Dua best Times

Best Times to make Dua
There are certain times dua (supplication)
is more likely to be accepted by Allah (SWT)
as mentioned by Prophet (SAW). These
times are as follows:


1. The Last Third Of The Night
Abu Hurairah (RA) narrated that Allah’s
Messenger (SAW) said: 'In the last third
of every night our Rabb (Cherisher and
Sustainer) (Allah (SWT)) descends to the
lowermost heaven and says; "Who is
calling Me, so that I may answer him?
Who is asking Me so that may I grant
him? Who is seeking forgiveness from
Me so that I may forgive him?."'
[Sahih al-Bukhari, Hadith Qudsi]


Amr ibn Absah narrated that the
Prophet said: 'The closest any
worshipper can be to His Lord is
during the last part of the night,
so if you can be amongst those
who remember Allah at that time,
then do so.'[at-Tirmidhi, an-Nasa'i,
al-Hakim - Sahih]


2. Late at night
When people are sleeping and busy
with worldly pleasures Allah (SWT)
gives the believers an opportunity,
or an answer hour if they can fight
sleep and invoke Allah (SWT) for
whatever they need. The Prophet
(SAW) said: 'There is at night an
hour, no Muslim happens to be
asking Allah any matter of this world
or the Hereafter, except that he will
be given it, and this (occurs) every night.'
[Muslim #757]


3. Between Adhan and Iqamah
Anas (RA) narrated that Allah’s
Messenger (SAW) said: 'A supplication
made between the Adhan and Iqama
is not rejected.'
[Ahmad, abu Dawud #521, at-Tirmidhi
#212, Sahih al-Jami #3408, an-Nasai
and Ibn Hibban graded it sahih (sound)]


4. An Hour On Friday
Narrated Abu Hurairah (RA): Allah’s
Messenger (SAW) talked about Friday
and said: 'There is an hour on Friday
and if a Muslim gets it while offering Salat
(prayer) and asks something from
Allah (SWT), then Allah (SWT) will definitely
meet his demand.' And he (the Prophet (SAW)
pointed out the shortness of that
particular time with his hands.
[Sahih al-Bukhari]


Some have said that this hour is from
the time the Imam (prayer’s leader)
enters the mosque on Friday’s prayer
until the prayer is over (ie between the
two khutbahs), whereas others have
said that it is the last hour of the day
(ie after the Asr prayer until the
Maghrib prayer).



5. While Drinking Zamzam Water
Jaber (RA) narrated that Allah’s
Messenger (SAW) said: 'Zamzam
water is for what it is drunk for.'
[Ahmad 3: 357 and Ibn Majah #3062].
This means that when you drink Zamzam
water you may ask Allah (SWT) for anything
you like to gain or benefit from this water
such as healing from illness.... etc.


6. While Prostrating
Abu Hurairah (RA) narrated that
Allah’s Messenger (SAW), said:
'The nearest a slave can be to his Lord
is when he is prostrating, so invoke
(supplicate) Allah (SWT) much in it.
[Muslim, abu Dawud, an-Nasa'i and others,
Sahih al-Jami #1175]


When a Muslim is in his Salat (prayer)
he is facing Allah (SWT) and when
he prostrates he is the nearest
he can be to Allah (SWT) so it is
best to invoke Allah (SWT) at this time.
It is said that while in prostration,
one should not ask for worldy needs
(ie a nice car, a new job, etc),
but for the Hereafter.


7. When Waking Up at Night
Narrated Ubada Bin As-Samit that
Allah’s Messenger (SAW) said:
'Whomever wakes up at night and
says La ilaha illallahu wahdahu la
shrika lahu lahulmulku, wa lahul hamdu,
wa huwa ala kulli shai'in qadir.
Alhamdu lillahi, wa subhanallahi
wa la ilaha illallahu, wallah akbir,
wa la hawla wala quwata illa billah
(none has the right to be worshipped
but Allah (SWT) He is the only one who
has no partners. His is the kingdom and
all the praises are for Allah (SWT)
All the glories are for Allah (SWT)
And none has the right to be worshipped
but Allah (SWT) and Allah (SWT)
is the most Great and there is neither
might nor power except with Allah (SWT)
and then says, Allahumma ighfir li
(O Allah! Forgive me) or invokes Allah
(SWT), he will be responded to and
if he makes ablution and performs
Salat (prayer), his Salat (prayer) will
be accepted. [Sahih al-Bukhari]


8. At The End Of The Obligatory Salat:
Narrated Abu Omamah (RA): that
Allah’s Messenger (SAW) was asked,
O Messenger of Allah, which supplication
is heard (by Allah (SWT), he said the end
of the night and at the end of the obligatory
Salat (prayer) [at-Tirmidhi].
This time is after saying 'At-tahyat' ,
and before making Tasleem (finishing prayer)


9. The Night Of 'Qadr' (Decree)
This night is the greatest night of the year.
This is the night which the almighty
Allah (SWT) said about it,
"The night of Al-Qadar (Decree) is better
than a thousand months." [Surah al-Qadr, 97: 3]


The Night of Decree is one of the odd
nights of the last ten nights of the blessed
month of Ramadan. The angels descend
down to the earth, and the earth is
overwhelmed with peace and serenity
until the break of dawn and when he
doors of Paradise are opened, the
worshipper is encouraged to turn to Allah
to ask for his needs for this world
and the Hereafter.


10. During The Rain
Narrated Sahel Ibn Sa'ad (RA):
that the Messenger of Allah (SAW) said:
'Two will not be rejected,
Supplication when the Adhan
(call of prayer) is being called,
and at the time of the rain'.
[Al-Hakim 2: 114, and Abu Dawud
#2540, ibn Majah]


'Seek the response to your du'as
when the armies meet, and the prayer
is called, and when rain falls'
[reported by Imam al-Shafi' in al-Umm,
al-Sahihah #1469]. The time of the
rain is a time of mercy from Allah (SWT)
so, one should take advantage of
this time when Allah (SWT) is having
mercy on His slaves.


11. At the Adhan
'Seek the response to your du'as
when the armies meet, and the prayer
is called, and when rain falls'
[reported by Imam al-Shafi' in al-Umm,
al-Sahihah #1469]


In another hadith; 'When the prayer is
called, the doors of the skies are opened,
and the du'a is answered'
[al-Tayalisi in his Musnad #2106,
al-Sahihah #1413]


12. The One Who Is Suffering
Injustice and Opression
The Messenger of Allah (SAW) said
to Mua'ad Ibn Jabal (RA),
'Beware of the supplication of the
unjustly treated, because there is
no shelter or veil between it
(the supplication of the one who is
suffering injustice) and Allah (SWT)'
[Sahih Al-Bukhari and Muslim]


The prophet (SAW) declared,
'Three men whose dua is
rejected (by Allah) are: the fasting
person until he breaks his fast
(in another narration,
when he breaks fast), the just ruler
and the one who is oppressed.
'[Ahmad, at-Tirmidhi - Hasan]


In another hadith; The Prophet (SAW)
declared: 'Three du'as are surely answered:
The du'a of the oppressed, the du'a
of the traveler, and the du'a of the
father/mother (upon their child)'.
The One who is suffering injustice
is heard by Allah (SWT) when he
invokes Allah (SWT) to retain his
rights from the unjust one or oppressor.
Allah (SWT) has sworn to help the one
who is suffering from injustice sooner
or later as the Messenger of Allah (SAW) said.


13. The Traveler
The Messenger of Allah
(SAW) said; Three supplications
will not be rejected (by Allah (SWT)),
the supplication of the parent for his child,
the supplication of the one who is fasting,
and the supplication of the traveler.
[al-Bayhaqi, at-Tirmidhi - Sahih]


During travel supplication is heard by
Allah (SWT) if the trip is for a good reason,
but if the trip is for a bad intention
or to perform illegal things (making sins)
this will not apply to it.


14. The Parent's Supplication for their Child
The Messenger of Allah (SAW) said;
Three supplications will not be rejected
(by Allah (SWT)), the supplication
of the parent for his child, the supplication
of the one who is fasting, and the
supplication of the traveler.
[al-Bayhaqi, at-Tirmidhi - Sahih]


15. Dua after praising Allah and
giving salat on the Prophet (SAW) in the
tashahhud at the end of salat.
Narrated Faddalah ibn Ubayd (RA):
that the Messenger of Allah (SAW) said:
'When anyone of you makes du'a,
let him start by glorifying his Lord
and praising Him, then let him send
blessings upon the Prophet (SAW),
then let him pray for whatever he wants'
[abu Dawud #1481, at-Tirmidhi #3477]


In another hadith; Baqiy ibn Mukhallid
(RA) narrated that that the Messenger
of Allah (SAW) said: 'Every du'a is not
responded to until one sends
upon the Prophet (SAW)' [al-Bayhaqi]


In another hadith; Umar (RA) narrated
that the Prophet (SAW) said: 'Du'a is
detained between the heavens and
the earth and no part of it is taken up
until you send blessings upon
Prophet (SAW)' [at-Tirmidhi #486]


After a person has finished his tashahhud
and before saying the 'salam',
at this time is one likely to be responded to.
Ibn Mas'ud narrates: I was once praying,
and the Prophet (SAW), Abu Bakr and
(were all present). When I sat down
(in the final tashahhud), I praised Allah,
then sent salams on the Prophet,
then started praying for myself.
At this, the Prophet (SAW) said:
'Ask, and you shall be given it! Ask,
and you shall be given it!'
[at-Tirmidhi #593 - hasan,
Mishkat al-Misbah #931]


16. The dua of a Muslim for his absent
brother or sister Muslim stemming from the heart.
The prophet (SAW) said:
'There is no believing servant who
supplicates for his brother in his
absence where the angels do not say,
'the same be for you'' [Muslim]


17. Dua on the Day of Arafat
The Messenger of Allah (SAW) said:
'The best supplication is the supplication
on the day of Arafat'. [at-Tirmidhi and Malik]


The day of Arafat is the essence
and pinnacle of Hajj. On this great
and momentous day, millions of worshippers
gather together on one plain, from every
corner of the world, with only one purpose
in mind - to respone to the call of their Creator.
During this auspicious day, Allah does
not refuse the requests of His worshippers.


18. Dua during the month of Ramadan


Ramadan is month full of many blessings,
thus the du'a of Ramadan is a blessed one.
This can be inferred from the
Prophet (SAW) saying: 'When Ramadan comes,
the Doors of Mercy
(another narration says Paradise) are opened,
and the doors of Hell are closed,
and the Shaitans are locked up'
Thus, it is clear that du'a during Ramadan
has a greater chance of being accepted,
as the Gates of Paradise and Mercy are opened.
[Sahih al-Bukhari #1899, Muslim #1079 and others]


19. Dua when the Armies meet
When the Muslim is facing the enemy
in battle, at this critical period,
the du'a of a worshipper is accepted.


Sahl ibn Sa'd (RA) narrtaed the the
Prophet (SAW) said: 'Two duas are never rejected,
or rarely rejected: the du'a during the
call for prayer, and the du'a during the
clamity when the two armies attack each other'
[Abu Dawud #2540, ibn Majah, al-Hakim]


20. When Muslims gather for the
purpose of invoking and remembering
Allah (Dhikrullah).


The Prophet (SAW) said: If a group
of people sit together remembering Allah,
the angels will circle them, mercy
will shroud them, peace will descend
onto them and Allah will remember
them among those with Him. [Muslim]


21. First Ten days of Dhul-Hijjah
The Prophet (SAW) said:
'There are no days during which good
deeds are more beloved to Allah
than during these ten days'
[Sahih al-Bukhai #969 and others]


22. Dua when the heart reaches
out to Allah and is ready to be totally sincere


23. At Midnight


Abu Umamah (RA) said,
the Prophet (SAW) was questioned;
'Which du'a is heard (by Allah)?'
He answered, 'At midnight and at the
end of every obligatory prayer.
' [at-Tirmidhi - Hasan]


25. Dua of people after the death of a person


In a long hadith, Umm Salamah (RA)
narrated that the Prophet (SAW) said,
when Abu Salamah had just passed away,
and had closed his eyes, 'Do not ask
for yourselves anything but good,
for the angels will say 'Ameen' to all
that you ask for. O Allah, forgive Abu Salamah,
and raise his ranks among those
who are guided.'
[Muslim, abu Dawud, Ahmad]


26. Dua of the one fasting until
he breaks his fast.


The Messenger of Allah (SAW) said;
Three supplications will not be
rejected (by Allah (SWT)), the supplication
of the parent for his child, the
supplication of the one who is fasting,
and the supplication of the traveler.
[al-Bayhaqi, at-Tirmidhi - Sahih]


27. Dua of the one fasting at the
time of breaking fast


The prophet (SAW) declared,
'Three men whose dua is never rejected
(by Allah) are: when a fasting person
breaks fast (in another narration,
the fasting person until he breaks his fast),
the just ruler and the one
who is oppressed.
'[Ahmad, at-Tirmidhi - Hasan]


29. Dua of a justice Ruler


The prophet (SAW) declared,
'Three men whose dua is never rejected
(by Allah) are: the fasting person
until he breaks his fast
(in another narration,
when he breaks fast),
the just ruler and the one
who is oppressed.
'[Ahmad, at-Tirmidhi - Hasan]


30. Dua of a son or daughter
obedient to his or her parents


It is well known in the story
narrated in hadith os three men
who were trapped by a huge stone in a cave.
One of them who was kind to his parents
asked Allah to remove the stone,
and his du'a was answered.
[Sahih al-Bukhari 3:36 #472]


31. Dua immediately after wudu


Umar ibn Al-Khattab reported
that the Prophet (SAW) said:
'There is not one of you that makes wudu,
and does it perfectly, then says:
I testify that there is no diety worthy
of worship except Allah. he is Alone,
having no partners.
And I bear witness that Muhammad is His
slave and messenger',
except that the eight gates of Paradise
are opened for him, and he can enter
into it through whichever one he pleases'
[Muslim #234, abu Dawud #162,
Ahmad, an-Nasa'i] Saying
what has been mentioned in the hadith
that is directly related to it (ablution)


32. Dua after stoning the Jamarat at Hajj


The stoning of the small Shaitan
(jamrat sugra), or the middle Shaitan
(jamrat wusta) pillars during Hajj.
It is narrated that the Prophet (SAW)
would stone the small Jamarah
(one of the three pillars that is
stoned in the last days of Hajj),
then face the qiblah, raise his hands,
and make du'a for a long time.
He would then stone the middle
Jamarah and do the same.
When he stoned the large Jamarah,
he would depart without making any
du'a. [Sahih al-Bukhari
#1753 and others]


33. At the Crowing of a Rooster


Abu Hurairah (RA) narrated
that the Prophet (SAW) said:
'When you hear a rooster crowing,
then ask Allah for His bounties,
for it has seen an angel, and
when you hear a donkey braying,
then seek refuge in Allah from Shaitan,
for it has seen a Shaitan'
[Sahih al-Bukhari, Muslim,
Ahmad, Sahih al-Jami #611]


34. Du'a made inside the Ka'bah
The Ka'bah is a sanctuary that has
no comparison in the entire world.
The du'a of one who prays inside
the hijr is considered as being made
inside the ka'bah, as it is part
of the house (Baitullah).
[This is the semicircle to the right
of the Ka'bah if you face the door,
opposite to the Yemeni corner
and the Black stone wall.]


Usamah ibn Zayd narrated,
'When the Prophet (SAW) entered
the House (Ka'bah), he made du'a in
all of its corners
[Muslim 2: 968 and others]


35. Du'a on the mount of Safa
or Marwah during Umrah or Hajj


It is narrated that the Prophet (SAW)
would make long du'as at
Safa and Marwah.
[Muslim #1218 and others]


36. Dua at any of the holy sites.


37. While reciting Surah al-Fatihah


The Prophet (SAW) said that
Allah the Exalted had said:
'I have divided the prayer into
two halves between Me and My servant,
and My servant will receive
what he asks for. When the servant says:
Praise be to Allah, the Lord of the universe,
Allah the Most High says:
My servant has praised Me.
And when he (the servant) says:
The Most Compassionate, the Merciful,
Allah the Most High says:
My servant has lauded Me. When he
(the servant) says: Master of the Day
of Judgment, He remarks:
My servant has glorified Me,
and sometimes He will say:
My servant entrusted (his affairs) to Me.
When he (the worshipper) says:
Thee do we worship and of
Thee do we ask help, He (Allah) says:
This is between Me and My servant,
and My servant will receive what he asks for
. Then, when he (the worshipper) says:
Guide us to the straight path,
the path of those to whom
Thou hast been Gracious --
not of those who have incurred
Thy displeasure, nor of those who have
gone astray, He (Allah) says:
This is for My servant, and
My servant will receive what he asks for.
[Muslim 4: 395]


38. Saying 'Ameen' during prayer


After finishing the recitation of al-Fatihah,
the saying of'Ameen' in congregation.
The Prophet (SAW) said:
'When the Imam says 'Ameen',
then recite it behind him (as well),
because whoever's Ameen coincides
with the Ameen of the angels
will have all of his sins forgiven.'
[Sahih al-Bukhari #780,


Muslim #410 and others]


39. While visiting the sick,
and dua made by the sick


Umm Salamah narrated that
the Prophet (SAW) said: 'When you
visit the sick, or the dead then say good,
because the angels say 'Ameen'
to whatever you say [Muslim #2126]


Ali (RA) reported that the Prophet (SAW)
said: 'When a Muslim visits his sick
Muslim brother in the morning,
seventy thousand angels make dua
for his forgiveness till the evening.
And when he visits him in the evening,
seventy thousand angels make dua for
his forgiveness till the morning, and
he will be granted a garden for it in Jannah.'


[at-Tirmidhi, abu Dawud]

Islam Hadees

Islamic Hadees
Farmaya NABI_E_KAREEM (SAW)ne.qabr ka azaab barhaq hai.insaan ke paida hone se pehle uski maut muqarrer kardi jati hai.din me 4 martaba hamari qabr hame pukarti hai lakin ham maut ko kabhi yaad nahi karte.har momin ko chahia ke woh maut ko yaad kare.gunahaw se perhazz kare,maafi mange aur her din yeah dua 25 martaba padhe.Allahumma baarikli filmauti wafeema baadal maut.InshaAllah maut ki saqti aasan hogi ....

To protect yourself from the darkness of grave, read this dua as many times as possible through out the day "Inni Aamantu bi rabbikum fasmaoon".

Hadith Qudsi 25:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him.

When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks.

Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.

I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.

The Seven Phases of Prophet Muhammad's Life

Traditional scholarship's divides Prophet Muhammad's life into Makkan and Madinahn phases. This is chronologically valid and represents the two broad aspects of his life before and after the watershed event of the Migration. It is historically important and marks the beginning of the Islamic calendar.

Additionally I believe Muhammad's struggle can be naturally divided into seven phases. Each phase brings forth a different aspect of his personality and highlights a different facet of his mission. Studying the Messenger's mission for its various phases and analyzing its internal dynamics is important as it gives the narrative relevance for today. Since his life is better documented than the lives of other prophets and leaders of major world religions, it is possible to build this analysis on a historical foundation.


The Search for Light in a Period of Darkness: The Seeker of Truth


As his biography (Seera) is recorded we find Prophet Muhammad pondering over societal ills for years. The society he was born in was in a state of moral, religious, economic and social chaos. It is difficult to resist drawing analogies between the seventh century world and the state of the human morality in today's world at the beginning of the new millennium. The nuclear man-woman two-parent family, as a core unit of society has eroded seriously in the West. Brazen sexual exploitation in the media is commonplace and illicit sex condoned and even accepted. Violence at home, against women, children, and violence in the streets, is frightfully routine. Substance abuse is widespread, with United States as the largest consumer of drugs in the world. Alcoholism is rampant, especially among college students, with only feeble attempts being made to address the problem. African- Americans have been liberated as slaves for a century and a half, yet many are still trapped in an unending cycle of poverty and discrimination, which is in a way a form of economic slavery. Because of a system that allows unrestrained growth of wealth without encouraging proper redistribution, economic disparities and injustices continue to grow at an alarming rate.

There are many excellent characteristics in Western societies, especially in the US that include the freedom of thought, speech and assembly, a tolerant attitude toward eccentricities in human nature and an ambition to be a just and compassionate society. These qualities of the ordinary American however are not always reflected in the policy makers and political leaders.

The unraveling of the moral fabric in today's society must weigh heavily on the minds of individuals with insight. They can draw personal solace and inspiration from the Prophet's life. The Arab tribal society of the Seventh century, whose structure was based on greed, debauchery, and violence, was changed in a very short time, by the Prophet, into a society with one of the highest moral standards in history. Compassion, humility, devotion to God and egalitarianism replaced the old well-entrenched tribal attitudes of pride in wealth, family and class and self-centered behavior. Women, for the first time in history, had rights and dignity, and the vulnerable and weak sections of the society were protected. Sexuality was removed from public prurience and became private and wholesome. Wealth was re-circulated so that even the poorest segments of the society were infused with energy and indigence became nearly extinct.


The Warner and Exhorter

During one his meditative trips to a cave near Makkah, Prophet Muhammad receives the revelation. Divine revelation is the reaffirmation of the fact that celestial knowledge is essential in guiding the inherently limited human intellect. The profundity of this realization that he is the recipient of this divine revelation and the enormity of the task ahead overawes him. Initially he shares the message only with his closest family and a few loyal supporters. It is both fascinating and revealing that even the individual who would later be rated as the most influential man in human history had these initial periods of doubt and uncertainty about his mission. It was the reassurance from the Quran and the confidence and support of his wife Khadijah (may Allah be pleased with her), and his close companions which provided him the support he needs-surely a lesson for us lesser mortals!

The Stoic Optimist

The next facet of his life is of bringing about proactive change by inviting people (Dawa) to Islam. With it comes the inevitable hostility of the entrenched powers in the society. Change is always threatening, and the greater the change, the more threatening it is. This would be true of the change against any established system of practices, whether it be economic, social or behavioral. It would also be true for change in personal behavior like wearing immodest clothing, promiscuity, and consumption of intoxicants. Changing attitudes that valued pride in wealth and country or class and color of the skin over all else would also be difficult. Not surprisingly the struggle for change becomes life threatening. Muhammad (Peace be upon him) had to lay his life on the line and on several occasions the nascent Muslim community faced the possibility of total extinction. Fortitude in the face of adversity is the salient feature of this phase. The patience and stoicism Muhammad displays during this phase has been a source of strength to many a Muslim who has found himself beleaguered by apparently hopeless circumstances

The Pluralistic Leader
The Migration, which marks the beginning of the next phase, involves careful planning and meticulous execution. He demonstrates that self-help and reliance on Allah go together and are both essential for success. With his nomination by the community in Madinah to a position of leadership, he shows another facet of his personality: the capacity to create a truly pluralistic society with equity and dignity for all religious and ethnic groups. In a very short period after the Migration to Madinah, Muhammad proves he is capable of uniting various factions and setting exemplary standards of cooperation between them. He makes a seamless switch from being a person under constant persecution to a leader with a large administrative and judicial responsibility. The "Covenant (Constitution) of Madinah" that lays out the rules of living in a pluralistic society is a document that needs to be studied carefully and implemented to the fullest extent in today's inescapably multi-religious and multi-cultural world.


The Courageous Yet Reluctant Warrior

After a brief respite, his mission is consumed by the need to fight wars of survival. These three wars in four years, Badr, Uhad and Ahzab, besides posing a physical threat, must have been extremely distracting and demanding of his time and energy. Yet the work of building the community goes on.

It is important to remember that even though faced with very aggressive proponents the Prophet and his followers never initiated or instigated any wars. Muhammad and the Muslims engaged in these battles with great discipline, avoiding injury to the innocent and using only the minimum force needed. Women, children and non-combatants were not to be harmed. When the enemy stopped fighting, he was to be given immediate sanctuary. Striking a blow in anger, even in battle, was prohibited. He uses innovative strategies in the battles, which include the use of the trench as a defense. During the digging of the trench he is an active participant. He consults frequently (Shura) with his companions and follows the majority opinion (Ijma'), even when it sometimes goes against his own judgment.

The Statesman Par Excellence and Teacher
During the next phase, he shows the capacity to compromise and demonstrates the foresight and wisdom to realize that peace, even at seemingly unfavorable terms, is better than hostility. The "Treaty of Hudaybia" also needs to be studied and emulated by all who negotiate with their opponents. The peace dividend, following this treaty with the Quraysh, is huge and results in an exponential increase in the number of Muslims.

This also allows the building of a model and just society that functions in a coherent manner. Wealth is allowed to be accumulated but has to be circulated fairly into even the tiniest capillaries of the community's economic system. It is an egalitarian society with equity and justice for all, governed by mutual consultation, equality before the law and protection of its most vulnerable members, women, children, orphans, indigents and slaves.


As illustrated by many incidents from this phase of his life, the Prophet proves to be an exemplary statesman. He mediates disputes, defuses potentially explosive situations with ease, allowing the parties to the conflict to walk away as friends and allies. He is unafraid to take risks but is never reckless and compromises for the sake of peace. His emissaries to other nations bring with them a message of cooperation seeking common ground. When he gives a pledge, he always keeps it. If the other party breaks the pledge, he does not flinch from measures that are appropriate to maintain the sanctity of the pledge.


The Compassionate Ruler and Spiritual Leader.

The final phase begins with the conquest of Makkah, which is a demonstration of meticulous planning and the use of overwhelming force to achieve a victory with practically no loss of life on either side of the battle front. The stunning magnanimity and humility shown during victory by Muhammad and his companions is unmatched in history. He is humble in victory, compassionate, and forgiving to even his most intractable opponents.

The final sermon consolidates the social, economic, and moral changes that have been brought about in the society. It is time to prepare for the end.

The anatomy of the mission, its growth and evolution in some ways parallels the various stages of human life itself. These various phases reflect not only the growing sophistication of the message but also the increasing maturity of the audience to whom the message is directed. The audience grows in its understanding of what it would take to bear the burden of passing on the message to posterity. The Prophet's mission in its most fundamental analysis was to interpret and spread the Quranic ideology. This Quran centered spirituality remains the constant theme through all of the phases of his life. The Quran says about him "Indeed there is for you in the Messenger of Allah an excellent pattern" (Quran 33:21). His wife Ayesha (may Allah be pleased with her) calls him the living embodiment of the Quran. It is this complementary bequest of the Quran and Sunna that is our special blessing.

Over time, many differences based on dogma, politics, personality cults and egos have emerged amongst the followers of Islam. In spite of many heterodox sects, the core messages of Quran, and its realization in the life of the Prophet are alive and potent, and continue to provide spiritual solace, intellectual satisfaction and societal discipline to many making Islam the fastest growing religion in the world

Islam Principles and characteristics

ISLA M BASIC PRICIPALS AND CHARACTERISTICS

Islam is the religion of truth. It is the embodiment of the code of life which God, the Creator and Lord of the universe, has revealed for the guidance of mankind.

For the proper development of human life, man needs two elements: (a) the resources to maintain life and to fulfill the material needs of the individual and society, and (b) knowledge of the principles of individual and social behavior to enable man to fulfill himself and to maintain justice and tranquillity in human life. The Lord of the universe has provided for both of these in full measure. To cater to the material needs of man, He has put all of nature's resources at his disposal. To provide for his spiritual, social, and cultural needs, He has raised His prophets from among men and has revealed to them the code of life that can guide man's steps to the right path. This code of life is known as Islam, the religion preached by all of the prophets of God.

God said:
Say, "[0 Muhammad] we believe in God and in the Revelation given to us, and to Abraham, Ishmael, Isaac Jacob and the Tribes. We believe in the Revelation that was sent to Moses, Jesus and all other Prophets from their Lord. We make no distinction between them, and to Him we surrender." (3:83; 2:136)

He has revealed to you (O Muhammad) the scripture with truth, confirming that which was revealed before it even as He revealed the Torah and the Gospel before as a guide to mankind and has revealed the Criterion (for judging between right and wrong). (3:3-4)

All of them called humanity to the way of the Lord, the way of submission to God. All of them gave the same message, and all of them stood for the same cause: Islam.

The Meaning of Islam
Islam is an Arabic word that denotes submission, surrender, and obedience. As a religion, Islam stands for complete submission and obedience to Allah - that is why it is called Islam. The other literal meaning of the word "Islam" is "peace." This signifies that one can achieve real peace of body and of mind only through submission and obedience to Allah. Such a life of obedience brings peace of the heart and establishes real peace in society at large.

Those who believe and whose hearts find rest in the remembrance of God-indeed it is in the remembrance of God alone that the heart of man finds rest-those who believe and act righteously, joy is for them, and a blissful home to return to. (13: 28-29)

This message was preached by all the Prophets of God, who guided man to the right path. But man not only veered away from the right path again and again, but also lost or distorted the code of guidance that the prophets had bequeathed. That was why other prophets were sent to restate the original message and guide man back to the right path. The last of these prophets was Muhammad, who Presented God's guidance in its final form and arranged to preserve it for all time. It is this guidance that is now known as Islam and is enshrined in the Qur'an and the life-example (Sunnah) of the Prophet.

The basic Islamic concept is that the whole universe was created by God, whom Islam calls Allah, and who is the Lord and the Sovereign of the universe, which He Alone sustains. He created man and appointed for each human being a fixed period of life that he is to spend upon the earth. Allah has prescribed a certain code of life as the correct one for mankind, but has, at the same time, conferred upon man the freedom of choice as to whether or not he adopts this code as the actual basis of his life. One who chooses to follow the code revealed by God becomes a Muslim (believer) and one who refuses to follow it becomes a kafir (disbeliever).

A man joins the fold of Islam by honestly believing in and professing faith in the oneness of God and the prophet hood of Muhammad. Both of these beliefs are epitomized in the kalimah (the article of faith):

La ilaha illa Allah, Muhammad Rasul Allah. (There is no god except Allah; Muhammad is His Prophet.)

The first part of the kalimah presents the concept of tawhid (the oneness of God) and its second part affirms the prophet hood of Muhammad.

Tawhid: The Bedrock of Islam

Tawhid is a revolutionary concept and constitutes the essence of the teachings of Islam. It means that there is only one supreme Lord of the universe. He is omnipotent, omnipresent and the sustainer of the world and of mankind.

Now can one observe the inexhaustible creativity of nature, its purposefulness, its preservation of that which is morally useful and destruction of that which is socially injurious, and yet fail to draw the conclusion that behind nature there is an all-pervading mind of whose incessant creative activity the processes of nature are but outward manifestations? The stars scattered through infinite space, the vast panorama of nature with its charm and beauty, the regular waxing and waning of the moon, the astonishing harmony of the seasons - all of these point towards one fact: there is a God. We witness a superbly flawless plan in the universe - can it be without a planner? We see great enchanting beauty and harmony in its workingÑcan they be without a creator? We observe wonderful design in natureÑcan't be without a designer? We feel a lofty purpose in physical and human existence - can it be without a will working behind it? We find that the universe is like a superbly written, fascinating book - can it be without an author? Truly, God said:

O, Mankind: worship your Lord, Who created you and those before you, so that you may ward off evil; Who has made the earth a resting place for you, the sky a canopy and Who causes water to pour down from the heavens, thereby producing fruits as food for you. So do not set up rivals to God, when you know better. (Qur'an 2:21-22)

This is the basic tenet to which Muhammad asked humanity to adhere. It is an important metaphysical concept and answers the riddles of the universe. It points to the supremacy of law in the cosmos and the all-pervading unity behind the manifest diversity. It presents a unified view of the world and offers the vision of an integrated universe. It is a mighty contrast to the piecemeal views of the scientists and the philosophers and unveils the truth before the human eye. After centuries of groping in the dark, man is now coming to realize the truth of this concept, and modern scientific thought is moving in this direction.

But it is not merely a metaphysical concept: it is a dynamic belief and a revolutionary doctrine. It means that all men are the creatures of one God and that they are therefore all equal. Any discrimination based on color, class, race, or territory is unfounded and illusory. It is a remnant of the days of ignorance that chained men down to servitude. Humanity is one single family under God, and there can be no sanction for those barriers. Men are one - and not bourgeois or proletarian, white or black, Aryan or non-Aryan, westerner or easterner. Islam gives us a revolutionary concept of the unity of mankind. The Prophet came to unite humanity on the word of God, which says:

Cling firmly together by means of God's rope, and do not be divided. Remember God's favor towards you when you were enemies; He united your hearts so that you became brothers because of His favor. (Qur'an 3:103)

This concept also defines the true position of man in the universe. It says that God is the Creator and the Sovereign, while man is His vicegerent on the earth. This exalts man to the noble and dignified position of being God's deputy on earth and endows his life with a lofty purpose: to fulfill the will of God on earth. This will solve all the perplexing problems of human society and establish a new order wherein equity and justice, as well as peace and prosperity, will reign supreme.

The starting point of Islam is the belief in the oneness of God (tawhid).

Prophet hood and Life after Death

The second part of the kalimah, on the other hand, signifies that God has not left man without any guidance for the conduct of his life. He has revealed His guidance through His prophets, and Muhammad was the last prophet. To believe in a prophet means to believe in the revelation that he has received, to accept the law that was transmitted to him by God, and to follow the code of conduct that he was instructed to pass on to humanity. Thus the second basic postulate of Islam is to believe in the prophet hood of Muhammad, to accept the religion that he presented, and to follow his commands and his example.

Every prophet of God, according to the Qur'an, strove to build man's relationship with God on the principle of His sovereignty and the individual's acknowledgment of the authority of the Prophet as a source of divine guidance. Every one of them said: "I am to you God's apostle, worthy of all trust. So be committed to God, heed Him, and obey me."

The guidance is revealed through the prophets. It is a part of their mission to translate it into practice in their own lives and in the society they try to reform. All of the prophets are representatives of God, but they are human beings and their lives are models for mankind. Muhammad, since he was the last prophet, is the final model for mankind. To believe in him as a prophet of God means to accept his authority as representative of the Supreme Ruler and to follow his example in thought and behavior. The code of behavior, the standard that determines rightness or otherwise (halal or haram) of any particular thing, was revealed to the Prophet and is known as the Shari'ah (the path). Belief in the Prophet involves acceptance of the Shari'ah and the attempt to implement it in all matters of daily life. This is how the will of God is fulfilled on earth. The Qur'an says:

We have not sent any Messenger but that he was to be obeyed with God's permission. (4:64)
And about the Prophet, it is explicitly stated that:
Yet by your Lord, they will never believe until they make you a judge concerning what they are disputing among themselves; then they will find no inconvenience for themselves concerning whatever you have decided and submit completely. (4:65)

The test of one's acceptance of God and His Prophet lies in conducting all human affairs in accordance with the Law revealed to them:
And those who do not judge by what God has sent down are disbelievers. (5:44)
Thus belief in God and His Prophet means commitment to obey them and to fashion individual and collective life in the light of the law and the guidance that God revealed to His Prophet.
This automatically raises the question: Are those who follow the law and those who refuse to accept or abide by it on the same level of existence? Are they going to be treated in the same way? What are the consequences of differing attitudes and behaviors? This brings us to the third basic postulate of Islam: belief in the Hereafter.

The world, according to Islam, is a place of trial, and man is being judged in it. One day, he will have to give an account of all that he did during his lifetime. After his death, he will be resurrected in a new world, and it is here that he will be rewarded or punished for his deeds and misdeeds. Those who live a life of obedience to the Lord in the present world will enjoy eternal bliss in the Hereafter, and those who disobey His commands will have to face the bitter fruits of their disobedience. According to the Quran:

And every man's deeds have We fastened around his neck, and on the day of resurrection will We bring forth a book which shall be proffered to him wide open: (It will be said to him) "Read your record: This day there need be none but yourself to make out an account against you." (17: 13-14)
Whoever comes with a good deed, for him there shall be the like of it tenfold, while whoever comes with an ill-deed, he shall be required with only one like it, and they shall not be treated unjustly. (6:160)

Thus the basic articles of Islamic faith are: (a) belief in the oneness of God, (b) belief in the prophets and in the guidance that they bequeathed, (c) belief in the angels, (d) belief in the books, (e) belief in the Day of Judgment, and (f) belief in fate. Whoever professes these beliefs is a Muslim. And all of these concepts are epitomized in the kalimah: There is no god but Allah; Muhammad is His Prophet.

Some Basic Characteristics of Islam

George Bernard Shaw is reported to have said:

"I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing phases of existence which can make itself appeal to every age. I have studied him - the wonderful man - and in my opinion far from being an Antichrist, he must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today."

The question is, what are those characteristics of Islam which have won millions of followers to the Faith in the past and which make it so appealing to the modern age? Some of the major characteristics of Islam are given in the following pages.

Simplicity, Rationality and Practicality. Islam is a religion without any mythology. Its teachings are simple and intelligible. It is free from superstitions and irrational beliefs. The oneness of God, the prophet hood of Muhammad, and the concept of life after death are the basic articles of its faith. They are based on reason and sound logic. All of the teachings of Islam flow from those basic beliefs and are simple and straightforward. There is no hierarchy of priests, no farfetched abstractions, no complicated rites and rituals. Everybody may approach the Qur'an directly and translate its dictates into practice. Islam awakens in man the faculty of reason and exhorts him to use his intellect. It enjoins him to see things in the light of reality. The Qur'an advises him to pray: O, my Lord! Advance me in knowledge (20:1 14). It asserts that those who have no knowledge are not equal to those who have (39:9), that those who do not observe and understand are worse than cattle (7:179), that the meanings of revelation become manifest to those who have knowledge (6:97) and who have understanding (6:98), that whosoever has been given knowledge indeed has been given an abundant good (2:269), that the basic qualifications for leadership are, among other things, knowledge and physical strength (2:247), and that of all things it is by virtue of knowledge that man is superior to angels and has been made vicegerent of God on earth (2:30).

The Prophet of Islam said: "He who leaves his home in search of knowledge walks in the path of God" (Tirmidhi and Darimi) and "To seek knowledge is obligatory for every Muslim" (Ibn Majah and Bayhaqi). This is how Islam brings man out of the world of superstition and darkness and initiates him into the world of knowledge and light.

Again, Islam is a practical religion and does not allow indulgence in empty and futile theorizing. It says that faith is not a mere profession of beliefs, but rather that it is the very mainspring of life. Righteous conduct must follow belief in God. Religion is something to be practiced and not an object of mere lip-service.

The Qur'an says:

Those who believe and act righteously, joy is for them, and a blissful home to return to. (13: 29)

And the Prophet Muhammad said:

"God does not accept belief if it is not expressed in deeds, and does not accept deeds if they do not conform to belief." (Tabarani)

Thus Islam is a simple, rational and practical religion.

Unity of Matter and Spirit. A unique feature of Islam is that it does not divide life into watertight compartments of matter and spirit. It stands not for denial of life but for the fulfillment of life. Islam does not believe in asceticism. It does not ask man to avoid material things. It holds that spiritual elevation is to be achieved by living piously in the rough and tumble of life, not by renouncing the world. The Qur'an advises us to pray as follows:

"Our Lord! Give us something fine in this world as well as something fine in the Hereafter." (2:201)

God strongly censures those who refuse to benefit from His blessings. The Qur'an says:

Say: "Who has forbidden God's finery which He has produced for His servants and the wholesome things from (His) provision?" (7:32)

Islam's injunction is:
Eat and drink, but do not be extravagant. (7:31)

The Prophet said:

"A Muslim who lives in the midst of society and bears with patience the afflictions that come to him is better than the one who shuns society and cannot bear any wrong done to him."
And:
"Keep fast and break it (at the proper time) and stand in prayer and devotion (in the night) and have sleep - for your body has its rights over you, and your eyes rights over you, and your wife has a claim upon you, and the person who pays a visit to you has a claim upon you."

On another occasion he said:
"These three things are also enjoined upon the faithful: (a) to help others, even when one is economically hard-pressed, (b) to pray ardently for the peace of all mankind, and (c) to administer justice to one's own self."

Thus Islam does not admit any separation between "material" and "moral," "mundane" and "spiritual" life, and enjoins man to devote all of his energies to the reconstruction of life on healthy moral foundations. It teaches him that moral and material powers must be welded together and that spiritual salvation can be achieved by using material resources for the good of man in the service of just ends and not by living a life of asceticism or by running away from the challenges of life.

The world has suffered at the hands of the one-sidedness of many other religions and ideologies. Some have laid emphasis on the spiritual side of life but have ignored its material and mundane aspects. They have looked upon the world as an illusion, a deception, and a trap. On the other hand, materialistic ideologies have totally ignored the spiritual and moral side of life and have dismissed it as fictitious and imaginary. Both of these attitudes have resulted in disaster, for they have robbed mankind of peace, contentment, and tranquillity. Even today, the imbalance is manifested in one or the other direction. The French scientist Dr. De Brogbi rightly says: "The danger inherent in too intense a material civilization is to that civilization itself; it is the disequilibrium which would result if a parallel development, of the spiritual life were to fail to provide the needed balance."

Christianity erred on one extreme, whereas modern western civilization, in both of its variants of secular capitalistic democracy and Marxist socialism, has erred on the other. According to Lord Snell:

"We have built a nobly-proportioned outer structure, but we have neglected the essential requirement of an inner order; we have carefully designed, decorated and made clean the outside of the cup; but the inside was full of extortion and excess; we used our increased knowledge and power to administer to the comforts of the body, but we left the spirit impoverished ."

Islam seeks to establish an equilibrium between these two aspects of life - the material and the spiritual. It says that everything in the world is for man, but man was created to serve a higher purpose: the establishment of a moral and just order that will fulfill the will of God. Its teachings cater to the spiritual as well as the temporal needs of man. Islam enjoins man to purify his soul and to reform his daily life - both individual and collective - and to establish the supremacy of right over might and of virtue over vice. Thus Islam stands for the middle path and the goal of producing a moral man in the service of a just society.

A Complete Way of Life. Islam is not a religion in the common and distorted sense, for it does not confine its scope to one's private life. It is a complete way of life and is present in every field of human existence. Islam provides guidance for all aspects of life - individual and social, material and moral, economic and political, legal and cultural, and national and international. The Qur'an enjoins man to embrace Islam without any reservation and to follow God's guidance in all areas of life. In fact, it was an unfortunate day when the scope of religion was confined to the private life of man and its social and cultural role was reduced to naught, as has happened in this century. No other factor, perhaps, has been more important in causing the decline of religion in the modern age than its retreat into the realm of private life. In the words of a modern philosopher:

"Religion asks us to separate things of God from those of Caesar. Such a judicial separation between the two means the degrading of both the secular and the sacred ... That religion is worth little if the conscience of its followers is not disturbed when war clouds are hanging over us all and industrial conflicts are threatening social peace. Religion has weakened man's social conscience and moral sensitivity by separating the things of God from those of Caesar."

Islam totally denounces this concept of religion and clearly states that its objectives are the purification of the soul and the reform and reconstruction of society. As we read in the Qur'an:

We have sent our messengers with explanations, and sent the book and the balance down with them, so that mankind may conduct themselves with all fairness. We have sent down iron wherein is great violence as well as benefits for mankind, so that God may know who is supporting Him and His messenger even though (He is) unseen. (57:25)

Discretion belongs only to God. He has ordered you to serve Him alone; such is the right religion, even though most men do not realize it. ( 1 2: 40)

(Muslims are) those who, if We establish them in the land will keep up prayer (salah) and pay the welfare due (zakah); command what is proper and forbid what is improper. (22:40-41)

The Holy Prophet said:
"Each of you is a keeper or a shepherd and will be questioned about the well-being of his fold. The head of the state will be questioned about the well-being of the people of the state. Each man is a shepherd to his family and will be answerable about every member of it. Each woman is a shepherd to the family of her husband and will be accountable for every member of it. And each servant is a shepherd to his master and will be questioned about the property of his master." (Bukhari and Muslim)

Thus even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave out any field of human existence to become a playground for the forces of evil. Balance between the Individual and Society. Another unique feature of Islam is that it establishes a balance between individualism and collectivism. It believes in the individual personality of man and holds everyone personally accountable to God. It guarantees the fundamental rights of the individual and does not permit anyone to tamper with them. It makes the proper development of the personality of man one of the prime objectives of its educational policy. It does not subscribe to the view that man must lose his individuality in society or in the state.

According to the Qur'an:

Man shall have nothing but what he strives for. (53:39)

And whatever suffering you suffer, it is what your hands have wrought. (42:30)
God does not change what any people have until they change what is in themselves. (13:11)
God only assigns to a soul what it can cope with: in its favor stands whatever it has earned, while it is held responsible for anything it has brought upon itself. (2:286)

For us are our deeds and for you are yours. (28:55)
On the other hand, it also awakens a sense of social responsibility in man, organizes human beings in a society and a state, and enjoins the individual to subscribe to the social good. Prayer, in Islam, is offered in congregation, a situation that inculcates social discipline among Muslims. Everyone is enjoined to pay zakah, and it has been laid down in the Quran that:

The beggar and the destitute have due rights in their (i.e., the rich man's) wealth. (51:19)

Jihad has been made obligatory, which means that the individual should, when the occasion arises, offer his life for the defense and protection of Islam and the Islamic state. The Prophet said:

"All mankind is a fold, each member of which shall be a keeper or shepherd to every other, and be accountable for the entire fold."

"Live together; do not turn against each other; make things easy for others and do not put obstacles in each other's way."

"He is not a believer who takes his fill while his neighbor starves. "
"The believer in God is he who is not a danger to the life and property of any other."

In short, Islam neglects neither the individual nor society - it establishes a harmony and a balance between the two and assigns to each its proper due. Universality and Humanism. The message of Islam is for the whole of the human race. God, in Islam, is the God of all the world (Qur'an 1:1) and the Prophet is a Messenger for the whole of mankind. In the words of the Quran:

O People! I am but a Messenger from God to you all. (7:158)

We have sent you only as a mercy for everybody in the universe. (21:107)
In Islam, all men are equal, regardless of color, language, race, or nationality. It addresses itself to the conscience of humanity and banishes all false barriers of race, status, and wealth. There can be no denying the fact that such barriers have always existed and continue to exist today in the so-called enlightened age. Islam removes all of these impediments and proclaims the ideal of the whole of humanity being one family of God.

Islam is international in its outlook and approach and does not admit barriers and distinctions based on color, clan, blood, or territory, as was the case before the advent of Muhammad. Unfortunately, these prejudices remain rampant in different forms even in this modern age. Islam wants to unite the entire human race under one banner. To a world torn by national rivalries and feuds, it presents a message of life and hope and of a glorious future.

The historian, A. J. Toynbee, has some interesting observations to make in this respect. In Civilization on Trial, he writes:

"Two conspicuous sources of danger - one psychological and the other material - in the present relations of this cosmopolitan proletariat, i.e., [westernised humanity] with the dominant element in our modern Western society are race consciousness and alcohol; and in the struggle with each of these evils the Islamic spirit has a service to render which might prove, if it were accepted, to be of high moral and social value.

"The extinction of race consciousness between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue ... It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace.

"As for the evil of alcohol, it is at its worst among primitive populations in tropical regions which have been 'opened up' by Western enterprise ... the fact remains that even the most statesmanlike preventive measures imposed by external authority are incapable of liberating a community from a social vice unless a desire for liberation and a will to carry this desire into voluntary action on its own part are awakened in the hearts of the people concerned. Now Western administrators, at any rate those of 'Anglo-Saxon' origin, are spiritually isolated from their 'native' wards by the physical 'color bar' which their race-consciousness sets up; the conversion of the natives' souls is a task to which their competence can hardly be expected to extend; and it is at this point that Islam may have a part to play.

"In these recently and rapidly 'opened up' tropical territories, the Western civilization has produced an economic and political plenum and, in the same breath, a social and spiritual void ...

"Here, then, in the foreground of the future, we can remark two valuable influences which Islam may exert upon the cosmopolitan proletariat of a Western society that has cast its net around the world and embraced the whole of mankind; while in the more distant future we may speculate on the possible contributions of Islam to some new manifestation of religion."

Permanence and Change. The elements of permanence and change coexist in human society and culture and are bound to remain so. Different ideologies and cultural systems have erred in leaning heavily towards one or other of these ends of the equation. Too much emphasis on permanence makes the system rigid and robs it of flexibility and progress, while a lack of permanent values and unchanging elements generate moral relativism, shapelessness, and anarchy.

What is needed is a balance between the two-a system that could simultaneously cater for the demands of permanence and change. An American judge, Mr. Justice Cardozo, rightly says "that the greatest need of our time is a philosophy that will mediate between conflicting claims of stability and progress and supply a principle of growth." Islam presents an ideology which satisfies the demands of stability as well as of change.

Deeper reflection reveals that life has within it elements of permanence and change - it is neither so rigid and inflexible that it cannot admit of any change even in matters of detail, nor it is so flexible and fluid that even its distinctive traits have no permanent character of their own. This becomes clear from observing the process of physiological change in the human body, for every tissue of the body changes a number of times in one's lifetime even though the person remains the same. A tree's leaves, flowers, and fruits change but its character remains unchanged. It is a law of life that elements of permanence and change must co-exist in a harmonious equation. Only such a system of life that can provide for both these elements can meet all of the cravings of human nature and all of the needs of human society. The basic problems of life remain the same in all ages and climes, but the ways and means to solve them as well as the techniques of handling the phenomenon undergo change with the passage of time. Islam brings to focus a new perspective on this problem and tries to solve it in a realistic way.

The Quran and the Sunnah contain the eternal guidance given by the Lord of the universe. This guidance comes from God, Who is free from the limitations of space and time and, as such, the principles of individual and social behavior revealed by Him are based on reality and are eternal. But God has revealed only broad principles and has endowed man with the freedom to apply them in every age in the way suited to the spirit and conditions of that age. It is through ijtihad (intellectual effort to arrive at the truth) that people of every age try to implement and apply the divine guidance to the problems of their times. Thus the basic guidance is of a permanent nature, while the method of its application can change in accordance with the peculiar needs of every age. That is why Islam always remains as fresh and modern as tomorrow's morn.

Complete Record of Teachings Preserved. Last, but not least, is the fact that the teachings of Islam have been preserved in their original form. As a result, God's guidance is available without adulteration of any kind. The Qur'an is the revealed book and word of God, which has been in existence for the last fourteen hundred years. It is still available in its original form. Detailed accounts of the life of the Prophet and of his teachings are available in their pristine purity. There has not been even one change made in this unique historic record. The sayings and the entire record of the life of the Prophet have been handed down to us with unprecedented precision and authenticity in works of the hadith and the sirah. Even a number of non-Muslim critics admit this eloquent fact. Professor Reynold A. Nicholson, in his A Literary History of the Arabs, says:

"The Koran is an exceedingly human document, reflecting every phase of Muhammad's personality and standing in close relation to the outward events of his life; so that there we have materials of unique and incontestable authority for tracing the origin and early development of Islam, such materials as do not exist in the case of Buddhism or Christianity or any other ancient religion."

These are some of the unique features of Islam that establish its credentials as the religion of man the religion of today and the religion of tomorrow. These aspects have appealed to millions of people in the past and the present and have made them affirm that Islam is the religion of truth and the right path for mankind. There is no doubt that these aspects will continue to appeal to even more people in the future. Men with pure hearts and sincere longing for truth will always continue to say:

"I affirm that there is none worthy of worship except God, that He is One, sharing His authority with no one, and I affirm that Muhammad is His Servant and His Prophet."

The Salaf In Ramadaan

The Salaf In Ramadaan

The first generation of Muslims, the pious Salaf, were undoubtedly the best of generations. Their character and way of life stand witness to this fact and is further confirmed by the statement of Allaah's Messenger, :



'The best of generations are my generation, then those which follow them, then those which follow them.' (Reported by Muslim)



They were indeed, the best amongst those who implemented the teachings of our beloved Prophet Muhammad. So naturally it is their example that one must follow in all matters and Ramadaan is no exception. The Salaf were frugal with their own iftaar meals but generous hosts towards others.



'Abdullaah ibn 'Umar, for example, would prefer to eat his iftaar meal with the poor. Whenever he broke his fast at home, he never ate his fill, so that if a needy person visited, 'Abdullaah could give him his iftaar meal. Thus he would end up virtually "fasting" that whole night too! He used to give away sweets in charity saying, 'I am aware of Allaah's saying; "you shall not attain piety until you spend out of that which is beloved to you" [Ali 'Imraan: 92] and Allaah knows that I love sweets.'



Once when Al-Imaam Ahmad had prepared some bread for iftaar, a needy person called on him. Without hesitating he gave away all his bread, and went hungry.Ibn-ul Mubaarak used to prepare sweets for his brothers, despite the fact that he was fasting.



Al-Imaam Ash-Shaafi'ee, once said, 'It is beloved to me to see one increasing his acts of generosity during the month of Ramadaan, following the example of Allaah's Messenger, and for one's own good. There are many who become over-occupied with fasting and Prayers, forgetting the other benefits of the month of Ramadaan [i.e. forgetting about the benefits and rewards for being generous towards others].' (Lataa'if-ul Maaarif)



The Prophet, said, 'The best of deeds is that of keeping your believing brother happy, or that of paying off a debt of his, or that of feeding him.' (Ad-daylamee, 1/1/123, AsSilsilah As-Saheehah/Al-Albaanee, 1494) The most beloved of people to Allaah are those who are of most benefit [to others]. The most of beloved actions to Allaah, 'azza wa jalla, is when you make another Muslim happy, removing a hardship that has befallen him, paying off a debt of his or rid him of hunger. It is more beloved to me indeed that I walk with my Muslim brother to see to a need of his than performing i'tikaaf (secluding oneself) in a Masjid for a monthâ?¦' (At-Tabaraanee/Al-kabeer, 3/209/2, As-Silsilah As-Saheehah, 906) 'The best of people is the one who is of most benefit to them' (As-Silsilah As-Saheehah, 426) 'The likeness [i.e. in terms of rewards] of the one who comes to [the aid of] a widow and [the aid of] a destitute is like that of a mujaahid (striver) in the cause of Allaah or that of someone who spends the night in prayers and the day in fasting. (Al-Mishkaat, 4951) 'Abdullaah ibn 'Amro ibn Al 'Aas, narrated that a man once asked Allaah's Messenger, , 'Which is the best [of actions] in Islaam?' He [] replied, 'Feeding [others] and extending the Salaam to those who you know and those you do not.' (At-Targeeb - Saheeh) The Prophet, also said, 'Once there was a dog wondering around, dying of thirst, when a prostitute saw it. She then took off her shoe and used it to give the dog water [out of a well]. She was granted forgiveness [i.e. for her sins for being a prostitute, when she repented].' (Al-Bukhaaree and Muslim)



If this huge reward was granted to a woman because of kindness to a dog, even though she was involved in major sin, can we imagine the rewards for kindness to an obedient, fasting Muslim?! Our Prophet, told us, 'Allaah, ta'aala, has singled out certain people with abundance for the benefit of His other servants and He shall let it run [i.e. their wealth] as long as they are persistent [in benefiting others with it]. If they cease to do so then He shall take it away from them and redirect it to others.' (At-Tabaraanee/Al-Awsat, 5295,As-Silsilah As-Saheehah, 1692).



We should be most active in spending our wealth to help those less fortunate.This Ramadaan, let us remember too, the saying of 'Ubaid Ibn 'Umair, rahimahu Allaah, 'On the Day of Judgement people will be gathered as hungry as they have ever been and as thirsty as they have ever been and as naked as they have ever been. Then, he who has fed [others] for the sake of Allaah, 'azza wajalla,Allaah will feed him till he is full. He who has given to water to others, for the sake of Allaah, 'azza wajalla, Allaah will give him water and he who has clothed others for the sake of Allaah, 'azza wajalla, Allaah will clothe him.'



Ash-Sha'bee, once said, 'He who does not consider himself in greater need of the reward for giving sadaqah,as compared to the need of the destitute for that sadaqah, will have corrupted his act of charity and have it flung in his face [on the Day of Judgement].'



Brothers and sisters! We shouldn't shy away from performing even the smallest of good deeds, for Allaah the Most Merciful's rewards can be greater than Mount Uhud in size! Let us not forget that, 'The Messenger of Allaah, was the most generous of people and he used to be most generous in Ramadaan'(Al-Bukhaaree and Muslim)

The next time we come across a call to help our needy fellow Muslims, let us respond with vigour and joy! Maybe this act could be the one through which Allaah bestows His pardon and everlasting bliss!