The Good Qualities and Behaviour of the Believing Muslim?

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Bismillah Ir-Rahman, Ir-Raheem. I begin with ALLAH's auspiciousness,whose Name is the Best among all the names. All Revences, All Sanctities and All Worships are due to ALLAH alone. Ashahadu An Laa illaaha illal llahu
Wa Ash Hadu Anna Muhammadan Abdu Hu Wa Rasooluhu
''I bear witness that there is no deity but Allah
who is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.''
"O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family.
Truly, You are Praiseworthy and Glorious. O Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious". Iam Satisfied with Allâh as My Rabb and Cherisher,Iam Satisfied With Islam as My Din(religion) and I am satisfied with Muhammad as a Rasulallah (Messenge r)sallallahu alaihi was salam) I seek Protection with ALLAH! With the Glorious and Noble Face of ALLAH! With the Complete and Perfect words of ALLAH! With the Exalted Attributes of ALLAH! From the Punishment of Hell; From chastisement in the Grave; From the Trial of Life and Death; From the Mischief of the dajjal. There is no power nor strength with (anyone) save Allah. ALLAH is Good and Only accept that which is Good. ALLAH is the Truth and only accept that which True. ALLAH is Pure and only accept that which is Pure. Ya ALLAH! ALL the praises are for You,You are the Holder of the Heavens and the Earth, And whatever is in them. Ya ALLAH! All praises are for You; You are are the Substaner of the Heavens and the Earth And whatever is in them. Ya ALLAH! All the praises are for you;You have the Possession of the Heavens and the Earth and whatever is in them. Ya ALLAH! All the praises are for You; You are Light(Nur) of the Heavens and Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the King of the Heavens and th! e Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the Truth and Your Promise is the Truth, And Your word is the Truth and the Meeting with You is true, And Parardise is True And Hell is true and All the Prophets(peace be upon them) are true; And Muhammad Rasulallah(sallallahu alayhi wa salam) is true,And the Day of Resurrection is True. Ya ALLAH! You have promise and Your promise is the truth,Ya ALLAH! You have promise and Your words is the truth, Ya ALLAH! You have promise and You are the Truth!. Ya ALLAH! You have created Rasulallah(sallallahu alayhi wa salam) to be the most truthful of men and what He(sallallahu alayhi wa salam) has said is the absolute truth! Ya ALLAH! You have promise that You would send one who would revive,restore,rejuvevate Your Din(religion).Ya ALLAH it is geting late and time is not with us,Ya ALLAH You have Promise! Ya ALLAH You have Promise! and Your Promise is the Truth! O Most Merciful of those who show mercy!,O Most Merciful of those who show mercy!,O Most Merciful of those who show mercy!”












We are living in a time where there are very few believing Muslims, there are billions of muslims, but very few believing muslims,We the believing muslims have to have the right knowledge, the right Faith,the sincerity,the devotion, the commitment and the Love for ALLAH and His Din, and the Love for His Rasulallah(sallallahu alayhi wa salam)! Not in dreams,but in reality and in practice. The practice of this Din is to live our lives in such a way that it would be an inspiration to others, In this Dark time,on this dark continent of ignorance and arrogance,The True believing Muslim are the torch bearer of light(Nur) and truth(Haqq) to humanity! And also when the Good qualities of Islam is in the lives of the muslim people,we become an inspiration to the Hearts of the non-muslim. And they see us, and say O they are Muslims! the Followers of Prophet Muhammad(may the peace of allah be upon him)and they say I read about Him, He had an experience in a cave an angel spoke to him!. And when we see them, we look into the faces of the non-muslim and they look like people who have been on the desert for along time without water to drink, And we the Muslim are bringing them Islam and it is like fresh water. (Now this generation of true muslim are bring the Good news!-inviting the people to Islam. O Muslim people! let us be the forerunners who paved the way for the return of the Golden Age of Islam!------------------ Having good knowledge of Islam,the right belief and Doing good deeds go hand in hand In paving the way for the return of the Golden Age of the Din of ALLAH! Islam.

In fact, True knowledge and sincere practice with doing good deeds is the proof of having the right belief in the heart.
This is why the Holy Quran speaks of true Muslims very often as "those who believe and do good deeds". Both the Quran and Rasulullah (sallallahu alayhi wa sallam) have told Muslims that the best among them is that person who shows the best behaviour towards other people. Less the World and the Muslim world has forgotten that we are still living in the time of the dajjal and that Evil is still growing and growing, and the people are becoming weaker and weaker,So it is very important to develop Good Qualities,Good Behaviour and Good Deed, for the pleasure of ALLAH. because the enemies of ALLAH are trying to empty all the goodness out of us through powerful black magic and voodoo. And they are using every kind of Evil method to separate and divide the believing Muslims,the strength of the Believer is with the believers, not with the fakes, the phonies and the hypocrites who pretend to be Muslim,these wicked people want to see the Believers and the entire ummah in disgrace and corruption. It is Essential to develop good Good qualities and Good character in this Dark period,and find the Believers and stay with them.

These are some of the Good qualities the Muslims,the Believing Muslims must acquire. Below we give, in the words of the Holy Quran and Rasulullah (sallallahu alayhi wa sallam) the chief qualities a Muslim should display:


(1.Truthfulness:


"O you who believe! keep your duty to Allah and speak straight, true words." (Holy Quran 33:70)

"O you who believe, keep your duty to Allah, and be with the truthful people." (9:119)

"Be maintainers of justice and bearers of true witness for Allah, even if it (the truth) goes against your own selves or parents or relatives or someone who is rich or poor." (4:135) "Islam"teaches that truthfulness is far more than having an honest tongue. In Islam, truthfulness is the conformity of the outer with the inner, the action with the intention, the speech with belief, and the practice with the preaching. As such, truthfulness is the very cornerstone of the upright Muslim’s character and the springboard for his virtuousness deeds.


(2. Sincerity:Din is Sincerity,Din is Sincerity,Din is Sincerity.

It is authentically reported that Rasulullah (sallallahu alayhi wa sallam)said, “The Din (religion) is sincerity.” They said, “To whom, Ya Rasulullah (sallallahu alayhi wa sallam)?” He (sallallahu alayhi wa sallam)answered, “To Allah, His Book, His Rasulallah, and the Imams (leaders) of Muslims and their common people.” (Related by Muslim in his "Sahih [Book of Authentic Hadith]") This is a very weighty statement showing the importance of sincerity in Islam. It brings us immediately to ask the question that the Sahabah asked: Sincerity to whom? Rasulullah (sallallahu alayhi wa sallam) responded by mentioning five things to which Muslims must be sincere. We shall briefly touch upon each of these. (1.Sincerity to Allah:
Being sincere to Allah is of paramount importance in Islam. There are two aspects to this sincerity. The first of these is sincerity in worship. We must worship Allah alone, offering all of our devotions to him and to no other. The second is sincerity in our belief. We must have absolute faith that Allah alone is our Creator, our Sustainer, and our Rabb (Lord).
Allah says: “They were not commanded but that they should worship Allah sincerely and worship none but Him, and that they should perform prayer and pay Zakâh. That is the right Din (religion).” [Sûrah Al-Bayyinah:
(2.Sincerity to His Book:
Sincerity to Allah’s Book comprises a number of ideas. We must believe in what the Qur’ân tells us and doubt nothing that it says. We must know that the Qur’ân is Allah’s word that was revealed to Rasulullah (sallallahu alayhi wa sallam).
Likewise, we must submit to Allah’s commands found within it and guide our lives by its teachings. We must believe that the laws enumerated in the Qur’ân are the best of laws that can never be rivaled by man-made laws.
Another aspect of this sincerity is to come to the defense of the Qur’ân from those who would aspire to corrupt, abuse, and misinterpret it with their tongues. Allah has taken the preservation of the Qur’ân upon Himself. However, this does not mean that people will not try to misrepresent it and corrupt how people approach it and understand it.
(3.Sincerity to Allah’s Rasulullah (sallallahu alayhi wa sallam):
We must have unwavering faith that Muhammad Rasulullah (sallallahu alayhi wa sallam)is indeed the Rasulullah (sallallahu alayhi wa sallam)and that everything that he tells us is the Absolute truth. We must obey him in all of his commands and prohibitions. We must know that everything that comes to us by way of Rasulullah (sallallahu alayhi wa sallam) comes from Allah, for Allah informs us: “He does not speak of his own accord. It is but revelation that is revealed to him.” [Sûrah al-Najm: 3-4]
Allah equates obeying Rasulullah (sallallahu alayhi wa sallam) to belief when He says: “O you who believe, obey Allah and obey His Rasul (Messenger)” [Sûrah al-Nisâ’: 59]
Obedience to Rasulullah (sallallahu alayhi wa sallam) is obedience to Allah. Allah says: “Whoever obeys the Rasul (Messenger) has indeed obeyed Allah.” [Sûrah al-Nisâ’: 80]
He also says: “Whatever the Rasul (Messenger) gives you, take it, and whatever he forbids you, abstain from it.” [Sûrah al-Hashr: 7]
Sincerity to Allah’s Rasulullah (sallallahu alayhi wa sallam) also includes coming to his defense. During his lifetime, this meant literally defending him and physically standing by his side. Today, it means to defend his honor from those who malign it and his Sunnah from those who would disparage it or corrupt it.
(4.Sincerity to the leaders of the Muslims:
There are two classes of people being referred to here. The first are the scholars whose duty is to know the religion, put it into practice, and teach it to the people. The second are the Muslim rulers whose duty is to carry out the Law of Islam.
Sincerity to the scholars entails loving them, respecting them, and helping them to propagate the faith. It also includes learning from them and benefiting from their knowledge. Sincerity to the scholars, however, does not mean to follow them blindly or It doesn't mean to aid them in corruption. If we find that we disagree with a scholar on a matter, we should seek out the evidence for what he says. Then, if we find that he is correct, we should follow him and if we find that he is mistaken, we should inform him respectfully of his error without disparaging him or belittling his knowledge.
Sincerity to the scholars also includes being careful of the statements and opinions that we attribute to them so that we do not falsely attribute to them anything that they did not say.
Sincerity to the Muslim rulers entails loving the righteous rulers and the just people among them. It also means to recognize the leadership of those in authority and to love that there is solidarity to among Muslims in their support and to hate disunity and dissention. It means to obey them in everything As long as they are right and not to obey them when they are corrupt and wicked,we are living in a time where Many of the Muslim rulers are wicked and corrupt. (Allah says: “O you who believe, obey Allah and obey His Messenger and those in authority among you.” [Sûrah al-Nisâ’: 59]Many of these Muslim rulers are against Islam and against the Sunnah of Rasulullah(sallallahu alayhi wa sallam) and against the commandments of ALLAH.
We must obey the Muslim rulers in everything that does not entail disobedience to Allah, and we must refrain from rising up against them even if they fall short of what is expected from them. A Ruler Falling short is one thing and Being power hungry and against islam is another!. Rasulullah(sallallahu alayhi wa sallam) said: “There will be rulers over you. You will agree with some of what they come with and reject some of it. Whoever rejects what must be rejected will maintain his innocence and whoever hates it will maintain his innocence. However, those who accept (what should be denied) and follow the ruler will be sinners.”
The Sahabah said: “Ya Rasulullah(sallallahu alayhi wa sallam), shall we fight these rulers?”
He said: “No, as long as they pray.” [Sunan al-Tirmidhî]
Rasulullah(sallallahu alayhi wa sallam) said: “The best among your Imams (rulers) are those whom you love and they love you, pray (make supplication) for you and you pray for them, and the worst of your rulers are those whom you hate and they hate you and you curse them and they curse you.”
Someone asked: “Ya Rasulullah(sallallahu alayhi wa sallam)! Shall we confront them with swords?”
Rasulullah(sallallahu alayhi wa sallam) said: “No, as long as they hold prayers among you. If you see from your rulers what you hate, hate the action they do but do not rebel against them.” [Sahîh Muslim]
Hudhayfah b. al-Yamân asked Rasulullah(sallallahu alayhi wa sallam): “Ya Rasulullah(sallallahu alayhi wa sallam), we were living in an evil (atmosphere) and Allah brought us good (Islam) and we live in it now. Will there be evil after this good?”
Rasulullah(sallallahu alayhi wa sallam) said: “Yes.”
Hudhayfah b. al-Yamân said: “And any good after this evil?”
He said: “Yes.”
Hudhayfah b. al-Yamân said: “And any evil after this good?”
He said: “Yes.”
Hudhayfah said: “How will it be?”
He said: “Imams (rulers) after me who do not abide by my guidance and Sunnah. Some of their men will have Satan’s heart in a human’s body.”
Hudhayfah said: “What should I do, Ya Rasulullah(sallallahu alayhi wa sallam), if I live to see that time?”
Rasulullah(sallallahu alayhi wa sallam)said: “You should listen and obey them even if (the ruler smites your back and takes your wealth.” [Sahîh al-Bukhârî and Sahîh Muslim]
These hadîth are evidence that is unlawful to rebel against the rulers even if they are oppressive as long as they do not exhibit outright unbelief.
(5.Sincerity to the common Muslim:
We should have sincere love in out hearts for our Muslim brothers and sisters. We should greet our fellow Muslims with the greeting of “salâm”.
We must feel joy at the prosperity of the Muslims and feel pain and sympathy for them when calamity befalls them.
We must sincerely advise our fellow Muslims about what is best for them in their faith and their worldly lives and teach them what is right. We must exhort them to what is right and forbid them from what is wrong and do so with the intention that they should benefit from it.

So Serve Allah, being sincere to Him in obedience." (39:2) "Woe to those who pray but are unmindful of their prayers, who do good to be seen." (107:4-6) Rasulullah (sallallahu alayhi wa sallam)said: Actions are only by intention, and every man shall only have what he intended. Thus he whose hijra was for the sake of Allah and His Rasulullah (sallallahu alayhi wa sallam), his hijra was for Allah and His Rasulullah (sallallahu alayhi wa sallam), and he whose hijra was to achieve some worldly benefit or to take some woman in marriage, his hijra was for that for which he made hijra.(bukhari) This hadith clearly indicates that ones actions are
accepted by Allah (swt) only if they are done with the right
intention, i.e. truly for the sake of Allah (swt). This brings
us to a very important aspect of the religion of islam - the
concept of Sincerity. The arabic word used for this is 'Ikhlass'.
What is meant by sincerity in islam, is to ensure that all of our
deeds of worship and other matters are solely for Allah (swt) and
to gain His pleasure. Hence, sincerity is a condition for the
acceptance of our deeds that are performed in accordance to the
sunnah of Rasulullah (sallallahu alayhi wa sallam). Allah (swt) says in the quran in
sura Bayinah 5: And they have been commanded to worship only Allah, being
sincere towards Him in their deen and true. Thus we are commanded to perform our religious acts, what
compose our religion for us, based on sincerity. This is what Allah
has commanded us. This is the foundation of our faith. In one of
the statement of Rasulullah (sallallahu alayhi wa sallam), He (S) said, Whoever says 'La ilaha
ill aalah' will enter paradise. (3.Unselfishness: "You cannot attain to righteousness unless you spend (in charity) out of those things which you love." (3:91) "They (the true believers) give food, out of love for Allah, to the poor, the orphan and the slave, saying: We feed you only for Allah's pleasure - we desire from you neither reward nor thanks." (76:8-9) "Do no favour seeking gain." (74:6) A true believer is thus always prepared to assist other people in need of his help.

Thus the spirit of kindness and well wishing is the essence of charity. The giver is not to expect any reward from the beneficiary as there awaits for him an abundant reward from ALLAH - material, moral and spiritual - what ALLAH deems it best to confer on His servant. Charity is for those in need." This is general principle which enjoins us to help people in need, be they good or bad, on the right path or not, Muslims or non-Muslims. No one should judge in these matters. The foremost ends in charity should be ALLAH's pleasure and our own spiritual good. The concept of charity in Islam is thus linked with justice. It is not limited to the redressal of grievances. It implies apart from the removal of handicaps, the recognition of the right that every human being has to attain the fullness of life. The spirit of helping others to earn ALLAH's pleasure is best reflected in Muslim society in the field of education. The greatest charity for a Muslim is to learn something and then teach it to other Muslims in large numbers.

(4. Humility:

"The servants of the Beneficent (Allah) are those who walk on the earth in humility." (25:63)

"Do not turn your face away from people in contempt, nor go about in the land exultingly." (31:18)

"Do not ascribe purity to yourselves. Allah knows best who is righteous." (53:32) {Islam Submission to the will of ALLAH is a pathway to purity, to peace and ultimately to Paradise.

The word Quran most frequently uses to describe worship is Ibadah. Ibadah is the root of the word ‘ubudiyyah, which means to express ones humility or humbleness, and as with most Arabic words there are many shades of meaning. Ibadah involves more then an awareness of humility. It is the complete sense of humbleness that overcomes one who is totally submitted to the will of ALLAH, the Almighty. Worship is submission to ALLAH, the essential part of submission is humility.

“So glorify the praises of your Rabb and be of those who prostrate themselves (to Him).” (Quran 15:98) Humility can guide us to Paradise, just as its opposite, arrogance, kibr in Arabic, can only lead us into Hell.

The main pillar of worship, Ibadah, is the prayer. The congregational prayer is performed in rows where all men stand before ALLAH as equals. There is no special place for the rich or powerful, the meek and poor are not relegated to the back lines. Each man bows his head in humility knowing that his brothers, on either side of him are equally important in the sight of ALLAH. Only one thing raises one man or woman above another – piety. True piety or righteousness is not achievable without cultivating a sense of humility.



“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, ALLAH likes not each arrogant boaster.” (Quran 31:18)



Humility comes from knowing about ALLAH and recognising His greatness, venerating Him, loving Him and being in awe of Him; and it comes from knowing about oneself and one’s own faults, and weaknesses. ALLAH gives this characteristic to those who struggle to become close to Him through deeds of piety and righteousness. A Sahabah close to Rasulullah (sallallahu alayhi wa sallam) heard him say,



“Wealth does not decrease because of charity, and ALLAH increases His slave in honour when he forgives others. And no one humbles himself before ALLAH but ALLAH will raise him (in status).” (Saheeh Muslim )



Humility is one of the greatest blessings ALLAH can bestow on a human being. It allows one to achieve genuine submission. Rasulullah (sallallahu alayhi wa sallam) was truly in a state of humility and submission All his entire Life ; his character was one of complete humility and based on sincere trust in ALLAH. He was a model of kindness and humbleness.

(5. Patience: "Allah loves those who are patient." (3:145)

"Give good news to the patient, who, when a misfortune befalls them, say: We are Allah's and to Him do we return." (2:155-156) The concepts of Patience is illustrated in (Surah 2: verse 155-157) Be sure We shall test you with something of fear and hunger, some loss in goods, lives, and the fruits of your toil. But give glad tidings to those who patiently persevere. Those who say, when afflicted with calamity, ‘To Allah we belong, and to Him is our return.’ They are those on whom descend blessings from their Lord, and mercy. They are the ones who receive guidance.

Patience is the first weapon for the believer to use when facing hardship. Patience has been mentioned in the Noble Qur'an more then 90 times. Also it was mentioned many times in authentic Ahadith of Rasulullah (sallallahu alayhi wa sallam). All of these verses and Ahadith talk about the importance of patience in the lives of the believers. All of Rasulullah (sallallahu alayhi wa sallam) suffered great hardships in their lives, yet all of them practiced patience. Therefore, Allah (S.W.T.) alleviated their hardship and promised them great rewards in the hereafter.

What is the Definition of Patience:

Patience is when a person restrains himself from being fearful during hard times. Also, a person who is patient restrains himself from doing prohibited acts and does what is obligated and righteous.

Imam Ibn Al-Qayyim said, “There are three types of patience: Firstly, practicing patience to fulfill the obligations and to do righteous. Secondly, abstaining from evil and prohibited acts. And thirdly, practicing patience during times of hardship without complaints.”

Importance of Patience:

Imam Ibn Taymiyyah said, “Allah mentions patience in His Book more than 90 times. Within one verse, Allah orders us to practice both patience and prayer. Allah (S.W.T.) says in the Noble Qur'an what could be translated as, “O you who believe! Seek help in patience and prayer. Truly! Allah is with the patient.” (Verse 153) Surat Al-Baqarah.

Allah chose the qualities of a leader in Islam to be one who has both patience and certainty in one's deen. Allah (S.W.T.) says in the Noble Qur'an what could be translated as, “And We made from among them, leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our Ayat.” (Verse 24) Surat As-Sajdah.

Ibn Taymiyya continues on to say that, all of Islam is built upon the knowledge of the truth and the implementation of that knowledge. Implementation of that knowledge requires patience. And seeking this knowledge also requires patience. With that Ali (R.A.) said, “ Patience's position to faith is similar to the position of the head to the body. If the head is cut off, the body dies.” Then he raised his voice saying, “There is no faith, for a person who doesn't have patience.” (6. Forgiveness:

"Pardon (people) and overlook (their faults). Don't you love that Allah should forgive you." (24:22)

"(The dutiful are) . . . those who restrain their anger and pardon people. Allah loves those who do good to others." (3:134)

"Whenever they (true believers) are angry they forgive." (42:37)

"The recompense of evil is punishment like it. But whoever forgives (an evil committed against himself) and amends (matters), his reward is with Allah. . . . Whoever is patient and forgives, that is a matter of great resolution." (42:40, 43)

When Rasulullah (sallallahu alayhi wa sallam) defeated his enemies in Makka and returned to that city as its conqueror, he forgave them in the following words:

"No reproof be against you this day; Allah may forgive you, and He is the most Merciful of those who show mercy." (12:92)

On the authority of Anas, who said: I heard Rasulullah (sallallahu alayhi wa sallam) say:

Allah the Almighty has said: “O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as its.”

To receive forgiveness from ALLAH there are three requirements:

1.Recognizing the offense itself and its admission before ALLAH.
2.Making a commitment not to repeat the offense.
3.Asking for forgiveness from ALLAH.
If the offense was committed against another human being, or against society, a fourth condition is added:
1.Recognizing the offense before those against whom offense was committed and before ALLAH.
2.Committing oneself not to repeat the offense.
3.Doing whatever needs to be done to rectify the offense (within reason) and asking pardon of the offended party.
4.Asking ALLAH for forgiveness. The Rasulullah (sallallahu alayhi wa sallam) was the most forgiving person. He was ever ready to forgive his enemies. When he went to Ta’if to preach the message of Allah, its people mistreated him, abused him and hit him with stones. He left the city humiliated and wounded. When he took shelter under a tree, the angel of Allah visited him and told him that Allah sent him to destroy the people of Ta’if because of their sin of maltreating their Rasulullah (sallallahu alayhi wa sallam) prayed to Allah to save the people of Ta’if, because what they did was out of their ignorance.
The concept of forgiveness in the Qur'an is expressed in three terms, (1)

'afw, (2) safhu, and (3) ghafara.

'Afw means to pardon, to excuse for a fault or an offense or a discourtesy,

waiver of punishment and amnesty. Examples of usage in the Qur'an are

verses 42:40, 2:187 and 5:95.

Safhu means to turn away from a sin or a misdeed, ignore, etc. Examples

of usage in the Qur'an are verses 2:109, 15:85 and 43:89.

Ghafara or maghfira means to cover, to forgive and to remit. Examples of

usage in the Qur'an are verses 2:263, 42:37 and 43:43.

For more details see Lane's Lexicon and Hans Wehr's dictionary, among

others.

Allah is the ultimate power Who can forgive. Forgiveness

means closing an account of offense against ALLAH or any of His creation.

However, forgiveness must meet the criteria of sincerity. ALLAH, the All-

Knowing, has the knowledge of everything including whatever a person

thinks but does not express in words or deeds. An offense may be against

(a) a person, (b) a group of persons or society, (c) other creation of ALLAH

such as animals, plants, land, atmosphere, bodies of water and the life

therein, and (d) ALLAH, Allah. Muslims understand that an offense against

the creation of ALLAH is an offense against ALLAH.


(7. Purity and cleanliness:

"He indeed is successful who purifies himself (in mind and body), and remembers the name of his Lord, then prays." (87:14-15)

"Purify your garments and shun uncleanness." (74:4-5) Abu Malik al-Ash’ari reported: Rasulullah (sallallahu alayhi wa sallam) said, “Purity is half of faith and the praise of Allah fills the scale; glorification and praise fill up what is between the heavens and the earth. Prayer is a light, charity is proof (of sincere faith), and patience is illumination. The Quran is a proof for you or against you; all people go out early in the morning and sell themselves, either setting themselves free or destroying themselves.”
Man is a creature who has been specially granted the quality of sensitivity. That is why man naturally likes cleanliness, and since Islam is a religion of nature, it lays great stress on cleanliness. Man’s body, his clothing and his home, should all be pictures of cleanliness.
Cleanliness and purification is one of the great privileges of Islam. It has evolved a wonderful system that encompasses Muslim life on individual and social levels. Islam places great emphasis on cleanliness, in both physical and spiritual terms. The attention to hygiene is the aspect, which has been an unknown concern in any other religion or philosophy before Islam.

While people generally consider cleanliness a desirable attribute, Islam insists on it, making it an indispensable fundamental of faith. Cleanliness is an essential part of Islamic life and in fact the meaning and spirit behind the concept of cleanliness is much beyond the superficial concept of the conventional cleanliness.

In the Holy Quran, there are a number of verses that shed light at the importance of cleanliness: "Truly, Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean." (Al Baqarah 2:222)

At another place Allah says: “In it (mosque) are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure.” (9:108).

Cleanliness and purity has been emphasized by various means in hundreds of Hadith of Rasulullah (sallallahu alayhi wa sallam). In a Hadith he said: Cleanliness is half of faith. (Sahih Muslim Book 2, Number 0432)

The importance of cleanliness can be estimated from the fact that the books of Hadith as well as the Fiqh (Islamic jurisprudence) start with a chapter on cleanliness.

There are two terms used in Islamic literature: taharah and nazafah. Taharah (Cleanliness from physical impurities) is required by Islam to be observed by each and every Muslim in his and her daily life while nazafah (neatness) is a desirable attribute.

There are two kinds of cleanliness; physical and spiritual. As far as physical cleanliness is concerned, it is of two types. One which is related to human body and the other is related to environment, water, house, road and public places.

Muslims are required to observe cleanliness from the excretions of the penis, vagina or anus. Semen, sperm, urine, menstruation, vaginal fluid, stool and blood are impure and require compulsory modes of cleanliness. Muslims wash their genitals after passing urine and secretion and take bath every time they have intercourse with their mates. Muslims also enjoined to use water, not paper or anything else after eliminating body wastes [you can use toilet paper but on its own it is not enough to clean yourself]. Muslims are categorically prohibited to have sex with their wives during their menses.

A Muslim is obliged to make ablution if exposed to minor impurities. This means he must wash off those parts of the body (like hand, feet, face, nostrils etc) which are commonly exposed to dust, dirt and environmental pollution.

Before every prayer (at least five times a day) and before recital of the Quran, Muslims are asked to perform this ablution. Likewise, Muslims are enjoined to have a Ghusl (bathe) after ejaculation, sexual intercourse, menstruation and puerperium. While at many other occasions, bathing is recommended as for Friday prayer, festival days, in Hajj etc.

Muslims are duty bound to keep the nails clipped, to remove hair from the armpit and from the pubic area as a matter of routine practice.

Muslim males are required to get circumcised to avoid even faint traces of urine entrapped in the foreskin of the genitals. They are also instructed to trim their moustaches in order to avert oral intakes.

Islam has directed attention in taking care of mouth by using any purifying agent like miswak. Brushing the teeth (once or twice a day) is very recent development of near past, but Muslims are accustomed this herbal brush for the past 1400 years, five times a day prior to each ablution. There are a number of Hadith that lay special stress on cleaning the teeth, hands and hair.

Apart from body, Islam requires a Muslim to keep his clothes, houses and streets clean. In fact a Muslim cannot offer his prayers with unclean body, clothes or using dirty premises. They are asked to use clean water and keep it safe from impurities and pollution. The particular chapter of Taharah starts with the classification of water and goes on to describe how water gets impure or polluted.

Moreover, Islam instructed Muslims to maintain the cleanliness of the roads and streets. This is considered a charity to ridding the streets of impurities and filth.

Rasulullah (sallallahu alayhi wa sallam) strictly warned against it and considered it one of the reasons to provoke Allah's curse and the people's curse, saying: "Beware of the three acts that cause others to curse you: relieving yourselves in a watering place, on foot paths or shaded places." (Abu Dawud, No 26)

Apart from physical cleanliness, Islam emphasizes on spiritual cleanliness. This means that one is free from polytheism, hypocrisy and ill manners, love of wealth, love of fame and other carnal desires.

The emphasis in Islam is more on the cleanliness of the inner-self that is heart, mind and soul. The external cleaning process and rituals in reality are the preparatory ground work to obtain the more important task and that is cleanliness of the inner-self, which is the ultimate goal of the religion.

Islam requires the sincere believer to sanitize and purify his entire way of life. The directives of Zakah (alms) and fasting are nothing but to purify ones wealth and soul.

Cleanliness is the pathway to health and strength. Islam wants a healthy and strong Muslim society which is immune against infectious diseases and is capable of understanding and applying God's message and carrying it away to the whole world.

The Holy Quran says: You are the best community that hath been raised up for mankind, enjoining what is right, forbidding what is wrong, and believing In Allah. (Surah Aal-Imran, 3/110)

(8. Honesty:

"Don't go near the property of an orphan, except in a goodly way, till he attains maturity. And fulfil the promise (you make) . . .. Give full measure when you measure out, and weigh with a true balance." (17:34-35)

"Do not swallow up your property among yourselves by false means, nor offer it as a bribe to the officials so that you may swallow up other people's property unlawfully while you know." (2:188) When honesty is lost, then wait for the Hour (the Day of Judgment). These are the words of Rasulullah (sallallahu alayhi wa sallam) . They paint a picture of the time leading up to the Day of Judgement, when righteous people will be sorrowful due to the lack of honesty around them. In this time that are we living in such a world where honesty is valued and yet shunned at the same time.

Honesty incorporates the concepts of truthfulness and reliability and it resides in all human thought, words, actions and relationships. It is more than just accuracy; it is more than just truthfulness, it denotes integrity or moral soundness. Islam commands truthfulness and forbids lying. ALLAH commands that a Muslim be honest.

“O you who believe! Fear ALLAH, and be with those who are true (in word and deeds).” (Quran 9:119)

Ibn Katheer, the renowned Quran scholar, explained the meaning of this verse. He said, “Being truthful and adhering to truthfulness, means you will be among the people of the truth and be saved from calamity and that it will make a way out for you from your problems”.

A true believer, one who is truly submitted to ALLAH, has many characteristics by which he can be identified. The most obvious of these noble characteristics are honesty of character and truthfulness of speech. Rasulullah (sallallahu alayhi wa sallam) was a perfect example of honesty. Even before his Prophethood, he had earned the titles of Al Amin (the trustworthy one) and As Sadiq (the truthful).

Al Amin, Rasulullah (sallallahu alayhi wa sallam) once gathered all the people of Mecca and asked them, “O people of Mecca! If I say that an army is advancing on you from behind the mountains, will you believe me?”All said in one voice, “Yes, because we have never heard you telling a lie.”All the people, without exception, swore to his truthfulness and honesty because he had lived an unblemished and extremely pious life among them for forty years.

Abu Sufyan described his honesty. When Rasulullah (sallallahu alayhi wa sallam) sent a letter to the Emperor of Byzantium inviting him to Islam, the Emperor, Heraclius sent for the Meccan trader, Abu Sufyan. Even though he was, at that time, a dire enemy of Islam, he spoke the truth about Rasulullah (sallallahu alayhi wa sallam) when he said, “He neither tells lies nor betrays others, he bids people to worship ALLAH Alone and orders us to observe prayer, honesty and abstinence.

This honesty, an essential ingredient of the Muslim character, includes being truthful towards ALLAH by worshipping Him sincerely; being truthful to oneself, by adhering to ALLAH’s laws; and being truthful with others by speaking the truth and being honest in all dealings, such as buying, selling and marriage. There should be no deceiving, cheating, falsifying or withholding of information, thus a person should be the same on the inside as he is on the outside.

Rasulullah (sallallahu alayhi wa sallam) warned us of the dangers inherent in dishonesty, and the benefits of living in an honest way. He said:

“Truthfulness leads to righteousness, and righteousness leads to Paradise. In addition, a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to wickedness and evil-doing, and wickedness leads to the (Hell) Fire, and a man may keep on telling lies till he is written before ALLAH, as a liar”. (Saheeh Al-Bukhari)

A true Islamic society is based upon honesty and justice, and is intolerant of dishonesty in all its various forms. Honesty in all business transactions is emphasised and the Rasulullah (sallallahu alayhi wa sallam) exhorts Muslims to be scrupulously honest in all their dealings. Abdullah ibn Omar was once described as the “brother of the night.” He would stand at night performing prayer, weeping, seeking ALLAH’s forgiveness and reading Quran. One day, he was sitting among some close friends and he read the following verses:

“Woe unto those who give short measure, those who, when they are to receive their due from people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due. Do they not know that they are bound to be raised from the dead (and called to account) on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?” (Quran 83:1-6).

Abdullah wept until he was faint and kept repeating the words “the day when all men shall stand before the Sustainer of all the worlds.” He was amongst the most honest and trustworthy men, but being reminded of the punishment for those who are deceitful filled him with fear.

A Muslim seeking to please ALLAH and follow the path of righteousness should be aware of the dangers of deceit and dishonesty. However, equally he should know that ALLAH is all Merciful and all Loving, willing to forgive even the gravest sins for those who strive for His sake. Honesty is very important in the life of a believer.

“Honesty descended from the Heavens and settled in the roots of the hearts of men (faithful believers), and then the Quran was revealed and the people read the Quran, (and learnt it from it) and also learnt from the sayings and traditions. Both the Quran and the traditions strengthened their honesty. (Saheeh Al-Bukhari)

This is from among the many sayings of Rasulullah (sallallahu alayhi wa sallam) , many of which forbade deceit and enjoined honesty. For those who wish to be among the truthful, Rasulullah (sallallahu alayhi wa sallam) has left us with these words of guidance, “Let he who believes in ALLAH and the Last Day either speak good or keep silent”. (Saheeh Muslim)

(9. Goodness and kindness to others:

"Allah commands you to uphold justice and to do good to others and to give to the relatives." (16:90)

Three degrees of doing good are mentioned here: "justice," which means returning any good that someone has done you with equal good; "do good to others," which means taking the initiative in doing good to others; and "give to the relatives," which means doing good to people instinctively and naturally just as one does good to one's close relatives.

"Do good to others, surely Allah loves those who do good to others." (2:195) The foundation of all goodness is to know that whatever Allah wills, will be, and whatever He does not will, will not be. Thereafter you will be certain that hasanat (good actions) are blessings from Him (Allah), and you will thank Him and appeal to Him not to cut you off from it. You will know that sins are from His punishment and forsaking so you will invoke Him to protect you from it and not to leave you on your own in doing good and bad deeds.

Those possessing spiritual intuitive knowledge of spiritual truths; are all in agreement that origin of all goodness is through the tawfiq of Allah to the ‘abd (servant), and the origin of all evil is His forsaking of His servant. They are all in agreement that Tawfiq is when He does not leave you on your own, and forsaking is when He abandons you and leaves you on your own devices. So if the origin of all goodness is through tawfiq which is in the hands of Allah not in the hands of the servant; therefore its key is supplication, resorting to Allah, and sincere hope and fear of Him. Whenever the servant is given this key; He desires to welcome him, and whenever He diverts him from the key, the door to goodness remains open without him.

The greatest goal of Islaam is to extend kindness to self and kindness to the creatures. It is this goal that determines the position of one before Allaah in this world and the Hereafter. It is also this kindness that determines man’s position among his fellow human beings. All obligatory and forbidden things are based on this kindness. Allaah has made it obligatory in all His legislations.



Rasulullah's (sallallahu alayhi wa sallam)statement, “Allaah ordained kindness on everything” has two meanings:

One: That Allaah has ordained perfection on every obligatory duty and that a Muslim should do it in the best perfect form; that he should endeavour to do as much supererogatory aspects of it as he can and that he should refrain from all aspects of forbidden things. Allaah says,

“Leave (O mankind, all kinds of) sin, open and secret.”(Al-An‘aam 6:120)

Performing obligatory acts in the perfect form and refraining from forbidden things are the greatest acts of doing kindness to oneself. The greatest act of kindness to oneself is to actualise the belief in the Oneness of Allaah by worshipping Him alone without associating any partner to Him. Other things follow this great fundamental.

Two: Every one is commanded to be kind to all creatures. Allaah gives an absolute and general command about kindness when He says,

“And do good. Truly, Allaah loves the good-doers.” (Al-Baqarah 2:195)

He also says,

“Indeed, Allaah orders and good conduct.” (An-Nahl 16:90)

Allaah also ordains kindness in a specified and detailed form. He ordains that the parents, the relatives, the neighbours, the poor, the weak, the distressed, the orphans and others should all be treated with kindness. Being kind to the creatures entails being generous to them and refraining from harming them. The most comprehensive verse on kindness in the Qur’aan is the word of Allaah that says, “Worship Allaah and join none with Him in worship; and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the Sahabah by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allaah does not like such as are proud and boastful.” (An-Nisaa 4:36)



And His word, “Verily, Allaah enjoins Al-'dl (i.e. justice and worshipping none but Allaah Alone - Islaamic Monotheism) and Al-Ihsân (i.e. to be patient in performing your duties to Allaah, totally for Allaah's sake and in accordance with the Sunnah (legal ways) of Rasulullah (sallallahu alayhi wa sallam)(a perfect manner), and giving (help) to kith and kin (i.e. all that Allaah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help), and forbids Al-Fahshâ' (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right), and Al-Munkar (i.e. all that is prohibited by Islaamic law: polytheism of every kind, disbelief and every kind of evil deeds), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed.”



(10. Consideration and respect for others:

"O you who believe! do not enter houses other than your own until you have asked permission and greeted the inmates . . . and if it is said to you, 'Go back', then go back." (24:27-28)

"O you who believe! avoid most of suspicion (against others), for surely suspicion in some cases is sin; and do not spy (into other people's affairs), nor let some of you backbite others." (49:12)

"When you are greeted with a greeting, greet with one better than it, or return it (in the same terms at least)." (4:86)

The religion of Islam, as taught to us by Rasulullah (sallallahu alayhi wa sallam), urges kind and considerate treatment towards our neighbours. They deserve our respect and good treatment regardless of their religion, race or colour. In a saying narrated by Aisha, a wife of Rasulullah (sallallahu alayhi wa sallam), it is reported that the angel Gabriel insisted that Rasulullah (sallallahu alayhi wa sallam) understand the importance of the good treatment of neighbours. Rasulullah (sallallahu alayhi wa sallam) said that at one stage he thought the angel Gabriel would bestow inheritance rights on neighbours; such was his insistence on their kind and fair treatment.

Rasulullah's (sallallahu alayhi wa sallam) mission was simply to convey the message of ALLAH, who clearly commanded the good treatment of neighbours in the Quran.

“Worship ALLAH and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet)... Verily, ALLAH does not like such as are proud and boastful.” (Quran 4:36)

The men and women around Rasulullah (sallallahu alayhi wa sallam) were constantly reminded of their obligations to ALLAH and to one another. Rasulullah (sallallahu alayhi wa sallam) was often heard to exhort them to do good needs and to remember their obligations. He said, “Whoever believes in ALLAH and the Last Day, let him not harm or annoy his neighbour…” He also reminded, not only for his Sahabah but for all of us to follow, that a believer in ALLAH does not allow his brother or sister to go hungry or live in unfortunate conditions. Today in a time when old people die alone and forgotten, and when our neighbours both near and far go hungry whilst we have food, we would do well to remember the examples set by our righteous predecessors.

Abu Dhar, one of the close Sahabahs, was told by Rasulullah (sallallahu alayhi wa sallam) to add extra water to his broth in order to be able to offer some to his neighbours. Another Sahabah, Abdullah ibn Amr once asked his servant after slaughtering a sheep, “Did you give some to our Jewish neighbour?” A believer is encouraged to give gifts even if they are of little monetary value. The true value of the gift is the generous spirit with which it is given. The giving of gifts encourages friendship and mutual support. When Rasulullah's (sallallahu alayhi wa sallam) wife Aisha asked him about what neighbours to send her gifts, he replied, “To the one whose door is closest to yours”. Although the closest neighbours are the ones we should be mindful of in the first instance, Islam urges us to take care of all our neighbours. It is a system that takes into consideration the needs and feelings of others in the greater community.

When one truly understands the teachings of Islam, he or she begins to see that if one member of a community suffers the whole community is in strife. After family, neighbours are the people that we depend on the most in times of strife and calamity, and in times of need. A bad relationship with neighbours can make life miserable. It is important that people who share a neighbourhood be able to trust and rely on each other, regardless of their religion or ethnicity. Neighbours must feel secure that both their honour and wealth are safe. Rasulullah (sallallahu alayhi wa sallam)described a good neighbour as one of the joys in a Muslim’s life, he said, “Among the things that bring happiness to a believer in this life are a righteous neighbour, a spacious house and a good steed”. A good neighbour is one who guarantees comfort, security and safety. For this reason it is important that one who believes in obeying God does not spare any effort in being considerate of and generous to the neighbours. Rasulullah (sallallahu alayhi wa sallam) warned his Sahabah against harming or upsetting the neighbours.

(11. Courage: Speaking of a small number of Muslims facing a big and powerful enemy, the Quran relates: "Those to whom men said: people have gathered against you, so fear them; but this increased their faith, and they said: Allah is sufficient for us and He is an excellent Guardian." (3:173)

Courage, valor, fearlessness and boldness are all synonymous words. They are recognized as the basic qualities of a successful personality.



Surely, boldness is different from carelessness and haughtiness or impudence or rudeness. Similarly there is a vast difference between bravery and indiscipline.



Courage and fearlessness are the signs of manliness and in many tasks these qualities serve as a bridge to success. Rather no achievement, progress and advancement are attainable without courage and gallantry. All social and intellectual revolutions too require these qualities. Rasulullah (sallallahu alayhi wa sallam) had great courage. He faced a multitude of dangers and calamities all at once but never showed any weakness or timidity. When the opposition and rebukes of the Quraish of Makkah became unbearable, his uncle Abu Talib spoke to Muhammad Rasulullah (sallallahu alayhi wa sallam) and said, "Could you not be silent about all this; believe it all for yourself, but not trouble others, anger the chief men, and endanger yourself and all of us, talking of it?" Rasulullah (sallallahu alayhi wa sallam) answered: "If the sun stood on my right hand and the moon on my left, ordering me to hold my peace, I could not obey!" This indicates what divine courage Rasulullah (sallallahu alayhi wa sallam) possessed and that he never showed any weakness in his determination to fight for a just cause.
Anas ibn Malik (??? ???? ???? ) said: Rasulullah (sallallahu alayhi wa sallam) was the best of the people, and he was the most generous of the people, and the bravest of the people. One night the people of Medinah heard a loud noise and they became overwhelmed with fear. The men went out to see what the noise was, only to find Rasulullah (sallallahu alayhi wa sallam) riding his unsaddled horse, and coming from the direction of the noise with his sword wrapped around his neck. He said to them, "Don't be afraid, don't be afraid. I found (my horse) very swift".


In this hadith, Anas ibn Malik (??? ???? ???? ) described Rasulullah (sallallahu alayhi wa sallam) as being the bravest of the people because, as we can see, all of the people made preparations to meet the pending danger (noise) by completely preparing themselves for battle. They saddled their animals and they gathered their weapons. Whereas Rasulullah (sallallahu alayhi wa sallam) simply jumped on his horse, and took the closet weapon he could find and he went directly towards the danger.


Before his Sahabah reached the outskirts of Medinah, he was already on his way back to Medinah with the news that there was nothing to fear or to worry about.
Another example of his courage can be seen in the way he told Quraish about the religion of Islam. And not being afraid to introduce issues to them, no matter how strange it would appear to their minds. And in many instances, he would stand alone in his efforts like in the case of the Israa and the Mi'raaj.

He could have told his trusted and beloved companion Abu Bakr (??? ???? ???? ) about this incident before he told anyone else, so as to receive support from Abu Bakr. But instead, we find him telling this miraculous story to those who he knew would find it hard to comprehend, not to mention difficult to believe!

When he told them about the incident, he found their response varied. There were those who began to clap their hands in surprise and utter amazement. And others disbelieved him and they begin to ridicule his story. And there were those from the Muslims who apostated and left Islam upon hearing this news. As for Rasulullah (sallallahu alayhi wa sallam) , none of that deterred him from his mission of calling the people to the Deen, and relaying the message of Islam in a clear and concise way. Which shows his high level of courage. Many times we as Muslims, are afraid to even allow people to know about Islam, or to know that we are even Muslims.

(12. Moderation:

"Eat and drink, but do not be immoderate." (7:31)

"Do not chain your hand to your neck (so that you are mean in spending), nor stretch it out to the utmost limit (so that you waste everything)." (17:29)

Regarding the performance of religious duties, Rasulullah (sallallahu alayhi wa sallam) has given the following advice:

"Religion is easy, but any one who exerts himself too much in religious devotions will get overcome by it; so you should just act rightly, and keep to the mean, and be of good cheer, and ask for Allah's help morning, evening, and a part of the night." (Bukhari.) Rasulullah (sallallahu alayhi wa sallam) once asked a Sahabah: "(Is it true) that you fast all day and stand in prayer all night?" The companion replied that the report was indeed true. Rasulullah (sallallahu alayhi wa sallam)then said: "Do not do that! Observe the fast sometimes and also leave (it) at other times. Stand up for prayer at night and also sleep at night. Your body has a right over you, your eyes have a right over you and your wife has a right over you." - Sahih Al-Bukhari, Volume 7, Hadith 127 Rasulullah (sallallahu alayhi wa sallam)said: "Do good deeds properly, sincerely and moderately. . .Always adopt a middle, moderate, regular course, whereby you will reach your target (of paradise)." - Sahih Al-Bukhari, Volume 8, Hadith 470

Rasulullah (sallallahu alayhi wa sallam)said: "The good deeds of any person will not make him enter Paradise (i.e., no one enters paradise only through his good deeds)." Rasulullah's (sallallahu alayhi wa sallam) Sahabah asked: "Not even you?" Rasulullah (sallallahu alayhi wa sallam) replied: "Not even myself, unless ALLAH bestows His favor and mercy on me. So be moderate in your religious deeds and do what is within your ability. None of you should wish for death, for if he is a doer of good, he may increase his good deeds, and if he is an evil doer, he may repent to ALLAH.- Sahih al-Bukhari, Volume 7, Hadith 577 Abû Hurayrah relates that Rasulullah (sallallahu alayhi wa sallam) said “This religion is easy. No one becomes harsh and strict in the religion without it overwhelming him. So fulfill your duties as best you can and rejoice. Rely upon the efforts of the morning and the evening and a little at night and you will reach your goal.” [Sahîh al-Bukharî]

These words of Rasulullah (sallallahu alayhi wa sallam) defines for us the concept of moderation in its proper Islamic context. When it comes to understanding the principles of Islamic Law, our definitions must be drawn from established sources and not purely from the discretion of the individual. Otherwise, our definition might yield a practical model that justifies nothing but itself. Many of our accepted and established principles have begun to take forms that represent only one narrow vision and that are unable to cope with the many demands of Islamic work and propagation. Rasulullah (sallallahu alayhi wa sallam) says: “This religion is easy.” Ease is moderation. So our religion is moderate and we as a nation of people are moderate.

Allah says: “Thus We have made you a moderate nation”. [Sûrah al-Baqarah: 143]

Rasulullah (sallallahu alayhi wa sallam)then goes on to outline the defining qualities of moderation:

1. He says: “So fulfill your duties…” The Arabic word used is “saddadû” which literally means to aim to hit something on target, like how an arrow hits its mark. This tells us that moderation never entails going outside of Islamic Law. The rulings of Islamic Law must be derived from the Qur’ân and Sunnah. The idea of ease and moderation in no way implies a relaxation of Islamic Law, nor does it imply that a person can follow his own inclinations in either his religion or his general dealings. Therefore, if we lose sight of Islamic Law and its rulings, an important quality of moderation will invariably be lost.

2. Then he says: “…as best you can…” After providing the first quality of moderation, he complements it with this quality, so that those who are ill acquainted with the wisdom and purposes behind Islamic Law do not become insistent upon following a limited, personal vision in applying its rulings to themselves and others.

A person will not be able to fulfill his duties properly unless he realizes that he has limitations of mind and character that keep him from measuring up to those duties, no matter how clear and simple they may seem. Allah created Adam a creature with little self control. The human being cannot do anything perfectly without divine intervention, so this is why Rasulullah (sallallahu alayhi wa sallam) says: “…as best you can”, to indicate that perfection is not what is expected.

We can go as far as to say that demanding perfection from people runs contrary to the principle of moderation that we are discussing. The principle of moderation requires us to recognize that perfection cannot be maintained or even achieved.

3. Then he says: “…and rejoice.” He does this after defining moderation with the idea of fulfilling one’s duties to the best of one’s ability, which defines moderation in an abstract sense. Then we are told to rejoice.

Since working for the religion is a way of fulfilling our duty to Allah and of obeying His Rasulullah (sallallahu alayhi wa sallam), we can see the importance of the glad tidings being referred to in this hadîth. Most of the problems and difficulties that exist between people are the result of partisanship and biases rather than on matters that are necessitated by Islamic Law. This is why sincerity to Allah in our actions has to be one of the principles of moderation.

4. Finally, he says: “Rely upon the efforts of the morning and the evening and a little at night and you will reach your goal.” This shows us that one of the principles of moderation is to consider what is possible and to stay within those limits. This goes for an individual as well as for the environment in which he works. It also means that everyone should work within his own capacity and avoid being obstinate when dealing with others.

The principle of doing what is within one’s capabilities has both conceptual and practical dimensions. It means that we keep up our Islamic work while recognizing both the need for what we are doing and the limitations of our abilities. This gives us a good opportunity to embrace a large number of Islamic efforts of various types. We must never distance ourselves from others and their efforts unless they truly go against the established and indisputable principles and teachings of Islam. We should never do so on the basis of mere opinions and assumptions.

One of our problems is that the understanding of moderation that many people have does not comprise all four of these defining qualities. Some people overlook the need to adhere to Islamic Law in formulating their concept of moderation and come up with ideas that are ambiguous and ill-defined.

Others do just the opposite and go overboard in demanding perfection, though Allah demands from us only what is within our abilities, and that is with respect to the Law. Even less is expected of us in matters of juristic discretion. Today, however, many Muslims shun those who do not measure up to their opinions and views, and they are even more abhorrent to those who actually disagree with them.

It is regretful that they shun each other on the pretense of defending established Islamic principles – like the principle of moderation or the principle following the Qur’ân and Sunnah, or that of adhering to the ways of the pious predecessors. When they do this, they fail to make a distinction between the principles themselves and their own understanding of them. Therefore, they accuse each other of violating the principles of Islam without realizing that their disagreement has little to do with these principles, but more to do with their own interpretations.

The fact that many Islamic workers fail to understand the concept of moderation correctly is the reason why there is an inexcusable amount of confusion and contradictions to be found within the field of Islamic work today. We must praise Allah that, in spite of this problem, there is still a lot of good being carried out and there is still a lot of moderation and a lot that is praiseworthy.

13. Cheerfulness:

"Be of good cheer." ( Rasulullah (sallallahu alayhi wa sallam) in Bukhari.)

"It is an act of charity to meet your fellow with a cheerful face." ( Rasulullah (sallallahu alayhi wa sallam) in Mishkat.)

Finally, we give a verse of the Holy Quran mentioning a number of

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