How to Be Patient?

How to Be Patient?

By Editorial Staff

Definition

Sabr (patience) is an Arabic word that means in language to restrain. The month of Ramadan is called the month of al-Sabr because it is self-restraint from food, drink and sexual intercourse.

In the technical usage of the term, it means to restrain oneself from neglecting Allah’s commands, indulging in prohibitions and being impatient in cases of afflictions. These are the three kinds of patience mentioned by most scholars.

The first kind: being patient with Allah’s obedience

“O you who believe! Be patient. And have outlasting patience.”

Some kinds of worship may be hard to perform. This hardship can be physical or spiritual. The physical hardship may take place when a person is weak, tired or ill.

On the other hand, the pillars of Islam may be divided into physical and financial or both of them. The physical pillars include prayer and fasting. Paying zakat (almsgiving) is an example of the financial acts of worship. The Hajj (pilgrimage to Makka) is the third kind which requires physical effort and money. The acts of worship are various to test people whether they will do what they only like and find easy or they will abide by Allah’s commands and do them all.

You may find it easy for some people to perform as many prayers as they can; however, it is very hard for them to give even a small sum of money to charity. On the contrary, there are others who can pay zakat and give to charity easily but it hard for them to perform prayer or fasting. To pass the test, one needs to be patient enough to be able to obey Allah’s commands without any differentiation between them. The hardship one may find needs patience and endurance. Allah says,

“O you who believe! Be patient. And have outlasting patience. And be ever at the ready. And be ever God-fearing, so that you may be successful.” (Quran 3:200)

The second kind: Patience with avoiding the prohibited matters

In this kind of patience, one must restrain oneself from committing acts of disobedience. Indeed, the self and the Satan often bids to evil such as telling lies, committing adultery and fornication, drinking alcohol, stealing, etc. Everyone needs to restrain and prevent oneself from committing such sins and crimes. Exercising self-restraint may constitute a hardship for the person who finds it easy to perform such sins or crimes. In case the person does not think of the sin or it does not even come to his or her mind, this person will not be called patient. However, if one finds it hard to do so, then he or she needs to be patient.

The third kind: Patience on the occasions of trials and afflictions

Indeed, man is always tested so long as he or she is alive. Allah says,

“The One who created death and life to test you, (and to reveal) which of you is best in deeds. For He (alone) is the Overpowering (One), the All-Forgiving” (Quran 67:2)

Allah tries His servants with calamites to test their patience and tries them with benefits to test their thankfulness. Allah says,

“For We (but) test you (in life) with evil and good as a trial. And it is to Us you shall all be returned (for recompense).” (Quran 21:35)

One may be ill, lose his or her money or something bad may happen to his or her family, etc. In all these cases and others one should endure them patiently. Moreover, the Muslim must withhold him or herself from impatience, his or her tongue from complaint and his or her limbs from broil. Allah says,

“And, most surely, We shall test (all of) you (believers) with something of fear and (with) hunger and (with) loss of wealth and life and crops. So give glad tidings (of everlasting delight in Paradise) to those who are (enduringly) patient” (Quran 2:155)

People’s reactions to trials and tribulations may be one of the following:

1. Showing discontent

Some people may be discontent in the heart, namely, they may be angry or displeased with Allah. Such people feel as if Allah did injustice to them. Secondly, others may express discontent with their tongue. For instance, they may say unsuitable words, use swear words, utter cries of woe and doom, etc. Thirdly, there are others who may show discontent with limbs, namely, to slap one’s cheeks or to tear one’s clothes, break cups, throw things away, etc.

In fact, all these acts that denote discontent are forbidden.

Narrated `Abdullah: the Prophet (ﷺ) said, “He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us.” (Al-Bukhari)

Indeed, this person who shows discontent cannot change what has already happened. There is no use of being angry. On the contrary, behaving this way deprives such person from the rewards he or she will get in case of being content and patient.

2. Being patient

Everyone hates calamities and afflictions and like that they do not befall or hurt people. Although it is allowed to hate calamities, it is prohibited to show discontent. One’s heart must not harbor any bad feelings towards Allah. In addition, Muslims must not say or do anything that displeases Allah. they must remember that they are in a test and have to be patient and content with Allah to pass the test. Moreover, the Muslim should remember that he or she will be rewarded for whatever afflictions that befall him or her. Allah says,

“For, indeed, those who are patient shall be rendered their reward in full, without measure.” (Quran 39:10)

Abu Yahya Suhaib bin Sinan (May Allah be pleased with him) reported that:

The Messenger of Allah (ﷺ) said, “How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him”. (Muslim)

3. Being content

When the Muslim harbors good thoughts concerning Allah, he or she knows very well that everything that happens to him or her is good. Whenever an affliction befalls him or her, he or she should know well enough that he or she will be rewarded or many of his or her sins will be forgiven according to the hadith mentioned above. This is what may help the Muslim feel content and pleased with Allah whenever an affliction befalls him or her.

4. Being thankful

This is the most excellent kind. Here, the Muslim thanks and praises Allah for the rewards given by Allah is far greater than the pain caused by such calamities.

 

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Islam and Social Diseases: For a Healthy Muslim Society

Islam and Social Diseases: For a Healthy Muslim Society

By Dr. Ahmad Al Khalidi

This topic highlights the social diseases that cause societal problems among people of the same community.

Psycho-social 

Islam and Social Diseases: For a Healthy Muslim Society

Such illnesses are so dangerous that they can corrupt the life of any social establishment.

Such illnesses are so dangerous that they can weaken the strong relationship between people and corrupt the life of any social establishment.

That is why Allah (Exalted be He) prohibits offensive suspicion, spying as well as backbiting and portrays the backbiter in a disgusting image where he sits by his dead brother and snaps his flesh.

O you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it…But fear Allah: For Allah is Oft-Returning, Most Merciful. (Al-Hujurat 49:12)

Allah addresses believers and calls them to avoid the bad manners mentioned in the above Qur’anic verse. Let us consider each of these social illnesses one by one, starting with suspicion:

Suspicion

First of all, Al Ashqar, (1985) points out that this verse enjoins believers not to suspect innocent people; evil suspicion of good people is considered sinful; but they can suspect wicked people who are known of their wickedness. However, believers should not speak out of such suspicion, otherwise they would be sinful.

There is another kind of harmful suspicion which its danger mainly refers to the person himself who may keep saying to himself, “Allah will not forgive me”. Being desperate of Allah’s mercy and His forgiveness may lead him to follow the footsteps of the Satan which eventually may lead him to Hell.

However, the Prophet (peace be upon him) says: “You should have good hope with Allah till your death-bed.” (Muslim) Besides, Allah says in a hadith Qudsi: “I treat my servant the way he feels about me.”

Moreover, Abu Hurairah (May Allah be pleased with him) reported: “The Messenger of Allah said, “Allah the Exalted says: ‘I am as my slave expects me to be’”. (Muslim)

Imam Abu Bakr Al-Jassas divided suspicion into four categories as described in his book Ahkamul-Qur’an. These four categories are: 1- Unlawful (haram), 2- Mandatory (wajib), 3- Permissible (mustahab), and Acceptable (mubah).

The example of unlawful suspicion is to keep saying to himself that Allah will definitely punish or torture him and lose total hope in the forgiveness and mercy of Allah; while the example of permissible suspicion is to keep good feelings about every Muslim.

It is, however, permissible to use precautions in daily dealings without considering someone a thief or a traitor without a just cause. The example of mandatory suspicion is that if, for example, you do not know the direction of Qiblah and there is nobody to guide you, it is permissible to use your best judgment. And the example of acceptable suspicion is that if one is not sure of completing three or four rak’aats in prayer, it is acceptable to use the most prevalent assumption in one’s mind.

Spying           

Spying is also one of the worst social manners. It is not allowed and it is shameful to snoop at people’s own life or private works or tasks and disclose their secrets. However, to quote Sahih International website, ”if there is a possibility of another party harming you or harming another Muslim, then such spying is allowed”

Backbiting

Let us now think about backbiting. It is narrated that Prophet Muhammad (peace be upon him) said, “Backbiting is talking about somebody which if he heard, would grieve him.” (Muslim & At-Tirmidhi)

Hence, to cite Sahih International.com, “it is not allowed to talk about somebody in his absence, even if what was narrated was true. If it was not true, then it would be a bigger sin and it is called Buhtan”

Moreover, backbiting violates the rights of Allah and the rights of people simultaneously. Hence, it is necessary to ask for forgiveness from the victim first, since Allah will not forgive until the victim forgives. If the victim has died or is untraceable  or, if something worse may happen if the victim is asked for forgiveness, then ransom has to be done.

Anas (May Allah be pleased with him) narrates that the Messenger of Allah said, “The ransom for backbiting is to pray to Allah for forgiveness by saying, “O Allah! Forgive my sins and his too.”

Al Sa`di (1995) sees that the person who injured his brother with backbiting should repent to Allah (Exalted be He), apologize to his brother, ask Allah forgiveness for him and praise his brother instead of dispraising him.

To lead an honorable life, young Muslims should enjoy good dealings with others and avoid the above mentioned illnesses that may distort the nice relations with relatives, friends, colleagues or others.

Not only this, such bad traits may cause Allah’s anger; hence the sinful should haste to repent and ask forgiveness from Allah and from the victim, or to do the ransom. In short, the ideal Muslim society indisposes offensive suspicion, spying and backbiting.

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Dr. Ahmad Muhammad Al khalidi is Researcher and translator, E L teacher and lecturer, an old member in the presentation to Islam committee.

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Muslim Women and Morality: The Qur’anic Code

Muslim Women and Morality: The Qur’anic Code

By Dr. Ahmad Al Khalidi

Women and Morality

Al Baz (2007) points out that Islam adopts the principle of protection rather than punishment; so it is not against the inborn instinct. However, Islam regulates the inborn instinct and secures for it a pure atmosphere free from deviant excitement.

Muslim Women and Morality: The Qur’anic Code

Islam aims at building a pure society free from continuous lust agitation.

The Islamic educational method in this case is to narrow down the chance of  temptation; to obstruct the factors of  attraction and to impede the reasons of enticement.

That is to say Islam aims at building a pure society free from continuous lust agitation, so one of the Islamic methods of building up a clean society is to ban such aggravation keeping the deep innate motivation between the two sexes at its natural sound state without factitious excitement.

Ali (1934:1012) added, “the need for modesty is the same in both men and women. But on the account of the differentiation manner of the sexes in nature, temperaments and social life, a greater amount of privacy is required for women than for men, especially in the matter of dress and the uncovering of the bosom.”

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands´ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers! turn you all together towards Allah, that you may attain Bliss. (An-Nur 24:31)

Allah (Exalted be He) addresses His Messenger Mohammad (peace be upon him) through this Qur’anic didactic dialogue to guide the believing Muslim woman to regard the following moral etiquette:

– to lower her gaze, to keep her chastity, to draw her veil on her open neck, bosom and (face); and not to display her beauty and ornaments except to the following people:

a- her husband  b- her father  c- her father in law d -her sons  e-her sons in law f- her brothers g- her nephews h- her women -her slaves ( at time of slavery )  j- her male- servants who are free of their physical needs  k- children who have no sense of  the shame of sex, and not to strike her feet with the aim of drawing the attention to her hidden ornaments. At length, Allah, directly, addresses the believers to repent and turn to Allah so that they may attain success.

Displaying their Beauty & Ornaments

Famous western women warn young women against being involved in the illusive world of light and false fame that lead eventually to personal loss and ruin; at the same time they advise them to be chaste and lead a happy familial life. For instance, to cite Siba`i in `Abd Alqader, (2008:16) who narrates what a well-known old American actress (M.M.) says to warn young women against  joining the world of cinema,

beware all those who deceive you with lights; I prefer home and family life to everything. Woman’s real happiness is in the pure honorable family life; not only this, family life is the symbol of woman’s happiness. All people did wrong me. Working in cinema makes of woman a trifle, cheap article whatever she achieves of glory and false fame. I advise young women not to work in cinema and acting. Their end will be as mine. (suicide)

Young Muslims

Supporting poor young Muslims for getting married is a social obligation. In view of that, Allah enjoins the Muslim community to support both unmarried men and women financially in case they are in need of money to accomplish their marriage with the aim of keeping the Muslim community pure of vice and corruption.

So, poverty should not be an obstacle in front of  those who are qualified and have the desire to get married.

And marry those among you who are single and the pious of your male slaves and female slaves. If they be poor Allah will enrich them out of His bounty. And Allah is All-Sufficient for his creatures’ needs, All-Knowing. (An-Nur 24:32)

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Dr. Ahmad Muhammad Al khalidi is Researcher and translator, E L teacher and lecturer, an old member in the presentation to Islam committee.

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Tolerance and Mercy in the Prophetic Sunnah

Tolerance and Mercy in the Prophetic Sunnah

By Editorial Staff

The principles of mercy and tolerance are stressed in the traditions of the Prophet (peace be upon him) as key features of the Muslim character and behavior.

Ibn ‘Abbas (May Allah be pleased with them) reported:

The Messenger of Allah (peace be upon him) said to Ashajj `Abdul-Qais (May Allah be pleased with him), “You possess two qualities that Allah loves. These are clemency and tolerance.” (Muslim)

Kindness and gentleness are good Muslim character traits that have great impact on the Muslim:

The Prophet said: “The believing servant) finds relief from the troubles of the world and its hardships and (gets into) the Mercy of Allah.” (Muslim)

Also the Prophet said that: “Whoever suffers an injury and forgives (the person responsible), God will raise his status to a higher degree and remove one of his sins”. (At-Tirmidhi)

Allah says:

Those who spend (of that which Allah has given them) in ease and in adversity, those who control their anger and are forgiving toward mankind; Allah loves the good. (Aal `Imran 3:134)

Tolerance in Selling & Buying

Narrated Abu Hurairah (May Allah be pleased with them) that the Messenger of Allah (peace be upon him) said: “Indeed Allah loves tolerance in selling, tolerance in buying, and tolerance in repaying.” (At-Tirmidhi)

Narrated Jabir (May Allah be pleased with them) that the Messenger of Allah (peace be upon him) said: “Allah forgave a man who was before you: He was tolerant when selling, tolerant when purchasing, and tolerant when repaying.” (At-Tirmidhi)

Allah: The Tolerant

Ibn ‘Abbas reported that Allah’s Messenger (peace be upon him) used to supplicate during the time of trouble (in these words):

” There is no god but Allah, the Great, the Tolerant, there is no god but Allah, the Lord of the Magnificent Throne There is no god but Allah, the Lord of the Heaven and the earth, the Lord of the Edifying Throne.” (Muslim)

It was narrated that Mutarrif ibn ‘Abdullah ibn Shikhkhir said:

“I heard ‘Uthman ibn Abul-‘As say: “The last thing that the Prophet (peace be upon him) enjoined on me when he appointed me governor of Ta’if was that he said: “O ‘Uthman! Be tolerable in prayer and estimate the people based upon the weakest among them, for among them are the elderly, the young, the sick, those who live far from the mosque, and those who have pressing needs.” (Ibn Majah)

Mercy on The Young

Narrated `Aisha:

A bedouin came to the Prophet (peace be upon him) and said, “You (people) kiss the boys! We don’t kiss them.” The Prophet said, “I cannot put mercy in your heart after Allah has taken it away from it.” (Al-Bukhari)

Ibn `Abbas narrated that the Messenger of Allah said:

“He is not one of us who does not have mercy upon our young, respect our elders, and command good and forbid evil.” (At-Tirmidhi)

Being Merciful to Each Other

Allah says:

And worship Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbor who is of kin (unto you) and the neighbor who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loves not such as are proud and boastful. (An-Nisaa’ 4:36)

Abu Hurairah narrated that Abul-Qasim said: “Mercy is not removed (from anyone) except from a wicked one.” (At-Tirmidhi)

Allah will treat us the way we treat others. So we should treat others the way we expect to be treated and the way we hope God will treat us –with compassion and mercy.

Jarir ibn ‘Abdullah (May Allah be pleased with him) reported:

The Messenger of Allah (peace be upon him) said, “He who is not merciful to people Allah will not be merciful to him.” (Al-Bukhari and Muslim)

Jarir ibn Abdullah also narrated that the Messenger of Allah said: “Whoever does not show mercy to the people, Allah will not show mercy to him.” (At-Tirmidhi)

`Abdullah ibn `Amr narrated that the Messenger of Allah said:

“The merciful are shown mercy by Ar-Rahman. Be merciful on the earth, and you will be shown mercy from Who is above the heavens. The womb is named after Ar-Rahman, so whoever connects it, Allah connects him, and whoever severs it, Allah severs him.” (At-Tirmidhi)

`Umar was heard to say, “Anyone who does not show mercy will not be shown mercy. Anyone who does not forgive will not be forgiven. Anyone who does not pardon will not be pardoned or protected.” (Al-Adab Al-Mufrad)

Abu Umamah narrated that the Messenger of Allah (peace be upon him) said, “Anyone who shows mercy, even to an animal meant for slaughtering, will be shown mercy by Allah on the Day of Rising.” (Al-Adab Al-Mufrad)

God’s Mercy

Despite our sins and mistakes, there’s no limit to God’s mercy and forgiveness. He is the Forgiving, the Most Merciful.

Salman Al-Farisi (may Allah be pleased with him) reported that Allah’s Messenger (peace be upon him) said:

“Verily, Allah created, on the same very day when He created the heavens and the earth, one hundred parts of mercy. Every part of mercy is coextensive with the space between the heavens. and the earth and He out of this mercy endowed one part to the earth and it is because of this that the mother shows affection to her child and even the beasts and birds show kindness to one another and when there would be the Day of Resurrection, Allah would make full (use of Mercy).” (Muslim)

“Say, in the bounty of Allah, and in His mercy- in that let you rejoice.” (Abu Dawud)

Salman Al-Farisi reported Allah’s Messenger (peace be upon him) as saying:

“Verily, there are one hundred (parts of) mercy for Allah, and it is one part of this mercy by virtue of which there is mutual love between the people and ninety-nine reserved for the Day of Resurrection. (Muslim)

Abu Hurairah (May Allah be pleased with him) reported:

I heard Messenger of Allah (peace be upon him) saying, “When Allah created the creatures, He wrote in the Book, which is with Him over His Throne: ‘Verily, My Mercy prevailed over My Wrath.” (Al-Bukhari and Muslim)

Ask for God’s Mercy

`A’ishah said: “I heard the Messenger of Allah (peace be upon him) saying at his death: ‘O Allah, forgive me and have mercy on me, and join me with the Highest Company’.” (At-Tirmidhi)

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Social Diseases and Their Impact on the Islamic Personality

By Dr. Ahmad Al-Khalidi

Social Diseases and Their Impact on the Islamic Personality

The following verse clearly highlights the social diseases that cause societal problems among people of the same community. Such diseases are so dangerous that they can weaken the strong relationship between people and corrupt the life of any social establishment.

That is why Allah prohibits offensive suspicion, spying as well as backbiting and portrays the backbiter in a disgusting image where he sits by his dead brother and snaps his flesh.

O you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it…But fear Allah: For Allah is Oft-Returning, Most Merciful. (Al-Hujurat 49:12)

Allah addresses believers and calls them to avoid the bad manners mentioned in the above verse. Let us consider each of these social diseases one by one, starting with suspicion:

Suspicion

First of all, this verse enjoins believers not to suspect innocent people; evil suspicion of good people is considered sinful; but they can suspect wicked people who are known of their wickedness. However, believers should not speak out of such suspicion, otherwise they would be sinful.

There is another kind of harmful suspicion which its danger mainly refers to the person himself who may keep saying to himself, “Allah will not forgive me”. Being desperate of Allah’s mercy and His forgiveness may lead him to follow the footsteps of the Satan which eventually may lead him to Hell. To cite Sahih International. com, “The example of unlawful assumption is to keep saying to himself that Allah will definitely punish or torture me and lose total hope in the forgiveness and mercy of Allah”.

However, the Prophet (peace be upon him) says: “You should have good hope with Allah till your death-bed.” (Muslim)

Besides, Allah says in a hadith Qudsi: “I treat my servant the way he feels about me.”

Moreover, Abu Hurairah (May Allah be pleased with him) reported: “The Messenger of Allah said, “Allah the Exalted says: ‘I am as my slave expects me to be.” (At-Tirmidhi)

Kinds of Suspicions

Imam Abu Bakr Al-Jassas divided suspicion into four categories as described in his book Ahkam Al-Qur’an. These four categories are: 1- Unlawful (haram), 2- Mandatory (wajib), 3- Permissible (mustahab), and Acceptable (mubah).

The example of unlawful suspicion is to keep saying to himself that Allah will definitely punish or torture me and lose total hope in the forgiveness and mercy of Allah; while the example of mustahab suspicion is to keep good feelings about every Muslim. It is, however, permissible to use precautions in daily dealings without considering someone a thief or a traitor without a just cause.

The example of wajib suspicion is that if, for example, you do not know the direction of Qiblah and there is nobody to guide you, it is permissible to use your best judgment. And the example of acceptable suspicion is that if one is not sure of completing three or four rak`ahs in salah, it is acceptable to use the most prevalent assumption in mind.

Spying

Spying is also one of the worst social manners. It is not allowed and it is shameful to snoop at people’s own life or private works or tasks and disclose their secrets. However, to quote Sahih International website, ” if there is a possibility of another party harming you or harming another Muslim, then such spying is allowed”

Backbiting

Let us now think about backbiting. It is narrated that Prophet Muhammad (peace be upon him) said, “Backbiting is talking about somebody which if he heard, would grieve him.” (Muslim)

Hence, to cite Sahih International.com, “it is not allowed to talk about somebody in his absence, even if what was narrated was true. If it was not true, then it would be a bigger sin and it is called buhtan.

Moreover, backbiting violates the rights of Allah and the rights of people simultaneously. Hence, it is necessary to ask for forgiveness from the victim first, since Allah will not forgive until the victim forgives. If the victim has died or is untraceable  or, if something worse may happen if the victim is asked for forgiveness, then ransom has to be done.

Anas (May Allah be pleased with him) narrates that the Messenger of Allah said, “The ransom for backbiting is to pray to Allah for forgiveness by saying, “O Allah! Forgive my sins and his too.”

Al Sa`di (1995) sees that the person who injured his brother (with backbiting) should repent to Allah, apologize to his brother, ask Allah forgiveness for him and praise his brother instead of dispraising him.

Al-Baz (2007) recommends the Islamic society “to make sure of the news they receive lest the haste and uncertainty in getting them should cause bad results and harmful effects on individuals and societies.”

On the other hand, Al-Baz includes that believers should believe a trustworthy Muslim when he brings news and sayings to them if they have not experienced any lies on his part. It is prohibited for any Muslim to satire or ridicule any person because of being inferior to him in property, body, or social rank. Al-Saboni (1981) points out that the ideal society indisposes backbiting, spying and offensive suspicion.

For a Powerful Sound Society

Actually, all this teaches us lots of practical ethical rules of paramount importance and necessity for building up a powerful sound society; such rules are so effective that they contribute a lot in educating and building up the Islamic personality that enjoys pure heart, clean feelings, chaste tongue and righteous manners.

Not only this, these codes are so effective that they combine the society with strong bonds and firm ties; ties of honesty and purity, belief and piety, honour and respect, as well as mercy and kindness. On the other hand, this society denounces envy and suspicion, slander and dishonor along with mockery and satire. Besides, this society has its own capability to live and continue through its own spiritual moral system. It is actually a real ideal world.

Educational Lessons

Young Muslims should avoid the following ill manners:

– believing the news or sayings coming from a wicked person,

– mocking or laughing at others because of being inferior to them,

– calling others with their offensive nick names,

– suspecting innocent people,

-spying at others, and backbiting them.

Educational Significance

Warning learners against the results of bad manners, leaving many things to avoid something evil among them, keeping the honour of persons in their presence as well as in their absence, employing the interrogation technique as a means of reproach in the educational situation, employing rebuke technique in reforming the deviant manners, portraying disgusting imagery to disincline learner from evil manners, and manipulating  the preaching technique in education.

 

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The Real Hijab and Its Real Purpose

Why do Muslim women wear the hijab? How should it look like? Why was the hijab prescribed for women? Do we, Muslim women, nowadays, wear the real hijab?

Allah says in the Qur’an:

And tell the believing women to reduce (some) of their vision and guard their private parts and not expose their adornment except that which (necessarily) appears thereof and to wrap (a portion of) their head covers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed. (An-Nur 24:31)

Nouman Ali Khan speaks about that in the video below…

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Source: Da`wah Islam Channel 

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