`Relating to Allah's Messenger


THE Quran's major claim upon us is to put its teachings into practice for Allah demands the whole of our lives:

O you who have attained to faith! Surrender yourselves wholly unto God, and follow not Shaytan's footsteps, far, verily, he is your open foe. [al-Baqara 2: 208.]

The only way to live by the Quran is to live life as the Prophet Muhammad, may God bless him and grant him peace, lived it, for his life was the Quran in practice. His example is the surest guide to its meaning and Message. If you want to `see' the Quran then look at the Prophet's life. For, as Sayyida Aisha said, 'his conduct was nothing but the Quran.' (Muslim.)

The best way to understand the Quran and follow its Message is to learn what the Prophet said, spend hours and hours in his company, follow his footsteps and cast yourself in the mould that he left behind.

The Quran provides the essential framework for human life. But the Prophet and his Sunna provide us with the details of that framework. The manner in which that structure is to be given shape in actuality, the method to be adopted in order to live by Divine guidance, and the wisdom that enables one to rise to all occasions and live through all situations in accordance with Allah's guidance.

If you desire to know what type of person the Quran wants you to be and what type of society the Quran wants you to create, you only need to look at the Prophet's life history.

Knowing, however, is not enough. We require inner strength to follow the Quranic teachings. We need to have the real flavour of faith inside our hearts. This strength comes out of the love that a Believer must have for Allah and His Messenger. Anas, may Allah be pleased with him, reported that the Prophet said:

There are three types of people who will experience the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a human being for Allah's sake alone; and he who has as great abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into hell. (Bukhari, Muslim.)

This love is not merely the profession of faith. It is a love that supersedes all other types of love and a love that makes faith penetrate into the heart. It is through this love for God and His Messenger that one tastes the real sweetness of faith. The way to that love and the symbol of that love lies in following the footsteps of the Prophet who was commanded by Allah to say:

If you love Allah, follow me; Allah will love you and forgive you your sins. For Allah is Oft-Forgiving, most Merciful. [Ali Imran 3:31]



THE POSITION OF THE SUNNA IN A BELIEVER'S LIFE
By the time the Prophet, peace be on him, departed this world, there were thousands of people whose lives mirrored his life. He left behind a society whose every aspect carried his stamp. His guidance, his teachings, his actions and his sayings not only fashioned that society during his time, but also continued to influence it after he had died. He created a new society and led the creation of a new civilisation and culture out of the teachings of the Quran. This he did in accordance with the task given to him by Allah Himself.

O Messenger! Convey all that has been sent to you from your Lord. If you did not you would not have delivered His Message. [al-Maida 5: 67]



THE PROPHETS MISSION
Muhammad, upon whom be peace, was not simply a `Messenger' who brought a `Message'. His responsibility and his task went beyond merely conveying the word of Allah to mankind. He was assigned the duty of teaching the Book, the Law, and the Wisdom to people, purifying them and making them develop into the human beings that the Quran desired them to be.

In many places in the Quran, these duties have been explicitly mentioned. In the very first part of Sura al-Baqara, Prophet Ibrahim, on whom be peace, prayed for a new Messenger:

Our Lord! Raise up in the midst of our offspring a Messenger from among them who shall recite to them Your verses and instruct them in the Book and in Wisdom and purify their lives. Verily, You are Mighty, Wise. [al-Baqara 2:129]

In the above verse, four duties of the Prophet are mentioned:

- to convey the Message of the Quran to people;

- to instruct them in the Scripture which means the `code of law' for human life;

- to teach them wisdom, through which life can make its journey in the light of the Quranic teachings;

- to vain them in self-purification

His mission, therefore, was not merely to convey the Quran. He was designated to explain it and provide the guidance for day-to-day situations as the movement he led progressed from one stage to another.

In other places in the Quran, [ See Quran: 33: 4-5; 5: 67; 2: 151; 48: 28; 9: 33; 61: 9; 7: 157.] Allah has described his mission and duty as:

- Indhar (warning)

- Tabshir (bringing glad tidings)

- Dawa (inviting and calling)

- Tabligh (communicating)

- Tadhkir (reminding)

- Talim (teaching)

- Tilawa (conveying and propagating)

- Amr bil-maruf wa nahi anil munkar (enjoining and promoting what is good and right and forbidding and eradicating what is bad and wrong)

- Iqama (establishing the Din or way of life)

- Qist (establishing justice)

- Izhar (making Divine guidance prevail)

- Shahada (witnessing)

All these expressions pertain to the same mission, though from different perspectives and with different emphases.

The Prophet was also given the authority to make things permissible and to make things prohibited: Adopt what the Messenger gives you and refrain from what he prohibits you. [al-Hashr 59: 7.] And he had this authority from none other than Allah.

It was to accomplish these duties assigned to him that the Prophet Muhammad spent his whole life in changing people's behaviour and establishing a new society. The Quran accords him a unique position which no one else can ever have. Whoever obeys the Messenger, indeed, he has obeyed Allah. [an-Nisa 4: 80.] Those who gave their hands in pledge to you, indeed they gave their hands in pledge to Allah. [al-Fath 48: 10.]

Once the Prophet has given his decision and his judgment, no believing man or woman has any right to question, doubt, disobey, or harbour any feeling of disapproval. They must submit totally and willingly to him.

It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision. If any disobeys Allah, and His Messenger, he is, indeed, on a clearly wrong path. [al-Alazab 33: 36]

In the life of the Prophet, according to the Quran, lies the most beautiful and the most perfect example to follow:

You have, indeed, in the Messenger of Allah an excellent exemplar, for whoever hopes for Allah and the Last Day and remembers Allah much. [al-Ahzab 33: 21.]



GUIDELINES IN STUDYING THE SUNNA
One may ask where can the Sunna be found for there are so many books and traditions circulated. What the Prophet has left behind however, is not merely a record of what be did or what he said. He left behind him living human beings and a living society. It is through these living human beings and through this society that one can find the Sunna. The degree of homogeneity, conformity, and consistency that you find in this Umma, even after 1,400 years, are because of this Sunna.

You may walk into any masjid from Indonesia to Washington and you will find the rites and rituals of the formal acts of worship and the language of Prayer almost identical. You may walk into any Muslim home and you will find every Muslim eating with his right hand. Why? Because that is the Sunna left behind by the Prophet.

These examples may seem trivial but my purpose in citing them is to point out that even on the minutest of details, uniformity exists in the Muslim Umma and this is due to the Sunna. If the Sunna is given up as a source of guidance and if the Quran is separated from the Sunna, then this Muslim society that has existed for over fourteen hundred years, through many periods of severe strains and tests and tribulations, would disintegrate. It would then be relatively easy for foreign cultures and societies to assimilate it. What gives Muslim society and Muslim communities a distinct identity and colour of their own is the pattern left behind by the Prophet.



THE SUNNA IN THE CONTEXT OF WESTERN SOCIETY
Muslims in Western societies live in a culture which is `alien' in its spirit. To live in this type of culture is your own choice and your own decision. In many instances, you have no other option for the West is your home. Unfortunately, the same can be said for people living in Muslim countries since Western culture is slowly weaving its way and replacing genuine Islamic culture in these countries also.

To survive and prosper in western society requires great courage to stand up for your beliefs and ideals. You need to have a clear appreciation of the true nature of Islamic culture. The true spirit of Islamic culture lies in an understanding that the 'real' realities of life are all beyond the perception of physical senses. The beginning of Sura al-Baqara states that its guidance is for: Those who believe in al-ghayb [what lies beyond the perception of physical senses). [al-Baetara 2:4]

So all that is 'real'-Allah, His Angels, Prophethood, the Day of Judgment, Heaven and Hell - are all beyond any measure of physical testing. They all lie beyond human capability to see them, to smell them, to measure them, or to find their real situation.

Western culture as it exists and as it has spread now throughout the world, in this 'global village', has perpetuated the view that, only that which can be materially measured or found out is 'real'. Whatever cannot be measured has no value. Therefore, both Islamic and western cultures are diametrically opposed.

Once you have chosen to live in a 'Western type' society, the only source of light for you is the Messenger of Allah. He was also faced with an almost similar situation. As he came down from the cave of Hira, after his experience of receiving the light of Divine guidance, be re-entered a culture and society which were quite 'alien' to his Message. His Message began by linking the whole of life to the name of Allah. That was the starting point. All knowledge, all culture, all civilisation and all human action must be centred on one pivot and that is the name of Allah. This was a totally strange Message for the society in which he had to operate. So, we need to look at the Prophet's Sunna in the context of operating in an `alien' society and see how we can practise a genuine Islamic culture.



THE REAL MEANING OF THE TERM SUNNA
The technical definition of Sunna is all that the Prophet did, said, or approved. When the term Sunna is used, our minds are diverted immediately to the manners and morals which we are so careful to observe, while dressing and eating, walking and praying.

I have no intention of belittling the importance of these relatively minor acts that he left behind. It reminds me of a beautiful incident from his life. A man and his son came to meet the Prophet. As he came out of his house, the buttons of his shirt were open. Both of them shook his hand and went away. That was the only occasion in their lives when they came face to face with the Prophet. But, for their entire lives they always kept the buttons of their shirts open - not because it was obligatory, but once you fall in love with someone, each and every action that he does, and each and every thing that he says, becomes dear to the heart. It has to be followed.

If, however, you consider the technical definition of Sunna, and if you look at the life of the Prophet from the moment he received revelation in the cave of Hira till he breathed his last in Madina, what is it that stands out as his most dominant concern and his main activity? The most outstanding feature of his life was that every moment was spent in dawa, in inviting his fellow human beings to live in submission to their Creator. He lived

every moment of his life in purifying individuals and making them grow in their love and submission to Allah. Every moment of his life, he talked about and carried out his mission. In the streets of Makka, in the valley of Taif, on the battlegrounds of Badr and Hunayn, and to the totality of affairs of Madina - dawa was his essential concern. That was his essential Sunna.



YOUR MISSION
Dawa is the first and most important duty for Muslims today. In your daily affairs, it is the Sunna that must be uppermost in your mind and heart. It must make the greatest claim on your time and wealth.

Secondly, while living in an 'alien' culture, you have to preserve your Islamic identity - not only through rational arguments, but through emotional, cultural, and civilisational symbols. It is only the Sunna that can provide these emotional and civilisational symbols through which you will not only preserve your identity but strengthen and advance it.

Thirdly, it is the youth who must claim your major attention for that is also the Sunna of the Prophet. They were the people who had the energies and capabilities to carry the burden of his mission.

Fourthly, in a society where so many misgivings about Islam prevail, where Islam has been misrepresented and distorted so widely, your conduct must be a living example of that mercy to mankind, just as the Prophet was rahmatun lil-alamin a mercy to the worlds.

We sent you not but as a mercy for all the worlds. [al-Anbiva 21: 107.]

The Prophet Muhammad was such a model of mercy that he declared that removing an obstacle from another's path leads one into Paradise; to quench the thirst of a dog entitles one to enter Paradise; and to tie a cat until he dies makes one deserve Hell-fire. Such was the mercy of his uswa, his living example. You will only be able to invite people to Islam if you follow his example.



SUMMARY
We must recognise the unique position that the Prophet must occupy in our lives as a focus of our love and obedience and as an ideal we must follow.

Our biggest challenge is to fulfill our role as ambassadors of the last Ambassador of Allah to mankind for all times. By our words and deeds, by our example of integrity and compassion, we must make our neighbours understand who Muhammad, peace be upon him, was and what his Message for mankind was.

In this process, we must be the embodiment of mercy that the Prophet was. In this way we will create a new future by making the new generation a living example of his Sunna. Then, perhaps, our presence in this world will prove a great blessing, not only for the Muslim community, but for all mankind.

`Relating to Allah's Messenger


THE Quran's major claim upon us is to put its teachings into practice for Allah demands the whole of our lives:

O you who have attained to faith! Surrender yourselves wholly unto God, and follow not Shaytan's footsteps, far, verily, he is your open foe. [al-Baqara 2: 208.]

The only way to live by the Quran is to live life as the Prophet Muhammad, may God bless him and grant him peace, lived it, for his life was the Quran in practice. His example is the surest guide to its meaning and Message. If you want to `see' the Quran then look at the Prophet's life. For, as Sayyida Aisha said, 'his conduct was nothing but the Quran.' (Muslim.)

The best way to understand the Quran and follow its Message is to learn what the Prophet said, spend hours and hours in his company, follow his footsteps and cast yourself in the mould that he left behind.

The Quran provides the essential framework for human life. But the Prophet and his Sunna provide us with the details of that framework. The manner in which that structure is to be given shape in actuality, the method to be adopted in order to live by Divine guidance, and the wisdom that enables one to rise to all occasions and live through all situations in accordance with Allah's guidance.

If you desire to know what type of person the Quran wants you to be and what type of society the Quran wants you to create, you only need to look at the Prophet's life history.

Knowing, however, is not enough. We require inner strength to follow the Quranic teachings. We need to have the real flavour of faith inside our hearts. This strength comes out of the love that a Believer must have for Allah and His Messenger. Anas, may Allah be pleased with him, reported that the Prophet said:

There are three types of people who will experience the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a human being for Allah's sake alone; and he who has as great abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into hell. (Bukhari, Muslim.)

This love is not merely the profession of faith. It is a love that supersedes all other types of love and a love that makes faith penetrate into the heart. It is through this love for God and His Messenger that one tastes the real sweetness of faith. The way to that love and the symbol of that love lies in following the footsteps of the Prophet who was commanded by Allah to say:

If you love Allah, follow me; Allah will love you and forgive you your sins. For Allah is Oft-Forgiving, most Merciful. [Ali Imran 3:31]



THE POSITION OF THE SUNNA IN A BELIEVER'S LIFE
By the time the Prophet, peace be on him, departed this world, there were thousands of people whose lives mirrored his life. He left behind a society whose every aspect carried his stamp. His guidance, his teachings, his actions and his sayings not only fashioned that society during his time, but also continued to influence it after he had died. He created a new society and led the creation of a new civilisation and culture out of the teachings of the Quran. This he did in accordance with the task given to him by Allah Himself.

O Messenger! Convey all that has been sent to you from your Lord. If you did not you would not have delivered His Message. [al-Maida 5: 67]



THE PROPHETS MISSION
Muhammad, upon whom be peace, was not simply a `Messenger' who brought a `Message'. His responsibility and his task went beyond merely conveying the word of Allah to mankind. He was assigned the duty of teaching the Book, the Law, and the Wisdom to people, purifying them and making them develop into the human beings that the Quran desired them to be.

In many places in the Quran, these duties have been explicitly mentioned. In the very first part of Sura al-Baqara, Prophet Ibrahim, on whom be peace, prayed for a new Messenger:

Our Lord! Raise up in the midst of our offspring a Messenger from among them who shall recite to them Your verses and instruct them in the Book and in Wisdom and purify their lives. Verily, You are Mighty, Wise. [al-Baqara 2:129]

In the above verse, four duties of the Prophet are mentioned:

- to convey the Message of the Quran to people;

- to instruct them in the Scripture which means the `code of law' for human life;

- to teach them wisdom, through which life can make its journey in the light of the Quranic teachings;

- to vain them in self-purification

His mission, therefore, was not merely to convey the Quran. He was designated to explain it and provide the guidance for day-to-day situations as the movement he led progressed from one stage to another.

In other places in the Quran, [ See Quran: 33: 4-5; 5: 67; 2: 151; 48: 28; 9: 33; 61: 9; 7: 157.] Allah has described his mission and duty as:

- Indhar (warning)

- Tabshir (bringing glad tidings)

- Dawa (inviting and calling)

- Tabligh (communicating)

- Tadhkir (reminding)

- Talim (teaching)

- Tilawa (conveying and propagating)

- Amr bil-maruf wa nahi anil munkar (enjoining and promoting what is good and right and forbidding and eradicating what is bad and wrong)

- Iqama (establishing the Din or way of life)

- Qist (establishing justice)

- Izhar (making Divine guidance prevail)

- Shahada (witnessing)

All these expressions pertain to the same mission, though from different perspectives and with different emphases.

The Prophet was also given the authority to make things permissible and to make things prohibited: Adopt what the Messenger gives you and refrain from what he prohibits you. [al-Hashr 59: 7.] And he had this authority from none other than Allah.

It was to accomplish these duties assigned to him that the Prophet Muhammad spent his whole life in changing people's behaviour and establishing a new society. The Quran accords him a unique position which no one else can ever have. Whoever obeys the Messenger, indeed, he has obeyed Allah. [an-Nisa 4: 80.] Those who gave their hands in pledge to you, indeed they gave their hands in pledge to Allah. [al-Fath 48: 10.]

Once the Prophet has given his decision and his judgment, no believing man or woman has any right to question, doubt, disobey, or harbour any feeling of disapproval. They must submit totally and willingly to him.

It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision. If any disobeys Allah, and His Messenger, he is, indeed, on a clearly wrong path. [al-Alazab 33: 36]

In the life of the Prophet, according to the Quran, lies the most beautiful and the most perfect example to follow:

You have, indeed, in the Messenger of Allah an excellent exemplar, for whoever hopes for Allah and the Last Day and remembers Allah much. [al-Ahzab 33: 21.]



GUIDELINES IN STUDYING THE SUNNA
One may ask where can the Sunna be found for there are so many books and traditions circulated. What the Prophet has left behind however, is not merely a record of what be did or what he said. He left behind him living human beings and a living society. It is through these living human beings and through this society that one can find the Sunna. The degree of homogeneity, conformity, and consistency that you find in this Umma, even after 1,400 years, are because of this Sunna.

You may walk into any masjid from Indonesia to Washington and you will find the rites and rituals of the formal acts of worship and the language of Prayer almost identical. You may walk into any Muslim home and you will find every Muslim eating with his right hand. Why? Because that is the Sunna left behind by the Prophet.

These examples may seem trivial but my purpose in citing them is to point out that even on the minutest of details, uniformity exists in the Muslim Umma and this is due to the Sunna. If the Sunna is given up as a source of guidance and if the Quran is separated from the Sunna, then this Muslim society that has existed for over fourteen hundred years, through many periods of severe strains and tests and tribulations, would disintegrate. It would then be relatively easy for foreign cultures and societies to assimilate it. What gives Muslim society and Muslim communities a distinct identity and colour of their own is the pattern left behind by the Prophet.



THE SUNNA IN THE CONTEXT OF WESTERN SOCIETY
Muslims in Western societies live in a culture which is `alien' in its spirit. To live in this type of culture is your own choice and your own decision. In many instances, you have no other option for the West is your home. Unfortunately, the same can be said for people living in Muslim countries since Western culture is slowly weaving its way and replacing genuine Islamic culture in these countries also.

To survive and prosper in western society requires great courage to stand up for your beliefs and ideals. You need to have a clear appreciation of the true nature of Islamic culture. The true spirit of Islamic culture lies in an understanding that the 'real' realities of life are all beyond the perception of physical senses. The beginning of Sura al-Baqara states that its guidance is for: Those who believe in al-ghayb [what lies beyond the perception of physical senses). [al-Baetara 2:4]

So all that is 'real'-Allah, His Angels, Prophethood, the Day of Judgment, Heaven and Hell - are all beyond any measure of physical testing. They all lie beyond human capability to see them, to smell them, to measure them, or to find their real situation.

Western culture as it exists and as it has spread now throughout the world, in this 'global village', has perpetuated the view that, only that which can be materially measured or found out is 'real'. Whatever cannot be measured has no value. Therefore, both Islamic and western cultures are diametrically opposed.

Once you have chosen to live in a 'Western type' society, the only source of light for you is the Messenger of Allah. He was also faced with an almost similar situation. As he came down from the cave of Hira, after his experience of receiving the light of Divine guidance, be re-entered a culture and society which were quite 'alien' to his Message. His Message began by linking the whole of life to the name of Allah. That was the starting point. All knowledge, all culture, all civilisation and all human action must be centred on one pivot and that is the name of Allah. This was a totally strange Message for the society in which he had to operate. So, we need to look at the Prophet's Sunna in the context of operating in an `alien' society and see how we can practise a genuine Islamic culture.



THE REAL MEANING OF THE TERM SUNNA
The technical definition of Sunna is all that the Prophet did, said, or approved. When the term Sunna is used, our minds are diverted immediately to the manners and morals which we are so careful to observe, while dressing and eating, walking and praying.

I have no intention of belittling the importance of these relatively minor acts that he left behind. It reminds me of a beautiful incident from his life. A man and his son came to meet the Prophet. As he came out of his house, the buttons of his shirt were open. Both of them shook his hand and went away. That was the only occasion in their lives when they came face to face with the Prophet. But, for their entire lives they always kept the buttons of their shirts open - not because it was obligatory, but once you fall in love with someone, each and every action that he does, and each and every thing that he says, becomes dear to the heart. It has to be followed.

If, however, you consider the technical definition of Sunna, and if you look at the life of the Prophet from the moment he received revelation in the cave of Hira till he breathed his last in Madina, what is it that stands out as his most dominant concern and his main activity? The most outstanding feature of his life was that every moment was spent in dawa, in inviting his fellow human beings to live in submission to their Creator. He lived

every moment of his life in purifying individuals and making them grow in their love and submission to Allah. Every moment of his life, he talked about and carried out his mission. In the streets of Makka, in the valley of Taif, on the battlegrounds of Badr and Hunayn, and to the totality of affairs of Madina - dawa was his essential concern. That was his essential Sunna.



YOUR MISSION
Dawa is the first and most important duty for Muslims today. In your daily affairs, it is the Sunna that must be uppermost in your mind and heart. It must make the greatest claim on your time and wealth.

Secondly, while living in an 'alien' culture, you have to preserve your Islamic identity - not only through rational arguments, but through emotional, cultural, and civilisational symbols. It is only the Sunna that can provide these emotional and civilisational symbols through which you will not only preserve your identity but strengthen and advance it.

Thirdly, it is the youth who must claim your major attention for that is also the Sunna of the Prophet. They were the people who had the energies and capabilities to carry the burden of his mission.

Fourthly, in a society where so many misgivings about Islam prevail, where Islam has been misrepresented and distorted so widely, your conduct must be a living example of that mercy to mankind, just as the Prophet was rahmatun lil-alamin a mercy to the worlds.

We sent you not but as a mercy for all the worlds. [al-Anbiva 21: 107.]

The Prophet Muhammad was such a model of mercy that he declared that removing an obstacle from another's path leads one into Paradise; to quench the thirst of a dog entitles one to enter Paradise; and to tie a cat until he dies makes one deserve Hell-fire. Such was the mercy of his uswa, his living example. You will only be able to invite people to Islam if you follow his example.



SUMMARY
We must recognise the unique position that the Prophet must occupy in our lives as a focus of our love and obedience and as an ideal we must follow.

Our biggest challenge is to fulfill our role as ambassadors of the last Ambassador of Allah to mankind for all times. By our words and deeds, by our example of integrity and compassion, we must make our neighbours understand who Muhammad, peace be upon him, was and what his Message for mankind was.

In this process, we must be the embodiment of mercy that the Prophet was. In this way we will create a new future by making the new generation a living example of his Sunna. Then, perhaps, our presence in this world will prove a great blessing, not only for the Muslim community, but for all mankind.

Spending in the Way of Allah


WHATEVER you give or spend in the way of Allah will be returned to you in manifold increase. Allah, the most Bountiful and the most Loving, commends:

Lend unto God a goodly loan. Whatever good you shall forward on your behalf you shall find it with God, as better and richer in reward. [al-Muzzammil 73: 20.]

Be generous, therefore, for whatever you spend on yourself is only for your temporary sustenance while whatever you spend in the way of Allah is an investment in your future for which will provide everlasting sustenance. Seek to invest in others for your own benefit with whatever Allah has endowed you.

Sadaqa or charity, of course, is not compulsory. What is obligatory, however, is Zakat, a fixed percentage of your halal or lawful savings which is meant to purify your wealth by recognising that the needy has a right over a portion of it. Indeed, the very meaning of the term Zakat signifies purification. Allah says: Of their wealth take alms to purify and sanctify them. [at-Tawba 9:103.] Furthermore: He that spends his possessions [on others] so that he might grow in purity. [al-Layl 92: 18.]

Love for worldly possessions is primarily a disease of the heart while the purpose of sadaqa is to act as its antidote or cure. Sadaqa serves as a form of dhikr to remind us that all forms of wealth come from Allah and what we possess is .simply a short term loan for which we will be held accountable when our contract expires. This loan is meant to cater for our personal needs and family needs and those of the wider society.



SPENDING ON FELLOW HUMAN BEINGS
Spending on those in need is a highly commendable form of ibada or worship. The Prophet Muhammad declared:

A generous person is close to Allah, close to Paradise, close to people, and far from Hell. However, a miserly person is far from Allah, far from Paradise, far from people, but close to Hell. Allah loves more an ignorant man who is generous than a worshipper who is miserly. (Tirmidhi.)

We should not, of course, expect any favours from those who receive our sadaqa. Neither should we expect that they will be grateful and kind to us and give something to us in return, nor should we be motivated by a desire for any other worldly reward. Concerning our attitude to giving Allah reminds us: O you who believe, make not your charity worthless by reminders of your generosity, and by causing vexation. [at-Baqara 2: 264.] Our sadaqa should be qard hasan, a loan given for the sake of Allah without expectation of profit. The Quran describes the attitude of those who give to the needy as follows:

And they feed, for the love of Allah, the indigent, the orphan, and the captive [saying], 'We feed you for the sake of Allah alone: No reward do we desire of you nor thank,. [ad-Dahr 76: 8-9.]

Their reward is sought from Allah rather than mortals. And whose gratitude and return can be greater for us than Allah's, given out of love and mercy for us?

Instead of hoping for some worldly benefit from our sadaqa, we should be grateful to those who accept our sadaqa, for they have given us an opportunity to invest our wealth in a `business venture' with Allah who has promised in return a reward `seven hundred times greater'. The parable of those who spend their wealth in the array of Allah is that of a grain, out of which grow seven ears, in every ear hundred grains. [al-Baqara 2: 261.]

Just imagine if such an investment was offered to you by a company- you would rush to put every penny you possess into it when you consider the magnitude of profit to be made. To invest in Allah's `business venture' requires the certainty of faith, which affirms that there is a `real' reward available for you to receive. Of this reward, the Quran declares: Allah has purchased of the believers their persons and their goods; for theirs [in return] is the Garden. [at Tawba 9:111.]

When a Believer attains the certainty and faith that his real reward lies in the Life to Come, his heart becomes enlarged with generosity and love for his fellow men and his giving knows no bounds. In return, Allah promises ease for him in all his efforts until he reaches eternal bliss.

Surely, your striving is to diverse ends. And for him who gives, is God-conscious and believes are the Truth -for him shall We make easy the path towards ease. But, as for him who is niggardly, behaves as if he is self-sufficient and denies the Truth-for him shall We make easy the path towards hardship. [al-Layl 92:4-10.]

The Prophet, upon whom be peace, was the most generous person in his community. It was his unique sense of generosity and affection which captivated the hearts of the people and brought them into the fold of Islam. His example was the most important form of dawa. Imam Bukhari has recorded that the close Companion of the Prophet, Jabir, testified that he never observed the Prophet refusing anyone who requested something from him. The Prophet, upon whom be peace, has himself testified: `If I had a mountain of gold, I would not like to save any of it for more than three days, except something I put aside to pay debts' (Bukhari). The magnanimity of the blessed Prophet is the example we must strive to follow.



SPENDING FOR THE CAUSE OF ISLAM
Spending on fellow human beings -family, relatives, the needy, the orphan, the destitute - is one aspect of infaq fi sabilillah or spending in the way of God. There is also another - that is, spending for the cause of Islam. When you spend for the cause of Islam, Allah adopts another manner of asking for it: Who is there who will give a loan to Me? [al-Hadid 57: 11.] Just imagine His generosity. It is His wealth, it belongs to Him. Even if He asks us for it without offering any reward, He will be justified in doing so but yet He is prepared to buy back His own property so that you may again reap its benefits and gain a noble reward.

Consider our attitude when we are asked to contribute for the cause of Islam. We are miserly. We will spend one-hundredth of what we spend on our homes, our children, our clothes and food for the cause of Islam. Sura al-Hadid goes on to invite those who clams to be Muslims to become true Believers and to give their lives and their possessions and belongings in the way of Allah. Finally, it invites Muslims to give a good loan to Allah which he will multiply many times and return with a noble reward:

One day we shall see the believing men and believing women with their Light running before them and on their right A glad tiding for you today, gardens underneath which rivers flow, therein to abide forever. This a the supreme triumph.

On that day hypocrites, both men and women, shall speak unto those Believers; `Wait for us. Let us have light from your light.' But they will be told: `Turn back and seek a light of your own.' And thereupon a wall will be raised between them with a gate in it. Inside it will be mercy and outside the wall will be suffering and punishment.

Those who will be outside will call out to those who -would be inside `Were we not with you?' To which the others will answer: Yes, indeed, but you allowed yourself to be tempted and you were hesitant and you were in doubt and your wishful thinking

deceived you until Allah's command came to pass. For, indeed the deceiver deceived you concerning Allah. And so, no ransom shall be accepted today from you and neither from those who disbelieved Your abode is the fire. It is your only refuge, and how evil a journey's end. '

Is it not time that the hearts of all those who have believed should feel humbled at the remembrance of Allah and of all the truth that has been given to them, lest they become like those who were granted revelation before and whose hearts have hardened with the passage of time, so that many of them have now become Iniquitous?

But, know that Allah gives life to the earth after it has been lifeless! We have, indeed, made Our Messages clear unto you, so that you might use your reason.

Verily, as for men and women who accept the Truth as true, and who offer up unto Allah a goodly loan, they will be amply repaid, and shall have a noble reward [in the Life to Come]. [al-Hadid 57: 12-18]

The above verses describe a vivid and graphic scene concerning the Last Day, Yawm al-Qiyama. It concerns two groups of people, those who are true Believers and those who are shaky, hesitant and doubtful in their commitment to their faith and to our Creator.

The first verse describes the group of believing men and women. They will have a Nur or Light which will be in front of them and on their right. With that Light they will journey to their destination and they will be greeted with glad tidings of beautiful gardens in which they will live forever- that will be the highest possible achievement for which they can hope.

The first point we may note is that both men and women are mentioned in the verse separately. This means that as far as the demands and duties of this world and eligibility for the rewards in the Life to Come are concerned, there is no difference between men and women. Both men and women will possess the Light for their journey.

Then, the Quran focuses the narrative on the second group, the hypocrites and miserly ones - both men and women -who will not possess the Light. Those who were niggardly and did not believe in the promises made by Allah will cry out to the true Believers for their bounty - but, it will be too late to benefit from the generosity of others. A wall will arise separating the generous ones from the miserly. The generous ones will find shelter in Allah's rahma, while the miserly ones and the hypocrites will be on the side of Allah's wrath. A dialogue will then commence between the two groups. Ibn Kathir elaborates the conversation in a very vivid manner. The miserly and the hypocrites will be saying:

`Were we not with you? Did we not go with you to the Friday Prayers? And did we not attend with you the congregations? And did we not do other things with you? Did we not fight side by side with you in the battles? So, why are you now leaving us behind?' The true Believers will reply, `Yes, indeed, you were with us. But you were with us only outwardly, with your bodies, but not with your intentions and with your commitments. And you allowed yourselves to be tempted away by these worldly things which you considered to be dearer, more valuable for you in life. You were more concerned about your families, you were more concerned about amassing wealth, you were more concerned about making life comfortable and you were more concerned about building up a good life in the world. And so, all these worldly things, once they became the medium and vehicle for taking you away from the Right Path, led you to this position. And you waited and you hesitated'.

If we reflect on the whole scene, we will find that there is mention of a gate in the wall. If we believe that all that is going to happen in the Akhira is a result of what happens today, it means that although there is a wall which separates the sincere from the insincere, and the true Believers from the hypocrites-there is always a door between the two groups that can be opened.

If, today, someone makes a decision to step inside that door it requires two things: a will and a step, and then you are inside, near the mercy of Allah. The time to walk through that door is today and not tomorrow, because tomorrow that door may not be open. But today, despite all the walls that may separate the sincere from the insincere and the generous from the miserly, the door for istighfar and tawba is open. The door for turning back is open and the door to make a decision and so become sincere to your commitment is also open.

Now is the time to commit yourself to Islam and to become sincere. You must ensure that your whole life is based on spending for the cause of Islam by giving your time, attention, heart and mind - utilising the faculties of speaking, writing, reasoning and intelligence that Allah has bestowed on you for the establishment of His Din or way of life. Only then will you attain the highest station of faith:

Never will you attain the highest degree of virtue unless you spend [freely] in the cause of Allah out of that which you love; and whatever you spend Allah surely knows it well. [Ali Imran 3: 93.]



THE SMALL CHARITY
We should never consider any charity too small or not worth doing or giving. Even meeting your Muslim brother or sister with a smiling face or giving a good word of encouragement and praise are acts of sadaqa. Adi bin Hatim has related that the Prophet Muhammad said:

Every one of you will certainly meet Allah. On the day that he meets Him, there will be no curtain between them, nor any interpreter. He shall then say, `Did I not send you a Messenger who was conveying the Message to you?' He will reply, `Certainly'. He shall then say, `Did I not give you property and show favour on you?' He will reply, "Certainly'. Then he will look to his right and see only Jahannam and he will look to his left and see only Jahannam [Then the Prophet said] Guard against the fire, even though it be with half a date. And, if anyone does not have even that much, he should do so with a good word. (Bukhari.)

Some people have so narrow a view that they cannot bring themselves round to even utter a kind and pleasant word. The Messenger of Allah has said: `Do not belittle even the smallest act of kindness, even if it were no more than meeting your brother with a smiling and cheerful face.' (Muslim.)

It will not cost a penny to say a good word, but so miserly we have may become that we are not even prepared to utter a word of kindness, praise and encouragement. It will make a lot of difference to our spouses, siblings, and neighbours - be they Muslim or non-Muslim- if we were to be loving and kind in all our inter-personal relationships.



MODES OF GIVING
Your din or way of life can be one of two types: one way of life is to look after your own self interests and the other way is to seek to improve the welfare of others, even at your own expense, in order to earn the pleasure of Allah. These are two diametrically opposed ways of thinking, behaving and living. Now the way to Allah is the way of giving. The Prophet made a comparison of the two different personalities as follows:

The case of a miser and a generous one is like that of two people who are clad in steel armour from their breasts up to their collar bones. When the generous one spends, his armour expands until it covers his fingers and his toes. When the miser makes up his mind to spend something every ring of the amour sinks into his flesh. He tries to loosen it but it is not loosened. (Bukhari, Muslim.)

Wealth and possessions are a baraka or blessing from Allah when used in a productive way to earn the pleasure of Allah. Otherwise, it can be our worst enemy, a curse. As soon as we realise that everything belongs to Allah and that the things that we are going to receive in the Akhira depend on how much we spend in the Dunya, it will become easier to give freely from our pockets. Giving and sacrificing will become a pleasure rather than a burden.

For most of our life, we work hard to earn money in order to build bank balances and to buy houses. These are all commendable acquisitions - in moderation. Remember that you may have a house with one hundred rooms, but you can sleep in only one room. You may have one hundred dresses in your wardrobe, but at any one time you can wear only a single dress. You may have one hundred dishes laid on the table, but you cannot eat more than will fill your one stomach. Even that may be difficult for you to digest. Always remember the hadith: `Self-sufficiency does not mean plenty of provisions; it means self sufficiency of the spirit.' (Bukhari.) All those extravagant things that deceive you are not worth pursuing or living for.

Say: if it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that you have gained; the commerce in which you fear a decline; or t wanwellings in which you delight are dearer to you than Allah, or his Messenger, or the striving in His Cause - then wait until Allah brings about His Decision: and Allah guides not the rebellious. [at Tawba 9: 24.]



LOVE OF THIS WORLD
I am not saying that you should not enjoy the `good things of this world'. Rather, we must work hard for them because nothing good comes without genuine effort. Abu Bakr as-Siddiq said: `Your religion is your future and your money is your livelihood: there is no good in a man with no money in his name.' We should therefore live this life fully. We should be interested in it. As Allah encourages us:

Seek, by means of what Allah has granted you, the life to come. and forget not your share of the present world; and do good as Allah has done good to you; and seek not to spread corruption on earth. [al-Qasas 28: 77.]

In addition, the Prophet informed us that wealth can also serve to increase our taqwa: `What a good helper is wealth in maintaining God-consciousness.' (Kanz al-Ummal.) He also said: `Anyone who acquires it [wealth] lawfully and spends it lawfully, for him it is the best helper.' (Muslim.)

Thus, all the good things in life must be pursued, but not the love of this world. There is no true enjoyment of the good of this world if we do not adequately prepare our home in the Next world. Umar ibn Abd al-Aziz used to repeat the following verse unceasingly: 'There is no good in the life of a man for whom Allah has appointed no share in the everlasting abode.'

The love that we should desire is the love of the Akhira: For this to be achieved, the love of Allah and His Messenger must be dearer to you than all else [al-Baqara 2: 165]. This will earn you the pleasures of this world and of the next. When the Prophet was requested by one Companion to tell him of some deeds which will make him earn the love of Allah, as well as that of other people, he replied, `Do not covet this world, and Allah will love you; do not covet what people possess, and people will love you'. (Bukhari.)

It is not the amount of money that you possess which matters in the eyes of Allah. Rather, He wants you to rid yourself of the love for that money. If a person has one pound only, but his heart is in that one pound, then he is a man of this world. On the contrary, if he has 100,000 pounds and his heart is not in those pounds and he is prepared to part with it whenever it is required, then he is not a man of this world; he is a highly spiritual man. Similarly, if you earn £10 and give £5 in charity, this is much more precious in the eyes of Allah than someone who earns £100,000 and gives £1,000. The first person has given half of his wealth while the second has given one-hundredth of what he has earned.

In the time of the Prophet, those who possessed firm conviction in Allah’s promises would bring everything they had in their homes and put it at the feet of the Prophet. It is of the Sahaba and their selfless sacrifices that the Quran says: They give preference over their own selves, even when they themselves are destitute. [al-Hashr 59: 9.]

If you truly seek the pleasures and rewards of the Hereafter, spend, infaq fi sabilillah! This is one of the most effective ways of ridding ourselves of the love for the Dunya and acquiring a love for the Hereafter. It is indeed an important instrument of tazkiya as the Quran declares:

And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden high and fertile: heavy rainfalls on it, but makes it yield a double increase in harvest. [al-Baqara 2: 265.]

While spending in the way of Allah, you must give as much as you can give, but do so with moderation. The Quran exhorts us to be like those who are neither extravagant nor niggardly in spending but keep a balance between the two. [al-Furqan 25: 67.]

There are also two important things you must take care to avoid when giving to those in need. One is that of kibr or pride and the other is riya or show. Giving with pride in your heart and actions will only consume your good deeds while spending to seek the attention of others will corrupt your pure intentions and make your actions worthless in the eyes of Allah.

The battle to part with what you possess is one that you will experience each day until your meeting with your Lord. It is an ongoing war between the temptations of this world and our conviction in the rewards of the Akhira.

This world is filled with beauty and attractions but the Akhira is filled with beauty unimaginable. The Quran has made a comparison between both worlds.

Alluring has been made for people the love of desires for women, and children, and heaped up treasures of gold and silver, and horses of high ranks, and cattle, and farms. But all that may be enjoyed only in the present life - whereas, the best resort is with Allah. Say: Shall l tell you of better things than these [earthly joys]? For the God-conscious there are with their Lord, gardens through which waters flow, therein to abide for ever, and pure spouses, and Allah's good pleasure. [Ali Imran 3: 14-15.]



FORGIVING OTHERS
Sadaqa also has no value without love and sympathy. The Quran states: Kind words and the covering of faults are better than charity followed by injury. [al-Baqara 2:263] Those who are generous forgive people for their mistakes. The Prophet reminded us: 'If one gives charity it does not diminish his wealth; if one forgives others, Allah bestows more honour on him; and if one humbles himself for Allah's sake, He exalts him higher.' (Muslim.) The Quran also mentions both giving and forgiving together: And compete with one another for your Lord's forgiveness and a Paradise as vast as the heavens and earth prepared for the God-fearing, who give generously whether in times of plenty or in times of hardship, and hold in check their anger, and pardon their fellow human beings; Allah loves such doers of good. [Ali Imran 3:133-134]

Spending in the way of Allah is closely related to controlling anger and forgiving people. All come from a big heart. The Prophet said: `Two of the qualities which Allah loves are gentleness and endurance.' (Bukhari.) When your heart becomes big enough to forgive the faults of others, Allah has promised for you the reward of Janna.

The wronged one who endures with fortitude and forgiveness indeed achieves a matter of high resolve. [ash-Shura 42:43]



SUMMARY
Whatever you can give, spend. Spend on your family and those in need. but be even more generous in spending for the cause of Islam. Remember that the time to commit yourself to Islam is now. Utilise all the resources at your disposal: time, attention, heart and mind, faculties of speaking, writing, reasoning and intelligence that Allah has bestowed on you for the establishment of His Din. Do not let the love of this world beguile you. Be forgiving and accommodating to your fellow human beings if you want to earn the forgiveness and mercy of Allah.

May Allah enable us to detach ourselves not from this world, but from the love of this world. May He help us to spend of that which He has bestowed on us for out own benefit.

`Relating to Allah's Creation


ALLAH has laid down certain rights and duties between people and between all of His living creation. Parents and children, wife and husband, brother and sister, neighbours, Muslim and non- Muslim, employer and employee, even animals are all included in this wide range of rights and obligations. In this interdependent world, every person is responsible for those under his care. The Prophet Muhammad said:

Every one of you is a shepherd and every one of you is responsible for his flock. A ruler is shepherd over his people and he is accountable for their welfare. A man is shepherd over his family and he is accountable for their welfare. A woman is shepherdess over her husband's household and children and she is accountable for their welfare. A man's servant is shepherd over his master's property and he is accountable for it. Be careful! All of you are shepherds and all of you shall be accountable for your flocks. (Bukhari, Muslim.)

The Quran also informs us that we must be compassionate with each other and generous in our giving:

Worship and serve Allah alone and make no gods beside Him; and do good to your parents, relatives, the orphans, the needy, the neighbour who is a relative, the neighbour who is a stranger, and the companion by your side, and the wayfarer, and those you rightfully possess; for Allah does not love the proud and boastful, those who are niggerdly and urge others to be niggardly. [an-Nisa 4:36-37]

The injunctions of the Sharia or Islamic moral and legal code relating to rights and duties are usually divided into two categories: the rights of Allah together with our duties towards Him and the rights of Allah's servants together with their duties towards mankind. This classification is meant to simplify our understanding of our obligations but the Prophet Muhammad, peace be upon him, taught us that Allah would Himself be claimant on behalf of those whose rights have not been honoured on the Day of Judgment. A hadith qudsi states:

The Messenger of Allah said: Allah will say, `Son of Adam, I fell ill but you did not visit Me.' He will say, 'O Lord, and how could I have visited you! You are the Lord of the worlds!' He will say, 'Did you not know that My servant so-and-so had fallen ill and you did not visit him? Did you not know that if you had visited him you would have found Me with him?'

`Son of Adam, I asked you for food but you did not feed Me'. He will say, 'O Lord, how could I have fed You! You are the Lord of the worlds!' He will say, 'Did you not know that My servant so-and-so had asked you for food and you did not feed him? Did you not know that if you had fed him you would surely have found Me with him?'

`Son of Adam, I asked you to give Me drink but you did not give Me'. He will say, `O Lord, how could I have given You drink! You are the Lord of the worlds!' He will say, `My servant so-and-so had asked you to give him drink and you did not give him. Had you fed him you would surely have found Me with him.' (Muslim.)

So, Allah regards the rights and duties that He has defined between His creation as His rights and duties. The Messenger of Allah has said: `All creatures are Allah's family; and Allah loves most those who treat his family well and kindly.' (Bayhaqi)



THE REGISTERS OF DEEDS
In a hadith narrated by Sayyida Aisha, the Prophet said that all the deeds that we perform are written down in three registers:

- One register contains the deeds of those who have associated partners with Allah. Allah will not forgive those who commit ,shirk or polytheism. He forgives all sins except shirk.

- The second register contains those deeds that Allah will not forgive, unless they have been compensated for. These are the ones between fellow human beings.

- The third register contains the deeds about our personal duties to Allah. They are the deeds between man and his Creator like Salat and Sawm Allah determines whether they are forgiven or not.

The second register of deeds is especially important for us to consider because there is no Divine pardon in cases where personal rights have been violated. Forgiveness can only come from the person concerned - either directly or when Allah makes it possible for that person to grant a pardon. The Prophet Muhammad said in this regard:

Whoever is guilty of doing some wrong against a fellow human being, whether in regard to his honour or anything else, he should obtain his forgiveness before the Day of judgment, when there will be no money to pay for it. If he has any good deeds to his credit, they will be taken away from him to the extent of his wrongdoing. And if he has no good deeds, the sins of the wronged-one will be taken and put on him. (Bukhari.)



OBLIGATIONS T0 YOUR FAMILY
Your first obligation after satisfying your personal needs is to your family: O you who believe! Save yourself and your family , from a fire whose fuel is men and stones. [at-Tahrim 66: 6]

Fulfillment of your responsibilities towards your family is certainly an onerous task which requires a considerable amount of effort and time on your part. This task can be made easier, more rewarding and indeed more satisfying if you are careful in following the guidelines set out by the Prophet in the selection of your marriage partners.

When choosing your prospective spouse, ensure that you check your niyya or intention. Remind yourself that in seeking to get married you are fulfilling an obligation [an-Nur 24: 32-33], and in so doing you are also following a very strong tradition of the Prophet. Imam Bukhari narrated that the Prophet strongly advised all young people who possess the means to get married, to do so. Marriage will in turn assist you in safeguarding your chastity and hopefully, increase your iman and commitment to Islam. The Prophet further commented on the benefits of a blessed marriage as follows: `Whoever is granted a righteous wife by Allah, Allah has helped him in half of his faith. So let him fear Allah in the remaining half.' (Tabarani.) This exhortation, of course, applies equally to both men and women.

Your choice of spouse should be based foremost on the merit of taqwa. Take time to make the best choice, for this too, is an investment in your future and that of your `future' children, insha'Allah Accordingly, the Messenger of God said:

Do not marry women for their beauty, maybe their beauty will lead them to destruction; and do not marry them for their wealth, maybe their wealth will cause them to become haughty. But marry them for their taqwa (piety). A wide-nose, clumsy slave woman who possesses faith is better [than the above categories]. (Ibn Majah.)

Look for a partner who will bring comfort to your eyes, one who has a pure heart and one who will encourage you and participate in your dawa work [ar-Rum 30: 21]. In this way, not only will you benefit from the baraqa or blessing of Allah in your dawa efforts, but your home will also be filled with the Nur of Allah and become a source of inspiration for your efforts [al-Araf 7: 189]. For this reason, we are told in the Quran that the Ibadur Rahman or true Servants of the Most Gracious, make the dua:

Our Lord, grant us in our spouses and children comfort to our eyes. And make us exemplary to the God-fearing. [at-Furqan 25: 74.]

Having chosen the most suitable spouse, remember that your responsibility to yourself and to your family has not ended. Rather, your obligations in this regard have just started. You must follow the Prophet and be the best uswa or example to your family. Sayyida Aisha, the Prophet's wife, narrated that he said: `The best of you is he who is best to his family, and I am the best among you towards my family'. (Tirmidhi.)

Within the family, both husband and wife have different but equal roles to play. Both parties must complement each other in the fulfillment of their responsibilities: They are garments for you while you are garments for them [al-Baqara 2:187].

To further deepen the love and to improve communication between members of your family - spouse, children, parents - you should aim to establish the following three activities in your home.

- Firstly, perform some of your daily Salat collectively with your family. The Prophet said that, `when you have finished your [Fard] Prayer in the masjid, you should offer the rest of your Prayer at home for Allah will bless your home because of your Prayer.' (Muslim.)

- Secondly, establish an usra or family circle to study the Quran with your family. The Quran alludes to reading of the Quran in families and in homes in the following verse: And remember that which is recited in your houses of the Revelations of God and the Wisdom. [al-Ahzab 33: 34] You should aim to hold these sessions at least twice weekly, if not more regularly. Remember that the first recipients of the Message of the Quran were the members of the Prophet's household. They were the ones he paid most attention to in the early phase of his mission in Makka. So, you also must ensure that you spend adequate `quality' time in educating and training your family.

- Thirdly, develop the habit of having meals with your family. This will also provide a golden opportunity to interact with everyone, discuss family matters and reflect upon issues of the day.

Finally, to ensure that your home is a place of comfort and relaxation, you need to manage the stress in your life by adopting a balanced approach to living. Some degree of stress is inevitable and good. It keeps you aware and responsive. However, too much stress can damage your health, your relationships, and your ability to work for the sake of Allah. If you are taking your daily work stress to your home, then you may be disrupting one of the most important sources of your well being. You must continually evaluate yourself by sitting with your family and discussing your performance. Discuss the responses to the following points with your family:

- The time I spend at work or in studying does not prevent me from having good communication with my family

- My family is aware of what I want to achieve in my job, my studies and my life.

- Most of my time at home is not spent in working or studying at the expense of interacting with my family.

- I adequately participate in family matters so that in future I will not be guilty of neglecting my family.

- My time is balanced among my family, masjid, personal obligations and among non-Muslims.

- My morality is the same at home as it is at school, work, the masjid and among non-Muslims.

- My family means more to me than worldly possessions and accomplishments.

- I keep an open mind when I consider how my decisions will affect my family.

- I am involved with all my family members and I try to share in their areas of interest.

- It is easy for me to relax when I leave my work or my studies. I appreciate the beauty that Allah has placed around me. [ Islamic Horizons, Indianapolis, February 1985, P. 12]



OBLIGATIONS TO YOUR CHILDREN
As a parent, you must treat your children with love and kindness. The Prophet Muhammad said, `He does not belong to us, Muslims, who is not kind to our young and does not respect our old'. (Tirmidhi.) Indeed, if people were to observe this single hadith in their inter personal relations, many of the evils and discords that plague society would be removed.

Each child has the right to a good name, good character, good training, a quality education, and to be married to a suitable and compatible spouse. The Prophet further emphasised, `No father can give a better gift to his children than providing them with a good education'. (Bayhaqi.)

Within the family, both mother and father have important roles to play in the growth and development of their children. But, mothers have an even more important role because they are the real teachers. The love and attention they can provide, the father cannot match. The father, of course, has to contribute as much as he can in spending quality time with his children and being the best role model for them. But, the real training will come primarily from the mother's affection, compassion, example and teaching.

We must also treat all of our children with the full care and attention that they deserve, be they male or female. However, in contemporary times, and a similar situation existed in the time of the Prophet, parents seem to give preferential treatment to their sons. This is why the Prophet has told us that we have a special obligation to our female off spring. Ibn Abbas, may Allah be pleased with him, narrated that he said:

Anyone who looks after and brings up three daughters, or sisters, educates them well, treats them with compassion, until Allah makes them self-sufficient, Allah guarantees him Paradise.' A man asked. `Suppose there are only two?' He said, Yes, two as well.' People said, And if there be only one?' He said, `Yes, even if there is only one. (Sharh al-Sunna.)

This is how he emphasised the rights and obligations towards our children with special regard towards our daughters. This is something we must consider carefully.



OBLIGATIONS TO YOUR PARENTS
After your obligations to Allah, your parents have the greatest right over you. You should treat them with love, kindness and respect. Your Lord has decreed that you shall serve none but Him, and do good to your parents. Should one or both of them reach old age with you, never say 'Ugh' to them, nor scold either of them; but speak to them kindly and respectfully. [al-Isra 17: 23]

After every Prayer you should make dua for their well being. The Quran says, spread over them the wings of humility and mercy and say, My Lord, have merry upon them, as they raised me up when I was little. [al-Isra 17:24]

Even if your parents are non-Muslims and they insist on you participating in that which is unlawful, you still have an obligation to treat them with goodness and kindness. Remember that their cultural background may not make them easily receptive to your new faith. So, the best way you can present Islam to them is to become a loving, obedient and caring child. Your uswa or example to your parents should also reflect the message of the Quran and the conduct of the Prophet Muhammad. The Quran explains the attitude we must adopt as follows:

And We enjoined upon man goodness towards hiss parents: his mother bore him by bearing strain upon strain, and his weaning takes two years. Hence, be thankful to Me and to your parents. With Me is the end of all journeys. Yet, should they endeavour to force you to make gods beside Allah, of whom you have no knowledge then do not obey them. But, even then keep them company in this world's life with customary good behaviour, but follow the faith of those who turn towards Me. [Luqman 31: 14-15.]

Hadith literature is also filled with many accounts and guidelines concerning the manner in which we should treat our parents even if they are non-Muslims. In one account, Asma, may Allah be pleased with her, recorded the advice of the Prophet when she turned to him, being unsure about the manner in which she should treat her mother who was still a non-Muslim:

The mother of Asma, the daughter of Abu Balr, was still a polytheist when she came to visit Asma during the time of the Muslims' peace treaty with the Quraysh. Asma asked the Prophet, `O Messenger of Allah, my mother has come to see me. Should I receive her and treat her with all the affection that is her due?' He said, `Yes, treat her with full affection.' (Bukhari. Muslim.)



OBLIGATIONS TO YOUR FELLOW MUSLIMS
Ukhuwwa, brotherhood in Islam, is primarily an ideological bond that binds Muslims to each other. [al-Hujurat 49: 10.] The Prophet said: `The strongest link of faith is to love someone in order to gain the pleasure of Allah and to hate someone for the sake of Allah'. (Ahmad). This relationship with your brother or sister should be based on the following:

- Sincere Advice: You should give nasiha or sincere advice and counsel and you should also wish your brother well. A hadith states that `[The essence of] Din or religion is nasiha.' (Muslim.) True iman cannot be attained `until you love for your brother what you love for yourself.' (Bukhari, Muslim.) The Prophet also said: `The Believer is a mirror to a Believer, and the Believer is a brother to a Believer. He removes his injuries from him and protects him in his absence.' (Tirmidhi.)

- Self-sacrifice: You should give preference to your brother's welfare over your personal needs. The Quran records the attitude of true Believers: But [they] give preference over themselves, even though poverty was their [own lot]. [al-Hashr 59: 9.]

- Justice: The Quran declares: Allah commands adl or justice and ihsan or doing that which is best. [an-Nahl 16: 90.] You must fulfill all your obligations - moral, economic. social, and political - to all Muslims with firm and resolute justice.

- Doing that which is best: If adl is considered the foundation of your relationship, then, ihsan is its perfection. Ihsan demands that you do even more good to your brother. Additionally, if your brother does some wrong you must respond to the brother and his actions in a positive manner. The Quran advises: The good deed and the evil deed cannot be equal. Repel [the evil] with that, which is better. Then he, between whom and you there was enmity, [will become] as though he was a close friend. [al-Fussilat 41: 34]

- Mercy: In the Quran, Allah has used the term rahma or mercy to depict the relationship between Muslims: Muhammad is the Messenger of Allah; and those who are with him are strong against unbelievers, [but] full of compassion [ruhama] among themselves. [al-Fath 48: 29]. The Prophet also taught us: `He who shows mercy, Allah will shower His mercy upon him. Be merciful to the people of this world so that the One above will show mercy on you.' (Abu Dawud.) He also said: `The Believers in their mutual love, compassion and sympathy are like one body: when one of its parts suffers from some illness, the rest of the body shares its suffering with sleeplessness and fever'. (Bukhari, Muslim.)
: In the Quran, Allah has used the term rahma or mercy to depict the relationship between Muslims: Muhammad is the Messenger of Allah; and those who are with him are strong against unbelievers, [but] full of compassion [ruhama] among themselves. [al-Fath 48: 29]. The Prophet also taught us: `He who shows mercy, Allah will shower His mercy upon him. Be merciful to the people of this world so that the One above will show mercy on you.' (Abu Dawud.) He also said: `The Believers in their mutual love, compassion and sympathy are like one body: when one of its parts suffers from some illness, the rest of the body shares its suffering with sleeplessness and fever'. (Bukhari, Muslim.)

- Forgiveness: Your heart should be filled with forgiveness for `anger destroys iman like poisonous medicine turns honey into waste' (Bayhaqi) The Quran also states: So, pass over [their faults] and ask for [Allah's] forgiveness for them. [Ali Imran 3: 159.]
: Your heart should be filled with forgiveness for `anger destroys iman like poisonous medicine turns honey into waste' (Bayhaqi) The Quran also states: So, pass over [their faults] and ask for [Allah's] forgiveness for them. [Ali Imran 3: 159.]

- Patience and perseverance: You must demonstrate sabr or patience and perseverance with your brother. Strive to forgive your brother wholeheartedly despite having the ability and the means to take revenge. The Quran states: But indeed if any show patience and forgive, that would be an affair of great resolution. [ash-Shura 42: 43.]
: You must demonstrate sabr or patience and perseverance with your brother. Strive to forgive your brother wholeheartedly despite having the ability and the means to take revenge. The Quran states: But indeed if any show patience and forgive, that would be an affair of great resolution. [ash-Shura 42: 43.]

- Reliance and appreciation: Your brother must be able to count on you in times of need. You should share in the pain of his adversity and the pleasure of his prosperity.: Your brother must be able to count on you in times of need. You should share in the pain of his adversity and the pleasure of his prosperity.

There are also certain things that you should consider in order to preserve the relationship with your brother and to prevent its disintegration. These include:

- Respect for his rights. [al-Baqara 2:229]

- Respect for the value of his life. [an-Nisa 4: 93]

- Being careful with your language ensuring that you do not use abusive language or words that will offend him. [al-Hujurat 49: 11]

- Ensuring that you never backbite or slander him. [al-Hujurat 49:12.]

- Ensuring that you never embarrass him, belittle him, cast suspicion on him, ridicule him or go in search simply to expose his faults. [al-Hujurat 49:11.]

- Ensuring that you do not hurt or harm him in any way; and finally never become jealous of him. [al-Falaq 113: 5.]

You can also make the relationship with your brother stronger by:

- Maintaining his honour and prestige. Participating in his pain and sorrow.

- Offering criticism and sincere advice to him; meeting him regularly.

- Visiting him when he is ill and making dua for his speedy recovery.

- Meeting him with love and a cheerful disposition; greeting him with words of peace.

- Embracing and shaking his hand on meeting him.

- Calling him by the best of names.

- Inquiring about his personal matters and expressing your concern and offering your assistance.

- Offering him gifts to express your love and closeness.

- Expressing your gratitude to him regularly.

- Sharing a meal with him whenever possible.

- Making dua for him regularly.

- Responding to him with love and affection.

- Always striving to settle your disputes with him in an amicable manner; being willing to forgive him.

Finally, always keep before you the verse of the Quran:

The Believers, men and women, are protectors of one another: they enjoin what is just and forbid what is evil: they observe regular Prayers, practice regular charity and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in power, Wise. [at-Tawba 9: 71.]



OBLIGATIONS OF EMPLOYERS AND EMPLOYEES
As an employer, you have an obligation to care for your staff; provide the most suitable working environment; and ensure that they are fully compensated punctually, for all their services rendered: 'Give the labourer his wages before his sweat dries'. (Ibn Majah.) The Prophet also said that one of the persons he shall be against on the Day of judgment is the man who does not pay the right wages to his employees after their labours.

As an employee, you must perform your job with diligence and proficiency. `Verily, Allah loves that when anyone of you does a job he should perfect it' (al-Bayhaqi.) The Quran also declares: Work because Allah, the Prophet and the Believers will witness your work [at-Tawba 9: 105.] Know that the best food is that which comes from your own efforts: `No one eats better food than what he earns by the labour of his own hands'. (Bukhari.)



OBLIGATIONS TO YOUR NEIGHBOURS
Neighbours have rights, be they Muslims or non-Muslims. The Prophet of Allah said: `He is not a true Believer who eats his fill while his neighbour is hungry'. (Bayhaqi.)

Thus, the quality of your Din and fate in the Akhira will also be determined by how well you fulfill your obligations towards your neighbours. In a hadith narrated by Abu Hurayrah, may Allah be pleased with him, a man said:

`O Messenger of Allah, such and such woman has a reputation for engaging very much in Prayers, Fasting and Almsgiving, but she hurts her neighbours with her tongue quite often.' He said, `She will go to Hell.' Then he said, `O Messenger of Allah, such and such woman engages in only a little Prayer, Fasting and Almsgiving and gives just a few pieces of cheese in charity, but she does not hurt her neighbours with her tongue'. He said, `she will go to Paradise.' (Ahmad, Bayhaqi.)

The Quran defines the neighbour in a very wide sense. [an-Nisa 4: 36-37.] One class of neighbours is our relatives. Another class are those who are not our relatives and the third class of neighbours are those who sit with us, even for a few minutes. This third class of neighbours is a very wide group and includes those who sit by your side. If you are travelling in a taxi, bus, train or aeroplane the person who is sitting by your side is your neighbour. If you are in the office, your co-worker is your neighbour. If you are at school, your classmate is your neighbour. The Prophet gave a comprehensive account of our duties towards our neighbours when requested to do so by one of his Companions:

If he asks for a loan, you should give him a loan; if he wants your help, you should help him; if he be sick, you should go to see him; if he be needy you should try to fulfill his need; if he gets good news, you should congratulate him; if ,any calamity befalls him, it is your duty to console him; if he dies, you should attend his funeral; you should not raise your walls to such a height that they obstruct the ventilation of your neighbour's house, even if he is willing; do not tantalise your neighbour with the smell of your delicious food unless you send a portion of it to him; if you bring fruit into your house then send some to your neighbour; otherwise, keep it hidden from your neighbour, and you should also be careful that your children do not take some out, else the children of your neighbour may feel disappointed. (Tabarani.)

Among the rights of your neighbour is that his life, property and honour must be protected. Violation of any of them is haram or unlawful. His life is inviolable. To kill someone - be he Muslim or non-Mushin - is such a great crime that if someone commits first degree murder Allah says that person will live in Jahannam forever and ever. Of course, if the death was accidental, one can pay compensation to the victim's family.

Remember that the life of a non-Muslim is as important as that of a Muslim. The Prophet Muhammad said that `One who kills a non-Muslim whose protection is pledged will never smell the fragrance of Janna, even though it reaches as far as 40 years distance'. (Bukhari, Muslim.)

So the life of the non-Muslim is also inviolable, as is his property and his honour. All must be respected and safeguarded. This is especially important for us to consider because we live in a multi-cultural and multi-religious society and, unfortunately, there are many misconceptions prevailing among Muslims about the extent of their obligations towards non-Muslims. The Prophet himself used to pay special attention to the needs of non-Muslims even when there was poverty, hardship and difficulties in the Muslim community.



THE RIGHTS OF ANIMALS
Animals have rights, for all of Allah's creatures comprise His `family'. Sahl ibn Amr narrated that once the Messenger of Allah, passed by a camel who was so emaciated that his belly seemed to have disappeared. He said, `Fear Allah regarding the animals who cannot speak. Ride on them while they are healthy, and eat of them when they are healthy'. (Abu Dawud.)

A famous hadith says that `a woman was punished and thrown into Hell-fire on account of her cat. She kept it tied up till it died of hunger: she neither gave it something to eat nor drink, nor let it go so that it could eat things on earth'. (Bukhari, Muslim.) The Prophet also said:

'Forgiveness was granted to a prostitute! She came upon a dog at the mouth of a well, which was panting and was about to die of thirst. She took off her leather sock, tied it with her headscarf and drew some water from the well for the dog. It was for this act of kindness that she was forgiven her sins.' When asked, 'Are we rewarded even for good we do to animals?' he replied, 'Reward is given for good done to any living creature.' (Bukhari, Muslim.)

If Allah commands us not to treat animals in this way, you can well imagine the extent of our obligations exhibited by someone, the dearer that person is to Allah.



SUMMARY
All creatures are Allah's family; and Allah loves most those who treat His family well and kindly. Our responsibility to others is especially important for us to consider for there is no Divine pardon in cases where personal rights have been violated.

Your primary obligation after satisfying your personal needs is towards your family. Indeed, after Allah, your parents have the greatest right over you. Fulfill your obligations towards your spouse and treat your children with love and kindness.

When it comes to the obligations to your fellow Muslims, know that the strongest link of faith is to love someone in order to gain the pleasure of Allah.

As an employer, know that you have an important responsibility towards your employees. Similarly, as an employee, you must perform your work with proficiency.

Your fate in the Akhira will also be determined by how well you fulfill your obligations to your neighbours be they Muslims or non-Muslims. The Prophet used to pay particular attention to the needs of non-Muslims even when there were difficulties in the Muslim community.

Animals have rights for all of Allah's creatures comprise His `family': `Fear Allah regarding the animals who cannot speak. Ride on them while they are healthy, and eat of them when they are healthy.'

May Allah enable us all to fulfill our obligations to the members of His family.

CHAPTER SEVEN: Meeting Allah


THE most important questions in life are those that deal with the meaning and purpose of man's existence. The Quran explains that the human being has been placed on this earth to utilise his enormous potential to conduct himself in a manner which will fulfill his purpose in life.

It is He who has created death and life that He may test which of you is best in deed. [al-Mulk 67: 2.]

The Quran further explains that man's role on earth is to live as his Creator desires him to live: in surrender and worship to Him alone. This is not because Allah in any way needs his worship, but because man needs to worship only his Creator and none else so that his own nature is not perverted and corrupted, and so that he does not live in opposition to his intrinsic character. Only by so living will his earthly life be set on the right path and prosper, bringing him peace and happiness.

I have not created jinn and men except to serve Me. I desire of them no provision; neither do I desire that they should feed Me. Surely God is the All-provider; the Possessor of Strength, the Eternal. [adh-Dhuriyat 51: 56-58.]

Man, with no 'mentionable' history before birth, has been given the faculties of hearing and seeing, [ad-Dahr 76: 2] two eyes and a tongue, and a pair of lips, [al-Balad 90: 8-9] as well as the capacity to reason and discern between right and wrong in using his freedom of will.

Given freedom of will, judgment is inevitable. The human being must give an account of his conduct and must face the consequences of how he lives his life. Obviously, to be judged fairly, this judgment must be made only after his earthly life has come to an end, and only by the One who gave this life, who knows everything, and who is All-powerful and All-just. Only then can he be judged fairly, and duly rewarded and punished, for everything-from his innermost thoughts to the consequences of his conduct that extend far and wide, and beyond his life for generations to come.

What, did you think that We created you in mere idle play, and that you would not be returned to Us? But, high exalted is God, the King; the True! There is no god but He, the Lord of the Noble Throne. [al-Muminun 23: 115-116]

A person's ultimate destiny, therefore, lies in the Life to Come, in the Akhira Everyone will be judged there by due process of justice, fairly and equitably, mercifully and kindly. No one will be wronged or dealt with unjustly even by an atom's weight.

Surely God shall not wrong so much as an atom's weight. [an-Nisa 4: 40.]

This as only what you had sent forth, you are being recompensed only for what you had done before. [al-Kahf 18: 49]

Thus, everything in our lives is being recorded. Even the smallest of incidents will be replayed before our eyes on the Day of Judgment. That Judgment will be final and one from which there will be no escape. Paradise will be the reward for excellence in doing good, while Hell-fire will be the penalty for those who were ungrateful and indulged in evil:

The parable of the Paradise promised to those who are conscious of God [is that of a Garden] through which running waters flow: [but, unlike an earthly garden,] its fruits will be everlasting, and [so will be] its shade. Such will be the destiny of those who remain conscious of God -just as the destiny of those who deny the truth will be the fire. [ar-Rad 13: 35]

The delights and pleasures of the Hereafter, as well as, the penalty for those who condemn themselves to darkness and the wrath of Allah are described in such great detail in the Quran that almost one quarter of it is related to the Akhira. This is what the Prophet came to convey and this is what instills meaning and purpose to our lives.



THE OBJECTIVE OF LIFE
When the lifestyle of one who is working solely for the material gains of this world is compared with that of a person who is striving for the everlasting rewards of the Hereafter, there is seemingly very little difference. In both cases, each person is seen to be striving to maintain a quality life. The Quran, however, states that the two parties are far from equal: Is then the one who believes equal to the man who is a transgressor and wicked? Not equal are they. [as-Sajda 32: 18.]

It is clear that the non-believer, limited to himself and feeding upon his own desires cannot, compare with the true Believer. The non-believer may find that all his worldly desires are fulfilled, but his accomplishments will only bring temporary satisfaction;

To him who desires only this fleeting life, We grant him only here and only as much as We please, only to whomever We will: but in the end We consign him to Hell. [al-Isra 17: 18.]

The true Believer on the other hand, may achieve worldly gains but he realises that true contentment will only come when the ultimate reward of Paradise and the pleasure of his Lord is achieved.

Verily, that which is with Allah is best for you, if you, but knew all that which is with you is bound to end, whereas all that which is with Allah is everlasting. [an-Nahl 16:95-96.]

This understanding of life and its true objective is the secret of the believer's strength and support. This makes him the most powerful and resourceful person to walk upon the earth, The Quran continues in Sura al-Isra:

But, as for those who desire the life to come, and strive for it as it ought to be striven for, and are true Believers- they are the ones whose strivings find acceptance and reward. [al-Isra 17: 19.]

Start, then, to prepare for the Akhira today! Why waste your time and energy on what will perish when you can use the same to earn the delights and pleasures of the life to come? Everything you have must be put forward as an investment for that life, but you must keep in mind that the investment is not the objective. All that Allah has bestowed on you -body, mind, faculties and property -are valuables for investment, but the real objective is to earn the pleasure of Allah and the rewards of Janna.

Remember that your personal destiny and, therefore, the end of all your life's pursuits, lie in the Akhira, but the road to that destiny lies in Dunya, in this world. Indeed the achievements made during the time of the Prophet were the results of full participation in this world - neither withdrawing nor retiring from it - for the sake of the Life to Come. The Prophet and his Companions planned for this world as though they were going to stay here forever but equally they sought the rewards of the Hereafter as though death was close at hand. It is this delicate balance that you must strive to achieve in your approach to life. The Prophet Muhammad said:

This Din or way of life is easy. But if anyone overdoes it, it gets the better of him. So keep to the right course, approximate to perfection, rejoice, and ask for help in the mornings, the evenings, and some of the later part of the night. (Bukhari.)



THE REALITY OF THE HEREAFTER
For those who sat and listened to the Prophet, the Hereafter became almost a living reality to the extent that they could almost visualise it with their own eyes. On some occasions, during the Prophet's descriptions of the Akhira, they observed him going forward as if to grasp something while on other occasions he would withdraw as if to save himself. When questioned about those unusual movements the Prophet explained that as he spoke, he saw the fruits of janna in front of him. He reached out wanting to seize some so that he could show them. He said that, had he done so, it would have provided enough food for the entire world in all times to come. Similarly, when he withdrew, he saw the Hell-fire in front of him and wanted to save himself from it. It was this and other similar experiences witnessed by the Sahaba which were responsible for reforming their lives so completely that all their morals, manners, activities, goals in life - indeed, their entire purpose of existence - was determined by their awareness of their meeting with Allah. It is this reality and conviction in our ultimate fate - repeatedly emphasised in the Quran and in the life example of the Prophet - that we must continuously refer to for inspiration in conducting life's activities.



THE CERTAINTY OF DEATH
Allah has created everything with a fixed life span. The Quran states: It is not given to any soul to die save by Gods permission, and at an appointed time. [Ali Imran 3: 145.] Indeed there is no certainty in life except death. Every soul will taste death. [Ali Imran 3:185.] Not only is death itself inescapable, but the place and the very day and hour of death have been forever fixed: No person knows what he will earn tomorrow and no person knows in what land he will die. [Luqman 31: 34.] When the time arrives they cannot tarry a single moment nor can they go ahead. [an-Nahl 16: 61.]

In death, we are compelled to return to God. In life, however, we can choose to draw closer to God voluntarily by living our lives according to His will. In this way, we have the opportunity to meet Allah and gain His pleasure even before we leave this world.

Those who fail to use the bounties of Allah to earn His pleasure during this life, will forever regret their mistakes for the cessation of life brings the cessation of opportunities for redemption and salvation, as the Quran warns:

When death comes to one of them, he says, My Lord, let me return, let me return to life, so that I may act righteously in whatever I have left behind"Nay, it is but a meaningless word he utters; for behind them now is the barrier of death until the day they shall be raised up. Then, when the Trumpet will be blown, no lies of kinship will remain between them that day, neither would anyone be able to take care of another. Then, they whose weight of good deeds is heavy in the balance will attain salvation. But, they whose weight is light in the balance, will have squandered their own lives. In Hell will they abide forever. [al-Muminun 23: 99-103.]



MAN'S FORGETFULNESS
Though death is certain, we tend to forget from time to time our meeting with our Lord. This forgetfulness, although part of human nature can make us stray from our true mission in life: If anyone withdraws himself from Allah's remembrance, Most Gracious, We appoint for him an evil one to be his intimate companion. [az-Zukhruf 43: 36] Forgetfulness, however, can be overcome by remembering Allah in all of life's activities, as the Quran again declares: Those who fear Allah, when a thought of evil from Shaytan assaults them, bring Allah to remembrance -whereupon, lo! They see aright. [al-Araf 7: 201.] Additionally, we are urged in the Quran to make the following supplication:

Our Lord take us not to task if we forget or make mistakes. Our Lord lay not upon us a burden like that which you laid on those before us.

Our Lord, make us not bear burdens which we have no strength to bear. Pardon us, and forgive us, and have mercy on us. You are our Lord Supreme: Help us against people who deny the truth. [al-Baqara 2: 286.]

Know that to fear death from which there is no escape is foolish. Having no fear of what is going to happen after death, though it is within our power to change it in our favour, is reckless. Allah reminds us in the Quran, Do not throw yourself into destruction with your own hands. [al-Baqara 2: 195.] For, no effort to please Allah will be left unrewarded, while every effort made to seek the pleasures of this world will come to naught. Moreover, the Prophet reminded us that nothing will go with us to our graves except our

deeds and that constant reminder of death will assist in keeping our indulgence in Dunya in perspective: `Remember often the terminator of pleasures [i.e. death]'. (Tirmidhi.) He also advised that we should take time to attend janaza or funeral prayers, as well as visit the graves of those who have made the transition into the Next-life, for these too will serve as reminders of our eventual fate: `He who expects to meet God should visit the graves for they remind us of the Hereafter'. (Muslim.)

The Prophet also wanted us that if we seek only the fulfillment of our selfish worldly desires, our lives may well become filled with frustration:

Whoever allows the world to become his biggest concern has nothing to do with Allah, and Allah will instill four qualities into his heart: anxiety which will never leave him, business which he will never be free from; poverty which he will never rid himself of, and hope which he will never fulfill. (Tabarani.)

Additionally, one of the worst punishments the Quran describes is reserved for those who remain forgetful of Allah. On the Day of Judgment Allah will not speak to them. He will not even look in their direction. In this world they will claim to belong to Allah but they are heedless of His commands. On the Day that matters most, there will be a wall between them and Allah. His mercy and His compassion will be overflowing, but not for them.

Behold those who barter away their bond with Allah and their pledges for a trifling gain - they shall not partake in the blessings of the life to come; and Allah will neither speak unto them nor will He cleanse them of their sins; and grievous suffering awaits them. [Ali Imran 3: 77.]



SEEKING ALLAH’S MERCY
The abundance of Allah's rahma or mercy will not come without pure actions. Pure actions, however, when performed, will make you deserving of Allah's mercy. This, in turn, will enable you to earn the delights of janna and His pleasure. The Quran proclaims: Call on Him with fear and longing. Surely, Allah's mercy is ever near to the doers of good. [al-Araf 7:56.] The Messenger of God also said:

`No one will be saved [from the Hell fire and admitted into Paradise] by his deeds alone.' When asked, `Not even you, O Messenger of God!', he said, 'Yes, not even me, unless Allah covers me with His mercy. So, do good deeds properly, sincerely and moderately in the morning, in the afternoon and during part of the night. Always remember moderation and always abide by moderation. Thus, you will reach your destination.' (Bukhari, Muslim.)

Be reassured that Allah is not a vengeful God, ready to punish, but rather, one who is full of mercy and compassion. He, Himself has declared: My mercy encompasses all things. [al-Araf 7: 156.] Likewise, consider, the manner in which our actions are recorded in His scale of justice, as explained by the Prophet:

Allah records the good deeds and the bad deeds thus: If anyone intends to do a good deed but does not actually do it, Allah writes it down with Him as a full good deed. If he intends it, and does it too, Allah writes it down with Him as ten to seven hundred times that good deed, or many times over. If anyone intends to do a bad deed but does not actually do it, Allah writes it down with Him as a full good deed. When he intends a bad deed and does it as well, only then Allah writes it down as one bad deed. (Bukhari, Muslim.)

Thus, as long as our actions are worthy and deserving of Allah's mercy, His mercy will not be denied to us. The Prophet has again explained:

There are one hundred parts of mercy. Allah has given only one part which is distributed among the jinn, humankind, animals and insects. It is because of this that they are kind to one another, show mercy to one another; it is because of it that a wild animal is kind to its young. But, Allah has kept ninety-nine parts of mercy with Him, which He will show to His servants on the Day of Resurrection. (Bukhari, Muslim.)



SEEKING ALLAH'S FORGIVENESS
The decision to live our lives for the sake of Allah is no guarantee that we will not forget Allah and commit mistakes for `all children of Adam are sinners, but best among sharers are those who constantly repent'. (Tirmidhi.) Imam Bukhari recorded that even the Prophet, though he was sinless, `sought Allah's forgiveness 70 times a day'. We should therefore, constantly seek the forgiveness of Allah for every single sin, small or great. Allah says:

Ask forgiveness from your Lord, then turn towards Him in repentance; He will loosen the sky over you in abundance, and He will add strength unto your strength. [Hud 11: 52.]

Seeking continuous forgiveness of Allah will assist in ensuring that our hearts and souls remain pure and wholesome. The Prophet said in this regard:

When a Believer sins, a black spot appears on his heart. But if he repents and seeks Allah's forgiveness, his heart becomes cleansed and polished. However if he continues to commit more and more sins [without seeking forgiveness, the spot continues to spread and ultimately covers all of his heart. This is the rust which Allah mentions [in the Quran]: What deeds they earn rust upon their hearts. [al-Mutaffifin 83: 14.] (Ahmad, Tirmidhi.)

Whatever the magnitude of our misdeeds, Allah is always ready to respond with an even greater amount of pardon. Therefore, never despair of the mercy of Allah, in seeking His forgiveness, even for those sins committed repeatedly: O My servants who have transgressed against themselves, despair not of Allah's mercy; for Allah forgives all sins, surely He is the all-forgiving, the Mercy-giving. [az-Zumar 39: 53.] Thus, as long as there is hope there remains opportunity for redemption and salvation. Be aware, though, that the best form of repentance involves a firm resolve to reform and do better. The Messenger of Allah said:

Remain conscious of Allah and Fear Him wherever you are, and follow a bad deed with a good deed which will wipe it out, and behave well towards people. (Tirmidhi.)



SELF-EVALUATION
The Prophet emphasised the necessary of lhtisab or self evaluation at every opportunity: `Everyone starts his day and is a vendor of his soul, either freeing it or bringing about its ruin'. (Muslim.) Umar ibn al Khattab, may Allah be pleased with him, also said in this respect:

Judge yourself before you are judged, evaluate yourself before you are evaluated and be ready for the greatest investigation.

At every Prayer time, especially in the early hours of the morning, when you are alone and can feel your own heart beating -seek forgiveness from Allah. The time of Salat al-Fajr, before the start of each day, is an ideal occasion to take account of yourself and plan for the day ahead.

Imam Tirmidhi related that the Prophet said, on the Day of judgment no child of Adam will move from the presence of God, unless he has answered the following five questions:

- In what pursuits and work did he spend his time?

- For what ends did he use his mental and physical energies?

- By what means did he earn his wealth?

- How did he spend his wealth?

- How far did he act according to what he knew was right?

These five points can serve as a useful self-analysis programme. They can assist in checking our moral motivations, God-consciousness and determination to work for the cause of Allah. This self-analysis programme, when implemented on a regular basis, will serve as an important measure of your readiness to meet with Allah.



CONQUERING FEAR OF DEATH
The Day of judgment, though it is to be feared, must also inspire in us a desire and eagerness to meet Allah. Sayyida Aisha reported that the Prophet said:

`Whoever loves to meet Allah, Allah loves to meet with him; and whoever dislikes the meeting with Allah, Allah also dislikes the meeting with him.'

I asked: `O Prophet of God, is it because of the dislike of death, for all of us dislike death?'

He said: `It is not so, but rather it is that when the Believer is given news of Allah's mercy. His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah's punishment and His displeasure, He dislikes to meet Allah and Allah dislikes to meet him.' (Muslim.)

Our eagerness and desire to meet Allah should therefore, be echoed in all our Prayers. The Prophet Muhammad used to supplicate repeatedly:

O Allah, I ask you for a soothing life after death, and I ask you for the pleasure of looking upon Your Face and for the yearning to meet You, free from suffering distress or from trial that leads one astray. O Allah, adorn us with the ornament of faith and make us guides and rightly guided. (an-Nasai.)

This desire to meet Allah will calm our fear of death, which is only a natural instinct. Even the Prophet Musa, on whom be peace, out of fear ran away when he saw his staff turning into a serpent. [Ta Ha 20: 17-24.] Fear, though, can be conquered with dhikr, doing good and keeping ever before us, our meeting with the Lord and Master of the Day of Judgment.

Whoever hopes to meet his Lord He should do good deeds and associate none other in the service of his Lord [al-Kahf 18: 110.]



SUMMARY
Preparation to meet Allah must be the purpose and ultimate goal of our existence. It is the most critical decision and resolution we must make today. This will set the course and direction of our entire lives - to live according to the Quran, as shown by that most noble of exemplars, Muhammad, upon whom be peace.

The knowledge that Allah is pleased with us will be the climax of our mission in life. This will be attained when we find Him responding, God willing, to each of us in our hour of greatest need with the reassuring and welcoming words:

O soul at peace, return unto your Lord, well-pleased, well pleasing! Enter among My servants! Enter My Paradise! [al-Fajr 89: 27-30.]