Just as the parents have rights over their children, so too the children have rights over their parents.
Allah, may He be exalted, says (interpretation of the meaning):
“O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded”
And the Prophet (blessings and peace of Allah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. A man is the shepherd of his household and is responsible for his flock. A woman is the shepherd of her husband’s household and is responsible for her flock…” Narrated by al-Bukhaari (893) and Muslim (1829).
And the Prophet (blessings and peace of Allah be upon him) said: “There is no person whom Allah puts in charge of others, and when he dies he is insincere to his subjects, but Allah will forbid Paradise to him.” Narrated by Muslim (142).
Therefore children have rights over their parents to which the parents must pay attention. These rights are many and include the following:
1. A man must choose a good wife for himself and a woman must choose a good husband for herself. A man should choose a woman who will be a good mother for his children in the future, and a woman should choose a man who will be a good father to her children.
2. Giving the child a good name, taking care of him, and fulfilling his basic needs of food, drink, clothing and accommodation, according to what one can afford, without falling short or being extravagant.
3. One of the most important rights that children have over their parents is that they should give them a good upbringing and take care of them, paying attention to their manners and behaviour, and their practice of their religion in a manner that is pleasing to Allah, and following up with them regarding worldly matters in such a way that will help them to live a dignified and righteous life.
Many parents fall short with regard to this duty that they owe to their children, then they suffer the consequences of their falling short, which is defiant disobedience from their children, and the children’s mistreatment of them.
Ibn al-Qayyim (may Allah have mercy on him) said:
Whoever neglects to teach his child that which will benefit him, and leaves him without any guidance, has wronged him gravely. Most children’s deviance is because of their parents and the parents’ neglect and failure to teach them the obligatory religious duties and the sunnah of the Prophet (blessings and peace of Allah be upon him), so they neglected them when they were small.…
How many are the parents who were the cause of their children’s misfortune and suffering in this world and the hereafter, because of their negligence and failure to discipline the child, and their encouraging and helping him to pursue his whims and desires. By doing that, they think that they are being kind to the child, at the time when they are disgracing him, and they think that they are showing mercy to him at the time when they are wronging him. Thus the child will be of no benefit to his parent, and the parent is the cause of the child’s misfortune and of his missing out on opportunities for success in this world and the hereafter…
If you think of the causes of children’s misguidance and corruption, you will see that it is mostly the fault of the parents.
End quote from Tuhfat al-Mawdood bi Ahkaam al-Mawlood (p. 229, 242).
It should be noted that if the father and mother fall short in raising their child, that does not mean that the child should fall short in his duties towards his parents and mistreat them; rather he has to treat them kindly and forgive any mistreatment on their part towards him. Allah, may He be exalted, says (interpretation of the meaning):
“and to parents, good treatment”
“But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness”
For more information on the rights of children over their parents, please see question no. 20064.
And Allah knows best.More
The blessing of time is one of the greatest blessings that Allaah can bestow upon His slaves. Allaah even swears by time in some cases, as He says (interpretation of the meaning):
“By Al‑‘Asr (the time)”
- because of the importance and blessing of time.
And the Prophet (peace and blessings of Allaah be upon him) said: “Make the most of five things before five others: life before death, health before sickness, free time before becoming busy, youth before old age, and wealth before poverty.” See Saheeh al-Jaami’, no. 1077.
But most people are unaware of the importance of this blessing and are neglectful of their duties towards it, namely to fill it with acts of gratitude and obedience towards Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “There are two blessings which many people do not make the most of and thus lose out: good health and free time.” Narrated by al-Bukhaari, 6412.
Al-Teebi said: The Prophet (peace and blessings of Allaah be upon him) likened the Muslim (who is accountable for his deeds) to a merchant who has capital and seeks to make a profit whilst also preserving his capital. The way to do that is to look for the right people to deal with and he himself will be honest and will try to be smart lest he be cheated. Good health and free time are our capital, and we should deal with Allaah with faith, striving against the evil inclinations of our nafs and the enemy of religion i.e., the Shaytaan, so that we may attain the best in this world and in the Hereafter. This is similar to what is mentioned in the passage where Allaah says (interpretation of the meaning):
“Shall I guide you to a trade that will save you from a painful torment?”
We should avoid following the dictates of the nafs and keep away from the Shaytaan lest we lose both our capital and our profit.
Fath al-Baari by Ibn Hajar.
If time is so important, then the Muslim should not have any free time, for he should be going from one act of worship and obedience to another. If he cannot spend all his time going from one act of obedience and worship to another then, he may spend some of his time in permissible pursuits, in which he should ensure that his intention is correct, so that he may earn reward thereby, as Mu’aadh (may Allaah be pleased with him) said: “I get up and I sleep, and I hope for the same when I sleep as I hope for when I get up.” Narrated by al-Bukhaari, 6923; Muslim, 1854.More
Praise be to Allah
The evidence for the validity of Islam and the truthfulness of the Prophethood of the Prophet Muhammad (blessings and peace of Allah be upon him) is abundant and can hardly be enumerated. This evidence is sufficient to convince any wise and fair-minded person who is impartially and sincerely seeking the truth. We can sum up some of this proof as follows.
1. The evidence of sound human nature
The call of Islam is in accordance with sound human nature, as is indicated by the words of Allah, may He be glorified and exalted (interpretation of the meaning):
“So set you (O Muhammad (blessings and peace of Allah be upon him)) your face towards the religion of pure Islamic Monotheism Hanifa (worship none but Allah Alone) Allah’s Fitrah (i.e. Allah’s Islamic Monotheism), with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion of Allah Islamic Monotheism), that is the straight religion, but most of men know not”
And the Prophet (blessings and peace of Allah be upon him) said: “There is no child who is not born in a state of fitrah, then his parents make him a Jew or a Christian or a Magian, just as animals bring forth animals with their limbs intact, do you see any deformed one among them?”
Narrated by al-Bukhaari (1358) and Muslim (2658).
The words “animals bring forth animals with their limbs intact” mean: just as an animal is born with its limbs intact and free of defects; anything that happens to it of cuts to its ears and so on happens after it is born.
Similarly, every human is born with an inherent inclination towards Islam, and any deviation from Islam is undoubtedly a departure from sound human nature. Therefore we never find anything in the teachings of Islam that is contrary to sound human nature. Rather all of its teachings on beliefs and practical matters are in accordance with sound human nature. As for religions and ideologies other than Islam, they include things that are contrary to sound human nature. This is something that is quite clear and apparent to anyone who reflects and ponders.
2. Rational evidence
There are many Islamic texts that address reason and direct people to examine the rational proof and evidence, and call upon people of sound reasoning and mature thinking to examine the definitive evidence for the soundness of Islam.
Allah, may He be exalted, says (interpretation of the meaning):
“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember”
Al-Qaadi ‘Iyaad said concerning the miraculous aspects of the Qur’an:
In it you will see that there is an explanation of a set of divine laws; it mentions the way of proof based on reason, presents arguments against the misguided followers of different religions and sects, and argues against them on the basis of strong and clear proof, using very easy and concise language. Those who pretend to be clever tried to come up with proof and evidence like that, but they were not able to do so.
End quote from ash-Shifa (1/390)
The texts of the revelation do not contain anything that is impossible according to rational thinking or that would be rejected by reason, and the texts never presented an argument that contradicts reason or contradicts any analogy based on rational thinking. Rather the proponents of falsehood never presented any analogy to support their falsehood but the Qur’an refuted it on the basis of truth and an argument that is based on clear reason.
Allah, may He be exalted, says (interpretation of the meaning):
“And no example or similitude do they bring (to oppose or to find fault in you or in this Qur’an), but We reveal to you the truth (against that similitude or example), and the better explanation thereof”
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Here Allah, may He be glorified, tells us that the disbelievers do not produce any rational argument to support their falsehood but He refutes it on the basis of truth, and presents arguments and evidence and examples that offer a better explanation thereof, are more convincing and give a clearer explanation of the truth than their argument and analogy.
End quote from Majmoo‘ al-Fataawa (4/106)
One of the examples of rational evidence in the Qur’an is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradiction”
In Tafseer al-Qurtubi it says:
There is no one who speaks a great deal but you will find a lot of contradiction in his words, either in the presentation and wording, or in the meaning, or you will find discrepancies, or there will be untruths. Allah, may He be glorified and exalted, sent down the Qur’an and instructed them to reflect on it, because they will not find in it any discrepancies in the presentation of ideas, or any flaws in what it promotes, or any contradiction, or any lies in what they are told of matters of the unseen and what they conceal.
End quote from al-Jaami‘ li Ahkaam al-Qur’an (5/290)
Ibn Katheer said:
That is, if it were fabricated and made up, as the ignorant polytheists and hypocrites said to themselves, “they would surely have found therein much contradiction” that is, many flaws and discrepancies. In other words, this Book is free of discrepancies and contradictions, therefore it is from Allah.
End quote from Tafseer al-Qur’an al-‘Azeem (1/802)
3. Miracles and signs of Prophethood
Allah, may He be exalted, supported His noble Prophet Muhammad (blessings and peace of Allah be upon him) with numerous miracles and tangible signs that pointed to the truthfulness of his Prophethood and the soundness of his message, such as the splitting of the moon for him, the glorification of Allah by food and pebbles in front of him, the springing forth of water from between his fingers, the increasing of food, and other miracles and signs that were seen and witnessed by huge numbers of people, and have been transmitted to us via saheeh isnaads (sound chains of narration) that reach the level of tawaatur. This gives rise to certainty.
An example of that is that which is narrated in a saheeh report from ‘Abdullah ibn Mas‘ood, that he said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a journey and our supply of water ran low. He said: “Bring me a little leftover water.” So they brought a vessel in which there was a little water. He put his hand in the vessel, then said: “Come to a blessed, purifying water; and the blessing is from Allah.” And I saw the water springing from between the fingers of the Messenger of Allah (blessings and peace of Allah be upon him). And we used to hear the food glorifying Allah as it was being eaten.
Narrated by al-Bukhaari (3579)
What is meant by prophecies here is what the revelation foretold of matters and events that would happen in the future, whether that was during the lifetime of the Prophet Muhammad (blessings and peace of Allah be upon him) or after his death.
The Prophet (blessings and peace of Allah be upon him) never foretold anything that would happen in the future, but it would happen exactly as he foretold. This indicates that Allah, may He be glorified and exalted, had revealed and disclosed to him some matters of unseen knowledge that could not be attained except by means of revelation.
One example of that is the report narrated by Abu Hurayrah, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.”
Narrated by al-Bukhaari (7118) and Muslim (2902).
And it happened exactly as the Prophet (blessings and peace of Allah be upon him) had foretold, in 654 AH – approximately 644 years after his death. This was mentioned by historians, including al-‘Allaamah Abu Shaamah al-Maqdisi, in his book Dhayl ar-Rawdatayn. He was one of the scholars who lived at the time of this historical incident. It was also mentioned by al-Haafiz Ibn Katheer in al-Bidaayah wa’n-Nihaayah (13/219), where he said: Then the year 654 AH began, in which there appeared fire in the land of the Hijaz by which the necks of the camels in Busra were illuminated, as it says in the agreed-upon hadith. Shaykh al-‘Allaamah al-Haafiz Shihaab ad-Deen Abu Shaamah al-Maqdisi spoke at length about that in his adh-Dhayl wa Sharhuhu, based on many letters that came to Damascus from the Hijaz, describing that fire that had been witnessed and seen, and how it emerged, and the story thereof.
To sum up what Abu Shaamah said:
Letters came to Damascus from the Prophet’s City – may the best of blessings and peace be upon its inhabitant – speaking of the emergence of a fire in their land on 5th Jumaada al-Aakhirah this year. The letters were written on 5th Rajab, when the fire was still burning, and they reached us on 10th Sha‘baan. Then he said: In the name of Allah, the Most Gracious, the Most Merciful. At the beginning of Sha‘baan 654 AH, letters came to the city of Damascus from the city of the Messenger of Allah (blessings and peace of Allah be upon him) describing a significant event that occurred there, in which there was confirmation of the hadith of Abu Hurayrah in as-Saheehayn, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.” Someone whom I trust from among those who saw it told me that he heard that in Tayma’ letters had been written by its light.
He said: We were in our houses during those nights, and in the house of each one of us it was as if there was a lamp, but it had no heat and did not burn, despite its greatness; rather it was one of the signs of Allah, may He be glorified and exalted. End quote.
5. Qualities and attributes
One of the greatest proofs of the truthfulness of the Prophethood of the Messenger Muhammad (blessings and peace of Allah be upon him) is his own character and the noble attributes and great manners with which he was blessed, for the Prophet (blessings and peace of Allah be upon him) reached a level of human perfection in terms of good characteristics and attitudes that could only be attained by a Prophet who was sent from Allah. There is no praiseworthy characteristic but he promoted it, enjoined it, encouraged it and acted in accordance with it; and there is no blameworthy characteristic but he forbade it, warned against it and was the furthest removed of all people from it. His concern for good manners and attitudes reached such an extent that he gave as the reason for his mission the promotions of good attitudes and manners and striving against bad manners and attitudes. In the hadith from the Prophet (blessings and peace of Allah be upon him), it tells us that he said: “I have only been sent to perfect good manners and attitudes.”
Narrated by Ahmad (8739). Al-Haythami said in al-Majma‘: It was narrated by Ahmad and its men are the men of as-Saheeh.
Al-‘Ajlooni classed its isnaad as saheeh in Kashf al-Khafa. It was also classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (2349)
Miracles are indicative of the truthfulness of the Messenger. He told the people that he had been sent by Allah, may He be exalted, and some of them challenged him to prove that. So Allah, may He be glorified and exalted, supported him with miracles, which are extraordinary events. And he was also granted miracles without anybody challenging him or claiming that he was lying, which served to increase his followers in steadfastness.
6. The essence of the call
The basis of the call of the noble Prophet Muhammad (blessings and peace of Allah be upon him) may be summed up as the aim to build sound beliefs on a sound textual and rational foundation. It is a call to believe in Allah and affirm His oneness in terms of His divinity and lordship. None is deserving of worship except one God, namely Allah, may He be glorified, for He is the Lord, Creator and Sovereign of this universe, Who controls it and disposes of its affairs; He governs it by His command, and is the One Who possesses the power to cause harm or bring benefit, and Who controls the provision of all creatures – and no one has any share of that with Him. Nothing is equal or like unto Him, so He, may He be glorified, is far above having any partners, rivals, peers or equals.
Allah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad (blessings and peace of Allah be upon him)): ‘He is Allah, (the) One.
‘Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks).
‘He begets not, nor was He begotten;
‘And there is none co-equal or comparable unto Him’”
“Say (O Muhammad (blessings and peace of Allah be upon him)): ‘I am only a man like you. It has been inspired to me that your Ilaah (God) is One Ilaah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord”
The call of the noble Prophet Muhammad (blessings and peace of Allah be upon him) was a call to destroy shirk of all kinds and to rid the two races (of mankind and the jinn) of everything that was worshipped on a basis of falsehood. So there is to be no worship of rocks, stars and graves, or of wealth, whims and desires, or the tyrannical rulers of the earth.
Rather it is a call that came to liberate humanity from the worship of other people and to bring them forth from the humiliation of idolatry and the oppression of tyrants, and to free them from the captivity of whims and desires.
This blessed call is regarded as a continuation and affirmation of the previous divinely revealed messages that called to belief in the oneness of Allah. Therefore Islam called people to believe in all the Messengers and Prophets, and to respect them and venerate them, and to believe in the Books that were revealed to them. A call such as this is undoubtedly true.
7. Foretelling of Islam
The Books of the Prophets foretold the coming of Islam and the Prophet Muhammad (blessings and peace of Allah be upon him). The Holy Qur’an tells us of the clear foretelling of the Prophet Muhammad (blessings and peace of Allah be upon him) in the Torah and Gospel, including cases where his name and description are clearly mentioned.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad (blessings and peace of Allah be upon him)) whom they find written with them in the Taurat (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16), - he commands them for Al-Maroof (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Taiyibat ((i.e. all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.), and prohibits them as unlawful Al-Khabaith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he releases them from their heavy burdens (of Allah’s Covenant), and from the fetters (bindings) that were upon them”
“And (remember) when ‘Eesa (Jesus), son of Maryam (Mary), said: O Children of Israel! I am the Messenger of Allah unto you confirming the Taurat ((Torah) which came) before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad”
In the books of the Jews and the Christians – the Torah and the Gospel – there are still glad tidings that foretell his coming and his message, and describe some of his characteristics, despite the continual attempts to erase and distort these glad tidings. An example of that is what is mentioned in the Book of Deuteronomy, 33:2:
“The Lord came from Sinai
and dawned over them from Seir;
he shone forth from Mount Paran… ”.
[New International Version]
It sys in Mu‘jam al-Buldaan (3/301):
Paran is a Hebrew word that is Arabized as Faaraan. It is one of the names of Makkah that is mentioned in the Torah, and it was said that it is a name for the mountains of Makkah.
Ibn Maakoolaa Abu Bakr Nasr ibn al-Qaasim ibn Qudaa‘ah al-Qudaa‘i al-Faaraani al-Iskandaraani said: I heard that this refers to the mountains of Paran, which are the mountains of the Hijaz.
And in the Torah it says: Allah came from Sinai and dawned from Seir and shone forth from Paran.
His coming from Sinai refers to His speaking to Moosa (peace be upon him). His dawning from Seir – which refers to the mountains of Palestine – refers to His sending down the Gospel to ‘Eesa (peace be upon him). And His shining forth from the mountains of Paran refers to His sending down the Qur’an to Muhammad (blessings and peace of Allah be upon him). End quote.
8. The Holy Qur’an
This is the greatest of miracles and signs, and the clearest of proof. It is the ultimate proof of Allah against His creation on the Day of Resurrection. It is miraculous from several angles, such as rhetorical, scientific, and legislative, and in the way in which it spoke of future events and unseen matters.
With regard to what is meant by the verse (interpretation of the meaning), “Let them then produce a recital like unto it (the Qur’an) if they are truthful” [at-Toor 52:34], it is a response to those who claimed that the Prophet (blessings and peace of Allah be upon him) was making up the Qur’an by himself. Therefore the Qur’an challenged them to produce something like it, if they were telling the truth in their claim, because the implication of these claims was that this was something within the capability of human beings. If that was true, then what was preventing them from producing something like it, when they were masters of eloquence and rhetoric?
Allah challenged the disbelievers to produce something like it, but they were unable to do that, as the Qur’an tells us (interpretation of the meaning):
“Say: ‘If the mankind and the jinns were together to produce the like of this Qur’an, they could not produce the like thereof, even if they helped one another’”
And He challenged them to produce ten soorahs like it, but they were unable to do that:
“Or, they say, ‘He has forged it.’ Say, ‘Then bring ten chapters similarly forged and call for aid from whom you can besides Allah, if what you say is the truth’”
And He challenged them to produce a single soorah like it, but they were unable to do that:
“And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur’an) to Our slave (Muhammad (blessings and peace of Allah be upon him)), then produce a Soorah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful”
With regard to the nature of the miracle with which the Qur’an challenged them, the scholars differed concerning that. There are several views, the most likely of which to be correct is what al-Aloosi said: The Qur’an as a whole, and parts of it, even the shortest soorah of it, is a miracle in terms of its composition and eloquence, and its speaking of the unseen, and its harmony with reason and its precise meanings. All these aspects may appear in one verse, or some of them may not be present, such as telling of the unseen. There is no harm in that and no flaw, because what is there is sufficient.
End quote from Rooh al-Ma‘aani (1/29)
All the proofs mentioned above in general terms may be discussed in much more detail, but we do not have room to do so here. It is more appropriate to read about that in specialised books. Every Muslim is advised to seek knowledge of the Qur’an and Sunnah, and to study the books of correct ‘aqeedah, and to learn about his religion so that he can be a good Muslim and worship his Lord with understanding.
And Allah knows best.More
Allaah has made patience like a horse that never gets tired, an army that can never be defeated and a strong fortress that can never be breached. Patience and victory are twin brothers, for victory comes with patience, relief comes with distress and ease comes with hardship. Patience is of more help to the one who has it than men, as it helps without any need for equipment or numbers and its relationship to victory is like that of the head to the body. In the Qur’aan, Allaah has guaranteed those who are patient that He will give them reward without measure. He tells them that He is with them by guiding and supporting them and granting them a clear victory. Allaah says (interpretation of the meaning):
“Surely, Allaah is with those who are As‑Saabiroon (the patient)”
Allaah has made leadership in terms of religion conditional upon patience and certain faith, as He says (interpretation of the meaning): “And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”
[al-Sajdah 32:34] Allaah tells us that patience is better for those who are patient, as He says (interpretation of the meaning): “But if you endure patiently, verily, it is better for As‑Saabiroon (the patient)”
[al-Nahl 16:126] Allaah tells us if we are patient and pious, the plot of the enemy cannot do any harm, even if he is powerful, as He says (interpretation of the meaning):
“But if you remain patient and become Al-Muttaqoon (the pious), not the least harm will their cunning do to you. Surely, Allaah surrounds all that they do”
[Aal ‘Imraan 3:120] Allaah tells us that the patience and piety of his Prophet Yoosuf brought him to a position of power and strength, as He says (interpretation of the meaning):
“Verily, he who fears Allaah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allaah makes not the reward of the Muhsinoon (good‑doers) to be lost” [Yoosuf 12:90]
Allaah has connected success to patience and piety, and the believers understand that. Allaah says (interpretation of the meaning): O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allaah, so that you may be successful”
[Aal ‘Imraan 3:200] Allaah tells us that He loves those who are patient, and that is the greatest encouragement. Allaah says (interpretation of the meaning):
“And Allaah loves As-Saabiroon (the patient)” [Aal ‘Imraan 3:146]
Allaah has given glad tidings of three things to those who are patient, each of which is better than that for which the people of this world envy one another. Allaah says (interpretation of the meaning): but give glad tidings to As‑ Saabiroon (the patient).
156. Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return.’
157. They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”
[al-Baqarah 2:155-157] Allaah exhorts His slaves to seek help with patience and prayer when facing calamities that may befall a person. Allaah says (interpretation of the meaning):
“And seek help in patience and As-Salaah (the prayer) and truly, it is extremely heavy and hard except for Al-Khaashi‘oon [i.e. the true believers in Allaah — those who obey Allaah with full submission, fear much from His punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)]”
[al-Baqarah 2:45] Allaah states that the victory of attaining Paradise and being saved from Hell will be won only by those who are patient, as He says (interpretation of the meaning): “Verily, I have rewarded them this Day for their patience; they are indeed the ones that are successful” [al-Mu’minoon 23:111]
Allaah tells us that the desire to earn His reward and to turn away from this world and its adornments is attained only by those who are patient and are believers. Allaah says (interpretation of the meaning): But those who had been given (religious) knowledge said: “Woe to you! The reward of Allaah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are As‑Saabiroon (the patient in following the truth)”
[al-Qasas 28:80] Allaah tells us that repelling evil with that which is better makes the evildoer become like a close friend. Allaah says (interpretation of the meaning):
“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allaah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend” [Fussilat 41:34]
But this is something that “none is granted it (the above quality) except those who are patient — and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise and of a high moral character) in this world” [Fussilat 41:35]. Allaah tells us, and reinforces it with an oath, (interpretation of the meaning):
“By Al‑‘Asr (the time).
2. Verily, man is in loss,
3. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al‑Ma‘roof) which Allaah has ordained, and abstain from all kinds of sins and evil deeds (Al‑Munkar) which Allaah has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His religion of Islamic Monotheism or Jihad)”
Allaah will divide His creation into two categories: those who are on the right hand and those who are on the left hand (cf. al-Waaqi’ah 56:8ff); those who are on the right hand are those who recommend one another to patience and mercy. Allaah has chosen the people of patience and gratitude to benefit from His signs and be distinguished by this great good fortune. He says in four places in His Book (interpretation of the meaning): “Truly, therein are Ayaat (evidences, proofs and signs) for every patient, thankful (person)”
[Ibraahem 14:5; Luqmaan 31:31; Saba 24:19; al-Shoora 42:33] Allaah has made forgiveness and reward conditional upon doing righteous deeds and being patient, and that is easy for the one for whom He makes it easy. Allaah says: “Except those who show patience and do righteous good deeds: those, theirs will be forgiveness and a great reward (Paradise)”
[Hood 11:11] Allaah tells us that patience and forgiveness are among the things recommended by Allaah and those who pay heed to this will never lose, as He says (interpretation of the meaning):
“And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allaah” [al-Shoora 42:34]
Allaah commanded His Messenger to wait patiently for His Decision, and told him that his patience is not but from Him, and by virtue of patience all calamities become easy, as He said (interpretation of the meaning):
“So wait patiently (O Muhammad) for the Decision of your Lord, for verily, you are under Our Eyes” [al-Toor 52:48]
And He said (interpretation of the meaning): And endure you patiently (O Muhammad), your patience is not but from Allaah. And grieve not over them (polytheists and pagans), and be not distressed because of what they plot. 128. Truly, Allaah is with those who fear Him (keep their duty unto Him), and those who are Muhsinoon (good‑doers)”
[al-Nahl 16:127] Patience is the foundation of the believer’s faith which has no other foundation. The one who has no patience has no faith, and if he has any, then it is only a little faith and it is very weak, and such a person worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter (cf. al-Hajj 22:11). All he gets from them is a losing deal. The best life is attained by the blessed through patience, and they rise to the highest degrees through their gratitude. So they fly on the wings of patience and gratitude to gardens of delight (i.e., Paradise). That is the bounty of Allaah that He bestows upon whomsoever He will, and Allaah is the Owner of Great Bounty. End quote from ‘Uddat al-Saabireen by Ibn al-Qayyim, p. 3-5. With regard to the ahaadeeth which speak of the virtue of patience, they include the following:
Al-Bukhaari (1496) and Muslim (1053) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “…whoever is patient Allaah will bestow patience upon him, and no one is ever given anything better and more generous than patience.” And Muslim (918) narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (S) say: “There is no Muslim who is stricken with a calamity and says what Allaah has enjoined – ‘Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and compensate me with something better’ – but Allaah will compensate him with something better.” And Muslim (2999) narrated that Suhayb (may Allaah be pleased with him)said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.” For more ahaadeeth about the virtue of patience and exhortation to be patient, please see al-Targheeb wa’l-Tarheeb by al-Mundhiri (4/274-302). Umar ibn ‘Abd al-‘Azeez (may Allaah be pleased with him) said: Allaah has not bestowed any blessing upon His slaves then taken it away and replaced it with patience, but what He has compensated them with is better than what He has taken away.
And Allaah knows best.More
if anyone has a real desire to be a Muslim and has the full conviction and strong belief that Islam is the true religion ordained by Allah (SWT) for all human beings, he should pronounce the "Shahada" (testimony of faith) without further delay . The Holy Qur'an is explicit in this regard, as Allah (SWT) has stated."Truly, the Religion in the sight of Allah is Islam." (3:19) In another verse of the Holy Qur'an, Allah (SWT) has stated: "And whosoever desires a religion -other that Islam, never will it be accepted of him, and in the Hereafter he will be in the ranks of those who are lost." (3:85) In addition, Islam is the only Religion prevailing over all other religions, Allah (SWT) has stated in the Holy Qur'an: "And to thee We have sent the Book in truth, (This Qur'an) confirming the scripture that came before it, and a witness over it ..." (5:48) Muhammad, the Prophet of Allah (Peace and blessing of Allah be upon him), said: "Islam is based on five pillars: testifying that there is no god worthy to be worshipped but Allah, that Muhammad is the messenger of Allah and His servant; performing the prayer; paying the Zakat (obligatory charity); fasting the month of Ramadan; and performing Hajj. " The Shahada can be declared as follows: "ASH-HADU ANLAA ILAHA ILLA ALLAH WA ASH HADUANNAMUHAMMADANABDUHUWA RASUULUH." The English translation is: "I bear witness that there is no deity worthy to be worshipped but Allah, and I bear witness that Muhammad is His servant and messenger." However, it would not be sufficient for anyone to utter only this testimony orally either in private or in public. One should believe in it from the heart with a firm conviction and unshakable faith. If he is truly sincere and complies with the teachings of Islam in his daily life he will find himself a newborn person. his will move him to strive more and more to improve his character and draw nearer to perfection. The light of the living faith will fill his heart until he becomes the embodiment of that faith.
What should be next after declaring the testimony of faith (Shahada) and then becoming a Muslim? He should know the real concept underlying this testimony, which means accepting the Oneness of Allah and the Prophet Muhammad (PBUH), as the last of the Prophets, and meeting its requirements. He must behave accordingly applying this true faith to everything he says or does. What do the words of "Shahada" signify. The significant point which every Muslim must know is the truth that there is no god to be worshipped other than Allah, (Glory be to Him). He is the only true God, Who Alone deserves to be worshipped, since He is the Giver of life and Sustainer and Nourisher of mankind and all creation with His unlimited bounties. Man must worship Allah, Who Alone is worthy of worship. The second part of the "Shahada" ie "Wa ashhadu anna Muhammadan abduhu wa rasuluh" means that the Prophet Muhammad (PBUH) is the servant and chosen messenger of Allah. No one should be in any doubt about this matter. In fact, the Muslim has to obey the commands of the Prophet (PBUH), to believe in what he has said, to follow his Teachings, to avoid what he has forbidden, and to worship Allah alone according to the message revealed to him. What is the meaning of worship? It simply means rendering sincere service; showing reverence for Allah. In a deeper shade of meaning, it implies total submission and complete obedience to Allah's Commandments both in utterances and actions, whether explicit or implicit and in private or public.
Worship falls into two categories:
1. Visible (manifest or outward) 2. Invisible (concealed or inward) Visible worship includes acts such as uttering the two parts of the "shahada", performing prayers, giving Zakat (obligatory charity), observing the fast in the month of Ramadan, performing Hajj, recitation of the Holy Qur'an, supplication, adoring Allah by praising Him, purifying our bodies before prayers, etc.
This type of worship is associated with the movement of the parts of human body, [actions]. Invisible worship is to believe in Allah, in the Day of Judgment, in the Hereafter, in the Angels, in the Books of Allah, in the Divine Decree of destiny (that good and bad are determined by Allah alone) This type of worship does not involve movements of parts of the body but it surely has a bearing on one's heart which, subsequently, affects one's way of life (beliefs). It should be borne in mind that worship not dedicated to Allah alone, will be rejected as one form of polytheism or "shirk", which amounts to apostasy, from the Islamic point of view.The next step for a devotee newly converted to Islam is to purify himself by taking a bath (total ablution). He should then resolve to comply with all the principles and rules of Islam in their entirety. He disowns all forms of polytheism and false beliefs. He should reject evil and be righteous. Such rejection of evil and being righteous is one of the requisites of the motto of Islam that is, Lailaha Illal Laah.
Allah has stated in the Holy Qur'an: "... Whoever disbelieves in false deities and believes in Allah, hath grasped the most trustworthy handhold, that will never break ..." (2: 256)
We have to consider that when we declare from our hearts, "there is no god worthy to be worshipped but Allah." It implies on our part of love, devotion, faith and obedience to the rules of Islamic legislation which are legally binding on all Muslims. It is a requirement of "there is no god worthy to be worshipped but Allah," to love for the sake of Allah and to reject for the sake of Allah. This is the finest anchor of belief which make material the meaning of "AL-WALA" and "AL-BARA". It means that a Muslim should love and be loyal to his Muslim brothers. He should, as a practice, dissociate himself completely from the practices of unbelievers and refuse to be influenced by them, both in worldly and religious matters.
We conclude with a humble prayer to Allah that He may cleanse the hearts and souls of those who are genuine seekers of truth and may He bless the community of believers. Ameen.More