The Pleasures of Paradise in Brief

 

God has said in the Quran:

“And give good news (O Muhammad) to those who believe and do good deeds, that they will have gardens (Paradise) in which rivers flow....” (Quran 2:25)

God has also said:

“Race one with another for forgiveness from your Lord and for Paradise, whose width is as the width of the heavens and the earth, which has been prepared for those who believe in God and His messengers....” (Quran 57:21)

The Prophet Muhammad, may the mercy and blessings of God be upon him, told us that the lowest in rank among the dwellers of Paradise will have ten times the like of this world,[1]  and he or she will have whatever he or she desires and ten times like it.[2]  Also, the Prophet Muhammad said: “A space in Paradise equivalent to the size of a foot would be better than the world and what is in it.”[3]  He also said: “In Paradise there are things which no eye has seen, no ear has heard, and no human mind has thought of.”[4]  He also said: “The most miserable man in the world of those meant for Paradise will be dipped once in Paradise.  Then he will be asked, ‘Son of Adam, did you ever face any misery?  Did you ever experience any hardship?’  So he will say, ‘No, by God, O Lord!  I never faced any misery, and I never experienced any hardship.’”[5]

If you enter Paradise, you will live a very happy life without sickness, pain, sadness, or death; God will be pleased with you; and you will live there forever.  God has said in the Quran:

“But those who believe and do good deeds, We will admit them to gardens (Paradise) in which rivers flow, lasting in them forever....” (Quran 4:57)

-islamreligion.com

Footnotes:

[1]Narrated in Saheeh Muslim, #186, and Saheeh Al-Bukhari, #6571.

[2]Narrated in Saheeh Muslim, #188, and Mosnad Ahmad, #10832.

[3]Narrated in Saheeh Al-Bukhari, #6568, and Mosnad Ahmad, #13368.

[4]Narrated in Saheeh Muslim, #2825, and Mosnad Ahmad, #8609.

[5]Narrated in Saheeh Muslim, #2807, and Mosnad Ahmad, #12699.

The Style of the Quran

 

What topics does the Quran discuss?  It covers various subjects.  Most importantly, it talks about the unity of God and how to live a life which accords to His Will.  Other topics include religious doctrine, creation, criminal and civil law, Judaism, Christianity, polytheism, social values, morality, history, stories of past prophets, and science.

The Quran calls the great human exemplars of the past prophets and mentions their great sacrifice in spreading the message of God, the most important of them being Noah, Abraham, Moses, and Jesus.  The Quran elaborates on the ways in which the followers of the prophets, specifically the Jews and the Christians, have or have not lived up to the prophetic messages.  It also discusses the fate of past nations who rejected their Prophets, such as Noah and Lot.  It issues instructions on how to live a life pleasing to God.  It commands people that they should pray, fast, and take care of the needy.  It discusses matters of human interrelationships, sometimes in great detail - such as laws of inheritance and marriage - in a manner reminiscent of parts of the Hebrew Bible but foreign to the New Testament.  The Quran tells people that they should observe God’s instructions purely for God’s sake, not for any worldly aims.  It warns those who deny God’s messages that they will be thrown into the fire of Hell, and it promises those who accept the messages that they will be given the bliss of Paradise.

The Quran retells in their original form many of the stories from the Biblical heritage, especially that of Moses (mentioned by name more than any other person, followed by Pharaoh, his great enemy, who is the Quranic archetype of human evil).  However, it does not offer a sustained narrative of the kind found in the Book of Exodus.  It has much to say about the moral and legal duties of believers, but contains nothing like the law-code which is the centerpiece of the Book of Deuteronomy.  Many Quranic passages could aptly be described as preaching; but where the voice of the preacher in the Gospels is that of Jesus during his ministry on earth, in the Quran it is that of the ever-living God.

Also, the Quran repeats certain verses and themes at times, shifts topics, and often relates narratives in summarized form.  We can see two reasons for this characteristic.  First, it serves a linguistic purpose and is one of the powerful rhetorical techniques of classical Arabic.  Second, all themes of the Quran, no matter how varied, are wrapped around one common thread running through the entire book: that all types of worship rendered to others besides or alongside God is false, and that obedience to Him and His prophets, Muhammad being one of them, is a must.  The Quran, unlike the Bible, does not mention genealogies, chronological events, or minute historical details, but rather uses events from both past and present to illustrate its central message.  So, when the Quran is discussing the healing properties of honey or the life of Jesus, neither topic is an end in itself, but each is related in one way or another to the central message – unity of God and unity of the prophetic message.  No matter what the topic may be, it finds occasion to refer the discussion back to this central theme.

Another important point to keep in mind is that the Quran was not revealed in one sitting, but was revealed in parts over a span of 23 years.  Like the previous scriptures, many passages were revealed in response to specific events.  Often, Quranic revelation would come from the angel Gabriel to Prophet Muhammad as a response to questions raised by those around him, whether believers or unbelievers.  The Quran addresses the People of the Scripture (a term used by the Quran for Jews and Christians), humanity at large, believers, and, finally, it addresses the Prophet himself, commanding him what to do in certain situations or supporting him and giving him solace in the face of ridicule and rejection.  Knowing the historical and social context clarifies the text.

Some other notable features of Quran’s style are the following:

(1)  The use of parables to stir curiosity of the reader and explain deep truths.

(2)  More than two hundred passages begin with the Arabic word Qul - ‘Say’ - addressing Prophet Muhammad to say what follows in reply to a question, to explain a matter of faith, or to announce a legal ruling.  For example,

“Say: ‘O People of the Scripture!  Do you disapprove of us for no other reason than that we believe in God, and the revelation that has come to us and that which came before (us), and because most of you are rebellious and disobedient?’” (Quran 5:59)

(3)  In some passages of the Quran, God takes oaths by His marvelous creation to strengthen an argument or to dispel doubts in the mind of the listener,

“By the sun and its brightness,

by the moon when it follows it,

by the day when it displays it,

by the night when it covers it,

by the sky and He who constructed it,

by the earth and He who spread it,

by the soul and He who proportioned it…” (Quran 91:1-7)

Sometimes God takes an oath by Himself:

“But no, by your Lord, they will not (truly) believe until they make you, (O Muhammad), judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in (full, willing) submission.” (Quran 4:65)

(4)  Lastly, the Quran has what is called ‘the disjointed letters,’ composed of letters of the Arabic alphabet which taken together do not have a known meaning in the Arabic lexicon.  Their meaning is only known to God.  They appear at the beginning of twenty nine surahs, and upon recital, each letter is pronounced and not the words they form.  For example, the first aayah of Surat-ul-Baqara appears as Alif-Lam-Mim, three letters of the Arabic alphabet pronounced individually.

A person unfamiliar with the Quran may find it a little difficult to read, especially at the start, but if they keep these points in mind, they will become more accustomed to it, and they will indeed find that even though it is a translation, it is truly profound book incomparable to any other. - islamreligion.com

Death in the Context of Faith

 

In the old days, when a woman saw in a dream a man extinguish the lantern in the house, or when she saw that a great house has collapsed on its foundations, she would be told by a dream interpreter that the man of the house was going to die!

One person said: "I saw in a dream that I was walking with crutches in the morning, and an hour later I was informed that my father had passed away."

The Arabs of old thought the crow was an evil omen.  This was all superstition stemming from the days of ignorance before Islam. 

Prophet Muhammad said in a sermon: "God gave a servant of his a choice between being given the flower of the Earth and between what He had in store for him, and he chose what He had in store for him." The people were bewildered, but Abu Bakr began to weep, understanding that the Prophet was telling the people his life was coming to an end."[1]

A little girl was asked: How many children are in your family?"

She replied: "We are seven."

He asked: "Where are they?"

She said: "Five of us are here, and two of us are beneath the tree over there."

He looked in the direction she was pointing and saw two small gravestones under the tree. 

"You are five, then." "No," she said, "We are seven."

Death is neither obliteration nor is it the end.  It is a transition from one state of being to another.  It is being born anew into another world.  Though it looks like the plug has been pulled on an electrical appliance, it is a fleeting, transitory state.  We say to children that the deceased "has gone to their Lord".  It is a good way to describe it.  It is a positive way of looking at it and it accords well with our faith. 

The Meaning of Life

Albert Camus, the French existential philosopher, said that since we all must die, nothing has any meaning. 

Much earlier, al-Khayyam said: "This glass was made in this exquisite form, so why must it succumb to destruction?"

These are destructive, nihilistic thoughts.  In contrast, Prophet Muhammad said: "be in this world as a stranger or a wayfarer."

Ibn Umar used to say: "When you go to sleep at night, do not await the dawn, and when you wake up, do not wait for night to come.  Take advantage your health for your times of sickness and take advantage of your life before your death."[2]

Life is like an airport; it is merely a preparation for the long journey to come. 

God says: "He it is who created death and life to test you as to which of you are best in deeds." (Quran 67:2)

This is a positive way of looking at it.  Instead of being seen as a cessation of activity, this inevitable event is seen as a catalyst for activity.  We need to get things done and make our mark while we still can. 

When we appreciate that life is short, it will help us to be more forgiving people.  We will be willing to set personal grudges aside, knowing that our time with others is limited. 

We are forced to ask ourselves three crucial questions:

1.    How can we live happy, productive lives?

2.    What will people say after we are gone?  What inspiration will they find in our life stories?

3.    What will our good deeds be like when we move on to the Hereafter?  

One of the Pious Predecessors said: "There are people who are doing so many good deeds, that if they knew they were going to die tomorrow, they would not be able to increase what they are doing."

Ali ibn Abi Talib said: "With every breath, a person’s comes that much closer to death." He also said: "Work in this world as if you are going to live forever, but work for the Hereafter as if you are going to die tomorrow."

Steve Jobs gave a commencement address where he described how he used to have to sleep on the floor in friend’s rooms, how he had to walk for miles to get a free meal, how his young mother had to struggle to find people to adopt him when he was born, how he was so easily pushed out of the company he established, and how he felt when he was diagnosed with pancreatic cancer.  He then said: "if you live each day as if it was your last, someday you’ll most certainly be right."

How to Look at Death Positively

1.    It is enough to think of it as a journey to a place without oppression or injustice.  On the Day of Judgment, it will be said: "Today, each soul will be recompensed according to what it has earned.  There is no injustice today." (Quran 40:17)

2.    It is a reunion with our loved ones who have passed away.  Right before he died, Muadh ibn Jabal said: "Tomorrow, I will meet with those I love, Muhammad and his Companions."

3.    It is liberation from the prison of material existence.  The Prophet said: "The world is the believer’s prison."[3]

4.    It is a mercy for those whose lives are strained by debilitating illness, deprivation or incapacity or when a person’s mind deteriorates so much that they can no longer interact with their loved ones.

5.    Death is akin to sleep.  Both are a change in our state of existence.  One is a permanent move to another life, and the other foreshadows it.

6.    Knowing that we are going to die one day helps us to hold on to our values when facing the tribulations of life, and makes it easy for us to make the right decisions when we are confronted with unethical but appealing choices.

- islamreligion.com

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Footnotes:

[1]Saheeh Al-Bukhari, Saheeh Muslim

[2]Saheeh Al-Bukhari

[3]Saheeh Muslim

The Spirit and Ramadan

 

Every year Muslims from all over the world and from all ethnic and economic backgrounds begin fasting from dawn to sunset every day during a most blessed month in the Islamic tradition, known as Ramadan.  But what makes Ramadan a blessed month?  Why do Muslims fast during this month?  What are the spiritual benefits of fasting?  All these questions and more are addressed in this article that introduces you to a month long spiritual journey that over 1.4 billion Muslims engage in worldwide.

The Quran says what means:

“It was the month of Ramadan in which the Quran was revealed from on high as a guidance for humanity and a self-evident proof of that guidance, and as the standard by which to discern the true from the false.” (Quran 2:185)

The entire month of Ramadan is in essence a celebration of the Quran’s revelation, which is described as a “Guide and Mercy for those who do good.” (Quran 31:3).  Ramadan celebrates God’s Mercy by which He sent a guiding light in the Quran that leads human life towards the path of good and virtue and protects the human soul from evil and vice.

Muslims show their gratitude to God for this guidance by abstaining from eating, drinking and sexual intimacy during Ramadan, as a way of coming closer to God and developing a deep inner awareness of God’s presence in life.  This internal mechanism of feeling God’s presence leads the soul to do right even under life’s most difficult situations, and protects the soul against wrongdoing even when it is the easier or more tempting path to take.

This is why the Quran switches to a most intimate relationship between God and servant immediately following the passage on fasting in Ramadan (Quran 2:183-185).

“When My servants ask you about Me, I am close indeed—I hearken to the prayer of the supplicant when one calls on Me; so let them hearken to Me, and let them believe in Me, that they may go the right way.” (Quran 2:186)

When the soul enters into a station of gratitude and submission to its Lord, through fasting, there is a recognition that life has been given by God as a gift and trust to be used for good works that reflect God’s mercy, compassion, love, generosity and so on.  In fact, the Quran says that the natural inclination of our souls is to submit to God’s Will by having sincere belief in One God and doing righteous acts of worship (Quran 30:30).  As such, the very concept of sin, in the Islamic tradition, is known as an act of oppression against one’s own soul for forcing it into a state that is antithetical to its very nature and created purpose (Quran 3:117, among many other verses).  When a soul persists in sinning, it becomes a slave to its own lower desires, a prisoner of its own passions (Quran 25:43).

Fasting, then, seeks to free the soul from these shackles by suppressing the lower self of desire and raising the God-conscious soul of giving that naturally aspires towards good.  By depriving the soul of life’s basic necessities for some hours, one is able to teach the soul self-restraint and self-control from such evils as anger, revenge, lying, stealing, sexual immorality and so on.  This is why Prophet Muhammad said that “When anyone of you is fasting on a day, he should neither indulge in obscene language nor should he raise his voice; and if anyone insults him or tries to quarrel with him, he should say: ‘I am fasting.’”  The Prophet also warned Muslims not to make fasting an uneventful ritual that has no affect on the character and habits of a person: “If anyone does not refrain from lies and false conduct, God has no need for him to abstain from his food and drink.”

One of the most important qualities fasting seeks to develop within an individual is humility before God and God’s creation.  Hunger and thirst cause one to realize that if it were not for God’s Mercy and Sustenance, one would be in a most difficult and undesirable state of affairs.  Fasting is a humbling experience, which is an important characteristic of a righteous soul, for false pride and arrogance can never live side-by-side with sincere piety.

The act of fasting, therefore, also provides the fortunate, wealthy members of society to experience for a time the pain and suffering which millions of people go through everyday without food, water and other basic necessities of life.  Fasting bridges the gap between rich and poor, sustained and impoverished, fulfilled and needy.  This experience should then inspire compassion and mercy, which is manifest by generosity of wealth and time to help those in need.  Muslims are encouraged especially during this month to go out and feed the hungry and to spend their wealth on good causes, such as building schools, hospitals, soup kitchens and so on, in the tradition of Prophet Muhammad, may the mercy and blessings of God be upon him, whose generosity would increase ten-folds during Ramadan.  In the Islamic tradition, God promises to return all acts of goodness and generosity in this blessed month by ten-times, both in this world and in the hereafter.

Due to the blessings and rewards associated with Ramadan, Muslims are encouraged to share their food with their neighbors and to invite guests to their home to begin the fast at sunrise and for breaking of the fast at sunset.  Muslims are also encouraged to significantly increase their worship to God during this month, and therefore special prayers are offered in every Mosque well into the night, with most Mosques packed with worshippers.  As such, Ramadan always brings with it a strong communal atmosphere and ties between the community are strengthened greatly as a result.  Most Muslims are therefore very sad to see the month of Ramadan go and its return is highly anticipated well in advance of its arrival.

In conclusion, Ramadan is a celebration of God’s guidance to humanity, through the Quran, which is a guide for doing good and a warning against evil.  In order to bring the soul into harmony with the Quranic ideals of belief and virtue, fasting is prescribed as a way for individuals to come closer to God and to lift their souls to new heights of piety.  In doing so, the entire human body is able to transform itself into an agent of positive moral and social change that seeks to replace miserliness with generosity, anger with patience, revenge with love, and war with peace—in effect, replacing good with evil in the world.

A saying by God transmitted through Prophet Muhammad, known as a hadith qudsi, best explains the transformation that takes place in an individual through good acts, which in part are inspired by fasting.  “And the most beloved thing with which My servant comes nearer to Me is what I have enjoined upon him; and My servant keeps on coming closer to Me through performing extra righteous deeds till I love him.  When I love him, I become the hearing with which he hears, seeing with which he sees, hands with he acts, and legs with which he walks; and if he asks of Me, I give him, and if he asks My protection, I protect him.” - islamreligion.com

Core Values of Islam

 

It is difficult to limit all of Islam into a few core values.  Nevertheless, the most important beliefs and religious practices were identified by Prophet Muhammad himself.  Thus, there is general agreement on them among all Muslims.  It provides an interesting comparison since modern Jews and Christians do not have similar uniformity in their belief systems.  Christians, for example, have numerous creeds[1] and Jews do not have any agreed upon beliefs.  Modern Jews mostly agree over the 613 commandments that Maimonides, a Jewish rabbi from Muslim Spain, recorded and classified in the 12th century.

Additionally, Muslim scholars, past and present, have also identified and in certain cases agreed on the core teachings of the Quran, of Prophet Muhammad, may the mercy and blessings of God be upon him, and the ‘essentials’ of Islamic Law (Shariah).

Core Islamic Beliefs: Six Articles of Faith

More than a billion Muslims share a common set of fundamental beliefs that are described as "Articles of Faith." These articles of faith form the foundation of Islamic belief system.

1.  Belief in One God: The most important teaching of Islam is that only God is to be served and worshipped.  Also, the biggest sin in Islam is to worship other beings with God.  In fact, Muslims believe that it is the only sin that God does not forgive if a person dies before repenting from it.

2.  Belief in Angels: God created unseen beings called angels who work tirelessly to administer His kingdom in full obedience.  The angels surround us at all times, each has a duty; some record our words and deeds.

3.    Belief in Prophets of God: Muslims believe that God communicates His guidance through human prophets sent to every nation.  These prophets start with Adam and include Noah, Abraham, Moses, Jesus and Muhammad, peace be upon them.  The main message of all the prophets has always been that there is only One true God and He alone is worthy of being supplicated to and worshipped.

4.    Belief in Revealed Books of God: Muslims believe that God revealed His wisdom and instructions through ‘books’ to some of the prophets like the Psalms, Torah, and the Gospel.  Over time, however, the original teachings of these books got distorted or lost.  Muslims believe the Quran is God’s final revelation revealed to Prophet Muhammad and has been fully preserved.

5.    Belief in Day of Judgment: The life of this world and all that is in it will come to an end on an appointed day.  At that time, every person will be raised from the dead.  God will judge each person individually, according to his faith and his good and bad actions.  God will show mercy and fairness in judgment.  According to Islamic teachings, those who believe in God and perform good deeds will be eternally rewarded in Heaven.  Those who reject faith in God will be eternally punished in the fire of Hell.

6.    Belief in Destiny and Divine Decree: Muslims believe that since God is the Sustainer of all life, nothing happens except by His Will and with His full knowledge.  This belief does not contradict the idea of free will.  God does not force us, our choices are known to God beforehand because His knowledge is complete.  This recognition helps the believer through difficulties and hardships.

Core Religious Practice of Islam: The Five "Pillars" of Islam

In Islam, worship is part of daily life and is not limited to mere rituals.  The formal acts of worship are known as the five "pillars" of Islam.  The five pillars of Islam are the declaration of faith, prayer, fasting, charity, and pilgrimage.

1.    Declaration of Faith: The "Declaration of Faith" is the statement, "La ilaha illa Allah wa Muhammad Rasul-ullah", meaning "There is no deity worthy of being worship except God (Allah), and Muhammad is the Messenger (Prophet) of God".  The Declaration of Faith is more than just a statement; it must be shown with one's actions.  To convert to the faith of Islam, a person has to say this statement.

2.    Daily Prayer: Prayer is a method by which a Muslim connects to God and gathers spiritual strength and peace of mind.  Muslims perform five formal prayers a day. 

3.    Zakah: A type of charity.  Muslims recognize that all wealth is a blessing from God, and certain responsibilities are required in return.  In Islam, it is the duty of the wealthy to help the poor and needy. 

4.    Fast of Ramadan: Once each year, Muslims are commanded to fast for an entire month from dawn to sunset.  The period of intense spiritual devotion is known as the fast of Ramadan in which no food, drink and sex is allowed during the fast.  After sunset one can enjoy these things.  During this month Muslims practice self-control and focus on prayers and devotion.  During the fast, Muslims learn to sympathize with those in the world who have little to eat.

5.    The Hajj Pilgrimage to Mecca: Every Muslim strives to make once-in-a-lifetime pilgrimage to the sacred sites in Mecca, in present-day Saudi Arabia.  It is the most intense spiritual experience for a Muslim.  Typically, 2-3 million perform hajj every year.

Core of the Quran: Surah (Chapter)al-Fatihah

Scholars consider Surah al-Fatihah, the first chapter of the Quran, to be the core of the Quran.  It is recited in every formal prayer in the Arabic language.  The translation follows:

"I begin with the name of God, the Most Beneficent, the Most Merciful.   All praise and thanks are for God, the Lord of the worlds.  The Most Beneficent, the Most Merciful. Sovereign of the Day of Recompense.  You alone we worship and You alone we ask for help.  Guide us to the Straight Path (of Islam), the path of those You have blessed, not the path of those who have incurred Your wrath nor of those who have gone astray."

To listen the recitation of Surah al-Fatiha click here

Core Teachings of Prophet Muhammad

Classical scholars of Islam have condensed the teachings of Prophet Muhammad into a few statements.  These comprehensive statements touch every aspect of our lives.  Some of them are:

1)Actions are judged by the intention behind them.

2)God is Pure and does not accept anything unless it is pure and God has commanded the faithful with what He commanded the prophets.

3)Part of a person’s good observance of Islam is to leave aside what does not concern him.

4)A person cannot be a complete believer unless he loves for his brother what he loves for himself.

5)One should not harm himself or others.

6)Don’t let your focus in this life be to amass worldly gain and God will love you.  Don’t be concerned with what people have, and they will love you.

Core of Islamic Law or Shariah

The core of Islamic Law is preservation of:

1)Religion

2)Life

3)Family

4)Mind

5)Wealth

6)Some contemporary scholars suggest either justice or liberty to be the sixth category.

In the vision of Islam, they are known as "essentials" because they are considered essential to human welfare.

In conclude, if someone were to ask, what is the core of Islam in the fewest possible words, the answer would be, "it is within the word Islam itself: to serve, worship, and lovingly submit to God."

- islamreligion.com

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Footnotes:

[1]www.creeds.net

The Prophet and Children

 

Prophet Muhammad, may God send His praises upon him, was an extraordinary husband, a perfect father, and a unique grandfather.  He was unique in every way.  He treated his children and grandchildren with great compassion and never neglected to direct them to the straight path and to good deeds.  He loved them and treated them tenderly, but did not allow them to neglect matters related to the afterlife.  He showed them how to lead a humane life and never allowed them to neglect their religious duties or to become spoiled.

His ultimate goal was to prepare them for the Hereafter.  His perfect balance in such matters is another dimension of his divinely-inspired intellect.  Anas Ibn Malik, the Messenger’s helper for 10 years, says:

“I have never seen a man who was more compassionate to his family members than Muhammad.”[1]

Muhammad was a human like us, but God inspired in him such an intimate affection for every living thing that he could establish a connection with all of them.  As a result, he was full of extraordinary affection toward his family members and others.

All of the Prophet’s sons died.  Ibrahim, his last son, died in infancy.  The Prophet often visited his son before the latter’s death, although he was very busy.  Ibrahim was looked after by a nurse.  The Prophet would kiss and play with him before returning home.[2]

When Ibrahim took his last breaths, the eyes of the Prophet started shedding tears.  Abdur-Rahman Ibn Awf said:

“O God’s Messenger, even you (weep)!”  The Prophet said, “O Ibn Auf, this is mercy.”

Then he wept more and said:

“The eyes shed tears and the heart grieves, and we will not say except what pleases our Lord, O Ibrahim!  Indeed we are grieved by your separation.”

The Messenger was completely balanced in the way he brought up his children.  He loved his children and grandchildren very much, and instilled love in them.  However, he never let his love for them be abused.  None of them deliberately dared to do anything wrong.  If they made an unintentional mistake, the Messenger’s protection prevented them from going even slightly astray.  He did this by wrapping them in love and an aura of dignity.  For example, once Hasan or Hussain wanted to eat a date meant for distribution among the poor as alms.  The Messenger immediately took it from his hand, and said:

“Anything given as alms is forbidden to us.”[3]

In teaching them while they were young to be sensitive to forbidden acts, the Prophet, may the mercy and blessings of God be upon him, established an important principle of education.

Whenever he returned to Medina, he would carry children on his mount.  On such occasions, the Messenger embraced not only his grandchildren but also those in his house and those nearby.  He conquered their hearts through his compassion.  He loved all children.

He loved his granddaughter Umamah.  He often went out with her on his shoulders, and even placed her on his shoulders while praying.  When he prostrated, he put her down; when he had finished praying, he placed her on his back again.[4]

The Prophet showed this degree of love to Umamah to teach his male followers how to treat girls.  This was a vital necessity; only a decade earlier, it had been the social norm to bury infant or young girls alive.  Such public paternal affection for a granddaughter had never been seen before in Arabia.

The Messenger proclaimed that Islam allows no discrimination between son and daughter.  How could there be?  One is Muhammad, the other is Khadijah; one is Adam, the other is Eve; one is Ali, the other is Fatima.  For every great man there is a great woman.

As soon as Fatimah, the daughter of the Messenger, entered the room where the Messenger was, he would stand, take her hands, and make her sit where he was sitting.  He would ask about her health and family, show his paternal love for her and compliment her.

Fatimah, knowing how fond he was of her, loved him more than her own self.  She always watched her father and how he called people to Islam.  She wept profusely when the Messenger told her that he would die soon, but her tears of sorrow turned to tears of joy when he informed her that she would be the first of his family to follow him.[5]

This is the Prophet and his relation to children, A man respected by leaders, cherished and loved by children.

- islamreligion.com

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Footnotes:

[1]Saheeh Muslim

[2]Saheeh Muslim

[3]Saheeh Muslim

[4]Saheeh Muslim

[5]Saheeh Al-Bukhari, Saheeh Muslim

“Fear God Wherever You Are”

 

Abu Dharr al-Ghifari and Muadh ibn Jabal relate that the Prophet, may the mercy and blessings of God be upon him, said: "Fear God wherever you are.  Follow up a bad deed with a good deed and it will blot it out.  And deal with people in a good manner."[1]

The importance of this hadith (Prophetic narration):

Ibn Rajab says: "This is powerful advice, bringing together the rights of God and the rights of His servants."

The fear of God

The Arabic word for the "fear of God" is taqwa.  It comes from the root word meaning "to protect from something, to prevent".  Indeed, a person exhibits the fear of God by seeking to prevent God's punishment by carrying out what God has commanded of him and abstaining from what God has prohibited him. 

God had called upon all people in every era to fear Him.  God says: "And We had enjoined upon those who were given the Scripture before – as well as yourselves – to fear God." (Quran 4:131)

It is God's right over His servants that they fear Him as He ought to be feared.  God says: "O you who believe! Fear God as He ought to be feared and do not die except as believers." (Quran 3:102)

Ibn Mas`ud explained what it means to fear God as He ought to be feared by saying: "It means that He is to be obeyed not disobeyed, remembered not forgotten, and shown gratitude not ingratitude."

The fear of God is the path to forgiveness, salvation, and the attainment of God's mercy.  God says:

"Indeed, God is with those who fear Him and those who do good." (Quran 16:128)

"And My mercy encompasses all things, and I shall decree it for those who fear Me." (Quran 7:156)

"He is worthy of being feared and worthy of granting forgiveness." (Quran 47:56)

"And whoever fears God – He will pardon him his sins and grant him a great reward." (Quran 65:5)

"Indeed, those who fear God will be among gardens and rivers, in a seat of truth near an All-Powerful Sovereign." (Quran 54:54-55)

God promises those who fear Him that He will provide for their needs and grant them a way out of their worldly difficulties.  God says: "And whoever fears God, He will make for him a way out, and provide for him from whence he could never imagine." (Quran 65:2-3)

This is God's promise.  We should draw strength from it when we are tried in life with difficulties that tempt us to resort to what God has forbidden. 

The relationship between knowledge and the fear of God

God says: "It is only those who have knowledge among God's servants who fear Him." (Quran 35:28)

There are two ways in which knowledge and the fear of God are related.  The first is that true fear of God comes about as the result of having proper knowledge of God and His perfect attributes. 

Ibn Abbas said about this verse: "They are those who know that God is capable of all things."

He also said: "The verse means: The only people who fear me are those who know my power, my might, and my dominion."

Ibn Kathir says in his commentary of this verse: "The only people who fear God in the true sense are those who are knowledgeable about God.  This is because the more knowledge a person has about the Almighty, the All-Powerful and All-Knowing, who possesses the attributes of perfection and the best of names – the more perfect and complete this knowledge is – the greater and more total his fear of God will be."[2]

The second way that the fear of God and knowledge are related stems from the fact that the fear of God is to seek to prevent God's punishment by carrying out God's commands and abstaining from His prohibitions.  Consequently, a Muslim needs to have knowledge of these matters in order to fear God properly.  An ignorant Muslim may have a sense of fear, but he will not be able to fully carry out what that fear requires of him. 

Ibn Abbas said: "To have knowledge of the Most Merciful is to be someone who associates nothing as a partner with Him, who deems lawful what He has made lawful, who prohibits what He has prohibited, who preserves what He has enjoined upon him, and who has certainty that he shall meet Him and that his actions will be accounted for."

Follow up a bad deed with a good deed

The Prophet, may the mercy and blessings of God be upon him, tells us that performing a good deed wipes away the sin incurred from perpetrating an evil one.  Scholars have disagreed whether the "good deed" being referred to here refers specifically to the context of repentance or whether it is general for all good works. 

The strongest view is that all good deeds can wipe away evil deeds.  God says: "And establish prayer at the two ends of the day and at the approach of the night.  Indeed, good works do away with evil deeds.  That is a reminder for those who take heed." (Quran 11:114)

A man once came to the Prophet, may the mercy and blessings of God be upon him, and informed him that he had contact with a woman like a husband has with his wife, except that he did not go so far as to fornicate with her.  This man had just prayed the Fajr prayer.  The Prophet said: "Have you prayed with us the Fajr prayer?" When he replied that he had, the Prophet recited: "Indeed, good works do away with evil deeds."[3]

However, a believer should always repent for his sins.  God says: "And those, who when they commit an indecency or wrong themselves, remember God and seek forgiveness for their sins – and who forgives sins except God – and then do not knowingly persist in what they have done, for them is forgiveness from their Lord and gardens beneath which rivers flow, wherein they shall abide forever.  How great is the reward for those who work righteousness." (Quran 3:135)

A believer should follow up his sincere repentance with the performance of good works.  This is what God wants from us.  He says: "Indeed, I am Most Forgiving to whomever repents, believes, and works righteous deeds and then continues upon guidance." (Quran 20:82)

God also tells us: "Except for those who repent, believe, and work righteous deeds.  For those, God will change their evil deeds into good deeds, and God is Most Forgiving, Most Merciful." (Quran 25:70)  This is especially true for major sins.  A Muslim must never leave a major sin to go without repentance, for God's promise of forgiveness is for those who turn to Him in sincere repentance.  The Prophet said: "A servant, if he acknowledges his sin and then repents, God will forgive him."[4]

And deal with people in a good manner

God tells us repeatedly in the Quran to observe good manners in our dealings with others.  He says: "Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from those who are ignorant." (Quran 7:199)

God says: "Nor can goodness and evil be equal.  Repel (evil) with what is better.  Then he between whom and you there had been hatred will become as though he were your dear friend." (Quran 41:34)

Prophet Muhammad is the perfect example of what it means to possess good manners.  God says, describing him: "Indeed you are of a great moral character." (Quran 68:4)

The Prophet emphasized how good manners are of paramount importance in Islam when he said: "I was sent only to perfect good manners."[5]

Indeed, he tells us that good manners are part of faith.  He said: "The believers with the most complete faith are those who have the best manners."[6]

Among the good manners that we should cultivate is to be sensible in our dealings with others and not to react hastily when they do that which displeases us.  The Prophet said to Ashajj `Abd Qays: "You possess within yourself two qualities that God loves: discernment and forbearance."[7]

- islamreligion.com

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Footnotes:

[1]Sunan al-Tirmidhi

[2]Tafsir Ibn Kathir

[3]Saheeh Al-Bukhari, Saheeh Muslim

[4]Saheeh Al-Bukhari, Saheeh Muslim

[5]Musnad Ahmad

[6]Sunan At-Tirmidhi, Sunan Abi Dawood

[7]Saheeh Muslim