#prophetmohammed

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؟

“As long as I live, I am going to devote my effort, mind and energy to knowledge for three reasons:

Follow their Footprints
There have been people who insisted on leaving their imprints on life, and this is why history has immortalized their mention. They formed the civilization of their Ummah (nation); their renaissance became a source of goodness and light for the entire world, and they were the lanterns which lit the way for the West during their age of darkness.

Al-Hasan – The devoted scholar and hunter of beneficial knowledge

He is Al Hasan Ibn Al Haythami may Allah have mercy upon him (often known as Alhazen, the Latinized version of his first name “al-Hasan”). He was born in Basra, Iraq, and studied medicine, astronomy, geometry, mathematics and physics.

Among his important books of optics, a mention may be made of Al-Manathir (Latinized Opticae = Book of Optics) in which he studied the theory of refraction and reflection of light in transparent media like water and air. It continued to be the main reference for that science in Europe until the end of the seventeenth century CE. In this book, he laid the foundation of the discovery of the physical principle on which both the microscope and telescope are based.

The National Library of Paris contains many of his books and manuscripts in which he deals with some branches of geometry. Others are at the Bodleian library at Oxford. He compiled 43 books on philosophy and physics, 25 books on mathematics, 21 books on geometry, and 20 books on astronomy and arithmetic. It is mentioned that the total number of his books handed down to us is approximately 200, all of which he may Allah have mercy upon him prefaced with the following wonderful words:

“As long as I live, I am going to devote my effort, mind and energy to knowledge for three reasons:

1- To benefit the one who seeks knowledge during my lifetime and after my death.
2- To be a treasure for me in my grave and on the Day of my reckoning.
3- To make superior the power of Muslims.”
Imam Al-Bukhari – The role model of determination and dedication

He may Allah have mercy upon him said, “Once, I was in the house of Is-haaq ibn Raahawayh when one of our companions suggested the compilation of an abridged book of the Sunnah (acts, deeds and sayings) of the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ). I was impressed by the suggestion, and started to compile this book.” [Siyar A‘laam An-Nubalaa’]

Serving the Sunnah of the Prophet, sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was the mission for which Al-Bukhari may Allah have mercy upon him pledged his life since he was ten years old. Allah The Almighty endowed him with his vision in this blessed gathering (in the house of Ibn Raahawayh), which he realized by traversing the lands from his native Bukhara on long journeys, collecting the Hadeeths (narrations) of the Prophet, sallallaahu ‘alayhi wa salam, passing by Balkh, Marw and Naysaaboor, before he entered Iraq and travelled between its different cities. Thereafter, he went to Makkah and then Madeenah and completed his journey by visiting Egypt and Ash-Shaam.

Al-Bukhari may Allah have mercy upon him said, “I composed the Saheeh (Book of Authentic Hadeeths) in sixteen years.” [Siyar A‘laam An-Nubalaa’] He further said, “I have produced this book out of approximately six hundred thousand Hadeeths.” [Sifat As-Safwah: Ibn Al-Jawzi]

He may Allah have mercy upon him was a miracle in the power of memorization and intelligence. He said about himself, “I have memorized about one hundred thousand authentic Hadeeths, and two hundred thousand unauthentic Hadeeths.” [Fath Al-Bari: Ibn Hajar]

When will you leave your trace?
O you, upon whom Allah The Almighty has bestowed Islam, and sufficient it is for a favor! O you, whose forefathers lit up the darkness of the world and established an astonishing civilization! Are you not alarmed by the present state of your Ummah (nation)? Are you not discomfited by the fact that the world exists for others, rather than you, with which they play, and make weapons that they direct towards the chests of your Ummah? Are you not worthier of precedence in the task of building?

Wake up and release yourself from the chains of inertia. Recognize your identity and look at the golden past of your Ummah, to draw a torch to light up the way for you. Hasten to work, and make your mark on life which is but a limited number of breaths, and you do not know at which point it would end. At that time, you will have nothing to leave in this world except your imprint upon it. If there is none, then, history would irretrievably fold your page. However, if you blaze a trail, people would stand by it and say: “He has passed away, and this is his legacy.”

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

إذا كان بإمكانك أن تعيش عامًا واحدًا من حياتك مرة أخرى، فأي عام ستختار؟

Understanding Illnesses and Disabilities in Islam: Trials from Allah
Islamic Viewpoint on Disability and Illness
This article explores the Islamic perspective on disability and illness, highlighting how Islamic teachings view these conditions as tests from Allah. In Islam, all disabled individuals are regarded as experiencing various forms of illness without separate criteria. Through the stories of Prophets Ayub, Musa, and Muhammad (peace be upon him), this article discusses the consequences of such trials and emphasizes that these challenges are meant to test and strengthen our Iman (faith). Additionally, it provides guidance on overcoming these tests through devout worship, Quranic supplications, and community support, concluding with recommendations for establishing more Islamic health clinics and distributing free cures like dua booklets and Zum Zum water.

Examples from Islamic Tradition
Prophet Ayub (Job) in the Quran
Prophet Ayub exemplifies patience and steadfastness in the face of severe illness and satanic afflictions. His story underscores the importance of dua (supplication) to Allah during hardships:

“And remember Our servant Ayub, when he called to his Lord, ‘Indeed, adversity has touched me, and You are the most merciful of the merciful.’”
Quran 21:83

“And mention Ayub, when he called to his Lord, ‘Indeed, Satan has touched me with hardship and torment.’”
Quran 41:44

Prophet Musa (Moses) and His Speech Impediment
Prophet Musa sought Allah’s help to overcome his speech impediment, demonstrating reliance on divine assistance:

“Musa said, ‘O my Lord, expand for me my breast [with assurance], ease for me my task, and remove the impediment from my speech so that they may understand what I say. And appoint for me a minister from my family, Aaron my brother. Increase through him my strength and make him share my task, that we may exalt You much better than we were before. You are indeed the Hearing, the Knowing.’”
Quran 20:25-36

Prophet Muhammad (Peace Be Upon Him) and Illness
The Prophet Muhammad (peace be upon him) was asked about his illness and whether it would earn him a double reward:

Narrated Abdullah: “I visited the Prophet during his ailments, and he was suffering from a high fever. I said, ‘You have a high fever; is it because you will have double reward for it?’ He said, ‘Yes. No Muslim is afflicted with any harm, but that Allah will remove his sins as the leaves of a tree fall down.’”
Sahih al-Bukhari 5647

The Hadith also emphasizes that there is a cure for every illness:

“Indeed, when Allah created the disease, He also created its cure.”
(Ahmad)

Approaches to Coping with Illness and Disability
Supplication and Prayer
When an individual is too ill to pray, it is essential to treat the affliction they are suffering from. Manzil, a structured collection of supplications and prayers compiled by Islamic scholars, cites over 33 Quranic ayats (verses) to be recited for the patient. Additionally, duas from “The Fortress of the Muslim” address illness:

“Do not worry; it will be a purification for you, Allah willing.”

“I ask Almighty Allah, Lord of the magnificent throne, to make you well.”

If the patient can perform salah (prayer), which is obligatory (fard) upon a Muslim, they can pray while sitting or lying down, performing wudu (ablution) using towels similar to a bed bath:

“Those who remember Allah while standing, sitting, and lying on their sides.”
Quran 3:192

“And when you have completed the salah, remember Allah while standing, sitting, or lying on your sides.”
Quran 4:104

“When trouble befalls a man, he calls upon Us while he is lying on his side or sitting or standing.”
Quran 10:13

Hence, a disabled person can pray, and their salah is accepted by Allah.

Avoiding Collective Punishment
Signs of collective punishment can include wars against Muslims. The Muslim community must avert itself from sins, as they lead to the oppression of the community as a whole:

“Those who consume Riba (usury) cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, ‘Trade is [just] like Riba,’ but Allah has permitted trade and has forbidden Riba.”
Quran 2:275

Rights of Disabled People
The Hadith emphasizes that deeds should be performed according to one’s strength:

Narrated Aisha: “Whenever Allah’s Messenger ordered the Muslims to do something, He used to order them to perform deeds that were easy for them according to their strength and endurance. They said, ‘O Allah’s Messenger, we are not like you; Allah has forgiven your past and future sins.’ So, Allah’s Apostle became angry, and it was apparent on his face. He said, ‘I am the most Allah-fearing and know Allah better than all of you do.’”
Sahih al-Bukhari 220, Book 2, Hadith 13

This highlights the importance of Islamic jurisprudence advocating for reasonable adjustments for disabled individuals in their daily lives, such as at work, in education, or during spiritual practices. The community must support and allow for specialized responses to these issues.

Medical Prayer Duas
The disabled person should undertake medical prayer duas, including:

“O mankind, there has come to you an admonition from your Lord and a healing for what is in the breasts and guidance and mercy for the believers.”
Quran 26:80

“When I am sick, it is Allah who cures me.”
Quran 40:41

“And if We had made it a Qur’an in a foreign tongue, they would have said, ‘Why are its verses not explained in detail? What! A foreign tongue and an Arabian [language]? Say, ‘It is for those who believe, a guidance and a healing.’ And those who do not believe, it is [made] out of confusion in their ears, so they do not understand it, and they will have a great punishment.”
Quran 17:82

“And We send down of the Qur’an that which is a healing and a mercy to the believers, but it does not increase the wrongdoers except in loss.”
Quran 17:82

Duas for Drinking Zum Zum Water:

“O Allah, I ask You for beneficial knowledge, ample provisions, and restoration from every illness.”

Additional Duas for Disabled Patients:

“O Allah, I seek refuge in You from disability, sloth, cowardice, senility, and miserliness. I seek refuge in You from the torment of the grave and from the trial of life and death.”
Sahih al-Bukhari 6367

“O Allah, I seek refuge in You from disability, sloth, cowardice, miserliness, senility, and the punishment of the grave. O Allah, grant my soul a degree of righteousness and purify it, for You are the best to purify it. You are its protector and guardian. O Allah, I seek refuge in You from knowledge that does not benefit, from a heart that is not reverent, from a soul that is not content, and from a supplication that is not answered.”
Sahih Muslim 2722

“O Allah, I seek refuge in You from anxiety, sorrow, disability, laziness, cowardice, miserliness, the burden of debt, and the oppression of men.”
Sahih al-Bukhari 6369

“O Allah, I seek refuge in You from disability and sloth, cowardice and senility, hardness of heart, negligence, dependence and humiliation, and misery. I seek refuge in You from poverty, unbelief, wickedness and discord, hypocrisy, fame-seeking, and ostentation. I seek refuge in You from deafness and dumbness, insanity and contagion, leprosy, and evil ailments.”
Al-Dawat al-Kabir lil-Bayhaqi 348

Counseling and Community Support
The Prophet Muhammad (peace be upon him) counseled individuals who were ill and disabled, assuring them of rewards for their patience in the hereafter and encouraging them to seek help through patience and prayer. For example, when a woman suffering from epileptic fits was unable to perform salah, the Prophet advised her to be patient for paradise while also praying for her discomfort to be alleviated.

Conclusion
In conclusion, illnesses and disabilities in Islam are viewed as tests for believers to overcome through sincere supplication to Allah and obedience to His commands. The Muslim community should establish and develop Islamic medical clinics that offer Ruqyah treatment, prayers (duas), and natural cures such as Zum Zum water, honey, and black seed oil. Additionally, distributing dua booklets and Qurans, providing a well-balanced diet, and employing more Muslim chaplains in hospitals will offer crucial spiritual support to patients in medical environments.

By Nabela K M Ahmad

Understanding Illnesses and Disabilities in Islam: Trials from Allah

Curing the Heart from Stinginess: Finding Abundance Through the Act of Giving

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 التطبيقات الخمسة المفضلة لديك على هاتفك؟

Nurturing Mental Health and Emotional Resilience: A Holistic Islamic Approach
When exploring mental health in Islam, we discover a holistic and sophisticated paradigm that directly addresses the modern crisis of psychological distress, anxiety, and emotional isolation. The contemporary era is defined by unprecedented technological acceleration and material abundance, yet the internal state of the human being is frequently left fragmented. To cultivate deep emotional resilience, a return to the foundational sources of the Quran and Sunnah provides a timeless blueprint. Far from viewing psychological struggles as mere indicators of spiritual failure, the Islamic worldview recognizes the intricate interplay between the biological, psychological, spiritual, and social dimensions of human life.

The Four Pillars of Islamic Mental Well-being
Dimension Islamic Approach & Application
Spiritual Fostering connection with the Creator through prayer (Salah), remembrance (Dhikr), and supplication (Dua).
Psychological Cognitive restructuring by reframing worldly trials as purposeful tests rather than arbitrary punishments.
Biological Utilizing medical interventions, diet (e.g., Talbinah), and therapies, as commanded by Prophetic medicine.
Social Building community support (Ummah), eradicating mental health stigma, and fulfilling the rights of the vulnerable.
The Islamic Worldview: Unifying Mind, Body, and Spirit
Within the Islamic worldview, the human being is not a collection of isolated biological components, but a unified entity where the heart, mind, and body are profoundly interconnected. Classical scholars of the Islamic Golden Age recognized that physical ailments could stem from psychological distress, just as spiritual neglect could manifest as cognitive unrest.

This sophisticated understanding bypasses the modern dichotomy that often separates clinical science from spiritual practice. For a believer, the pursuit of mental well-being is an active expression of stewardship over the self—a sacred trust granted by the Creator. Seeking psychological balance does not contradict reliance on God; rather, it fulfills the prophetic command to actively utilize the means available in the universe to seek healing.

Reframing Adversity: The Prophetic Framework for Resilience
A foundational step in cultivating emotional resilience through an Islamic psychology framework is reshaping the human understanding of suffering and adversity. The Quran explicitly establishes that the earthly domain is not designed to be a flawless utopia, but rather a dynamic arena of spiritual and psychological testing.

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, who, when disaster strikes them, say, ‘Indeed we belong to Allah, and indeed to Him we will return.’” (Quran, Surah al-Baqarah, 2:155-156)

This scriptural reality transforms the psychological impact of hardship. Instead of viewing pain as arbitrary cruelty, the believer recognizes it as an expected component of the human experience, designed to facilitate spiritual growth and purify character.

How Prophets Navigated Psychological Hardship
This paradigm is reinforced by the lived reality of the Prophets, who experienced the highest concentrations of psychological and physical adversity:

Prophet Yaqub (Jacob): Endured deep, blinding grief over the loss of his son.
Prophet Muhammad (PBUH): Faced immense societal isolation, the loss of his children, and the grief of losing his most supportive wife, Khadijah.
According to a tradition recorded by Imam al-Tirmidhi, the Messenger of Allah was asked which people face the most severe trials. He replied that the prophets face the most severe trials, establishing that emotional and physical burdens are not indicators of divine anger, but are frequently experienced by those most beloved to the Almighty.

Furthermore, the Sunnah provides a psychological framework that actively converts suffering into an expiation for internal distress. The Prophet Muhammad (PBUH) stated:

No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick of a thorn, but that Allah expiates some of his sins for it.” (Sahih al-Bukhari & Muslim)

Cognitive Restructuring Through Divine Remembrance and Prayer
The practice of Islamic mindfulness operates as a powerful form of cognitive restructuring, actively altering how the brain processes stress, fear, and intrusive thoughts.

Central to this internal discipline is Dhikr (the constant remembrance of God), which serves as a psychological anchor during cognitive turbulence. The Quran guarantees that “by remembering Allah do hearts find rest” (Surah ar-Rad, 13:28). The human psyche settles into true tranquility only when aligned with its transcendent source.

Ritual Prayer (Salah) as Psychological Decompression: The five daily prayers function as structured spaces for mindfulness, breaking the cycle of daily anxiety. Historically, the Prophet Muhammad viewed prayer not as a burdensome obligation, but as a source of immediate emotional relief, famously telling his companion: “O Bilal, give us the call to prayer, comfort us with it.” (Sunan Abi Dawud).

Supplication (Dua) for Anxiety and Depression: Complementing ritual prayer is profound supplication. The Prophet left a rich legacy of specific prayers explicitly targeting debilitating psychological conditions, effectively destigmatizing these states. He frequently prayed:

“O Allah, I seek refuge in You from anxiety and sorrow, old age and infirmity, cowardice and miserliness, and from the heavy burden of debt and of being overpowered by men.” (Sahih al-Bukhari)

Prophetic Medicine and the Integration of Clinical Care
While Islam emphasizes the spiritual dimensions of internal peace, it firmly rejects a reductionist approach that ignores biological realities. The Prophetic medical model fully validates the use of physical remedies, dietary interventions, and professional psychiatric care.

In a widely cited Hadith compiled by Imam Ahmad, the Prophet said: “Allah has not created any disease without also creating its cure… so seek remedies.” This explicit directive removes any religious stigma surrounding the use of modern psychiatric medication, therapy, or counseling.

Historically, this prophetic mandate led to the revolutionary development of the world’s first psychiatric hospitals throughout the Muslim world (in cities like Baghdad, Cairo, and Fez). Classical Muslim physicians treated mental illness using a combination of holistic therapies, recognizing that chemical imbalances directly distort cognitive perception.

Healing Foods in the Sunnah: A classic example of holistic healing is the use of Talbinah, a broth made of barley flour and honey. Aisha (RA) recommended it for those grieving, stating she heard the Messenger of Allah say that “Talbinah brings comfort to the heart of the sick and relieves them of some of their sorrow.” (Sahih al-Bukhari).

The Social Dimension: Community Support and Eradicating Stigma
A critical element of Muslim mental health is the role of the collective community (Ummah) in protecting the vulnerable psyche. The Shariah places a collective obligation on society to care for the emotionally broken.

The Prophet Muhammad beautifully illustrated this communal interdependence:

“The believers, in their mutual love, mercy, and compassion, are like a single body: if one organ suffers, the entire body responds to it with sleeplessness and fever.” (Sahih al-Bukhari & Muslim)

This profound analogy dictates that the community must provide a safe harbor for those suffering from clinical depression, anxiety, or trauma. This necessitates the absolute eradication of the social stigma that falsely associates mental illness with a lack of faith. Labeling an individual’s clinical depression as a spiritual failure contradicts the prophetic example of compassion and prevents individuals from seeking life-saving professional help.

Conclusion: Synthesizing Ancient Wisdom for Contemporary Minds
The holistic Islamic approach to mental health and emotional resilience offers an invaluable, comprehensive framework for navigating the complex psychological landscapes of the modern world. By viewing the human experience through an integrated lens that honors the spirit, respects the intellect, and cares for the biological body, Islam provides a balanced path toward internal peace.

As humanity continues to engage with rapidly evolving societal changes, the timeless insights of the Quran, the Sunnah, and Prophetic medicine remain an unshakeable anchor for the human soul. By embracing this holistic path, individuals can cultivate a profound resilience that survives the storms of life, transforming personal vulnerability into spiritual strength, and finding lasting peace in both this world and the next.

By Musa A. Mosiudi

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 كان الراتب سيكون نفسه، فما الوظيفة التي ستعمل بها الآن؟ ولماذا؟

Freedom in the Prophet’s Era
The freedom in the Prophet’s era cannot be compared with those in the Byzantine or Persian state based on the authoritarian despotism of the Caesars and Khosrows. In the time of the Prophet, may God’s blessings and peace be upon him, Medina was a virtuous city in which consultation, dialogue, criticism and revision were common among all Muslims, even the most vulnerable, because everyone invokes the principle of Qur’an equality, which commands the equality of people in creation and origin first, then equal Muslims among themselves in the dhimma, “protection” as in the hadith. : “Muslims are equal in blood, and they are a hand on others, and they hasten to support the asylum granted by the least of them ” [Abu Dawud, Book of Punjab, 2751].

Equality is universal for all people, men and women, scholars or ignorant, in legal cases, in litigation, in taking rights, or in assuming jobs on their conditions.

It suffices in the report of this principle the saying of God Almighty: Whoever does righteous deeds, whether male or female, and he is a believer, we shall give him a good life, and let us reward them with the best of what they used to do [An-Nahl, 97]. As well as his saying, may blessings and peace be upon him, in the farewell pilgrimage: “O people, your Lord is one, and your Father is one, all of you are from Adam and Adam is from dust.

The application of freedom during the Prophet’s era was clear in the negation of classism or disgusting racism among the people of the same household, which included the Ansari, Muhajiri and all other Arab tribes, and even Muslims from other people.

Freedom was manifested in many fields, such as consultation, review and constructive criticism, and there was no confiscation of opinions. Even the hypocrites who formed a hidden and overt opposition were treated as equals with Muslims, except for those who slipped their feet to crimes that were not acceptable to Sharia or public order. Freedom has manifested in two important fields:

First: Freedom of assembly and consultation

This freedom was guaranteed, and it was expressed in the establishment of Friday prayer and congregation in the rituals, where Islam enjoined the congregation and the building of mosques, and it is clear that those successive meetings five times a day result in immediate discussions in the conditions of the Muslim community.

There were different clubs and markets in Madinah, and biography books talk about gatherings of hypocrites who were opposing the Prophet, may God’s blessing and peace be upon him, and they were only prohibited when they reached the establishment of parallel institutions such as the Dirar Mosque( a mosque that was built in order to cause disunity among muslims) in the ninth year of the Hijra. The mosque was demolished because it was a focus of sedition and disrupting the public order of the state. Muslim.

The city of Medina was distinguished by the consolidation of the system of consultation and deliberation in public issues , in implementation of the Qur’an principle that abhors monopoly of opinion and tyranny with advice. In commenting on the Battle of Uhud in which the Muslims were defeated after the Prophet, may God’s blessing and peace be upon him, came down to the opinion of the majority, who decided to leave Medina to fight the polytheists, despite the cruel defeat, the Qur’an commanded that consultation continues even in the darkest of circumstances, in the Almighty’s saying: “Forgive them, seek forgiveness for them, and consult them in the matter. If you are determined, then trust in God. God loves those who trust.” [Al-Imran, 159]

And there is no secret that the Companions were in compliance with the Qur’an directive stating that shura is obligatory: “They were commanded of a consultation between them” [Ash-Shura, 38], and their role model in that was the Prophet, may God’s blessing and peace be upon him, who used to say to Abu Bakr and Omar: “If you were to meet on a matter I would not disagree with you.” [Ahmad, 18023].

And he himself, peace be upon him, came down to the opinion of Al-Habab bin Al-Mundhir in changing the war position in the Battle of Badr, and in the Battle of Al-Khandaq he wanted to reconcile Ghataffan on the third of the madinah’s fruits, so he consulted Sa’ad bin Ubaadah and Sa’ad bin Mu’aadh who were leaders of both Al-Aus and Al-Khazraj, they rejected it and the prophet came down to their opinions.

This is because the Prophet, may God’s blessings and peace be upon him, did not wear the cloak of unjust kings, but he was the moon that glows with humility and listening to all opinions, such that the hypocrites blamed him for this modesty as the Qur’an narrated about them in the words of God Almighty: there are some among them who talk ill of the prophet by saying: “He listens to everyone.” Tell them: “He listens for your good, and trusts in God and trusts the faithful, and he is a blessing for those who believe. ﴾[At-Tawbah, 61].

Second: Freedom of criticism and review

It is an issue that Islam has guaranteed in the texts requiring the enjoining good and forbidding the evil in the example of the Almighty’s saying: “Let there be a nation among you who calls for good, enjoins good, and forbids evil.” [Al-Imran, 104]. As well as the texts that command and proclaim advice, which in essence is the review of everything that a person deems wrong, and that in his saying, peace and blessings of God be upon him: “Religion is sincerity, we said to whom? He said: To God, His Book, His Messenger, and the leaders of Muslims. [Muslim, Book of Faith, 55]. Also the hadith of Jarir: “I pledged allegiance to the Prophet, may God’s blessing and peace be upon him,  to establish prayer and give zakat and sincerity to every Muslim” [Al-Bukhari, Book of Times, 524]

Therefore, review and criticism of private and public behavior, and even of administrative measures, became common. Examples of this are numerous, whether from the sincere believers or the hypocrites who lie in covert. In the treaty of AL-Hudaybiyya that the Prophet, may God’s blessing and peace be upon him, had with the Quraysh in the sixth year of the Hijra, Umar ibn al-Khattab strongly opposed him and said his saying: “By God, I have not doubted since I embraced Islam except on that day. So I came to the prophet and so I said, O Messenger of God: Are you not a true prophet of God? Are we not on the truth, and our enemy are upon falsehood, so why do we get humiliated in our religion, and return and when God has not judged us between us and our enemies”[Zad al-Ma`ad]

When the Prophet, may God’s blessings and peace be upon him, made Usama bin Zaid the commander of the army going to invade the Levant, and he was young and under seventeen years of age, people spoke about this leadership and blamed it. Their statements and criticism reached the Prophet, may God’s blessings and peace be upon him, and said: “If you criticize his leadership, you have criticized his father’s leadership before, and God willing, that he was worthy of the leadership. ”[Al-Bukhari, Kitab Al-Maghazi, 4469]

Similarly, during the Ansar’s criticism of the policy of distributing the loots of Hunayn after the Battle of Autas, when the criticism were increased in them, the Prophet, may God’s blessings and peace be upon him, gathered them together and perfected their thoughts.

Given that the issue of criticism and review is a common and not objectionable issue, some people may go beyond the limit in it, so the Qur’an directives came to adjust the usage of these freedoms during the Prophet’s era, as the Almighty said: Know that among you is the Messenger of God, if he obeys you in many matters, you would surely come to grief. [Al-Hujurat, 7]

As for procedural criticism from the hypocrites who were opposing the Prophet, it was not hidden, and it was a lot, to the extent that the Qur’an was threatening them in the face of harming the sanctity of the Muslim community and the security of the emerging state in the Almighty’s saying: “If the hypocrites and those in whose hearts sickness and the rumor-mongers of Medina did not desist, we shall rouse you against them, so they would not be able to live with you in the city except for a short period [Al-Ahzab, 60].

An example of that criticism was what was waved by Abdullah bin Ubayy bin Saloul, the leader of the hypocrites, when the Prophet, peace and blessings of God be upon him, listened to the teenagers and youths when they were on their way to Uhud, which made him return a third of the army to Medina, which indicates the expansion of the opposition circle in Medina.

The opposition did not disappear, and its conspiracies that took place with tongue and action. Many verses and surahs were revealed because of that, such as Surat Al-Ahzab, Al-Hashr and Al-Munafiqun, and finally Surat Al-Tawbah in the ninth year, commenting on the actions of the hypocrites, in the words of the Almighty in many places explaining the situation of everyone saying: “And among them” and confirming the presence of hypocrisy in many circles, in the Almighty’s saying: Some of the Arabs of the desert around you are hypocrites, and some of the people of Madina are stubborn in hypocrisy. You are not aware of them; We know them. [At-Tawbah, 101]

The new Muslims among the expatriate Arabs were not spared from raising their faith/fitility by criticizing the administrative and financial procedures of the state, in numerous incidents that the Prophet, may God bless him and grant him peace, met with silence, abstinence and gratification.

In the incident of dividing the loot of Hawazen, a desert Arab man named Dhu al-Khuwaisirah al-Tamimi came and said to the Prophet, may God’s blessing and peace be upon him: “O Muhammad, be just, for you are not fair.” He, may God’s blessing and peace be upon him, said: “Woe to you, and who is righteous if I am not? Umar ibn al-Khattab said: “Let me strike his neck, but the Prophet, may God’s blessing and peace be upon him, did not permit him” [Al-Bukhari, Book of the Warriors Estetaba, 6933]

Similar to this are those who criticize financial measures, and they are the reasons for revelation of the words of God Almighty: There are some among them who blame you (of partiality) in distributing the offerings made in the name of God. In case they receive some of these they are pleased, if not, they are incensed.

Another category used to criticize the judicial rulings, and in them the saying of God Almighty was revealed: Indeed, by your Lord, they will not believe till they make you judge in their disputes and find no constraint in their minds about your decisions and accept them with full acquiescence. [An-Nisa, 65]

All these numerous facts indicate beyond any doubt the existence of freedom in the Prophet’s era and the expansion of the field of criticism and review. This freedom left its mark during the era of the Rightly Guided Caliphs, starting with the Seqifa conference and ending with sedition. These are experiences worth reviewing for further use in our contemporary lives.

*Mohammed Abdul Halim Bishi

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.