Prophet Muhammad’s Last Sermon: A Final Admonition

 

Beloved Prophet Muhammad, may the mercy and blessings of God be upon him, was born in Mecca, Saudi Arabia circa 570 C.E.  He is an example for all of humanity.  He was a remarkable man at all times.  He excelled in all walks of life by being a prophet, ruler, orator, soldier, husband, friend, father, uncle, nephew, and a grandfather.  He was a man of love, patience, courage, wisdom, generosity, intelligence and magnitude who inspired millions of lives throughout the world.

God says in the Quran that he was sent as a mercy for the people of the world.

"We sent thee not save as a mercy for the peoples." (Quran 21:107)

His Prophetic Mission began at the age of forty, circa 610 C.E., and continued until 632 C.E.  From the path of ignorance, mankind was lead to the straight path and was blessed with the guidance of God.

Shortly before his death, Prophet Muhammad delivered a sermon during the Hajj, which came to be known as his "Final Sermon".  This final sermon was not only a reminder to his followers, but also an important admonition.  The final sermon confirms the end of his Prophetic Mission.

Year 10 A.H.  of the Islamic Calendar is considered to be one of the most significant years for three reasons.  Firstly, this was the year when the Prophet delivered his Last Sermon during his farewell pilgrimage to Mecca.  Secondly, this was the year where a number of deputations came to the Prophet to announce their Islam as well as their tribes.  Thirdly, it was the golden period of Islam when multitudes of people embraced the faith by accepting the message of the Prophet.

Prophet Muhammad undertook his farewell pilgrimage in the year 10 A.H.  His farewell pilgrimage to Mecca is one of the most significant historical events in the minds of Muslims, for it was the first and last pilgrimage made by Prophet Muhammad, as well as being the model for performing the fifth pillar of Islam, the Hajj.

Prophet Muhammad’s final sermon was delivered during the Hajj of the year 632 C.E., the ninth day of Dhul Hijjah, the 12th month of the lunar year, at Arafat, the most blessed day of the year.  There were countless Muslims present with the Prophet during his last pilgrimage when he delivered his last Sermon.

The Final Sermon:

After praising, and thanking God, the Prophet, may the mercy and blessings of God be upon him, said "O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again.  Therefore, listen to what I am saying to you very carefully and take these words to those who could not be present here today.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust.  Return the goods entrusted to you to their rightful owners.  Hurt no one so that no one may hurt you.  Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds.  God has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived.  Your capital, however, is yours to keep.  You will neither inflict nor suffer any inequity.  God has Judged that there shall be no interest, and that all the interest due to Al-Abbas ibn Abd’el Muttalib shall henceforth be waived...

Beware of Satan, for the safety of your religion.  He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have rights over you.  Remember that you have taken them as your wives only under a trust from God and with His permission.  If they abide by your right then to them belongs the right to be fed and clothed in kindness.  Do treat your women well and be kind to them for they are your partners and committed helpers.  And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

O People, listen to me in earnest, worship God, perform your five daily prayers, fast during the month of Ramadan, and offer Zakat.  Perform Hajj if you have the means.

All mankind is from Adam and Eve.  An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; [none have superiority over another] except by piety and good action.  Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood.  Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly.  Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before God and answer for your deeds.  So beware, do not stray from the path of righteousness after I am gone.

O People, no prophet or apostle will come after me, and no new faith will be born.  Reason well, therefore, O people, and understand words which I convey to you.  I leave behind me two things, the Quran and my example, the Sunnah, and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and it may be that the last ones understand my words better than those who listen to me directly.  Be my witness, O God, that I have conveyed your message to your people."

Thus the beloved Prophet completed his Final Sermon, and upon it, near the summit of Arafat, the revelation came down:

"…This day have I perfected your religion for you, completed My Grace upon you, and have chosen Islam for you as your religion…" (Quran 5:3)

Even today the Last Sermon of Prophet Muhammad is passed to every Muslim in every corner of the world through all possible means of communication.  Muslims are reminded about it in mosques and in lectures.  Indeed the meanings found in this sermon are indeed astounding, touching upon some of the most important rights God has over humanity, and humanity has over each other.  Though the Prophet’s soul has left this world, his words are still living in our hearts. - islamreligion.com

Intimate Issues : Bedroom Etiquette

 

Islam offers clear guidelines for all worldly matters.  God did not create us and then abandon us to the cosmos.  He set out all that we need to know in the Quran and followed it up with the traditions of Prophet Muhammad. God did not leave us floundering about in a sea of misconceptions and misunderstandings; Prophet Muhammad educated us and taught us that one should ask if they do not know. Of course this indicates that one should be open and truthful and never shy away from asking difficult or embarrassing questions.  Thus a lot of what we understand about bedroom etiquette comes from the questions asked by the people around the Prophet, may God praise him.

God says to enjoy each other’s intimate company, to take pleasure, comfort and delight in the intimacy of marriage but He also sets out a few rules about unacceptable behaviour.  We learned in article 1 that refraining from sexual intercourse when the woman is menstruating or still bleeding after childbirth is essential.  Both husband and wife should satisfy each other’s sexual needs and take into consideration the guidance of the Quran and the traditions of Prophet Muhammad, may God praise him. God, the Exalted, says:

And they ask you concerning menstruation.  Say, “It is a harmful thing, so keep away from women during menstruation, and go not in unto them until they are pure.  And when they have purified themselves, then come to them from where God has ordained for you.  Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.” (Quran 2:222)

Post natal bleeding is treated in the same way as menstruation.  A couple should refrain from intercourse during this time and only recommence once the wife has performed the ritual bath.

We also learned that anal intercourse is a grave sin.  Prophet Muhammad said that the one who had anal intercourse with his wife was cursed.[1]  In another documented tradition he said specifically to avoid the anus and having sex during the time of menstruation.[2]  Even if anal intercourse is performed with the consent of the wife, or if she is menstruating, it is still a grave sin. Mutual agreement does not allow something that has been made forbidden.

Homosexuality (sex between members of the same gender) is also forbidden.  Homosexuality is not accepted in Islam and this website can provide you with more information on the reasons for this prohibition.    

It is permissible for a husband and wife to masturbate each other.  This comes under the rulings derived from the verse that encourages a married couple to enjoy and delight each other.  “Your wives are a tilth for you, so go to your tilth when and how you will…” (Quran 2:223)

As far as the issue of oral sex is concerned, it is also a part of enjoying each other’s company and it is governed by two conditions; it must not cause harm or degradation to either spouse, as well impurities must not be swallowed.

Having sex, even lawful sex will invalidate a fast.  Thus a couple must abstain from it while fasting. This may pose as a problem during the month of Ramadan, wherein a Muslim fasts around 30 days, but God has allowed married couples to engage in it after the fast has been broken.

“It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations].  They are clothing for you and you are clothing for them.  God knows that you used to deceive yourselves, so He accepted your repentance and forgave you.  So now, have relations with them and seek that which God has decreed for you.  And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].  Then complete the fast until the sunset…” (Quran 2:187)

The issue of sex education is often debated in Muslim communities but there is no doubt that Islamic education must include a component that explains intimate matters.  It is the responsibility of parents to prepare and educate their children about all aspects of their lives, including the physical and emotional changes that take place at puberty, and the Islamic position on sexuality.

Sadly within the Muslim community there are many misunderstandings about sexuality.  Many husbands neglect the right of sexual fulfillment that is owed to their spouses. They may even believe that a wife cannot be virtuous and sexual at the same time.  Feeling desire does not mean that a woman is promiscuous and Prophet Muhammad advised husbands to let their wives achieve sexual fulfillment.  He spoke about the importance of foreplay and using loving words during intimacy.  Sexual dissatisfaction is considered legitimate grounds for divorce on the part of either the wife or husband.  Such issues can be overcome with age appropriate sex education.

The relationship between a husband and wife is the foundation on which a family is built and good strong families are what make a strong community of believers.  Intimate issues between the husband and wife should always be seen as something special and private.  It is a right for both men and women. God alludes to it in the verse, “…They are clothing for you and you are clothing for them …” (Quran 2: 187) The word clothing symbolises a covering; just as a garment protects one’s body spouses, as well, act as a covering for each other by protecting one another’s secrets, honour and shortcomings.  In intimate situations words are spoken, secrets told, souls are laid bare.  These issues must be kept between the married couple except in circumstances of dire need such as medical matters.

= islamreligion.com

---

Footnotes:

[1]Abu Dawood, Imam Ahmad

[2]Ibid

Who is Prophet Muhammad?

 

Prophet Muhammad, may the mercy and blessings of God be upon him, is the man beloved by more than 1.2 billion Muslims.  He is the man who taught us patience in the face of adversity, and taught us to live in this world but seek eternal life in the hereafter.  It was to Prophet Muhammad that God revealed the Quran.  Along with this Book of guidance God sent Prophet Muhammad, whose behavior and high moral standards are an example to us all.  Prophet Muhammad’s life was the Quran.  He understood it, he loved it and he lived his life based on its standards.  He taught us to recite the Quran, to live by its principles and to love it.  When Muslims declare their faith in One God, they also declare their belief that Muhammad is the slave and final messenger of God. 

When a Muslim hears Muhammad’s name mentioned they ask God to send blessings upon him.  Prophet Muhammad was a man, a human being just like any other man, but it is his love for humanity that sets him apart.  Muslims love Prophet Muhammad, but it is his love for us, that makes him a man like no other.  He longed for Paradise not only for himself but also for all of us.  He wept tears not for himself but for his Ummah[1], and for humanity.  He was often heard to cry "O God, my Ummah, my Ummah".

Muslims also believe in the same Prophets mentioned in Jewish and Christian traditions, including Noah, Moses, Abraham and Jesus, and they believe that all prophets came with the same message – to worship God alone, without partners, sons or daughters.  There is a difference, however, between all other prophets and Prophet Muhammad.  Before Muhammad, prophets were sent to particular people in particular places and periods.  Muhammad however, is the final Prophet and his message is for all of humankind.

God tells us in the Quran that He did not send Prophet Muhammad except as a mercy for humankind.  "And we have sent you O Muhammad, not but as a mercy for humankind and all that exists."  (Quran 21:107)  God did not say Muhammad  was sent to the people of Arabia, or to men, or to the people of the 7th century.  He made it clear that Prophet Muhammad was a prophet like no other, one whose message would spread far and wide and be applicable in all places for all times.  Muslims love him, respect him and follow him.  They hold him in such regard that for many it is emotionally painful to see or hear their beloved mentor ridiculed or disrespected. 

Throughout history and around the world non-Muslims have shown great respect and honour to Prophet Muhammad and he is considered influential in both religious and secular matters.  Mahatma Ghandi described him as scrupulous about pledges, intense in his devotion to his friends and followers, intrepid, fearless, and with absolute trust in God and in his own mission.  Prophet Muhammad taught Islam as a way of life, founded an empire, laid down a moral code and instituted a code of law focusing on respect, tolerance and justice.

What is it about Prophet Muhammad that inspires such devotion?  Is it his gentle and loving nature, his kindness and generosity or is it his ability to empathise with all of humanity?  Muhammad was a selfless man who devoted the last 23 years of his life to teaching his companions and followers how to worship God and how to respect humanity.  Prophet Muhammad was acutely aware of just how much responsibility had been thrust upon him by God.  He was careful to teach the message just as God had prescribed and warned his followers not to adulate him the way Jesus, son of Mary was praised.[2]

Muslims do not worship Prophet Muhammad; they understand that he is only a man.  However, he is a man worthy of our utmost respect and love.  Prophet Muhammad loved humanity so much that he would weep out of fear for them.  He loved his Ummah with such deep and profound devotion that God remarked on the depth of his love for us in Quran.

"Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves.  It grieves him that you should receive any injury or difficulty.  He (Muhammad) is anxious over you (to be rightly guided, to repent to God, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers he is full of pity, kind, and merciful." (Quran 9:128)

Prophet Muhammad taught us to love God and to obey Him.  He taught us to be kind to each other, to respect our elders, and care for our children.  He taught us that it was better to give than to receive and that each human life is worthy of respect and dignity.  He taught us to love for our brothers and sisters what we love for ourselves.  Prophet Muhammad taught us that families and communities are essential, and he pointed out that individual rights although important are not more important than a stable, moral society.  Prophet Muhammad taught us that men and women are equal in the sight of God and that no one person is better then another except in respect to his or her piety and devotion to God.

Who is Prophet Muhammad?  Quite simply he is the man who will stand before God on the day of Requital and beg God to have mercy on us.  He will intercede for us. Muslims love him because he is the slave and messenger of God, he is a mercy to humankind and his gentleness, and devotion to humanity is unprecedented.

- islamreligion.com

---

Footnotes:

[1]The translation of the Arabic word Ummah is nation.  However, it means more than a country with borders, it is a fellowship of men women and children united in their love for One God and their admiration for Muhammad, the Prophet of God.

[2]Saheeh Al-Bukhari

The Theme of 'Difference' in Surah al-Rum

 

God has made difference a reality of life.  Even parents and their children differ, in spite of the children being the immediate genetic descendants of their parents and in spite of their parents having raised them from infancy.  They differ in their outlook on life, their personalities, their temperaments, and even their physical appearances.  In fact, sexual reproduction and the exchange of the parents’ genetic material that it entails guarantees that children will be different. 

The theme of difference, and the associated phenomena of change, alternation, and disagreement, are employed thematically throughout Surah al-Rum, the thirtieth chapter of the Quran, to affirm God’s greatness, His wisdom, and his absolute monotheism. 

God says: "And from among His signs is the creation of the heavens and the Earth and the differences in your colours and tongues." (Quran 30:22)

The differences between people’s complexions is one of the most obvious of differences.  Our various colours are a sign of God’s creative power, and a manifestation of his wisdom.  At the same time, skin colour has proven to be a trial for many who have used this superficial difference as a criterion for judging others. 

As for the differences in our tongues, there are a number of possible interpretations.  This can be understood to refer to our various languages.  It can also be understood to refer to the differences in people’s vocal qualities and speaking skills.  It can also refer to the content of people’s discourse, whether pleasant or abusive, optimistic or despondent, ethical or wanton. 

This verse appears in Surah al-Rum, the chapter of the Quran entitled "Romans".  This chapter opens with a discussion about the most virulent manifestation of human differences: war, particularly the war which was raging at the time between the world’s two great powers: Byzantine Rome and the Persian Empire.  This discussion then opens up into a broader discussion of the differences between the fortunes of nations and a promise that the Muslims – who were at that time weak and downtrodden – will have a brighter future: "And on that day the believers will rejoice with God ’s help." (Quran 30:4-5)

This is immediately followed by a description of how civilizations have their time of ascendency and weakness, and how the balance of power shifts over historical time: "Do they not travel through the Earth, and observe what was the end of those who came before them, those who had been superior to them in strength?" (Quran 30:9)

This thematic development comes to its most poignant example by addressing the different fates that await people in the Hereafter: "And at the time when the hour shall come, at that time they shall become separated one from the other." (Quran 30:14)

With each example of difference, the Quran counterpoints God’s divine unity with the variety and change that exists in His Creation.  This is expressed with regard to time when God says: "Therefore glory be to God when you enter upon the night and when you arise in the morning.  And praise be to Him in the heavens and the Earth, and at nightfall, and when you find yourselves at midday." (Quran 30:17-18)

Following this focus on time is a thematic treatment of place, and then of the alternation of life and death, which is concluded with reference to the variety that exists within the human species: "Among His signs is that He created you from dust; and then,- behold, you are human beings scattered (far and wide)!" (Quran 30:20)

This moves to a focus on the differences within the human entity on the most intimate level: "And among His Signs is that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your hearts." (Quran 30:21)

The verses progress from the heavens and the Earth through the variety that exists in Creation, and arrives in a very satisfying manner to the sweetness of human intimacy.  There is a parallel treatment of the heavens and Earth on the one hand and the complementary relationship between a man and woman within the context of marriage on the other, and what both these relationships entails of stability and creative potential. 

It is in this context that the discussion arrives at the differences between people’s colours and tongues, and then moves on to the alternation of the night and the day, through other manifestations of the differences within Creation, culminating in praising those people for whom this great variety becomes an affirmation of faith in the oneness and wisdom of their Creator. 

Throughout Surah al-Rum, the theme of difference in Creation is employed purposefully to affirm monotheism and establish faith, and in an eloquent rhetorical turn, to negate disagreement and dissention in how people should relate to their Lord: "Turn back to Him in repentance, and fear Him.  Establish regular prayers, and be not among those who associate others with God, those who split up their religion, and become mere sects, each party rejoicing in that which is with itself!" (Quran 30:31-32)

This chapter of the Quran mobilizes an impressive range of examples – even invoking the stages of the human life from infancy to adulthood, to old age – to achieve its rhetorical aim.  It affirms that change and variation in Creation are part of the divine plan, and ultimately attest to the unity and absolute wisdom of the Creator. - islamreligion.com

The Journey into the Hereafter : The Believer in the Grave

 

A Grave World

We will now take a brief look at the journey of the soul after death.  This is truly an amazing story, all the more so because it is true and one which we all must take.  The sheer depth of knowledge we have concerning this journey, its precision and detail, is a manifest sign that Muhammad was truly God’s Last Messenger to humanity.  The revelation he received and then communicated to us from His Lord is as unambiguous in its description of the afterlife as it comprehensive.  Our glimpse into this knowledge will begin with a brief exploration of the journey of the believing soul from the moment of death to its final resting place in Paradise.

When a believer is about to depart this world, angels with white faces come down from the heavens and say:

"O peaceful soul, come out to forgiveness from God and His pleasure." (Hakim and others)

The believer will look forward to meeting his Creator, as the Prophet, may the mercy and blessings of God be upon him, explained:

"…when the time of the death of a believer approaches, he receives the good news of God’s pleasure with him and His blessings upon him, and so at that time nothing is dearer to him than what lies ahead of him.  He therefore loves meeting God, and God loves meeting him." (Saheeh Al-Bukhari)

The soul peacefully passes out of the body like a drop of water which emerges from a water-skin, and the angels take hold of it:

The angels gently extract it, saying:

"…Do not fear and do not grieve, but receive good tidings of the Paradise which you were promised.  We were your allies in this worldly life and [are so] in the Hereafter, and you will have therein whatever your souls desire, and you will have therein whatever you request [or wish], as a hospitality from the Forgiving and Merciful." (Quran 41:30-32)

Once extracted from the body, the angels wrap the soul in a shroud smelling of musk and ascend up to the heavens.  As the Gates of Heaven open for the soul, the angels greet it:

"A good soul has come from the earth, may God bless you and the body you used to dwell in."

…introducing it with the best names it was called with in this life.  God commands his "book" to be recorded, and the soul is returned back to earth.

The soul then remains in a place of limbo in its grave, called the Barzakh, awaiting the Day of Judgment.  Two fearsome, dread-inspiring angels called Munkar and Nakeer visit the soul to ask it about its religion, God, and prophet.  The believing soul sits upright in its grave as God grants it the strength to answer the angels with full faith and certainty.[1]

Munkar and Nakeer: "What is your religion?"

Believing soul: "Islam."

Munkar and Nakeer: "Who is your Lord?"

Believing soul: "Allah."

Munkar and Nakeer: "Who is your Prophet?" (or "What do you say about this man?")

Believing soul: "Muhammad."

Munkar and Nakeer: "How did you come to know these things?"

Believing soul: "I read the Book of Allah (i.e. the Quran) and I believed."

Then, when the soul passes the test, a voice from the heavens will call out:

"My slave has spoken the truth, supply him with furnishings from Paradise, clothe him from Paradise, and open a gate for him to Paradise."

The believer’s grave is made roomy and spacious and filled with light.  He is shown what would have been his abode in Hell - had he been a wicked sinner - before a portal is opened for him every morning and evening showing him his actual home in Paradise.  Excited and full of joyful anticipation, the believer will keep asking: ‘When will the Hour (of Resurrection) come?!  When will the Hour come?!’ until he is told to calm down.[2]

- islamreligion.com

---

Footnotes:

[1]Musnah Ahmad

[2]Al-Tirmidhi

Can We See God?

The human mind is a true marvel, but in certain areas it is limited.  God is different from anything the human mind can think of or imagine, so the mind will become confused if it tries to picture God.  Nevertheless, it is possible to understand the attributes of God that do not require one to make any mental pictures of Him.  For example, one of God’s names is al-Ghaffar, which means He forgives all sins.  Everyone can understand this easily because that is how the human mind can think of God.  Jewish and Christian teachings on God are confused partly because of incorrect understanding of this issue.  The Jewish Torah teaches God is like man,

“Then God said, ‘Let us make man in our image, after our likeness…so God made man in His own image.’” (Genesis 1:26-27)

Moreover, certain churches contain statues or images of an old white bearded man depicting God.  Some of these were produced by the likes of Michelangelo who depicted the Face and Hand of a god – a tough looking old man - in paintings.

Rendering images of God in Islam is an impossibility, and amounts to disbelief, as God tells us in the Quran that nothing resembles Him:

“There is nothing like Him, but He is All-Hearing, All-Seeing.” (Quran 42:11)

“There is nothing comparable to Him.” (Quran 112:4)

The Request of Moses to See God

Eyes can not bear the vision of God.  He tells us in the Quran:

“Vision cannot grasp Him, but His Grasp is over all vision.” (Quran 6:103)

Moses, to whom God spoke and gave great miracles, was chosen by God to be His Prophet.  It is said that he thought that, since God used to speak to him, he might be able to actually see God.  The story is in the Quran, where God tells us what happened:

“And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me (Yourself) that I may look at You.’  (God) said, ‘You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.’  But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious.  And when he awoke, he said, ‘Exalted are You!  I have repented to You, and I am the first of the believers.’” (Quran 7:143)

God made it clear that no-one, including the great prophet Moses, can bear the sight of the divine, for God is too great to be grasped by human eyes in this life.  According to the Quran, Moses realized his request was in error; therefore, he sought forgiveness from God for having asked.

Did Prophet Muhammad See God In This Life?

Prophet Muhammad traveled in a miraculous journey through the heavens and met God.  People thought that since Prophet Muhammad spoke to God in that journey, he probably saw God too.  One of the companions, Abu Dahrr, asked him about it.  The Prophet replied:

“There was only light, how could I see Him?” (Saheeh Muslim)

What was the light he saw?  The Prophet explained:

“Surely, God does not sleep nor is it befitting for Him to sleep.  He is the one who lowers the scales and raises them.  The deeds of the night go up to Him before the deeds of the day and those of the day before those of the night, and His veil is light.” (Saheeh Muslim)

Visions of God in Spiritual Experiences

Some people, including some who claim to be Muslims, report spiritual experiences where they claim to have seen God.  Common reported experiences also include seeing light, or a magnificent being seated on a throne.  In the case of Muslims, such an experience is usually accompanied by dropping basic Islamic practices like salah and fasting, under the mistaken opinion that such practices are only for common people who had not had their type of experience.

So what does Islam teach about this?  Islam teaches us that it is Satan who pretends to be God to deceive ignorant people who believe in such experiences and go astray.  One of the fundamental foundations of Islam is that the law revealed to Prophet Muhammad cannot be changed or canceled.  God neither makes lawful for some what He has made unlawful for others, nor does He communicate His Law through such experiences to people.  Rather, divine law is revealed through the proper channel of revelation to the prophets, a channel that was closed after the advent of the prophet Muhammad, the last of God’s prophets. 

Seeing God in Afterlife

In Islamic doctrine, God cannot be seen in this life, but the believers will see God in the next life; even then, God will not be grasped in totality.  This is stated clearly in the Quran and the Sunnah.  The Prophet said,

“The Day Of Resurrection is the first day any eye will look at God, the Mighty and Exalted.”[1]

Describing the events of Resurrection Day, God states in the Quran:

“On that day some faces will be bright, looking at their Lord.” (Quran 75:22-23)

The Prophet was asked if we will see God on the Day of resurrection.  He replied, “Are you harmed by looking at the moon when it is full?”[2]  ‘No,’ they replied.  Then he said, “Surely, you will see Him likewise.”  In another hadith the Prophet said, “Surely, each of you will see God on the day when you shall meet Him, and there will be no veil or translator between Him and you.”[3]  Seeing God will be a favor that is additional to Paradise on the people who will dwell therein.  As a matter of fact, the joy of seeing God for a believer will be greater than all the joys of Paradise combined together.  The unbelievers, on the other hand, will be deprived of seeing God, and this will be greater punishment for them than all the pain and suffering of Hell combined together.

= islamreligion.com

---

Footnotes:

[1]Darqutni, Darimi

[2]Saheeh Al-Bukhari, Saheeh Muslim

[3]Saheeh Al-Bukhari

Jurisprudence of Islamic Endowment

 

Islamic endowment is known in Arabic as waqf.  The literal meaning of the word is to stop, contain, or preserve.  In Islamic jurisprudence, or in the shariah (Islamic law) an endowment is a voluntary, permanent, irrevocable dedication of a portion of one’s wealth, either in cash or in kind, to God.  Once this portion is an endowment, it can never be withdrawn, inherited or sold.  It belongs to God.  The body of the endowment always remains intact, but the produce or profits can be utilized for any shariah compliant purpose.  It is a very important part of Islamic law because it is woven into the structure of a Muslim society. 

The many verses in the Quran that urge believers to be charitable pave the way for endowments. 

"And give glad tidings (O Muhammad) to those who believe and do righteous deeds…" (Quran 2:25)

"By no means will you attain righteousness unless you spend in God’s cause giving freely from what you love.  And whatever you give, God knows it well." (Quran 3:92)

Moreover, the traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, make endowments a popular form of charity because they constitute an ongoing charity.  Prophet Muhammad said, "When a human being dies, good deeds come to an end, except for three: ongoing charity (known in Arabic as sadaqah jariyah), knowledge which benefits others, and a righteous child who prays for him or her."[1]

In order to please God and to assure that their rewards in the Hereafter continue long past their death, Muslims across the globe donate their property and possessions in the form of endowments.  They build places of worship and centers of education, provide health-care, facilitate trade to fund and maintain structures that provide free water to the public, and provide a range of institutions for the protection of the weak and needy.

The practice of endowment developed with the Islamic society.  At first, endowments were simple assets such as farmlands, wells, and orchards.  A famous example of an endowment property is the Well of Uthman in Medina, founded in the first year after migration.  This well originally belonged to someone who was selling water to the poor at an exorbitant price.  Prophet Muhammad promised Paradise to the one who would buy the well and endow it to the city.[2] When Uthman heard this, he purchased the well in two installments, at a high price.  The well was registered as an endowment and all the people of Medina, Muslim and non-Muslim alike, were allowed to draw water from it for free.  This well still exists and is used till today. 

Umar ibn al-Khattab also founded a noteworthy endowment.  Umar acquired a valuable piece of land and asked Prophet Muhammad to advise him on what he should do with it.   Prophet Muhammad said, "If you wish you can keep it as an endowment to be used for charitable purposes."[3] So, Umar gave the land as an endowment.  Thus the land could not be sold nor given away either as a present or a bequest, but its yield would, in perpetuity, be used for lawful Islamic charitable purposes, for example feeding the poor, using the profits to emancipate slaves, or other charitable acts necessary at the time.

Laws specifically relating to endowments developed in the 7th to 9th centuries.  In 919 CE a financial official named Abu Bakr Muhammad made an endowment of a pond, known as Birkat Habash, and its surrounding orchards, whose revenue was to be used to operate a hydraulic complex and feed the poor.  Another early endowment was the land donated for the first mosque built in Egypt by ‘Amr ibn al-‘As.

Throughout Islamic history, endowments have been used to support hospitals and schools, to provide relief for the poor, to maintain mosques and other religious centers, and even to endow astronomical observatories and other facilities for scientific research.  Many of the historical endowment documents stipulated that the beneficiaries could be rich or poor and belong to any religion, race, or ethnicity.   

Types of Endowments

Generally, there are two kinds of endowments; public and private.  In a private endowment, the proceeds from the endowment are designated for the offspring and descendants of the endowment’s founder.  In a public endowment, the proceeds are dedicated to charity and philanthropy.

Public endowments are not subject to the obligatory charity known in Islam as zakah. 

Imam al-Nawawi said, if something is endowed for the public interest, such as for the poor, mosques, orphans and so on, there is no zakah on it, and there is no difference of scholarly opinion concerning that because it does not have a specific owner.

Essential Conditions for Making a Valid Endowment

1.The person making the endowment must be competent.  This means that the person must be of sound mind and have reached the age of legal maturity.

2.The person making the endowment must be the legal owner of the property.

3.A family endowment cannot come into conflict with rules of inheritance.

4.The person making the endowment must be free from debt.

5.The endowment must be voluntary.  The person making the endowment must not be coerced in any way. 

Essential Conditions of the Endowment

1.The endowment must be permanent.  It cannot be made for a limited period.

2.The endowment should be intended for a good purpose.  The result of the endowment cannot harm individuals or the community.

3.The endowment assets should be Islamically lawful.  For instance, it would not be lawful to create an endowment from a factory producing alcohol.

4.Endowment assets should be clearly defined and tangible.

5.The endowment must be unconditional with no hidden aspects.

Today there are ministries of endowments in most Muslim countries that oversee mosques, other endowment properties, and all philanthropic and charitable undertakings that exist because many Muslims choose to leave charitable works that will continue to reap rewards long after their death.

- islamreligion.com

---

Footnotes:

[1]Saheeh Muslim

[2]Saheeh Muslim, Saheeh Al-Bukhari

[3]Saheeh Al-Bukhari