#learnaboutislam

هل سبق لك أن أحببت الشرير أكثر من البطل؟ من ولماذا؟

Deal with your wife’s behavior and mistakes with forbearance and away from any hostile behavior.

A Call for Harmony and Cordiality Between the Spouses
Marital happiness resembles the honey produced by two bees; the greater their efforts are, the sweeter it will be. There is ‎no doubt that marital happiness is the ‎responsibility of both spouses and this necessitates the existence of ‎love between them.‎

At the same time, we say that the happy house does not only depend on ‎love, but also the spirit of tolerance must be present. Marriage in the sight of Islam means psychological tranquility, spiritual comfort, and heartfelt harmony as well as cooperation between the two spouses to make the permanent journey of life together.

The Quran describes the marital relationship in the most eloquent way saying (what means): {And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.} [Quran 30:21]

This affection and cordiality can solve any problem, and there will be problems between lovers who love each other sincerely, and not just because of personal interests.

This is a call for cordiality and love between the spouses and a call for overlooking faults.

How can we achieve cordiality and harmony between the spouses?

We can achieve cordiality and harmony through the following stages:

Kind mutual frankness has a magical influence on marital life.

Ask your wife to sit next to you and embrace her along with giving her looks and touches that express your love and longing for her. Treat your wife kindly and she will do the same to you. Make her feel that you favor her over yourself and that you are keen on making her happy and maintain her health. Let her know that you sacrifice for her sake when she is sick, for example.

Play with your wife and joke with her to arouse her feelings and emotions towards you. Learn from the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) who said: “It is better to marry a virgin who plays with you and you play with her.” [Al-Bukhari]

Even ‘Umar ibn Al-Khattab, may Allah be pleased with him, who was an example of seriousness and prudence said, “One should be like a boy among his family [i.e. in terms of cordiality and kindness], but when he deals with the people, he should be a man.”

The wife should receive her husband heartily after adorning herself and applying good perfume.

Look at the faults of your husband with the eyes of a lover, because this will make you see his mistakes as trivial faults.

Be quiet when your husband gets angry and later speak with him about what he did and rebuke him cordially.

I advise the husband to always be calm and avoid anger, because anger causes hatred. If you have wronged your wife, apologize to her, and never spend a night while you are angry with her or with her shedding tears. Always remember that what made you angry is only a trivial matter that does not deserve to disturb your marital life. Seek refuge with Allah The Almighty from the accursed devil and try to be calm. Always bear in mind that the bonds of love between you and your wife are too pure to be blemished by a temporary outrage.

Dear wife, keep yourself busy with satisfying your husband to receive what pleases you. A Bedouin woman said to her daughter, “Be his bondmaid, and he will be your slave.”
Umm Salamah, may Allah be pleased with her, reported that the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “Any woman who dies while her husband is pleased with her will enter Paradise.” [At-Tirmithi]

Always call him “My darling” and tell him that you love him, because this is not for lovers but rather for spouses.

If you are a working woman, do not allow the problems of work disturb the relationship between you and your husband. Leave all the problems associated with your work in your workplace and return home without any concerns.

Dear husband, if you dislike anything in your wife, remember her good qualities to get rid of any bad feelings towards her. Remember the Hadeeth in which the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “A believer should not hate a believing woman (i.e., his wife); if he dislikes one of her characteristics he would be pleased with another.”
So, try to overlook the negative aspects in the personality of your wife and remember that she has many other good aspects to make up for this negative aspect.

Make your wife feel that she is safe and you will never let her down or abandon her.

Deal with your wife’s behavior and mistakes with forbearance and away from any hostile behavior.

Do not insult your wife because insults would be deeply engraved in your wife’s heart and mind. The most dangerous abuses that may not be forgiven by your wife are to lose your temper and beat her or curse her family or raise doubts about her chastity.

“You are a wonderful woman, but….” Avoid this style of praise, because your wife will forget everything and only remember the “but”.

Here, we want to pose the following question: Do harmony and cordiality between the spouses affect the life of the family members?

To answer this question, we should mention the importance of cordiality and harmony in the life of the family:

Harmony strengthens the relationship between the man and woman and increases the husband’s wish to get close to his wife.

Harmony and cordiality refreshes the marital life and renews the love of the spouses every day.

It increases the husband’s respect for the family of his wife and vice versa.

Harmony and cordiality spread tranquility in the house.

Harmony makes both spouses realize their roles in the true sense of the word as a husband and a father for the man and as a wife and a mother for the woman.

Harmony and cordiality renew the faith-boosting environment in the home, refine the souls and strengthen the relationship with Allah The Almighty.

Harmony and cordiality improve the relationship between the spouses and their friends and relatives.

Harmony and cordiality enable the parents to treat the problems of the children wisely and calmly away from hostility and anger.

Harmony and cordiality improve the psychological stability of the children and their relationship with and attachment to their parents. In this way, they will seek help and support from their parents when they face any problem.

Harmony and cordiality decrease the amount of disagreements with the children and achieve mutual understanding between children and parents. Likewise, the children’s educational achievements will improve.

May Allah The Almighty provide all Muslim families with the harmony to lead happy lives.

ما أفضل نصيحة تقدمها لشخص أصغر منك؟

We will first look at some of the benefits of this chronological analysis, then proceed to discuss the Makki and Madani criteria and their use in the Tafseer (interpretation of the Quran) and the deduction of Fiqh (Islamic jurisprudence) rulings.

The Quran was revealed in Arabic to the Prophet Mohammad sallallaahu alayhi wa sallam ( may Allah exalt his mention ) in 610 CE over 22 years. In the first twelve years of the revelation, the Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) was living in Makkah (Mecca). Persecution, at the hands of the tribe of Quraysh then forced him sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) and his companions may Allah be pleased with them to leave to Al-Madeenah, in what is known as the Hijrah (immigration), where he lived the last ten years.

The 114 chapters of the Holy Quran are not listed in the chronological order of their revelation. This special order, however, was inspired to the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) by Allah, the Most Exalted, so it is a genuine quality of the Quran. Each chapter is described as either Makkan or Madeenan, depending on whether the majority of its verses were revealed before or after the Hijrah.

Knowing the chronological order in which the different Soorahs (Quranic chapters) or verses were revealed can be of importance in some cases. And even though this may not be possible for all of the 6234 verses, because the sequence was recorded at anytime, through sound Ijtihad (research) and analysis, scholars were capable of putting together the cases where authentic reports confirmed such order and the cases where that order was made clear.

These efforts resulted in the development of a method in which the revelation of the Quran was looked at in chronological terms as well as dividing revelation into Makki (Makkan) and Madani (Madeenah) types or periods.

We will first look at some of the benefits of this chronological analysis, then proceed to discuss the Makki and Madani criteria and their use in the Tafseer (interpretation of the Quran) and the deduction of Fiqh (Islamic jurisprudence) rulings.

In the following we will present a very brief look at three main benefits of the chronological analysis of the Quran, other benefits and many more examples can be found in Al-Itgan, by Imam As-Suyooti may Allah have mercy upon him:

Assessment of Rulings’ Abrogation

Abrogation is a term that refers to the cases in which a ruling gets abrogated by another. Simply put, abrogation means the replacement of one verse by another thus reversing or repealing the ruling that was revealed in it. Therefore, if we have a case in which we have two verses that carry in them two rulings which oppose one another and we could reconcile them in a way that is acceptable under the Principles of Fiqh (Jurisprudence), then we look at the chronological order of their revelation to assess which verse carries the abrogated ruling. Obviously, the verse revealed first carries the abrogated ruling, and we should uphold the ruling carried in the late-revealed one.

Examples of that: If we knew that:

The verses making Salah (prayer) obligatory were revealed in Makkah before the Hijrah [migration of Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) and his companions may Allah be pleased with them from Makkah to Madeenah].

The verses making Zakah (the Poor Due) and Sawm (fasting) obligatory were revealed during the second year of Hijrah, and

The verses that established the obligation of Hajj (pilgrimage to Makkah) were revealed in the sixth year of Hijrah,
We would know the sequence in which these pillars of Islam were established.

Appreciation of the Gradual Process in Legislation

This is an important part of the general message of Islam, especially the aspect related to making prohibitions and having people go through major changes of lifestyle. Knowledge of the chronology of how these aspects were made in the early period of Islam leads one to appreciate the wisdom behind the gradual process of legislation. A good example of this is the prohibition of inebriants. First, people were told they are bad but may have some benefit, as in the verse (which means): “They ask you (O Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention )) about wine and gambling. Say, ‘In them is great sin and [yet, some] benefit for people.’” [Quran 2:219]

Then they were told not to drink before Salah, through the verse (which means): “O you who have believed, do not approach prayer while you are intoxicated …” [Quran 4:43]

And later inebriants were prohibited altogether, through the verse (which means): “O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. ” [Quran 5:90]

In this example we notice the way the legislation considered the fact that drinking was a major solid part of the Arabs’ social life. But the gradual approach used in indicating its harms and making it prohibited on them made it easy for them to accept, a realistic approach which we can all learn from.

The Chronological Analysis of the Quran

Stages of the Revelation of the Quran

هل ندمت يومًا على قراءة كتاب؟ أي كتاب، ولماذا؟

We should be gentle when dealing with one who is ignorant and teach him what he needs to know without rebuking him, so long as he is not acting out of stubbornness, especially if he is one who needs to be won over.

The Prophet’s way in correcting people’s mistakes

Anas Ibn Malik, may Allah be pleased with him said: “Whilst we were in the Mosque with the Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) a Bedouin came and stood urinating in the Mosque. The Companions of the Messenger of Allah sallallaahualayhi wa sallam ( may Allah exalt his mention ) said, ‘Stop it! Stop it!’ and were about to attack him. But the Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) said, 'Do not interrupt him; leave him alone.' So they left him until he had finished urinating, then the Messenger of Allah sallallaahualayhi wa sallam ( may Allah exalt his mention ) called him and said to him, ‘In these Mosques it is not right to do anything like urinating or defecating; they are only for remembering Allah, praying and reading Qur’an,’ or words to that effect. Then he commanded a man who was there to bring a bucket of water and throw it over the (urine), and he did so.” (Muslim)

The principle which the Prophet, sallallaahu alayhi wa sallam, followed in dealing with this mistake was to treat the man gently, not to be harsh with him.

The Prophet sallallaahu alayhi wa sallam ( may Allah exalt his mention ) was thinking of the likely consequences of the two options - stopping him or leaving him alone. If they tried to stop him, forcing a man to suppress his urination could do him harm, and if he was unable to stop but moved away because he was afraid of them, the impurity would be spread over a wider area of the Mosque and on the man's body and clothing. The Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) had the farsightedness to see that leaving the man alone until he had finished urinating was the lesser of two evils, especially since the man had already started doing it, and it was a problem that they would be able to do something about by cleaning it afterwards. So he told his companions to leave him alone and not to interrupt him.

Ibn Hajar may Allah be pleased with him mentioned in his commentary a number of things we learn from the hadith about the Bedouin, among which are the following:

We should be gentle when dealing with one who is ignorant and teach him what he needs to know without rebuking him, so long as he is not acting out of stubbornness, especially if he is one who needs to be won over.

The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was kind and he dealt nicely with him.

The idea of taking precautions against impurity was established well in the minds of the Sahabah (Prophet’s companions), which is why they hastened to denounce it in the presence of the Prophet, sallallaahu alayhi wa sallam, without first asking his permission. The idea of enjoining what is good and forbidding what is evil was also well established in their minds.

We should also hasten to remove anything objectionable when there is nothing to stop us from doing so, because when the man had finished urinating, the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) issued instructions that the place should be cleaned with water.

Explaining the seriousness of the mistake

Ibn ‘Umar, Muhammad Ibn Ka’b, Zayd Ibn Aslam and Qutadah may Allah be pleased with them reported (the following is compiled from their reports) that during the campaign of Tabook, a man said, “We have never seen anyone who loves food and tells lies more than our rectors, or anyone who is more cowardly in the battlefield” – referring to the Messenger of Allah, sallallaahu alayhi wa sallam, and his Companions.

Awf Ibn Malik said, ‘You are lying! You are a hypocrite, and I am going to tell the Messenger of Allah, sallallaahu alayhi wa sallam. ‘ Awf went to the Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) to tell him, but found that Qur'an had already been revealed concerning it. That man came to the Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) who was riding his camel, and said, “O Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) we were only talking idly and joking, just to pass time in the journey." Ibn 'Umar, may Allah be pleased with him, said, "It is as if I saw him hanging onto the reins of the Prophet's camel, with the stones hitting his feet, saying, "We were only talking idly and joking," whilst the Messenger of Allah sallallaahualayhi wa sallam ( may Allah exalt his mention ) was reciting (what means):

”Say: ‘Is it Allah and His verses and His Messenger that you were mocking?’” (Qur’an 9: 65)

We see that the prophet’s reply to these abominable remarks was by reciting some verses of the Qur’an by which this man was told that Allah and His Messenger are far above mocking. He, sallallaahu alayhi wa sallam, didn’t become enraged or order that the man should be punished severely. Any one else may do that, but the Prophet was sent as a mercy to all creation and to be an example of how people should behave.

The Prophet’s way in correcting people’s mistakes

Prophet Muhammad’s manners and disposition

The Prophet’s Justice

ما أفضل وأسوأ مطار زرته؟

If one wanted to say something in his ears, he would not turn away till one had finished as reported in the books of Abu Dawood and At-Tirmithi may Allah have mercy upon them. He did not like people to get up for him and used to say: “Let him, who likes people to stand up in his honor, he should seek a place in hell.” [Abu Dawood].

Prophet Muhammad’s manners and disposition

Allah Says (what means): “By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you” [Quran, 3: 159]

About himself the prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment.” [Malik and Ahmad]

By nature he sallallaahu alayhi wa sallam ( may Allah exalt his mention ) was gentle and kind hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character. In the cause of right and justice he could be resolute and severe but more often than not, his severity was tempered with generosity. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) had charming manners which won him the affection of his followers and secured their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he sallallaahu alayhi wa sallam ( may Allah exalt his mention ) had to conceal any such vein by practice and artifice: with fear of Allah, sincere humility was ingrained in his heart. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) used to say: “I am a Prophet of Allah but I do not know what will be my end.” [Al-Bukhari]

In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts of men, he sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “O people of Quraysh be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul-Mutalib, I cannot protect you either; O Fatimah, daughter of Muhammad, even you I cannot save.” [Al-Bukhari & Muslim]

He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) used to pray: “O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do not punish me.” [Ahmad]

He always received people with courtesy and showed respect to older people and stated:

“To honor an old man is to show glorification to Allah.”

He sallallaahu alayhi wa sallam ( may Allah exalt his mention ) would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy. When he left ‘Aa’ishah may Allah be pleased with her said: “You did not think well of this man, but you treated him so well.”

The prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) replied: “He is a bad person in the sight of Allah who does not behave courteously and people shun his company because of his bad manners.” [Al-Bukhari]

He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was always the first to greet another and would not withdraw his hand from a handshake till the other man withdrew his. If one wanted to say something in his ears, he would not turn away till one had finished as reported in the books of Abu Dawood and At-Tirmithi may Allah have mercy upon them. He did not like people to get up for him and used to say: “Let him, who likes people to stand up in his honor, he should seek a place in hell.” [Abu Dawood].

He sallallaahu alayhi wa sallam ( may Allah exalt his mention ) would himself, however, stand up when any dignitary came to him. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster brother was given similar treatment. He sallallaahu alayhi wa sallam ( may Allah exalt his mention ) avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which one was the Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ). Quite frequently uncouth Bedouins accosted him sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) in their own gruff and impolite manner but he never took offence. [Abu Dawood]

He sallallaahu alayhi wa sallam ( may Allah exalt his mention ) used to visit the poorest of ailing persons and exhorted all Muslims to do likewise [Al-Bukhari]. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) would sit with the humblest of persons saying that righteousness alone was the criterion of one’s superiority over another. He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals. [At-Tirmithi]

Whenever he sallallaahu alayhi wa sallam ( may Allah exalt his mention ) visited a person he would first greet him and then take his permission to enter the house. He sallallaahualayhi wa sallam ( may Allah exalt his mention ) advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect.

There was no type of household work too low or too undignified for him sallallaahu `alayhi wa sallam ( may Allah exalt his mention ). ‘Aa’ishah may Allah be pleased with her has stated: “He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping.” [Al-Bukhari]

He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) would not hesitate to do the menial work of others, particularly of orphans and widows [An-Nasa’ee, Ad-Darami]. Once when there was no male member in the house of the companion Khabab Ibn Al-Arat may Allah be pleased with him who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants [Ibn Saad].

Prophet Muhammad’s manners and disposition

The Prophet’s Justice

Building Human Character in the Qur’an: A Path to Resilience and Strength

The Evolution of the Human Spirit

Self, Soul and Personality

ما أكثر فكرة نمطية مكررة تزعجك في الكتب أو الأفلام؟

Resilience in the Face of Adversity
The Qur’an encourages Muslims to develop strong, resilient characters that do not waver in the face of trials.

Building Human Character in the Qur’an: A Path to Resilience and Strength
Building Human Character in the Qur’an: The Qur’an’s teachings emphasize the internal development of a person—his heart, emotions, and will. When a person is upright, balanced, and guided by Allah, he can confront life’s difficulties, whether in wealth, poverty, health, or illness.

Balanced Character in the Qur’an
The character that the Qur’an seeks to cultivate does not become arrogantly joyful when it obtains worldly desires, like Qarun with his amassed wealth, nor does it fall into despair over losses. This balanced approach allows a person to manage both success and failure without succumbing to pride or grief. As Allah says:

“And if We give man a taste of mercy from Us, then withdraw it from him, indeed he is despairing, ungrateful. But if We give him a taste of favor after hardship has touched him, he will surely say, ‘Evils have departed from me.’ Indeed, he is exultant and boastful. Except for those who are patient and do righteous deeds; those will have forgiveness and great reward.” (Hud: 9-11)

Human Nature and Divine Guidance
These verses highlight the natural tendencies of human beings, which can only be overcome by those who are patient and do good deeds. Such individuals, nurtured by the teachings of Islam, develop the ability to endure hardships and express gratitude for blessings, driven by their love for Allah and belief in the Hereafter.

Resilience in the Face of Adversity
The Qur’an encourages Muslims to develop strong, resilient characters that do not waver in the face of trials. As Allah says:

“Indeed, those who have said, ‘Our Lord is Allah’ and then remained steadfast—the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.’” (Fussilat: 30)

This verse reassures believers that negative emotions like fear and grief do not solve problems and should not hinder progress.

Scholarly Insights on Patience and Strength
Ibn Taymiyyah emphasized the importance of patience and trust in Allah, even when witnessing wrong or changes in the state of Islam. He stated that despair and mourning over the condition of Islam are discouraged, advocating instead for perseverance and steadfastness. Reflecting on this, the poet Iqbal expressed:

“Believers rely on their Lord’s care
Neither fear troubles nor grieve in despair
The noble’s confidence elevates him above time
While sorrow is a deadly poison—do not drink the poison of sorrow.”

Positive Sorrow and Responsibility
While Islam discourages debilitating sorrow, it recognizes the value of positive sorrow—a deep reflection that fosters a sense of responsibility and drives believers to protect sacred boundaries. This mindset leads to inner peace and divine rewards. Allah says:

“And do not turn your cheek in contempt toward people nor walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful.” (Luqman: 18)

Conclusion: Building Strong Character through Qur’anic Guidance
The Qur’anic guidance on building a balanced and strong human character is unparalleled. It teaches Muslims to face life’s challenges with resilience, without complaint or fatigue, and to remain strong at all times. This balance and moderation foster a society capable of enduring life’s trials with strength and dignity, as envisioned by the Qur’an.

By Mohammed Al-Abda

ما الشيء الذي تفعله بشكل مختلف تمامًا عن الطريقة التي تربيت بها؟

Showing Off is a Form of ShirkShowing Off (Riyaa): It occurs when a servant performs a virtuous deed with the intention of being seen by others, seeking their admiration. The term is derived from “Ruyah” (being seen), as those who engage in showing off their desire to be noticed by people.

This behavior is explicitly condemned, and it is considered one of the traits of the hypocrites. Allah warns about hypocrites in the Quran, stating:

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا) [النساء: 142])

[Surely the hypocrites seek to deceive Allah, but He outwits them. When they stand up for prayer, they do it half-heartedly only to be seen by people—hardly remembering Allah at all.] 4:142

It is incumbent upon the servant to have the intention (Niyyah) of pleasing Allah in their deeds; otherwise, their actions will not be accepted, even if they are abundant. Allah says:

فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا) [الكهف: 110])

[So whoever hopes for the meeting with their Lord, let them do good deeds and associate none in the worship of their Lord.] 18:110

In a hadith narrated by Abu Sa’id, the Prophet, peace be upon him, raised awareness about what he considered more dangerous for his followers than the Antichrist.

Narrated by Abu Sa’id in a Hidith directly linked to the Prophet (PBUH):

“Shall I not inform you about what I fear for you more than the Antichrist?” They said, “Certainly.” He said, “Hidden Shirk, where a person stands to pray, perfecting their prayer when they know someone is watching.”[1]

Verily, showing off is more feared for the righteous than the Antichrist due to its subtlety, the strength of its lure, and the difficulty of overcoming it. Since Satan, unable to lead the righteous away from action, sought to corrupt their deeds with insincerity.

In a Hadith Qudsi (divine saying), Allah declares, “I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his Shirk.”

When a Muslim engages in righteous deeds with sincerity to Allah, and then the intention of showing off (riya’) arises, if the person resists and fights against this intention, he will be rewarded for his struggle and resistance against the influence of Satan. However, if he persists in showing off, the deed that was associated with the showing off is rendered futile, and they incur sin as a consequence.

The one who engages in showing off has a weak soul, for how can they seek the approval of others who neither have the power to reward nor he can punish? The show-off is like a traveler who fills his bag with sand, making it heavy and useless.

The show-off’s insincerity becomes apparent to people, as the Arabic saying goes:

“The garment of showing off reveals what is beneath it,

So if you are covered by it, indeed, you are exposed.”

Showing off is a minor form of polytheism (shirk) when it is minimal. However, if it becomes excessive, the one who shows off turns their deeds towards other than Allah, and this leads to major Shirk.

We ask Allah for well-being and safety.

The seventeenth lesson concludes with the praise of Allah.

[1] Narrated by Ahmad.

ما أكثر موقف لطفًا أظهره أحد تجاهك؟

The Dangers of Haste: And Mankind is Ever Hasty in Life and Faith
When reflecting on the dangers of haste, we can look back to the very origins of humanity. It is narrated in the books of Tafsir (Quranic exegesis) that the soul began to flow into Adam—peace be upon him—from the direction of his face. In his haste, he wanted to move before the soul had reached his feet. This haste has remained deeply rooted in the children of Adam. It can serve as the fuel for building and ascending the ladder of glory, or it can be a burning agent that leads a person to their own destruction.

When Haste Destroys People and Relationships
How often does haste cause us harm? It keeps us in a constant state of tension that drains our mental and psychological energy. This impatience drives individuals to make dangerous decisions without considering the long-term consequences for themselves and their relationships.

How many words, spoken in a fleeting moment of anger without calculating the cost, have been the root cause of a divorce, the termination of a business partnership, or the severing of a friendship that had lasted for decades?

Depriving Ourselves of the Present Moment
People often rush toward the future, expecting it to be better and happier than the present. Unfortunately, this robs them of the joy of savoring the present moment, its beautiful details, and the small successes achieved within it.

These present moments form a reservoir of happiness that a person can recall during times of leisure or when surrounded by pain. These happy memories serve as a beacon of hope to navigate current crises and act as a soothing balm for deep psychological wounds caused by life’s misfortunes.

Humanity’s inherent haste has led to the invention of machines that facilitate our work, significantly reducing the time and effort required. But how have we managed this newly acquired wealth of time and energy? Have we utilized it to accomplish more good deeds and add to our record of achievements? Or has this free time simply become a source of successive psychological crises, leaving us unable to fill the void with righteous, beneficial actions?

Here, we must emphasize the importance of major, purpose-driven projects devised by people of wisdom. These projects can harness the energy of society and steer it onto the path of achievement and contribution. A truly righteous deed would be to propose ideas that fill the free time of the youth, capable retirees, homemakers, and every segment of society. Work builds life and gives it value, while also serving as a Muslim’s provision for meeting their Lord.

How Haste Spoils Our Relationship with Allah
It is prescribed for a worshipper, upon entering the mosque with sufficient time before the prayer, to perform the greeting of the mosque (Tahiyat al-Masjid) and the preliminary Sunnah prayers. However, some may enter with insufficient time for this.

The hasty ones stand in tension, ruining the serene moments of remembering Allah and conversing with Him for everyone else. They are unable to stand still, remember Allah, or supplicate to Him during this blessed time. Instead, they look impatiently at the clock, waiting for the Iqamah (call to commence prayer). Once the prayer finally begins, they feel as though time has stopped or is dragging on incredibly slowly.

The Dangers of Rushing in Seeking Knowledge
Allah Almighty forbade His Prophet—who is the most perfect of creation and the most capable of learning—from rushing when receiving the verses of the Quran from the Angel Gabriel:

“And [it is] a Quran which We have separated [by intervals] that you might recite it to the people over a prolonged period.” [Al-Isra: 106]

If haste is forbidden in receiving the Quran, what about other subjects? And if this prohibition was directed at the Prophet (peace be upon him), what about the rest of us who have not reached his profound level of mental capacity, attentiveness, and eagerness for knowledge?

The Illusion of Speed-Learning

There is a powerful lesson here for those who increase the speed of educational videos to the maximum limit just to finish them quickly. This method deprives a person of the true joy of learning and ruins the opportunity to grasp precise, important details.

This affliction also plagues some who write scientific research, author books, or publish articles. As soon as they stumble upon a piece of information, they hasten to include it in their writing without verifying its authenticity, its correct attribution, or subjecting it to established scientific principles. They are driven solely by a desire to finish quickly and increase their page count. This haste results in scientific and literary works that are devoid of real substance—stirring up unrest rather than establishing facts, and failing to satisfy a reader genuinely searching for knowledge.

Overcoming Slow Learning Through Patience

It is worth noting that some people suffer from slow learning, which sometimes causes them to abandon seeking knowledge altogether. It may also make their teachers or guardians feel that the path is too difficult, assuming the slow learner will never succeed. This despair is a killer of talent. While we agree that every person has a unique talent—whether in agriculture, manual crafts, commerce, or other fields—learning difficulties can absolutely be overcome. All it takes is righteous intention, sincere determination, a teacher with beautiful patience, and a supportive society.

The issue of slow learning is an ancient one, beautifully addressed by the scholar Al-Khatib Al-Baghdadi. He noted:

“There was a man seeking knowledge but was unable to grasp it, so he resolved to abandon it. He then passed by water cascading from a mountaintop onto a rock, where the water had left a deep mark. He said: ‘If water, despite its gentleness, has left a mark on a solid rock, by Allah, I will continue to seek knowledge.’ So he sought it and eventually attained it” [1].

Allah guided this man to that scene so he would realize that with patience, persistence, and sincere reliance on God, a person can attain their goals. Knowledge is softer than water, and the human mind is less solid than a rock. Why, then, is it far-fetched to acquire knowledge through perseverance?

How many teachers have shown despair toward their students, bluntly telling them, “You are not fit for education”? Some students internalize this despair, while others fight to prove the teacher wrong. Some even graduate with the highest degrees, returning to the professor who called them a failure just to say: “Here I am; I have achieved what you could not.”

The Impact of Impatience on Parenting
Every parent wishes to see their children reach the pinnacle of intellect, wisdom, and compassion. However, these peaks require tremendous effort and beautiful, prolonged patience. Rushing ruins the parenting process and leaves the educator feeling disappointed.

What rekindles the flame of hope is understanding that time is part of the remedy, and reflecting on the Almighty’s words:

“And Allah has extracted you from the wombs of your mothers not knowing a thing.” [An-Nahl: 78]

A person acquires experiences and abilities gradually. The educator often forgets that they were once an impulsive youth who acted without calculation—dashing toward desires without asking: Is this the correct path? Can I handle it? As days pass, they learn patience, eventually marveling at the hasty youth, forgetting they were once just like them. Haste remains, as the Arabs say, “the mother of regrets,” because it yields countless evils.

Practical Steps to Cultivate Deliberation
To overcome the destructive nature of haste, consider these mindful practices:

Walk to prayer with tranquility: The Prophet (peace be upon him) said: “When you hear the Iqamah, walk to the prayer. You must maintain tranquility and dignity, and do not rush. Whatever you catch, pray, and whatever you miss, complete it.” [2]
Embrace waiting for prayer: Occupy this time with meaningful worship.
Utilize waiting periods: Fill idle time with reciting the Quran, remembrance (Dhikr), reflection, and supplication.
Maintain tranquility in prayer.
Read the Quran deliberately: “And [it is] a Quran which We have separated [by intervals] that you might recite it to the people over a prolonged period.” [Al-Isra: 106]
Understand that haste does not bring the distant closer: Everything meant for you has an appointed time to arrive.
Raise children to endure waiting: Teach them the value of delayed gratification.
When is Haste Actually Good?
While patience is generally a virtue, there are exceptions.

“It is said: Haste is from Satan except in six situations: performing the prayer when its time begins, burying the dead when they are ready, marrying off the virgin when she reaches maturity, paying off a debt when it becomes due, feeding the guest when they arrive, and hastening repentance when one sins.” [3]

By Mohamed Attia

The Dangers of Haste: And Mankind is Ever Hasty in Life and FaithThere is a powerful lesson here for those who increase the speed of educational videos to the maximum limit just to finish them quickly. This method deprives a person of the true joy of learning and ruins the opportunity to grasp precise, important details.

How to Find Inner Peace Resignation: A Sign of True Belief– A believer is one who has fully submitted to God. Thus, such an individual cannot be displeased with God’s actions and operations. A believer has a good opinion of everybody else, so how can he or she be suspicious of God? The Qur’an forbids us to suspect other people:

إذا تعين عليك الحصول على وشم الآن، فماذا سيكون؟ ولماذا؟

Even Prophets Felt Distress and Turned to God: Finding Strength in Supplication
The spiritual landscape of a believer is often characterized by the ebb and flow of ease and difficulty. A common misconception among many is that those who are closest to the Divine—the Prophets and Messengers—lived lives untouched by the stings of anxiety, fear, or sadness.

However, the Quranic narrative reveals a much more profound truth: even Prophets felt distress and turned to God as their primary means of survival. Supplication, or Du’a, is famously described as the weapon of the believer. It is the ultimate tool for navigating the complexities of the human condition, allowing us to bypass the destructive cycles of despair and anger. By sharing our grief with the Almighty, we engage in a divine process of unloading the burdens that the human heart was never designed to carry alone.

The Essence of Worship in Times of Hardship
Du’a is the essence of worship, a direct line of communication between the created and the Creator. While Allah loves for us to speak the words that flow naturally from our hearts in any language, there is a particular eloquence and power in the supplications of the Prophets. These noble men were our role models, not because they were superhuman, but because their response to human suffering was super-spiritual. They were acutely aware of the importance of patience (Sabr) and gratitude (Shukr), forming bonds with Allah through complete and utter submission. Yet, despite their high ranks, they still felt overwhelmed. By examining their specific words, we can learn how to bridge the gap between our current distress and the tranquility we seek.

The Repentance of Adam: A Lesson in Self-Accountability
The history of supplication for humankind begins with our father, Adam, and our mother, Eve. Upon their expulsion from Paradise, they did not resort to blaming external circumstances or wallowing in hopeless guilt. Instead, they turned to Allah with a du’a that established the blueprint for seeking forgiveness. They said:

{Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers} (Quran 7:23).

This supplication teaches us that when even Prophets felt distress and turned to God, the first step was often acknowledging their own limitations. Humankind continues to make mistakes, but those errors do not harm Allah; they only harm the soul of the one who commits them. Adam’s du’a is a comforting reminder that no matter how great the fall from grace may seem, the door to Divine Mercy remains wide open. To find peace, one must first find the humility to ask for the mercy that prevents us from being among the true losers in this life and the next.

Jonah in the Belly of the Whale: Supplication in the Darkest Hour
Perhaps no story illustrates the theme of being “overwhelmed” more vividly than that of Prophet Yunus (Jonah). Awakening in the suffocating darkness of the belly of a giant whale, at the bottom of the ocean, Jonah experienced a level of isolation and fear that is almost unimaginable. He realized he was not in a grave, but in a living prison. In that moment of extreme distress, he raised his voice with a declaration that remains a healing balm for every broken heart today: {None has the right to be worshipped but You oh God, far removed are You from every imperfection and truly I have been one of the wrongdoers!} (Quran 21:87).

This du’a, known as Dhul-Nun, is so powerful that the Prophet Muhammad ﷺ said:

“No Muslim ever prays to his Lord with these words for anything, but He will answer his prayer” (At-Tirmidhi).

Jonah did not ask to be saved initially; he simply praised Allah and admitted his fault. This teaches us that recognizing Allah’s perfection in the middle of our “perfect storm” is the key to unlocking the cage. Whether we are sinking into a chair in despair or feeling mentally exhausted to the point of collapse, the words of Jonah remind us that no darkness is too deep for Allah’s light to reach.

Prophet Ayub: Patience Without Complaint
Prophet Ayub (Job) is the universal symbol of patience. He was tested with the loss of his immense wealth, his children, and his health, until he was left with nothing but his tongue to remember Allah and his heart to love Him. For years, he endured debilitating illness without uttering a word of complaint against his Lord. When he finally called out, his words were a masterpiece of etiquette: {Verily distress has seized me and You are the Most Merciful of all those who show mercy} (Quran 21:83).

Ayub did not say “Why did You do this to me?” Instead, he described his state and then praised Allah’s attribute of mercy. This is a vital lesson for us: even Prophets felt distress and turned to God not to protest their destiny, but to seek relief through the recognition of Allah’s compassion. This du’a provides a path for those suffering from chronic illness or long-term grief. It teaches us that acknowledging our “distress” is not contrary to patience, provided we anchor that acknowledgment in the mercy of the Most Merciful.

The Desert Solitude of Moses: Seeking the Good
Prophet Musa (Moses) provides some of the most relatable moments of human vulnerability in the Quran. After fleeing Egypt in fear for his life, walking for days across the burning sands, he reached the wells of Madyan. Exhausted, homeless, and hungry, he performed an act of kindness for two women before retreating to the shade of a tree. In that moment of total precariousness, he made a simple yet profound supplication: {My Lord! Truly, I am in need of whatever good that You bestow on me!} (Quran 28:24).

Musa was likely hoping for a meal, but because he turned to Allah with such sincerity, Allah gave him a decade of safety, a career, and a family. Later, when faced with the daunting task of confronting Pharaoh, Musa again felt the weight of his own perceived inadequacies. He prayed for his “chest to be opened” and for the “knot in his tongue” to be loosened so that he could be understood (Quran 20:25). These supplications show us that it is okay to be afraid of the future or the tasks ahead. Turning to God for self-confidence and clarity is the prophetic way to overcome the “defect” of our own fears.

Solomon’s Kingdom: Gratitude as a Form of Du’a
While some Prophets sought relief from poverty or illness, Prophet Sulaiman (Solomon) reminds us that even Prophets felt distress and turned to God while possessing immense power. He understood that his kingdom was a trust, not a personal possession. He was acutely aware that no power or strength exists except through Allah. His du’a was one of both ambition and submission: {My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower} (Quran 38:35).

Sulaiman’s example teaches us that we should ask Allah for the best of this world and the next, but we must start with “Forgive me.” Whether we are at the heights of success or the depths of failure, our constant state should be one of calling upon the “Bestower” (Al-Wahhab). His story encourages us to think big in our prayers, knowing that the treasures of Allah are never exhausted.

Conclusion: You Are Never Alone
The stories of the Prophets are not mere historical accounts; they are living manuals for the human soul. They prove that being a believer does not mean you will never feel overwhelmed. It means that when you do, you have a place to go. As the Quran relates these narratives, it invites us to see our own lives reflected in theirs. We might not be in the belly of a whale, but we might be in the belly of debt or depression. We might not be in a literal desert, but we might feel the desert of loneliness.

As believers, we must never forget that Allah hears and answers. Sometimes the answer is exactly what we asked for; other times, it is something better that we didn’t have the wisdom to request. By putting our trust in Him and emulating the du’as of the Prophets, we can weather any storm and stand tall in the face of any adversity. Remember the words of the Prophet ﷺ: “Allah is most generous, and He is shy to let His servant raise his hands to Him and then return them empty” (Ahmad). You are never alone; the Lord of the Prophets is your Lord too.

By Aisha Stacey

Even Prophets Felt Distress and Turned to God: Finding Strength in Supplicationأوت 24, 2026Jonah did not ask to be saved initially; he simply praised Allah and admitted his fault. This teaches us that recognizing Allah’s perfection in the middle of our “perfect storm” is the key to unlocking the cage. Whether we are sinking into a chair in despair or feeling mentally exhausted to the point of collapse, the words of Jonah remind us that no darkness is too deep for Allah’s light to reach.

Prophets- Finality of Prophethoodأوت 24, 2026I attended a lecture once in which the lecturer explained how some believe that anyone could qualify in becoming a prophet.’ Some people take it in a very loose sense.’ It depends of course on what the logic of Islam is concerning this whole issue of prophet-hood, which in turn explains why a universal and final revelation is needed.

Prophets- Prophecy, Ingenuity & Miraclesأوت 24, 2026On the other hand some people believe that there is no such thing as a miracle and any talk of them is just superstition.’ Even when something occurs that is difficult to explain, they refuse to believe that there is no scientific explanation to it.’ They adopt a 100% rational approach to miracles.’ This is also ironic because not everything can be explained by science or rational interpretation.

Prophets- Islamic & Biblical Versionsأوت 23, 2026Host:’ The last lecture emphasized the humanity of the prophets yet now it is explained that prophets are also infallible.’ How do you dissipate this inconsistency if there is an inconsistency?’ Is being infallible inconsistent with being human?

Prophets- Revelation & Characteristicsأوت 23, 2026The Bible goes to two extremes when defining prophet-hood.’ One extreme is to deify a pious prophet to the level of God-hood, which is the case with Prophet Jesus (PBUH).’ The other extreme is exactly the opposite: where major moral sins and cardinal sins, are attributed to great figures whom we all accept as prophets whether we are Muslims, Jews or Christians.

إذا تمكنت من استعادة يوم واحد من ماضيك، فما اليوم الذي سيكون، ولماذا؟

Ibn Ataa’s Words of Wisdom on Repentance and Hope

In his renowned book, Al-Hikam (Words of Wisdom), Sheikh Ahmad

IbnAtaa’illah As-Sakandari offers profound insight:

“If you find yourself having less hope in God when you make a mistake, then realize you are only relying on your work, not on God’s Mercy.”

 مِنْ عَلامَةِ الاعْتِمادِ عَلى العَمَلِ، نُقْصانُ الرَّجاءِ عِنْدَ وُجودِ الزَّللِ

When embarking on a spiritual journey toward God, one must ask: Where do I begin? What should I carry along on this path? Should I rely on the good deeds I’ve done as provisions for this journey?

Ibn `Ataa’illah’s wisdom answers emphatically: No, you should not rely on your good deeds. The journey to God begins with turning your heart fully to Him, trusting in Him alone, and placing your hope solely in His Mercy and Bounty.

Understanding God’s Mercy
Some might wonder if receiving Allah’s Mercy depends on their good deeds. But does Allah’s Mercy cease when we falter? The Qur’an provides clarity:

“Now if Allah were to take humans immediately to task for all the evil that they do, He would not leave a single living creature upon the face of the earth.” (An-Nahl 16:61)

Thus, it’s not about earning or deserving Allah’s Mercy, but about trusting in His infinite Mercy, despite our shortcomings. This is the foundation for a righteous path.

However, turning to Allah and hoping for His Mercy must be accompanied by sincere repentance. Just as a vessel must be emptied before it can be filled, our hearts must be cleared of sins and worldly desires to be filled with faith and divine light. The Sufi tradition sums this up: Purity, then beauty, then light (al-takhalli thum al-tahalli thum al-tajalli).

The Role of Repentance
To begin this journey, one must repent from their shortcomings:

“And always, O you believers – all of you – turn unto God in repentance, so that you might attain to a happy state!” (An-Nur 24:31)

Repentance must be coupled with hope in Allah. Ibn `Ataa’illah emphasizes the importance of hope in the process of repentance. Why is this hope so vital? He explains:

“If you find yourself having less hope in Allah when you make a mistake, then realize you are only relying on your work, not on Allah’s Mercy.”

This teaches us not to be self-righteous. Achieving virtue is not due to our efforts alone. A sign that one relies more on their deeds than on Allah’s Mercy is when hope diminishes after making a mistake. Hope should remain constant.

Conditions for True Repentance
Scholars identify four conditions for genuine repentance:

Remorse for the mistake.
Cessation of the wrongdoing, especially if it’s habitual.
Sincere Determination not to repeat the mistake.
Restitution of any wrongs done to others, such as returning what was taken unjustly or seeking forgiveness for slander.
True repentance requires meeting these conditions, with the understanding that Allah is Most Forgiving and Merciful.

The Balance of Hope and Awe
Sometimes, one may feel unworthy of Allah’s grace due to their mistakes. This is a mistake in itself. Believing that one’s sins are too great for Allah to forgive contradicts faith in His Mercy and can lead to despair:

“And who—other than those who have utterly lost their way—could ever abandon the hope of their Sustainer’s grace?” (Al Hijr 15:56)

Losing hope in Allah’s Mercy indicates reliance on our limited selves rather than on His infinite Mercy. Yet, this does not mean abandoning righteous deeds. True reliance on Allah combines inner trust with outward action.

Ibn `Ataa’illah teaches that regardless of how severe one’s mistakes may be, they should not diminish hope in Allah’s Mercy. Sincere repentance will always be accepted by Allah, as the Prophet Muhammad (peace and blessings be upon him) said:

“A person who has repented of a sin sincerely is exactly like the person who has never sinned at all.” (Reported by Ibn Majah)

Avoiding False Security
However, hope should not lead to complacency. Believing oneself immune to Allah’s punishment regardless of actions is a dangerous illusion:

“But none feels secure from God’s deep devising save people who are lost.” (Al-`Araf 7:99)

True balance lies in maintaining both hope in Allah’s Mercy and fear of His justice.

Conclusion: The Journey Begins with Hope
The first step on this spiritual journey is to reaffirm hope in Allah’s Mercy and turn your heart toward Him. This marks the beginning of the path to divine proximity.

By Jasser Auda

ما نظرية المؤامرة التي تجدها قابلة للتصديق فعلًا؟

The Curse of Arrogance and Pride: An Islamic Perspective on Overcoming Division
In our social and cultural setups, the curse of arrogance and pride has infiltrated our hearts, fueling division and discord among individuals and communities. This destructive mindset hinders personal growth, erodes relationships, and tears at the fabric of society. However, Islamic teachings offer a transformative path towards overcoming these negative traits, fostering unity, and nurturing a harmonious coexistence.

Arrogance and pride breed a sense of superiority, blinding individuals to the inherent worth and dignity of others. In our pursuit of worldly accomplishments, we often forget that true success lies in recognizing the greatness of the Creator and our own limitations as human beings. Islamic teachings remind us that Allah does not favor those who are arrogant or boastful, as arrogance stems from a false sense of self-importance and denies the equality and interdependence of all human beings.

The curse of arrogance and pride manifests in various forms within our social and cultural setups. It manifests as elitism, where individuals perceive themselves as superior based on wealth, social status, or lineage. It fuels tribalism and racism, creating divisions based on ethnicity, race, or nationality. It fuels religious intolerance, leading to sectarianism and the marginalization of others based on differing beliefs.

Overcome the curse of arrogance and pride
To overcome the curse of arrogance and pride, Islamic teachings offer a profound solution rooted in humbleness and humility. Muslims are encouraged to cultivate a deep sense of self-awareness, acknowledging that all blessings and abilities come from Allah. Instead of boasting about worldly accomplishments, believers are taught to express gratitude to the Creator and recognize the contributions and worth of others.

Islamic teachings promote the concept of “taqwa,” which is God-consciousness or mindfulness of Allah in all aspects of life. Taqwa serves as a safeguard against arrogance, reminding believers that they are accountable to a higher power and responsible for their actions and treatment of others. It encourages individuals to humble themselves before Allah, seeking His forgiveness, guidance, and mercy. Furthermore, the practice of “Sunnah,” the teachings and actions of the Prophet Muhammad (peace be upon him), provides a practical roadmap for embodying humbleness and humility.

The Prophet Muhammad (peace be upon him) was known for his modesty, simplicity, and compassion towards all people, regardless of their social status or beliefs. His life serves as a shining example of the transformative power of humility in building bridges and nurturing harmonious relationships. In the light of Islamic teachings, the solution to overcoming the curse of arrogance and pride lies in a collective effort to return to the core values of Islam. It requires individuals to introspect, purify their hearts, and develop a genuine sense of humility. By recognizing the worth and value of every individual, regardless of their background or beliefs, Muslims can foster a culture of respect, empathy, and inclusivity.

Islamic teachings call upon believers to engage in acts of kindness, charity, and service to humanity, seeking to uplift others rather than seeking personal gain or recognition. By putting the needs of others before their own and embracing the spirit of selflessness, Muslims can actively contribute to the betterment of society and counter the divisive effects of arrogance and pride.

In conclusion, the curse of arrogance and pride poses a significant threat to our social and cultural setups. Islamic teachings offer a transformative solution rooted in humbleness and humility. By cultivating self-awareness, practicing gratitude, adhering to taqwa, and following the example of the Prophet Muhammad (peace be upon him), Muslims can overcome the negative impacts of arrogance and pride. By embodying the values of Islam, we can nurture a society that promotes unity, respect, and compassion, paving the way for a harmonious coexistence and a brighter future for all.

By Imtiaz Ahmed

The Curse of Arrogance and Pride: An Islamic Perspective on Overcoming Divisionأوت 19, 2026Overcome the curse of arrogance and pride
To overcome the curse of arrogance and pride, Islamic teachings offer a profound solution rooted in humbleness and humility. Muslims are encouraged to cultivate a deep sense of self-awareness, acknowledging that all blessings and abilities come from Allah. Instead of boasting about worldly accomplishments, believers are taught to express gratitude to the Creator and recognize the contributions and worth of others.

Prophets- Islamic & Biblical Versionsأوت 19, 2026Additionally there must be a distinction between the various types of inspiration.’ Besides the very select and special type of divine revelation, which produces the Holy Books communicated to prophets and messengers of God, there are a few other types that are not limited to prophets.’ We talked about inspiration that teaches things from nature to survive and an example is given in the Qur’an that discusses how bees survive. Another type is inspiring pious people with certain truths. It is still something that is limited to them personally and not a general message that is expected to be conveyed to the rest of humanity.

Faith in the Digital Age: The Islamic Perspective on Social Mediaأوت 19, 2026This divine reminder is further cemented by explicit prophetic traditions that define the foundational parameters of faith through the control of speech and physical harm.

Sins and Obedience: Do They Affect God?أوت 18, 2026Divine Legislation: A Gift of Mercy, Not Hardship
Allah’s orders and prohibitions are a Divine gift designed to help us attain happiness and prosperity in both this life and the Hereafter.

Electronic shopping from an economic perspectiveأوت 17, 2026Why are these huge infrastructures and fixed factories when in an ideal world or at least a theoretical world, supply and demand laws will dictate pricing, and before breakfast cools, we see the world as clearly visible as it should be.

ما اللحظة التي أدركت فيها أنك أصبحت بالغًا بالفعل؟

Seek forgiveness for your sins

Brothers in faith,

It is a poison when it penetrates into hearts, makes them sick, when it spreads in the countries, corrupts them, and its harms, consequences are very severe. Among its effects is the deprivation of sustenance and knowledge, weakness of faith, the humiliation of the servant his before, deserving of the punishment of the grave or the torment of the Hellfire if he does not repent. And that is the guilt and sin.

Was sin not the reason for expelling the parents (Adam and Eve) from Paradise?

Bukhari recorded in his Sahih on the authority of Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah PBUH said: “All my people will enter paradise except those who refuse.” On being asked who refused, he replied, “He who obeys me will enter paradise, and he who disobeys me has refused.”

My brothers,

We read a lot and hear a lot about the command to fear Allah, but to what extent do we apply it?

The reality of piety revolves around two principles: obeying commands of Allah the, Almighty and leaving prohibitions.

My beloved brothers,

Ibn al-Qayyim mentioned an eloquent analogy about the effects of sin on the heart, he said: “It should be known that sins and disobedience cause harm, and their harm to the heart is like the harm of poisons to the bodies, with different levels of poison in harming.”

It is a fact, that a person shuns the causes of diseases and epidemics, and if something befalls him, he rushes to treat it. Aren’t sins more deserving that we stay away from them and treat them when we fall into them? Undoubtedly, diseases and their treatment are different. Cancers need treatment and more attention than symptomatic diseases.

It is quite strange, that we protect ourselves from some foods for fear of their harm, and do not avoid sins which are the cause of the torment of the grave or the fire.

Brothers in faith,

Human beings are different from angels. Angels do not disobey, but humans are not infallible, as it is in their nature to fall short and make mistakes. It is mentioned in the hadith which is recorded by Tirmizi and Ibn Maja: The Prophet (ﷺ) said: “Every son of Adam sins, and the best of the sinners are the repentant.” Graded as Hasan by Albani.

It is from Allah’s grace that He made the door of repentance and erasure of sins open for us. Allah’s Messenger (ﷺ) having said: “By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them.” Narrated by Muslim.

and it should be noted that the prophet said it to the Companions who were on a great side of piety and steadfastness.

Reflect on how Ibn Masoud, may Allah be pleased with him, depicted the situation of the believer with disobedience. He said: “A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this.” Abu Shihab (the sub-narrator) moved his hand over his nose in illustration. Bukhari narrated it.

Yes, brothers and sisters, despising and belittling sins is a dangerous matter, it is recorded in the hadith: “Beware to despise the sins, because, despising the sins f is like the people who descended into a valley, then one brought a piece of wood and second brought a piece of wood even they collected an amount of wood from which they can cook their roti. And when the one is caught because of small sins they perish him”. Authenticated by Albani. And Bukhari narrated on the authority of Anas, may Allah be pleased with him, who said at the time of the Tabieen: Anas said: “You people do (bad) deeds (commit sins) which seem in your eyes as tiny (minute) than hair while we used to consider those (very deeds) during the life-time of the Prophet (ﷺ) as destructive sins.

How about if the companion of the Messenger of Allah PBUH had seen our condition in this our time!

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ [الروم: 41]

“Calamities have appeared on land and sea because of what the hands of the people have earned, so that He (Allah) makes them taste some of what they did, in order that they may return (to the right way)”.

Oh Allah, forgive us for what we have sent forth and what we have left behind.

Brothers in Islam,

Against disobedience is fought with obedience, strengthening faith, and striving against oneself.

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى [النازعات: 40]

“Whereas for the one who feared to stand before his Lord, and restrained his self from the (evil) desire”.

When we commit sins, we should consider them great and we, instantly, should repent from them.

إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ [الأعراف: 201].

“Surely when the God-fearing are touched by any instigation from Satan, they become conscious (of Allah), and at once they discern (the reality)”.

Servant of Allah,

Apply the commandment of your Prophet that “and follow an evil deed with a good one to wipe it out”.

Servant of Allah,

Do not underestimate the guilt, even if many people do it, because the important is the order of Allah and His Messenger, not the actions of people. Would it be right for the servant to apologize before his Lord on the Day of Resurrection saying that the people used to do that?

Servant of Allah,

Whenever you have become weak and defiled by disobedience, repent to your Lord, clean yourself with remorse, wash it with repentance, and perfume it with obedience.

Servant of Allah,

إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ [البقرة: 222]

“Surely Allah loves those who are most repenting, and loves those who keep themselves pure”.

Ibn Katheer said: “That is, keep themselves pure from the sin, even if it is repeated, and don’t insist on sins.”

فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ [آل عمران: 135].

“Then, seek forgiveness for their sins and who is there to forgive sins except Allah? and do not persist in what they have done”.

Servant of Allah,

Don’t laugh at a sinner or reproach him for sin, and how many sound people are afflicted with the same sin that he used to reproach others with, and a sin that produces regret and humility is better than worship accompanied by arrogance.

Servant of Allah,

If you are not able to repent to Allah from all sins, then, at least, repent from some of them. Because the person with multiple diseases, takes the initiative to treat all of his diseases, and if it is not possible, then it is better to treat some of diseases than leaving all of them destroying body.

Servant Of Allah,

If you are addicted to commit sin and you try to leave it, then do not despair, humiliate before your Lord and pray to Him to help you to repent and to rid you of sin, and absolve from your mighty and your strength, and rely on your Lord. Along with it, adopt the causes and look for what nourishes faith in your heart. Because, the authority of the servant decreases as he increases in faith, entrusting and dependence on his Lord:

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ [النحل: 99].

“He is such that he has no authority over those who believe and place trust in their Lord”.

In conclusion,

We are in a blessed day, so let us wash away the defilement of our sins with sincere repentance, and let us witness. The truth, Glory be to Him, said:

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ [التوبة: 104].

“Have they not come to know that Allah is He who accepts repentance from His slaves and accepts Sadaqat, and that Allah is Most-Relenting, Very-Merciful”?

Oh Allah, as you have beatified me and the sinners by your protection, so beautify us and them with your forgiveness, guidance and good pleasure.

Seek forgiveness for your sinsأوت 16, 2026Don’t laugh at a sinner or reproach him for sin, and how many sound people are afflicted with the same sin that he used to reproach others with, and a sin that produces regret and humility is better than worship accompanied by arrogance.

The Addiction of Sinsأوت 16, 2026“Do those who have committed evils assume that We will make them like those who believe and do righteous deeds, so as their life and death become equal? Evil is what they judge”.

The danger of backbiting and tale bearing.أوت 16, 2026After all, let us not utter any word that does not please Allah because we speak a lot and forget Allah’s Saying: “Not a word does he (or she) utter but there is a watcher by him ready (to record it).” [Surat Qaf: 18].

Ongoing Sins and Their Danger in the Scale of Islamأوت 16, 2026This matter is extremely serious, as it may cause a person’s scale of deeds on the Day of Judgment to be burdened with sins he did not commit directly with his own hands, but for which he was the cause of their spread and continuation.

إذا استطاعت نسختك المستقبلية أن ترسل إليك جملة واحدة، فما الذي تأمل أن تقوله؟

Prophet Muhammad: Mercy for a Broken World
Prophet Muhammad’s mercy in Islam stands as a vital blueprint for modern survival in a world frequently torn apart by violence, wars, and systemic oppression. Societies today suffer from domestic abuse, child neglect, and environmental destruction. These “modern” maladies are, in reality, symptoms of a heart devoid of the mercy that Islam promotes—not as a fleeting emotion, but as a mandatory way of life.

Societies today suffer from domestic abuse, child neglect, and environmental destruction. These “modern” maladies are, in reality, symptoms of a heart devoid of the mercy that Islam promotes—not as a fleeting emotion, but as a mandatory way of life.

The Foundation of Mercy: A Global Necessity
The Quran describes the Prophet (PBUH) as a “Mercy to the worlds” (21:107). This mercy was not limited to Muslims, or even just to humans, but encompassed the entire creation.

Why Muslims Must Lead by Example
Unfortunately, many Muslims in the modern era fail to exemplify this value in their daily interactions. To reclaim the beauty of the faith, we must look at the specific examples of the Prophet (PBUH) across different sectors of life. As he famously warned:

“Whoever is not merciful to others will not be treated mercifully.” (Al-Bukhari)

Special Care for Children: Nurturing the Future
In many societies, children are the most vulnerable victims of neglect. The Prophet Muhammad’s mercy in Islam was perhaps most visible in his treatment of the young. He replaced the harshness of pre-Islamic culture with a culture of affection.

Physical Affection:Abu Hurairah narrated that the Prophet (PBUH) would seek out his grandson Al-Hasan, embrace him, and pray, “O Allah, I love him; love him and love one who loves him.
Inclusion and Equality: He would place children on his thighs and embrace them, showing that even the leader of a nation has time for the “little chaps.”
Challenging Toxic Masculinity: When a companion boasted that he had ten children and had never kissed one of them, the Prophet (PBUH) cast a look of stern correction, reminding us that a heart without mercy for children is a heart in danger of losing God’s grace.

The Kindest Husband: Redefining Family Values
Domestic abuse and broken homes are rampant today. The solution lies in the Prophetic declaration: “The best among you is the best towards his wife, and I am the best of you to my wives” (Ibn Majah).

Emotional Intelligence in Marriage
The Prophet (PBUH) did not just provide food and shelter; he provided emotional companionship. He would watch displays of sport and art with his wife ‘A’isha, allowing her to lean against him for support until she was satisfied. He taught that a believer must not hate his wife for a single trait, but rather find joy in the many other positive traits she possesses. This balanced approach is the ultimate cure for the rising rates of marital discord.

Stewardship of the Earth: Mercy to Animals
Environmentalism is often viewed as a modern concept, but the Prophet Muhammad’s mercy in Islam extended to the “silent creatures” centuries ago.

Act of Mercy Prophetic Teaching
Protecting Wildlife When a bird was distressed because its chicks were taken, the Prophet ordered their immediate return to their mother.
Kindness to Strays He told the story of a man who was forgiven for all his sins simply because he filled his shoe with water for a thirsty dog.
The Sin of Neglect He warned that a woman entered the Fire because she tied up a cat, neither feeding it nor letting it hunt for itself.
This teaches us that “There is a reward for serving any living being.”

Forgiveness of Enemies: The Ultimate Test of Mercy
The highest level of the Prophet Muhammad’s mercy in Islam was displayed during his moments of greatest trial. At Al-Ta’if, he was rejected, pelted with stones, and driven out bleeding and grieved.

Choosing Reform Over Revenge
When the Angel of the Mountains offered to crush the city between two mountains, the Prophet (PBUH) made a choice that changed history:

“No, but I hope that Allah will let them beget children who worship Him Alone.”

This capacity to forgive those who caused him physical and emotional pain is the antidote to the cycles of revenge and war seen in modern geopolitics.

How to Revive this Legacy Today
To truly follow the Prophet (PBUH), mercy must move from the pages of books into our hands and hearts.

At Home: Replacing shouting and physical punishment with the kisses and embraces the Prophet gave his grandchildren.
In Society: Caring for the elderly and providing for the thirsty, whether they are humans or animals.
In Conflict: Prioritizing reconciliation and the hope for future generations over immediate retribution.
Conclusion: A World Thirsting for Rahmah
The collection of Hadiths provided is by no means exhaustive, but it provides a clear window into the soul of Islam. The Prophet Muhammad’s mercy in Islam is not a relic of the past; it is a living, breathing prescription for a world in pain. By embodying these values, Muslims can move from being “people of the book” to becoming “people of mercy,” essentially fulfilling the Prophetic mission of being a mercy to all of mankind.

By Muhammad Fathi