#islamhelp

"Spending time thinking of past regrets is a waste of time in the present"

لَا إِلَهَ إِلَّا اللهُ ، وحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

Translation

The messenger of Allah (may the peace and blessing of Allah be upon him) said: Whoever says (translation of which is):

"None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise, and He is over all things omnipotent.

(one hundred times during the day)* will have the reward of freeing ten people (from bondage), one hundred good deeds will be written for him, hundred bad deeds will be wiped away and he has gained refuge from the devil for that day, and none shall come (on the day of judgement) with anything better except for someone who has done more (than this).

Transliteration

laa ilaaha ill-allaahu, waḥdahu laa shareeka lah, lahul-mulku wa lahul-ḥamdu, wa huwa ‛alaa kulli shay’in qadeer (100x)

Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah

Narrated Abu Huraira (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said: “Do not wish to meet the enemy, but when you meet (face) the enemy, be patient.”

I did it for Allah. Everything I do, I do for Allah.

I did it for my heart, because it needs rest.

I did it for my soul, because it had been imprisoned for years.

I didn't do it to make everyone else happy, but so that I could go my own way.

And will I forget them all?

The Second  Phase of the Call: Addressing Makkans on Safa Hill

The circle of conveyance was expanding gradually. Happiness caressed the souls that had testified to Islam while the hearts that had not saved themselves from polytheism were in a state of panic.

“Therefore expound openly what thou art commanded.”  When the Divine mandate came, naturally, the Master of the Universe (PBUH) could not stay still. He wanted to show his countrymen the path to spiritual and worldly happiness as soon as possible.

During this time, he slightly expanded his circle and notified the Meccans of his prophethood and the religion of Islam on Mount Safa.

Allah’s Apostle (PBUH) went on top of a high rock on Mount Safa and called out to the Meccans in a loud and resonant voice: O Sahaba! (O Community of Quraysh, come here and convene, I have important news for you!)

The Meccans were puzzled. Who was shouting? Were they in the face of danger? Had an enemy invaded their land or was an important message to be forwarded to them? They did not delay in responding to this call and gathered on Mount Safa at once. What had happened? The person making this call was Muhammad-ul Amin (Muhammad the Trustworthy.) What did he want? What news did he bring? What was he going to say?

With great curiosity they asked, “O Muhammad, why did you gather us here? What are you going to announce?”

Our Holy Prophet (PBUH) did not lag in his response. At a moment when all minds fully gravitated towards him, when all eyes filled with looks of curiosity were directly focused on him, when all ears paid full attention, and at a moment when everyone was anxiously waiting, he delivered this eloquent response that was filled with several logical proofs:

O Community of Quraysh! Our similarity is like a man who sees the enemy and runs to his family and shouts “O friends!” since he is afraid that the enemy will harm and reach his family before he does.

O Community of Quraysh! If I were to tell you there were enemy horsemen on the other side of this mountain and that they were about to attack you in the morning or towards the evening, would you believe me?”

They had never heard Muhammadul-Amin (Muhammad the Trustworthy PBUH) tell a lie nor say something that had surpassed the truth. In unison they all replied, “Yes, we affirm your honesty because we have not seen anything but propriety from you. You are not a person who makes false allegations.”

After addressing the public, the Holy Prophet (PBUH) called each of the Qurayshi tribes by their own names and continued speaking:

“In that case, I inform you of a great punishment that is ahead. Allah the Exalted has commanded me to warn my closest kin of the punishment in the hereafter. I invite you to say, “Allah is One, there is no God.” I am His servant and Messenger. If you accept what I have said, then I guarantee that you will enter heaven. Also know that I cannot be of service to you in this world nor in the hereafter unless you say, “Allah is One, there is no other God but He.” 

Abu Lahab Again…

Abu Lahab was baffled in the face of these words that addressed the mind, heart, and soul. He took a rock in his hands and threw it straight towards the Master of the Universe (PBUH) and shouted, “'May you perish for this! Is this what you have summoned us here for?”

Nobody else said anything in dissidence among those who were listening. They only dispersed into whispers of conversation among themselves.

Abu Lahab, the Person who Deserves Hell…

With his actions, Abu Lahab now deserved Divine punishment and enmity.

He would pay dearly for his violent hostility, lasting grudge, and hate that he had towards Allah’s Apostle (PBUH). Allah heralded his frightening aftermath in Surah al-Lahab:

“Perish the two hands of Abu Lahab and perish he! His wealth and what he has earned shall avail him naught, Soon shall he burn in a flaming fire; And his wife, too, bearer of slander. Round her neck shall be a halter of twisted palm-fiber…”

Regardless of whoever spoke out in dissidence, Allah would continue to complete our Holy Prophet’s (PBUH) light. For that reason, our Holy Prophet (PBUH) was neither afraid of nor shaken by the ugly allegations made against him and was able to continue on his path in an immensely dignified and serious manner.

MALTREATMENT AND INSULT INFLICTED UPON THE PROPHET

After our Holy Prophet (PBUH) declared his prophethood and invited the community to Islam on Mount Safa, the polytheists of the Quraysh tortured him and targeted insults at him, and their abuse continued to increase.

Our Holy Prophet (PBUH) invited them to the doctrine of “Tawhid” (oneness) whereas they insisted upon idolatry and polytheism, which they called “the religion of their fathers.”

Our Holy Prophet (PBUH) invited them to the path of virtue and happiness both in this world and the hereafter whereas they tried to keep away from virtue and happiness just as a bat tries to flee from the light.

The Master of the Universe (PBUH) invited them to live humanely and to exhibit dignified behavior while they gallivanted by exhibiting ugly and dishonorable behavior and trampled over human dignity and honor with their feet.

He wanted them to enter Paradise and invited them to commit deeds that would earn them these incomparable blessings whereas they continued to commit deeds that would lead them to eternal punishment and hellfire.

Through his invitation, our Holy Prophet (PBUH) wanted to save them from falling into asfal as-safilin (the lowest of the low) and elevate them to a’la illiyyin (the highest of the high places), ranks of worth, and stations that would empower them to execute sublime duties. Nonetheless, they continued preoccupying themselves with worthless activities that would result in their entrance to the bottom pits of hell (asfal as-safilin.)

Of course, the polytheists who exhibited such desires and behavior would oppose our Holy Prophet’s (PBUH) invitation, would struggle against him without mercy, would try to make him ineffective through all their means and break his perseverance, fortitude, courage, and zeal. For that reason, they attempted to commit all kinds of torment, persecution, insults, and murder attempts.

Undoubtedly, our Holy Prophet (PBUH) was not the only one who faced such circumstances. Every prophet who has been sent was treated harshly, held in contempt, and subjected to torture and persecution by his tribe and community. Alongside these commonalities and other traits that all of the prophets shared, these prophets did not refrain from explaining their cause and did not make any concessions from their faith despite the torture, insults, persecution, and murder attempts they faced. As the amount of torture and persecution that they were afflicted with increased, their love, enthusiasm, and seriousness in their mission in working towards having the truth heard grew even more.

Abu Lahab is Leading

Abu Lahab and his wife, Umm Jamil, were among the leaders of those that tortured and persecuted the Master of the Universe (PBUH).

Aba Lahab would continuously stalk our Beloved Prophet (PBUH), would strive to get the crowd to stop listening to him, and would attempt to instill doubts and apprehensions in their minds.

That day, Allah’s Apostle (PBUH) was inviting the crowd to testify to the Oneness of Allah and his own prophethood at the Ukaz Fair: “O people! Say La Ilaha Illallah so that you can save yourselves,” our Holy Prophet (PBUH) said to the crowd.

Abu Lahab came from right behind and shouted, “O people! He is my nephew; he is lying to you, stay away from him.” 

This was an example that is and was filled with many lessons:

His nephew was inviting the crowd to the path of happiness and to have faith in Allah whereas he, the paternal uncle, was opposing his own nephew by yelling at the crowd to not listen!

Abu Lahab did not stop there.

One day, he threw rancid filth at the front of the door of our Holy Prophet (PBUH), who was his neighbor.  At that moment, despite not yet having become a Muslim, Hazrat Hamza caught up and spilled the filth and the rancid substances upon Abu Lahab’s head.

All that our Holy Prophet (PBUH) said in the face of his neighbor’s ugly action was, “O Sons of Abd Manaf! What kind of neighborliness is this?” as he swept away the filth in front of his home.

This man, who the Quran mentions will burn in the fierce fires of Hell, would sometimes stone our Holy Prophet’s (PBUH) home just to bother him.

Abu Lahab Sends his son so that he will torture the Prophet!

Abu Lahab did not want to be alone in torturing and persecuting the Master of the Universe (PBUH).

One day, he commanded his son, Utaiba, to harass our Holy Prophet (PBUH). Utaiba went to our Holy Prophet (PBUH), who was reciting Surah an-Najm during that time. Upon hearing this, Utaiba remarked, “I swear by the Lord of an-najm (the star) that I denounce your prophethood” and arrogantly spat toward the Master of the Universe (PBUH).

Our Holy Prophet (PBUH) only replied to him with this invocation:

“O my Lord! Subject him to the power of a dog from among Your dogs.”

His (PBUH) prayers were never left unrequited; thus, his imprecation was answered sometime after the above incident. While Utaiba was sleeping among his friends in Hawran, a place that was in the vicinity of Yemen, a lion came and tore him to shreds!

The acceptability of his prayers is just one aspect of our Holy Prophet’s (PBUH) many miracles.

Wood Carrier of Hell

Umm Jamil was the wife of Abu Lahab, the most violent opponent and enemy of the Islamic cause. This woman, referred to as the “wood carrier” in the interpretation of the Holy Quran, had become so mad and so wild in the face of the Islamic cause that she would sprinkle hard, spiked shrubs every day on the path that our Holy Prophet (PBUH) walked without showing the slightest sign of boredom; in fact, she derived great pleasure from this action.

An incident related to Umm Jamil is as follows:

While our Holy Prophet (PBUH) was on Mount Safa and openly delivering the Divine invitation to the Quraysh for the first time, she and her husband, Abu Lahab scolded him and even affronted him. Abu Lahab shamelessly said, “'May you perish for this! Is this what you have summoned us here for?” and hurled a rock that he had lifted from the ground towards our Holy Prophet (PBUH). Upon this incident, Allah revealed Surah Tabbat, which mentions the ugly behavior and aftermath of Abu Lahab and his wife.

Umm Jamil could not contain herself once she heard this surah. She carried a rock and went to the Masjid al-Haram. Our Holy Prophet (PBUH) was sitting there with his loyal friend, Hazrat Abu Bakr. Umm Jamil saw Hazrat Abu Bakr but did not notice our Holy Prophet (PBUH), who was sitting there right next to him. She said to Hazrat Abu Bakr: O, Abu Bakr! Where is your friend? I heard that he has satirized me. I am going to smash his mouth with this rock when I see him.”

Since Umm Jamil’s eyes could only see Hazrat Abu Bakr and failed to notice our Holy Prophet (PBUH), she had no choice but turn back since she could not achieve her goal. 

Of course her eyes could not see!! How could a “wood carrier” of Hell dare to see our Holy Prophet (PBUH), who was under Allah’s protection and grace?

Abu Jahl’s Hands Remain Suspended

Abu Jahl also had a similar experience.

One day, he made a promise to his tribe:

“By God, if I see Muhammad prostrating I will smash his head with this rock!”

The next day, he carried a huge rock that was difficult to lift. Our Holy Prophet (PBUH) was in prostration. Abu Jahl’s arms stiffened and froze in the air right as he was lifting the rock and about to hit our Holy Prophet’s (PBUH) head. They stood there until the Master of the Universe (PBUH) finished his prayer… When his prayer finished, Abu Jahl’s arms loosened; since there was no longer any need for them to remain frozen.

Another Attempt by Abu Jahl…

Despite everything, Abu Jahl did not cease his attempts at disturbing our Holy Prophet (PBUH); and on another day, he swore, “By God, if I see Muhammad in prostration, I will step on his neck and rub him against the floor.”

Right then, our Holy Prophet (PBUH) appeared. When Ibn Abbas explained the situation to him, our Holy Prophet (PBUH) became angry and without waiting to go through the door, he climbed (jumped) over the wall to enter the Masjid al-Haram. He recited Surah al-Alaq till the very end and prostrated.

Those who were around him immediately said to Abu Jahl, “O Abu Jahl there is Muhammad!”

As soon as Abu Jahl started to walk toward our Holy Prophet (PBUH), he returned. Those who were watching were puzzled and asked, “What happened? Why did you return?”

Abu Jahl responded in an even more puzzled manner:  “Do you not see what I see?” and then added, “By God, an enflamed rift opened between him and me.”

In this manner, Allah protected His Beloved Messenger (PBUH) from the torture and murder attempts made by the polytheists’ leading figures!

The Prophet refers the Quraysh to God Almighty!

The torment, insults, and murder attempts that the Quraysh polytheists subjected upon our Holy Prophet (PBUH) took place in various forms.

One day, our Holy Prophet (PBUH) was praying in the Kaaba in a very reverent manner. A group of polytheists had gathered around the Kaaba and were talking with one another; Abu Jahl was also in this group. He leaped forward and asked the group, “Which of you will go and bring the stomach of so-and-so’s slaughtered camel and bring its rumen and placenta in their bloody state and place them on top of him while he is prostrating?”

Uqba bin Abi Muayt, who had been blinded with rage, came forward, said “I will do it” and left. Sometime later, this man, whose soul had been darkened, appeared next to our Holy Prophet (PBUH) with a camel’s rumen in his hands.

Our Holy Prophet (PBUH) was unaware of anything and had already gone into prostration.

The raving Uqba placed the camel’s rumen between our Holy Prophet’s (PBUH) shoulder blades.

The polytheists, whose souls and consciences were buried in darkness, watched the scene as they laughed loudly.

Hazrat Fatima came running when she heard that her Honorable Father (PBUH) was being subjected to the polytheists’ despicable cruelty. She held the rumen and tossed it towards the group of polytheists.

When our Beloved Prophet (PBUH) completed his prayer the words, “My Lord, I leave the Quraysh to you” spilled from his holy lips and were repeated thrice.

Afterwards, he recited the names of the ringleaders individually and referred them to Allah, who is the Possessor of Infinite Power. 

Abdullah b. Amr Narrates:

Hazrat Abdullah bin Amr explained another instance in which the polytheists insulted and troubled our Holy Prophet (PBUH):

“One day the leading figures of the Quraysh gathered in a place called Hijir and I was also there. The Quraysh were talking about Allah’s Apostle (PBUH) and said:

“We have never shown as much patience to anything as we have to this man’s mission. This man accuses you of stupidity. He has insulted our fathers and grandfathers, has condemned our religion, has ruined our unity, and has defamed our idols. We have been patient with all that he has done.”

“While the Quraysh were discussing this, our Holy Prophet (PBUH) suddenly appeared. He came walking and kissed the Hajar al-Aswad. Afterwards, he walked by them to circumambulate the Kaaba. In the meantime, the Quraysh were dissing at him. Allah’s Apostle (PBUH) was greatly saddened. I noticed his sadness from the immediate change of color that was seen on his face.

“The Messenger of Allah continued his circumambulation. When he passed by the group of Qurayshis, they teased him. He got very sad. I noticed that he was sad by looking at his face.

“When Allah’s Apostle (PBUH) walked by them for the third time, the Qurayshis continued to diss at him in the same manner.

“Upon this, our Holy Prophet (PBUH) stopped and said to them:

“O Qurayshis, do you hear my words? I swear by Allah, Who possesses my existence in His powerful hands, that a disaster is going to befall upon you.”

Our Holy Prophet’s (PBUH) address deeply influenced the crowd. No one moved from his spot. At last, even those who initially spoke against our Holy Prophet (PBUH) the most and provoked their friends (primarily Abu Jahl) tried to please him by saying:

“O Abal Qasim! Go in peace. By God, you are not among the ignorant or among those who do not know themselves.”

“Allah’s Apostle (PBUH) walked away.

“The next day, the Qurayshis gathered at Hijir again and I was among them once more. In the same manner, the leading figures were talking about Allah’s Apostle (PBUH) and said:

“You keep talking about what Muhammad has done to you and the news that has been brought regarding him. However, when he stands in front of you and says bad things to your face, you let him free and do not touch him.”

“Our Holy Prophet (PBUH) appeared while they were talking.

“The Qurayshis quickly sprung up from where they were sitting and surrounded him. They cited his words regarding their idols and religion and asked, “Are you not the one who made these comments about us?”

“The Holy Prophet (PBUH) answered, “Yes, I am the one who said them.”

“And they all pounced on him upon hearing this answer. Someone clung to his throat. In the meantime, someone ran and notified Hazrat Abu Bakr and he rushed to the Haram ash-Sharif. Amid his tears, he shouted at the polytheists: May Allah damn you! Do you want to kill an individual who says, “My Lord is Allah?”

“When our Holy Prophet (PBUH) heard this he said, “Leave them alone, O Abu Bakr! I swear by Allah, Who possesses my existence in His powerful hands, that I will deal with them all.”

“The Qurayshis got scared, quickly dispersed, and released our Holy Prophet (PBUH) upon hearing these words.”

The ugly acts our Holy Prophet (PBUH) were inflicted because he said, “my Lord is Allah” and invited the community to this Divine reality did not end here.

On another day, our Holy Prophet (PBUH) was found praying near the Kaaba again. As soon as he placed his forehead on the ground before the presence of his Supreme Creator, the savage Uqba bin Muayt took his cloak, coiled our Holy Prophet’s (PBUH) throat, and squeezed it with all of his strength in order to choke him.

During that time, Hazrat Abu Bakr was able to catch up and save our Holy Prophet (PBUH) from this savage. Then, he recited the following verse from the Quran as if he wanted the entire universe to hear: “Would you kill a man because he says: My Lord is Allah, and he has come to you with clear signs (proofs) from your Lord? And if he is a liar, upon him will be (the sin of) his lie; but if he is telling the truth, then some of that (calamity) wherewith he threatens you will befall on you.” Verily, Allah guides not one who is a Musrif (a polytheist, or a murderer who shed blood without a right, or those who commit great sins, oppressor, transgressor), a liar!“ 

Attempt to Kill

A group of disbelievers from the Sons of Makhsoum among whom were such fierce enemies of Islam as Abu Jahl and Waleed Bin Moughriah came together and decided to kill the Noble Prophet (pbuh) after lengthy discussions. Waleed Bin Moughriah was to do it.

When the Prophet Muhammad, (pbuh) started to recite from the Holy Qur’an in the namaz (stated prayer), Waleed came very near to him. His ears heard his voice reciting from the Qur’an, but his eyes could not see him around.

Waleed became bewildered. He went back to his friends to tell about the incident. Then they all went there. Yet again, they could see nothing. When they were in the back, the voice came in the front, when they were in the front; the voice came from the back. Finally, they left there astonished.

The Most Difficult Day for the Prophet

Once, the Master of the Universe left his house and started to walk. All of the Qurayshis that he met, slaves and free people, rejected him, teased him and insulted at him as if they had agreed before. That day was the most difficult one of the troubled days. 

Narrated Abu Huraira:

I heard Allah's Messenger (ﷺ) saying, "I am the nearest of all the people to the son of Mary, and all the prophets are paternal brothers, and there has been no prophet between me and him (i.e. Jesus).

Morals And Manners: The Ethics of Decent Behavior in Islam (Adab-i Muasharat in Islam)

Before examining the ethics of decent behavior (adab al-muasharat) in depth, the concepts of adab and muasharat first should be examined separately.

THE WORD ADAB

The Arabic root “adb” means “feast or invitation”7; the word “adab,” which is derived from this root, carries the meanings of “decency,” “politeness,” “reverence,” and “high regard,”8 as well as “refined manners that have been socially adopted.”9

Adab, then, refers to all guidelines about words and deeds that are considered proper, mannerly, ethical, and morally correct in Islam. In this respect,adab indicates the minimum level of good or moral behavior that people should follow. In his book Al-Tarifat Sayyid Sharif writes that adab “is the knowledge that saves one from erring.” Ibn Hajar said that “Adab is to say and do that which is commendable and of merit; that is, to possess good moral character. In the same way that there are people who interpret adab as meaning ‘acting in good and appropriate ways,’ or ‘acting respectfully towards elders and treating the young with kindness and compassion’ there are also scholars who believe the word originated from madaba, a word that means banquet.’”10

There is no direct reference to the word adab or its derivatives in the Qur’an. However, the related word da’b, which means way, path, manner, orcustom, is used, for instance in the verse, “(Their way is) as the way of Pharaoh’s folk and those before them” (Anfal 8:54). Similarly, daab, which appears in the verse, “You shall sow for seven years as usual,” (Yusuf 12:47) means as usual. In yet another verse, the related word daibayn is used to mean constant: “And He has made the sun and the moon constant in their courses…” (Ibrahim 14:33). However, the word adab does appear in Prophetic traditions. In the hadith, “My Lord trained me and gave me adab and He gave me the best training,”11 adab is used to mean training or education.

When Junayd al-Baghdadi set out on his pilgrimage, he saw that the disciples of Abu Hafs in Baghdad were extremely mannerly and polite. He said to the scholar, “You have taught your followers adab that is befitting of courtiers.” Abu Hafs replied, “No, their inner adab is reflected in their outward actions,” implying that their behavior arose from their heart.12 This is striking, as it underlines the importance of maintaining good social relationships with everyone. In fact, some have said that adab is an outward sign that reveals the greatness of a person’s character. It is for this reason that one of the most important responsibilities of parents is to give their children adab and moral training. Adab is like a garment for the soul, or the inner strength of the spirit that saves one from erring or doing inappropriate things.

The term adab in Islamic jurisprudence refers to “behavior befitting the example of Prophet Muhammad, peace and blessings be upon him.” Accordingly, the term adab implies “avoidance of anything that is contrary to the Sunna or the practice of the Prophet.” In a broader sense, adab is to act in accordance with the commands and admonitions of God and His Messenger. Religiously, adab falls into the category of sunna ghayr mu’akkada, that is, actions which the Prophet performed at times; therefore, the execution of such actions is to be rewarded, but the abandonment of them is not reproachable. Adab is also used interchangeably for recommended (mustahab) acts, supererogatory acts, or virtuous acts. Acts that are defined as part of adab are divinely rewarded, praiseworthy manners that were recommended and encouraged by the Prophet.

The best adab, the best morals, those which will never become outdated, are those taught in the Qur’an and applied in the life of Prophet Muhammad, the Best of Creation. God, Who created the universe in the most perfect order and the human “of the best stature as the perfect pattern of creation” (Tin 95:4), has created humankind to act as His vicegerents on earth. He has given humankind superiority over all other creatures and made them His representatives on earth. Through His Messengers God has shown humankind the path to felicity, and, by making His commandments known to us, He has taught us to discern good from bad and right from wrong. God has created all things perfectly, and has instructed humanity in the ways of goodness that we should follow. This is why the adab and morality which God taught us will always be the best and most correct. The person who has lived these morals the best is Prophet Muhammad, peace and blessings be upon him. In a Qur’anic verse God says of the Prophet, “You are surely of asublime character and do act by a sublime pattern of conduct” (68:4). God’s Messenger said of himself “I was sent to perfect good character.”13 He exhorted his community to apply the morality and ethics in the Qur’an which he put into practice.

As with everything, our example in good morals is Prophet Muhammad, the Best of Creation: “Assuredly you have in God’s Messenger an excellentexample to follow for whoever looks forward to God and the Last Day, and remembers and mentions God much” (Ahzab 33:21). God’s Messenger called on us to pursue morality, and he said, “Two qualities are never coupled in a believer: Stinginess and corrupt morality.”14 Another time, he said to Muadh ibn Jabal, “O Muadh, be of good morals toward people!”15

The Messenger of God taught that good morality will weigh heaviest in the scales for a believer on the Day of Judgment; those with an evil disposition will be condemned. He also told another Companion that people with good morality would be dealt with (rewarded) as if they had worshipped and fasted constantly.16

When Prophet Muhammad, peace and blessings be upon him, was performing salat, after saying the opening takbir he would sometimes recite the prayer that has the following meaning: “My prayer, my worship, my living and my dying are for God, the Lord of the worlds. No associate has He, I have thus been commanded. And I am the first and foremost of those who submit to Him. O God, guide me to the best deeds and the best morality. There is none other than You who can lead me to the best. Save me from evil deeds and conduct; there is none other than You who can save us from immorality.”17

When the Prophet was asked what it was that caused most people to be sent to Hell, he replied, “The mouth and the genitals.” When they asked him what brought most people to Heaven, he said, “Taqwa (God-consciousness and fear of God) and good morals!”18

Here it may be helpful to go into detail about the term taqwa.

Generally, this word is used in one of two ways:

The first broad meaning is “to beware of and avoid everything which is harmful for the eternal life of one’s soul,” or, more importantly, “to eschew associating partners to God, which is the cause of spending eternity in Hell.” The highest point of taqwa is to keep oneself pure of anything that could put a distance between one’s soul and God, to turn to God with one’s entire being, and to take refuge in God with one’s whole spirit. A Qur’anic verse indicates this state: “O you who have attained faith! Be conscious of God with all the consciousness that is due to Him…” (Al Imran 3:102).

The second specific meaning is absolutely and unequivocally “to guard oneself against any sin which may be cause for the abandonment of good deeds or which may lead one away from salvation.” The verse, “Those who avoid the major sins and indecent, shameful deeds, only falling into small fault,—surely your Lord is of extensive forgiveness” (Najm 53:32), focuses on this meaning of taqwa—that is the avoidance of major sins.

Raghib al-Isfahani says, “Taqwa is to keep one’s soul from sin; this is begun by avoiding that which is forbidden, and completed by avoiding that which is questionable. According to the hadith, ‘The permissible is clear, and the forbidden is clear, but there are questionable things in between.’”19

Here we must briefly touch upon the subject of “small sins.” The aforementioned verse of Sura Najm does not mean that believers can be lax about “small sins.” Said ibn Jubayr reportedly said, “When the following Qur’anic verse was revealed: ‘They give

to the poor, orphans and slaves solely for God’s pleasure, even when they

themselves are in need’ (Insan 76:8), some Muslims thought that because they had given only a little they would not be rewarded; others thought, ‘God will reserve Hellfire for great sins,’ and they did not think that they would be punished for smaller sins, like lying, looking at forbidden things, or gossiping. For this reason, God sent down another verse, ‘And so, he who shall have done an at-

om’s weight of good, shall behold it; and he who shall have done an at-

om’s weight of evil, shall behold it’ (Zilzal 99:7–8). Through these verses God taught Muslims that ‘A little will soon bring more,’ thus encouraging them to give without thinking that small offerings do not count; on the other hand, they were given the idea that ‘small sins soon increase and lead to greater sins,’ thus helping them to avoid all sins.”20

According to Islamic teachings, a small sin can be as serious as a large one if the following errors occur:

Persistence in small sins.

Considering small sins lightly, attaching no importance to them.

Making oneself feel better about small sins by comparing them to bigger ones.

Boasting of one’s past sins in front of other people.

The commitment of small sins by a knowledgeable person who is acting as a guide for others; these must be counted as serious sins.

What should be kept in mind is that whatever God has forbidden should not be approached, refuge from both small and great sins should be sought in God, whatever is given as a sin in the Qur’an should be accepted as a sin, and if one commits a sin, it should not be persisted in. Indeed, Prophet Muhammad, peace and blessings be upon him, said, “When we repent and regret a ‘great sin,’ it is no longer ‘great,’ but when we persist in a ‘small sin’ it does not remain ‘small.’”21

To return to our main topic, let us examine the following hadith of the Prophet: “A believer who has good morals may surpass one who spends nights in prayer and days in fasting.”22 He also informed Abu Hurayra, in response to a question, that one may enter Heaven with fear of God and the possession of good morals. More than once the Prophet said that a person of good morals will be rewarded with a home in the upper levels of Heaven; such a person will be the closest to the Prophets on the Day of Resurrection and he will be the most loved by them.23

The sayings and personal actions of the Prophet regarding his guidelines for good adab and morals have been classified and collected into books likeThe Book of Adab and Bab al-Adab.24 In addition, Imam al-Bukhari compiled some deeds and sayings of the Prophet in his book Al-Adab al-Mufrad.

Adab means acting with good manners, ethics and morals in all interactions and dealings with people. The behavior that we find in the life of Prophet Muhammad, peace and blessings be upon him, even actions in minor matters, like greeting people, smiling, and keeping nails trimmed, were also part of the lives of other Prophets before him.

The adab and moral code established by the hadiths of the Prophet are applicable to everyone. Therefore, every person who is involved in teaching or training others in adab must first put into practice these commands and prohibitions, then strive to impart the same good ethics to those under their care. God says in the Qur’an, “O you who believe! Guard yourselves and your families

(through the enabling discipline of Islamic faith and worship) against a Fire whose fuel is human beings and stones…” (Talaq 66:6). Here it is meant that God wants us to practice the morality He has prescribed, both by training our spirits and by training the children for whom we have a responsibility. This will at the same time be a protection for us from the fire of Hell.

Everyone has responsibility for those under their care and supervision with regard to their rights, education, and learning. God’s Messenger spoke of the importance of the education of children by their parents thus: “Every child is born in the natural state of innate predisposition for goodness and submission to One God. Afterward, the mother and father teach a child another religion. Indeed, even animal young are born complete (with all they need for life). Have you ever seen among these innocent newborn animals one with a cut-off arm, lip, leg, foot, nose?”25 Abu Hurayra, the transmitter of this hadith, then continued with this verse: “And so, set your face steadfastly toward the (one ever-true) faith, turning away from all that is false, in accordance with the natural disposition which God has instilled into man…” (Rum 30:30).

The verse and hadith above point to the fact that the natural state of the human being is pure and that the best and purest morality one can follow is Islam. But incorrect education can make a child become alienated from their inborn natural purity and grow into a disbeliever or someone with bad morals. This is why the enironment and parental influence on children is emphasized so strongly.26 God creates each individual with purity, and the mother and father of each child have the duty to bring out and preserve that nature by teaching adab. The best and most lasting gift parents can give their children is a good moral training. A child who receives this training and grows to be a good person will also become a source of continual reward for the parents; even after they are dead and can no longer perform good deeds, the child’s good deeds will be reflected on them and be recorded in their Book of Deeds by God.

THE WORD MUASHARAT (SOCIAL ETIQUETTE)

24:46 We have indeed sent down manifest Ayat. And Allah guides whom He wills to the straight path.

Allah states:

We have indeed sent down manifest Ayat. Allah states that in this Qur'an He has revealed

many clear and unambiguous rulings, words of wisdom and parables, and that He guides people of understanding, insight and intellect to ponder and understand them.