#dicoverislam

إذا كان بإمكانك اختيار أي حيوان خيالي ليكون رفيقك مدى الحياة (مثل: بوكيمون أو حيوان أليف من عالم خيالي)، فماذا ستختار؟

It is further narrated on the authority of ‘Ali may Allah be pleased with him that he said, “Address the people with that which is within their power to grasp: do you wish that Allah the Almighty and His Messenger sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) should be belied?” [Imam Muslim]

Considering the individual differences between family members
When Allah the Almighty created all things and gave them of His bounties, they came to be different from each other. Allah the Almighty mentions that difference in the Quran (what means): {And [We] have raised some of them above others in degrees [of rank]} [Quran 43:32]

This excelling may be related to physical skill, depth of knowledge, intellectual efficiency, livelihood resources and means and so on. Allah the Almighty Says about Taloot (Saul – the king of Israel people) in the Quran (what means): {And their prophet said to them, “Indeed, Allah has sent to you Saul as a king.” They said, “How can he have kingship over us while we are more worthy of kingship than him, and he has not been given any measure of wealth?” He said, “Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is All-Encompassing [in favor] and Knowing”} [Quran 2:247]

For this reason, Islam addresses people according to their minds and the extent to which they understand. It is narrated on the authority of Ibn Mas‘ood may Allah be pleased with him that he said, “Never do you address a people with anything that is beyond the reach of their minds but that it would be a cause of Fitnah [tribulation] for some of them.” [Imam Muslim]

It is further narrated on the authority of ‘Ali may Allah be pleased with him that he said, “Address the people with that which is within their power to grasp: do you wish that Allah the Almighty and His Messenger sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) should be belied?” [Imam Muslim]

The point here is that Islam recognizes individual differences between people, or in other words, recognizes the principle of difference of people’s concerns. What concerns the husband is not necessarily the same as what concerns the wife, and what concerns the children differs from what concerns the head of the family, putting into consideration a basic rule that adjusts those concerns and differences.

Since this applies to the entire Muslim community, it also applies to the Muslim family. The interests of the husband differ from those of the wife. For this reason, it is binding upon the guardian of a family to take heed of those differences and not turn them to a point of dispute that causes harm to his life and the lives of those surrounding him.

The Prophet sallallaahu alayhi wa sallam ( may Allah exalt his mention ) who is the supreme role model, cared about those individual differences, which he clarified and dealt with positively and turned from being a point of dispute into a point of education and enlightenment. In this respect, it is narrated on the authority of Anas may Allah be pleased with him that once, the Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) was in the house of one of the Mothers of Believers (this is how the wives of the Prophet sallallaahu alayhi wa sallam ( may Allah exalt his mention ) are addressed), when another one of the Mothers of Believers sent him a bowl full of food. The first wife (the wife in the house where the Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) was present), struck the servant’s hand who brought the food bowl, thereby making the bowl fall down and break. (According to the majority of Hadeeth reporters except for Imam Al-Bukhari, the first and second wives were ‘A’ishah and Umm Salama may Allah be pleased with them). The Prophet sallallaahu alayhi wa sallam ( may Allah exalt his mention ) collected the pieces of the bowl together, and went on gathering the food which was in it, while saying: “Your mother became jealous.” Then, he sallallaahualayhi wa sallam ( may Allah exalt his mention ) made the servant stay until he brought a bowl from the one in whose house he was, and gave the intact bowl to the one whose bowl was broken, and kept the broken bowl in its place. [Imam Al-Bukhari]

The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) in dealing with that situation, guided us to the best way to deal with one of the women’s individual differences, that is jealousy, which should be dealt with wisely and without giving it much importance.

In this way too, the Prophet sallallaahu alayhi wa sallam ( may Allah exalt his mention ) paid attention to individual differences when dealing with children. The Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) for instance, sometimes carried Al-Hasan and Al-Husayn may Allah be pleased with them during his prayer; Abu Hurayrah may Allah be pleased with him said, “We offered the ‘Ishaa’ prayer with the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) and whenever he fell in prostration, both Al-Hasan and Al-Husayn may Allah be pleased with them jumped on his back; and whenever he raised his head [from prostration], he took them gently with his hand from behind his back, and placed them on the ground; and whenever he fell in prostration once again, they returned [to jump on his back] until when he finished the prayer, he made them sit on his thighs.” [Imam Ahmad] How happy children are when they do this with their fathers during their prayer!

The mistake made by many husbands is that they want the wife and children to cancel these individual differences from their lives and force everyone to share his private desires, inclinations and wishes, harvesting thereby in the household nothing other than distress, and in the community nothing other than estrangement.

“Marital life can hardly be established on the basis of likeness.”

Marital life is established on affection. Whoever wants to make his children a copy of him does not harvest anything but bitterness and distress. A heedful father who follows the guidance of the Prophet, sallallahu ‘alayhi wa sallam, and the righteous predecessors does not turn those individual differences into points of dispute in so much as he wisely turns them into educational and instructive means.

Among the examples of individual differences which should be addressed and used as an educational means is that for a lot of women, a pleasant and good word from the husband is better in their sight than many other things. However, unfortunately, the husband might consider saying such words to be awkward, nonsensical, and uncalled for at that stage of their life. Carelessness about this need might leave the wife feeling estranged.

Similarly, some children wait for their fathers to surprise them with sweets or toys upon their return home from work. Unfortunately, a lot of fathers forget that, and which causes the children to feel silent disappointment when the father returns home. Also, many children are fond of playing, but their fathers do not appreciate that, which has a negative effect on the way children are brought up.

It is pressingly important to give importance to those individual differences, which are necessary to enrich the community with a variety that keeps up with the nature of life.

هل سبق لك أن أحببت الشرير أكثر من البطل؟ من ولماذا؟

Deal with your wife’s behavior and mistakes with forbearance and away from any hostile behavior.

A Call for Harmony and Cordiality Between the Spouses
Marital happiness resembles the honey produced by two bees; the greater their efforts are, the sweeter it will be. There is ‎no doubt that marital happiness is the ‎responsibility of both spouses and this necessitates the existence of ‎love between them.‎

At the same time, we say that the happy house does not only depend on ‎love, but also the spirit of tolerance must be present. Marriage in the sight of Islam means psychological tranquility, spiritual comfort, and heartfelt harmony as well as cooperation between the two spouses to make the permanent journey of life together.

The Quran describes the marital relationship in the most eloquent way saying (what means): {And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.} [Quran 30:21]

This affection and cordiality can solve any problem, and there will be problems between lovers who love each other sincerely, and not just because of personal interests.

This is a call for cordiality and love between the spouses and a call for overlooking faults.

How can we achieve cordiality and harmony between the spouses?

We can achieve cordiality and harmony through the following stages:

Kind mutual frankness has a magical influence on marital life.

Ask your wife to sit next to you and embrace her along with giving her looks and touches that express your love and longing for her. Treat your wife kindly and she will do the same to you. Make her feel that you favor her over yourself and that you are keen on making her happy and maintain her health. Let her know that you sacrifice for her sake when she is sick, for example.

Play with your wife and joke with her to arouse her feelings and emotions towards you. Learn from the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) who said: “It is better to marry a virgin who plays with you and you play with her.” [Al-Bukhari]

Even ‘Umar ibn Al-Khattab, may Allah be pleased with him, who was an example of seriousness and prudence said, “One should be like a boy among his family [i.e. in terms of cordiality and kindness], but when he deals with the people, he should be a man.”

The wife should receive her husband heartily after adorning herself and applying good perfume.

Look at the faults of your husband with the eyes of a lover, because this will make you see his mistakes as trivial faults.

Be quiet when your husband gets angry and later speak with him about what he did and rebuke him cordially.

I advise the husband to always be calm and avoid anger, because anger causes hatred. If you have wronged your wife, apologize to her, and never spend a night while you are angry with her or with her shedding tears. Always remember that what made you angry is only a trivial matter that does not deserve to disturb your marital life. Seek refuge with Allah The Almighty from the accursed devil and try to be calm. Always bear in mind that the bonds of love between you and your wife are too pure to be blemished by a temporary outrage.

Dear wife, keep yourself busy with satisfying your husband to receive what pleases you. A Bedouin woman said to her daughter, “Be his bondmaid, and he will be your slave.”
Umm Salamah, may Allah be pleased with her, reported that the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “Any woman who dies while her husband is pleased with her will enter Paradise.” [At-Tirmithi]

Always call him “My darling” and tell him that you love him, because this is not for lovers but rather for spouses.

If you are a working woman, do not allow the problems of work disturb the relationship between you and your husband. Leave all the problems associated with your work in your workplace and return home without any concerns.

Dear husband, if you dislike anything in your wife, remember her good qualities to get rid of any bad feelings towards her. Remember the Hadeeth in which the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “A believer should not hate a believing woman (i.e., his wife); if he dislikes one of her characteristics he would be pleased with another.”
So, try to overlook the negative aspects in the personality of your wife and remember that she has many other good aspects to make up for this negative aspect.

Make your wife feel that she is safe and you will never let her down or abandon her.

Deal with your wife’s behavior and mistakes with forbearance and away from any hostile behavior.

Do not insult your wife because insults would be deeply engraved in your wife’s heart and mind. The most dangerous abuses that may not be forgiven by your wife are to lose your temper and beat her or curse her family or raise doubts about her chastity.

“You are a wonderful woman, but….” Avoid this style of praise, because your wife will forget everything and only remember the “but”.

Here, we want to pose the following question: Do harmony and cordiality between the spouses affect the life of the family members?

To answer this question, we should mention the importance of cordiality and harmony in the life of the family:

Harmony strengthens the relationship between the man and woman and increases the husband’s wish to get close to his wife.

Harmony and cordiality refreshes the marital life and renews the love of the spouses every day.

It increases the husband’s respect for the family of his wife and vice versa.

Harmony and cordiality spread tranquility in the house.

Harmony makes both spouses realize their roles in the true sense of the word as a husband and a father for the man and as a wife and a mother for the woman.

Harmony and cordiality renew the faith-boosting environment in the home, refine the souls and strengthen the relationship with Allah The Almighty.

Harmony and cordiality improve the relationship between the spouses and their friends and relatives.

Harmony and cordiality enable the parents to treat the problems of the children wisely and calmly away from hostility and anger.

Harmony and cordiality improve the psychological stability of the children and their relationship with and attachment to their parents. In this way, they will seek help and support from their parents when they face any problem.

Harmony and cordiality decrease the amount of disagreements with the children and achieve mutual understanding between children and parents. Likewise, the children’s educational achievements will improve.

May Allah The Almighty provide all Muslim families with the harmony to lead happy lives.

ما أفضل نصيحة تقدمها لشخص أصغر منك؟

We will first look at some of the benefits of this chronological analysis, then proceed to discuss the Makki and Madani criteria and their use in the Tafseer (interpretation of the Quran) and the deduction of Fiqh (Islamic jurisprudence) rulings.

The Quran was revealed in Arabic to the Prophet Mohammad sallallaahu alayhi wa sallam ( may Allah exalt his mention ) in 610 CE over 22 years. In the first twelve years of the revelation, the Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) was living in Makkah (Mecca). Persecution, at the hands of the tribe of Quraysh then forced him sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) and his companions may Allah be pleased with them to leave to Al-Madeenah, in what is known as the Hijrah (immigration), where he lived the last ten years.

The 114 chapters of the Holy Quran are not listed in the chronological order of their revelation. This special order, however, was inspired to the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) by Allah, the Most Exalted, so it is a genuine quality of the Quran. Each chapter is described as either Makkan or Madeenan, depending on whether the majority of its verses were revealed before or after the Hijrah.

Knowing the chronological order in which the different Soorahs (Quranic chapters) or verses were revealed can be of importance in some cases. And even though this may not be possible for all of the 6234 verses, because the sequence was recorded at anytime, through sound Ijtihad (research) and analysis, scholars were capable of putting together the cases where authentic reports confirmed such order and the cases where that order was made clear.

These efforts resulted in the development of a method in which the revelation of the Quran was looked at in chronological terms as well as dividing revelation into Makki (Makkan) and Madani (Madeenah) types or periods.

We will first look at some of the benefits of this chronological analysis, then proceed to discuss the Makki and Madani criteria and their use in the Tafseer (interpretation of the Quran) and the deduction of Fiqh (Islamic jurisprudence) rulings.

In the following we will present a very brief look at three main benefits of the chronological analysis of the Quran, other benefits and many more examples can be found in Al-Itgan, by Imam As-Suyooti may Allah have mercy upon him:

Assessment of Rulings’ Abrogation

Abrogation is a term that refers to the cases in which a ruling gets abrogated by another. Simply put, abrogation means the replacement of one verse by another thus reversing or repealing the ruling that was revealed in it. Therefore, if we have a case in which we have two verses that carry in them two rulings which oppose one another and we could reconcile them in a way that is acceptable under the Principles of Fiqh (Jurisprudence), then we look at the chronological order of their revelation to assess which verse carries the abrogated ruling. Obviously, the verse revealed first carries the abrogated ruling, and we should uphold the ruling carried in the late-revealed one.

Examples of that: If we knew that:

The verses making Salah (prayer) obligatory were revealed in Makkah before the Hijrah [migration of Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) and his companions may Allah be pleased with them from Makkah to Madeenah].

The verses making Zakah (the Poor Due) and Sawm (fasting) obligatory were revealed during the second year of Hijrah, and

The verses that established the obligation of Hajj (pilgrimage to Makkah) were revealed in the sixth year of Hijrah,
We would know the sequence in which these pillars of Islam were established.

Appreciation of the Gradual Process in Legislation

This is an important part of the general message of Islam, especially the aspect related to making prohibitions and having people go through major changes of lifestyle. Knowledge of the chronology of how these aspects were made in the early period of Islam leads one to appreciate the wisdom behind the gradual process of legislation. A good example of this is the prohibition of inebriants. First, people were told they are bad but may have some benefit, as in the verse (which means): “They ask you (O Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention )) about wine and gambling. Say, ‘In them is great sin and [yet, some] benefit for people.’” [Quran 2:219]

Then they were told not to drink before Salah, through the verse (which means): “O you who have believed, do not approach prayer while you are intoxicated …” [Quran 4:43]

And later inebriants were prohibited altogether, through the verse (which means): “O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. ” [Quran 5:90]

In this example we notice the way the legislation considered the fact that drinking was a major solid part of the Arabs’ social life. But the gradual approach used in indicating its harms and making it prohibited on them made it easy for them to accept, a realistic approach which we can all learn from.

The Chronological Analysis of the Quran

Stages of the Revelation of the Quran

ما أفضل نصيحة تقدمها لشخص أصغر منك؟

“As long as I live, I am going to devote my effort, mind and energy to knowledge for three reasons:

Follow their Footprints
There have been people who insisted on leaving their imprints on life, and this is why history has immortalized their mention. They formed the civilization of their Ummah (nation); their renaissance became a source of goodness and light for the entire world, and they were the lanterns which lit the way for the West during their age of darkness.

Al-Hasan – The devoted scholar and hunter of beneficial knowledge

He is Al Hasan Ibn Al Haythami may Allah have mercy upon him (often known as Alhazen, the Latinized version of his first name “al-Hasan”). He was born in Basra, Iraq, and studied medicine, astronomy, geometry, mathematics and physics.

Among his important books of optics, a mention may be made of Al-Manathir (Latinized Opticae = Book of Optics) in which he studied the theory of refraction and reflection of light in transparent media like water and air. It continued to be the main reference for that science in Europe until the end of the seventeenth century CE. In this book, he laid the foundation of the discovery of the physical principle on which both the microscope and telescope are based.

The National Library of Paris contains many of his books and manuscripts in which he deals with some branches of geometry. Others are at the Bodleian library at Oxford. He compiled 43 books on philosophy and physics, 25 books on mathematics, 21 books on geometry, and 20 books on astronomy and arithmetic. It is mentioned that the total number of his books handed down to us is approximately 200, all of which he may Allah have mercy upon him prefaced with the following wonderful words:

“As long as I live, I am going to devote my effort, mind and energy to knowledge for three reasons:

1- To benefit the one who seeks knowledge during my lifetime and after my death.
2- To be a treasure for me in my grave and on the Day of my reckoning.
3- To make superior the power of Muslims.”
Imam Al-Bukhari – The role model of determination and dedication

He may Allah have mercy upon him said, “Once, I was in the house of Is-haaq ibn Raahawayh when one of our companions suggested the compilation of an abridged book of the Sunnah (acts, deeds and sayings) of the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ). I was impressed by the suggestion, and started to compile this book.” [Siyar A‘laam An-Nubalaa’]

Serving the Sunnah of the Prophet, sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was the mission for which Al-Bukhari may Allah have mercy upon him pledged his life since he was ten years old. Allah The Almighty endowed him with his vision in this blessed gathering (in the house of Ibn Raahawayh), which he realized by traversing the lands from his native Bukhara on long journeys, collecting the Hadeeths (narrations) of the Prophet, sallallaahu ‘alayhi wa salam, passing by Balkh, Marw and Naysaaboor, before he entered Iraq and travelled between its different cities. Thereafter, he went to Makkah and then Madeenah and completed his journey by visiting Egypt and Ash-Shaam.

Al-Bukhari may Allah have mercy upon him said, “I composed the Saheeh (Book of Authentic Hadeeths) in sixteen years.” [Siyar A‘laam An-Nubalaa’] He further said, “I have produced this book out of approximately six hundred thousand Hadeeths.” [Sifat As-Safwah: Ibn Al-Jawzi]

He may Allah have mercy upon him was a miracle in the power of memorization and intelligence. He said about himself, “I have memorized about one hundred thousand authentic Hadeeths, and two hundred thousand unauthentic Hadeeths.” [Fath Al-Bari: Ibn Hajar]

When will you leave your trace?
O you, upon whom Allah The Almighty has bestowed Islam, and sufficient it is for a favor! O you, whose forefathers lit up the darkness of the world and established an astonishing civilization! Are you not alarmed by the present state of your Ummah (nation)? Are you not discomfited by the fact that the world exists for others, rather than you, with which they play, and make weapons that they direct towards the chests of your Ummah? Are you not worthier of precedence in the task of building?

Wake up and release yourself from the chains of inertia. Recognize your identity and look at the golden past of your Ummah, to draw a torch to light up the way for you. Hasten to work, and make your mark on life which is but a limited number of breaths, and you do not know at which point it would end. At that time, you will have nothing to leave in this world except your imprint upon it. If there is none, then, history would irretrievably fold your page. However, if you blaze a trail, people would stand by it and say: “He has passed away, and this is his legacy.”

هل ندمت يومًا على قراءة كتاب؟ أي كتاب، ولماذا؟

We should be gentle when dealing with one who is ignorant and teach him what he needs to know without rebuking him, so long as he is not acting out of stubbornness, especially if he is one who needs to be won over.

The Prophet’s way in correcting people’s mistakes

Anas Ibn Malik, may Allah be pleased with him said: “Whilst we were in the Mosque with the Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) a Bedouin came and stood urinating in the Mosque. The Companions of the Messenger of Allah sallallaahualayhi wa sallam ( may Allah exalt his mention ) said, ‘Stop it! Stop it!’ and were about to attack him. But the Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) said, 'Do not interrupt him; leave him alone.' So they left him until he had finished urinating, then the Messenger of Allah sallallaahualayhi wa sallam ( may Allah exalt his mention ) called him and said to him, ‘In these Mosques it is not right to do anything like urinating or defecating; they are only for remembering Allah, praying and reading Qur’an,’ or words to that effect. Then he commanded a man who was there to bring a bucket of water and throw it over the (urine), and he did so.” (Muslim)

The principle which the Prophet, sallallaahu alayhi wa sallam, followed in dealing with this mistake was to treat the man gently, not to be harsh with him.

The Prophet sallallaahu alayhi wa sallam ( may Allah exalt his mention ) was thinking of the likely consequences of the two options - stopping him or leaving him alone. If they tried to stop him, forcing a man to suppress his urination could do him harm, and if he was unable to stop but moved away because he was afraid of them, the impurity would be spread over a wider area of the Mosque and on the man's body and clothing. The Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) had the farsightedness to see that leaving the man alone until he had finished urinating was the lesser of two evils, especially since the man had already started doing it, and it was a problem that they would be able to do something about by cleaning it afterwards. So he told his companions to leave him alone and not to interrupt him.

Ibn Hajar may Allah be pleased with him mentioned in his commentary a number of things we learn from the hadith about the Bedouin, among which are the following:

We should be gentle when dealing with one who is ignorant and teach him what he needs to know without rebuking him, so long as he is not acting out of stubbornness, especially if he is one who needs to be won over.

The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was kind and he dealt nicely with him.

The idea of taking precautions against impurity was established well in the minds of the Sahabah (Prophet’s companions), which is why they hastened to denounce it in the presence of the Prophet, sallallaahu alayhi wa sallam, without first asking his permission. The idea of enjoining what is good and forbidding what is evil was also well established in their minds.

We should also hasten to remove anything objectionable when there is nothing to stop us from doing so, because when the man had finished urinating, the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) issued instructions that the place should be cleaned with water.

Explaining the seriousness of the mistake

Ibn ‘Umar, Muhammad Ibn Ka’b, Zayd Ibn Aslam and Qutadah may Allah be pleased with them reported (the following is compiled from their reports) that during the campaign of Tabook, a man said, “We have never seen anyone who loves food and tells lies more than our rectors, or anyone who is more cowardly in the battlefield” – referring to the Messenger of Allah, sallallaahu alayhi wa sallam, and his Companions.

Awf Ibn Malik said, ‘You are lying! You are a hypocrite, and I am going to tell the Messenger of Allah, sallallaahu alayhi wa sallam. ‘ Awf went to the Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) to tell him, but found that Qur'an had already been revealed concerning it. That man came to the Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) who was riding his camel, and said, “O Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) we were only talking idly and joking, just to pass time in the journey." Ibn 'Umar, may Allah be pleased with him, said, "It is as if I saw him hanging onto the reins of the Prophet's camel, with the stones hitting his feet, saying, "We were only talking idly and joking," whilst the Messenger of Allah sallallaahualayhi wa sallam ( may Allah exalt his mention ) was reciting (what means):

”Say: ‘Is it Allah and His verses and His Messenger that you were mocking?’” (Qur’an 9: 65)

We see that the prophet’s reply to these abominable remarks was by reciting some verses of the Qur’an by which this man was told that Allah and His Messenger are far above mocking. He, sallallaahu alayhi wa sallam, didn’t become enraged or order that the man should be punished severely. Any one else may do that, but the Prophet was sent as a mercy to all creation and to be an example of how people should behave.

The Prophet’s way in correcting people’s mistakes

Prophet Muhammad’s manners and disposition

The Prophet’s Justice

ما أفضل وأسوأ مطار زرته؟

If one wanted to say something in his ears, he would not turn away till one had finished as reported in the books of Abu Dawood and At-Tirmithi may Allah have mercy upon them. He did not like people to get up for him and used to say: “Let him, who likes people to stand up in his honor, he should seek a place in hell.” [Abu Dawood].

Prophet Muhammad’s manners and disposition

Allah Says (what means): “By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you” [Quran, 3: 159]

About himself the prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment.” [Malik and Ahmad]

By nature he sallallaahu alayhi wa sallam ( may Allah exalt his mention ) was gentle and kind hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character. In the cause of right and justice he could be resolute and severe but more often than not, his severity was tempered with generosity. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) had charming manners which won him the affection of his followers and secured their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he sallallaahu alayhi wa sallam ( may Allah exalt his mention ) had to conceal any such vein by practice and artifice: with fear of Allah, sincere humility was ingrained in his heart. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) used to say: “I am a Prophet of Allah but I do not know what will be my end.” [Al-Bukhari]

In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts of men, he sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “O people of Quraysh be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul-Mutalib, I cannot protect you either; O Fatimah, daughter of Muhammad, even you I cannot save.” [Al-Bukhari & Muslim]

He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) used to pray: “O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do not punish me.” [Ahmad]

He always received people with courtesy and showed respect to older people and stated:

“To honor an old man is to show glorification to Allah.”

He sallallaahu alayhi wa sallam ( may Allah exalt his mention ) would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy. When he left ‘Aa’ishah may Allah be pleased with her said: “You did not think well of this man, but you treated him so well.”

The prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) replied: “He is a bad person in the sight of Allah who does not behave courteously and people shun his company because of his bad manners.” [Al-Bukhari]

He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was always the first to greet another and would not withdraw his hand from a handshake till the other man withdrew his. If one wanted to say something in his ears, he would not turn away till one had finished as reported in the books of Abu Dawood and At-Tirmithi may Allah have mercy upon them. He did not like people to get up for him and used to say: “Let him, who likes people to stand up in his honor, he should seek a place in hell.” [Abu Dawood].

He sallallaahu alayhi wa sallam ( may Allah exalt his mention ) would himself, however, stand up when any dignitary came to him. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster brother was given similar treatment. He sallallaahu alayhi wa sallam ( may Allah exalt his mention ) avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which one was the Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ). Quite frequently uncouth Bedouins accosted him sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) in their own gruff and impolite manner but he never took offence. [Abu Dawood]

He sallallaahu alayhi wa sallam ( may Allah exalt his mention ) used to visit the poorest of ailing persons and exhorted all Muslims to do likewise [Al-Bukhari]. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) would sit with the humblest of persons saying that righteousness alone was the criterion of one’s superiority over another. He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals. [At-Tirmithi]

Whenever he sallallaahu alayhi wa sallam ( may Allah exalt his mention ) visited a person he would first greet him and then take his permission to enter the house. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect.

There was no type of household work too low or too undignified for him sallallaahu `alayhi wa sallam ( may Allah exalt his mention ). ‘Aa’ishah may Allah be pleased with her has stated: “He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping.” [Al-Bukhari]

He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) would not hesitate to do the menial work of others, particularly of orphans and widows [An-Nasa’ee, Ad-Darami]. Once when there was no male member in the house of the companion Khabab Ibn Al-Arat may Allah be pleased with him who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants [Ibn Saad].

Prophet Muhammad’s manners and disposition

The Prophet’s Justice

Building Human Character in the Qur’an: A Path to Resilience and Strength

The Evolution of the Human Spirit

Self, Soul and Personality

ما أكثر فكرة نمطية مكررة تزعجك في الكتب أو الأفلام؟

Resilience in the Face of Adversity
The Qur’an encourages Muslims to develop strong, resilient characters that do not waver in the face of trials.

Building Human Character in the Qur’an: A Path to Resilience and Strength
Building Human Character in the Qur’an: The Qur’an’s teachings emphasize the internal development of a person—his heart, emotions, and will. When a person is upright, balanced, and guided by Allah, he can confront life’s difficulties, whether in wealth, poverty, health, or illness.

Balanced Character in the Qur’an
The character that the Qur’an seeks to cultivate does not become arrogantly joyful when it obtains worldly desires, like Qarun with his amassed wealth, nor does it fall into despair over losses. This balanced approach allows a person to manage both success and failure without succumbing to pride or grief. As Allah says:

“And if We give man a taste of mercy from Us, then withdraw it from him, indeed he is despairing, ungrateful. But if We give him a taste of favor after hardship has touched him, he will surely say, ‘Evils have departed from me.’ Indeed, he is exultant and boastful. Except for those who are patient and do righteous deeds; those will have forgiveness and great reward.” (Hud: 9-11)

Human Nature and Divine Guidance
These verses highlight the natural tendencies of human beings, which can only be overcome by those who are patient and do good deeds. Such individuals, nurtured by the teachings of Islam, develop the ability to endure hardships and express gratitude for blessings, driven by their love for Allah and belief in the Hereafter.

Resilience in the Face of Adversity
The Qur’an encourages Muslims to develop strong, resilient characters that do not waver in the face of trials. As Allah says:

“Indeed, those who have said, ‘Our Lord is Allah’ and then remained steadfast—the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.’” (Fussilat: 30)

This verse reassures believers that negative emotions like fear and grief do not solve problems and should not hinder progress.

Scholarly Insights on Patience and Strength
Ibn Taymiyyah emphasized the importance of patience and trust in Allah, even when witnessing wrong or changes in the state of Islam. He stated that despair and mourning over the condition of Islam are discouraged, advocating instead for perseverance and steadfastness. Reflecting on this, the poet Iqbal expressed:

“Believers rely on their Lord’s care
Neither fear troubles nor grieve in despair
The noble’s confidence elevates him above time
While sorrow is a deadly poison—do not drink the poison of sorrow.”

Positive Sorrow and Responsibility
While Islam discourages debilitating sorrow, it recognizes the value of positive sorrow—a deep reflection that fosters a sense of responsibility and drives believers to protect sacred boundaries. This mindset leads to inner peace and divine rewards. Allah says:

“And do not turn your cheek in contempt toward people nor walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful.” (Luqman: 18)

Conclusion: Building Strong Character through Qur’anic Guidance
The Qur’anic guidance on building a balanced and strong human character is unparalleled. It teaches Muslims to face life’s challenges with resilience, without complaint or fatigue, and to remain strong at all times. This balance and moderation foster a society capable of enduring life’s trials with strength and dignity, as envisioned by the Qur’an.

By Mohammed Al-Abda

ما أكثر موقف لطفًا أظهره أحد تجاهك؟

The Dangers of Haste: And Mankind is Ever Hasty in Life and Faith
When reflecting on the dangers of haste, we can look back to the very origins of humanity. It is narrated in the books of Tafsir (Quranic exegesis) that the soul began to flow into Adam—peace be upon him—from the direction of his face. In his haste, he wanted to move before the soul had reached his feet. This haste has remained deeply rooted in the children of Adam. It can serve as the fuel for building and ascending the ladder of glory, or it can be a burning agent that leads a person to their own destruction.

When Haste Destroys People and Relationships
How often does haste cause us harm? It keeps us in a constant state of tension that drains our mental and psychological energy. This impatience drives individuals to make dangerous decisions without considering the long-term consequences for themselves and their relationships.

How many words, spoken in a fleeting moment of anger without calculating the cost, have been the root cause of a divorce, the termination of a business partnership, or the severing of a friendship that had lasted for decades?

Depriving Ourselves of the Present Moment
People often rush toward the future, expecting it to be better and happier than the present. Unfortunately, this robs them of the joy of savoring the present moment, its beautiful details, and the small successes achieved within it.

These present moments form a reservoir of happiness that a person can recall during times of leisure or when surrounded by pain. These happy memories serve as a beacon of hope to navigate current crises and act as a soothing balm for deep psychological wounds caused by life’s misfortunes.

Humanity’s inherent haste has led to the invention of machines that facilitate our work, significantly reducing the time and effort required. But how have we managed this newly acquired wealth of time and energy? Have we utilized it to accomplish more good deeds and add to our record of achievements? Or has this free time simply become a source of successive psychological crises, leaving us unable to fill the void with righteous, beneficial actions?

Here, we must emphasize the importance of major, purpose-driven projects devised by people of wisdom. These projects can harness the energy of society and steer it onto the path of achievement and contribution. A truly righteous deed would be to propose ideas that fill the free time of the youth, capable retirees, homemakers, and every segment of society. Work builds life and gives it value, while also serving as a Muslim’s provision for meeting their Lord.

How Haste Spoils Our Relationship with Allah
It is prescribed for a worshipper, upon entering the mosque with sufficient time before the prayer, to perform the greeting of the mosque (Tahiyat al-Masjid) and the preliminary Sunnah prayers. However, some may enter with insufficient time for this.

The hasty ones stand in tension, ruining the serene moments of remembering Allah and conversing with Him for everyone else. They are unable to stand still, remember Allah, or supplicate to Him during this blessed time. Instead, they look impatiently at the clock, waiting for the Iqamah (call to commence prayer). Once the prayer finally begins, they feel as though time has stopped or is dragging on incredibly slowly.

The Dangers of Rushing in Seeking Knowledge
Allah Almighty forbade His Prophet—who is the most perfect of creation and the most capable of learning—from rushing when receiving the verses of the Quran from the Angel Gabriel:

“And [it is] a Quran which We have separated [by intervals] that you might recite it to the people over a prolonged period.” [Al-Isra: 106]

If haste is forbidden in receiving the Quran, what about other subjects? And if this prohibition was directed at the Prophet (peace be upon him), what about the rest of us who have not reached his profound level of mental capacity, attentiveness, and eagerness for knowledge?

The Illusion of Speed-Learning

There is a powerful lesson here for those who increase the speed of educational videos to the maximum limit just to finish them quickly. This method deprives a person of the true joy of learning and ruins the opportunity to grasp precise, important details.

This affliction also plagues some who write scientific research, author books, or publish articles. As soon as they stumble upon a piece of information, they hasten to include it in their writing without verifying its authenticity, its correct attribution, or subjecting it to established scientific principles. They are driven solely by a desire to finish quickly and increase their page count. This haste results in scientific and literary works that are devoid of real substance—stirring up unrest rather than establishing facts, and failing to satisfy a reader genuinely searching for knowledge.

Overcoming Slow Learning Through Patience

It is worth noting that some people suffer from slow learning, which sometimes causes them to abandon seeking knowledge altogether. It may also make their teachers or guardians feel that the path is too difficult, assuming the slow learner will never succeed. This despair is a killer of talent. While we agree that every person has a unique talent—whether in agriculture, manual crafts, commerce, or other fields—learning difficulties can absolutely be overcome. All it takes is righteous intention, sincere determination, a teacher with beautiful patience, and a supportive society.

The issue of slow learning is an ancient one, beautifully addressed by the scholar Al-Khatib Al-Baghdadi. He noted:

“There was a man seeking knowledge but was unable to grasp it, so he resolved to abandon it. He then passed by water cascading from a mountaintop onto a rock, where the water had left a deep mark. He said: ‘If water, despite its gentleness, has left a mark on a solid rock, by Allah, I will continue to seek knowledge.’ So he sought it and eventually attained it” [1].

Allah guided this man to that scene so he would realize that with patience, persistence, and sincere reliance on God, a person can attain their goals. Knowledge is softer than water, and the human mind is less solid than a rock. Why, then, is it far-fetched to acquire knowledge through perseverance?

How many teachers have shown despair toward their students, bluntly telling them, “You are not fit for education”? Some students internalize this despair, while others fight to prove the teacher wrong. Some even graduate with the highest degrees, returning to the professor who called them a failure just to say: “Here I am; I have achieved what you could not.”

The Impact of Impatience on Parenting
Every parent wishes to see their children reach the pinnacle of intellect, wisdom, and compassion. However, these peaks require tremendous effort and beautiful, prolonged patience. Rushing ruins the parenting process and leaves the educator feeling disappointed.

What rekindles the flame of hope is understanding that time is part of the remedy, and reflecting on the Almighty’s words:

“And Allah has extracted you from the wombs of your mothers not knowing a thing.” [An-Nahl: 78]

A person acquires experiences and abilities gradually. The educator often forgets that they were once an impulsive youth who acted without calculation—dashing toward desires without asking: Is this the correct path? Can I handle it? As days pass, they learn patience, eventually marveling at the hasty youth, forgetting they were once just like them. Haste remains, as the Arabs say, “the mother of regrets,” because it yields countless evils.

Practical Steps to Cultivate Deliberation
To overcome the destructive nature of haste, consider these mindful practices:

Walk to prayer with tranquility: The Prophet (peace be upon him) said: “When you hear the Iqamah, walk to the prayer. You must maintain tranquility and dignity, and do not rush. Whatever you catch, pray, and whatever you miss, complete it.” [2]
Embrace waiting for prayer: Occupy this time with meaningful worship.
Utilize waiting periods: Fill idle time with reciting the Quran, remembrance (Dhikr), reflection, and supplication.
Maintain tranquility in prayer.
Read the Quran deliberately: “And [it is] a Quran which We have separated [by intervals] that you might recite it to the people over a prolonged period.” [Al-Isra: 106]
Understand that haste does not bring the distant closer: Everything meant for you has an appointed time to arrive.
Raise children to endure waiting: Teach them the value of delayed gratification.
When is Haste Actually Good?
While patience is generally a virtue, there are exceptions.

“It is said: Haste is from Satan except in six situations: performing the prayer when its time begins, burying the dead when they are ready, marrying off the virgin when she reaches maturity, paying off a debt when it becomes due, feeding the guest when they arrive, and hastening repentance when one sins.” [3]

By Mohamed Attia

The Dangers of Haste: And Mankind is Ever Hasty in Life and FaithThere is a powerful lesson here for those who increase the speed of educational videos to the maximum limit just to finish them quickly. This method deprives a person of the true joy of learning and ruins the opportunity to grasp precise, important details.

How to Find Inner Peace Resignation: A Sign of True Belief– A believer is one who has fully submitted to God. Thus, such an individual cannot be displeased with God’s actions and operations. A believer has a good opinion of everybody else, so how can he or she be suspicious of God? The Qur’an forbids us to suspect other people: