RESPONSIBILITY OF CHILDREN TOWARDS THEIR PARENTS Siddiq

The Camp Theme: "Every one of you is responsible and every one of you is accountable for his responsibilities." (Hadeeth)



I always like to start with definitions, so you know what I’m talking about and where I’m coming from.

Responsibility is the state of being legally or morally bound to carry out a duty of care for someone or something.





* To whom? In this instance, to our parents.

* From whom? From Allah, because we are accountable to Him - as ‘khulafaa’ on Earth, as Muslims bowing to His will, as descendants of Adam and Eve. (2:30)

A Child is a young human being or a son or daughter.

* Note that this is not really restricted by age – the UN definition of ‘youth’ goes up to forty and we are all someone’s children.

* Interestingly, we had no choice in the selection of our parents, nor the time and place of our birth. Everyone must accept these circumstances.





Duties to parents include:



* Showing love and gratitude to them



* Speaking to them with kindness and respect



* Striving to make them happy



* Offering good advice and guidance when needed



* Avoiding angry expression or reaction to what they may say or do



* Overlooking their faults and mistakes



* Refraining from denouncing them by denouncing parents of others



* Obeying and honouring them



* Caring for them in their old age



* Praying for them after their death



* Fulfilling any outstanding obligations of theirs



* Maintaining good relations with their friends





The importance of the status given to parents is shown in the following verse where Allah places kindness to parents directly after worship of Him: "Your Lord has decreed that you worship none but Him and that you be kind to parents….Say not to them ‘Oof!’, nor repel them, but address them in honourable terms…and say, ‘My Lord, be merciful to them as they cherished me when small.’" (Q17:23-24)





The significance of the mother and her crucial role in childrearing is attested to in the verse: "We have enjoined on mankind kindness to parents. His mother bore him in pain and gave birth to him in pain. His carrying and his weaning is thirty months….When he reaches forty years of age he says, ‘My Lord, make me grateful for the favour that You have bestowed upon me and upon both my parents, so that I may work righteousness that pleases You; and be gracious to me in my offspring. Truly I have turned to You and truly I am one of the Muslims.’" (Q46:15)





Instruction in this verse is given to pray for the bestowment of three things:



1. For the grace to thank Allah for His bounties upon him and his parents



2. For the grace to do good works to His liking



3. To endow his children with firm faith and make them dutiful.





Allah continues: "Those are they from whom We accept the best of their deeds and overlook their evil deeds, among the companions of the Garden. A promise of truth that was promised to them." (Q46:16)





The mother’s hardship, patience and devotion during nine months of gestation, the ordeal of giving birth and breastfeeding her children for two years are the reasons behind the Prophet’s famous reply to the question: "Who has greater right to my good treatment?" The Prophet replied, "Your mother" three times, then "Your father."





A similiar prayer for parents is recited by Prophet Solomon: "So he (Sulaiman) smiled, amused at her (ant’s) speech, and he said, ‘O my Lord, make me grateful for the favour that You have bestowed upon me and upon both my parents, so that I may work righteousness that pleases You; and admit me by Your mercy to the ranks of Your righteous servants.’" (Q27:19)





The basic rule of doing good unto others (parents) in order to receive good yourself is found in the hadeeth: "Be good and kind to your parents and your children will be good and kind to you." (Tabrani)





Abu Bakr relates: "Allah may pardon whom He will for his/her sins, except one who was disobedient to parents, for Allah punishes such persons before their death in the world itself." (Baihaqi)





Service to parents is better than jihad: "A man came to Muhammad (pbuh) and asked permission to go to Jihad. The Prophet asked him, ‘Are your parents alive?’ The man said, ‘Yes’. The Prophet responded, ‘Then strive to serve them.’" (Bukhari and Muslim)





It is part of the sadaqa jaria (continuous charity) that children can invoke istighfaar (forgiveness) for their deceased parents. Abu Hurairah relates: "Undoubtedly Allah the Most Glorious elevates the rank of a virtuous slave. The latter says, ‘O Lord, where did I get this rank from?’ Allah says, ‘It is due to the invocation of forgiveness that your children have made for you.’" (Ahmad)





Would you like to ‘prosper and live long’? Then take note of this saying transmitted by Abu Hurairah: "The man who likes there to be prosperity in his livelihood and increase in his age should maintain a good relationship with his relations." (Bukhari)





Anas relates something similar: "The man who likes augmentation in his livelihood and addition to his age should behave well with his parents and live on good terms with the relatives." (Ahmad)





The Fifth Commandment also suggests the same: "Honour your father and your mother, so that your days may be long in the land that the Lord your God is giving you". (Exodus 20:12)





Sahih Muslim records the story of the Christian Saint Jorej (George?) and transmitted by Abu Huraiarah. Jorej repeatedly ignored the calls of his mother while praying so she cursed him by saying: "O Allah! As long as my son does not see the face of a whore, an adulteress, he should not die." Later, a beautiful girl came forward and claimed Jorej had fathered her newborn child. He was assaulted by an angry mob but was redeemed by the infant itself who spoke and revealed the identity of the true father, a local shepherd. This incident was caused by Jorej’s neglect of his mother.

Our commitment to Allah and our relationship with Him takes precedence over everything else, including our parents: "You will not find a people who believe in Allah and the Last Day loving whoever opposed Allah and His Messenger even if they were their parents or their children or their brethren or their relatives." (Q58:22)





We may need to make decisions that place Allah above the wishes of our parents: "And if they (your parents) strive with you to make you associate as partners with Me that of which you have no knowledge, then do not obey them. And keep company with them in this world in a good manner." (Q29:8 and Q31:15)





This is especially true for children who have chosen Islam as their way of life – whether r reverts or those who want to follow Islam wholeheartedly, rather than just follow the traditions of their parents.





The example of Prophet Ibrahim:



"And Ibrahim’s seeking forgiveness for his father was only because of a promise he had made him. Then when it became clear to him that he was an enemy of Allah he disassociated himself from him. Truly Ibrahim was compassionate and forbearing." (Q9:114)



That promise is given in surat Maryam (Q19:47): "He said, ‘Peace be upon you. I will pray to my Lord for your forgiveness, for He is to me Most Gracious."





Parents may be non-Muslim or be Muslim in name only, preferring culture, ethnicity or even plain ignorance to the reality of Islam. "And when it is said to them, ‘Follow that which Allah has revealed’, they said, ‘Rather, we will follow that which we found our parents doing’. What? Even if their parents did not reason at all and were not guided?" (Q2:170)





Allah has created and blessed the organic family unit by making us males and females from a single soul. The ideal? Blissful, untroubled family life surrounded by people who truly love us. The practice? Often not that simple. Things fall apart or they don’t always work out as we expect or intend. "Know that your possessions and your children are but a trial, and that with Allah there is a vast reward." (Q8:28) Even so, blood is thicker than water. The claim of family – for attention, loyalty, time or money - generally has prior claim over any other in every culture.





Children have their own share of responsibilities. Kindness to parents was one of the major clauses of the Covenant that Allah made with Bani Isra’eel: "And remember We took a Covenant from the Children of Israel: worship none but Allah; treat with kindness your parents and kindred…." (Q2:83)





There are many hadith from the Prophet (s) regarding children’s responsibility toward their parents. "Shall I not inform you of the biggest of major sins? To join partners with Allah, to be undutiful to one’s parents, and to give a false statement." (Bukhari)





From Surat Luqman (31:13-19) we see that thanking Allah and our parents is a part of wisdom. The son of Luqman, according to Tafseer Abu Sa’ud, was an unbeliever but he dutifully listened to his father’s advice and profited from it by becoming one of the faithful. "Behold, Luqman said to his son by way of instruction, ‘O my dear son! Do not associate anything with Allah, for truly shirk is a great sin.’ And We have enjoined on man (to be good) to his parents; his mother bore him in travail upon travail, and his weaning was in two years. Show gratitude to Me and to your parents. To Me is the goal." (Q31:13-14)





Similarly, in Surat Yusuf (Q12:4-6), the young boy related his vision to his father who then counselled him not to reveal this to his brothers. Yusuf accepted his advice. "He said, "My dear son, do not relate your vision to your brothers lest they plot a plan against you. Truly Satan is a clear enemy to mankind."





And Jesus himself, as an infant, defined his relationship with his mother (as well as defending her honour): "And He has made me kind to my mother, and not overbearing nor miserable." (19:32)





Yahya is also described in similar ways in the same surah: "And (he was) kind to his parents, and not overbearing nor rebellious." (Q19:14



Prophet Dawood deferred to the wisdom of his son Sulaiman: "And David and Solomon, when they gave judgement in the matter of the field into which some peoples’ sheep strayed by night. We were witnesses to their judgement. To Solomon We inspired right understanding on the matter, and to each We gave judgement and knowledge…" (Q21:78-79)


A negligent shepherd was responsible for crop damage and David, being king, awarded the owner of the field the offending sheep as compensation. Solomon was only eleven, but offered a better solution. Produce only was lost, not the property, so he suggested to his father that the sheep be given temporarily to the owner of the field in order to recoup losses by taking their milk, wool and possibly young lambs, then returning the sheep to the shepherd. David accepted his young son’s judgement, showing his graciousness and humility, and acknowledging his son’s thoughtfulness.

BEFORE YOU CELEBRATE !!!!!

Sometimes ago, in a Ramadan, some Muslim youngsters came to a masjid during a tharaveeh time and made problems inside the masjid. And the next day it was needed police in that place. The reason for this incident---women came for tharavveh prayer in the masjid. We can see lots of women for an uroos or a birthday celebration programs, and lots of small temporary shops and a band march and a green flag. It is needed Muslims to compare their activities with life of prophet (peace be upon him). It is also needed Muslim organizations to evaluate their status regarding women by comparing status of women in prophet lifetime. Love towards prophet shouldn't limit to one day. It must be always and it must be better as living example as according to prophet life. It is needed to rethink Muslims, status of women by taking prophet life period.



The beauty of a woman. As with any gift, it is abused, neglected and used for purposes other than what it has been designed for. We see it often in the world today-women flaunting their gifts on magazine covers, on television, in the market, and so forth. Some Muslim girls thrilled by reality shows and dancing. And a show off with costliest dress in the market either tight or exposed. And Muslim women enthralled by watching those scenes. Consumerism is hugged those Muslim girls and women for beautifying them for functions and marriages and for uroos with latest fashions to compete with others. And some Muslim women they tell, we are not extremists; we are moderate in dressing by uncovering head , hands, neck etc . Some other Muslim women they utter Muslim women need to shine in each field. So it needs to avoid covering rule to shine in Sports, television, advertising etc and etc. Does it need to shine by discarding law of creator who created us?



It is a natural inclination with in women to beautify themselves and to show it off, but there are limits set by Allah for these natural instincts. The hijab, of course, is the most obvious example of Allah's limits. Modesty would be the virtue encompassing this issue. Many women spend great deal of time and effort to look their best for their prospective spouse during the engagement and marriage process. Once married, however, they soon forget the importance of this factor and may neglect their spouses desire to see them in attractive form. For women, it is essential that they look the best for their husbands.


Some Muslims, they practically made women as second class human being, in young age with no proper education, in marriages bounded with dowry, houses with kitchen cells and with one way command of men. In fact, the rights and responsibilities of a woman are equal to those of a man but they are not necessarily identical. Since men and women are not created identical, they have different physical and emotional qualities. It is needed to check status of women in Islam exists during prophet life time before you celebrate !!!


Let us pray Allah to make us in the right path…aameen

'GAZA' Is Bleeding : Humanity Is Sleeping : Dr.M.K.Sherwani

The dead conscience of the West, the useless
existence of the United Nations,the total absence of
humanitarianism from the humanity, and overall the
indisputable impotency of the entire Muslim bloc have
once again been finally affirmed with the current
Israeli brutalities in Gaza, claiming mammoth
destructions and lives of innocent civilians including
small children.

The Secretary General of the 'greatest
contemporary international fraud', known as the United
Nations has accused Israel of using "excessive
force", while the European Union president Slovenia
condemned Israel's attacks as disproportionate and
violating international law,but in a severe reprimand
to these condemnations, the Israeli Prime Minister
Olmert declared that " no one has the right to preach
morality to Israel." (details below)
The world leaders who are leaving no stone
unturned in projecting 'Muslims'as synonymous with
'terrorists' , and Muslim clerics who immediately
accept the accusations and rush forward to clarify
that 'Islam is against terrorism'can have no better
place to define 'terrorism' and 'terrorist actions'
than from the midst of the heaps of torn bodies of the
palestinians in Gaza as a result of Israel's ruthless
assault on civilians. The castles of Europe,the
magnificent 'White House' and the Seminary of
Deoband(India) cannot have the required ambience and
environment to articulate these terms and their
definitions in the most practical way.
------------ --------- --------- -
Dr.Mustafa Kamal Sherwani,
LL.M.(Alig.) ,LL.D.(Lucknow)
Former President,All India Muslim Forum
3,Sherwani Nagar, Sitapur Road, Lucknow,India
Phone:+ 91-522-2733715
Presenlty, Faculty of Law and Shariah
Zanzibar University
Republic of Tanzania
Mobile:+255- 777-420360

------------ --------- --------- --------- ----
www.hindustantimes. com(March, 2,2008)
Abbas suspends talks with Israel over Gaza
www.shkedia. comNidal al-Mughrabi , Reuters
Gaza, March 02, 2008
First Published: 21:38 IST(2/3/2008)
Last Updated: 21:44 IST(2/3/2008)

Palestinian President Mahmoud Abbas suspended peace
negotiations with Israel on Sunday, demanding it end a
Gaza offensive that has killed more than 100
Palestinians, many of them civilians.

Israel said it was acting in self-defence in the
Hamas-controlled Gaza Strip to curb constant
cross-border rocket attacks by militants and
threatened to intensify its ground and air campaign
despite allegations it was using excessive force.
Abbas had ordered "the suspension of negotiations ...
until (Israeli) aggression is stopped," a senior aide
to the
Palestinian leader said in the West Bank city of
Ramallah.

But he stopped short of declaring dead the US-brokered
statehood talks opposed by Hamas Islamists who seized
control of the Gaza Strip from his Fatah movement in
June.

Arye Mekel, spokesman for Israel's chief negotiator,
Foreign Minister Tzipi Livni, said Abbas's decision
was a mistake and expressed hope the talks would
resume "in the very near future".

A 21-month-old Palestinian girl, two other civilians
and three militants were killed in the latest fighting
in the Gaza Strip, raising the Palestinian death toll
in five days of bloodshed to more than 100, medical
officials said.

Anti-Israeli demonstrations erupted in the occupied
West Bank, where Israeli forces confronting
stone-throwers near the town of Hebron shot dead a
14-year-old boy wearing a Hamas headband, witnesses
said.

Nine rockets slammed into southern Israel, wounding
four people, Israeli ambulance workers said. "Israel
has no intention of stopping the fight against the
terrorist organisations even for a minute," Prime
Minister Ehud Olmert told his cabinet, facing the new
challenge of long-range rockets hitting the major
southern Israeli city of Ashkelon.

"EXCESSIVE FORCE"

Earlier, UN Secretary-General Ban Ki-moon accused
Israel of using "excessive force". He demanded a halt
to air and ground attacks that killed 61 people on
Saturday, the bloodiest day for Palestinians since the
1980s, and militants' rocket salvoes.

European Union president Slovenia condemned Israel's
attacks as disproportionate and violating
international law. The presidency statement also
called for an immediate halt to the rocket fire.

"With all due respect ... no one has the right to
preach morality to Israel for employing its elementary
right of self-defence, " Olmert said. Abbas designated
Sunday a day of mourning.

US Secretary of State Condoleezza Rice is due to meet
Abbas and Olmert this week. Washington has said it
hoped Israeli-Palestinian talks can lead to a
statehood deal before President George W Bush leaves
office in January.

One Israeli has been killed by a rocket launched from
Gaza since the current surge in bloodshed began. Hamas
has said such salvoes would stop if Israel abandoned
operations in the Gaza Strip and raids against
militants in the occupied West Bank.

"We are acting to hit the Hamas infrastructure ... the
final target is to bring an end to the firing of
Qassams," Defence Minister Ehud Barak said about the
crude rockets.

"This will not be achieved in the next two days, but
we will continue the activity with all our strength.
And we need to prepare for escalation, because the big
ground operation is real and tangible," Barak said.

Meeting in emergency session, the UN Security Council
said it was deeply concerned about civilian deaths in
southern Israel and the Gaza Strip and urged a
cessation of violence.

"We are capable of sustaining the fight and tolerating
(attacks) beyond the expectations of the enemy," said
Abu Ubaida, spokesman of Hamas's Izz el-Deen al-Qassam
Brigades.

Olmert has been under pressure from some of his
cabinet members to launch a broader offensive in the
Gaza Strip, especially after militants began firing
longer-range Katyusha rockets at Ashkelon, a city of
120,000 people.

But Israeli officials have spoken publicly of the
heavy loss of life such a campaign could cause on both
sides. Two Israeli soldiers were killed in fighting
with Gaza militants on Saturday.

Across the Gaza Strip, families erected traditional
mourning tents for the dead. In southern Israel,
people went about their everyday lives, poised to rush
for shelter at the sound of alarms that activate about
15 seconds before a rocket hits.

The offensive has taken Israeli troops deeper into the
Gaza Strip and in larger numbers than at any time
since Israel pulled troops and settlers out of the
territory in 2005, 38 years after its capture.

The Refutation of Those Who Differ

The commentator of at-Tahhaawiyyah explained the different misguided opinions on this matter: "Those who differed with regard to the believers seeing Allah (swt) on the Day of Resurrection are the Jahmiyyah and al-Mu'tazilah, and those who followed them of the Khawaarij and Imaamiyyah. Their false opinion is refuted by the Qur'an and Sunnah. The fact that the believers will see Allah (swt) is confirmed by the words of the Sahaabah, Taabi'een, well known scholars of Islaam, Ahl al-Hadith and by all the groups of philosophers (Ahl al-Kalaam) who belong to Ahl as-Sunnah wal-Jama'ah." "This issue is one of the most important matters of Usool ad-Deen [the fundamentals of religion] for it is the ultimate goal for which people are striving and competing, and it will be denied to those who are "veiled from seeing their Rabb" and who will be turned away from His Mercy." He then explained the dangers of misinterpretation: "This is what corrupted both the world and religion. This is what the Jews and Christians did to the texts of the Tawraat and Injeel, and Allah (swt) warned us against doing likewise, but the confused people insisted on following their path. How much harm has been caused to the religion and its followers by wrong interpretations! Was 'Uthmaan killed except as a result of misinterpretation? Would the Battle of Siffeen, the Battle of the Camel, the killing of Husayn and the Battle of al-Harrah have happened without there being misinterpretation? Would the Khawaarij, Mu'tazilah and Rawaafid have emerged, and would the ummah have split into seventy-three sects, if there had been no misinterpretation?" He explained that there were two reasons that the aayah should be taken to mean the believers will see Allah (1) the Understanding of the Text itself "an-Nadhar (looking) is connected by Idaafah (genitive grammatical possessive structure) to al-Wajh (face) which is the location of looking (because the face is the site of the eyes). The use of the word "ilaa" (here translated as "at") clearly means that they will be looking and seeing with their eyes; the wording has no indication that it could mean anything other than that. It is crystal clear that what Allah meant is that they will see their Rabb, subhaanahu, with their own eyes, which are located in the face. "The Arabic word Nadhar is used in a number of ways and may mean different things, depending on the context: "If it stands alone with nothing following it, it means "stopping" and "waiting" - "...Wait for us! (undhuroonaa) Let us get something from your light!.." [57:13] "If it is followed by "fi" (lit. "in") it means "thinking" or "pondering": "Have they not considered (yandhuru fi) the dominion of the heavens and the earth?" [7:185] "If it is followed by ilaa (at) it refers to looking or seeing with the eyes: "Look at (undhuru ilaa) their fruits when they begin to bear" [6:99] So how can it be interpreted otherwise when it refers to the face, which is the site of the eyes?" (2) the way in which the Salaf understood the text. He quotes a number of reports to illustrate this: al-Hasan said, "[Their faces] will look at their Rabb and will become radiant with His light." Abu Saalih reported from Ibn 'Abbaas (ra) that "Looking at their Rabb" [75:23] meant, "They will be looking at the face of Allah, azza wa jall." 'Ikrimah said that "Some faces will be Nadhirah" indicated "because of joy, and looking at their Rabb" meant "truly looking at their Rabb" and he reported a similar opinion from Ibn 'Abbaas. This is the opinion of the Mufassireen of Ahlus-Sunnah. Concerning the aayah, "There they will have all that they desire - and We shall have more [for them]" at-Tabari reported that 'Ali ibn Abi Taalib (ra) and Anas ibn Maalik said, "This means that they will see Allah, azza wa jall." He explains the meaning of "even more" [az-Ziyaadah] as looking at the face of Allah, as the report narrated by Muslim in his saheeh from Suhayb "..then the veil will be lifted and they will see Him, and they will never be given anything more precious to them than seeing Allah (swt). This is az-Ziyaadah [the "even more" referred to in the aayah]". The same hadith was narrate with a number of isnaads and slightly different wording from others, and this is how it was interpreted by the Sahaabah as Ibn Jareer reported from Abu Bakr as-Siddeeq, Hudhayfah, Abu Musa al-Ash'ari and Ibn 'Abbaas (ra). at-Tabari and others quoted from ash-Shaafi'ee via al-Mazani, and al-Haakim said, "al-Asaam told us that ar-Rabee' ibn Sulayma said, "I was with Muhammad ibn Idrees ash-Shaafi'ee when a letter reached him from Upper Egypt in which he was asked his opinion about the aayah [83:15], and he said, "As those [evildoers] will be veiled from Seeing Allah because of His wrath towards them indicates that these people (the believers) will see Him because He will be pleased with them.""" The Mu'tazilah however concluded from the aayaat "You cannot see Me..." [7:143] and "No vision can grasp Him.." [6:103] that therefore no one would see Allah, but these can in fact be used as proof against their position, for the first aayah proves that the believers will see Allah for a number of reasons: (i) Nobody could think that Musaa (as), the Messenger of Allah and the most knowledgeable about Allah at that time, the one who spoke with Allah, would ask to see Allah [as is stated in the earlier part of this aayah] if it were improper to do so. (ii) Allah did not rebuke Musaa for this request although when Nuh asked Allah to save his son, He rebuked him for doing so [see 11:46] (iii) Allah said, "..You cannot see Me..", but He did not say, "I can never be seen" or "It is not possible to see Me" or "I am invisible". There is a difference. This indicates that Allah could be seen but that Musaa did not have the strength to see him in this life because human beings in this world are too weak to be able to endure seeing Allah. (iv) The ideas mentioned in (iii) can be explained by referring to the next part of the aayah "...but look upon the mountain. If it stands still in its place then you shall see Me." [7:143] Allah showed Musaa that despite its strength and solid nature, a mountain in this world could not withstand exposure to the sight of Allah, so how could a human being who was created weak, endure it? (v) Allah could have made the mountain stable, which is possible, but he had placed a condition for seeing Him. If the mountain stood form when he appeared to it, then Musa would be able to see Him (vi) Allah said, "..When his Rabb appeared to the mountain, He made it collapse to dust.." [7:143]. If it is possible for Him to reveal Himself to a mountain, which is an inanimate object how could it be impossible for Him to reveal Himself to His Messengers and those whom He loves (awliyaa) in the abode of honour which is Paradise? (vii) Allah spoke to Musa and if a person is permitted to speak and converse with no mediator, then it is more befitting for him to be able to see the One to whom he speaks. No one could deny that people may see Allah unless they also deny that Allah may speak to them and those who denied that Allah could be seen did in fact also deny that Allah could speak to his slaves. Their claim that "Lan" (never) implies absolute and eternal negation can be answered by the fact that the people will see Allah in the Hereafter and such a negation will not necessarily be carried over into the Hereafter, especially as in this case a condition was attached. There are other similar instances in the Qur'an - "But they will never long for it.." [2:95] although elsewhere He says, "And they will cry, O Maalik! Let your Rabb make an end of us." He will say, "Verily you shall abide forever" [43:77]. If "lan" meant absolute and eternal negation (i.e. that such and such a thing would never happen), it would not be possible to impose conditions, but Allah (swt) says, "Therefore I will not leave this land until my father permits me.." [12:80] which proves that "lan" does not imply absolute negation. The evidence that people may see Allah is presented in the most eloquent fashion, and in the context of praise, and it is well-known that praise is something positive; a thing that does not exist cannot be praised. When Allah (swt) praises by negation it implies something positive; a thing that does not exist cannot be praised. When Allah (swt) praises by negation it implies something positive, like when He is praised by saying that He neither slumbers nor sleeps, which implies that He is the Eternal One; or by saying that He never dies, which implies that He is the eternally living; or by saying that He never feels tired or exhausted, which implies He is the All-Powerful; or by saying that He never forgets or lacks awareness, which implies that He is All-Knowing. So there is no praise in negation unless it implies something positive. The One Who is Perfect cannot share in the quality that is denied. The meaning is that Allah (swt) may be seen but He cannot be seen in His entirety. The aayah "No vision can grasp Him" indicates that He is Almighty and because of His greatness he cannot be fully comprehend, for idraak [comprehension] is something that surpasses seeing, as Allah (swt) says, "And when the two hosts saw each other the companions of Musa said, "We are sure to be overtaken." [26:61] Musaa did not deny that they saw them but he denied that they would overwhelm them because seeing [ru'yah] and overwhelming or surrounding [idraak] could take place independently of one another. Allah may be seen [ru'yah] but He may never be fully comprehended just as He may be known, but never completely. This is how the Sahaabah and Imaam understood this aayah, as their opinions are recorded in its tafseer. Even the Sun, which is a mere created entity, cannot be fully comprehended by the one who sees it. The hadith narrated by the Prophet (saw) and his companions concerning the believers seeing Allah has also reached the level of tawaatur and were recorded by the compilers of the six books, for example, the hadith of Abu Hurayrah, "Some people asked, "O Messenger of Allah, will we see our Rabb on the Day of Resurrection?" The Messenger of Allah (saw) said, "Do you doubt that the moon is seen when it is full?" They said, "No, O Messenger of Allah." He said, "Do you doubt that the sun is seen when there are no clouds to hide it?" They said, "No." He said, then you will see Him just as clearly." [narrated by al-Bukhaari and Muslim, who narrated a similar hadith from Abu Sa'eed al-Khudri, and narrated by Jareer ibn 'Abdullaah al-Bajlee narrated by al-Bukhaari and Muslim; Abu Musa narrated in al-Bukhaari, Sharh at-Tahhawwiyah, p.204-210]

Two religions in a person!!!!!!!!!!

There some Muslim youngsters in this world, doubts even in theory… some matters like Islamic judicial system….hundred lashes...cutting off hands etc and etc (even if ..How and when is another matter) …and they doubt also justice in the judgment day. They are ready to believe, but they doubt. It may be a surprise. There are so many Muslim youngsters in this educating world without getting proper Islamic education. Current Islamic education is limited in rituals only; they don't know so many things. So some are brainwashed by wrong viewpoints .and also their belief is narrow minded. If somebody tells a person could watch a conference in India, live from sitting in a room in Canada and listening and watching carefully speaker's movements all live thousands and thousands of kilometers away. Now you may believe and technology people believe. But if that person was from 100-200 years back, telling like this, nobody was going to believe and people could tell he had something wrong. It is not needed logically to check Islamic laws (but it is needed to check authenticity of viewpoints). My logic and your logic in this brain in size itself are so minute when we check our size in this world. Small part of a human being which exists in earth, earth which exists in universe among so many things What is your size and size of your brain? Still you have doubt about word of the god….about law of the creator...creator knows best…. than creations. So many Muslims are narrow minded or some organizations made them into a narrow minded. These organizations made religion into corner of our room. Also all materialists want religion like that. Religion as personnel matter (secret life matter). You, your room, your prayer hall, your religion. Don't take out into society. don't take out in justice , don't take out in human rights , don't take out in money matters , don't take out in legal system , don't take out outside , it is a inner matter , be a saint in one side and a materialist in other side . And tell we accept all Islam. Only 3%-4% of total population of United Kingdom is Muslims. More than 10 normal banks have Islamic section in UK and also there are two to three fully Islamic banks in UK and it is growing. Recently Qatar Islamic unit wins UK banking license .13%-16 % of India's population are Muslim, is also home to the third-largest muslim population in the world. but we don't have any Islamic banks , and also no Islamic banking section in normal banks and also no Islamic financial schemes available in large system in whole India (except very few in some corners). we can see so many money schemes. Monthly fixed profit money schemes, gold schemes, chitti schemes, real estate fixed schemes, so many loan schemes and so many insurance schemes etc and etc... And rich becomes rich and poor becomes poor... Our town we can see a life insurance agent who is secretary of a masjid. (Before discussing insurance of life, it needs to discuss validity of life insurance with interest in Islam). And also we can get double post of chairman of money scheme in an interest related money firm and president of Muslim organization. If we ask these persons any thing about Islamic finance and Tawarruq transaction, rare chance they know about it. Who cares Islam in case of money? Finger movement in sitting of prayer, they have so much to tell, even a masjid with 23 rakh or 11 rakh tharveeh they are ready to boycott complete masjid. All famous scholars who are accepted by all, different opinions only on some matters and unanimous on all other matters. Our organsaitions are not ready for common matters also. Love of Organization is above than love of Islam. They are not ready to come for a common goal. Interest is haram for everybody .all sectors agree on that .organizations are needed and our organizations needed to work together to achieve all commonly agreed matters. But for them money matter out of deen. This is love of materialism. Our organizations & leaders made our youth to love more organization than Islam. It is good to be in an organization, but love of organization shouldn't hurt Islam in general. Otherwise love of organization becomes upper than love of Islam. Muslims and Muslim organizations need to be united at least in common matters in the name of Islam. Creator defined way of life for creations. Islam is a religion not limited to only rituals. It is complete way of life, religion or way of life for creations which is defined by creator. Our youth needed broadminded Islamic education which must neglect Islam a part of life and materialism another part of life. Two religions in a person or two way of life!!!!

CLASSES OF HALAL AND HARAM

(1) Things which are naturally unlawful.
(2) Earnings which are unlawful.
(1) Things which are naturally unlawful.

The things which are naturally unlawful are wine, blood, meat of pigs, dead animals, etc.
Naturally lawful

The things fit for eating in the world are of three kinds,
(A) Minerals and Natural Resources
(B) Vegetation
(C) Animals or similiar kind
(A) Minerals and Natural Resources
Minerals are of different kinds. What grows out of earth; is lawful for eating ( and drink) i.e. salt, water etc. except what causes harm. There are things which have got the effect of poison. They are unlawful as they are injurious things.
(B) Vegetation
They are lawful for eating such as vegetable, grains, fruits etc. except those which remove intellect, take life and ruin health. The things which destroy intellect are wine and intoxicants. The things which destroy life are poisons. The things which ruin health are medicines used out of time (out dated or inappropriate) .
(C) Animals or similiar kind
They are of two kind
(a ) What is eatable
(b) What is not eatable.
Birds, beasts and animals in land and water which are fit for eating and which, if sacrificed according to the rules of Shariat, become lawful . What is not sacrificed according to the rules of Shariat and what is dead are unlawful,
However out of dead animals , two kinds are lawful--fish and locusts.
The following animals are lawful according to this rule worms in food-stuffs and fruits, etc. What is not liking to a particular person is Makruh for eating.
Rasulullah (sallallaho alaihe wasallam) said : Immerse a fly if it falls in food.'
If an ant falls in food, it does not become impure. if a portion of flesh of a dead man falls in food, the whole food becomes unlawful. It is not on account of impurity, as man does not become impure after death, but it is out of horror.
Animal (except fish and locusts) if sacrificed according to Shariat, becomes lawful except its blood and what is attached to its impurities. Regarding vegetables, what produces intoxication in unlawful and what removes intellect is unlawful .One drop of an impure thing renders food unlawful.
(2) Earnings which are unlawful.
There are two kind of earning-- what is taken willingly or unwillingly and what comes to the owner spontaneously. What is taken willingly or unwillingly are of two kinds.
(A) One kind is what is taken without the knowledge of the owner, such as minerals underneath the ground.
(B) Another kind is what is taken from the owner himself. The latter is of two kinds.
(a) What is taken by force from him, What is taken by force is again of two kind
(i) what is taken from the maintenance and care of the owner, such as quadrupeds,
(ii) what is taken from him by virtue of power of the ruling authorities, such as Zakat and other economic liabilities
(b) What is taken with his permission. . What is taken with the permission of the owner is of two kinds
(i) What is taken from him in exchange, such as buy and sale, dower, wages,
(ii) what is not taken in exchange, such a gift, waist??.
Thus the things of earnings are of six kinds.
(1) To become owner of the things of which there is no owner such as minerals and natural resources, to make barren land fertile, to gather fuels and woods from jungles, to take water from river, to take grass, etc. To take these things are lawful provided there is no owner of these things.
(2) What is taken by force and what is not prohibited are the properties gained after battle and without actual battle. They are lawful for all Muslims when one-fifth is taken out from the war booties and divided justly among those who are entitled to them. It is unlawful to take booty from those unbelievers with whom there is treaty.
(3) What can lawfully be taken by force inspite of prohibition of the owner, such as Zakat . It can only be taken by the ruling authorities.
(4) What is taken in exchange of things with the consent of the owner is lawful, such as buy and sale transactions.
(5) What is taken simply with permission without exchange of things, such as gifts, will, etc, is lawful.
(6) What comes spontaneously in possessions, such as properties by inheritance after deduction of necessary expense such as funeral expenses, death instructions by will or otherwise, expenses of expiation of religious duties, expenses of pilgrimage, etc. They are lawful.
Source: Ihya-Ulum-Id- Din by Imam Ghazzali (r.a.) Revival of Religious Learnings-
English Translation by Fazlul Karim Publisher Darul-Ishaat Karachi Pakistan)

The Importance of Prayer

Question:

What is the Importance of Prayer ?


Answer:

Praise be to Allaah.
The importance of the prayer in Islam cannot be understated. It is the first pillar of Islam that the Prophet (peace be upon him) mentioned after mentioning the testimony of faith, by which one becomes a Muslim. It was made obligatory upon all the prophets and for all peoples. Allah has declared its obligatory status under majestic circumstances.

For example, when Allah spoke directly to Moses, He said,

"And I have chosen you, so listen to that which is inspired to you. Verily, I am Allah! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance. "
[Taha 13-14]


Prophet Muhammad (peace be upon him) during his ascension to heaven. Furthermore, when Allah praises the believers, such as in the beginning of surah al-Muminoon, one of the first descriptions He states is their adherence to the prayers.


virtuous deed. The Prophet (peace be upon him) stated that the most virtuous deed is the prayer. The man asked again and again. The first three times, the Prophet (peace be upon him) again answered, "The prayer," then on the fourth occasion he stated, "Jihad in the way of Allah." [This is form a hadith recorded by Ahmad and ibn Hibban. According to al-Albani, the hadith is hasan. Muhammad Nasir al-Din al-Albani, Sahih al-Targheeb wa al-Tarheeb (Beirut: al-Maktab al-Islami, 1982), vol. 1, p. 150]

The importance of prayer is demonstrated in the many of the Prophet’s statement. For example, the Prophet (peace be upon him) said,

"The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad."
[Recorded by al-Tabarani. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol.1, p. 503.

The importance of the prayers lies in the fact that no matter what actions one performs in his life, the most important aspect is one’s relationship to Allah, that is, one’s faith (imaan), God-consciousness (taqwa), sincerity (ikhlas) and worship of Allah (`ibaadah).

This relationship with Allah is both demonstrated and put into practice, as well as improved and increased, by the prayer. Therefore, if the prayers are sound and proper, the rest of the deeds will be sound and proper; and if the prayers are not sound and proper, then the rest of the deeds will not be sound and proper, as the Prophet (peace be upon him) himself stated.

In reality, the prayer is performed properly – with true remembrance of Allah and turning to Him for forgiveness – it will have a lasting effect on the person. After he finishes the prayer, his heart will be filled with the remembrance of Allah. He will be fearful as well as hopeful of Allah. After that experience, he will not want to move from that lofty position to one wherein he disobeys Allah.

Allah has mentioned this aspect of the prayer when He has said,

"...and establish regular Prayer: for Prayer restrains from shameful and unjust deeds;..." (al-Ankaboot 45).


Nadwi has described this effect in the following eloquent way,

Its aim is to generate within the subliminal self of man such spiritual power, light of faith and awareness of God as can enable him to strive successfully against all kinds of evils and temptations and remain steadfast at times of trial and adversity and protect himself against the weakness of the flesh and the mischief of immoderate appetites. [Nadwi, p. 24]


The overall affect that the properly performed prayers should have upon humans is described in other verses in the Quran:

"Verily, man was created impatient, irritable when evil touches him and niggardly when good touches him. Except for those devoted to prayer those who remain constant in their prayers…"
(al-Maarij 19-23).


As for the Hereafter, Allah’s forgiveness and pleasure is closely related to the prayers. The Messenger of Allah (peace be upon him) said,

"Allah has obligated five prayers. Whoever excellently performs their ablutions, prays them in their proper times, completes their bows, prostrations and khushu* has a promise from Allah that He will forgive him. And whoever does not do that has no promise from Allah. He may either forgive him or punish him."
[Recorded by Malik, Ahmad, Abu Dawud, al-Nasa’I and others. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 616.]

The prayers are a type of purification for a human being. He turns and meets with his Lord five times a day. As alluded to above, this repeated standing in front of Allah should keep the person from performing sins during the day.

Furthermore, it should also be a time of remorse and repentance, such that he earnestly asks Allah for forgiveness for those sins that he committed. In addition, the prayer in itself is a good deed that wipes away some of the evil deeds that he performed. These points can be noted in the following hadith of the Prophet (peace be upon him):

"If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?" The people said, "No filth would remain on him whatsoever." The Prophet (peace be upon him) then said, "That is like the five daily prayers: Allah wipes away the sins by them."
(Recorded by al-Bukhari and Muslim.)

In another hadith, the Prophet (peace be upon him) said,

"The five daily prayers and the Friday Prayer until the Friday prayer are expiation for what is between them."
(Recorded by Muslim.)

Jamaal al-Din Zarabozo
------------
Footnote: *Khusu*= [Khushu` in the prayer is where the person’s heart is attuned to the prayer. This feeling in the heart is then reflected on the body. The person remains still and calm. His gaze is also lowered. Even his voice is affected by this feeling in the heart. For more details on this concept (as well as the difference between it and khudhu`), see Muhammad al-Shaayi, al-Furooq al-Laughawiyyah wa Atharahaa fi Tafseer al-Quran al-Kareem (Riyadh: Maktabah al-Ubaikaan, 1993), pp. 249-254.]

Qualities to look for in a friend

Faith - Righteousness- God-fearing - Morals and Good Character - Those who remembering Allah

Faith

Faith should be the first criterion for a meaningful friendship.

Allah says,

‘The believers, men and women, are Awliya (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) al Maroof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from al Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform as-Salaah (Iqamat-as-Salaah) , and give the Zakaat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely, Allah is All-Mighty, All-Wise.’
[Soorah Tawbah (9): 71]

Thus, the friendship based on the correct faith aims towards supporting and encouraging one another towards the obedience of Allah. Its goal is much more sublime than the friendship that is done for worldly gain, and amongst its benefits is that it is a means to safeguard one’s Aqeedah from being tainted with incorrect beliefs and practices.

Righteousness, God-fearing

The Messenger of Allah (sallallahu alaihi wa-sallam) said: '…Men are of two types, a man who is righteous, fearful of Allah and honorable to Allah, or a man who is vicious, miserable and insignificant to Allah, the Exalted,…' [al-Muntakhab by Abd bin Humayd (793)] The best of people to befriend are those who possess Taqwaa (fear of Allah) for, 'Verily, the most honorable of you with Allah is that (believer) who has Taqwa.' [Soorah al-Hujurat (49): 13] and 'Allah loves those who are al-Muttaqin (those who possess Taqwa).' [Soorah Maryam (19): 63]

Islam gives precedence to Taqwa in all matters, for example, in cases of marriage while choosing a life partner - Allah's Messenger (sallallahu alaihi wa-sallam) stressed upon choosing a pious spouse, he (sallallahu alaihi wa-sallam) said, 'A women is married for four (reasons); her wealth, her nobility, her beauty and her piety. Choose the pious one and you will be successful.' [Saheeh al-Bukharee (7/27)] He (sallallahu alaihi wa-sallam) also said, 'If a man, whose practice of the religion satisfies you, asks you for your daughter in marriage, you should marry them; otherwise, there will be corruption on the Earth.' [At-Tirmidhee]

Choosing a friend is as important as choosing a life partner, therefore the wise choice are the Muttaqoon (those who possess Taqwa). Ali (radhi allahu anhu) advised, 'Befriend righteous people, for they are a good resource to use in this and the last life. Have you not heard the statement of the people of the Fire, 'Now we have no intercessors. Nor a close friend (to help us). (2): 175' [al-Ihya]

Benefits of accompanying righteous people are numerous, amongst which is improving one's religion. As people are always found to be competitive within friends, associating with righteous individuals inspires competing them in righteous deeds, thus expanding the scope of performing righteous deeds and perfecting the religion. Narrated Abu Musa, it was said to the Prophet (sallallahu alaihi wa-sallam), 'A man may love some people but he cannot catch up with their good deeds?' The Prophet (sallallahu alaihi wa-sallam) said, 'Everyone will be with those whom he loves.' [Saheeh al-Bukharee (8/191)] Allah says, 'and the blessed end is for al-Muttaqin (those who possess Taqwa).' [Soorah al-A'raf (7): 128]....

'O you who believe! Take not for Awliya those who take your religion for a mockery, …'
[Soorah al-Maidah (5): 57]


Morals and Good Character

It is necessary that the friends you choose have good character and possess Islamic morals and etiquettes. Good character is a sign of excellence in Eeman.

The Messenger of Allah (sallallahu alaihi wa-sallam) said,
'The most perfect of the believer in faith is the one who is best in conduct and the best of you are those who are best to their wives.' [At-Tirmidhee. Authenticated by Shaikh Al-Albanee. See, Saheeh al-Jamee al-Sageer (1/1232)]

Allah, the Exalted, has encouraged His slaves in the Qur'aan to associate with those who have good characteristics.

Allah says,
'O you who believe! Fear Allah and be with those who are true (in words and in deeds).'
[Soorah at-Tawbah (9): 119]

It is essential that those whom you choose as friends recognize and respect the limits of Allah.

For example, they should understand the Islamic etiquettes of speaking and language, for sometimes talks among friends can go beyond bounds, like one may be involved in sins like Gheebah (backbiting) , nick-naming, slandering, etc. which are generally considered to be very insignificant, but can have disastrous affect on one's Hereafter. .....

The importance of good character is also manifest in the Hadeeth of Allah's Messenger (sallallahu alaihi wa-sallam) who said,

'Nothing will be heavier on the Day of Resurrection in the scale of the believer than good manners. Allah hates one who utters foul or coarse language.' [At-Tirmidhee]

The Messenger of Allah (sallallahu alaihi wa-sallam) was asked about the deed, which will be foremost to lead a man to Jannah, he replied, 'Fear of Allah and the good character.' Then he was asked about the indulgence, which will admit a man to Hell and he replied, 'The tongue and the genitals.' [At-Tirmidhee]


Remembering Allah

One's associates and surrounding should help him remember Allah because man is ordered to remember Allah at all times. Remembrance of Allah strengthens the slave's bond with His Lord and prevents his heart and mind from being heedless of divine guidelines and limits.

Abu Hurayrah (radhi allahu anhu) reported the Messenger of Allah (sallallahu alaihi wa-sallam) saying, 'If anyone sits in a gathering where he does not remember Allah, he will bring grief upon himself (on the Day of Resurrection) , and he who lies down in a place where he does not remember Allah, will bring grief upon himself (on the Day of Resurrection) .' [Abu Dawood]

The superiority of the remembrance of Allah was explained by Allah's Messenger (sallallahu alaihi wa-sallam), who said:

'The example of the one who remembers his Lord, in comparison to the one who does not remember his Lord, is that of a living creature compared to a dead.'
[Saheeh al-Bukharee]

In the present time of trials and tribulations, it is very easy to be caught up in worldly affairs. Allah warns His slaves against associating with those who busy themselves in worldly pleasures and give no heed to the remembrance of Allah.

Allah says,

'And keep yourself patiently with those who call on their Lord, morning and afternoon, seeking His Face and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose hearts We have made heedless of Our Remembrance, one who follows his own lust and whose affairs (deeds) have been lost.'

[Soorah al-Kahf (18): 28]

The Qur'aan informs us that on the Day of Judgment there will be people who will bite their hands in regret that they were lead astray because of choosing wrong people as their friends, they would say,

'Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (this Qur'aan) after it had come to me.' [Soorah al-Furqan (25): 27]

Whereas, those who help one another in piety, truth and remembrance of Allah will surely benefit each other in the Hereafter. Allah will grant them His Shade on the Day of Judgment and He says,

'Friends on that day will be foe's one to another except Al-Muttaqoon (pious, righteous).'
[Soorah az-Zukhruf (43): 67]

Qualities to look for in a friend

Faith - Righteousness- God-fearing - Morals and Good Character - Those who remembering Allah

Faith

Faith should be the first criterion for a meaningful friendship.

Allah says,

‘The believers, men and women, are Awliya (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) al Maroof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from al Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform as-Salaah (Iqamat-as-Salaah) , and give the Zakaat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely, Allah is All-Mighty, All-Wise.’
[Soorah Tawbah (9): 71]

Thus, the friendship based on the correct faith aims towards supporting and encouraging one another towards the obedience of Allah. Its goal is much more sublime than the friendship that is done for worldly gain, and amongst its benefits is that it is a means to safeguard one’s Aqeedah from being tainted with incorrect beliefs and practices.

Righteousness, God-fearing

The Messenger of Allah (sallallahu alaihi wa-sallam) said: '…Men are of two types, a man who is righteous, fearful of Allah and honorable to Allah, or a man who is vicious, miserable and insignificant to Allah, the Exalted,…' [al-Muntakhab by Abd bin Humayd (793)] The best of people to befriend are those who possess Taqwaa (fear of Allah) for, 'Verily, the most honorable of you with Allah is that (believer) who has Taqwa.' [Soorah al-Hujurat (49): 13] and 'Allah loves those who are al-Muttaqin (those who possess Taqwa).' [Soorah Maryam (19): 63]

Islam gives precedence to Taqwa in all matters, for example, in cases of marriage while choosing a life partner - Allah's Messenger (sallallahu alaihi wa-sallam) stressed upon choosing a pious spouse, he (sallallahu alaihi wa-sallam) said, 'A women is married for four (reasons); her wealth, her nobility, her beauty and her piety. Choose the pious one and you will be successful.' [Saheeh al-Bukharee (7/27)] He (sallallahu alaihi wa-sallam) also said, 'If a man, whose practice of the religion satisfies you, asks you for your daughter in marriage, you should marry them; otherwise, there will be corruption on the Earth.' [At-Tirmidhee]

Choosing a friend is as important as choosing a life partner, therefore the wise choice are the Muttaqoon (those who possess Taqwa). Ali (radhi allahu anhu) advised, 'Befriend righteous people, for they are a good resource to use in this and the last life. Have you not heard the statement of the people of the Fire, 'Now we have no intercessors. Nor a close friend (to help us). (2): 175' [al-Ihya]

Benefits of accompanying righteous people are numerous, amongst which is improving one's religion. As people are always found to be competitive within friends, associating with righteous individuals inspires competing them in righteous deeds, thus expanding the scope of performing righteous deeds and perfecting the religion. Narrated Abu Musa, it was said to the Prophet (sallallahu alaihi wa-sallam), 'A man may love some people but he cannot catch up with their good deeds?' The Prophet (sallallahu alaihi wa-sallam) said, 'Everyone will be with those whom he loves.' [Saheeh al-Bukharee (8/191)] Allah says, 'and the blessed end is for al-Muttaqin (those who possess Taqwa).' [Soorah al-A'raf (7): 128]....

'O you who believe! Take not for Awliya those who take your religion for a mockery, …'
[Soorah al-Maidah (5): 57]


Morals and Good Character

It is necessary that the friends you choose have good character and possess Islamic morals and etiquettes. Good character is a sign of excellence in Eeman.

The Messenger of Allah (sallallahu alaihi wa-sallam) said,
'The most perfect of the believer in faith is the one who is best in conduct and the best of you are those who are best to their wives.' [At-Tirmidhee. Authenticated by Shaikh Al-Albanee. See, Saheeh al-Jamee al-Sageer (1/1232)]

Allah, the Exalted, has encouraged His slaves in the Qur'aan to associate with those who have good characteristics.

Allah says,
'O you who believe! Fear Allah and be with those who are true (in words and in deeds).'
[Soorah at-Tawbah (9): 119]

It is essential that those whom you choose as friends recognize and respect the limits of Allah.

For example, they should understand the Islamic etiquettes of speaking and language, for sometimes talks among friends can go beyond bounds, like one may be involved in sins like Gheebah (backbiting) , nick-naming, slandering, etc. which are generally considered to be very insignificant, but can have disastrous affect on one's Hereafter. .....

The importance of good character is also manifest in the Hadeeth of Allah's Messenger (sallallahu alaihi wa-sallam) who said,

'Nothing will be heavier on the Day of Resurrection in the scale of the believer than good manners. Allah hates one who utters foul or coarse language.' [At-Tirmidhee]

The Messenger of Allah (sallallahu alaihi wa-sallam) was asked about the deed, which will be foremost to lead a man to Jannah, he replied, 'Fear of Allah and the good character.' Then he was asked about the indulgence, which will admit a man to Hell and he replied, 'The tongue and the genitals.' [At-Tirmidhee]


Remembering Allah

One's associates and surrounding should help him remember Allah because man is ordered to remember Allah at all times. Remembrance of Allah strengthens the slave's bond with His Lord and prevents his heart and mind from being heedless of divine guidelines and limits.

Abu Hurayrah (radhi allahu anhu) reported the Messenger of Allah (sallallahu alaihi wa-sallam) saying, 'If anyone sits in a gathering where he does not remember Allah, he will bring grief upon himself (on the Day of Resurrection) , and he who lies down in a place where he does not remember Allah, will bring grief upon himself (on the Day of Resurrection) .' [Abu Dawood]

The superiority of the remembrance of Allah was explained by Allah's Messenger (sallallahu alaihi wa-sallam), who said:

'The example of the one who remembers his Lord, in comparison to the one who does not remember his Lord, is that of a living creature compared to a dead.'
[Saheeh al-Bukharee]

In the present time of trials and tribulations, it is very easy to be caught up in worldly affairs. Allah warns His slaves against associating with those who busy themselves in worldly pleasures and give no heed to the remembrance of Allah.

Allah says,

'And keep yourself patiently with those who call on their Lord, morning and afternoon, seeking His Face and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose hearts We have made heedless of Our Remembrance, one who follows his own lust and whose affairs (deeds) have been lost.'

[Soorah al-Kahf (18): 28]

The Qur'aan informs us that on the Day of Judgment there will be people who will bite their hands in regret that they were lead astray because of choosing wrong people as their friends, they would say,

'Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (this Qur'aan) after it had come to me.' [Soorah al-Furqan (25): 27]

Whereas, those who help one another in piety, truth and remembrance of Allah will surely benefit each other in the Hereafter. Allah will grant them His Shade on the Day of Judgment and He says,

'Friends on that day will be foe's one to another except Al-Muttaqoon (pious, righteous).'
[Soorah az-Zukhruf (43): 67]