Far Removed from Love of Wealth

Muhammad (s.a.a.w.) was the most far removed among his people from the love of money or wealth. He encouraged his followers to be industrious, make an honest living and discouraged them from seeking charity. He did not condemn wealth and the wealthy, however, he feared for his followers and encouraged them to not allow it to corrupt them or obsess them.

Muhammad (pbuh) himself could have been the most wealthy man in the history of Arabia, however, he preferred to live simply and use his wealth in that which pleased God. As the leader of the Islamic nation, he received great wealth, however, he hated for this wealth to remain in his home for more than a day without having distributed it in charity. At times he would distribute tens or hundreds of thousands of "dinars" at a time as soon as he received them. He lived according to his sayings:

"O my Lord, indeed, true life is only the afterlife" and "What have I to do with this life? The similitude of me and this life is as a traveler who stopped to take shelter in the shade of a tree and then arose and left it"

Urwah narrated that Aisha (the wife of Muhammad, pbuh) said to me,

"O my nephew! We used to see the crescent, and then the crescent, and then the crescent, in this way we saw three crescents in two months and no fire (for cooking) used to be lit in the houses of Allah's Messenger (pbuh). I said, "O my aunt! Then what use to sustain you?" Aisha said, "[These two]: dates and water." (Narrated by Al-Bukhari)

Abu Tharr narrated that Allah's Messenger (pbuh) said,

"If I had gold equal to the mountain of Uhud, it would not please me that any of it should remain with me after three nights (i.e. I would spend all of it in Allah's cause) except what I would keep for repaying debts." (Narrated by Al-Bukhari)

Jabir ibn Abdullah narrated:

"The messenger of Allah was never asked for something and then he said 'no' (he never refused a request)" (Narrated by Al-Bukhari)

 Reference url: http://wings.buffalo.edu/sa/muslim/library/jesus-say/ch9.html

ISLAMIC CIVILIZATION AS DEPICTED IN THE QUR'AN

 

Islamic Civilization as Depicted in the Quran

Taken from "The Life of Muhammad"  by Muhammad Husayn Haykal,
translated by Dr. Ismail Ragi A. al Faruqi

 

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Dress

 Can dress be so important that its violations may put a man or a woman into hellfire? Let us read.

Allah T'ala says in the Holy Quran:

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَىَ ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللّهِ لَعَلَّهُمْ يَذَّكَّرُونَ

(7:26) 0 Children of Adam!  Indeed We have sent down to you a garment which covers your shame and provides protection and adornment. But the finest of all is the garment of piety. That is one of the signs of Allah so that they may take heed.
By referring to an important aspect of Adam and Eve's story, the attention of the people of Arabia of those days was drawn to the evil influence of Satan upon their lives. Under Satan's influence they had begun to see dress merely as a shield of protection against the inclemencies of the weather and as a means of adornment. The basic purpose of dress to cover the private parts of the body - had receded into the background. People had no inhibition about the immodest exposure of the private parts of their body in public. To publicly take a bath absolutely naked, to attend to the call of nature on thoroughfares, were the order of the day. To crown it all, in the course of Pilgrimage they used to circumambulate around the Ka'bah in stark nakedness. Women even surpassed men in immodesty. In their view, the performance of religious rites in complete nudity was an act of religious merit.
Immodesty, however, was not an exclusive characteristic of the people of Arabia. Many nations indulged in it in the past, and many nations continue to indulge in it even now. Hence the message embodied in these verses is not directed just to the people of Arabia. It is rather directed to all men. Mankind, which is the progeny of Adam, is warned against this particular aspect of Satanic influence on their lives. When men show indifference to God's Guidance and turn away from the Message of the Prophets, they virtually place themselves at the mercy of Satan. For it is Satan who makes them abandon way's that are consistent with true human nature and who leads them to immodesty in the same way he did with Adam and Eve. Were man to reflect on this, it would become quite evident that when he is deprived of the guidance of the Prophets, he cannot even appreciate, let alone fulfil, the primary requirements of his true nature.
يَا بَنِي آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا

إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ
(7:27) Children of Adam! Let not Satan deceive you in the manner he deceived your parents out of Paradise, pulling off from them their clothing to reveal to them their shame. He and his host surely see you from whence you do not see them. We have made satans the guardians of those who do not believe.
These verses bring into focus several important points.
First, that the need to cover oneself is not an artificial urge in man; rather it is an important dictate of human nature. Unlike animals, God did not provide man with the protective covering that He provided to animals. God rather endowed man with the natural instincts of modesty and bashfulness. Moreover, the private parts of the body are not only, related to sex, but also constitute 'sawat' that is, something the exposure of which is felt to be shameful. Also, God did not provide man with a natural covering in response to man's modesty and bashfulness, but has inspired in him (see verse 26) the urge to cover himself. This is in order that man might use his reason to understand the requirements of his nature, use the resources made available by God, and provide himself a dress.

Second, man instinctively knows that the moral purpose behind the use of dress takes precedence over the physical purpose. Hence the idea that man should resort to dress in order to cover his private parts precedes the mention of dress as a means of providing protection and adornment to the human body. In this connection man is altogether different from animals, With regard to the latter, the natural covering that has been granted serves to protect them from the inclemencies of weather and also to beautify their bodies. However, that natural covering is altogether unrelated to the purpose of concealing their sexual organs. The exposure of those organs is not a matter of shame for them and hence their nature is altogether devoid of the urge to cover them. However, as men fell prey to Satanic influences, they developed a false and unhealthy notion about the function of dress. They were led to believe that the function of dress for human beings is no different from that for animals, viz., to protect them from the inclemencies of weather and to make them look attractive. As for concealing the private parts of the body, the importance of that function has been belittled. For men have been misled into believing that their private parts are, in fact, like other organs of their body. As in the case of animals, there is little need for human beings to conceal their sex organs.

Third, the Qur'an emphasizes that it is not enough for the dress to cover the private parts and to provide protection and adornment to the human body. Man's dress ought to be the dress of piety. This means that a man's dress ought to conceal his private parts. It should also render a man reasonably presentable - the dress being neither too shabby and cheap nor overly expensive and extravagant relative to his financial standing. Nor should dress smack of pride or hauteur, or reflect that pathological mental state in which men prefer characteristically feminine dresses and vice versa: or that the people belonging to one nation mimic people of other nations so as to resemble them, thereby becoming a living emblem of collective humiliation and abasement. The Qur'anic ideal can only be achieved by those who truly believe in the Prophets and sincerely try to follow God's Guidance. For as soon as man decides to reject God's Guidance, Satan assumes his patronage and by one means or another manages to lead him into error after error.

Fourth, the question of dress constitutes one of the numerous signs of God which is visible virtually throughout the world. When the facts mentioned above are carefully considered it will be quite clear as to why dress is an important sign of God. (Tafheemul Quran)
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The Holy Quran on Muhammad (s.a.a.w.)


Some selected verses from the Holy Qur'an about his life, status, morals and manners

compiled by Siddiq Osman Noormuhammad

On one occasion when mother of the faithful, Aisha (radi-Allah Anha) was asked about the morals and manners of the Holy Prophet (p.b.u.h.), she replied: "His morals are the Qur'an." This meant that the Holy Prophet's actions and sayings were a practical commentary of the Holy Qur'an, or, in other words, the Holy Prophet was the embodiment of action based upon the Holy Qur'an.

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ISLAMIC CIVILIZATION AND THE WESTERN ORIENTALISTS

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Death, Conclusion, and Beginning of Life

As for death, it is the end of one life and the beginning of another. Consequently, it is feared only by those who deny the other life or fear it on account of their ill conduct in this life. Such men never wish for death because they know what awaits them. Those who wish for death sincerely and fearlessly are the true believers, the truly convinced, and the doers of good deeds in the world.

God-may He be adored-says

"He who created death as well as life that you may prove who of you is the better in deed is the Almighty and the Merciful." [Qur'an, 6:2]

Further, addressing His Prophet, He said-may He be praised-. "No human has ever been granted everlasting life. If you will certainly die, will they not? Every man shall taste of death, and the evil and good which befall you are a trial for you. To earth will be your return." [Qur'an, 21:34-35] Further, He says: "Those unto whom the Torah has been revealed but who have not observed its commandments are like a donkey carrying a load of books. Wretched are the people who deny the revelations of God. God does not guide the unjust in their injustice. Say, `0 Jews, if, as you pretend, you are the friends of God and His elect of all mankind, wish for death that you may prove your sincerity.' But they never wish for death, for rejoining their Lord; and that is because they know that their arms have wrought evil and injustice. God knows the unjust." [Qur'an, 62:5-7] God also says, "It is He who terminates your life by night, Who knows every violation you have committed by day, Who will resurrect you after a prescribed term, return you to Himself, and confront you with all the deeds that you have wrought on earth." [Qur'an, 6:60]

These verses are extremely emphatic in their rejection of the Orientalists' claim that Islamic determinism implies immobolization and unconcern for work and acquisition. God created life and death that men may prove who among them is the better worker of deeds. The theater of human achievement is this life; reward and punishment come after death. If men do not work, if they do not strike out into the earth and seek therein God's bounty, if they do not earn and hence do not give in charity of that which God has provided for them, nor perform any good to others, however little their means may be, they have disobeyed God. It is no excuse for them that they have nothing to give, for their duty is to go out and earn. Failure to perform one duty constitutes no justification of their failure to perform another. On the contrary, those who earn and give are the more righteous in God's sight and the more deserving of rewards in the other world. Through good and evil works God gives us the chance to prove ourselves. Upon us devolves the duty of rationally distinguishing between them. Not an atom's weight of good nor an atom's weight of evil done in this world will be lost on the Day of Judgment. If nothing befalls us except what has been predetermined by God, we should concern ourselves all the more to discern the good that we may realize it in the world. It makes no difference whatever whether God chooses to terminate our lives at the prime of youth, vitality, wisdom, and glory, or at old age when we become senile and lapse into childish ignorance. The measure of a life is certainly not the number of years one lives, but the good works which one does that nothing can obliterate. Those who die in the cause of God are alive with their Lord, and they are alive among us inasmuch as we continue to remember them. Many are the men who have written their names indelibly on history because they dedicated themselves to the good. Among us, surely, they are still alive, even though they may have died hundreds of years ago.

"And when their term arrives, men shall meet their death at its prescribed hour, neither before nor after." [Qur'an, 7:13] This, indeed, is the truth. It alone accords with the pattern of the universe. Man has an hour which he cannot outlive, just as the sun and the moon have their terms and their eclipse always occurs according to law, without fail. It is more likely that man's awareness that his life will terminate will incite him to hasten the performance of good deeds and to exert all possible effort. Moreover, the fact that man does not know when his hour will strike will stir his anxiety enough to prepare for that eventuality. Everyday we witness new evidence that man's hour is determined and, when it strikes, inevitable. Some people die suddenly without apparent reason; others fall sick and fight for their lives for decades until they reach a decrepit old age. A number of medical men today claim that the agent which brings about man's death is innate to him and that the period this agent requires to achieve its objective would not be impossible to calculate if the agent itself could be isolated and identified-a problem of no little difficulty-though not impossible. God, who is omniscient, knows the hour of every man by reason of the immutable and eternal pattern he has imbedded in the cosmos as a whole.

Short Quotes

Gentle

"By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you" [Qur'an 3:159]