By Editorial Staff
Voicing one’s opinion is an essential right that cannot be ignored. We all have our own viewpoints which spring from our own convictions and interests which commonly differ from one to another. Thus, our readiness to hear each other and our respect to their thoughts is the best way to get a coherent and integrated community.
Almighty God taught us the importance of listening to others’ view and respecting their own views, despite that He (Glory be to Him) already knew what was inside them and what they are going to pronounce but He listened to the Angels who were initially disagree with the view of man’s existence on the earth. Almighty Allah clarified for them that He has created man for sublime goals they knew nothing about. God says,
And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” Allah said, “Indeed, I know that which you do not know.” (Al-Baqarah 2:31)
Then, the Qur’an carries on narrating the full dialogue that took place between Almighty Allah and the Angels in which God gave them clear-cut proofs on His action. What we mean here is we have to learn from this situation how to observe the etiquette of giving one’s opinion by both parties of the dialogue, no matter one agrees or disagrees with them.
In the below video, brother Nouman Khan talks about the etiquette of voicing one’s opinion which he deduced from the Glorious Qur’an. Enjoy watching this video to know much about the Islamic consideration of the other and the importance to respect their views even if one is dissenting with them.
Source: One Islam Productions Youtube Channel
By Editorial Staff
Islam considers bloodshed of people as a heinous major sin whose doer is penalized with eternal residence in the Hellfire where he will be subjected to great torment.
When Almighty Allah created Adam (peace be upon him), Allah commanded Angels as well as Iblis (Satan) to prostrate before Adam. It was a great honoring to Adam, the new creature who excels other creatures. Iblis (Satan) refused to follow the orders of God claiming superiority over Adam. The Qur’an reads,
[Allah] said, “O Iblis, what prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?” He said, “I am better than him. You created me from fire and created him from clay.” (Sad 38:75-76)
In this verse, God tells Iblis that He has created Adam with His Own Honorable Hands which implies how dear to God Adam (i.e. man) is. It is a special honor that God bestows upon man more than other creatures, including Angels and the Jinn. The verse also illustrates that God loves his dear creature, i.e. man, and deems his dignity and life more sacred than anything else. In another verse, God stresses his honoring of Adam over other creatures saying,
And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them to much of what We have created, with [definite] preference. (Al-Israa’ 17:70)
This verse also tells us that Almighty Allah has given humans, referred to by Adam and his offspring, special honor, esteem and preference over much of His creatures. The above verse does not refer to humans in any religious, cultural or racial context, nor does it assign this honoring to certain doctrine without the other. It is general and involves the whole offspring of Adam until the Day of Judgment.
The same concept is further asserted by the actions of Prophet Muhammad (peace be upon him) who shows full respect to people regardless of their religion. `Abdur-Rahman ibn Abu Layla narrated that Sahl ibn Hunayf and Qays ibn Sa`d were sitting in the city of Al-Qadisiya. A funeral procession passed in front of them and they stood up. They were told that funeral procession was f one of the inhabitants of the land i.e. of a non-believer, under the protection of Muslims. They said, “A funeral procession passed in front of the Prophet (peace be upon him) and he stood up. When he was told that it was the coffin of a Jew, he said, “Is it not a living being (soul)?” (Al-Bukhari and Muslim)
Moreover, Islam strictly prohibited any kind of encroachment against the human soul and life. Islam considers bloodshed of people as a heinous major sin whose doer is penalized with eternal residence in the Hellfire where he will be subjected to great torment. Almighty Allah says,
But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment. (An-Nisaa’ 4:93)
The Qur’an also considered killing a person as an aggression against the whole humanity. It reads,
Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors. (Al-Ma’idah 5:32)
The prohibition of bloodshed in Islam is not confined to Muslims without others. Rather, the people of other religions, classed as Mu`ahid (a person who has a pledge of protection with Muslims) must be defended and protected. `Abdullah ibn `Amr narrated that the Prophet (peace be upon him) said, “Whoever killed a Mu`ahid (a person who is granted the pledge of protection by the Muslims) shall not (even) smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling). (Al-Bukhari and Muslim) Also, the Qur’an prohibits killing any person, except through the legal ways,
And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason.” (Al-An`am 6:151)
This command is general involving the souls of Muslims and non-Muslims on an equal terms because justice in Islam is not to be parted. Imam Al-Qurtubi (a great Muslim scholar of the Qur’an Exegesis) comments on this verse saying, “This verse is clear in forbidding killing souls, whether it is of a Muslim or a Mu`ahid (non-Muslims) except through the rights, which entails its killing.” (Al-Jami` li-ahkam Al-Qur’an p. 7/1332)
This clear stance of Islam rejects any aggression against the human soul, even by half a word. It was narrated from Abu Hurairah that the Messenger of Allah (peace be upon him) said: “Whoever supports the killing of a believer, even with half a word, he will meet Allah (Glory be to Him) with (the words) written between his eyes, ‘He has no hope of the mercy of Allah.” (Ibn Majah)
True happiness does not mean having many belongings or possessing a lot of wealth. But true happiness is the contentment of the heart and richness of the soul.
Each of the human beings is instinctively seeking happiness. Seeking this happiness is one of our greatest goals. But, perhaps, sometimes, we have a trouble attaining this lasting happiness because we may not understand where it so really is.
The economic systems we are living today are modeled on the basis that happiness is to have more. This is based on the notion that there will be always something we do not have and acquiring this will make us happier. This has misled some people into believing that happiness is attained through having more money, more power or more fame. But it is not strange, though, that those people who are the wealthiest, most powerful or the most famous are among those who seem to be the least happy.
Muhammad, peace be upon him, was God’s final messenger to mankind. He was the Prophet and the model in every aspect of life. With regards to being happy, he said “True happiness does not mean having many belongings or possessing a lot of wealth. But true happiness is the contentment of the heart and richness of the soul.” (Muslim)
Unhappiness is enslavement to desire. As an example, those who seek pleasure from the likes of alcohol and drugs will tell you that pleasure is short-lived and that happiness is nothing but an allusion. Once the pleasure dissipates, withdrawal kicks in and the person enters a vicious cycle of lasting misery. Sometimes, in order to achieve happiness, people attempt to follow a complicated path. Happiness cannot be achieved by satisfying the body but rather happiness can be found in the solace that comes from being upon the truth.
Islam lays down a number of rules and regulations to guarantee man’s happiness in this worldly life. At the same time, Islam emphasizes that the life of this world is nothing more than a means to attain the Hereafter – the true life we must all strive to attain. In God’s final revelation, the Qur’an, God says:
But little is the enjoyment of the life of this world compared to the Hereafter. (Al-Tawbah 9:38)
True and lasting happiness is in Paradise. Paradise is a place prepared by God for those who believe and do good. It is the place where one can have all that he desires and more. It is the only place where one will find peace, tranquility and security, and it is the only place where one will be completely free from fear, anxiety and pain.
Islam teaches us that happiness in this life is acquired through accepting the truth of the oneness of God and the belief that He will resurrect us and hold us accountable for what we do. Muslims attain happiness through knowing and worshipping God and they maintain this happiness through remembering Him and doing good deeds. God says in the Qur’an:
Whoever does good, whether male or female, and he is a believer, We will more certainly make him lead a happy life and We will more certainly reward him with the best he used to do. (Al-Nahl 16:97)
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By Editorial Staff
“Words are like eggs dropped from great heights; you can no more call them back than ignore the mess they leave when they fall.” Jodi Picoult
Words are powers that one can use to either demolish or construct, to impair or repair, and to drive up or down.
“Words have power. Words are power. Words could be your power.” Mohammed Qahtani
The significance and seriousness of words cannot by any means be ignored. Words are the means of communication, the tool of prosperity, the door of change, the way of development and the path of success. Words are powers that one can use to either demolish or construct, to impair or repair, and to drive up or down. Words are your choice, so make it the best. The Qur’an has confirmed the importance of words as it likens the good words to the good trees whose roots are firmly established and whose branches are very high, and the bad words are likened to ruined trees. God says,
See you not how Allah sets forth a parable? – A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high). Giving its fruit at all times, by the Leave of its Lord and Allah sets forth parables for mankind in order that they may remember. And the parable of an evil word is that of an evil tree uprooted from the surface of earth having no stability. (Ar-Ra`d 14:24-26)
Actually, one may not touch on any deeper and very well-coined parable that appreciates the value and significance of words as the Qur’an did. Some of the exegetes of the Qur’an illustrated that the goodly tree here refers to the palm tree whose fruits and parts are equally beneficial in addition to its firm establishment. The verses tell us that words are fruitful and productive. They develop trunk, branches and fruits, which is only true for good words. Words involve great responsibilities, charges and even hazards.
In Islam just a single bad word is enough to recall the wrath of God and the Hellfire, and a single good word can draw the pleasure of God and His Paradise. Abu Hurairah narrated that the Prophet (peace be upon him) said, “A slave (of Allah) may utter a word which pleases Allah without giving it much importance, and because of that Allah will raise him to degrees (of reward): a slave (of Allah) may utter a word (carelessly) which displeases Allah without thinking of its gravity and because of that he will be thrown into the Hell-Fire.” (Al-Bukhari)
Almighty Allah states that every word one utters is recorded by a watchful angel, then one will be called into account for them, if good, the reward will be good and if not, it is for God to punish or forgive,
Not a word does he (or she) utter, but there is a watcher by him ready (to record it). (Qaf 50:18)
This point is further confirmed in a hadith narrated by Mu`adh ibn Jabal (may Allah be pleased with him) who reported, “The Prophet (peace be upon him) 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 (peace and blessings of Allah be upon him) said, “The head of the matter is Islam, its pillar is the prayer and its peak is jihad.” Then he (peace and blessings of Allah be upon him) 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 (peace be upon him) said, “May your mother be bereaved of you, O Mu`adh! Is there anything that throws people into the Hellfire upon their faces — or: on their noses — except the harvests of their tongues?” (At-Tirmidhi)
Moreover, Almighty Allah informs us that the body parts will give their testimony before God on the Last Day about what their owner caused them to do whether good or bad, topped by the tongue, then the hands and legs. God says,
On the Day when their tongues, their hands, and their legs or feet will bear witness against them as to what they used to do. (Fussilat 24:24)
Once, `A’ishah (may Allah be pleased with her) said: “I said to the Prophet (peace be upon him): “Such and such thing of Safiyyah (may Allah be pleased with her) is sufficient for you.” (She means to say that Safiyyah was a woman with a short stature). He said, “You have indeed uttered a word which would pollute the sea if it were mixed in it.” (Abu Dawud and At-Tirmidhi) To that extent, a single bad word is abhorred in Islam which pays attention to the gravity of using a word in an evil way.
A true follower of Islam should be careful about his own tongue and not to utter any word that incurs the displeasure of Allah because it may entail grave punishment. Almighty Allah has blessed us with the power of speaking while other creatures are deprived from this faculty. Thus, we are supposed to make use of it in the good way. Abu Hurairah (may Allah be pleased with him) reported: “The Prophet (peace be upon him) said, “He who believes in Allah and the Last Day must either speak good or remain silent.” (Muslim)
Islam has attained precedence in laying down the noble values and codes of ethics. Islam cared for and balanced between the spiritual as well as the material sides which is the secret behind its excellence. The Qur’an illustrates that good words are means of success in this life and the hereafter as Almighty Allah says,
O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment. (Al-Ahzab 33:70-71)
However, obscenity and vulgarity in speech has nothing to do with Islam. The narrations from the Prophet (peace be upon him) explained his observance of good words. Anas said, “The Messenger of Allah (peace be upon him) was neither coarse nor a curser nor a reviler, He used to say when he wanted to censure someone, ‘What is wrong with him? May his brow be dusty!’” (Al-Bukhari in Al-Adab Al-Mufrad)