#quran

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ما أفضل نصيحة تقدمها لشخص أصغر منك؟

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

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

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

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

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

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

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

Assessment of Rulings’ Abrogation

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

Examples of that: If we knew that:

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

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

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

Appreciation of the Gradual Process in Legislation

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

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

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

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

The Chronological Analysis of the Quran

Stages of the Revelation of the Quran

ما أفضل 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 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 تمكنت من استعادة يوم واحد من ماضيك، فما اليوم الذي سيكون، ولماذا؟

Ibn Ataa’s Words of Wisdom on Repentance and Hope

In his renowned book, Al-Hikam (Words of Wisdom), Sheikh Ahmad

IbnAtaa’illah As-Sakandari offers profound insight:

“If you find yourself having less hope in God when you make a mistake, then realize you are only relying on your work, not on God’s Mercy.”

 مِنْ عَلامَةِ الاعْتِمادِ عَلى العَمَلِ، نُقْصانُ الرَّجاءِ عِنْدَ وُجودِ الزَّللِ

When embarking on a spiritual journey toward God, one must ask: Where do I begin? What should I carry along on this path? Should I rely on the good deeds I’ve done as provisions for this journey?

Ibn `Ataa’illah’s wisdom answers emphatically: No, you should not rely on your good deeds. The journey to God begins with turning your heart fully to Him, trusting in Him alone, and placing your hope solely in His Mercy and Bounty.

Understanding God’s Mercy
Some might wonder if receiving Allah’s Mercy depends on their good deeds. But does Allah’s Mercy cease when we falter? The Qur’an provides clarity:

“Now if Allah were to take humans immediately to task for all the evil that they do, He would not leave a single living creature upon the face of the earth.” (An-Nahl 16:61)

Thus, it’s not about earning or deserving Allah’s Mercy, but about trusting in His infinite Mercy, despite our shortcomings. This is the foundation for a righteous path.

However, turning to Allah and hoping for His Mercy must be accompanied by sincere repentance. Just as a vessel must be emptied before it can be filled, our hearts must be cleared of sins and worldly desires to be filled with faith and divine light. The Sufi tradition sums this up: Purity, then beauty, then light (al-takhalli thum al-tahalli thum al-tajalli).

The Role of Repentance
To begin this journey, one must repent from their shortcomings:

“And always, O you believers – all of you – turn unto God in repentance, so that you might attain to a happy state!” (An-Nur 24:31)

Repentance must be coupled with hope in Allah. Ibn `Ataa’illah emphasizes the importance of hope in the process of repentance. Why is this hope so vital? He explains:

“If you find yourself having less hope in Allah when you make a mistake, then realize you are only relying on your work, not on Allah’s Mercy.”

This teaches us not to be self-righteous. Achieving virtue is not due to our efforts alone. A sign that one relies more on their deeds than on Allah’s Mercy is when hope diminishes after making a mistake. Hope should remain constant.

Conditions for True Repentance
Scholars identify four conditions for genuine repentance:

Remorse for the mistake.
Cessation of the wrongdoing, especially if it’s habitual.
Sincere Determination not to repeat the mistake.
Restitution of any wrongs done to others, such as returning what was taken unjustly or seeking forgiveness for slander.
True repentance requires meeting these conditions, with the understanding that Allah is Most Forgiving and Merciful.

The Balance of Hope and Awe
Sometimes, one may feel unworthy of Allah’s grace due to their mistakes. This is a mistake in itself. Believing that one’s sins are too great for Allah to forgive contradicts faith in His Mercy and can lead to despair:

“And who—other than those who have utterly lost their way—could ever abandon the hope of their Sustainer’s grace?” (Al Hijr 15:56)

Losing hope in Allah’s Mercy indicates reliance on our limited selves rather than on His infinite Mercy. Yet, this does not mean abandoning righteous deeds. True reliance on Allah combines inner trust with outward action.

Ibn `Ataa’illah teaches that regardless of how severe one’s mistakes may be, they should not diminish hope in Allah’s Mercy. Sincere repentance will always be accepted by Allah, as the Prophet Muhammad (peace and blessings be upon him) said:

“A person who has repented of a sin sincerely is exactly like the person who has never sinned at all.” (Reported by Ibn Majah)

Avoiding False Security
However, hope should not lead to complacency. Believing oneself immune to Allah’s punishment regardless of actions is a dangerous illusion:

“But none feels secure from God’s deep devising save people who are lost.” (Al-`Araf 7:99)

True balance lies in maintaining both hope in Allah’s Mercy and fear of His justice.

Conclusion: The Journey Begins with Hope
The first step on this spiritual journey is to reaffirm hope in Allah’s Mercy and turn your heart toward Him. This marks the beginning of the path to divine proximity.

By Jasser Auda

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!