#prophet

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؟

The early generations of Islam were the forerunners of the Muslim nation since they excelled in all aspects of the religion: in their acts of worship as well as their etiquette and manners with the people around them.

The Best Generations Were the Best to their Parents

They were especially devoted to their parents, as Aa،ishah may Allah be pleased with her recalled, “Two of the Companions of the Prophet sallallaahu alayhi wa sallam ( may Allah exalt his mention ) were the most dutiful in this nation to their mothers: ‘Uthman ibn ‘Affan may Allah be pleased with him and Harithah ibn An-Nu،aman may Allah be pleased with him. ‘Uthman ibn ‘Affan may Allah be pleased with him said: 'Ever since I became a Muslim, I never dared to look my mother in the eye' and as for Harithah Ibn An-Nu،aman may Allah be pleased with him he used to feed his mother with his own hands and would never ask her to repeat herself if he did not understand her words, but rather, he would ask those with him in the room after she left." Once Ibn ‘Umar may Allah be pleased with them was travelling and he met a Bedouin on the way, so he gave him a ride on his donkey, then Ibn Umar may Allah be pleased with him gave him his turban, Ibn Deenar may Allah have mercy upon him says that, said to Ibn ‘Umar may Allah be pleased with him "he is a Bedouin, and a little satisfies them" so Ibn 'Umar may Allah be pleased with him replied, "This Bedouin's father was a close friend of ‘Umar ibn Al-Khattab may Allah be pleased with him and I heard the Prophet, sallallaahualayhi wa sallam ( may Allah exalt his mention ) saying: “The best dutifulness is when the son is kind to his father’s close friends.” [Muslim].”
Some other stories that have reached us of the Tabi’oon (the generation followed by the Companions of Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention )) and their kindness and good treatment of their parents are as follows:
● Al-Fadhl bin Yahya may Allah have mercy upon him was kind to his father, who habitually made ablution with warm water. When they were both imprisoned, the jailer forbade Al-Fadhl to kindle fire to heat water for his father, so he drew a brass vessel full of water near a lamp; when morning came the water had become hot and thus his father could make ablution with it. The jailer then forbade him to heat water by using the lamp, so he took the vessel to his bed and attached it to his stomach; when morning came the water had become slightly warm.

● Hafsah bint Siren may Allah have mercy upon her used to ask forgiveness for her son Huthayl, may Allah have mercy upon him and says, “Huthayl used to bring sugar cane and dry it out during the summer so that it would give no smoke when burnt.

When winter came, he would quietly light a fire with this dried cane behind me while I was praying during the night, just enough to warm me without me being disturbed by its smoke. I would say to him: ‘O son! Go to your family tonight’, and he would reply: ‘They do not need anything’; so I would allow him to stay and he would sometimes stay until morning.”

● Muhammad ibn ‘Abdur-Rahman may Allah have mercy upon him was very dutiful to his father and whenever his father would call him, he would not answer him while sitting down, but would jump up and rush to stand next to his head (while he was lying down) to reply to his requests, and if he did not understand then he would not ask him for an explanation but would ask others with them in the room out of respect.

● Az-Zubayr ibn Hisham may Allah have mercy upon him was very dutiful to his father, and whenever he received cold water (for drinking) in the summer, he would first taste it, if he found it cold enough, then he would send to his father.

● ‘Awn ibn ‘Abdullah may Allah have mercy upon him was called by his mother once, and when he answered his voice was a little too loud, so he freed two slaves for atonement.

● Haywah ibn Shurayh may Allah have mercy upon him was a great Muslim scholar. Once, while he was giving a lecture, his mother called him and said: “O Haywah! Get up and feed the chickens” so he left the study circle and did as she asked.

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.”

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

إذا كان بإمكانك أن تعيش عامًا واحدًا من حياتك مرة أخرى، فأي عام ستختار؟

Understanding Illnesses and Disabilities in Islam: Trials from Allah
Islamic Viewpoint on Disability and Illness
This article explores the Islamic perspective on disability and illness, highlighting how Islamic teachings view these conditions as tests from Allah. In Islam, all disabled individuals are regarded as experiencing various forms of illness without separate criteria. Through the stories of Prophets Ayub, Musa, and Muhammad (peace be upon him), this article discusses the consequences of such trials and emphasizes that these challenges are meant to test and strengthen our Iman (faith). Additionally, it provides guidance on overcoming these tests through devout worship, Quranic supplications, and community support, concluding with recommendations for establishing more Islamic health clinics and distributing free cures like dua booklets and Zum Zum water.

Examples from Islamic Tradition
Prophet Ayub (Job) in the Quran
Prophet Ayub exemplifies patience and steadfastness in the face of severe illness and satanic afflictions. His story underscores the importance of dua (supplication) to Allah during hardships:

“And remember Our servant Ayub, when he called to his Lord, ‘Indeed, adversity has touched me, and You are the most merciful of the merciful.’”
Quran 21:83

“And mention Ayub, when he called to his Lord, ‘Indeed, Satan has touched me with hardship and torment.’”
Quran 41:44

Prophet Musa (Moses) and His Speech Impediment
Prophet Musa sought Allah’s help to overcome his speech impediment, demonstrating reliance on divine assistance:

“Musa said, ‘O my Lord, expand for me my breast [with assurance], ease for me my task, and remove the impediment from my speech so that they may understand what I say. And appoint for me a minister from my family, Aaron my brother. Increase through him my strength and make him share my task, that we may exalt You much better than we were before. You are indeed the Hearing, the Knowing.’”
Quran 20:25-36

Prophet Muhammad (Peace Be Upon Him) and Illness
The Prophet Muhammad (peace be upon him) was asked about his illness and whether it would earn him a double reward:

Narrated Abdullah: “I visited the Prophet during his ailments, and he was suffering from a high fever. I said, ‘You have a high fever; is it because you will have double reward for it?’ He said, ‘Yes. No Muslim is afflicted with any harm, but that Allah will remove his sins as the leaves of a tree fall down.’”
Sahih al-Bukhari 5647

The Hadith also emphasizes that there is a cure for every illness:

“Indeed, when Allah created the disease, He also created its cure.”
(Ahmad)

Approaches to Coping with Illness and Disability
Supplication and Prayer
When an individual is too ill to pray, it is essential to treat the affliction they are suffering from. Manzil, a structured collection of supplications and prayers compiled by Islamic scholars, cites over 33 Quranic ayats (verses) to be recited for the patient. Additionally, duas from “The Fortress of the Muslim” address illness:

“Do not worry; it will be a purification for you, Allah willing.”

“I ask Almighty Allah, Lord of the magnificent throne, to make you well.”

If the patient can perform salah (prayer), which is obligatory (fard) upon a Muslim, they can pray while sitting or lying down, performing wudu (ablution) using towels similar to a bed bath:

“Those who remember Allah while standing, sitting, and lying on their sides.”
Quran 3:192

“And when you have completed the salah, remember Allah while standing, sitting, or lying on your sides.”
Quran 4:104

“When trouble befalls a man, he calls upon Us while he is lying on his side or sitting or standing.”
Quran 10:13

Hence, a disabled person can pray, and their salah is accepted by Allah.

Avoiding Collective Punishment
Signs of collective punishment can include wars against Muslims. The Muslim community must avert itself from sins, as they lead to the oppression of the community as a whole:

“Those who consume Riba (usury) cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, ‘Trade is [just] like Riba,’ but Allah has permitted trade and has forbidden Riba.”
Quran 2:275

Rights of Disabled People
The Hadith emphasizes that deeds should be performed according to one’s strength:

Narrated Aisha: “Whenever Allah’s Messenger ordered the Muslims to do something, He used to order them to perform deeds that were easy for them according to their strength and endurance. They said, ‘O Allah’s Messenger, we are not like you; Allah has forgiven your past and future sins.’ So, Allah’s Apostle became angry, and it was apparent on his face. He said, ‘I am the most Allah-fearing and know Allah better than all of you do.’”
Sahih al-Bukhari 220, Book 2, Hadith 13

This highlights the importance of Islamic jurisprudence advocating for reasonable adjustments for disabled individuals in their daily lives, such as at work, in education, or during spiritual practices. The community must support and allow for specialized responses to these issues.

Medical Prayer Duas
The disabled person should undertake medical prayer duas, including:

“O mankind, there has come to you an admonition from your Lord and a healing for what is in the breasts and guidance and mercy for the believers.”
Quran 26:80

“When I am sick, it is Allah who cures me.”
Quran 40:41

“And if We had made it a Qur’an in a foreign tongue, they would have said, ‘Why are its verses not explained in detail? What! A foreign tongue and an Arabian [language]? Say, ‘It is for those who believe, a guidance and a healing.’ And those who do not believe, it is [made] out of confusion in their ears, so they do not understand it, and they will have a great punishment.”
Quran 17:82

“And We send down of the Qur’an that which is a healing and a mercy to the believers, but it does not increase the wrongdoers except in loss.”
Quran 17:82

Duas for Drinking Zum Zum Water:

“O Allah, I ask You for beneficial knowledge, ample provisions, and restoration from every illness.”

Additional Duas for Disabled Patients:

“O Allah, I seek refuge in You from disability, sloth, cowardice, senility, and miserliness. I seek refuge in You from the torment of the grave and from the trial of life and death.”
Sahih al-Bukhari 6367

“O Allah, I seek refuge in You from disability, sloth, cowardice, miserliness, senility, and the punishment of the grave. O Allah, grant my soul a degree of righteousness and purify it, for You are the best to purify it. You are its protector and guardian. O Allah, I seek refuge in You from knowledge that does not benefit, from a heart that is not reverent, from a soul that is not content, and from a supplication that is not answered.”
Sahih Muslim 2722

“O Allah, I seek refuge in You from anxiety, sorrow, disability, laziness, cowardice, miserliness, the burden of debt, and the oppression of men.”
Sahih al-Bukhari 6369

“O Allah, I seek refuge in You from disability and sloth, cowardice and senility, hardness of heart, negligence, dependence and humiliation, and misery. I seek refuge in You from poverty, unbelief, wickedness and discord, hypocrisy, fame-seeking, and ostentation. I seek refuge in You from deafness and dumbness, insanity and contagion, leprosy, and evil ailments.”
Al-Dawat al-Kabir lil-Bayhaqi 348

Counseling and Community Support
The Prophet Muhammad (peace be upon him) counseled individuals who were ill and disabled, assuring them of rewards for their patience in the hereafter and encouraging them to seek help through patience and prayer. For example, when a woman suffering from epileptic fits was unable to perform salah, the Prophet advised her to be patient for paradise while also praying for her discomfort to be alleviated.

Conclusion
In conclusion, illnesses and disabilities in Islam are viewed as tests for believers to overcome through sincere supplication to Allah and obedience to His commands. The Muslim community should establish and develop Islamic medical clinics that offer Ruqyah treatment, prayers (duas), and natural cures such as Zum Zum water, honey, and black seed oil. Additionally, distributing dua booklets and Qurans, providing a well-balanced diet, and employing more Muslim chaplains in hospitals will offer crucial spiritual support to patients in medical environments.

By Nabela K M Ahmad

Understanding Illnesses and Disabilities in Islam: Trials from Allah

Curing the Heart from Stinginess: Finding Abundance Through the Act of Giving

ما الشيء الذي تفعله بشكل مختلف تمامًا عن الطريقة التي تربيت بها؟

Curing the Heart from Stinginess: Finding Abundance Through the Act of Giving
The path to spiritual excellence in Islam is paved with the purification of the soul, a process known as Tazkiyah. Among the various ailments that can afflict the human spirit, few are as pervasive or as socially corrosive as Shuhh—the combined force of greed and stinginess. Islam calls for a life of profound moderation, and within that moderation lies the beautiful symmetry of giving and receiving. A believer’s faith is not considered complete until they wish for their brother or sister what they wish for themselves. This is the hallmark of a true believer, a status reserved for those who love sincerely for the sake of the Creator. However, the journey toward this selfless state often begins with the smallest of human dilemmas, such as a toddler clutching a chocolate bar in his pudgy fists, refusing to let go. These moments, while seemingly trivial, reveal a fundamental truth about our nature: human beings are naturally inclined toward self-centeredness, and the act of sharing is a skill that must be painstakingly learned and cultivated.

The Psychological Root of Stinginess: Overcoming Fear
The Quran acknowledges this inherent struggle in Surah An-Nisa, stating that men’s souls are swayed by greed and inclined to be stingy by nature. We see this manifested in the toddler who pines for undivided attention, the child who refuses to share toys, the teenager competing for social recognition, and the adult caught in a relentless rat-race for professional promotion. Even on a global scale, the widening economic gap is a physical manifestation of a spiritual crisis. What pushes us toward stinginess is ultimately a deeply rooted feeling of fear. We fear poverty, we fear losing our assets, and we fear that we will be unable to reclaim what we have given away. This fear is often a “satanic whisper,” as described in Surah Al-Baqarah: “The Evil One threatens you with poverty and bids you to conduct unseemly. God promiseth you His forgiveness and bounties.” To cure the heart, one must recognize that stinginess is a defensive mechanism born of a lack of trust in the Divine Provider.

The Spiritual Currency: Why Giving is Receiving
Explaining the concept of “giving is receiving” to a child—or even to an adult—is a challenge because the rewards are often not immediately visible in a monetary form. A literal-minded child might imagine chocolate growing on a mint plant as a reward for sharing, while an adult might secretly hope for money to fall from the sky into their lap after a charitable donation. While it rarely works in such a cinematic fashion, the rewards of God are characterized by an abundance that transcends the material. When we give, we are not losing; we are investing in a divine currency that brings tranquility to the heart, barakah (blessing) to our remaining wealth, and security in the Hereafter. The struggle to convince a seven-year-old to share her chocolate with her brother is the same struggle an adult faces when deciding whether to donate a portion of their monthly salary. It is a battle against the “curse of stinginess” that threatens to hoard material belongings that are, in reality, only secondary to our spiritual health.

Eradicating Greed: The Prophetic Mission and Social Justice
The mission of Prophet Muhammad (peace be upon him) was particularly difficult because he sought to dismantle a society built on the foundations of greed. In the pagan times of Arabia, the economic gap was atrocious. The rights of the poor were discarded, and slavery was a dominant institution. The concept of giving to the marginalized or caring for orphans was virtually unheard of. When Islam introduced these revolutionary ideas, it was no surprise that the oppressed were the first to be attracted to the faith. They found education, employment, and kind treatment after decades of survival on the fringes of society. Today, we face a similar moral audit. While many live in financial constraints, we are often surrounded by an extravagance that we must take seriously. We must avoid the path of those like Abu Lahab and his wife, whose material pride in this world transformed into a rope of palm-fiber in the next. The Quran guides us toward the middle path in Surah Al-Furqan: “Those who, when they spend, are not extravagant and not niggardly, but hold a just balance between those extremes.”

A Radiant Example: The Generosity of Uthman ibn Affan
One of the most radiant examples of a heart completely cured of stinginess is found in the life of Uthman ibn Affan. Known for his immense wealth, Uthman’s humility and piety far surpassed his financial status. He utilized his resources not for personal accumulation, but to establish the first Baitul-mal (public treasury), to free slaves, and to educate the impoverished. His generosity was most famously displayed during the Battle of Tabuk. When the Prophet called for support to equip the army, Uthman provided camels, gold, and the necessary funds for survival, easily surpassing all other donations without any sense of prideful competition. His reward was a divine guarantee of forgiveness. The Prophet (peace be upon him) said: “O Uthman! Allah has forgiven you your previous sins as well as your future sins, what you have hidden, as well as what you have made public.” Uthman understood that wealth is a trust from God, and by giving it away, he was securing a treasure that no worldly thief could steal.

Cultivating God-Consciousness and Future Generations
Eradicating stinginess is not a one-step plan; it is a lifelong cultivation of God-consciousness. We must plant the seeds of giving and sharing in our homes and communities. While we may want our children to find success and live in comfort, we must also teach them that true success is found in the ability to give back to society. If they are blessed with wealth, our prayer should be that they use it to build libraries, fund scholarships, and support the needy. Cleansing the heart of the “black speckle” of stinginess is essential because stinginess is ultimately a fear of being abandoned or left with nothing. Faith, however, provides the certainty that we are never abandoned by the Provider. God’s blessings to those who give roll in by leaps and bounds, manifesting as peace of mind, health in our families, and a light that guides us through the darkness of worldly trials.

Practical Steps to Cure the Heart
The practical steps to curing the heart involve starting small and being consistent. Just as a child learns to share a chocolate bar, an adult must learn to share their time, their skills, and their wealth. We must consciously challenge the feeling of fear whenever it arises during an act of charity. When we feel the urge to hoard, we should remind ourselves of the Prophet’s teaching: “Wealth does not decrease by giving in charity.” This is a spiritual paradox that can only be understood through experience. The more we open our hands to give, the more our hearts open to receive the divine light that makes us truly wealthy. Generosity acts as a spiritual cleanser, removing the rust of materialism and allowing the heart to reflect the attributes of the Most Generous.

Conclusion: Embracing a Mindset of Abundance
In conclusion, the effort required to cure the heart from stinginess is perhaps the most rewarding struggle a person can undertake. It is a transition from a life of fear to a life of faith, and from a mindset of scarcity to a mindset of abundance. Whether we are negotiating sibling rivalries over a snack or deciding on significant charitable contributions, every act of giving is a victory over the lower self. By looking to the examples of the Prophet and his companions, we find the courage to overturn our fears of poverty. We realize that the true value of what we possess is found in what we are willing to give away for the sake of others. As we strive to build a more compassionate society, let us remember that the journey begins within the silent chambers of the heart. When we heal ourselves from stinginess, we do not just change our own lives; we contribute to a ripple effect of mercy that has the power to bridge the economic and emotional gaps of our world, leading us toward a future where everyone wishes for their brother what they wish for themselves.

By Maria Zain

ما الشيء الذي تفعله بشكل مختلف تمامًا عن الطريقة التي تربيت بها؟

Showing Off is a Form of ShirkShowing Off (Riyaa): It occurs when a servant performs a virtuous deed with the intention of being seen by others, seeking their admiration. The term is derived from “Ruyah” (being seen), as those who engage in showing off their desire to be noticed by people.

This behavior is explicitly condemned, and it is considered one of the traits of the hypocrites. Allah warns about hypocrites in the Quran, stating:

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا) [النساء: 142])

[Surely the hypocrites seek to deceive Allah, but He outwits them. When they stand up for prayer, they do it half-heartedly only to be seen by people—hardly remembering Allah at all.] 4:142

It is incumbent upon the servant to have the intention (Niyyah) of pleasing Allah in their deeds; otherwise, their actions will not be accepted, even if they are abundant. Allah says:

فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا) [الكهف: 110])

[So whoever hopes for the meeting with their Lord, let them do good deeds and associate none in the worship of their Lord.] 18:110

In a hadith narrated by Abu Sa’id, the Prophet, peace be upon him, raised awareness about what he considered more dangerous for his followers than the Antichrist.

Narrated by Abu Sa’id in a Hidith directly linked to the Prophet (PBUH):

“Shall I not inform you about what I fear for you more than the Antichrist?” They said, “Certainly.” He said, “Hidden Shirk, where a person stands to pray, perfecting their prayer when they know someone is watching.”[1]

Verily, showing off is more feared for the righteous than the Antichrist due to its subtlety, the strength of its lure, and the difficulty of overcoming it. Since Satan, unable to lead the righteous away from action, sought to corrupt their deeds with insincerity.

In a Hadith Qudsi (divine saying), Allah declares, “I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his Shirk.”

When a Muslim engages in righteous deeds with sincerity to Allah, and then the intention of showing off (riya’) arises, if the person resists and fights against this intention, he will be rewarded for his struggle and resistance against the influence of Satan. However, if he persists in showing off, the deed that was associated with the showing off is rendered futile, and they incur sin as a consequence.

The one who engages in showing off has a weak soul, for how can they seek the approval of others who neither have the power to reward nor he can punish? The show-off is like a traveler who fills his bag with sand, making it heavy and useless.

The show-off’s insincerity becomes apparent to people, as the Arabic saying goes:

“The garment of showing off reveals what is beneath it,

So if you are covered by it, indeed, you are exposed.”

Showing off is a minor form of polytheism (shirk) when it is minimal. However, if it becomes excessive, the one who shows off turns their deeds towards other than Allah, and this leads to major Shirk.

We ask Allah for well-being and safety.

The seventeenth lesson concludes with the praise of Allah.

[1] Narrated by Ahmad.

ما التطبيقات الخمسة المفضلة لديك على هاتفك؟

Nurturing Mental Health and Emotional Resilience: A Holistic Islamic Approach
When exploring mental health in Islam, we discover a holistic and sophisticated paradigm that directly addresses the modern crisis of psychological distress, anxiety, and emotional isolation. The contemporary era is defined by unprecedented technological acceleration and material abundance, yet the internal state of the human being is frequently left fragmented. To cultivate deep emotional resilience, a return to the foundational sources of the Quran and Sunnah provides a timeless blueprint. Far from viewing psychological struggles as mere indicators of spiritual failure, the Islamic worldview recognizes the intricate interplay between the biological, psychological, spiritual, and social dimensions of human life.

The Four Pillars of Islamic Mental Well-being
Dimension Islamic Approach & Application
Spiritual Fostering connection with the Creator through prayer (Salah), remembrance (Dhikr), and supplication (Dua).
Psychological Cognitive restructuring by reframing worldly trials as purposeful tests rather than arbitrary punishments.
Biological Utilizing medical interventions, diet (e.g., Talbinah), and therapies, as commanded by Prophetic medicine.
Social Building community support (Ummah), eradicating mental health stigma, and fulfilling the rights of the vulnerable.
The Islamic Worldview: Unifying Mind, Body, and Spirit
Within the Islamic worldview, the human being is not a collection of isolated biological components, but a unified entity where the heart, mind, and body are profoundly interconnected. Classical scholars of the Islamic Golden Age recognized that physical ailments could stem from psychological distress, just as spiritual neglect could manifest as cognitive unrest.

This sophisticated understanding bypasses the modern dichotomy that often separates clinical science from spiritual practice. For a believer, the pursuit of mental well-being is an active expression of stewardship over the self—a sacred trust granted by the Creator. Seeking psychological balance does not contradict reliance on God; rather, it fulfills the prophetic command to actively utilize the means available in the universe to seek healing.

Reframing Adversity: The Prophetic Framework for Resilience
A foundational step in cultivating emotional resilience through an Islamic psychology framework is reshaping the human understanding of suffering and adversity. The Quran explicitly establishes that the earthly domain is not designed to be a flawless utopia, but rather a dynamic arena of spiritual and psychological testing.

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, who, when disaster strikes them, say, ‘Indeed we belong to Allah, and indeed to Him we will return.’” (Quran, Surah al-Baqarah, 2:155-156)

This scriptural reality transforms the psychological impact of hardship. Instead of viewing pain as arbitrary cruelty, the believer recognizes it as an expected component of the human experience, designed to facilitate spiritual growth and purify character.

How Prophets Navigated Psychological Hardship
This paradigm is reinforced by the lived reality of the Prophets, who experienced the highest concentrations of psychological and physical adversity:

Prophet Yaqub (Jacob): Endured deep, blinding grief over the loss of his son.
Prophet Muhammad (PBUH): Faced immense societal isolation, the loss of his children, and the grief of losing his most supportive wife, Khadijah.
According to a tradition recorded by Imam al-Tirmidhi, the Messenger of Allah was asked which people face the most severe trials. He replied that the prophets face the most severe trials, establishing that emotional and physical burdens are not indicators of divine anger, but are frequently experienced by those most beloved to the Almighty.

Furthermore, the Sunnah provides a psychological framework that actively converts suffering into an expiation for internal distress. The Prophet Muhammad (PBUH) stated:

No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick of a thorn, but that Allah expiates some of his sins for it.” (Sahih al-Bukhari & Muslim)

Cognitive Restructuring Through Divine Remembrance and Prayer
The practice of Islamic mindfulness operates as a powerful form of cognitive restructuring, actively altering how the brain processes stress, fear, and intrusive thoughts.

Central to this internal discipline is Dhikr (the constant remembrance of God), which serves as a psychological anchor during cognitive turbulence. The Quran guarantees that “by remembering Allah do hearts find rest” (Surah ar-Rad, 13:28). The human psyche settles into true tranquility only when aligned with its transcendent source.

Ritual Prayer (Salah) as Psychological Decompression: The five daily prayers function as structured spaces for mindfulness, breaking the cycle of daily anxiety. Historically, the Prophet Muhammad viewed prayer not as a burdensome obligation, but as a source of immediate emotional relief, famously telling his companion: “O Bilal, give us the call to prayer, comfort us with it.” (Sunan Abi Dawud).

Supplication (Dua) for Anxiety and Depression: Complementing ritual prayer is profound supplication. The Prophet left a rich legacy of specific prayers explicitly targeting debilitating psychological conditions, effectively destigmatizing these states. He frequently prayed:

“O Allah, I seek refuge in You from anxiety and sorrow, old age and infirmity, cowardice and miserliness, and from the heavy burden of debt and of being overpowered by men.” (Sahih al-Bukhari)

Prophetic Medicine and the Integration of Clinical Care
While Islam emphasizes the spiritual dimensions of internal peace, it firmly rejects a reductionist approach that ignores biological realities. The Prophetic medical model fully validates the use of physical remedies, dietary interventions, and professional psychiatric care.

In a widely cited Hadith compiled by Imam Ahmad, the Prophet said: “Allah has not created any disease without also creating its cure… so seek remedies.” This explicit directive removes any religious stigma surrounding the use of modern psychiatric medication, therapy, or counseling.

Historically, this prophetic mandate led to the revolutionary development of the world’s first psychiatric hospitals throughout the Muslim world (in cities like Baghdad, Cairo, and Fez). Classical Muslim physicians treated mental illness using a combination of holistic therapies, recognizing that chemical imbalances directly distort cognitive perception.

Healing Foods in the Sunnah: A classic example of holistic healing is the use of Talbinah, a broth made of barley flour and honey. Aisha (RA) recommended it for those grieving, stating she heard the Messenger of Allah say that “Talbinah brings comfort to the heart of the sick and relieves them of some of their sorrow.” (Sahih al-Bukhari).

The Social Dimension: Community Support and Eradicating Stigma
A critical element of Muslim mental health is the role of the collective community (Ummah) in protecting the vulnerable psyche. The Shariah places a collective obligation on society to care for the emotionally broken.

The Prophet Muhammad beautifully illustrated this communal interdependence:

“The believers, in their mutual love, mercy, and compassion, are like a single body: if one organ suffers, the entire body responds to it with sleeplessness and fever.” (Sahih al-Bukhari & Muslim)

This profound analogy dictates that the community must provide a safe harbor for those suffering from clinical depression, anxiety, or trauma. This necessitates the absolute eradication of the social stigma that falsely associates mental illness with a lack of faith. Labeling an individual’s clinical depression as a spiritual failure contradicts the prophetic example of compassion and prevents individuals from seeking life-saving professional help.

Conclusion: Synthesizing Ancient Wisdom for Contemporary Minds
The holistic Islamic approach to mental health and emotional resilience offers an invaluable, comprehensive framework for navigating the complex psychological landscapes of the modern world. By viewing the human experience through an integrated lens that honors the spirit, respects the intellect, and cares for the biological body, Islam provides a balanced path toward internal peace.

As humanity continues to engage with rapidly evolving societal changes, the timeless insights of the Quran, the Sunnah, and Prophetic medicine remain an unshakeable anchor for the human soul. By embracing this holistic path, individuals can cultivate a profound resilience that survives the storms of life, transforming personal vulnerability into spiritual strength, and finding lasting peace in both this world and the next.

By Musa A. Mosiudi

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:

إذا كان الراتب سيكون نفسه، فما الوظيفة التي ستعمل بها الآن؟ ولماذا؟

Freedom in the Prophet’s Era
The freedom in the Prophet’s era cannot be compared with those in the Byzantine or Persian state based on the authoritarian despotism of the Caesars and Khosrows. In the time of the Prophet, may God’s blessings and peace be upon him, Medina was a virtuous city in which consultation, dialogue, criticism and revision were common among all Muslims, even the most vulnerable, because everyone invokes the principle of Qur’an equality, which commands the equality of people in creation and origin first, then equal Muslims among themselves in the dhimma, “protection” as in the hadith. : “Muslims are equal in blood, and they are a hand on others, and they hasten to support the asylum granted by the least of them ” [Abu Dawud, Book of Punjab, 2751].

Equality is universal for all people, men and women, scholars or ignorant, in legal cases, in litigation, in taking rights, or in assuming jobs on their conditions.

It suffices in the report of this principle the saying of God Almighty: Whoever does righteous deeds, whether male or female, and he is a believer, we shall give him a good life, and let us reward them with the best of what they used to do [An-Nahl, 97]. As well as his saying, may blessings and peace be upon him, in the farewell pilgrimage: “O people, your Lord is one, and your Father is one, all of you are from Adam and Adam is from dust.

The application of freedom during the Prophet’s era was clear in the negation of classism or disgusting racism among the people of the same household, which included the Ansari, Muhajiri and all other Arab tribes, and even Muslims from other people.

Freedom was manifested in many fields, such as consultation, review and constructive criticism, and there was no confiscation of opinions. Even the hypocrites who formed a hidden and overt opposition were treated as equals with Muslims, except for those who slipped their feet to crimes that were not acceptable to Sharia or public order. Freedom has manifested in two important fields:

First: Freedom of assembly and consultation

This freedom was guaranteed, and it was expressed in the establishment of Friday prayer and congregation in the rituals, where Islam enjoined the congregation and the building of mosques, and it is clear that those successive meetings five times a day result in immediate discussions in the conditions of the Muslim community.

There were different clubs and markets in Madinah, and biography books talk about gatherings of hypocrites who were opposing the Prophet, may God’s blessing and peace be upon him, and they were only prohibited when they reached the establishment of parallel institutions such as the Dirar Mosque( a mosque that was built in order to cause disunity among muslims) in the ninth year of the Hijra. The mosque was demolished because it was a focus of sedition and disrupting the public order of the state. Muslim.

The city of Medina was distinguished by the consolidation of the system of consultation and deliberation in public issues , in implementation of the Qur’an principle that abhors monopoly of opinion and tyranny with advice. In commenting on the Battle of Uhud in which the Muslims were defeated after the Prophet, may God’s blessing and peace be upon him, came down to the opinion of the majority, who decided to leave Medina to fight the polytheists, despite the cruel defeat, the Qur’an commanded that consultation continues even in the darkest of circumstances, in the Almighty’s saying: “Forgive them, seek forgiveness for them, and consult them in the matter. If you are determined, then trust in God. God loves those who trust.” [Al-Imran, 159]

And there is no secret that the Companions were in compliance with the Qur’an directive stating that shura is obligatory: “They were commanded of a consultation between them” [Ash-Shura, 38], and their role model in that was the Prophet, may God’s blessing and peace be upon him, who used to say to Abu Bakr and Omar: “If you were to meet on a matter I would not disagree with you.” [Ahmad, 18023].

And he himself, peace be upon him, came down to the opinion of Al-Habab bin Al-Mundhir in changing the war position in the Battle of Badr, and in the Battle of Al-Khandaq he wanted to reconcile Ghataffan on the third of the madinah’s fruits, so he consulted Sa’ad bin Ubaadah and Sa’ad bin Mu’aadh who were leaders of both Al-Aus and Al-Khazraj, they rejected it and the prophet came down to their opinions.

This is because the Prophet, may God’s blessings and peace be upon him, did not wear the cloak of unjust kings, but he was the moon that glows with humility and listening to all opinions, such that the hypocrites blamed him for this modesty as the Qur’an narrated about them in the words of God Almighty: there are some among them who talk ill of the prophet by saying: “He listens to everyone.” Tell them: “He listens for your good, and trusts in God and trusts the faithful, and he is a blessing for those who believe. ﴾[At-Tawbah, 61].

Second: Freedom of criticism and review

It is an issue that Islam has guaranteed in the texts requiring the enjoining good and forbidding the evil in the example of the Almighty’s saying: “Let there be a nation among you who calls for good, enjoins good, and forbids evil.” [Al-Imran, 104]. As well as the texts that command and proclaim advice, which in essence is the review of everything that a person deems wrong, and that in his saying, peace and blessings of God be upon him: “Religion is sincerity, we said to whom? He said: To God, His Book, His Messenger, and the leaders of Muslims. [Muslim, Book of Faith, 55]. Also the hadith of Jarir: “I pledged allegiance to the Prophet, may God’s blessing and peace be upon him,  to establish prayer and give zakat and sincerity to every Muslim” [Al-Bukhari, Book of Times, 524]

Therefore, review and criticism of private and public behavior, and even of administrative measures, became common. Examples of this are numerous, whether from the sincere believers or the hypocrites who lie in covert. In the treaty of AL-Hudaybiyya that the Prophet, may God’s blessing and peace be upon him, had with the Quraysh in the sixth year of the Hijra, Umar ibn al-Khattab strongly opposed him and said his saying: “By God, I have not doubted since I embraced Islam except on that day. So I came to the prophet and so I said, O Messenger of God: Are you not a true prophet of God? Are we not on the truth, and our enemy are upon falsehood, so why do we get humiliated in our religion, and return and when God has not judged us between us and our enemies”[Zad al-Ma`ad]

When the Prophet, may God’s blessings and peace be upon him, made Usama bin Zaid the commander of the army going to invade the Levant, and he was young and under seventeen years of age, people spoke about this leadership and blamed it. Their statements and criticism reached the Prophet, may God’s blessings and peace be upon him, and said: “If you criticize his leadership, you have criticized his father’s leadership before, and God willing, that he was worthy of the leadership. ”[Al-Bukhari, Kitab Al-Maghazi, 4469]

Similarly, during the Ansar’s criticism of the policy of distributing the loots of Hunayn after the Battle of Autas, when the criticism were increased in them, the Prophet, may God’s blessings and peace be upon him, gathered them together and perfected their thoughts.

Given that the issue of criticism and review is a common and not objectionable issue, some people may go beyond the limit in it, so the Qur’an directives came to adjust the usage of these freedoms during the Prophet’s era, as the Almighty said: Know that among you is the Messenger of God, if he obeys you in many matters, you would surely come to grief. [Al-Hujurat, 7]

As for procedural criticism from the hypocrites who were opposing the Prophet, it was not hidden, and it was a lot, to the extent that the Qur’an was threatening them in the face of harming the sanctity of the Muslim community and the security of the emerging state in the Almighty’s saying: “If the hypocrites and those in whose hearts sickness and the rumor-mongers of Medina did not desist, we shall rouse you against them, so they would not be able to live with you in the city except for a short period [Al-Ahzab, 60].

An example of that criticism was what was waved by Abdullah bin Ubayy bin Saloul, the leader of the hypocrites, when the Prophet, peace and blessings of God be upon him, listened to the teenagers and youths when they were on their way to Uhud, which made him return a third of the army to Medina, which indicates the expansion of the opposition circle in Medina.

The opposition did not disappear, and its conspiracies that took place with tongue and action. Many verses and surahs were revealed because of that, such as Surat Al-Ahzab, Al-Hashr and Al-Munafiqun, and finally Surat Al-Tawbah in the ninth year, commenting on the actions of the hypocrites, in the words of the Almighty in many places explaining the situation of everyone saying: “And among them” and confirming the presence of hypocrisy in many circles, in the Almighty’s saying: Some of the Arabs of the desert around you are hypocrites, and some of the people of Madina are stubborn in hypocrisy. You are not aware of them; We know them. [At-Tawbah, 101]

The new Muslims among the expatriate Arabs were not spared from raising their faith/fitility by criticizing the administrative and financial procedures of the state, in numerous incidents that the Prophet, may God bless him and grant him peace, met with silence, abstinence and gratification.

In the incident of dividing the loot of Hawazen, a desert Arab man named Dhu al-Khuwaisirah al-Tamimi came and said to the Prophet, may God’s blessing and peace be upon him: “O Muhammad, be just, for you are not fair.” He, may God’s blessing and peace be upon him, said: “Woe to you, and who is righteous if I am not? Umar ibn al-Khattab said: “Let me strike his neck, but the Prophet, may God’s blessing and peace be upon him, did not permit him” [Al-Bukhari, Book of the Warriors Estetaba, 6933]

Similar to this are those who criticize financial measures, and they are the reasons for revelation of the words of God Almighty: There are some among them who blame you (of partiality) in distributing the offerings made in the name of God. In case they receive some of these they are pleased, if not, they are incensed.

Another category used to criticize the judicial rulings, and in them the saying of God Almighty was revealed: Indeed, by your Lord, they will not believe till they make you judge in their disputes and find no constraint in their minds about your decisions and accept them with full acquiescence. [An-Nisa, 65]

All these numerous facts indicate beyond any doubt the existence of freedom in the Prophet’s era and the expansion of the field of criticism and review. This freedom left its mark during the era of the Rightly Guided Caliphs, starting with the Seqifa conference and ending with sedition. These are experiences worth reviewing for further use in our contemporary lives.

*Mohammed Abdul Halim Bishi

إذا تعين عليك الحصول على وشم الآن، فماذا سيكون؟ ولماذا؟

Even Prophets Felt Distress and Turned to God: Finding Strength in Supplication
The spiritual landscape of a believer is often characterized by the ebb and flow of ease and difficulty. A common misconception among many is that those who are closest to the Divine—the Prophets and Messengers—lived lives untouched by the stings of anxiety, fear, or sadness.

However, the Quranic narrative reveals a much more profound truth: even Prophets felt distress and turned to God as their primary means of survival. Supplication, or Du’a, is famously described as the weapon of the believer. It is the ultimate tool for navigating the complexities of the human condition, allowing us to bypass the destructive cycles of despair and anger. By sharing our grief with the Almighty, we engage in a divine process of unloading the burdens that the human heart was never designed to carry alone.

The Essence of Worship in Times of Hardship
Du’a is the essence of worship, a direct line of communication between the created and the Creator. While Allah loves for us to speak the words that flow naturally from our hearts in any language, there is a particular eloquence and power in the supplications of the Prophets. These noble men were our role models, not because they were superhuman, but because their response to human suffering was super-spiritual. They were acutely aware of the importance of patience (Sabr) and gratitude (Shukr), forming bonds with Allah through complete and utter submission. Yet, despite their high ranks, they still felt overwhelmed. By examining their specific words, we can learn how to bridge the gap between our current distress and the tranquility we seek.

The Repentance of Adam: A Lesson in Self-Accountability
The history of supplication for humankind begins with our father, Adam, and our mother, Eve. Upon their expulsion from Paradise, they did not resort to blaming external circumstances or wallowing in hopeless guilt. Instead, they turned to Allah with a du’a that established the blueprint for seeking forgiveness. They said:

{Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers} (Quran 7:23).

This supplication teaches us that when even Prophets felt distress and turned to God, the first step was often acknowledging their own limitations. Humankind continues to make mistakes, but those errors do not harm Allah; they only harm the soul of the one who commits them. Adam’s du’a is a comforting reminder that no matter how great the fall from grace may seem, the door to Divine Mercy remains wide open. To find peace, one must first find the humility to ask for the mercy that prevents us from being among the true losers in this life and the next.

Jonah in the Belly of the Whale: Supplication in the Darkest Hour
Perhaps no story illustrates the theme of being “overwhelmed” more vividly than that of Prophet Yunus (Jonah). Awakening in the suffocating darkness of the belly of a giant whale, at the bottom of the ocean, Jonah experienced a level of isolation and fear that is almost unimaginable. He realized he was not in a grave, but in a living prison. In that moment of extreme distress, he raised his voice with a declaration that remains a healing balm for every broken heart today: {None has the right to be worshipped but You oh God, far removed are You from every imperfection and truly I have been one of the wrongdoers!} (Quran 21:87).

This du’a, known as Dhul-Nun, is so powerful that the Prophet Muhammad ﷺ said:

“No Muslim ever prays to his Lord with these words for anything, but He will answer his prayer” (At-Tirmidhi).

Jonah did not ask to be saved initially; he simply praised Allah and admitted his fault. This teaches us that recognizing Allah’s perfection in the middle of our “perfect storm” is the key to unlocking the cage. Whether we are sinking into a chair in despair or feeling mentally exhausted to the point of collapse, the words of Jonah remind us that no darkness is too deep for Allah’s light to reach.

Prophet Ayub: Patience Without Complaint
Prophet Ayub (Job) is the universal symbol of patience. He was tested with the loss of his immense wealth, his children, and his health, until he was left with nothing but his tongue to remember Allah and his heart to love Him. For years, he endured debilitating illness without uttering a word of complaint against his Lord. When he finally called out, his words were a masterpiece of etiquette: {Verily distress has seized me and You are the Most Merciful of all those who show mercy} (Quran 21:83).

Ayub did not say “Why did You do this to me?” Instead, he described his state and then praised Allah’s attribute of mercy. This is a vital lesson for us: even Prophets felt distress and turned to God not to protest their destiny, but to seek relief through the recognition of Allah’s compassion. This du’a provides a path for those suffering from chronic illness or long-term grief. It teaches us that acknowledging our “distress” is not contrary to patience, provided we anchor that acknowledgment in the mercy of the Most Merciful.

The Desert Solitude of Moses: Seeking the Good
Prophet Musa (Moses) provides some of the most relatable moments of human vulnerability in the Quran. After fleeing Egypt in fear for his life, walking for days across the burning sands, he reached the wells of Madyan. Exhausted, homeless, and hungry, he performed an act of kindness for two women before retreating to the shade of a tree. In that moment of total precariousness, he made a simple yet profound supplication: {My Lord! Truly, I am in need of whatever good that You bestow on me!} (Quran 28:24).

Musa was likely hoping for a meal, but because he turned to Allah with such sincerity, Allah gave him a decade of safety, a career, and a family. Later, when faced with the daunting task of confronting Pharaoh, Musa again felt the weight of his own perceived inadequacies. He prayed for his “chest to be opened” and for the “knot in his tongue” to be loosened so that he could be understood (Quran 20:25). These supplications show us that it is okay to be afraid of the future or the tasks ahead. Turning to God for self-confidence and clarity is the prophetic way to overcome the “defect” of our own fears.

Solomon’s Kingdom: Gratitude as a Form of Du’a
While some Prophets sought relief from poverty or illness, Prophet Sulaiman (Solomon) reminds us that even Prophets felt distress and turned to God while possessing immense power. He understood that his kingdom was a trust, not a personal possession. He was acutely aware that no power or strength exists except through Allah. His du’a was one of both ambition and submission: {My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower} (Quran 38:35).

Sulaiman’s example teaches us that we should ask Allah for the best of this world and the next, but we must start with “Forgive me.” Whether we are at the heights of success or the depths of failure, our constant state should be one of calling upon the “Bestower” (Al-Wahhab). His story encourages us to think big in our prayers, knowing that the treasures of Allah are never exhausted.

Conclusion: You Are Never Alone
The stories of the Prophets are not mere historical accounts; they are living manuals for the human soul. They prove that being a believer does not mean you will never feel overwhelmed. It means that when you do, you have a place to go. As the Quran relates these narratives, it invites us to see our own lives reflected in theirs. We might not be in the belly of a whale, but we might be in the belly of debt or depression. We might not be in a literal desert, but we might feel the desert of loneliness.

As believers, we must never forget that Allah hears and answers. Sometimes the answer is exactly what we asked for; other times, it is something better that we didn’t have the wisdom to request. By putting our trust in Him and emulating the du’as of the Prophets, we can weather any storm and stand tall in the face of any adversity. Remember the words of the Prophet ﷺ: “Allah is most generous, and He is shy to let His servant raise his hands to Him and then return them empty” (Ahmad). You are never alone; the Lord of the Prophets is your Lord too.

By Aisha Stacey

Even Prophets Felt Distress and Turned to God: Finding Strength in Supplicationأوت 24, 2026Jonah did not ask to be saved initially; he simply praised Allah and admitted his fault. This teaches us that recognizing Allah’s perfection in the middle of our “perfect storm” is the key to unlocking the cage. Whether we are sinking into a chair in despair or feeling mentally exhausted to the point of collapse, the words of Jonah remind us that no darkness is too deep for Allah’s light to reach.

Prophets- Finality of Prophethoodأوت 24, 2026I attended a lecture once in which the lecturer explained how some believe that anyone could qualify in becoming a prophet.’ Some people take it in a very loose sense.’ It depends of course on what the logic of Islam is concerning this whole issue of prophet-hood, which in turn explains why a universal and final revelation is needed.

Prophets- Prophecy, Ingenuity & Miraclesأوت 24, 2026On the other hand some people believe that there is no such thing as a miracle and any talk of them is just superstition.’ Even when something occurs that is difficult to explain, they refuse to believe that there is no scientific explanation to it.’ They adopt a 100% rational approach to miracles.’ This is also ironic because not everything can be explained by science or rational interpretation.

Prophets- Islamic & Biblical Versionsأوت 23, 2026Host:’ The last lecture emphasized the humanity of the prophets yet now it is explained that prophets are also infallible.’ How do you dissipate this inconsistency if there is an inconsistency?’ Is being infallible inconsistent with being human?

Prophets- Revelation & Characteristicsأوت 23, 2026The Bible goes to two extremes when defining prophet-hood.’ One extreme is to deify a pious prophet to the level of God-hood, which is the case with Prophet Jesus (PBUH).’ The other extreme is exactly the opposite: where major moral sins and cardinal sins, are attributed to great figures whom we all accept as prophets whether we are Muslims, Jews or Christians.

إذا تعين عليك الحصول على وشم الآن، فماذا سيكون؟ ولماذا؟

Prophets- Finality of Prophethood
Summary of Previous Lecture “Prophecy, Ingenuity & Miracles”

The last lecture continued exploring the definition of prophet-hood in Islam.’ Five basic points were touched upon.’ One was the difference between prophecy and prophet-hood.’ A person is not a prophet because he has a prophecy or the ability to foretell the future.’ A prophecy is only one minor aspect of a prophet’s message. Prophets are basically sent for the guidance of the people.

The second issue was the relationship between ingenuity and prophet-hood.’ Prophets are intelligent, wise people but this doesn’t mean that their teachings are emanating form their own wisdom and thinking because their teachings are direct revelations that are received from God.

The third issue was the relationship between miracles and prophet-hood.’ Just like prophecies, miracles are one aspect of the message of prophet-hood that should be put in the proper perspective without undermining or over-emphasizing. God has given some prophets certain signs to use in convincing the skeptics.’ These miracles should not be regarded in themselves as the core essence of the message of the prophets.’ Even the skeptics who had demanded those miracles didn’t believe after seeing them.

The fourth issue was the question on the number of prophets to walk the earth. The Qur’an, the word of God as revealed to Muhammad, mentions the names of twenty-five prophets most of which are known to the Jewish and Christian faiths.’ There are a few that are not necessarily mentioned in the Bible, however.’ Additionally, according to the Qur’an there were many other prophets in different parts of the world in different times whose names do not appear in the Qur’an.’ And all of these are regarded as prophets of Islam.

Finally, the question was raised about the obligation of the Muslim to believe in all prophets. This belief in the prophets is part and partial of the statement of Islamic creed.’ When a person says ‘I believe that there is no deity but Allah and that Muhammad is his messenger’ by mentioning the name Muhammad in fact one is accepting all prophets that were sent before him. This is because to believe in Muhammad one must believe in all the previous prophets leading up to Muhammad.

2.5′ Finality of Prophet-hood
Host: What is the main mission and task of a prophet?

Jamal Badawi:

Put in a nutshell, the main mission of a prophet is Islam.’ A previous lecture under the monotheism section, discusses the word Islam and it’s meaning. Islam means submitting oneself to the will of God and accepting His guidance and to conduct ones life accordingly. This is the essence of the message of all the prophets from Abraham to Muhammad throughout history, and even before Abraham to Prophet Noah.’ It follows from this then that all the prophets are regarded as Muslim brothers.’ In fact, the Qur’an does refer the prophets and their followers as Muslims. They are Muslims in the sense of submitting willingly to the Will of Allah. However, four basic points explore this further by specifying which areas of knowledge are derived from the prophets and their mission.

First of all, a prophet is essentially sent to help us understand more clearly about God and His attributes.’ This is knowledge that we can’t otherwise get by our own means and is essential to provide clarity in our understanding so as not to get mixed up in the realm of philosophy and theology.’ The proper appropriate knowledge is gained through the prophets.’ This helps in avoiding divided loyalty by knowing there is only one single creator for the entire universe.

The Qur’an states, ‘Not an apostle did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me.’ (21:25) Chapter eleven contains several stories about different prophets and all of them are quoted to have said identical words to their people to ‘worship God, you have no other deity but Him.” This shows that this is what unifies the message of all the prophets.’ The Qur’an also indicates that one can’t achieve true servitude to God alone unless one shuns all false gods.’ An example is in one verse in the Qur’an, ‘For We assuredly sent amongst every People an apostle, (with the Command), ‘Serve Allah, and eschew Evil.” (16:36)

The second basic mission of a prophet is to communicate information about the unseen because this can’t be obtained in a lab or by our own thoughts. Life after death, the manner in which life after death is, The Day of Judgment, and the signs of the approach of The Day of Judgment are all matters that have to be communicated to us directly.’ The Qur’an states, ‘He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,-Except an apostle whom He has chosen.’ (72:26-27) This clarifies that the unseen is known only by God and only the information He wishes to communicate He makes available to a messenger or prophet.

A third basic function is that a prophet is supposed to show the way, to tell and explain how salvation can be achieved in this life and the hereafter, how to conduct our lives, what pleases and displeases God, what our role on earth and what our position is in the universe at large, where we are going, and what our relationships with one another should be like. These are all things we need guidance in.’ The Qur’an says, ‘Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings’ (2:13)

The Islamic approach to guidance is not through preaching but instead that guidance is shown through the prophets’ way of life. They’re lives should exemplify what they preach.’ This is why the previous lecture discusses the infallibility of the prophets and their high moral characters.’ They are not just preachers but they are supposed to help people in reaching higher spiritual plateaus.’ An example of this in the Qur’an mentions the mission of Prophet Muhammad: ‘Allah did confer a great favor on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.’ (3:164)

A fourth mission of the prophet, which may sound surprising but is indeed within the Islamic approach of integrating religion into life, is to actually participate in the struggle to establish social justice on earth.’ The prophets even physically participated in fighting the forces of evil, oppression and exploitation.’ The evidence of this is shown in the Qur’an: ‘We sent aforetime our apostles with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice.’ (57:25) This shows that a prophet’s participation in leading his people to fight evil is part of his mission.’ These basic four points can be summarized in the fulfillment of the true submission on an individual and collective level.

Host:’ Does Islam view the prophets as represented in a preferential hierarchy?’ Does Islam differentiate or distinguish between prophets on any level?

Jamal Badawi:

It depends on what one mean by hierarchy or status; the basic rule is that if a person is making distinctions between prophets on a phonetic or prejudicial basis with the notion of trying to belittle this prophet or that prophet then it is forbidden.’ From the Qur’an itself we find, ‘The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His apostles. ‘We make no distinction (they say) between one and another of His apostles.’ And they say: “We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.’ (2:285) This verse establishes the basis but within the basic rule of the brotherhood of all the prophets.

If one means distinction in that some prophets played a more important role in the uplifting of their people then surely there is a variation of roles. In the same chapter in the Qur’an it states, ‘Those apostles We endowed with gifts, some above others’ (2:253) God has chosen to give more to one than the other.’ Even within this general distinction, that God mentions about prophets, there is one term used to describe the characteristic of the prophets in Arabic it is ululazm, which translates to prophets with resolution.’ This term appears in ‘Therefore patiently persevere, as did (all) apostles of inflexible purpose’ (46:35) or as did the resolute among messengers or those who suffered most.’ Many jurists believe that these include five prophets who are all mentioned in one verse in the Qur’an ‘And remember We took from the prophets their covenant: As (We did) from thee (Muhammad): from Noah, Abraham, Moses, and Jesus the son of Mary: We took from them a solemn covenant’ (33:7) They are regarded to be the great five from among all the prophets.’ Furthermore within these categories of resolute prophets or the greatest of all prophets definitely the one who played the greatest role among all of them was the very last Prophet Muhammad because of the fact that his message was universal and directed to all humanity to bring them together under the same final scripture, which was given him by God.

It is important, however, to emphasize the distinction on the basis of fanaticism is rejected in Islam.’ The distinction on the basis of ‘my prophet and your prophet’ is ironic because there is nothing called ‘your prophet and my prophet’ for any sincere follower of the previous prophets should regard them as part of one brotherhood.’ They are all our prophets not mine or yours.

Host:’ You mentioned the finality of the revelation given to the Prophet Muhammad (PBUH), some skeptics would ask why is a final revelation needed.’ Why not perpetual prophets?

Jamal Badawi:

I attended a lecture once in which the lecturer explained how some believe that anyone could qualify in becoming a prophet.’ Some people take it in a very loose sense.’ It depends of course on what the logic of Islam is concerning this whole issue of prophet-hood, which in turn explains why a universal and final revelation is needed.

To start with, the bedrock of Islam, the very cornerstone, is the belief in monotheism.’ There is one creator not even persons within the same god but the absolute One Creator in every respect. ‘In addition to the oneness of God, is the oneness of humanity as the Qur’an emphasizes that all humans originated from Adam and Eve and they were both created from dust. Then there is the one earth that we all share; one universe that is part of the whole system; one basic law that rules the universe that God has established in nature; one basic aim for this humanity in its pursuit in material as well as spiritual progress and it follows that there must also be one prophet-hood and one mission that all prophets carried throughout history.

If one looks into the history of previous prophets one knows that in many cases a prophet is sent then after a few hundred years another prophet is sent simply because the teachings of the first prophet were either lost, forgotten or somewhat changed.

The other point also is that without having unity people will be tempted to say no ‘I follow my prophet. I follow this prophet or that,’ whereas all prophets are carrying essentially the same message.’ It makes a lot of sense that a prophet would be sent to culminate, crystallize and bring together, with the guidance from God of course, the entire essence of divine revelations throughout history through a prophet whose revelation will not be lost or changed.’ This is found in the case of the Qur’an as the only scripture known in the history of mankind that was written down directly from the mouth of the prophet with substantial documented evidence proving its intactness till this day.

There was a need for a prophet whose mission is not only for his own people (as in the case of all other prophets) but for humanity in its entirety, and a prophet whose mission was not only valid in the time that he was sent but carries within itself elements of flexibility and applicability for all times to come.’ This whole issue of the various aspects of oneness makes it quite sensible to unite all of humanity at a certain point in time under the same aim, same God and same prophet.

Host: Why did the final revelation and the seal of the prophets appear in the year 600 A.D. why not before or after?

Jamal Badawi:

No prophet or messenger prior to Prophet Muhammad claimed in explicit terms that his message was the last.’ We find that in both the Old and New Testaments there is always mention of someone to come. Never is there someone claiming to be the final and last prophet.’ Only in the case of Islam we find that this is documented from the word of God, the Qur’an, as well as in the words of Prophet Muhammad.

After all, the selection of the proper time is something that has been done by God himself.’ God chose that time as the most appropriate.’ If we try as humans to understand why not before or after then it is only our human attempt to understand this and we are not able to judge the wisdom of God.

Four basic points are relevant here.’ First of all the means of transportation and communication were very difficult in the past.’ It was not practical to have a prophet who has a great number of followers and have them go all over the world to spread the message.’ There were degrees of travel, but it wasn’t until after the 7th century forward did the extent of movement and contact between people became greater and with modern technology it is becoming much easier to communicate the message.

A second basic reason is the means of writing and preservation of the message.’ The prophet is a human being; he would live for a few years then die.’ The only authentic teachings would be something that is preserved scrupulously preferably in writing so that things will not be forgotten or mixed up.’ There is extensive evidence that the previous revelations given to previous prophets are no longer completely intact. Over the centuries some pieces were lost whether in translation or in actuality.’ There were various reasons for this as the believers were attacked, persecuted, their Holy Books were destroyed and some people wrote whatever they recalled.’ There were problems that occurred and everybody readily admits this when one studies history of the various scriptures prior to Islam.’ With this difficulty it is quite possible that, even though the prophet was honest in communicating what was given to him, the message might have undergone loss or change.

A third possible reason is that whatever remained of the teachings of the prophets prior to Muhammad were often mixed up with philosophical ideas, theological speculation and, at times, with mythology that preceded the mission of these prophets.’ This made it very difficult for people to sift out the exact words of the prophet.

A fourth and perhaps more important reason is the stage of maturity of humanity.’ In the past, a prophet was sent then another prophet would come with a slightly modified mission even though it was basically the same. It makes more sense that once humanity reaches a level where a universal general message, which carries the elements of flexibility and applicability, can be given to them. The divine gives the permanent unchangeable laws and the human mind tries its best to interpret them and find detailed and specific applications depending on the need of time and place.

If one looks at all of these four points, one finds that with the advent of Prophet Muhammad ample historical evidence is available that the message given to him was preserved and is intact and has not been mixed up with the teachings of anyone else.’ We find that the Qur’an is separate from the words of Muhammad when he is not receiving revelation.’ His word is considered Hadeeth, which is a separate book from the Qur’an.’ The purity of the revelation has been preserved.’ We also see that within a few years after his death the message of Islam reached nearly half of the known world at that time and today it has reached all corners of the world.’ The timing was selected by God because there are logical reasons it happened at that particular time.

Host:’ Is the door of guidance closed since Muhammad is the seal of prophets?

Jamal Badawi:

I think that mixes up the role of prophets with reformers.’ A prophet is not sent to us to show us where to place the traffic lights or how to collect municipal taxes or how to organize a school board.’ A prophet gives the broader guidance.

Especially the last message, the message of Islam, is basically a broad guidance that can’t be changed with time and place.’ Of course there are principles and laws of freedom, equality and human brotherhood and so on.’ Within the framework of Islam it is quite possible for people to be inspired on an individual level.’ But once the message of the prophet-hood had been completed the revelation was preserved.’ The Qur’an itself asserts that this is the final revelation; the most perfect complete and comprehensive code of life. We don’t need another prophet for the details.’ People can work out things and think but if there are problems then comes in the concept of ishtihad in Islam by trying to apply the divine law by exerting effort and working it out under certain conditions or a certain period of time.

There is no contradiction between the finality of prophet-hood and continuation of guidance in different lower forms.’ We are not saying that people won’t go off the proper path but when they do they do not need a new prophet since the message is still intact.’ Historically speaking since the assertion that Muhammad is the last prophet was made in the 7th century of the Christian era there has never been a prophet who can really resemble in any remote form any of the great prophets of the past (Abraham, Moses or Jesus).’ And there has not been anyone who had a revelation that could be compared in any way with the Torah, Bible or the Qur’an.’ This in itself is a historical manifestation.

A few examples from the Qur’an about Prophet Muhammad’s finality are ‘Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things,’ (33:40) and ‘I am sent unto you all, as the Messenger of Allah,’ (7:158) and lastly, ‘This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.’ (5:3)

Prophets- Finality of ProphethoodI attended a lecture once in which the lecturer explained how some believe that anyone could qualify in becoming a prophet.’ Some people take it in a very loose sense.’ It depends of course on what the logic of Islam is concerning this whole issue of prophet-hood, which in turn explains why a universal and final revelation is needed.

Prophets- Prophecy, Ingenuity & MiraclesOn the other hand some people believe that there is no such thing as a miracle and any talk of them is just superstition.’ Even when something occurs that is difficult to explain, they refuse to believe that there is no scientific explanation to it.’ They adopt a 100% rational approach to miracles.’ This is also ironic because not everything can be explained by science or rational interpretation.

Prophets- Islamic & Biblical VersionsHost:’ The last lecture emphasized the humanity of the prophets yet now it is explained that prophets are also infallible.’ How do you dissipate this inconsistency if there is an inconsistency?’ Is being infallible inconsistent with being human?

Prophets- Revelation & CharacteristicsThe Bible goes to two extremes when defining prophet-hood.’ One extreme is to deify a pious prophet to the level of God-hood, which is the case with Prophet Jesus (PBUH).’ The other extreme is exactly the opposite: where major moral sins and cardinal sins, are attributed to great figures whom we all accept as prophets whether we are Muslims, Jews or Christians.

Prophets- The Need for ProphetsHost:’ Can you elaborate on the concept of revelation and receiving guidance through mystical experience of meditation or contemplation etc?’ Where does mystical experience fit into Islam?

ما نظرية المؤامرة التي تجدها قابلة للتصديق فعلًا؟

The Curse of Arrogance and Pride: An Islamic Perspective on Overcoming Division
In our social and cultural setups, the curse of arrogance and pride has infiltrated our hearts, fueling division and discord among individuals and communities. This destructive mindset hinders personal growth, erodes relationships, and tears at the fabric of society. However, Islamic teachings offer a transformative path towards overcoming these negative traits, fostering unity, and nurturing a harmonious coexistence.

Arrogance and pride breed a sense of superiority, blinding individuals to the inherent worth and dignity of others. In our pursuit of worldly accomplishments, we often forget that true success lies in recognizing the greatness of the Creator and our own limitations as human beings. Islamic teachings remind us that Allah does not favor those who are arrogant or boastful, as arrogance stems from a false sense of self-importance and denies the equality and interdependence of all human beings.

The curse of arrogance and pride manifests in various forms within our social and cultural setups. It manifests as elitism, where individuals perceive themselves as superior based on wealth, social status, or lineage. It fuels tribalism and racism, creating divisions based on ethnicity, race, or nationality. It fuels religious intolerance, leading to sectarianism and the marginalization of others based on differing beliefs.

Overcome the curse of arrogance and pride
To overcome the curse of arrogance and pride, Islamic teachings offer a profound solution rooted in humbleness and humility. Muslims are encouraged to cultivate a deep sense of self-awareness, acknowledging that all blessings and abilities come from Allah. Instead of boasting about worldly accomplishments, believers are taught to express gratitude to the Creator and recognize the contributions and worth of others.

Islamic teachings promote the concept of “taqwa,” which is God-consciousness or mindfulness of Allah in all aspects of life. Taqwa serves as a safeguard against arrogance, reminding believers that they are accountable to a higher power and responsible for their actions and treatment of others. It encourages individuals to humble themselves before Allah, seeking His forgiveness, guidance, and mercy. Furthermore, the practice of “Sunnah,” the teachings and actions of the Prophet Muhammad (peace be upon him), provides a practical roadmap for embodying humbleness and humility.

The Prophet Muhammad (peace be upon him) was known for his modesty, simplicity, and compassion towards all people, regardless of their social status or beliefs. His life serves as a shining example of the transformative power of humility in building bridges and nurturing harmonious relationships. In the light of Islamic teachings, the solution to overcoming the curse of arrogance and pride lies in a collective effort to return to the core values of Islam. It requires individuals to introspect, purify their hearts, and develop a genuine sense of humility. By recognizing the worth and value of every individual, regardless of their background or beliefs, Muslims can foster a culture of respect, empathy, and inclusivity.

Islamic teachings call upon believers to engage in acts of kindness, charity, and service to humanity, seeking to uplift others rather than seeking personal gain or recognition. By putting the needs of others before their own and embracing the spirit of selflessness, Muslims can actively contribute to the betterment of society and counter the divisive effects of arrogance and pride.

In conclusion, the curse of arrogance and pride poses a significant threat to our social and cultural setups. Islamic teachings offer a transformative solution rooted in humbleness and humility. By cultivating self-awareness, practicing gratitude, adhering to taqwa, and following the example of the Prophet Muhammad (peace be upon him), Muslims can overcome the negative impacts of arrogance and pride. By embodying the values of Islam, we can nurture a society that promotes unity, respect, and compassion, paving the way for a harmonious coexistence and a brighter future for all.

By Imtiaz Ahmed

The Curse of Arrogance and Pride: An Islamic Perspective on Overcoming Divisionأوت 19, 2026Overcome the curse of arrogance and pride
To overcome the curse of arrogance and pride, Islamic teachings offer a profound solution rooted in humbleness and humility. Muslims are encouraged to cultivate a deep sense of self-awareness, acknowledging that all blessings and abilities come from Allah. Instead of boasting about worldly accomplishments, believers are taught to express gratitude to the Creator and recognize the contributions and worth of others.

Prophets- Islamic & Biblical Versionsأوت 19, 2026Additionally there must be a distinction between the various types of inspiration.’ Besides the very select and special type of divine revelation, which produces the Holy Books communicated to prophets and messengers of God, there are a few other types that are not limited to prophets.’ We talked about inspiration that teaches things from nature to survive and an example is given in the Qur’an that discusses how bees survive. Another type is inspiring pious people with certain truths. It is still something that is limited to them personally and not a general message that is expected to be conveyed to the rest of humanity.

Faith in the Digital Age: The Islamic Perspective on Social Mediaأوت 19, 2026This divine reminder is further cemented by explicit prophetic traditions that define the foundational parameters of faith through the control of speech and physical harm.

Sins and Obedience: Do They Affect God?أوت 18, 2026Divine Legislation: A Gift of Mercy, Not Hardship
Allah’s orders and prohibitions are a Divine gift designed to help us attain happiness and prosperity in both this life and the Hereafter.

Electronic shopping from an economic perspectiveأوت 17, 2026Why are these huge infrastructures and fixed factories when in an ideal world or at least a theoretical world, supply and demand laws will dictate pricing, and before breakfast cools, we see the world as clearly visible as it should be.

ما اللحظة التي أدركت فيها أنك أصبحت بالغًا بالفعل؟

Seek forgiveness for your sins

Brothers in faith,

It is a poison when it penetrates into hearts, makes them sick, when it spreads in the countries, corrupts them, and its harms, consequences are very severe. Among its effects is the deprivation of sustenance and knowledge, weakness of faith, the humiliation of the servant his before, deserving of the punishment of the grave or the torment of the Hellfire if he does not repent. And that is the guilt and sin.

Was sin not the reason for expelling the parents (Adam and Eve) from Paradise?

Bukhari recorded in his Sahih on the authority of Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah PBUH said: “All my people will enter paradise except those who refuse.” On being asked who refused, he replied, “He who obeys me will enter paradise, and he who disobeys me has refused.”

My brothers,

We read a lot and hear a lot about the command to fear Allah, but to what extent do we apply it?

The reality of piety revolves around two principles: obeying commands of Allah the, Almighty and leaving prohibitions.

My beloved brothers,

Ibn al-Qayyim mentioned an eloquent analogy about the effects of sin on the heart, he said: “It should be known that sins and disobedience cause harm, and their harm to the heart is like the harm of poisons to the bodies, with different levels of poison in harming.”

It is a fact, that a person shuns the causes of diseases and epidemics, and if something befalls him, he rushes to treat it. Aren’t sins more deserving that we stay away from them and treat them when we fall into them? Undoubtedly, diseases and their treatment are different. Cancers need treatment and more attention than symptomatic diseases.

It is quite strange, that we protect ourselves from some foods for fear of their harm, and do not avoid sins which are the cause of the torment of the grave or the fire.

Brothers in faith,

Human beings are different from angels. Angels do not disobey, but humans are not infallible, as it is in their nature to fall short and make mistakes. It is mentioned in the hadith which is recorded by Tirmizi and Ibn Maja: The Prophet (ﷺ) said: “Every son of Adam sins, and the best of the sinners are the repentant.” Graded as Hasan by Albani.

It is from Allah’s grace that He made the door of repentance and erasure of sins open for us. Allah’s Messenger (ﷺ) having said: “By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them.” Narrated by Muslim.

and it should be noted that the prophet said it to the Companions who were on a great side of piety and steadfastness.

Reflect on how Ibn Masoud, may Allah be pleased with him, depicted the situation of the believer with disobedience. He said: “A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this.” Abu Shihab (the sub-narrator) moved his hand over his nose in illustration. Bukhari narrated it.

Yes, brothers and sisters, despising and belittling sins is a dangerous matter, it is recorded in the hadith: “Beware to despise the sins, because, despising the sins f is like the people who descended into a valley, then one brought a piece of wood and second brought a piece of wood even they collected an amount of wood from which they can cook their roti. And when the one is caught because of small sins they perish him”. Authenticated by Albani. And Bukhari narrated on the authority of Anas, may Allah be pleased with him, who said at the time of the Tabieen: Anas said: “You people do (bad) deeds (commit sins) which seem in your eyes as tiny (minute) than hair while we used to consider those (very deeds) during the life-time of the Prophet (ﷺ) as destructive sins.

How about if the companion of the Messenger of Allah PBUH had seen our condition in this our time!

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ [الروم: 41]

“Calamities have appeared on land and sea because of what the hands of the people have earned, so that He (Allah) makes them taste some of what they did, in order that they may return (to the right way)”.

Oh Allah, forgive us for what we have sent forth and what we have left behind.

Brothers in Islam,

Against disobedience is fought with obedience, strengthening faith, and striving against oneself.

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى [النازعات: 40]

“Whereas for the one who feared to stand before his Lord, and restrained his self from the (evil) desire”.

When we commit sins, we should consider them great and we, instantly, should repent from them.

إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ [الأعراف: 201].

“Surely when the God-fearing are touched by any instigation from Satan, they become conscious (of Allah), and at once they discern (the reality)”.

Servant of Allah,

Apply the commandment of your Prophet that “and follow an evil deed with a good one to wipe it out”.

Servant of Allah,

Do not underestimate the guilt, even if many people do it, because the important is the order of Allah and His Messenger, not the actions of people. Would it be right for the servant to apologize before his Lord on the Day of Resurrection saying that the people used to do that?

Servant of Allah,

Whenever you have become weak and defiled by disobedience, repent to your Lord, clean yourself with remorse, wash it with repentance, and perfume it with obedience.

Servant of Allah,

إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ [البقرة: 222]

“Surely Allah loves those who are most repenting, and loves those who keep themselves pure”.

Ibn Katheer said: “That is, keep themselves pure from the sin, even if it is repeated, and don’t insist on sins.”

فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ [آل عمران: 135].

“Then, seek forgiveness for their sins and who is there to forgive sins except Allah? and do not persist in what they have done”.

Servant of Allah,

Don’t laugh at a sinner or reproach him for sin, and how many sound people are afflicted with the same sin that he used to reproach others with, and a sin that produces regret and humility is better than worship accompanied by arrogance.

Servant of Allah,

If you are not able to repent to Allah from all sins, then, at least, repent from some of them. Because the person with multiple diseases, takes the initiative to treat all of his diseases, and if it is not possible, then it is better to treat some of diseases than leaving all of them destroying body.

Servant Of Allah,

If you are addicted to commit sin and you try to leave it, then do not despair, humiliate before your Lord and pray to Him to help you to repent and to rid you of sin, and absolve from your mighty and your strength, and rely on your Lord. Along with it, adopt the causes and look for what nourishes faith in your heart. Because, the authority of the servant decreases as he increases in faith, entrusting and dependence on his Lord:

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ [النحل: 99].

“He is such that he has no authority over those who believe and place trust in their Lord”.

In conclusion,

We are in a blessed day, so let us wash away the defilement of our sins with sincere repentance, and let us witness. The truth, Glory be to Him, said:

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ [التوبة: 104].

“Have they not come to know that Allah is He who accepts repentance from His slaves and accepts Sadaqat, and that Allah is Most-Relenting, Very-Merciful”?

Oh Allah, as you have beatified me and the sinners by your protection, so beautify us and them with your forgiveness, guidance and good pleasure.

Seek forgiveness for your sinsأوت 16, 2026Don’t laugh at a sinner or reproach him for sin, and how many sound people are afflicted with the same sin that he used to reproach others with, and a sin that produces regret and humility is better than worship accompanied by arrogance.

The Addiction of Sinsأوت 16, 2026“Do those who have committed evils assume that We will make them like those who believe and do righteous deeds, so as their life and death become equal? Evil is what they judge”.

The danger of backbiting and tale bearing.أوت 16, 2026After all, let us not utter any word that does not please Allah because we speak a lot and forget Allah’s Saying: “Not a word does he (or she) utter but there is a watcher by him ready (to record it).” [Surat Qaf: 18].

Ongoing Sins and Their Danger in the Scale of Islamأوت 16, 2026This matter is extremely serious, as it may cause a person’s scale of deeds on the Day of Judgment to be burdened with sins he did not commit directly with his own hands, but for which he was the cause of their spread and continuation.

ما الموقف الذي أعاد فيه شخص غريب ثقتك بالناس تمامًا؟

Hatur og gremja (orsakir og meðferð)Fyrsta prédikun

Öll lofgjörð er Allah. Við lofum hann, leitum hjálpar hans, leiðsagnar og fyrirgefningar og leitum hælis hjá honum frá illsku okkar eigin sálna og illsku verka okkar. Sá sem Allah leiðir er sannarlega leiðsögn og sá sem Hann lætur afvegaleiða mun ekki finna verndara eða leiðtoga. Ég ber vitni um að enginn guð er nema Allah einn, Drottinn hans, án félaga, vitnisburður sem við lifum eftir, sem við keppum að og sem við munum hitta Allah eftir, blessaður og upphafinn sé Hann. Ég ber vitni um að meistari okkar, ástkæri okkar, mikill okkar og leiðtogi, Múhameð, er sendiboði Allah. Megi friður og blessun Allah vera yfir honum, fjölskyldu hans og félögum hans og megi Hann veita þeim ríkulegan frið til dómsdags. Til að halda áfram:

Sannasta ræðan er orð Guðs, og besta leiðsögnin er leiðsögn Múhameðs, megi Guð blessa hann og veita honum frið, og verstu málin eru þau sem eru nýuppfundin, og sérhver nýuppfundin mál eru nýjung, og sérhver nýjung í trúarbrögðum er villuleiðsögn. Megi Guð vernda okkur og ykkur fyrir nýjungum og villuleiðsögn. Amen, ó Guð, amen.

Kæru bræður og systur í Guði, ég ráðlegg ykkur fyrst og fremst, mér og ykkur, að óttast Guð almáttugan, því að þetta er boðorð Guðs frá upphafi til enda:

Og Vér höfum þegar fyrirskipað þeim sem fengu Ritninguna á undan yður og sjálfum yður að óttast Allah . [An-Nisa: 131]

Kæru bræður mínir: Múslim sagði frá í Sahih sínum, að sögn Abu Hurairah, megi Guð vera ánægður með hann, að sendiboði Guðs, megi Guð blessa hann og veita honum frið, sagði:

((Gjörðir fólks eru kynntar tvisvar í viku, á mánudögum og fimmtudögum, og hverjum trúuðum þjóni er fyrirgefið nema þeim sem fjandskapur ríkir milli bróður síns. Sagt er: Líttu á þessa tvo þar til þeir sættast)) [Sagt frá af Múslim].

Svo: Hann fyrirgefur hverjum trúuðum þjóni nema manni sem fjandskapur var milli hans og bróður síns.

Bræður í trúnni: Í áreiðanlegum hadít sagði spámaðurinn, friður og blessun sé yfir honum:

((Sá sem slítur skyldleikatengslum mun ekki ganga inn í paradís) ) [Samkomulag], sem þýðir sá sem slítur skyldleikatengslum, Guði sé lof.

Sérhver múslimi ætti að hafa hjarta laust við illsku, hatur, öfund, gremju og fjandskap, sérstaklega gagnvart ættingjum sínum, því gremja meðal ættingja er mikil hörmung sem margfaldar syndir og veldur sundrungu og sundrung meðal ættingja.

Í áreiðanlegri hadíth: „Maður sagði: Ó, sendiboði Guðs, ég á ættingja sem ég held sambandi við en þeir slíta sambandi við mig og ég fer vel með þá en þeir fara illa með mig. Spámaðurinn, megi Guð blessa hann og veita honum frið, sagði: Ef þú ert eins og þú segir, þá er það eins og þú sért að gefa þeim heita ösku og þú munt halda áfram að hafa stuðning frá Guði svo lengi sem þú ert þannig. “ [Sagt frá af Muslim].

Spámaðurinn, friður og blessun sé með honum, útskýrði í áreiðanlegum hadít:

((Það er ekki leyfilegt fyrir múslima að yfirgefa bróður sinn í meira en þrjár nætur, hittast og snúa sér frá hvor öðrum, og sá sem færir friðarkveðjuna er betri.)) [Samkomulag].

Sumir segja: Ef þú fyrirgefur honum og afsalar þér rétti þínum, þá þýðir það að þú ert hræddur. Þeir segja: Þetta er fátækur, hræddur maður. Hann kom aftur og sættist. Nei, fyrir Guðs sakir, þú ert kær og heiður í augum Guðs almáttugs.

Spámaðurinn (friður og blessun sé með honum) sagði:

((Hlið Paradísar eru opnuð alla mánudaga og fimmtudaga og hverjum þjóni sem tengir ekkert við Guð er fyrirgefið, nema þeim sem fjandskapur ríkir milli bróður síns. Sagt er: Líttu á þessa tvo þar til þeir sættast.) ) [Sagt frá af Múslim].

Bræður í trúnni: Við ættum að rannsaka sjálf okkur og gera okkur ábyrg, því ein mesta orsök fjandskapar og haturs er Satan. Spámaðurinn, friður og blessun sé yfir honum, sagði:

((Satan hefur örvænt yfir því að vera tilbeðinn á Arabíuskaganum, en hann mun halda áfram að kynda undir sundrungu meðal þeirra) ) [Sagt frá af Muslim].

Múslími ætti alltaf að leita skjóls hjá Guði fyrir Satan, hinum bölvaða. Guð almáttugur sagði:

„ Sannarlega er Satan óvinur ykkar, takið hann því sem óvin .“ [Fatir: 6], „ Ó, þér sem trúið, fylgið ekki í fótspor Satans .“ [An-Nur: 21], „ Satan ógnar ykkur fátækt og skipar ykkur til siðleysis, en Allah lofar ykkur fyrirgefningu frá honum og rausnarsemi .“ [Al-Baqarah: 268].

Önnur orsök fjandskapar er öfund, eins og þú sért að mótmæla úthlutun Guðs og spyrja hvers vegna sá og sá fékk eitthvað en ekki ég?

Spámaðurinn (friður og blessun sé með honum) sagði:

( Sjúkdómur þjóðanna á undan ykkur hefur laumast inn í ykkur: öfund og hatur. Þetta er rakvélin. Ég segi ekki að hún raki hár, en hún raki trúarbrögð. ) [Sagði frá af Al-Tirmidhi og hann gaf því einkunnina góða.]

Hann sagði: „Öfundið ekki hver annan, snúið ekki baki hver við öðrum, hatið ekki hver annan, heldur verið, þjónar Guðs, bræður .“ [Samkomulag].

Ein af orsökum fjandskapar eru veraldleg mál og að gera þau að sínu mesta áhugamáli. Spámaðurinn, friður og blessun sé yfir honum, sagði:

((Við Guð, ég óttast ekki fátækt þína vegna, en ég óttast að veraldlegur auður verði veittur þér … og muni tortíma þér) ) [Samþykkt].

Meðal orsaka fjandskapar eru tíð rifrildi og deilur, sem og reiði. Spámaðurinn, friður og blessun sé yfir honum, sagði: „Ég ábyrgist hús í útjaðri Paradísar fyrir þann sem hættir í rifrildi, jafnvel þótt hann hafi rétt fyrir sér. “ [Sagð frá af Abu Dawud] Hann sagði einnig: „Verið ekki reið.“ [Sagð frá af Al-Bukhari]

Ég segi þetta og bið Guð almáttugan um fyrirgefningu fyrir mig og þig, biðjið hann því um fyrirgefningu, því að hann er sá sem fyrirgefur, sá sem miskunnsamur er.

Önnur prédikun

Lof sé Guði einum, og friður og blessun sé yfir þeim sem enginn spámaður kemur eftir; nú þá:

Meðal orsaka fjandskapar og haturs er þessi heimur, sem keppir um hann, gerir hann að okkar mesta áhyggjuefni og gerir hann að því mikilvægasta.

Þessi heimur er akur fyrir lífið eftir dauðann. Á jarðskjálftadögum lærðum við sannleikann um þennan heim. Þessi heimur er einskis virði. Hvers vegna hötum við hvert annað hans vegna? Hvers vegna rífumst við? Við munum öll fara, við munum öll deyja.

Meðal orsaka fjandskapar eru: tíð rifrildi og deilur, og reiði. Þess vegna verðum við að vera blíð, þolinmóð og umburðarlynd.

Ó, Guð, leið okkur til alls þess sem gott er. Ó, Guð, hjálpaðu okkur að minnast þín, þakka þér og tilbiðja þig á besta hátt.

Ó Guð, leið okkur og leið múslímsku æskuna. Ó Guð, leið okkur og leið múslímsku stúlkurnar.

Ó Guð, hreinsaðu hjörtu okkar frá hræsni, illsku, hatri, öfund og gremju, verk okkar frá yfirlæti, tungum okkar frá lygum og augum okkar frá svikum.

Ó Guð, gef sálum okkar guðrækni þeirra og hreinsaðu þær, því þú ert bestur þeirra sem hreinsa.

Ó Guð, vertu með kúguðum alls staðar.

Ó Guð, vertu með hinum þjáðu alls staðar.

Ó Guð, verndaðu líf múslima alls staðar.

Ó Guð, gerðu við þá sem samsæra gegn Íslam og múslimum, því þeir geta ekki umflúið vald þitt.

Ó Guð, frelsaðu Al-Aqsa moskuna frá vanhelgun Gyðinga.

Ó Guð, gerðu við árásargjarna Gyðinga, því að þeir geta ekki umflúið valdi þínu.

Sýn okkur undur máttar þíns í þeim, ó þú sem ert megnugur öllu.

„ Drottinn okkar, við höfum gert sjálfum okkur rangt, og ef þú fyrirgefur okkur ekki og miskunnar okkur ekki, þá munum við örugglega vera meðal þeirra sem tapa .“ [Al-A’raf: 23]

„ Drottinn okkar, fyrirgefðu okkur og bræðrum okkar sem voru á undan okkur í trúnni og leggðu ekki í hjörtum okkar neina gremju gagnvart þeim sem hafa trúað .“ [Al-Hashr: 10]

Þjónar Guðs: Sendið bænir og frið yfir þeim sem sendir eru sem miskunn til heimsins: „ Sannarlega, Guð og englar hans senda blessun yfir spámanninn. Ó, þér sem hafið trúað, sendið blessun yfir hann og frið yfir honum með verðugri kveðju .“ [Al-Ahzab: 56]

Þér þjónar Guðs, „ Guð býður réttlæti og góða hegðun og gjöf til ættingja og bannar siðleysi, ranglæti og kúgun . Hann áminnir ykkur um að kannski verði ykkur minnt á það.“ [An-Nahl: 90] Munið því Guð og hann mun minnast ykkar. Þakkaið honum fyrir blessanir hans og hann mun auka þær fyrir ykkur. Biðjið hann fyrirgefningar og hann mun fyrirgefa ykkur. „ Og minning Guðs er meiri og Guð veit hvað þið gerið .“ [Al-Ankabut: 45]

Og framkvæma bænina.

Oh creyentes, siervos de Dios, entre las manifestaciones de mal carácter de las que debemos estar conscientes en nuestra vida diaria se encuentran:

Hatur og gremja (orsakir og meðferð)أوت 15, 2026Entre ellas se encuentran: la tacañería, el amor al dinero y el amor al mundo. Todas estas son malas costumbres y demuestran la falta de respeto del siervo hacia Dios, quien da y retiene, y Él es el Proveedor, ¡Gloria a Él!

Sermón: Los malos modales (sus manifestaciones, causas y tratamiento)أوت 15, 2026Entre ellas se encuentran: la tacañería, el amor al dinero y el amor al mundo. Todas estas son malas costumbres y demuestran la falta de respeto del siervo hacia Dios, quien da y retiene, y Él es el Proveedor, ¡Gloria a Él!

إذا استطاعت نسختك المستقبلية أن ترسل إليك جملة واحدة، فما الذي تأمل أن تقوله؟

Prophet Muhammad: Mercy for a Broken World
Prophet Muhammad’s mercy in Islam stands as a vital blueprint for modern survival in a world frequently torn apart by violence, wars, and systemic oppression. Societies today suffer from domestic abuse, child neglect, and environmental destruction. These “modern” maladies are, in reality, symptoms of a heart devoid of the mercy that Islam promotes—not as a fleeting emotion, but as a mandatory way of life.

Societies today suffer from domestic abuse, child neglect, and environmental destruction. These “modern” maladies are, in reality, symptoms of a heart devoid of the mercy that Islam promotes—not as a fleeting emotion, but as a mandatory way of life.

The Foundation of Mercy: A Global Necessity
The Quran describes the Prophet (PBUH) as a “Mercy to the worlds” (21:107). This mercy was not limited to Muslims, or even just to humans, but encompassed the entire creation.

Why Muslims Must Lead by Example
Unfortunately, many Muslims in the modern era fail to exemplify this value in their daily interactions. To reclaim the beauty of the faith, we must look at the specific examples of the Prophet (PBUH) across different sectors of life. As he famously warned:

“Whoever is not merciful to others will not be treated mercifully.” (Al-Bukhari)

Special Care for Children: Nurturing the Future
In many societies, children are the most vulnerable victims of neglect. The Prophet Muhammad’s mercy in Islam was perhaps most visible in his treatment of the young. He replaced the harshness of pre-Islamic culture with a culture of affection.

Physical Affection:Abu Hurairah narrated that the Prophet (PBUH) would seek out his grandson Al-Hasan, embrace him, and pray, “O Allah, I love him; love him and love one who loves him.
Inclusion and Equality: He would place children on his thighs and embrace them, showing that even the leader of a nation has time for the “little chaps.”
Challenging Toxic Masculinity: When a companion boasted that he had ten children and had never kissed one of them, the Prophet (PBUH) cast a look of stern correction, reminding us that a heart without mercy for children is a heart in danger of losing God’s grace.

The Kindest Husband: Redefining Family Values
Domestic abuse and broken homes are rampant today. The solution lies in the Prophetic declaration: “The best among you is the best towards his wife, and I am the best of you to my wives” (Ibn Majah).

Emotional Intelligence in Marriage
The Prophet (PBUH) did not just provide food and shelter; he provided emotional companionship. He would watch displays of sport and art with his wife ‘A’isha, allowing her to lean against him for support until she was satisfied. He taught that a believer must not hate his wife for a single trait, but rather find joy in the many other positive traits she possesses. This balanced approach is the ultimate cure for the rising rates of marital discord.

Stewardship of the Earth: Mercy to Animals
Environmentalism is often viewed as a modern concept, but the Prophet Muhammad’s mercy in Islam extended to the “silent creatures” centuries ago.

Act of Mercy Prophetic Teaching
Protecting Wildlife When a bird was distressed because its chicks were taken, the Prophet ordered their immediate return to their mother.
Kindness to Strays He told the story of a man who was forgiven for all his sins simply because he filled his shoe with water for a thirsty dog.
The Sin of Neglect He warned that a woman entered the Fire because she tied up a cat, neither feeding it nor letting it hunt for itself.
This teaches us that “There is a reward for serving any living being.”

Forgiveness of Enemies: The Ultimate Test of Mercy
The highest level of the Prophet Muhammad’s mercy in Islam was displayed during his moments of greatest trial. At Al-Ta’if, he was rejected, pelted with stones, and driven out bleeding and grieved.

Choosing Reform Over Revenge
When the Angel of the Mountains offered to crush the city between two mountains, the Prophet (PBUH) made a choice that changed history:

“No, but I hope that Allah will let them beget children who worship Him Alone.”

This capacity to forgive those who caused him physical and emotional pain is the antidote to the cycles of revenge and war seen in modern geopolitics.

How to Revive this Legacy Today
To truly follow the Prophet (PBUH), mercy must move from the pages of books into our hands and hearts.

At Home: Replacing shouting and physical punishment with the kisses and embraces the Prophet gave his grandchildren.
In Society: Caring for the elderly and providing for the thirsty, whether they are humans or animals.
In Conflict: Prioritizing reconciliation and the hope for future generations over immediate retribution.
Conclusion: A World Thirsting for Rahmah
The collection of Hadiths provided is by no means exhaustive, but it provides a clear window into the soul of Islam. The Prophet Muhammad’s mercy in Islam is not a relic of the past; it is a living, breathing prescription for a world in pain. By embodying these values, Muslims can move from being “people of the book” to becoming “people of mercy,” essentially fulfilling the Prophetic mission of being a mercy to all of mankind.

By Muhammad Fathi