Compiled by Shawana A Aziz

As-Sunnah Islamic Newsletter Issue no 16

References: Lecture by Allama Ehsan Ilahi Zaheer (rahimahullah), Qawaaid wa-Fawaaid min al-Arabeen an-Nawawi by Shaikh Nathim Sultan, Tafseer Ibn Katheer, and others.

From among the teachings of Allah's Messenger (salallahu alaihe wa-sallam) is to keep sins a secret matter. If someone commits a sinful act which is against the Commandments of Allah, or is against the moral character, or is such an act that may cause harm to one's honor, then he should keep it a secret and seek forgiveness from Allah in the darkness of night. The Messenger of Allah (salallahu alaihe wa-sallam) said: "My entire nation is safe, except al-Mujahirin (those who boast of their sins). Among the Mujaharah is that a man commits an (evil) act, and wakes up in the morning while Allah has kept his (sin) a secret, he says: "O Fulan! Last night I did this and that." He goes to sleep while Allah has kept his (sin) a secret but he wakes up in the morning and uncovers what Allah has kept a secret!" [Saheeh al-Bukharee]

Zayd ibn Aslam narrated, 'At the time of the Messenger of Allah(salallahu alaihe wa-sallam), a man admitted that he had committed fornication, so the Messenger of Allah asked for a whip. He was brought a broken whip, so he said: "Better than this." Then he was brought a new whip…, he then said: "Lesser than this.' So, he was brought a whip that was used and had thus become soft, and the Messenger (salallahu alaihe wa-sallam) ordered that he be whipped with it (a hundred times). He then said: "O People! It is time for you to refrain from transgressing Allah's limits. He who commits some of these filthy acts (such as fornication), let him hide under Allah's cover, for whoever admits what he has committed, we will establish Allah's Book as regards him (by applying the warranted punishment for this sin)." [Musnad Ahmad]

Abdullah Ibn Masoud (radiyallahu anhu) related, 'A man came to the Prophet and said: 'O Messenger of Allah! I have mingled with a woman in the far side of al-Medina, and I fulfilled my desire short of actually having sexual intercourse with her. So, here am I, judge me according to what you decide.' Umar Ibn al-Khattab (radiyallahu anhu) then said: 'Allah had kept your secret, why did not you keep your secret?' [Sharh Muslim]

Similarly, if one becomes aware of somebody else's sin, he should keep it a secret. Allah's Messenger (salallahu alaihe wa-sallam) said: "He, who relieves a hardship of this Dunya (word) for a believer, Allah will relieve (from him) a hardship of the Day of Resurrection; he who makes easy an indebted person, Allah will make it easy for him in the Dunya and the Hereafter; he who covers a Muslim (meaning his mistakes and shortcomings), Allah will cover him in the Dunya and the Hereafter…" [Muslim]

Abdullah Ibn Umar (radiyallahu anhu) related, "The Messenger of Allah (salallahu alaihe wa-sallam) once rose above the podium and then said with a loud voice, "O those who have embraced Islam only with their tongue, while Eemaan has not yet entered their hears, neither harm Muslims, nor mock them, nor try to expose their mistakes, for he who follows (searches for) the errors of his brother, Allah will follow his errors, and he whom Allah follows his errors, He will expose him even if he was in the middle of his home." [Saheeh al-Jamee]

Imam an-Nawawi (rahimahullah) writes, 'This Hadeeth indicates that following and then exposing people's mistakes only occurs by the hypocrites and those whose Eemaan is so weak, that it did not yet fill their hearts…"

Exposing sins lead to humiliation and embarrassment, which ceases the possibility that the sinner might someday regret his mistake, seek forgiveness from Allah and purify his soul from sins because one of the things that prevent one from committing sins is the fear of humiliation. However, if the sinner knows that the people are already aware of his sins, then he does not experience the shame and distraction which he used to feel before and this might encourage him to commit sins openly!

Secondly, when sins are repeatedly mentioned in gatherings, etc. the fear of committing sins vanishes from the people's hearts. First the sin will become easy on people's tongue and gradually he, who does not feel any shame in mentioning the sin, will not find it difficult to even commit the sin. This is how, sins spread in the society!

So, if someone becomes aware of his brother's sins and realizes that nobody except him has seen him committing the sin, then he should keep the sin a secret. He should not encourage people towards sins by exposing his faults. Allah, the Exalted, has not only condemned committing sins in the Qur'aan but He has also condemned those people who mention sins in public. He said:

 "Verily, those who like that Fahishah should be circulated among those who believe, they will have a painful torment." [(24): 19]

meaning, those who like to see evil talk about them (the believers) appear. [Tafseer Ibn Katheer]

Allah says in Soorah an-Nisa (4): 148,

"Allah does not like that evil should be uttered in public except by him who has been wronged."

Ibn Abbas (radiyallahu anhu) commented on this verse, "Allah does not like that anyone should invoke Him against anyone else, unless one was wronged. In this case, Allah allows one to invoke Him against whoever wronged him…Yet, it is better for one if he observes patience." [Tafseer Ibn Katheer]

Today sins have become widespread in the society because we have forgotten the teachings of Allah's Messenger (salallahu alaihe wa-sallam), who discouraged people from revealing one's mistakes and sins as well as others. As a result, people have lost the fear of committing not only minor sins but even major sins - Moreover, we find people proudly attributing sins to themselves!!

Today, there are also many novel channels through which sins are propagated in the society; like such book, magazines and television programs that mention the crimes of others, illicit acts, and immorality under the name of creating awareness among the people. These programs which are meant to help the people against the crimes are in reality, helping the crime to spread fast in the society! Crimes, which were previously unknown to people have become common offense! It is therefore necessary for the Muslims to avoid all such avenues which may lead to the destruction of our Muslim Ummah.

Source: www.ahya.org

 From Imam ibn al-Qayyim al-Jawziyyah

There are six stages to knowledge:

1. Asking questions in a good manner.
2. Remaining quiet and listening attentively.
3. Understanding well.
4. Memorizing.
5. Teaching.
6. Acting upon the knowledge and keeping to its limits.

Fruits of Humility

One of the Salaf (Pious Predecessors) said: "Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire." It was asked: How is that? So he replied: "The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord - the Most High - due to it. He stands before Allah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness - which leads to the servant's happiness and success - to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favor from his Lord Upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further increases him in self adulation, pride and arrogance - such that this becomes the cause for his destruction."

Purifying the Heart

"There is no doubt that the heart becomes covered with rust, just as metal dishes - silver, and their like - become rusty. So the rust of the heart is polished with Dhikr (remembrance of Allah), for Dhikr polishes the heart until it becomes like a shiny mirror. However, when Dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and Ghaflah (neglecting remembrance of Allah). Likewise, it is cleansed and polished by two things : Istighfar (seeking Allah's forgiveness) and Dhikr."

Jihad Against the Self

"Jihad" (striving) against the soul has four stages:

1. To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Hereafter, except through it.

2. Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.

3. Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allah has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allah.

4. Striving to be patient and persevering against those who oppose this Dawah (call) to Allah and those who seek to cause harm - patiently bearing all these hardships for the sake of Allah.

When these four stages are completed then such a person is considered to be amongst the pious. The Salaf were agreed that a scholar does not deserve the title of pious until he recognizes and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the pious.

Trials of the Heart

Ibn al-Qayyim said, whilst commenting upon the following Hadith: "Trials and tribulations will be presented to hearts, as a reed mat is interwoven stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel; not able to recognize the good, nor reject evil, but rather being absorbed with its desires."

"The Fitna (trials) which are presented to the hearts - and which are the cause of its weakness - are: The trials relating to Shahwah (false desire) and The trials relating to Shubhah (doubt) .... so the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted."

Speaking about such trials, he said: "Hearts - when exposed to such Fitan (trials) - are of two types:

The first type: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and corrupted - which is what is meant by "an over-turned vessel. "So when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction:

(i) confusing good with evil, so it neither recognizes the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be Bid'ah (innovation); and innovations to be the Sunnah. and the truth to be falsehood: and falsehood the truth.

(ii) judging by its whims and desires, over and against what Allah's Messenger ( peace and blessings be upon him) came with being enslaved by its whims and desires and being led by them also.

The second type: a white heart in which the light of remain is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength."

Four Principles of Worship

(The Ayah): "You alone do we worship." [Surah al Fatihah 1:5] is built upon four principles: Ascertaining what Allah and His Messenger love and are pleased with, from 

(i) the sayings of the heart and
(ii) of the tongue; and
(iii) the actions of the heart and
(iv) of the limbs.

So al-'Ubudiyyah (servitude and slavery to Allah) is a comprehensive term for all these four Stages. The one who actualizes them has indeed actualized: "You alone do we worship."

(i) The saying of the heart: It is I'tiqad (belief) in what Allah - the Most Perfect - informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger ( peace and blessings be upon him).

(ii) The saying of the tongue: It is to inform and convey (what Allah has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders.

(iii) The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Deen purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs ... and actions of the limbs without the action of the heart is of little benefit if any benefit at all.

(iv) The action of the limbs: Such as Prayer and Jihad, attending the congregation and being with it, aiding those who are unable and displaying goodness and kindness to the creation, and other than this.

Source: www.islamswomen.com

From the most important principles that should be followed when building relationships with people are:

1. Correct the relationship between yourself and Allah and Allah will then correct the relationship between yourself and others.

2. Studies have proved that every individual has his own unique pattern of understanding and that patterns are usually one of the following:

   • A visual pattern, i.e. one looks at the world and deals with it from a physical point of view.

   • A hearing pattern, i.e. one looks at the world and deals with it based on the words that one hears (one better understands by hearing).

   • An emotion-based pattern, i.e. one looks at the world through one's emotions and inner feelings.

   If you succeed in understanding how a particular individual perceives things (i.e., which pattern one emphasizes), then you can more easily achieve harmony and understanding between the two of you, as well as achieve confidence in your relationship.

3. Put yourself in the place of others and let them hear from you what you like to hear from them, and behave with them the way you like them to behave with you.

4. Always keep smiling, especially during difficult situations and incidents.

5. Keep your calm and self control when provoked.

6. Always be sensitive to feelings of others, their rights and their needs.

7. Choose your words carefully, especially during the first encounter. Be cheerful when speaking and beware of dull facial expressions and tough looks even if your words are very nice.

8. When the atmosphere is not appropriate to talk about a particular subject, then it is better to end the talk about that subject in a courteous way and postpone it to a more appropriate time.

9. Decorate your talk with jokes and proverbs without making this overwhelming in your talk, and tell only the truth. This will induce an interactive discussion.

10. Give away gifts even if small ones and rush to help others even if in little ways, because these are means of winning hearts and of building relationships. It is related in Adab al-Mufrad of Al-Bukhari that the Prophet (may peace and blessing be upon him) said: "Give gifts as it will create love amongst you."

11. Spread Salam (Islamic greeting) and reply to a greeting with a better one. This is a key to winning others' hearts, so be eager to own this key.

12. Keep your promises and be truthful in your talk. This will make others love you even when you cannot accomplish what they want.

13. Be generous within your means. Even whatever little that you may give will put you in a high position in the hearts of people. No one can win the hearts of others while he is described as stingy and not generous.

14. Be simple and spontaneous in dealing with others. Being organized in your life will make you win others' respect, even that of your enemies.

15. Be clean in your body, mouth and clothing, be stylish without exaggeration, and put on a nice fragrance; all these will make others that are dealing with you more comfortable, instead of making them avoid you.

16. These principles can be applied under all circumstances and in all roles - at work, at home, with our husband or our wife, our father, our sons, our friends, or with strangers.

Source: www.islaam.com

Islam is a beautiful religion, full of wisdom and harmony. If this wonderful religion is followed properly then a typical Muslim would only be a great example to follow. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "The most perfect believer in faith is the one who is best in moral character..."  [At-Tirmithi]

Spreading kindness at home:

'Aa'ishah may Allaah be pleased with her said: "The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: '"When Allaah, The Almighty,Wills some good towards the people of a household, He introduces kindness among them.'" [Ahmad]

According to another report: "When Allaah loves the people of a household, He introduces kindness among them." [Ibn Abu Ad-Dunyaa] In other words, they start to be kind to one another.

This is one of the means of attaining happiness at home, for kindness is very beneficial between the spouses, and with the children, and it brings results that cannot be achieved through harshness, as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Allaah loves kindness and rewards for it in such a way that He does not reward for harshness or for anything else." [Muslim]

Helping the wife with the housework:

Many men think that housework is beneath them, and some of them think that it will undermine their status and position if they help their wives with this work. The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) however, used to "sew his own clothes, mend his own shoes and do whatever other work men do in their homes." [Ahmad]

This is how 'Aa'ishah may Allaah be pleased with her responded when she was asked about what the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to do in his house; she described what she herself had seen. According to another report, she said: "He was like any other human being; he would clean his clothes, milk his ewe and serve himself." [Ahmad]

She may Allaah be pleased with her was also asked about what the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to do in his house, and she said, "He used to serve his family, then when the time for prayer came, he would go out to pray." [Al-Bukhaari]

If we Muslim men were to do likewise nowadays, we would achieve three things:

1.      We would be following the example of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).

2.      We would be helping our wives.

3.      We would feel more humble and down to earth.

These narrations should act as a reminder to those men, who demand food instantly from their wives, when the pot is on the stove and the baby is screaming to be fed; they do not pick up the child or wait a little while for the food.

Being affectionate towards and joking with the members of the family:

Showing affection towards one's wife and children is one of the things that lead to creating an atmosphere of happiness and friendliness in the home. Thus the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) advised Jaabir may Allaah be pleased with him to marry a virgin, saying,

"Why did you not marry a virgin, so you could play with her and she could play with you, and you could make her laugh and she could make you laugh?" [Al-Bukhaari and Muslim]

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) also said: "Everything in which Allaah's name is not mentioned is idleness and play, except for four things: a man playing with his wife..." [An-Nasaa'ee]

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to treat his wife 'Aa'ishah may Allaah be pleased with her affectionately when performing Ghusl (ritual bath) with her, as she may Allaah be pleased with him said: "The Messenger of Allaah and I used to perform Ghusl together from one vessel, and he would playfully pretend to take all the water so that I would say, 'Leave some for me, leave some for me.'" [Muslim]

The ways in which the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) showed affection towards young children are too famous to need mentioning. He often used to show his affection towards his grandchildren Hasan and Husayn. This is probably one of the reasons why the children used to rejoice when he came back from traveling; they would rush to welcome him, as reported in the following authentic narration: "Whenever he came back from a journey, the children of his household would be taken out to meet him." He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to hug them close to him, as 'Abdullaah Ibn Ja'far may Allaah be pleased with him said: "Whenever the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) came back from a journey, we would be taken out to meet him (to the boundaries of Al-Madeenah). One day we met him, Hasan, Husayn and I. He carried one of us in front of him (on his animal), and another on his back, until we entered Al-Madeenah." [Muslim]

Compare this with the situation in some miserable homes where there is no joking or playing, affection or mercy among its members. Whoever thinks that kissing his children goes against the dignity of fatherhood should read the following narration reported from Abu Hurayrah may Allaah be pleased with him who said:

"The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) kissed Al-Hasan Ibn 'Ali, and Al-Aqra' Ibn Haabis At-Tameemi was sitting with him. Al-Aqra' said: 'I have ten children and I have never kissed any one of them.' The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) looked at him and said: 'The one who does not show mercy will not be shown mercy.'" [Al-Bukhaari and Muslim]

Source: www.islamweb.net

A Muslim believes that his happiness in these two worlds is determined by the extent that he disciplines and trains himself, betters himself, purifies himself and refines himself. Similarly he knows that his unhappiness comes about by him ruining, desecrating and spoiling his self. This is based on the following evidences.

Allah says:

“Indeed, he succeeds who purifies his own self. And indeed he fails who corrupts his own self.” (91:9-10)

“Verily, those who believe Our Ayats (signs) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle. Thus do We recompense the Mujrimun (evildoers). Theirs will be a bed of Hell, and over them coverings. Thus do We recompense the Zalimun (Polytheists and wrongdoers). But those who believed and worked righteousness, and We tax not any person beyond his capacity, such are the dwellers of the Paradise. They will abide therein.” (7:40-42)

“By Al-Asr (the time). Verily! Man is in loss.

• Except those who believe (in Islamic Monotheism) and
• do righteous deeds, and
• Recommend one another to the truth [i.e., order one another to perform all kinds of good deeds (Al-Ma’ruf) which Allah has ordered, and
• abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden] and
• Recommend one another to patience.” (103:1-4)

We should make this Surah the essence of our thinking.

Allah’s Messenger (SAWS) said: “All of you enter Paradise except for those who refuse.” They said, ‘O Allah’s Messenger (SAWS), who refuses?’ He (SAWS) said, “Whoever obeys me enters Paradise. And whoever disobeys me has refused,” (Al-Bukhari)

The Prophet (SAWS) said: “All men go out in the morning selling themselves, thereby setting themselves free or destroying themselves.” (Muslim)

A Muslim also believes that what purifies his soul and further cleanses him in the beauty of faith and good deeds. The aspects that ruin and destroy his soul are the evil of disbelief and disobedience.

If we hear something and do not implement it, then we might fall into disbelief

Allah says:

“And perform As-Salat (the prayer) at the two ends of the day and in some hours of the night (i.e., the five compulsory Salat). Verily, the good deeds remove the evil deeds.” (11:114)

Allah also says:

“Nay! But on their hearts is the ‘Ran” (coverings of sins and evil deeds) which they used to earn.” (83:14)

How to remove ‘RAN’ from our hearts??

• Reciting Quran
• Remembering death

The Prophet (SAWS) said: “When the believer commits a sin, a block spot is spotted on his heart. If he leaves that and repents, his heart is cleansed of that dot. If he continues such acts, his covering is increased over his heart until it covers it entirely.” (An-Nasai and At-Tirmidhi)

The Prophet (SAWS) also said: “Have fear of Allah and obey Him wherever you are. Follow up an evil deed with a good deed that wipes it away. And behave with the people with a good behavior.” (Ahmad, At-Tirmidhi and Al-Hakim)

Due to that, a Muslim is always living in a state where he is refining his SOUL, purifying it and cleansing it. He is the first one to refine it. He uses the means of purification for it and purifies it from its impurities. He keeps it from everything that ruins or spoils it, whether it be erroneous, evil beliefs or impure speech and actions. He struggles against it night and Day. He holds it to account for every moment. He encourages it to do good deeds and pushes it to acts of obedience. He completely turns it away from evil and depravity. In order to purify it and make it wholesome, he follows the following steps:

• Repentance: What is meant by this is the ceasing of all sins and acts of disobedience, feeling remorse for every sin one committed in the past and firm conviction not to return to perform any sin for the rest of one’s life.

  Allah has said in the Qur’an:

  “O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins and admit you into Gardens under which rivers flow.” (66:8)

  Allah also says:

  “…And turn you all together towards Allah in repentance. And all of you beg Allah to forgive you all, O believers, that you may be successful.” (24:31)

  Allah’s Messenger (SAWS) said: “O people, repent to Allah. Verily, I repent to Allah one hundred times in a day.” (Muslim)

  Allah’s Messenger (SAWS) also said: “Whoever repents before the sun rises from the West, Allah will forgive him.” (Muslim)

  Our forgiveness will be accepted by Allah

  • Before the sun rises from the west
  • Before the soul is taken away from the throat

  Allah’s Messenger (SAWS) also said: “Verily, Allah stretches out His hand with repentance for the one who commits sins in the night until the daytime. And for the one who commits sins in the daytime until the nighttime. He does this until the sun rises from the West.” (Muslim)

  In another Hadith, the Prophet (SAWS) said: “Allah is more pleased with the repentance of His believing slave; than a person in a waterless desert whose camel has all of his food and drink with it. He sleeps and the camel leaves him. He looks for the camel until he is about to die from thirst. He then returns to his place in which he was and then he sets to sleep until he dies. He puts his head on his pillow to die. Then he wakes up and find his camel with his provisions, food and drink with it. Allah is more pleased with repentance of a slave than that believer is with finding that camel and his provisions.” (Al Bukhari and Muslim)

• Watchfulness and being on guard: This is where the Muslim makes his soul realize that Allah is watching him. He keeps adhering to this belief and understanding in every moment of his life until he becomes absolutely certain that Allah is seeing everything he is doing, knows all of his secrets, and is watching all of his actions. Allah will then judge the person and every soul shall receive what it has earned. With this understanding, the person becomes filled with recognizing the greatness and perfection of Allah. He feels great pleasure and welcome upon remembering Allah. He finds rest and pleasure in obeying Allah, turning to Him and turning away from everything else.

  We should worship Allah in such a manner as if we can see Him or as if He is seeing us.

  The meaning of “submitting one’s face” in the verses in the Qur’an:

  “And who can be better in religion than one who submits his face (himself) to Allah and he is a doer of good.” (4:125)

  Allah also said:

  “And whosoever submits his face (himself) to Allah, while he is a doer of good, then he has grasped the most trustworthy handhold.” (31:22)

  It is the essence what Allah is calling one to in the verse:

  “…And know that Allah knows what is in your minds, so fear Him….” (2:235)

  Allah also says:

  “…Surely Allah is ever an All-Watcher over you.” (4:1)

  Allah also says:

  “Neither you (O Muhammad) do any deed nor recite any portion, of the Qur'an – nor you (O mankind) do any deed (good or evil) but We are Witness thereof when you are doing it.” (10:61)

  Allah’s Messenger (SAWS) said: “Worship Allah as if you see Him. Though you do not see Him, know that He sees you.” (Al-Bukhari and Muslim)

• Taking account of oneself: This is that the Muslim works all of this life day and night, for what will help him in the Hereafter, that will make him qualified for its honors and the pleasure of Allah. This world is the time for deeds and, therefore, the Muslim considers his obligatory deeds like a merchant treat his capital. He should consider his voluntary deeds like extra profits that he makes above his capital. He should look to his sins and evil deeds like losses in his trade. Then he should sit by himself at the end of every day and make an account of himself concerning the deeds of that day. If he sees that he has a shortcoming in his obligatory deeds, he should blame and censure himself. If it is something that he can rectify at that moment, he should stand to fulfill that obligation. If it is something that he can no longer fulfill, then he should make up for it by performing more voluntary deeds. If he finds that he has had a shortcoming in his voluntary deeds, he should find some compensation for that shortcoming. If he sees that he has a loss due to the sins he committed, he should seek Allah’s Forgiveness, have remorse, repent and perform the good deeds that he believes will rectify the evil that he did.

  This is what taking account of himself means. It is one of the means by which a person can purify himself, rectify himself and make himself grow. The evidence for that includes the following:

  Allah says in the Qur’an:

  “O you who believe! Fear Allah. Let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do.” (59:18)

  In this statement, it is a command for everyone to do an account of what deeds he has done before the coming of the next day.

  Allah also says:

  “And all of you beg Allah to forgive you all, O believers, that you may be successful.” (24:31)

  The pious followers of this religion would make an account of their own souls for the wrong that they did. They would blame themselves for their shortcomings and make sure that they had Taqwa.

  They would keep themselves away from following their desires, in accord with the verse of the Qur’an:

  “But as for him who feared standing before his Lord, restrained himself from impure evil desires and lusts, verily, Paradise will be his abode..” (24:31)

• Struggle and striving against oneself: This is where a Muslim realises that his greatest enemy is his own soul that is within his skin. By its nature, it leads him to evil and makes him flee from good. It orders him to do evil, as mentioned in the Qur’an:

  “And I free not myself (from the blame). Verily, the (human) self is inclined to evil, unless my Lord do bestow his mercy, surely is Oft Forgiving, Most Merciful.” (12:53)

  The soul loves calmness and relaxation. It desires free time and idleness. It is swept away with desires. It will happily follow its present lusts even though they may lead to his misery and destruction.

  If a Muslim realises that, he takes it upon himself to struggle against his soul. He declares war against it. He prepares his weapons to do battle with it. He determines to struggle against its heedlessness and immaturity. He is ready to contend with his desires. If his soul wants rest, he puts it to work. If it seeks desires, he forbids it. If it falls short in obeying Allah or doing good deeds, he punishes it and censures it. Then he makes it perform that which it failed to do by making up what it had missed. He follows that disciplining course until the soul becomes tranquil, pure and wholesome. This is the goal of striving against oneself. Allah has said:

  “As for those who strive hard in Us (Our Cause), We will surely, guide them in our paths. And verily, Allah is with the Muhsinun (good doers).” (26:69)

  If a Muslim strives against his base self for the sake of Allah, in order to purify it, refine it, make it wholesome and tranquil, he becomes befitting of Allah’s special blessings and His pleasure. This is the training of the pious and the path of the sincere, true believers. The person follows the path in imitation of their example and following along in their footsteps.

  Allah’s Messenger (SAWS) for example, would pray at night until his two noble feet would be swollen. When he was asked about that, he would say: “Shall I not be a thankful slave?” (Al-Bukhari and Muslim)

  Allah’s Messenger (SAWS) said: “The best of people is one who lives a long life and whose deeds are good.” (At-Tirmidhi)

A Muslim recognises the rights of a person over his neighbours, as well as the etiquette that the neighbours must share with respect to one another. They must fulfill those aspects completely. Allah has said in the Qur’an:

“… And do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger…” (4:36)

Allah’s Messenger (SAWS) once said: “Gabriel (Jibreel) kept advising me concerning the neighbour to the point that I thought he would inherit (from his neighbour)” (Al-Bukhari and Muslim)

He (SAWS) also said: “Whoever believes in Allah and the Last Day should be generous to his neighbour.” (Al-Bukhari and Muslim)

1. He should never harm his neighbor, neither by action nor by speech.

   Allah’s Messenger (SAWS) said: “Whoever believes in Allah and the Last Day should not harm his neighbour.” (Al-Bukhari and Muslim)

   There is also the following Hadith: “By Allah, he is not a believer, by Allah, he is not a believer.” It was said to him, “Who is that, O Allah’s Messenger (SAWS)?” He said, “The one from whose affairs his neighbour is not safe.”(16:90)

2. One should demonstrate goodness towards one’s neighbor : By helping them when they seek help, assisting them if they seek assistance, visiting them when they fall ill, congratulating them if something pleasing occurs to them, giving them condolences upon afflictions, helping them if they are in need, being the first to greet them, being kind in speech to them, being gentle in one’s speech tot the neighbour’s children, guiding them to what is best for their religion and worldly life, overlook their mistakes, not attempt to look into their private matters, not constrain them due to one’s building or renovations or along the walkway, and not to harm them by letting one’s trash onto their property or in front of their household. All of those actions form part of the goodness that one is ordered to perform.

   And in Allah’s Messenger (SAWS) words: “Whoever believes in Allah and the Last Day should do well to his neighbour.” (Muslim)

3. He should be generous to his neighbours by extending any type of kindness and goodness to them.

As the Prophet (SAWS) said: “O Muslim women, none of you should look down upon a gift she receives from a female neighbour, even if it be a meatless foot of a sheep.” (Al-Bukhari and Muslim)

Allah’s Messenger (SAWS) also said to Abu Dharr (R.A.) “O Abu Dharr, when you prepare stew, increase its water and deliver it to some of your neighbours.” (Muslim)

When Aa’isha (R.A.) told Allah’s Messenger (SAWS) that she had two neighbours and wanted to know which of them to give a present, he (SAWS) said: “The one whose door is closest to yours.” (Al-Bukhari)

4. He should also show his neighbour respect and courtesy. He should not prevent him from putting wood on his wall. He should not sell or rent what is connected or close to his land unless he offers it to him first.

   Allah’s Messenger (SAWS) has alluded to this when he said: “None of you should prevent his neighbour from putting wood on his wall.” (Al-Bukhari and Muslim)

   He (SAWS) also said: “Whoever has a neighbour sharing a garden or a partner should not sell it until he offers it to him first.” (Al-Bukhari)

Two important points

First: A Muslim knows whether he has treated his neighbour well or if he wronged them.

When Allah’s Messenger (SAWS) was asked about that, he said: “If you hear them saying, ‘You have done well’, then you have done well. If you hear them saying, ‘You have done evil’, then you have done evil.” (Ahmad)

Second: If a Muslim is harmed by his neighbour, he should be patient as this will be a cause for the problem to end.

A man came to Allah’s Messenger (SAWS) to complain about his neighbor and he (SAWS) told him: “To be patient. The third or fourth time he complained, Allah’s Messenger (SAWS) told him to put his belongings in the path. He did so and when the people tried to pass by it, they would ask why he did that and he would say that his neighbour had harmed him. They would then curse that neighbour until the neighbour said to him, ‘Take back your belongings to your place, as, by Allah, I will not repeat what I have done’.” (Abu Dawud)