirmed) ahadith.


77. Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.


78. We believe in Kiraman Katibin (the noble angels) who write down our actions for Allah has appointed them over us as two guardians.


79. We believe in the Angel of Death who is charged with taking the spirits of all the worlds.


80. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in ahadith from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.


81. The grave is either one of the meadows of the Garden or one of the pits of the Fire.


82. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and al-'Ard, having been shown them and al-Hisab, brought to account for them. And Qira'at al-Kitab, reading the book, and the reward or punishments and in al-Sirat (the Bridge) and al-Mizan (the Balance).


83. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His Bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.


84. Good and evil have both been decreed for people.


85. The capability in terms of Tawfiq (Divine Grace and Favour) which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health, and ability, being in a position to act and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of Shariah. Allah the Exalted says:


`Allah does not charge a person except according to his ability'. (al-Baqarah 2: 286)


86. People's actions are created by Allah but earned by people.


87. Allah, the Exalted, has only charged people with what they are able to do and people are only capable to do what Allah has favoured them. This is the explanation of the phrase: `There is no power and no strength except by Allah.' We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for them to do so.


88. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. `He will not be asked about what He does but they will he asked.' (al-Anbiya' 21: 23)


89. There is benefit for dead people in the supplication and alms-giving of the living.


90. Allah responds to people's supplications and gives them what they ask for.


91. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.


92. Allah is angered and can be pleased but not in the same way as any creature.


93. We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behaviour, while hatred of them is unbelief, hypocrisy and rebelliousness.


94. We confirm that, after the death of the Messenger of Allah, may Allah bless him and grant him peace, the caliphate went first to Abu Bakr al-Siddiq, may Allah be pleased with him, thus proving his excellence and superiority over the rest of the Muslims; then to `Umar ibn alKhattab, may Allah be pleased with him; then to `Uthman, may Allah be pleased with him; and then to `Ali ibn Abi Talib, may Allah be pleased with him. These are the Rightly-Guided Caliphs and upright leaders.


95. We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, may Allah bless him and grant him peace, whose word is truth, bore witness that they would he. The ten are: Abu Bakr, `Umar, `Uthman, `Ali, Talhah, Zubayr, Sa'd, Sa'id, `Abdur-Rahman ibn `Awf and Abu `Ubaydah ibn al-Jarrah whose title was the trustee of this Ummah, may Allah be pleased with all of them.


96. Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.


97. The learned men of the first community and those who followed in their footsteps - the people of virtue, the narrators of the Ahadith, the jurists and analysts- they must only be spoken about in the best way and anyone who says anything bad about them is not on the right path.


98. We do not prefer any of the saintly men among the Ummah over any of the Prophets but rather we say that any one of the Prophets is better than all the awliya' put together.


99. We believe in what we know of Karamat, the marvels of the awliya' and in authentic stories about them from trustworthy sources.


100. We believe in the signs of the Hour such as the appearance of the Dajjal and the descent of `Isa ibn Maryam, peace be upon him, from heaven and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.


101. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunnah and the consensus of the Muslim Ummah.


102. We agree that holding together is the true and right path and that separation is deviation and torment.


103. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam. Allah says:


`Surely religion in the sight of Allah is Islam'. (Al `Imran 3:19)


And He also says:


`I am pleased with Islam as a religion for you'. (al-Matidah 5:3)


104. Islam lies between going to excess and falling short, between Tashbih (likening of Allah's attributes to anything else), and Tatil (denying Allah's attributes), between fatalism and refusing decree as proceeding from Allah and between certainty (without being conscious of Allah's reckoning) and despair (of Allah's mercy).


105. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

The Message


http://video.google.co.uk/videoplay?...ovie+islam+avi

<div><iframe width="459" height="344" src="https://www.youtube.com/embed/AerCqUUxiUo?feature=oembed" frameborder="0" allowfullscreen="true"></iframe></div>

<div><iframe width="459" height="344" src="https://www.youtube.com/embed/7boA3baF2dg?feature=oembed" frameborder="0" allowfullscreen="true"></iframe></div>