Islamic morality guarantees all people's social and personal lives and shows them how to live the easiest, most content, and happiest life. This morality prescribes justice, tolerance, compassion, and helpfulness toward all people, regardless of gender, age, and economic status. Irrespective of whom they are dealing with, Muslims are required to always abide by this morality as best they can. Muslims adopt these superior moral characteristics because Allah tells them to do so. As a result, a person's social status, gender, age, and other such characteristics are irrelevant to them.
Allah states the importance of treating parents well. Parents do their best to give their children a good education, a decent character, and teach them to treat all other people properly. Given that they make many sacrifices, financial or otherwise, for many years, the children are obligated to return their efforts and selfless support with respect and service. Allah reveals this responsibility in the Qur'an:
We have instructed man to honor his parents. (Surat al-'Ankabut: 8)
We have instructed man to be good to his parents. (Surat al-Ahqaf: 15)
Say: "Come, and I will recite to you what your Lord has made forbidden to you: that you do not associate anything with Him, that you be good to your parents, that you do not kill your children because of poverty-We will provide for you and them, that you do not approach indecency-outward or inward, and that you do not kill any person Allah has made inviolate-except with the right to do so. That is what He instructs you to do so that, hopefully, you will use your intellect." (Surat al-An'am: 151)
The Qur'an also reveals that one must treat parents well and avoid arrogance and pride:
Worship Allah, and do not associate anything with Him. Be good to your parents and relatives, orphans and the very poor, neighbors who are related to you and neighbors who are not related to you, companions and travelers, and your slaves. Allah does not love anyone vain or boastful. (Surat an-Nisa': 36)
Clearly, Allah advises people to always be tolerant, understanding, compassionate, and respectful toward their parents, especially toward their mothers. He also reminds us of the difficulties that mothers suffer while giving birth and raising their children. For example:
We have instructed man concerning his parents. Bearing him caused his mother great debility, and the period of his weaning was two years: "Give thanks to Me and to your parents. I am your final destination." (Surah Luqman: 14)
We have instructed man to be good to his parents. His mother bore him with difficulty and, with difficulty, gave birth to him; and his bearing and weaning take thirty months. Then when he achieves his full strength and reaches forty, he says:
"My Lord, keep me thankful for the blessing You bestowed on me and on my parents, and keep me acting rightly, pleasing You. Make my descendants righteous. I have repented to You, and I am truly one of the Muslims." (Surat al-Ahqaf: 15)
Every mother suffers for many months and displays great devotion in order to give birth. As Allah reveals, this is an agonizing process for her. After this period, she adopts a selfless devotion and begins to feed and nurture her child. Allah reminds people of this reality and points out that mothers are very special beings.
In addition, He advises people not to forget their parents' selfless devotion to them and to treat them equally well when they reach old age and become dependent:
Your Lord has decreed that you should worship none but Him, and that you should show kindness to your parents. Whether one or both of them reach old age with you, do not say "Ugh!" to them out of irritation, and do not be harsh with them; rather, speak to them with gentleness and generosity. Take them under your wing, out of mercy, with due humility and say: "O Lord, show mercy to them as they did in looking after me when I was small." (Surat al-Isra': 23-24)
As we all know, old age means the loss of physical strength, dynamism, health, and energy. Such people become dependent on other people's care, protection, and help. Their mental faculties decrease, and they come face to face with memory loss and other problems. Muslims, as required by Allah, treat their elderly parents with compassion, tolerance, understanding, and care.
In the verses cited above, Allah reveals how Muslims should treat their elderly parents. As we see, He forbids Muslims to show even the slightest disrespect toward their parents and commands them to say nice things and treat them gently so that they will have no reason to become upset. As a result, Muslims are very understanding, considerate, and careful with their elderly parents. They do their best to make their parents comfortable and continue to love and respect them.
Considering the difficulties and complaints associated with old age, Muslims try to provide for their parents' needs before being asked to do so. Whatever the circumstances, they are always polite and giving.
Muslims not only provide for their parents' spiritual and psychological needs, but also do everything to meet their material and financial needs. Allah reveals that parents have rights to their children's financial assistance:
They will ask you what they should give away. Say: "Any wealth you give away should go to your parents and relatives, orphans and the very poor, and travelers." Wher good you do, Allah knows it. (Surat al-Baqara: 215)
Prophet Yusuf's (Joseph's) (as) exemplary treatment of his parents is a perfect example for all people ("as" is short for "alayhis salam", which means "peace be upon him".) Following his appointment by the King as treasurer of Egypt, he hosted his parents in the most respectable manner and then expressed his gratitude and devotion to them by seating them on the throne. Allah reveals Yusuf's (as) behavior:
Then when they entered into Yusuf's presence, he drew his parents close to him and said: "Enter Egypt safe and sound, if Allah wills." He raised his parents up onto the throne. The others fell prostrate in front of him. He said: "My father, truly this is now the interpretation of the dream I had. My Lord has made it all come true, and He was kind to me by letting me out of prison and brought you from the desert when Satan had caused dissent between me and my brothers. My Lord is kind to anyone He wills. He is indeed All-Knowing and All-Wise." (Surah Yusuf: 99-100)
The Qur'an reveals that believers pray for their parents and for Allah's forgiveness and mercy for them. From some of the verses, we gather that the Prophets made similar prayers. Allah reveals that Prophet Nuh (Noah) (as) prayed for his parents:
"O My Lord, forgive me and my parents and all who enter my house as believers, and all the men and women of the believers. But do not increase the wrongdoers except in ruin" (Surah Nuh: 28).
We understand from the Qur'an that Islamic morality places a great value on parents. Allah makes clear that such character traits are important for all Muslims when they are young as well as when they are old.
However, in certain cases believers are required to disobey their parents. For example:
But if they try to make you associate something with Me about which you have no knowledge, do not obey them. Keep company with them correctly and courteously in this world, but follow the way of him who turns to Me. Then you will return to Me, and I will inform you about the things you did. (Surah Luqman: 15)
Through this verse, Allah advises Muslims to disobey their parents only if the latter choose to rebel against Allah and encourage their children to do the same. But still, as required by Islam's morality, one must not be disrespectful toward them and must honor their wishes and treat them well.
Source:
http://www.womaninthequran.com/
The concept of happiness in Islam is expressed in the Qur’ân and Sunnah in a number of different ways. First, we find the Qur’ân discussing the “good life”. Allah says: “Whosoever does right, whether male or female, and is a believer, we shall make them live a good life, and We shall pay them a recompense in proportion to the best of what they used to do.” [Sûrah al-Nahl: 97]
This “good life” is happiness itself. It is realized through faith and good deeds. This does not mean that we will not face difficulties in our good life. Our worldly lives, even when they are bolstered by faith and good works, are never free from distress and vexations. This world is the abode of toil, as Allah says: “Certainly We have created man to be in toil.” [Sûrah al-Balad: 90]
This world is the abode of tests and trials. Allah says: “Verily We created Man from a drop of mingled sperm, in order to try him: so We gave him (the gifts) of hearing and sight.” [Sûrah al-Insân: 2]
Allah also says: “Every soul shall have a taste of death: and We test you by evil and by good by way of trial, and to Us is your return.” [Sûrah al-Anbiyâ’: 35]
The concept of happiness is also expressed in the Qur’ân as a negation of wretchedness and misguidance. It is also expressed through by contrasting it with the description, of a narrow, straightened life.
Allah says: “But he who turns away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection.” [Sûrah TâHâ: 124]
Wretchedness is the opposite of happiness. It is a state of being bereft of Allah’s remembrance. The way to distance oneself from wretchedness is to follow the path of guidance. This is what brings about happiness.
The Qur’ân also uses the concept of “the openness of the heart” to express happiness. Allah says: “Those whom Allah wills to guide, He opens their breast to Islam; those whom He wills to leave straying, He makes their breast close and constricted, as if they had to climb up to the skies: thus does Allah (heap) the penalty on those who refuse to believe.” [Sûrah al-An`âm: 125]
Another expression is the “contentment of the heart”. Allah says: “Those who believe, and whose hearts find contentment in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find contentment.” [Sûrah al-Ra`d: 28]
The contentment and openness of the heart are aspects of happiness which are achieved through keeping up the remembrance of Allah and through following the guidance of Islam.
Total and perfect happiness is achieved through true devotion in worship to Allah, salvation from Hell, and admission to Paradise in the Hereafter.
Allah says: “On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy. Those who are wretched shall be in the Fire: There will be for them therein (nothing but) the heaving of sighs and sobs. Abiding therein so long as the heavens and the earth endure, except as your Lord please; surely your Lord is the mighty doer of what He intends. And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off.” [Sûrah Hûd: 105-108]
Believers can be tested with tribulations and illness, though when they are granted patience to endure and they seek their reward with their Lord, it is best for them.
Prophet Muhammad (peace be upon him) said: “How amazing are the believer’s affairs; all his affairs are good for him. If good befalls him, he is grateful and that is good for him, and if he is afflicted by calamity he is patient and that is also good for him. This is only for the believer.” [Sahîh Muslim]
Ibn Mas`ûd said: “Allah has placed ease and happiness in certainty of faith and contentment. He has placed worry and misery in discontent and doubt.”
The contentment that Ibn Mas`ûd is referring to here is to be reconciled to Allah’s decree and with the portion that Allah has allotted to His servant. This is the way to attain peace of mind and happiness. By contrast, being discontented and resentful about one’s circumstances, unsatisfied with one’s portion that Allah has allotted, and having doubts about one’s faith, this is the way to anxiety, misery, and distress.
I ask Allah to make us all among those who attain happiness.
by Sheikh `Abd Allah b. Abd al-Aziz al-Zayidi
The arrogant are distinctly avaricious and desirous of prestige. They are known both for their ambition as well as their desire to gain prestige. Wherever they are, they want to be the supreme, unique and most powerful one. They rely on their beauty, possessions, intelligence or status, that is, in the things of which they boast. Moreover, they believe they will never lose these qualities or possessions. Not for a moment do they feel any doubt about their flawed way of thinking. Although those around them are aware of their shortcomings, they believe themselves irreproachable. In actuality, they suffer many weaknesses due to their failure to grasp these facts. This mental deficiency is related in the Qur' an as follows:
Among them there are some who listen to you. But can you make the deaf hear even though they cannot understand? Among them there are some who look at you. But can you guide the blind, even though they cannot see? (Surah Yunus: 42-43)
Though the reasons for arrogance differ from one person to another, depending on their respective traits, there is a state of mind common to nearly all arrogant people. In the following section, we will consider some general character traits that result from this state of mind.
They are in a Diseased and Disturbed State of Mind
A normal person, who enjoys a stable state of mind, is extroverted, open and sincere. An arrogant person, however, suffers a darkened and disturbed state of mind. Being deceived and carried away by his pride, his inner-world is a sombre place of distress and anxiety; consumed with devious thoughts and schemes. Such a state of mind becomes exhausting, and causes them to age before their time.
Lacking in character, they are cold and ill-tempered. It is rare to see a pleasant expression or sign of affection or appreciation on their face, or to hear an encouraging word from them. One cannot feel relaxed among them or enjoy their company. Men tend to become aggressive and irascible. In woman, on the other hand, arrogance manifests itself as uneasiness. Wherever they are, a minor problem is likely to cause tension in them and absorb them in quarrel.
They Greatly Fear Making Mistakes
All acts and thoughts of those who are abundantly proud are directed towards earning the appreciation of others, and of making themselves out to be superior. For this reason, they excessively fear making mistakes. For them, making mistakes is a form of humiliation. They have total confidence in themselves, yet, paradoxically, feel the constant worry of doing the wrong thing. The arrogant ardently avoid all kinds of mistakes; making a mistake for them is an embarrassment. Therefore, they deny even the possibility. They are in a constant struggle to escape accusation of any faults. In a verse, Allah describes a disposition of these people:
Do you not see those who praise themselves for purity? No, Allah purifies whoever He wills. They will not be wronged by so much as the smallest speck. (Surat an-Nisa' : 49)
The arrogant humiliate others when they discover their mistakes. They exaggerate the errors other people make, taking every opportunity to bring these to light. They show no pity for anyone who commits an error, and become condescending towards them. They erroneously assume that if they reveal others' mistakes they make apparent their own faultlessness. Therefore, no one can feel at ease in their company. Such people always create an atmosphere of negativity.
Due to these reprehensible qualities, the arrogant can never master sincerity in its true sense. They remain deprived of this quality because they are aloof, always scheming. Such traits hinder them from being sincere towards others, being the reason why others distance themselves from them. They always fear that sincere behaviour, or natural shortcomings may become an object of ridicule. Due to their bad character, the arrogant are usually abandoned by others when they lose their power or fortune. Yet, we need to remember that, even at those times when they feel they are powerful, they are still alone in their own inner-world, so distant from the morality of the Qur' an.
They Cannot Stand Criticism
Being subject to criticism is something an arrogant person dislikes immensely. When criticised, his facial muscles tense up, and his expression dulls. Concerned about damage to his prestige, he is dismayed. He assumes that, if he makes a mistake, he will be ridiculed or humiliated by others, just as he is accustomed to reprove others in similar situations. He believes that being subject to criticism or admonition is degradation. To adopt such a state of mind is detrimental both in the spiritual and physical sense. Their tone of voice fluctuates, they are impaired by twitching, and in their face, you will not find signs of sincerity. Ultimately, they never find peace and comfort.
They maintain goals such as being "the most beautiful," "the most clever" or "the most qualified." Such pursuits place them under constant pressure. Seeing themselves as so perfect or superior, (or rather that they aim to prove themselves to be so), even a minor admonishment suffices to infuriate them. However, there is a point on which they are forgetful; they may seek to present themselves as perfect and infallible, and in some cases even succeed at doing so. Yet, on the Day of Judgment, they will be confronted with all their wrongdoings, whether minor or grave. As Allah informs us in the Qur' an, "Do they not know that Allah knows what they keep secret and what they make public?" (Surat al-Baqara: 77), everything about them is known to Allah, the Almighty. But being forgetful of their Lord and the Day of Judgment, they only deceive and humiliate themselves.
Praise Is What Pleases Them
That state of mind peculiar to the arrogant is discernible in their looks and their manner of speaking. These people either praise themselves openly, or place themselves in those circumstances by which they will gain praise. On the other hand, other people' s good qualities make them envious. This envy becomes immediately perceptible in their facial expression. Because of their arrogance, they become unsociable. Basically, they are tense and distressed, trying to appear "cool" and different to others. What they enjoy most is praising themselves or to be praised by others.
On the contrary, believers are aware that they are merely servants of Allah, and only Allah is Praiseworthy. The Prophet Muhammad (saas) sets an example of modesty for all Muslims, as revealed in his saying:
Do not exceed bounds in praising me; I am only the Lord' s servant; then call me the servant of Allah and His messenger. (Bukhari, Muslim)
Arrogance Prevents Man from Loving and Being Loved
The arrogant love themselves most, and thus, can never experience true love. At most, they can only pretend to love. They find it demeaning to show their love to others; they always desire to be the one to whom love and attention is shown. They deem it to be a kind of weakness to love others and to show them affection.
Due to their overbearing pride, they are incapable of love. Loving another person demands, primarily, that one be able to discern those qualities that are deserving of love. Yet, an arrogant person is loath to recognise these favourable qualities in people. Indeed, in their eyes, it is they who are most worthy of love. For this reason, they feel jealous of the beauty, intelligence, virtue or possessions of others. Sometimes, this jealousy reaches to such an extent that they wish others to lose all their good.
Another reason why they are incapable of showing love is that they cannot appreciate other people' s good qualities. Moreover, even if they were to recognise them, they expressly avoid mentioning them. The presence of someone else with better qualities than they make them feel uneasy. Consumed with jealousy, they are malicious and hostile.
The arrogant, with such disquieted spirit, are, in actuality, in great loss; throughout their lives, they are never able to experience true love, a feeling which is a great blessing from Allah. Apart from not being able to love, they are also not loved in the true sense, though they may be good-looking or intelligent. Because they share certain mutual interests, they may have established relationships with some people. Otherwise, most dislike their company. There is something unpleasant about their character and air. Considering the absence of tenderness, warmth, sincerity and modesty in their character, it is not difficult to understand why people avoid such people, no matter what their status or privilege.
They Are Unable to Enjoy Anything
An arrogant person is also unable to enjoy anything. Events and places that others generally take pleasure in do not meet up to their taste. In such circumstances, they seek the imperfections of others, and, all the while, strive to make known their supposed superiority. They consider being "cool" and "indifferent" as a mark of that superiority, and find it degrading to enjoy themselves.
Nevertheless, it is again only themselves who suffer from the consequences of such a disposition; they cannot taste the blessings of having joy, constantly submerged in their gloomy world. Curiously, they are incapable of understanding the reason for their uneasiness. Although they possess many superior features, according to them, they cannot rid themselves of distress and unhappiness. This demonstrates the fact that those who are arrogant towards Allah are bereft of understanding; they cannot grasp that it is Allah Who inspires this anxiety into their hearts.
A verse gives a detailed account of the sort of the arrogance of these people:
When he is told to have fear of Allah, he is seized by pride which drives him to wrongdoing... (Surat al-Baqara: 206)
Allah causes these people to feel depressed and buries them in ignominy, on account of their "pride" and "forgetfulness" of Him:
When Allah desires to guide someone, He expands his breast to Islam. When He desires to misguide someone, He makes his breast narrow and constricted as if he were climbing up into the sky. That is how Allah defiles those who disbelieve. (Surat al-An' am: 125)
Surely these are the troubles inflicted upon people in this world; their repayment in the hereafter will be much severer.
There's a hadtih regarding jihad an nafs: "The best type of jihaad is the jihaad of the one who strives against his own self (jihaad al-nafs) for the sake of Allaah." it doesnt state which hadith it is from. But some people also say that this is fabricated? is this correct?
Allah Most High said:
{And whosoever STRIVES (JAAHADA), STRIVES (YUJAAHIDU) only for himself} (29:6). {As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers.} (29:69) This is a Meccan Sura and the two verses refer to Jihad al-Nafs. There was no military jihad then.
Without jihad of the nafs, fighting leads to Hellfire.
Allah Most High said:
{WA NAFSIN WA MAA SAWAAHA, FA-ALHAMAHA FUJURAHA WA TAQWAHA. QAD AFLAHA MAN ZAKAAHA WA QAD KHAABA MAN DAS- SAAHA} "By the nafs and the proportion and order given to it, and its inspiration as to its wrong and its right; Truly he succeeds who purifies it, and he fails that corrupts it" (91:7-10). This is also a Meccan Sura.
Without purification, the nafs remains a "soul that enjoins evil" (al-nafs al-ammara bil-su') until it surrenders itself in total obedience to the call of animal passions and shaytan.
Allah Most High said:
{Have you seen the one who chooses for his god his own lust?} (25:43). {He followed his own lust. Therefore his likeness is as the likeness of a dog; if you attack him he pants with his tongue out and if you leave him he pants with his tongue out} (7:176). These are both also Meccan Suras.
About the person who controlled the passion of his ego Allah says: {But as for him who feared to stand before his Lord and restrained his soul from lust, Lo! The garden will be his home} (79:40-41). This is also a Meccan Sura.
The above are among the many Meccan verses and Suras enjoining jihad al-nafs. One that denies that there was/is such a Divine command commits kufr. Such a command cannot mean military jihad, as there was no permission - much less an order - for such a jihad until the Madinan period.
Further, the Prophet said upon him peace:
1. "The mujahid is he who makes jihad against his nafs (ego) for the sake of obeying Allah.
- Ibn Hibban (#1624, 2519): Authentic;
- Shu`ayb al-Arna'ut (Commentary on Ibn Hibban): authentic;
- al-Hakim: sahih;
- `Iraqi confirms him;
- it is also in Tirmidhi, Ahmad, and Tabarani;
- Albani included it in the "Sahiha".
2. "`A'isha, Allah be well-pleased with her, asked: 'Messenger of Allah, we see
jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best jihad is a perfect Hajj (pilgrimage to Makkah).'" (Sahih Al-Bukhari #2784)
3. On another occasion, a man asked: "Should I join the jihad?" The Prophet asked upon him peace, "Do you have parents?" The man said yes. The Prophet said: "Then do jihad by serving them!" (Sahih Al-Bukhari #5972)
4. Another man asked: "What kind of jihad is better?" The Prophet replied upon him peace: "A word of truth spoken in front of an oppressive ruler." (Sunan Al-Nasa'i #4209)
5. The Prophet also said upon him peace: "The strong one is not the one who overcomes people, the strong one is he who overcomes his nafs [ego]. Al-Haythami declared it authentic in Majma` al-Zawa'id.
6. The Prophet upon him peace, said to Abu Sa`id al-Khudri: "Even if one strikes unbelievers and idolaters with his sword until it breaks, and he is *completely* dyed with their blood, the Rememberers of Allah are above him one degree."
The above authentic hadiths provide additional explicit evidence - especially 1 and 5 - refuting the lie that "all the evidence for jihad al-nafs is fabricated or weak."
Further:
Allah Most High is Tayyibun and accepts only the Tayyib. He declares in the Qur'an that He accepts acts of worship only if they are based on:
- purification of the self (qad aflaha man zakkaha)
- soundness of the heart (illa man ata Allaha bi-qalbin salim)
- an humble spirit (wa-innaha lakabiratun illa `alal khashi`in)
Purification of the Intention is the general heading for these. That is why the Imams (eg Bukhari, Shafi`i, Nawawi) always began their books of fiqh with the hadith of intention: "Actions count only according to intention."
An act outwardly considered worship but performed without pure intention is not considered worship, even fighting and dying in defense of Muslims. The Prophet upon him peace, explicitly said of one such fighter that he was bound for the fire.
In fact, purification of intention is needed for all five pillars of Islam. Such purification is a fard `ayn and is required of all.
Thus those that claim there is no jihad al-nafs in Islam have imperiled their Islam and might make their shahada, salat, zakat, sawm, hajj, AND jihad worthless. Allah is our refuge from this.
Source:livingislam.com by Hajj Gibril GF Haddad
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What is Zakat Al-Fitr?
Zakat Al-Fitr is a small amount of alms that Muslims are obliged to pay as charity at the end of Ramadan.The origin of the obligation can be dated to the month of Sha`ban in the second year of Hijrah. Ibn `Umar said: “Allah’s Messenger enjoined the payment of one Sa` of dates or one Sa` of barley as Zakat Al-Fitr on every Muslim slave or free, male or female, young or old, and he ordered that it be paid before the people went out to offer the `Eid prayer.”
What is the purpose of Zakat Al-Fitr?
1) For the individual, his or her payment of Zakat Al-Fitr is to ensure the completion of their fast and compensation for any shortcomings in their acts or speech.
2) For the society it is for spreading love and happiness among its members, particularly the poor and needy, during the day of Eid.
3) It also purifies one’s soul from such shortcomings as the adoration of property, and from miserliness.
4) It purifies one’s property from the stain of unlawful earnings.
When is Zakat Al-Fitr paid?
It is not permissible to delay giving Zakat Al-Fitr after the day of Eid.
Most scholars believe that it is permissible to pay Zakat Al-Fitr a day or two before Eid. Ibn Umar reported that the Prophet Mohamed PBUH ordered them to pay Zakat Al-Fitr before the people went out to perform the `Eid prayer. However some scholars like Al-Shafii & Abu Hanifa reported that it is permissible to pay Zakat Al-Fitr even in the beginning of Ramadan. Scholars who supported this opinion explained that it is better for the needy, and also to make sure that the payment reaches its intended destination. This is especially important these days as Zakat Al-Fitr is transferred from country to another and that may take at least several days.
What is the amount of Zakat Al-Fitr?
The amount of the Zakat Al-Fitr mentioned by the Prophet Mohamed PBUH is a Sa' (four handfuls with the two hands together, not closed and not opened) of dates, raisins, wheat or barley. Some scholars say it is permissible to give any kind of food as long as it is the main staple in that particular region or the normal food of the person.
However, it is permissible to give the amount of the Zakat Al-Fitr in money. This can be calculated according to the amount of food mentioned previously.
L ailat-ul-Qadr is
A very special time
I n the year, and
L ailat-ul-Qadr must be taken
A advantage of
T o exceed in reward, and this
U nique night
L asts only a few hours, so read
Q ur’an
And pray a lot, and
D o
R ememberance of Allah, and ask for forgiveness.
