Can Muslims Judge Others’ Sins?

In Islam, only Allah can judge people’s intentions and final outcomes. However, Muslims are encouraged to advise others when clear public sins are witnessed, as long as it is done respectfully and without arrogance. The goal is reform, not humiliation, and advice should be given with mercy, especially in non-Muslim societies.

Judgment in Islam: Mercy, Wisdom, and Responsibility

In Islam, caution and humility are essential when engaging with others—especially in matters of judgment. Muslims are not permitted to judge what lies in someone’s heart or determine their ultimate fate, as this knowledge belongs solely to Allah. The Quran states: {Indeed, Allah is the only One who judges between them.} (An-Nahl 16:124)

However, Islam does allow Muslims to offer sincere advice and to hold one another accountable for clear, outward acts of wrongdoing—but always within ethical and respectful limits.

The Difference between Condemning and Advising

Islam makes a clear distinction between harsh condemnation and sincere, compassionate advice. Below are key principles to remember:

• Duty vs. Arrogance

The Prophet (peace be upon him) said: “Whoever sees an evil, let him change it with his hand; if he cannot, then with his tongue; and if he cannot, then with his heart.” (Muslim)

While Muslims are encouraged to respond to wrongdoing, this must be done with wisdom, not self-righteousness or superiority.

• Mercy Over Condemnation

The Prophet (peace be upon him) also warned: “If a man says, ‘People are ruined,’ he is the most ruined of them all.” (Muslim)

This Hadith teaches us that blanket condemnation is spiritually damaging. Our aim should always be gentle correction and positive reform, not harsh judgment or exclusion.

• Outward Actions vs. Inner Intentions

Muslims may assess public behavior when necessary, especially to maintain community ethics. However, no one is permitted to judge another person’s heart or intention. As Ibn `Umar reported: “We judge people by what is apparent, and leave their secrets to Allah.” (Al-Bukhari)

• Responding in Western Contexts

Muslims living in non-Muslim societies face unique challenges. In such contexts, the response to apparent wrongdoing should be private, respectful, and compassionate—not confrontational or publicly shaming. The goal is to build bridges, not walls.

Summary of the Islamic Approach to Judging Others

• No — Muslims cannot condemn or pass final judgment. That is a right reserved for Allah alone.
• Yes — Muslims can advise and guide others when witnessing clear public wrongs, but this must be done with wisdom, humility, and kindness.
• Goal — Encourage reform through mercy, not by harming reputations or humiliating others.

Let us always uphold the prophetic teaching: “Make things easy, not difficult; give glad tidings, and do not repel people.” (Al-Bukhari and Muslim)

Some Muslims’ Bad Behavior Makes Me Doubt Islam.

Almighty Allah knows best.

- aboutislam.net

About Sheikh Ahmad Kutty

Sheikh Ahmad Kutty is a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada

The Prophet’s Absolute Honesty and Sincerity

 

In the Quran, Allah Almighty repeatedly mentions truthfulness as one of the chief characteristics of His Prophets. For instance we may read this verse about Prophet Ibrahim (peace be upon him) among others:

{Also mention in the Book (the story of) Ibrahim: He was a man of Truth, a prophet.} (Maryam 19:41)

And about Prophet Idris (peace be upon him):

{Also mention in the Book the case of Idris: He was a man of Truth (and sincerity), (and) a prophet:} (Maryam 19:56)

Al-Amin Before Revelation

It was invariably the absolute integrity and moral rectitude of the prophets that prompted the people to embrace their message without doubt. The case of Prophet Muhammad (peace be upon him) was not different. He had earned the title, Al-Amin, the Trustworthy, long before he received the first revelation.

To Prophet Muhammad Allah Almighty had entrusted the responsibility of conveying to humanity the completed Guidance of Allah, and leading them along the path of peace, harmony and love.

One of the hall marks of the Prophet was his single-minded dedication and commitment to the mission Allah wanted him to complete. He was so sincere and faithful to the Cause of Islam, that no power on earth could divert him from his path.

One incident that proved the Prophet’s absolute sincerity and loyalty to his mission, despite the terrible odds, was this: After the Prophet was able to gather followers from among the Quraish, some of their leaders approached his uncle Abu Talib, with the intention of using his influence to dissuade Muhammad (peace be upon him) from his mission. But the Prophet told his uncle:

“By Allah, if they put the sun in my right hand and the moon in my left hand on condition that I abandoned this course, I would not abandon it until Allah has made it victorious, or I perish therein.”

And this was no exaggeration; he was making clear to his uncle as well as to the Quraish leaders, as calmly as he could, how determined he was in the performance of his God-given task. And he meant exactly what he said. There indeed was no incongruity between his word and deed.

At Mount Safa

Every one could see that he practiced exactly what he preached. Even those who did not accept his religion had no doubts about that. Indeed the perfect integrity of his character was exemplified in every aspect of his bearing, expression, word and deed. This is borne out by several instances in his life:

After the Prophet received Allah’s commandment to openly invite people to Islam, the Prophet went out and ascended the Hill of Safa and addressed the people:

“If I tell you that an army of horsemen are coming up the other side of this mountain, will you believe me?” They said: “We have never heard you telling a lie.” (Bukhari)

Then he told them of his mission, though at the time the people were disinclined to give up their traditional religion and follow him. Allah Almighty commanded the Prophet to tell the people:

{I am to you an apostle worthy of all trust: “So fear Allah, and obey me. No reward do I ask of you for it: my reward is only from the Lord of the Worlds.} (Quran 26:107-109)

And Allah Almighty commanded the Prophet (and through him all of us) to declare:

{Say. Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds; No associate has He; and this am I commanded, and I am the first of those who submit.} (Quran 6: 162-163)

And it is no wonder that the Prophet attached so much value to sincerity and honesty in every aspect of his personal dealings that he took the utmost care not to taint even his jokes with any tinge of untruth. He said:

“Woe to him who tells things, speaking falsely, to make people laugh thereby. Woe to him! Woe to him!” (Abu Dawud)

And:

“A Muslim is one from whose tongue and hand the Muslims are safe, and a believer is one in whom people place their trust in regard to their life and wealth.”  (Tirmidhi, Nasa’i)

Avoid Situations That Lead to Sin

The Prophet taught his followers to avoid all situations that may push them to be untruthful; such as borrowing money which they may find difficult to repay. One of his own usual prayers was to seek refuge with Allah from being in debt.

A companion once said: “O Allah’s Messenger! very often you seek refuge with Allah from being in debt.”

And the Prophet answered:

“If a person is in debt, he tells lies when he speaks, and breaks the promises he makes.” (Al-Bukhari)

The Prophet told his followers that if they promised him six things, he would promise them Paradise:

“Speak the truth, keep your promises, fulfill your trusts, remain (sexually) chaste, don’t look at what is unlawful, and avoid what is forbidden.” (Ahmad)

He said:

“Truthfulness gives satisfaction; lying causes suspicion.”  (At-Tirmidhi)

And urged the people to always seek truthfulness even if they feared it might ruin them. He harshly castigated those who broke their trust or were disloyal:

“When God gathers together on the Day of Judgment all the people preceding and to come, a banner will be raised on behalf of every disloyal person. It will be announced: ‘This is because of the disloyalty of so and so!'” (Muslim)

Once, one of his companions was trying to entice a horse with a false gesture of promise. The Prophet told him not to do so. He said:

“Stop deceiving animals. Instead, be trustworthy with them.” (Al-Bukhari)

According to the Prophet:

“the signs of a hypocrite are three: Whenever he speaks, he tells a lie; and whenever he promises, he breaks his promise; and whenever he is entrusted, he betrays (proves to be untruthful)”. (Al-Bukhari)

His Honesty and Sincerity

It was indeed the Prophet’s honesty and sincerity that most eminently helped him to bring forth the most refined and civilized society out of an extremely backward and barbarous people.

In Makkah when the Prophet had started his mission of calling people to Islam, a group of the Quraishi elite came to him with offers that no ordinary mortal could resist: They said to the Prophet:

“If you want wealth, we will amass for you as much as you wish; if you aspire to win honour and power, we are prepared to swear allegiance to you as our overlord and king; if you have a fancy for beauty, you shall have the hand of the most beautiful maiden of your own choice.”

The Prophet promptly replied:

“I want neither wealth nor power. God has appointed me as a warner to humanity. I deliver His Message to you. Should you accept it, you shall have felicity in this life and eternal bliss in the life hereafter. Should you reject the Word of God, surely God will decide between you and me.”

The deep faith and determination with which the Prophet undertook his God-given mission to eventual success, prove the supreme truth of his Message. If he had harbored the slightest doubt in his heart about the truthfulness of his mission, he would have faltered and miserably failed as a Prophet.

We should not forget that the details of the faith as well as the practice of Islam, which became the philosophy and the way of life of millions, were actually brought by an unlettered man, who became nearer and dearer to their hearts than their own father, mother, husband, wife or children.

Of all the personal qualities of the greatest benefactor of mankind, if one may choose one quality as the most important, it is indeed his unfaltering truthfulness.  And Allah knows best.

- aboutislam.net

About Professor Shahul Hameed

Professor Shahul Hameed is an Islamic consultant. He also held the position of the President of the Kerala Islamic Mission, Calicut, India. He is the author of three books on Islam published in the Malayalam language. His books are on comparative religion, the status of women, and science and human values.

True Purpose of Marriage

 

What is the true purpose of marriage? Marriage is supposed to be like heaven, we should be happy, content and enjoy each other. So according to the Qur’an, marriage is supposed to bring us peace, tranquility and contentment. - aboutislam.net

The Sunnah of Drinking Water

 

In this summertime, it is very important for us to keep ourselves well hydrated. In this video, Sister Nafisa discusses with us the 6 Sunnahs of drinking water, which many of us may know, but it is a good reminder! - aboutislam.net

Should We Beat Children If They Don’t Pray in Islam?

 

No, Islam does not permit harsh or violent punishment for children who miss prayer. The hadith using “idribuhum” is interpreted as gentle discipline or firm instruction, not hitting. The Prophet Muhammad never hit a child or servant and instead taught through kindness, example, and encouragement.

To infer from this that Islam allows corporal punishment as a method of teaching is repugnant to the spirit of the Sunnah as we can safely establish from a close study of the Seerah and the Prophetic traditions.

As we learn from his beloved wife `Aishah, the Prophet (peace be upon him) never hit anyone: neither a man or woman, young or old.” (Ibn Hibban and At-Tabarani)

Anas (may Allah be pleased with him) who accompanied the Prophet (peace be upon him) from the age of ten said, “I served the Messenger of Allah for ten years and yet during the entire course of time not even once he condemned me for any mistake I made!” (At-Tirmidhi and others)

In other words, his method of mentoring was by setting examples, practice, and character.

It is for this reason that Allah orders us to emulate his beautiful examples.

Allah Almighty knows best.

- aboutislam.net

About Sheikh Ahmad Kutty

Sheikh Ahmad Kutty is a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada

If Destiny and Fate are Written, Where is My Free Will?

 

Is it true that destiny and fate are predetermined regardless of whether one works hard or not?

So if everything is predetermined and there is absolutely no chance of changing destiny why should we try?

The Choice is Yours

According to Sheikh Waleed Basyouni it is clear we are given guidance as well as freedom of choice.

Destiny and Fate

This video shows us how we reap the consequences according to our choices.

The fact that our choices and fate is written prior to birth indicates that the Allah our Creator is the Knower of all things. However, it doesn’t deny our ability to choose our paths and our decisions. - aboutislam.net

What Should I Do If I Made a Mistake in Prayer?

 

You are not alone as any people are facing the same problem.

It is normal that we forget offer an essential part of the prayer.

The reasons behind this state of forgetfulness vary, but most of the reasons have to do with not being focusing on the actions of the prayer.

We have to bear in mind that Satan is plotting to spoil our prayer.

He is taking all measures to distract us from praying in order to misguide us and deprive us from the rewards of prayer.

This is Satan’s ultimate aim.

Therefore, the solution to this state of forgetfulness is to focus and pay attention to every movement during the prayer.

Mindfulness Before, During, and After the Prayer

Before the Prayer, set your agenda according to the times of the prayers.

When making wudu, be thoughtful about the movements.

Don’t offer the prayer hastily. Give all the actions of the prayer their due time.

Try to get rid of the things that might distract you. Choose a remote room in the house which is far away from the noise of the street.

If there is a mosque close to your house, try to attend the congregational prayer if that is possible for you.

Praying in the mosque will help you get in touch with the community and your learn from peoples’ experiences.

Choose a clean area and put on good clothing.

We have to remember that we are standing before Allah the Almighty.

Stand upright and think of the prayer you are offering as your last prayer.

While reading the Quran, we have to ponder on every word we utter.

If you feel that you are distracted, say “A`udhu billahi min al-shaytan al-rajeem” (I seek refuge with Allah from the cursed Satan).

When you are done with the prayer after saying the tasleem, sit for a while and say the dhikr reported from the Prophet.

This dhikr makes up for the moments you felt distracted during the prayer.

Finally, make a lot of du`aa’ (supplications) to Allah to accept your prayer.

What To Do If You Made a Mistake in the Prayer

Now, we come to the main issue of how to handle the state of forgetfulness during the prayer.

If you experience this state of doubt after finishing the prayer, you should disregard such doubt.

For example, if you finish the dhuhr prayer and you ask yourself how many rak`ahs you prayed, this doubt should be disregarded unless you are sure that you prayed three rak`ahs instead of four.

In this case, you have to offer one more rak`ah and offer two prostrations of forgetfulness (sahw).

If you experience this state of doubt during the prayer and you are sure of one possibility, you should act according to your best assumption and offer the two prostrations of forgetfulness after the tasleem.

The Messenger of Allah (peace be upon him) prayed and did more or less (rak`ahs). When he had said the tasleem, it was said:

‘O Messenger of Allah, has there been some change concerning the prayer?’ He said: ‘If there had been some change concerning the prayer, I would have told you. Rather I am a human being and I forget as you forget. If any one of you is not sure about his prayer, let him consider an estimate of what is correct, and complete his prayer on that basis, then say the tasleem and prostrate twice.” (An-Nasa’i)

In another narration it is reported that the Prophet (peace be upon him) turned and prostrated twice.” (Ibn Majah)

If you are not sure of any possibility, you should assume the least of the two and offer the prostrations of forgetfulness after the tasleem.

How to Offer Sujud as-Sahw

As for how to perform the two prostrations of forgetfulness, they are like the prostration that you offer in prayer.

If the place of sahw is before taslim, you just say “Allahu akbar” and prostrate and say “subhana rabbiya al-`ala” three times.

Then you say “Allahu akbar” and sit, as normal.

Then you say “Allahu akbar” and prostrate and say “subhana rabbiya al-a`la.”

Then you sit and offer the tasleem as your normally would.

And Allah knows best.

- aboutislam.net

About Dr. Mohsen Haredy

Dr. Mohsen Haredy holds a PhD in Hadith literature from Leiden University, the Netherlands. He is the former Executive Manager and Editor-in-Chief of E-Da`wah Committee in Kuwait, and a contributing writer and counselor of Reading Islam. He graduated from Al-Azhar University and earned his MA in Hadith literature from Leiden University.

The Verse of Light – How God Guides to His Light

 

God strikes a parable about His light within the heart of His servant, which only the learned understand:  

God is the light of the heavens and the earth. The similitude of His light is a niche in which there is a lamp. The lamp is in a Glass, the Glass, like a glistening star, kindled from a blessed olive tree, neither of the east nor of the west, whose oil well nigh glows though no fire has touched it: light upon light. God guides to His light whom He wills, and God strikes parables for human beings, and God knows all things. (Quran 24: 35)

Ubay ibn Ka’b said: “The similitude of His light (takes place in) the Muslim’s heart.” (Ibn Kathir)

This light, which He has placed in the heart, comes from love, faith and the remembrance of God. It is the light that God has sent down to His servants, by which He gives them life, and by which they walk among people.

Its origin is in their hearts, but then He strengthens and increases it until it appears upon their faces, limbs, bodies, even their clothes and dwellings. People of this nature perceive it, while others deny it.

On the Day of Judgment, however, it will come forth by their faith, and hasten before them in the darkness of the Bridge, that they might cross it. They will proceed in proportion to either its strength or its weakness in their hearts during their life in the world.

For one person, the light will be like the sun, for another like the moon, the stars or a lamp. For yet another, this light will be only at the tips of his toes; it will shine, then go out (then shine, then go out). For just as his light had been in this world, he shall be given when crossing the bridge on the Day of Judgment.

In fact, it is the selfsame light that had appeared to him before. However, just as the hypocrite has no real light in this world, or has only an outward light but none within, so shall he be given (on that Day) an outward light which will vanish in the darkness and be lost.

Niche

It is about this light -its abode, its bearer and its fuel- that God has coined the parable of the niche, which is like the breast of a believer.

In this niche lies a globe made of purest glass, like a glistening planet in whiteness and purity -a similitude for the heart, likened to glass in as much as it possesses the qualities of the believer’s heart: clarity, fineness and firmness.

By its clarity, the believer sees truth and direction; by its fineness he acquires kindness and mercy; by its firmness he combats God’s enemies, and stands firm in his resistance to them and upholds the truth.

None of these qualities negate another or oppose it. They strengthen and complement each other.

[The faithful are] strict against the unbelievers, merciful to each other. (48: 29)

By the mercy of God, you were gentle to them. For had you been harsh, or hard of heart, they would have fled from your presence. (3: 159)

The expression translated as ‘hard of heart’ literally means ‘thick-hearted’.

O Prophet, strive against the non-believers and the hypocrites and be firm against them. (9: 73)

Prophet Muhammad said in a hadith:

Hearts are God’s vessels on earth, and most beloved unto Him are the finest, firmest and clearest of them. (At-Tirmidhi)

2 Kinds of the Heart

In contrast to this heart, there are two other reprehensible types. One is the heart that is hard like stone, devoid of compassion, generosity or social good; devoid, too, of the clarity by which God may be seen -a heart dominated by ignorance, with neither knowledge of the truth, nor compassion for fellow creatures.

The other is the heart that is as weak as water. It is devoid of strength and firmness, accepts any idea, but lacks the strength to stand by what it accepts. It is devoid of the power to affect anyone, but is itself affected by everything it mingles with, be it strong or weak, wholesome or tainted.

Lamp of Faith

In the glass there is a lamp which bears the light. The fuel for this light is oil pressed from an olive tree, (which grows) in a place so medial that the sun reaches it at both the beginning and the end of the day, making its oil the purest and least opaque -so clear it almost glows by itself, without fire.

Such is the fuel for this lamp’s light, and such is the fuel of the lamp in the believer’s heart which comes from the tree of revelation, the greatest in blessing and the farthest removed from extremes.

Indeed, it is the most central of all things, the most balanced, the most excellent. It reaches neither the extreme of the Christians nor that of the Jews, but rather seeks a middle way in all things. Such is the fuel for the “Lamp of Faith” which burns in the believer’s heart.

Because this oil is so limpid that it almost glows by itself, when it is mingled with fire its glow becomes even more intense, its substance is strengthened and there is ‘light upon light’.

Similarly, the heart of the believer is so illumined that he could almost know God solely by way of his own God-given nature and his own intelligence, though he had no fuel.

Then the fuel of revelation reaches him, gives glad tidings to his heart and mixes with his own radiance. The light of revelation is added to the light of his own God-given nature, and the two combine to become ‘light upon light’.

The believer had almost been able to speak of God without ever hearing anything about Him. When he hears utterances which his own nature has already perceived, it becomes ‘light upon light’.

Such is the case of the believer who first experiences the truth in a general way through his God-given nature, and then hears the words brought by the Prophet which explain the details. His faith is thus founded on the testimony of revelation and the testimony of his God-given nature.

Let a person of insight reflect on this great verse and on how it can be applied according to this noble meaning.

God mentions His light in the heavens and on earth, and His light in the hearts of His believing servants. There is intelligible light, perceived by insight, illuminating inner visions and hearts. - aboutislam.net

Excerpted from “Invocation of God”: English Translation of “Al-Wabil al-Sayyib min al-kalim al-Tayyib” by Ibn al Qayyim al-Jawziyyah.

7 Tips to Soften Your Heart and Prepare for Day of Judgement

 

7 Tips for a Soft Heart

With regard to the issue of having a soft heart, let me commend you for asking this question at this early age. Masha’Allah, your chance to have a soft heart is very big. You are still young and you just reached the age of puberty and your heart is empty. You can fill it with so many good things that will get you closer to Allah and increase your spirituality.

The heart is the most important organ in the human body both physically and spiritually. If your heart is sound, all other parts of the body will be fine. The Prophet (peace be upon him) said: 

“There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.” (Al-Bukhari)

Having a sound and soft heart is what will benefit you on the Day of Judgement, not your appearance. 

We read in the Quran what means: 

*{The Day when there will not benefit [anyone] wealth or children. But only one who comes to Allah with a sound heart.}* (Quran 26:88-89)

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah said,

“Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments.” (Muslim)

I am going to suggest some useful tips towards having a soft heart. 

1- Fill your heart with the Quran. Try to join any educational circle (halaqah) in your community. In this halaqah, try to learn as much of the Quran by heart. Also, you can join any tafsir halaqah to have a better understanding of what you have learned by heart. 

In case you cannot join any halaqah for a reason or another, you can read the Quran or listen to it frequently at home with the help of your parents. 

2- Make a lot of dhikr (remembrance of Allah) all the day around. The Prophet said:

“Sometimes I perceive a veil over my heart, and I supplicate Allah for forgiveness a hundred times in a day.” (Muslim)

Ibn Umar (may Allah be pleased with them) reported that the Prophet said,

“Do not indulge in excessive talk except when remembering Allah. Excessive talking without the Remembrance of Allah hardens the heart, and those who are the farthest from Allah are those whose hearts are hard.” (At-Tirmidhi) 

We read in the Quran:

*{Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.}* (Quran 13:28)

3- Make a lot of duaa (supplication) to Allah to help you remain steadfast in your relation with Him. An-Nawwas ibn Saman Al-Kilabi said:

“I heard the Messenger of Allah say: ‘There is no heart that is not between two of the Fingers of the Most Merciful. If He wills, He guides it and if He wills, He sends it astray.’ The Messenger of Allah used to say: ‘O You Who makes hearts steadfast make our hearts steadfast in adhering to Your religion.’ And he said: ‘The Scale is in the Hand of the Most Merciful; He will cause some peoples to rise and others to fall until the day of Resurrection.'” (Ibn Majah)

The Prophet supplicated: (O Allah! Controller of the hearts, direct our hearts to Your obedience.” (Muslim)

4- Think always of the moment of death, visit the grave and visit sick people. These things break hard hearts. 

5- Avoid committing sins. Abu Hurairah narrated that the Prophet said:

“Verily, when the slave (of Allah) commits a sin, a black spot appears on his heart. When he refrains from it, seeks forgiveness and repents, his heart is polished clean. But if he returns, it increases until it covers his entire heart. And that is the ‘Ran’ which Allah mentioned: ‘Nay, but on their hearts is the Ran which they used to earn.’” (At-Tirmidhi)

6- Offer the five daily prayers on time and offer more sunnah actions like fasting, charity, helping the poor and the needy. All these acts will soften your heart. 

7- Have a good company that will be a source of guidance for you when you deviate from the right direction.  

7 Tips on Preparing for the Day of Judgment

As for preparing yourself for the Day of Judgment, let’s commend you for this question which reflects your love for meeting Allah. Rest assured you that Allah loves meeting you too. 

At the same time, we advise you to enjoy the pleasures of this life in a lawful way especially that you are still young and we are sure that you will grow up with a strong faith. 

The Prophet said,

“Whoever loves the meeting with Allah, Allah too, loves the meeting with him; and whoever hates the meeting with Allah, Allah too, hates the meeting with him.” (Al-Bukhari)

Death is a reality. This life will come to an end one day. So we have to prepare ourselves for the moment when we will leave this world and go to our final abode. 

We read in the Quran what means: 

*{Say, “Indeed, the death from which you flee – indeed, it will meet you. Then you will be returned to the Knower of the unseen and the witnessed, and He will inform you about what you used to do.”}* (Quran 62:8)

The suggestions we offered above will help you have a sound heart which will benefit you in the Hereafter. In addition to these useful tips, we can provide you with some more ways of preparing for the day when you meet Allah.

1- Fearing Allah is the best provision for the Day of Judgement. We read in the Quran what means:

“And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.” (Quran 2:197)

2- Whatever good you do in this life will benefit you in the Hereafter. 

3- Your love for Allah and your love for the Prophet will also benefit you in the Hereafter.  

Anas ibn Malik reported that a man asked the Prophet about the Hour (i.e. Day of Judgment) saying,

“When will the Hour be?” The Prophet said, “What have you prepared for it?” The man said, “Nothing, except that I love Allah and His Messenger.” The Prophet said, “You will be with those whom you love.” We had never been so glad as we were on hearing that saying of the Prophet (i.e., “You will be with those whom you love.”) Therefore, I love the Prophet, Abu Bakr and Umar, and I hope that I will be with them because of my love for them though my deeds are not similar to theirs. (Al-Bukhari)

4- Keep on offering late-night prayer (tahajjud). 

5-  Have the best manners and deal gently and kindly with people.  

6- Try to have a continuous charity whose reward will benefit you after your death.

7- When you get married insha’Allah and have kids, raise them according to the teachings of Islam so that they will remember you in their duaa before and after your death. Abu Hurairah reported that the Prophet said,

“When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, a pious child who prays for him.” (Muslim)

The Prophet also said:

“Everybody will be shaded by his charity (on the Day of Judgment) until it has been judged between the people.” (Ibn Hibban)

To sum up, the Day of Judgement is inevitable and we have to believe in rising after death and that we will stand before Allah and that we will be held accountable for our deeds. We also have to prepare ourselves for that Day as of now. 

- aboutislam.net

About Dr. Mohsen Haredy

Dr. Mohsen Haredy holds a PhD in Hadith literature from Leiden University, the Netherlands. He is the former Executive Manager and Editor-in-Chief of E-Da`wah Committee in Kuwait, and a contributing writer and counselor of Reading Islam. He graduated from Al-Azhar University and earned his MA in Hadith literature from Leiden University.

Don’t Be Holy in a Wrong Way

 

It’s one thing to be holy, it’s another thing to be holy in the right way. You can pray, go to the Mosque, and recite the Qur’an, but at the same time you treat people very badly. These are not the attributes of a good Muslim. In this video, Mufti Menk talks about this very important issue. - aboutislam.net

Instead of Swearing, Say Some Words of Dhikr

 

If you have an accident or have a shock of some kind, instead of swearing, say these simple words of Dhikr. Click to find out what these words are as Ustadh Bilal Assad shares with us an important lesson. - aboutislam.net

How Should a Muslim Woman Dress?

 

It is true that each Muslim and Muslimah should be keen on having a full understanding of what is halal (legal and permitted) and what is haram (illegal and prohibited).

Then, they should try their best to avoid doubtful matters. But, we should be careful not to waste all the valuable time of Muslims in controversial debates.

Of course, I don’t mean at all to undermine the importance of the issue of hijab, but I am against making it an obsession, which leaves no time for other important issues.

Such issues, as to how to release the image of Islam from such distortion, how to invite more people to its humane values, how to be of any help to those wretched brothers and sisters under occupation or how to help new reverts adapt their lives and the lives of their families, are but examples!

Criteria for Muslim Women’s Dress

I am not sure that there has ever been a fixed pattern for the Muslim women’s dress. But, the general description, which occurred partly in Quran and partly in a number of hadiths indicate the following criteria:

1-That it should be covering all the body – most scholars agreed “except for the face and the hands” , (though a few of them went as far as advocating covering face and hands )

2-That it is loose and not excessively decorated or embroidered beyond accepted social norms. So it shouldn’t be of a non-conventional color, so as to draw the attention to the woman wearing it, and it should not be noticeably transparent. Therefore one may find tens and hundreds of patterns and fashions that correspond with these general directions.

To recommend a stereotypical uniform that all Muslim women should abide by, all over the world, since the time of revelation till the present time is not reasonable!

That is because what may suit a woman in a tropical region may not suit a woman who lives in the North Pole.

Muslims live in all kinds of climates. Then, what may suit a sister who seldom gets out of her house does not suit a sister who goes out to work, for example in a school or in a kindergarten, with her need to have a simpler style of clothing and so on.

Some sisters prefer to wear a certain style of hijab that the noble ladies of the Prophet’s household used to wear. This is like many of our shi`a sisters, who prefer this black garment (chadore), which was known to be the regular dress of al-sayedah Fatimah, the daughter of the Prophet (peace be upon him).

That is because they feel a great deal of love and loyalty towards her. Some other sisters prefer to imitate the Mothers of the Believers, (wives of the Prophet) in the way they were dressed.

That is a garment that hides every bit of their bodies, even the face. Nevertheless, all these types of hijab are chosen voluntary and were not prescribed as a uniform for all Muslim women.

Do your best in meeting the demands of the proper hijab, which the scholars agree upon.

Then, it is up to you if you want to apply such demands on whatever style that may suit your environment.

As for any sister who wants to commit herself to a more restricting type of hijab, we pray that Allah would reward her for such keenness and piety.

Still, we appeal to her not to make it an abiding law, for it will either cause other sisters to panic or feel inferior, while actually they are not.

The hijab is after all not just a matter of how you look. Proper hijab is as much about the manners you adopt with others, avoiding anything that might be construed as flirting.

One last point I’d like to draw your attention to, as a new revert, is that hijab is not the only issue of Islam where you find a variety of opinions. This is a general feature of Islamic law.

This doesn’t indicate – as new Muslims might think – a sign of intellectual chaos. On the contrary, Islamic law is deliberately open to a range of interpretations so as to fit the different mentalities and cultural backgrounds of Muslims.

Thus, having different opinions regarding any issue, including hijab, should not make you feel uncomfortable. - aboutislam.net