What Is The Religion of Islam?

بسم الله الرحمن الرحيم
In the Name of Allah, Most Merciful, Most Compassionate
Assalaamu alaykum

Dear Friends

I pray that you are well.

It has been said that the religion of Islam revolves around the hadith of intention.

On the authority of Ameer ul-Mu'mineen (the Commander of the Faithful), Abu Hafs `Umar ibn al-Khattaab, Allah be pleased with him, who said: I heard the Messenger of Allah Allah bless him and grant him peace say:

"Actions are but by intentions and every man shall have only that which he intended. Thus he whose migration (Hijrah to Madinah from Makkah) was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." (Bukhari & Muslim)

This is the most central hadith in Islam. Some of the scholars have said that it is one third of knowledge, because the actions of man involve his heart, his tongue and his limbs, and hence the intention in the heart is one third of that. Imam Abu Dawood said this hadith is equal to half of Islam because the religion is either apparent (which is practice) or hidden (which is the intention). This deals with what is hidden so it is half of the religion.

Islam is the religion of the heart and the fruits of our actions are reflected in the heart. The heart is the worth in every human being.

"A Day when neither wealth nor sons benefit, except he who brings to Allah a sound heart."
(Quran Shu'ara 26:88-89)

"Verily Allah does not look at your bodies nor to your forms; but rather He looks at your hearts." (Muslim)

Actions have a two-way connection with the heart. The actions are where the heart expresses itself and also the realm of transformation because the heart changes in response to these actions but the heart is the point. Intentions are extremely significant. It changes the focus to the quality of our actions. It makes us extremely humble, not judgmental with other people but wish the best of other people because the true worth is hidden.

Through intention, mundane activities transform to worship. Everything we do has to be intended to be for Allah, i.e., for anything we do, we want to make sure that it will be acceptable to Allah and will not in any way interfere with the upholding of His religion. A good action with the wrong intention will not get us any reward in the Hereafter. Bad intentions destroy good works. The scholars telling themselves and the world to look to our hearts before we engage in any action because if the heart is ruined, that action is ruined.

He who has made the intention to do a good deed, without actually performing it, equal to the reward of a good deed. And he who has made the intention to do an evil deed, which one then does not perform, as equal to a complete good deed [also], and if one were to act upon it then it is deemed as a single evil deed. And if one performs a good deed then Allah writes it down as ten, and this is an immense Grace, as He has multiplied for the slaves their good deeds, but has not multiplied their evil deeds against them.

"Verily Allah Most High has written down the good deeds and the evil deeds, and then explained it [by saying]: Whosoever intended to perform a good deed, but did not do it, then Allah writes it down with Himself as a complete good deed. And if he intended to perform it and then did perform it, then Allah writes it down with Himself as from ten good deeds up to seven hundred times, up to many times multiplied. And if he intended to perform an evil deed, but did not do it, then Allah writes it down with Him as a complete good deed. And if he intended it [i.e. the evil deed] and then performed it, then Allah writes it down as one evil deed." (Bukhari and Muslim)

Allah has made it that the odds are in our favor. So this is His mercy. So we should hasten to His mercy. Tremendous shame is on the one who despite this gets trap in the anger of Allah. Allah's kindness is even more than that.

In Islam, the highest station one can be is to be the slave of God. The submission is the key to unlock the greatest bliss now in this life. This submission is on three levels--body, mind and soul (heart). Each of these three corresponds to three Arabic words. Islam is linked to physical form of submission, Iman is linked to the mental form of submission and Ihsan is linked to the spiritual form of submission.

Also on the authority of `Umar, Allah be pleased with him, who said:

One day while we were sitting with the Messenger of Allah (Allah bless him and grant him peace) there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journey were to be seen on him and none of us knew him. He walked up and sat down in front of the Prophet (Allah bless him and grant him peace), with his knees touching against the Prophet's (Allah bless him and grant him peace) and placing the palms of his hands on his thighs he said:

“O Muhammad, tell me about Islam.”

The Messenger of Allah (Allah bless him and grant him peace) said: “Islam is to testify that there is no deity worthy of worship but Allah and Muhammad is the Messenger of Allah, to perform prayers, to give zakat, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so.”

He said: “You have spoken rightly”; and we were amazed at him asking him and saying that he had spoken rightly. He (the man) said: “Tell me about Iman.”

He (the Prophet, Allah bless him and grant him peace) said: “It is to believe in Allah, His Angels, His Books, His Messengers, and the Last Day, and to believe in Divine destiny (Qadr), both the good and the evil of it.”

He said: “You have spoken rightly.” He (the man) said: “Then tell me about Ihsan.”

He (the Prophet, Allah bless him and grant him peace) said: “It is to worship Allah as though you see Him, and if you do not see Him, then (knowing that) truly He sees you.”

He said: “Then tell me about the Hour.”

He said: “The one questioned about it knows no better than the questioner.”

He said: “Then tell me about its signs.”

He said: “That the slave-girl will give birth to her mistress, and that you will see barefooted, naked destitute shepherds competing in constructing lofty buildings.”

Then he (the man) left, and I stayed for a time.

Then he (the Prophet, Allah bless him and grant him peace) said: “O `Umar, do you know who the questioner was?”

I said: “Allah and His Messenger know best.”

He said: “It was Jibril, who came to teach you your religion.”

It was related by Muslim.

Islam in its specific meaning refers to the physical actions. The rules and the law of Islam and the religion itself is upheld by five pillars-- testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, Allah bless him and grant him peace, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan.

On the authority of Ibn Umar, the son of Umar bin Al-Khattab, may Allah be pleased with both, who said : I heard the messenger of Allah say:

"Islam has been built on five [pillars]: testifying that there is no god but Allah and that Muhammad is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan." (Bukhari and Muslim)

Iman is the submission that everyone must do in their mind. It is the most important of the three forms of submission because of its consequence. It is most dire if it is negative and most great if it is positive.

The six most essential of Iman are:

1) the belief in Allah that He exist, and is described with the Lofty and Perfect Attributes, and is free from all deficient characteristics. And it includes the belief that He is One, The Truth, The Independent, and He is the Only Creator of all that exists, and He changes the creation as He wishes and He acts within His Kingdom whatever He wishes. that He is the creator, one without partner,

2) the belief in the Angels, that they are His honored slaves, and that they do not act except according to Allah's command.

3) the belief in Allah's revealed Books and they are the laws from Allah before they were meddled and altered with in the hands of people),

4) the belief in the Prophets and they were chosen by Allah for the guidance of people and they were divinely protected from sins, that they are truthful in all that they have conveyed about Allah, and that they were aided by Allah in the miracles that they performed to prove their truthfulness, and that they conveyed and explained the Message of what Allah has ordered us with. Also, we must respect and honor them all, and we must not differentiate between them.

5) the belief in the Last Day in which Allah will resurrect people from their graves, collected together on the Day of Judgment, and on that Day will be the Accounting of our deeds, and the weighing in the Mizan (Scales), and the crossing of the Sirat (Bridge), and finally the entry to either Paradise or Hellfire.The belief that Paradise is the place for rewarding the doers of good, while Hellfire is the place for retribution for the doers of evil.

6) the belief in destiny. Everything that happen in the universe is by destining of Allah and his will for a wisdom He knows. Allah knows all that has happened and all that will happen, and that He has written this down in the Protected Tablet (al-Lawh al-Mahfuz) which is with Him, and that nothing can happen except by Allah's Will and Permission.

Whoever believes will be safe and successful, whoever reject is astray and doomed. Anyone who denies Allah, His Angels, His Books, His Prophets, Day of Judgment and Destiny has gone far far astray.

Ihsan refers to the third and highest level. Ihsan is the beautifcation of a person's interior being, i.e his spiritual perfection. The real weight of the physical actions depend on the weight of the spiritual action, the intention. The pure beautification of person's practice is to worship Allah as though he sees Him, and if he does not see Allah, then he worships Him knowing that Allah sees him.

The scholars have mentioned that the higher level of worshiping Allah as though one sees Him is the level of mushaahadah. This implies that the person worships Allah seeing the effect of Allah's Names and Attributes in all the things around him. For example, when he sees mercy shown by an animal to its young he sees this as the effect of the mercy of Allah upon His creation, and so on. Thus, whatever the slave sees around him he is reminded of the perfect attributes of Allah. It does not mean that the slave sees Allah with his eyes, as this ru'yaa (Seeing) is only for the believers on the Day of Resurrection. The second and lower level of Ihsan is where the slave is constantly aware of Allah watching him at all times.

The person who attests to the two testimonies of faith (shahada) and displays the major outward aspects of Islam is considered a Muslim, while the one who goes further than that and increases in actions and beliefs is called a Mu'min. Thus the Mu'min is at a higher station than the Muslim. And the one who achieves the level of Ihsan is the best of the three and is called a Muhsin.

The religion of Islam offers people the most unimaginable joy in this life. It is joy of being with Allah, a joy of being in one with your purpose and the key of that joy is submission. Allah put man for tremendous purpose on the earth. Allah made angels bow to Adam. Man in principle is something tremendous with Allah. Allah has given man functions and capacities, that if he was to perform them, he is something tremendous with Allah, even the angels bow before the figure of man.

Iman is the single greatest thing that one can possess. Iman is the key to the Garden. Whoever dies believing in Allah and His Messenger, Allah bless him and grant him peace, and not reject what the Messenger, Allah bless him and grant him peace, has brought is of the people of Paradise. Whoever dies in Iman is of the people of Paradise but he might go to hell and might be for a long time because of his sins for not doing the deeds of Islam. Going to Paradise without Hell is by following the rules of Islam. Allah created the Hell. This is the mercy for the believers, to push them to enter Paradise and he made the odds to help them there.

Islam is an easy going religion. It does not ask people what they cannot bear. The Prophet, Allah bless him and grant peace, was a mercy to the worlds and his way is not an unbearable hardship."I have been sent with the upright easy going way."

The religion leads to a human transformation where his very desires have transformed. "None of you truly believes until his desires are subservient to that which I have brought."

On the authority of Abu Muhammad 'Abdullaah bin 'Amr bin al-'Aas (Allah be pleased with himmaa) who said: The Messenger of Allah (Allah bless him and grant him peace) said :
"None of you [truly] believes until his desires are subservient to that which I have brought." .

Not that if your desires have not transformed you are not a believer but it means you have not yet attained the high belief. It does not say you give up but it is saying work harder for there is more to be done. the Bliss is still in front of us. Iman should take us there where the very desires transformed and if it doesn't there is a problem somewhere. There is some form of hidden hypocrisy, something internal that contradicts our Iman. It is urging us to take a retrospective look within ourselves.

Following lusts and desires is the cause of misguidance, not that the truth is not clear. Islam, Iman and Ihsan are the doorways to our bliss but what stopping them are barriers which we have to overcome, barriers which also originate from within us, primarily these desires that we have to satisfy our pleasures.

People who disbelieve it is not because after they have learned about Islam and find it does not make sense, but really it is to do with the lusts. They don't want to acknowledge Islam because it goes against what they want. Lust is the enemy for man. Man choose kufr against Iman. It is not that Iman does not have enough proofs for it. Often times the cure is not rational argument but shaking them up. It is not a rational problem to begin with, it is an internal problem.

Only human being is capable of doing what harms him. Somebody who is enslaved to his lust, who is more astray than him. Allah does not guide those people who give to wrong doing. (Qur'an 28:50) Lust- based existence is not a happy one. It is more like a compulsive addict. He cannot stay away. It does not mean he is happy. This is because it is grounded by ingratitude because he prefer the blessings over the Bestower. He is ignorant because he prefers the temporal over the infinite. That is our enemy in our journey in reaching the true station of man and the closeness to Allah.

The vision of religion as a whole is a journey that each individual man goes through and your destination is this high level of Iman and closeness to Allah. The perfect Iman is that he has a desire for what Allah and His Messenger loves which is so intense is like the desire that this drug addicts for drugs, alcoholic have fro alcohol, womanizers for women. It is to have a lustlike desire. It is to have a repulsion for what Allah and His Messenger, Allah bless him and grant him peace, hate. That's why the greatest acts of Iman is loving and hating for the sake of Allah. It is possible for someone to overcome his own desires and replace them with what Allah love without love itself as the guide unless one oneself is a person of love. So love of God is both a goal in religion and a means to the purity of this perfection in Iman, Islam and Ihsan. This is something Allah has ordered us. True love entails agreement. There is harmony.

"Say, if you love Allah, follow me, Allah will love you and forgive you your sins, for Allah is Oft-Forgiving Most Merciful." Qur'an 3:31

Following the Prophet, Allah bless him and grant him peace, is harmony. This is what Allah wants. The fact that love really exists, it is shown by someone falling into line with what Allah has asked to happen. If you do that, Allah will love you. Submission is the key to this love.

"Three traits, whoever has them enjoys the sweetness of Iman: that Allah and His Messenger, Allah bless him and grant him peace, are more beloved to him than other than them, that he loves another person, only doing so for the sake for Allah, and that he detest to return to disbelief just as he dislikes to be thrown into a fire." Bukhari

There is a sweetness in Iman. If you want to taste the sweetness, you have to be people of love. All three return back to love and hate for the sake of Allah. Loving what Allah loves and hating what Allah hates is the true mark of the highest Iman and the sweetness and the greatest kufr is the opposite of this.

Part of this love of Allah and His Messenger, Allah bless him and grant him peace, is that you are satisfied for what they have chosen for you. If you hate what Allah loves, you are ruined.

The companions were the greatest role models of the religion based on true love. There were many many incidents where they were intensely against something and when the Prophet, Allah bless him and grant him peace, said not to do it, they transformed. Their very values transformed just upon they heard it from the Prophet, Allah bless him and grant him peace. This is true Iman. True Iman is not that God must conform to our values, whatever they might have of what our purpose is.

True Iman is we listen, we don't dictate. The companions summarized this in the most amazing way. They give up lands for the sake of others. They were people who prefer other over themselves although they were in dire poverty. Even in moment of death they prefer each other over themselves. This is called their lust have conformed with what the Prophet, Allah bless him and grant him peace, has brought to the highest degree. The result is that Allah made the world crumbled before them. Allah put blessings in everything they did, whether in war or in peace. As a group they are amazing. That is why they are the most blissful people in this life and the next.

By the lust, not necessarily the devil, but the nafs, our propensity for desires within us. These things hold us back. Religion shows us an easy steps how to overcome that.

"Verily Allah has said: Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nawafil (supererogatory) deeds until I love him. When I love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge." Bukhari

The path to Allah is knowledge, practice and state. The hadith tells us if we want to acquire this rank, then learn what it is obligatory and do it. There is no way to bypass this. There is nothing else you can do that will take you to Allah more than this distance of doing obligatory. You can give charity until your money finishes, you can pray until your legs break but you are going aimlessly. If you want to go to the road of Allah it is one road, as most beloved road. It is the road of obligatory. Everything that Allah makes obligatory on us, these are His favorite actions that he wants us to do. It is not that Allah wants to make our life difficult but because Allah want us to enter Paradise. Ibn Ata'ila said, "Allah, He obliged on you to enter Paradise."

By the very fact that Allah ordering us to pray five times a day and give zakat is in effect Allah is ordering us to enter Paradise. The key to that is this obligatory actions. This concept of submission and the road to that is what makes you happy. A person who is with Allah in everything is a person who has the sweetness of Iman in his heart and nothing external can take away that sweetness.

The Prophet, Allah bless him and grant him peace, brought this program of change. He didn't bring philosophies. He brought things to do. Islam is our own personal school of change. Most important thing we can do is to learn what is obligatory on us for our own practice. Then comes the recommended. It is not that one waits until he has done the obligatory but obligatory is the basis. Without it there is no one is going anywhere. The flourishing of a person's religious life is by doing more and more what is recommended, e.g. extra charity, extra prayers, good character, the things that Allah loves. The 40 hadiths collection of Imam Nawawi show us the principal acts that Allah loves.

There is no door to the Ihsan of worshiping Allah as if you see him other than learning Islam and submitting to Islam. It involves doing what is not familiar and doing it whether we like it of not. This is transformation. We do more for the sake of Allah until we enter the realm of He loves them and they love Him. At that stage we have entered the world of closeness to Allah. Allah draws him to Himself and elevates him from the station of Iman to the station of Ihsan and he becomes worshiping Allah with the presence of heart, with awareness of Allah seeing Him just as if he sees him. His heart fills with knowledge of Allah, with fear of Him, with awe for Him, intimacy with Him and longing for Him until this person in whose heart is this knowledge becomes observing Him with the eye of his insight. He doesn't speak except with His remembrance. The slave doesn't move except with His commands. If he speaks, he speak through Allah; if he hears, he hears through Allah; if he sees, he sees through Allah; if he grasps, he grasps through Allah

The religion of Islam takes the man from the pits of animalistic existence to the heights of the angelic. Islam takes man to his purpose by the conviction of the mind in the reality of God. By the surrendering of the limbs to the command of God, and by the flourishing of the heart with beholding God does man fulfill his purpose. This unification of purpose bring with it contentment and fulfillment in a way nothing else can. They can seek careers, fame, they can seek what they can seek, but when they sleep at night something will feel hollow but this man does not feel hollow. He might not have fame and he might be in jail for some false accusation, but it does not matter to him because he has learned how to surrender and so whatever destiny brings him it finds a person who is content. These people are rich and all humanity are poor.

Islam offers something very tremendous in this life. Allah says they have great news in this life as well as the next life. So our job, in our relationship in this religion should not be, "I don't have to do that, let me do the minimum." It should be this religion will liberate me and enter the religion completely and wholeheartedly

"O you who believe, enter into submission one and all and do not follow the footsteps of shaytan, surely he is a clear enemy." Qur'an 2:208

Embedded in the religion is the awareness of time. Whoever is aware the clock is ticking, will make the most of his moments. There will be a time when deeds will no longer useful anymore. Only Allah knows when that time will come. One should rush to do good deeds before that time comes.

This religion of Islam stands on five supports--the shahadah (I bear witness there is no god except Allah and I bear witness Muhammad, Allah bless him and grant him peace, is a Messenger of Allah), the five daily prayers (Dhuhr, 'Asr, Maghrib, 'Isha, Fajr), the fasting in the month of Ramadhan, paying Zakat and the Pilgrimagej to the House. It means if one have this five in his life, it might be a small amount, or big amount, if it is standing on this five, it is going to stand strong. If he does not have this, his building is standing on something extremely wobbly and thus exposing the building to collapse.

Allah says: "Is he who is founded his building upon duty to Allah and His good pleasure better or he who founded his building on the brink of a crumbling, overhanging precipice so that it toppled with him into the fire of hell? Allah guides not the wrongdoing folk." Quran 9:109

All of religion is basically expressing two principles: "Venerating the command of Allah and showing compassion to the slaves of Allah." Imam al-Razi.

Venerating the command is this spirit of slavehood and submission, which is the key to the closeness to Allah and the key to the greatest joy in this life, and the other of these rulings teach us the meaning of compassion to the slaves of Allah and kindness to them. Everything in Islam goes back to one of these two.

Islam is an easy going religion. It does not ask people what they cannot bear. Prophet, Allah bless him and grant him peace, was a mercy to the worlds and his way is not an unbearable hardship, "I have been sent with the upright easy going way." The basic of salvation is doing the obligatory and leaving the haram. Going to Paradise without Hell is by following the rules of Islam. Magnification of the basic rules is nothing like for a person to learn and practice.

The obligatory is confined to the best of ability.

On the authority of Abu Hurairah 'Abd-ur-Rahmaan ibn Sakhr (Allah be pleased with him) who said: I heard the Messenger of Allah (Allah bless him and grant him peace) say:

"What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you". (Bukhari and Muslim)

The statement of the Prophet, Allah bless him and grant him peace, "What I have ordered you [to do], do as much of it as you can" is an important principle of Islam, and is from his concise speech. Based upon this principle are countless other rulings-such as the prayer of one who is unable to complete some of its pillars or conditions, then he performs what he is able to from that which remains. The one who cannot wash all the necessary limbs of wudu', washes that which he is able to. In the case of removing evil, then if one is not able to remove it entirely then one removes what one is able to.

Sacred law takes into account of the human circumstances which is part of the preservation of this religion. There many things that need to be taken into account. An individual do not make this judgment for himself. He needs to consult a scholar.

Forming the obligatory act is leaving the unlawful. The unlawful is forbidden either they are directly detrimental or they are the pathway to something extremely detrimental. The sacred law forbade all kinds of matters to protect us, as an individual or as a society.

A Muslim has specified enjoined duties to perform in his religion, which he cannot neglect. Allah has shown us how and where not commit excesses. He has set limits and prohibitions, which also cannot be neglected. What is known clearly from the Book and the Sunnah is enough for our lives, and this is a mercy from Allah. So we should not seek after what has not been mentioned. Speculating, philosophising and hypothesising about Islam is forbidden. Allah never forgets.

On the authority of Abu Tha'labah al-Kushani - Jurthum bin Nashir (Allah be pleased with him) - that the Messenger of Allah (Allah bless him and grant him peace) said:

"Verily Allah Most High has laid down Religious Obligations (fara'id), so do not neglect them; and He has set limits/boundaries, so do not overstep them; and He has Forbidden some things, so do not violate them; and He has remained silent about some things, out of compassion for you, not forgetfulness - so do not seek after them." Hasan hadith narrated by ad-Daaraqutni and others.

Some scholars interpret the limits of everything we have been permitted to do, made things unlawful, obligatory, and giving the limits what is halal. Some give the limits of the other prescribed punishment. So one don't go beyond them neither to increase nor to decrease. This is all for a wisdom.

We should aspire to is to be the people that Allah guides to the truth by seeking sacred knowledge with the intention of listening and practicing. Listening is the most important skill that everyone who seeks knowledge need to acquire. It means calming the mind down and trying to absorb. It is not every time we are drowning in "what if?"

Part of uprightness is this feeling that "I am not completely upright." The idea is that we always have to repent to Allah and be pleased that you are trying. We seek forgiveness and we tried. We aim for perfection but we never feel we made it there. Venerating the rules of Islam especially the parameters of Islam and have a deep desire to observe all of these. Whoever does that will not go to Hell. A realization of this is not an overnight process but it is learning, doing our best, making mistakes, seeking forgiveness until we die, worshiping Allah and seeking strength through that worship and be extremely happy that Allah made us Muslims.

Islam as a term on its own is guarding the limits of Allah. Whoever guards these limits he is the person who has fulfill the rights of Islam. Performing obligations and avoiding the prohibitions guarantee the person salvation from the Fire. But how do we ensure that in truth we have avoided the prohibitions in real life for things are not all black and white. There are judgment calls that we have to make.

"The body has a lump of flesh, it is sound the whole body is sound, if it is corrupt the whole body is corrupt. Truly! It is the heart."

On the authority of Aboo `Abdillaah an-Nu`maan the son of Basheer (Allah be pleased with himmaa), who said: I heard the Messenger of Allah (Allah bless him and grant him peace) say:

"That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters [eventually] falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Truly, it is the heart." (Bukhari and Muslim.)

The life of the heart comes about through the perfection of Islam and slavehood, the Abrahamic ideal of Islam. It is not about the feel good that actually make you feel good. Allah has revealed the Book and it is not saying that riba (interest) is haram (unlawful) and is also halal (lawful). The matter has been clarified for us.

In the Book some matters is very clear, direct and obvious. Other matters strongly resembles each other in vagueness. The people who is firmly footed in knowledge they know the meanings of the book. They are people who understood how to interpret what was vague by interpret it in the light of what is clear. But some people who are diseased and has their own agenda they run after the vague verses. Knowing what is doubtful is in the realm of the scholars. As laymen, we make recourse to the people of knowledge and see what they have chosen or permitted. As long we are following such a people we have protected ourselves.

At a basic level the layman can follow anyone of the people who is recognized as being firm in knowledge (on Islam level). The layman can see some scholars are stricter and some are relaxed. If he follow the stricter, all scholars say he is safe but if he follows the relaxed opinion, some scholars he is missed out on something. So the way of safety is the way of strictness.

The heart, its rectification leads to goodly deeds. Leaving the doubtful leads to its rectification. The converse is that the more your heart is purified the more distance you stay on the lawful. The slave does not reach being of the Godfearing until he leaves what there has no harm in out of fear what has harm in it.

Life of scrupulousness is the goal but it does not come overnight. it comes through learning and practice the obligatory and keeping the company of people who are wise and learned and righteous, and seeing what things they engage in and what things they avoid and of course having relationship with Allah and the revelation until you have a taste for it, a taste within you what is right and wrong. It is a gradual process. If you try to jump it to avoid falling over.

"Leave that which makes you doubt for that which does not make you doubt." (Tirmidhi) "Consult your heart. Righteousness is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the breast, even though people have repeatedly given their legal opinion [in its favor]." (Ahmad)

Leave what causes the disturbance in your soul even if the Mufti says it is allowed. This is a delicate matter. It is only true if the person is aligned with revelation and the light of certitude and mufti is giving fatwa based on opinion and not based on clear text. Part of this submission to this rule is that Allah and His Messenger, Allah bless him and grant him peace, is above to everything. Everything else has to submit them. The rule is to follow the Qur'an and Sunnah and what the scholars have told us. This idea is not an absolute "I am following the heart in everything." On delicate matters your heart is an excellent guide. Never make your heart anything paramount. The heart only comes to life by conforming to the Qur'an and Sunnah. It cannot come to life by conforming to them and somehow overwrite them. The scholars are the people who Allah has shown them on how to interact with the Qur'an and Sunnah on matters that need expertise.

We believe that all occurrences are by the pre-ordainment of Allah (i.e. everything that occurs has already been decreed by Allah) and everything that happens is only by His Will, both the good of it and the evil of it. Allah says, "He is not asked about His actions, but they (the creation) are asked." Surah Anbiyaa' verse 23. Allah acts as He wishes in His Kingdom, and no one else may act except by His Will.

In other hadiths, it is established that a person should not leave performing good actions, depending upon what has already been written for him in his Qadr, but rather he should act according to whatever has been prescribed for him in the shari'ah. For whoever is of the People of Bliss then Allah will make easy for him the actions of the People of Bliss, whereas whoever is of the People of Sadness then Allah will make easy for him the actions of the People of Sadness.

"Verily the creation of each one of you is brought together in his mother's womb for forty days in the form of a nutfah (a drop), then he becomes an 'alaqah (clot of blood) for a like period, then a mudghah (morsel of flesh) for a like period, then there is sent to him the angel who blows his soul into him and who is commanded with four matters: to write down his rizq (sustenance), his life span, his actions, and whether he will be happy or unhappy (i.e. whether or not he will enter Paradise). By the One, other than Whom there is no deity, verily one of you performs the actions of the people of Paradise until there is but an arms length between him and it, and that which has been written overtakes him, and so he acts with the actions of the people of the Hellfire and thus enters it; and verily one of you performs the actions of the people of the Hellfire, until there is but an arms length between him and it, and that which has been written overtakes him and so he acts with the actions of the people of Paradise and thus he enters it." (Bukhari and Muslim.)

"And whosoever puts his trust in Allah, then He will suffice him" (Qur'an at-Talaq, 3)

So according to the degree by which a person relies upon other than Allah in his desires and by his heart, or in his hopes, then proportionately he has turned away from his Lord to those who cannot hurt him nor benefit him. And similarly in the case of fear of other than Allah, and the Prophet, Allah bless him and grant him peace, emphasized this when he said : "And know that if the Nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you", and similarly in the case of harm.

On the authority of Abu 'Abbas 'Abdillaah bin 'Abbas (Allah be pleased with both) who said : One day I was behind the Prophet (Allah bless him and grant him peace) [riding on the same mount] and he said:

O young man, I shall teach you some words [of advice]: Be Mindful of Allah and Allah will protect you. Be Mindful of Allah and you will find Him in front of you. If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone]. And know that if the Nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The Pens have been lifted and the Pages have dried. (Tirmidhi)

This is the essence of Iman in Qadr, and having Iman in it is obligatory, the good of it and the evil of it. And once a Believer has conviction (yaqeen) in this then he sees no benefit in asking from other than Allah or seeking help from them.

Allah says: "And We shall make easy for him (the righteous one) the path of good...and We shall make easy for him (the wicked one) the path of evil." (Qur'an Surah Lail)

"Righteousness is in good character, and wrongdoing is that which wavers in your soul, and which you dislike people finding out about." (Muslim)

One should treat the people the way one would like them to treat oneself. "Verily the heaviest thing to be placed in the Scales will be the good character."

The Messenger of Allah, Allah bless him and grant him peace, is reported to have said, "Verily the most loved of you by me and the closest of you to me on the Day of Resurrection are the best of you in Character" [related by at-Tabarani).

Good character is from the characteristics of the Prophets and Messengers and the chosen ones from amongst the believers - those who do not retaliate with evil, but rather forgive and pardon and behave well despite being treated badly.

"Have Taqwa (Fear) of Allah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people." (Tirmidhi)

Modesty (haya') has always been considered praiseworthy, commendable and ordered with, and has never been abrogated in the teachings and laws of the earlier Prophets. "Verily, from what was learned by the people from the speech of the earliest Prophecy is: If you feel no shame, then do as you wish." (Bukhari)

The statement of the Prophet, Allah bless him and grant him peace, "then do as you wish" has two angles to it: The first of them is that it is not an order to do as we please, but rather it is a warning or threat that if we do so then we shall have to face the consequences. This is similar to the statement of Allah with reference to the disbelievers: "Do what you will" Qur'an Fussilat, 40). This is a threat to them as it has been made clear to them what will come about as a result of their disbelief. This is also similar to the statement of the Prophet, Allah bless him and grant him peace, "Whoever sells alcohol then let him also make permissible the eating of swine."

Clearly, there is not in this permission to eat the flesh of pigs! The second is that if a person does not have any modesty or shame, then let him come forward and openly perform every single shameful act without any reservation. Similar to this is his, Allah bless him and grant him peace, statement: "Modesty is from Iman". Its meaning is that modesty prevents a person from committing shameful and evil deeds, but rather encourages him towards piety and good actions; just as a person's Iman prevents him from committing such acts, and instead encourages him upon obedience of the Lord. Thus, modesty attains the station and position of Iman, through its being equivalent to Iman in this.

We should have concern for attaining the reward of Allah. Such concern is from the characteristics of the Companions. Comparing oneself to another to see how many good deeds we are performing is permissible and recommended and looking towards one who is rich so that we may do good things like him is desirable. Being wealthy is not a bad thing in and of itself. Everyone can perform acts of charity no matter what his station in life. Sadaqa does not have to be monetary. Non-monetary sadaqa is of two types: that which involves an act of kindness to someone; and that which does not involves an act of kindness to someone. Remembering Allah with words is charity and conjugal relations with ones wife is a charity. A person is rewarded for abstaining from the unlawful, and instead adopting a way which is lawful.

Also on the authority of Abu Dharr (Allah be pleased with him) that some people from amongst the Companions of the Messenger of Allah (Allah bless him and grant him peace) said to the Prophet (Allah bless him and grant him peace) :

O Messenger of Allah, the affluent have made off with the rewards; they pray as we pray, they fast as we fast, and they give [much] in charity by virtue of their wealth.

He (Allah bless him and grant him peace) said: Has not Allah made things for you to give in charity? Truly every tasbeehah [saying: subhaan Allah] is a charity, and every takbeerah [saying: Allahu akbar] is a charity, and every tahmeedah [saying: al-hamdu lillaah] is a charity, and every tahleelah [saying: laa ilaaha illaa Allah] is a charity. And commanding the good is a charity, and forbidding an evil is a charity, and in the bud'i [sexual act] of each one of you there is a charity.

They said: O Messenger of Allah, when one of us fulfills his carnal desire will he have some reward for that?!

He (Allah bless him and grant him peace) said: Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment? Likewise, if he were to act upon it in a lawful manner then he will be deserving of a reward." (Muslim)

"Which of the slaves is best in Judgment Day? Those who remember Allah a lot." (Ahmad, Tirmidhi)

We should spend of everything we have for the sake of Allah, make much dhikr and help with what we can.

On the authority of Abu Hurairah (Allah be pleased with him), who said: The Messenger of Allah (Allah bless him and grant him peace) said:

"Every joint of a person must perform a charity each day that the sun rises: to judge justly between two people is a charity. To help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity. And the good word is a charity. And every step that you take towards the Prayer is a charity, and removing a harmful object from the road is a charity." (Bukhari and Muslim)

We owe for each bone in our body charity. There is no bone, vein, nerves except that on it is the mark of Allah's creation, mighty and majestic. So it is incumbent on the slaves to thank Allah for that and praise Him for making him in a perfect form. In truth, we are unable to thank Allah for His blessings. There are people who thought their actions were sufficient gratitude for the blessings and turn out that the worship of the lifetime barely equal the blessings of their eyesight.

Bearing in mind in destiny all of these good deeds we do are only from Him helping us otherwise we cannot do that either. All the slaves find himself in drowning in gratitude and then the good deeds he does to show gratitude he is grateful for them. There is nothing really he can ascribe to himself. This attitude is the door to the love of god.

"Verily Allah bestowed on his servants in the manner fitting to Him and gratitude in a manner fitting to them."

Allah gives a giving commensurate to the greatness of Allah, He is given so much, but in return He only ask to be grateful, a weak gratefulness, just like we are weak, until He is pleased by the gratitude by acknowledging His blessings in their hearts and praising him for them. This is Allah's kindness. We praise Him and he accepted that from us. We always fall on the short side not on the surplus but for the kindness of Allah, he accepts our gratitude.

On the authority of Abu Malik al-Harith bin al-Harith al-Ash'ari (Allah be pleased with him) who said : The Messenger of Allah (Allah bless him and grant him peace) said:

"Purity is half of Iman (Faith). 'al-Hamdu lillaah' [Praise be to Allah] fills the scales, and 'subhaanAllah' [How far is Allah from every imperfection] and 'al-Hamdu lillaah' fill that which is between heaven and earth. And the Salaah (Prayer) is a Light, and charity is a Proof, and Patience is Illumination, and the Qur'aan is a Proof either for you or against you. Every person starts his day as a vendor of his soul, either freeing it or causing its ruin."(Muslim)

Purity is half of faith because purity is preparation to be able to address Allah. Purity is pure act of slavehood because no one maintain it except the believer of Allah and His Messenger, Allah bless him and grant him peace. Without purity there is no prayer.

The realization and acknowledgment of Allah as the One deserving all praise adds weight in our favor to the Scale in Judgment Day. This coupled with the realization and acknowledgment of Allah as the Most Perfect is of great value and ensures justice to the creation from the worshiper. The prayer builds faith and shows the way. Giving charity is a proof of our faith which will be given credit on the Last Day and there is no sense of gratification about it unlike charity. Patience in our affairs beautifies them and is a sign of wisdom. Everything is to be judged by the Qur'an, which either proves our case or convicts us. We are ourselves responsible for our actions and Paradise or Hell very much depends on what we have done, how we have done it and with what sort of faith.

Seeking Paradise and seeking to be saved from the Fire is a matter of great importance and seriousness, and this concern should have the correct priority in our lives. If one fulfills the requirements of all the five pillars of Islam then one is guaranteed Paradise.

The first pillar incorporates abiding by all the compulsory acts and avoiding all that which is forbidden. The head of our affair is living Islam. Living Islam is easy when Allah makes it so. The five pillars constitute the indivisible whole that is Islam; therefore denying any one of them is kufr that bars one from Paradise. The Prayer is the central pillar that holds up our Islam, and without which there is no Islam in our lives.

The peak of Islam is Jihad in the way of Allah, and this is the highest form of worship.

Fasting, giving in charity and praying Tahajjud lead to goodness in this world and the next. Fasting protects us from sins, develops in us piety, thus acting as a shield against the Fire and evil in this world. Praying Tahajjud develops us spiritually and makes our islaam stronger and more sincere. Allah loves the act which we keep secret from people because these are the actions we are seeking out sincerity.

Giving in charity wipes out sins of a believer. One must use one's tongue with extreme caution, as wrongful use of speech will be held against us on the Day of Judgment and can land one in Hell Fire.

On the authority of Mu'aadh bin Jabal (Allah be pleased with him) who said :

I said : O Messenger of Allah, tell me of an act which will take me into Paradise and will keep me away from the Hell Fire.

He said : You have asked me about a great matter, yet it is easy for him for whom Allah makes it easy : Worship Allah, without associating any partners with Him; establish the Prayer; pay the Zakaah; fast in Ramadan; and make the Pilgrimage to the House.

Then he said : Shall I not guide you towards the Means of Goodness ? Fasting is a shield; charity wipes away sin as water extinguishes fire; and the Praying of a man in the depths of the Night. Then he recited : "[Those] who forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah's Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do." [Surah as-Sajdah, 16-17]

Then he said : Shall I not inform you of the head of the matter, its pillar and its peak?

I said : Yes, O Messenger of Allah.

He said : The head of the matter is Islam, its pillar is the Prayer and its peak is jihad.

Then he said : Shall I not tell you of the foundation of all of that ?

I said : Yes, O Messenger of Allah.

So he took hold of his tongue and said : Restrain this.

I said : O Prophet of Allah, will we be taken to account for what we say with it ?

He said : May your mother be bereaved of you, O Mu'aadh ! Is there anything that throws people into the Hell Fire upon their faces - or : on their noses - except the harvests of their tongues ?"
related by Tirmidhi)

It is obligatory on one doing something to do it in the best possible way. Even killing must be done efficiently and well. The knife must be sharpened before using it for slaughtering an animal. Sparing unnecessary suffering to the animal to be slaughtered is part of fulfilling the religion. One must try to do everything in life in the best and most efficient manner possible.

On the authority of Abu Ya'laa Shaddaad bin Aws (Allah be pleased with him), that the Messenger of Allah Allah bless him and grant him peace said :

"Verily Allah has prescribed Ihsan (proficiency, perfection) in all things. So if you kill then kill well; and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters." Muslim

One must remember Allah with fear no matter where he may be and do a good act to cover up each bad act that he commits. A Muslim must behave well towards others.

On the authority of Abu Dharr Jundub ibn Junaadah, and Abu 'Abd-ir-Rahmaan Mu'aadh bin Jabal (Allah be pleased with both) that the Messenger of Allah (Allah bless him and grant him peace) said:

"Have Taqwa (Fear) of Allah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people." (Tirmidhi)
One character trait of the many evils spread out from is anger.

The Prophet, Allah bless him and grant him peace, said, "Do not become angry." "Verily anger is from shaytan", and it is because of this that the angry person is no longer able to deal justly, and he speaks falsehood, and he takes on many blameworthy characteristics, and he takes into his heart feelings of hatred and malice and other than that of the despicable, forbidden characteristics - and all of this is from anger. If one feels anger, one must take steps that it is not expressed, that is uprooting anger. The Prophet, Allah bless him and grant him peace, gave us medicines for this. Controlling anger is one of the core trait of the people of taqwa. A slave does not restrain his rage for the sake of Allah except that Allah fills his heart with faith.

On the authority of Abu Hurairah (Allah be pleased with him):

"That a man said to the Prophet Allah bless him and grant him peace : "Counsel me", so he (Allah bless him and grant him peace) said : Do not become angry. The man repeated [his request for counsel] several times, and he (Allah bless him and grant him peace) said: Do not become angry." (Bukhari and Muslim)

The religion is sincere well wishing ("naseehah"). 'Naseehah' is a comprehensive word, whose meaning implies the desire for all possible good for the one being advised. One cannot worship Allah sincerely without being sincere to what He has revealed, and to the people, giving naseehah according to their station in life. Also one has to respect and honor His Messenger, Allah bless him and grant him peace, which is to respect and honor what he said, did, approved of or recommended, and to love him for who he was and what he was.

On the authority of Abu Ruqayya Tameem ibn Aus ad-Daaree (radi Allahu anhu) that the Prophet (Allah bless him and grant him peace) said:

'The Deen (religion) is naseehah (advice/sincerity)'. We said 'To whom?' He said 'To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.' (Muslim)

It is generally forbidden to be envious of one another, although other ahaadeeth specify that envy in certain good cases is allowed if we wish to be like them. It is forbidden to raise prices to harm others, such as through hoarding or through trying to make unjust profit. It is forbidden to turn away from being good to or helping one another. It is forbidden to undercut one another in trade. We must be brothers to one another, and true brotherhood lies in being Allah's worshipers and servants. It is forbidden to oppress one another, or fail one another on purpose, or lie to one another, or to hold each other in contempt.

Taqwa is in the heart. So the heart must be trained, purified and protected.

It is forbidden to violate the rights of another Muslim: to shed his blood unlawfully, or physically hurt him, or to deprive him of what belong to him, or to cheat him. It is forbidden to violate the honor of another Muslim.

On the authority of Abu Hurairah (Allah be pleased with him) who said : The Messenger of Allah (Allah bless him and grant him peace) said :

"Do not envy one another, and do not inflate prices for one another, and do not hate one another, and do not turn away from one another, and do not undercut one another in trade, but [rather] be Slaves of Allah and Brothers [amongst yourselves]. A Muslim is the brother of a Muslim : he does not oppress him, nor does he fail him, nor does he lie to him, nor does he hold him in contempt. Taqwaa (Piety) is right here [and he pointed to his chest three times]. It is evil enough for a man to hold his brother Muslim in contempt. The whole of a Muslim is inviolable for another Muslim : his blood, his property, and his honor." (Muslim)

Muslims are encouraged to help each other. Helping each other is for our own benefit. A Muslim who makes a Muslim happy will receive the mercy of Allah on the Day of Resurrection, and He will remove one of his griefs that Day. Any Muslim who sees to the need of another Muslim, will have his own needs seen to by Allah. Any Muslim who protects another Muslim will be protected by Allah. Allah will help us as long as we help each other.

The one who strives to gain knowledge of the religion will be helped by Allah in acting upon it and propagating it. The masjid should be used to gather in to study the religion and to recite the Qur'an collectively. Such groups of people receive the peace and mercy of Allah, and are surrounded by the Angels, and are mentioned by Allah to those near Him. If one becomes lax in his religious duties, his lineage or ancestry will not avail him anything before Allah.

On the authority of Abu Hurairah (Allah be pleased with him) that the Prophet (Allah bless him and grant him peace) said :

"Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Resurrection. And whoever alleviates the need of a needy person, Allah will alleviate his needs in this world and the Hereafter. Whoever shields [or hides the misdeeds of] a Muslim, Allah will shield him in this world and the Hereafter. And Allah will aid His Slave so long as he aids his brother. And whoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise. No people gather together in one of the Houses of Allah, reciting the Book of Allah and studying it among themselves, except that Sakeenah (Tranquility) descends upon them, and Mercy envelops them, and the angels surround them, and Allah mentions them amongst those who are with Him. And whoever is slowed down by his actions, will not be hastened forward by his lineage." (Muslim)

One who believes with the complete Iman that will save him from the punishment of Allah, and will attain for him the pleasure of Allah; then for such a person, "let him speak good, or keep silent." The one who believes in Allah and does not fulfill everything that his Iman entails, i.e. he falls into sin, then he fears His threat of punishment and he hopes in His reward, and he strives in performing what he has been commanded with, and in leaving that which he has been forbidden from.

The most important of what is upon him from this is being careful about his tongue and limbs, which are under his control, and which he will be asked about on the Day of Standing, as Allah has said:

"Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah)" (al-Israa', 36). Allah has said : "Not a word does he (or she) utter, but there is a watcher by him ready (to record it)" (Qaf, 18).

On the authority of Abu Hurairah (Allah be pleased with him) that the Messenger of Allah (Allah bless him and grant him peace) said:

Let him who believes in Allah and the Last Day speak good, or keep silent; and let him who believes in Allah and the Last Day be generous to his neighbor; and let him who believes in Allah and the Last Day be generous to his guest. (Bukhari and Muslim)

The sins of the tongue are numerous, and because of this the Prophet Allah bless him and grant him peace said: "And what is it that throws the people into the Hellfire upon their noses, except what their tongues have harvested" and he, Allah bless him and grant him peace, has said: "Everything that the son of Adam speaks will be a proof against him, except the dhikr of Allah and his ordering the good and forbidding the evil". So whosoever understands this, and protects the rights of his Iman, then he will fear Allah and have taqwa of Him with regards to his tongue, and he will not speak except with good, or will remain silent.

Perfection of one's religion is in the care of other. A believer will not want something to happen to another Muslim which he would not like for himself.

On the authority of Abu Hamzah Anas bin Maalik (Allah be pleased with him) - the servant of the Messenger of Allah (Allah bless him and grant him peace) - that the Prophet (Allah bless him and grant him peace) said :

"None of you [truly] believes until he loves for his brother that which he loves for himself. " (Bukhari and Muslim)

The perfection and completeness of Iman is negated for someone who does not wish for his Muslim brother that which he likes for himself.

Commanding the good and forbidding evil is from Iman. It is required of the one who commands the good and forbids the evil that he does so with gentleness, in order to ensure the greatest chance of attaining that which is desired, i.e. the correction and rectification of the wrong-doing individual. Imam ash-Shaafi'i rahimahu Allah said: "He who admonishes his brother in secret has sincerely advised him and has adorned him, while he who admonishes his brother openly [in front of everyone] has humiliated him and disfigured him."

It is everyone's individual duty to improve matters as far as he is able to do and whenever it is conducive to do so. If one can correct something with one's hand without bringing about more harm, then he should do so. If it is that one can only say something under the circumstances, then one should do so. One must at least hate in ones heart the evil that has happened, even if one cannot do anything about it, and this is the weakest level of Iman. If one does not feel anything in one's heart against the wrong then this indicates a lack of Iman. Seeing a sin and be pleased with it is a crime.

On the authority of Abu Sa'eed al-Khudree (Allah be pleased with him) who said : I heard the Messenger of Allah (Allah bless him and grant him peace) say :
"Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart - and that is the weakest of faith." (Muslim.)

An essential element of the religion is jihad.

On the authority of the son of 'Umar (radi Allahu 'anhumaa) that the Messenger of Allah (Allah bless him and grant him peace) said:

"I have been ordered to fight against the people until they testify that there is none worthy of Worship except Allah and that Muhammad is the Messenger of Allah, and until they establish the Salaah and pay the Zakaah. And if they do that then they will have gained protection from me for their lives and property, unless [they commit acts that are punishable] in Islaam, and their Reckoning will be with Allah." (Bukhari and Muslim)

People limit jihad to its military meaning but its most important meaning which was present in the beginning of the Prophet, Allah bless him and grant him peace, mission: facing the falsehood with the truth is the core jihad and any manifestation return to this meaning. The bearing persecution that comes as a result and staying firm to what they believe. This is the primal jihad amongst the forms of jihad--striving to manifest the truth or daawah to Allah. The highest jihad is not with the sword but with the tongue. Everyone who is capable to explain and understand must take this dawah to the people and must do so with kind and gentle words. The best jihad is the through words to an oppressive ruler. The mujahid is the one who does jihad against himself for Allah Most High. (Tirmidhi)

The Ameer of the Muslims enforces protection of the lives and the properties of the Muslims. Ifa Muslim does something which deserves a punishment according to the rulings of Islam, then the Ameer of the Muslims must enforce that too. The punishments must be given, regardless of what Allah will judge for them (i.e. Allah may punish them or forgive them).

People have a right not to be murdered, not to be cheated on, that their religion is not to be challenged. Punishment is to preserve the right of the society. Islam is not interested to punish people. If someone come to a judge and said "I deserve to be punished," the judge shouldn't even ask him what have you done. The best thing is not to own up to one's wrongdoing but ask Allah for forgiveness. If he kept coming back to the judge, then judge must impose hadd but if he runs away during punishment, hadd is stopped. Punishment is for deterrence. We don't want to expose evil, we conceal evil. If someone is quiet and insinuates kufr but not explicit, he can do what he wants because he is not challenging the society right now. But when he comes out, then he is the greatest danger to the society so he can be brought to the judge. If he is undermining the entire society that the man is stopped by the law. Nasiha is our relationship to the entire society. We genuinely want the best for everyone. A Muslim can be killed legally only for three crimes: a) adultery b) murder and c) apostacy.

On the authority of Ibn Mas'ood (Allah be pleased with him) who said : The Messenger of Allah (Allah bless him and grant him peace) said :

"It is not permissible to spill the blood of a Muslim except in three [instances] : the married person who commits adultery, a life for a life, and the one who forsakes his religion and separates from the community." (Bukhari and Muslim)

The essence of Islam is leaving the unlawful and performing obligations. The excellence of Islam is leaving matter that do not concern one including the doubtful, the disliked and an excess of permissible that is no needed.

On the authority of Abu Hurairah (Allah be pleased with him) who said: The Messenger of Allah (Allah bless him and grant him peace) said:

"Part of the perfection of one's Islam is his leaving that which does not concern him." (Trmidhi)

The most imperative in leaving what doesn't concern one is controlling the tongue from pointless conversation. "Verily, from the excellence of the Islam of a person is little speech about what doesn't concern him. (Ahmad). Prying and interfering in others affairs is a sign of not being a good Muslim. "All of the speech of the son of Adam is against him not for him except commanding the good and forbidding the evil and remembering Allah, Might and Majestic." (Tirmidhi)

The Messenger of Allah, Allah bless him and grant him peace, used to encourage his Companions upon making do with little from worldly possessions and upon abstemiousness, and said: "Remain in the World as though you are a stranger, or a passing traveler." Whosoever lives in the world lives like a guest, and whatever he holds in his hand is but a loan; the guest will ultimately depart, and the loan will ultimately be returned. Ali (Allah be pleased with him) said: "The Dunya is the land that you see before you - from it eat the pious and the evil ones," and it is hated by the Awliyaa (Friends) of Allah and loved by the People of the Dunya. So whosoever joins them in their love of it (the Dunya) then they too are hated.

Renouncing the world secures the love of Allah. Renouncing the world means not to take it itself as a goal in life and not to be captivated and misled by it, to leave those things which are non-essential even though they are permissible, and to keep to the necessities of life. Renouncing what people have will secure their love for you. Renouncing what people have means not to compete in having what they own, thus saving one from mutual rivalry for gain at the cost of others and their jealousy.

On the authority of Abu al-'Abbaas Sahl bin Sa'ad as-Saa'idee (Allah be pleased with him) who said:

A man came to the Prophet (Allah bless him and grant him peace) and said : O Messenger of Allah, direct me to an act which, if I do it, [will cause] Allah to love me and the people to love me. So he (Allah bless him and grant him peace) said:

"Renounce the world and Allah will love you, and renounce what the people possess and the people will love you." (Ibn Majah)

All the conditions of the stranger and the traveller are beloved for the believer in this dunya, as the dunya is not his true abode of residence. Rather, the dunya is merely an obstruction that prevents him from reaching his true abode and dwelling place in the Hereafter.

On the authority of 'Abdullah bin 'Umar, Allah be pleased with father and son, who said : The Messenger of Allah (Allah bless him and grant him peace) took me by the shoulder and said :

Be in this world as though you were a stranger or a wayfarer.

And Ibn 'Umar (Allah be pleased with him) used to say :

In the evening do not expect [to live until] the morning, and in the morning do not expect [to live until] the evening. Take [advantage of] your health before times of sickness, and [take advantage of] your life before your death.

It was related by al-Bukhari.

This hadith is reminding us to always be prepared for the inevitable--our death. Death is prepared for with good deeds. We should not have too many hopes and desires, stretching far into the future. We should not postpone till the morning actions that can be performed at night, but rather, we should hasten towards doing good actions. Similarly, when we wake up in the morning we should not rely upon the evening and postpone our good actions till then. We should take advantage of our good health, and strive our utmost, fearing the onset of sickness which may prevent us from good actions. We should use the days of our lives rushing to good deeds, since the one who dies has his actions cut off and his hopes lost. Then his distress will increase no end due to his neglect and previous lack of remorse.

There will be a time we will spend a great length of time under the dirt, unable to perform any action and unable to remember Allah. So upon us is to hasten to good actions while we are still capable of doing so.

May Allah guide us and grant victory to the Muslims. Ameen. Please don't forget us in your night prayers. JazakAllahu khairan.

And Allah knows best.
Wassalaam