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Sunan Abu-Dawud, Book 37: YCìTÅzzÐZkugÆ_.Zv¬àË�Ã&ì Battles (Kitab Al-Malahim) Book 37, Number 4278:

Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: Allah will raise for this

community at the end of every hundred years the one who will renovate its religion for it.

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94-7. So when you have finished (from your occupation), then stand up for Allah's worship (i.e.

stand up for prayer).8. And to your Lord (Alone) turn (all your intentions and hopes and) your

invocations.

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eß^�iß^Êo]Ö‚Þn^uŠßèæÊo]¤ì†éuŠßè �y»È{c|Ìtƒ*e’Xg CÙ ÆnZZy¢zg~ìXBest in this world and Best in The Hereafter

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~¬%µ~¸%³ƒ@ìT~ZyÃt meditation XËÌè<ØÆ é�Ïc�c4æ�Ù;X c�gLì�Zkä¼�¬ì1HÔtc�7gL

The Baudoin technique

Charles Baudoin was a professor at the Rousseau Institute in France. , research director of the New Nancy

School of Healing, who in 1910 taught that the best way to impress the subconscious mind was to enter into a

drowsy, sleepy state, or a state akin to sleep in which all effort was reduced to a minimum. Then in a quiet,

passive, receptive way, by reflection, he would convey the idea to the subconscious.

The following is his formula: “A very simple way of securing this (impregnation of the subconscious mind) is

to condense the idea which is to be the object of suggestion, to sum it up in a brief phrase which can be readily

graven on the memory, and to repeat it over and over again as a lullaby.”

wÆ‚Bé�ÏÁƒCYCìXZÅgÃ’Æfg)�!c7Y@Zzgz{Âz%Ãi ;X cognition Z�gZuc�;XÐgzqã*ÒïwYìXZk]43ú

GGE sub conscious mind ™YìÂz\Q�Zgc concentrationc6Zy:„¼�NcÍYì1Š/™Yìcìw~ÑYìX

XZZ�gZu�Zƒ@ìÔZÂz(<4è EXGE¦Zzgé�ÏÁÐÁƒCìÂgzqãWç coming ,beginning zgz�cWæ;XÁYCìXf‚»Åg~{ÃZkn6ZEw7™DXZzg¦gZÚ�ZƒY@ì�W�òZ[ZLW\ÃZkŠ"»z

ZK4ìXSomnolence. This is the starting level of meditation. When a person starts meditation, they often enter into

a somnolent or sleep state (ghanood ????). With the passage of time, the person goes into a state between

sleep and wakefulness. So the person can remember that he saw something, but not specifically what it is.

Adraak (Arabic: ????? - cognition) With continuous practice of meditation, the sleepiness from meditation

decreases. When the conscious mind is not suppressed by sleep and is able to focus, the person can receive

the spiritual knowledge from his subconscious mind. At this stage, the person is unable to see or hear

anything, but he is able to experience or perceive it

Warood. (Arabic: ???? coming, beginning) When adraak (experience) becomes deep, it is exhibited as

sight. The stage of warood starts when mental concentration is sustained and somnolence is at its minimum.

As soon as the mind is focused, the spiritual eye is activated. The conscious mind is not used to see through

the spiritual eye, so concentration comes and goes. Gradually, the mind gets used to this kind of visions and

the mental focus is sustained. With practice, the visions/experience becomes so deep that the person starts

considering himself a part of the experience rather than considering himself an observer.

Æ{t�;X ²Ãyc»Ñ]»D;XZk6ZuZD»¤CÙ™*;XZkn6ZyÃz{DY4ìTJ¬xZZ�ò unveiling of arcane knowledge Ù�cZAx;X

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~egZlx�ªW&À£Áõ Efg)»Ñ]~Ë(Ì�NYìÔcƒYìÔcÎóYìÔcqzVÃgYìX

Ðspace Zzgky time Xá�ÅZzœnÃìë�XT~Zyiây opening, victory ; ìcÅÜWiZ��Y@ìZzgZkÃÈW\VÅ(?WçÐÌZz6�ñ�egzVjZkлÑ]~ñ��q,Ck™Y

ìXsubjective ZnXãâ]ë�Zzgñç¦�!]cZjZw ;X extinction, annihilation ;X +

Å,~ps�Y@ìXZzgZknÃ+°Zp© "perfect man" Цg™Zy»ï experiences (ahwal)

Fana fit tawheed ("extinction with the unity"), and Fana fil Haq (Extinction in the Zzg+°Z/ is the disintegration of a person's narrow ë�XªZyÅiZCZ*ÔçÑCZ*ÔdZ*cuz�D reality)

self-concept, social self- and limited intellectfeeling (like a drop of water aware of being part of

the oceanIt)

Gnosis of the universe[edit]

Kashaf' / Ilhaam Kashaf, or Ilhaam (Arabic: ???/????? unveiling of arcane knowledge) is the stage where

man starts getting information that most people are unable to observe. In the beginning, this condition occurs

suddenly without personal control. With practice, the mind gets so energized that it can get this knowledge by

will.

Shahood

(Arabic: ???? evidence) When a person can get any information about any event/person with his will, this

condition is called Shahood. This stage is broadly categorized according to activation of the senses:

The person can see things anywhere in the universe

The person can hear things anywhere in the universe

The person can smell things anywhere in the universe

The person can touch things anywhere in the universe (hadith)

Fatah

(Arabic: ??? opening, victory) The peak of Shahood is called Fatah. At this stage, the person doesn't need to

close his eyes formeditation. Here the person is freed from both space and time. He can see/hear/taste/touch

anything that are present anywhere in time and space.

FANA;(Arabic: ???? extinction, annihilation) Through a series of stages (maqamat) and subjective

experiences (ahwal), this process of absorbation develops until complete annihilation of the self (fana) takes

place and the person becomes al-insanul-kamil, the "perfect man". It is the disintegration of a person's narrow

self-concept, social self- and limited intellect (feeling like a drop of water aware of being part of the ocean). The

stage is also called Fana fit tawheed ("extinction with the unity"), and Fana fil Haq (Extinction in the reality)

âegy¦gZ]��f‚ÆÅgZzg�ZgÆe~Òyƒñ�;X The infinite intelligence within your subconscious mind can reveal to you everything you need to know at

every moment of time and point of space provided you are open-minded and receptive. You can receive new

thoughts and ideas enabling you to bring forth new inventions, make new discoveries, or write books and

plays. Moreover, the infinite intelligence in your subconscious can impart to you wonderful kinds of knowledge

of anoriginal nature. It can reveal to you and open the way for perfect expression and true place in your life.

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taken for Z¤tZLW\Zzg»Ñ]6fgZ̨g™}ÂQp�ÙÏZzg}ZÙϹW‚yƒYCì1tZyƒÃug;X~:„i~:„W�y~ ì ©ìXZÏnZqugZk!]ÃÒy™CìX�Zv¬à�Ûâ@ granted

�YƒV1ñðÆ�w~�YƒVIn Quran, man's attention is directed again and again towards his innerself.

Meaning: And I am within your selves. So do you not notice? (Surah Adh-Dhariyat-21)

Meaning: And I am nearer to the man than his jugular vein. (Surah Qaf-16)

Meaning: Have you seen him who has made his desires (of nafs, lower inner self) his god.

(Surah al-Jathiya-23)

Meaning: Have they not meditated within themselves. (Surah ar-Rum-8)Allah has turned our

attention towards the inner self, in this Holy Hadith:

Meaning: Neither earth can possess Me nor the skies but only the heart of Momin (the true

believer) can.

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We sent other messengers to follow in their footsteps. After those We sent Jesus, son of Mary: We gave him

the gospel and put compassion and mercy into the hearts of his followers. But monasticism was something

they invented - We did not ordain it for them - only to seek God's pleasure, and even so, they did not observe it

properly. So We gave a reward to those of them who believed, but many of them were lawbreakers.

—Qur'an Verse 27, Surah Al-Hadid (chapter 57)[8]

They have taken as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they

were bidden to worship only One God. There is no god save Him. Be He glorified from all that they ascribe as

partner (unto Him)!

—Qur'an Verse 31, Surah Al-Tawba (chapter 9)[9]

O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind

wantonly and debar (men) from the way of Allah. They who hoard up gold and silver and spend it not in the way

of Allah, unto them give tidings (O Muhammad) of a painful doom

—Qur'an Verse 34, Surah Al-Tawba (chapter 9)[10]

Thou wilt find the most vehement of mankind in hostility to those who believe (to be) the Jews and the

idolaters. And thou wilt find the nearest of them in affection to those who believe (to be) those who say: Lo! We

monks, and because they are not are Christians. That is because there are among them priests and

proud.—Qur'an Verse 82, Surah Al-Maeda (chapter 5)

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OñZyÆnVw´�z{W\ÅÜ™,XIs Dunya Haram for us? Here's how to Balance Deen and Dunya

May 26, 2011Ahmad El-Shaf'ei

Sometimes we find people working for this worldly life and pretend to have forgotten that one day they will die

and be brought to account…

Then there are others who do great deeds with the Hereafter in mind, but completely neglect their financial and

familial responsibilities.

So, how can reconcile between dunya and akhirah, between not completely depriving ourselves of the delights

Allah (Subhanahu wa Ta'ala) has put on this earth while keeping our focus and efforts on Paradise?

As always, we get any guidance we need from The Noble Qur'an and Sunnah; here we go:

Three persons came to the Prophet's home (sal Allahu 'alayhi wa sallam) and asked about how he (sal Allahu

'alayhi wa sallam) worships Allah (Subhanahu wa Ta'ala). When they got the answer, they thought since he is a

Prophet, Allah Ta'ala has forgiven him, and that they are just ordinary people and need to step beyond what the

Prophet (sal Allahu 'alayhi wa sallam) said - they wanted to fast without breaking it, pray all night without

sleeping, and refrain from marriage for their whole lives. The Prophet (sal Allahu 'alayhi wa sallam) explained,

however, that what they described was not his path. The Prophet (sal Allahu 'alayhi wa sallam) is the best of

examples and the best of us, yet he fasted but also broke his fast, he prayed night prayer but also slept, and he

did marry; we should stick to his Sunnah, the Straight Path. (Muslim and Bukhari)

Islam does not ask for us to live in isolation, to cut ourselves off from society, or to completely deprive

ourselves of what Allah Ta'ala has made halaal (permissible). Our religion is not one of extremes - we shouldn't

be excessive in our eating, we eat to sustain ourselves; we shouldn't be excessive in our spending, but we are

not tight-fisted or miserly.

The key is to always have akhirah on top of our mind and list of priorities; we can (and should) have families,

but they shouldn't distract us from our Islamic duties; we can seek lawful means of living, but we leave and

turn our back on it when prayer or Jum'uah comes. (Note: Keep in mind activities like working can turn into

good deeds by changing our intentions to be independent and provide for our families, etc. Now, we should

know that we can get reward by putting food in your wife's mouth. If you change your intention to please Allah

Subhanahu wa Ta'ala, then you've unlocked the key to gaining good deeds through the daily acts you do)

Our connection with Allah (Subhanahu wa Ta'ala) is a fuel and a light for our dunya activities.

"Improve your secret and private life, and Allah will improve your public and social life. Make matters well

between you and Allah, and Allah will make matters well between you and people. Work for the Hereafter and

Allah will be enough for you in your worldly concerns" [Imam Sufyaan AthThawri, rahimahuAllah]

"This dunya (world) is like a shadow, run after it and you will never be able to catch it, turn your back against it

and it has no choice but to follow you" [Ibn Al-Qayyim]

Some lessons from The Qur'an to ponder upon:

1.Qarun's people said to him: "Do not exult. Indeed, Allah does not like the exultant. But seek,

through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the

world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does

not like corrupters." (Quran, Chapter 28, # Verse# 77)

2-So fear Allah as much as you are able and listen and obey and spend [in the way of Allah ]; it is

better for your selves. And whoever is protected from the stinginess of his soul - it is those who will be the

successful. (Quran, Chapter# 64, Verse# 16)

3- O children of Adam, take your adornment at every masjid, and eat and drink, but be not .

excessive. Indeed, He likes not those who commit excess. Say, "Who has forbidden the adornment of Allah

which He has produced for His servants and the good [lawful] things of provision?" Say, "They are for those

who believe during the worldly life [but] exclusively for them on the Day of Resurrection." Thus do We detail

the verses for a people who know. (Quran, Chapter# 7, Verses#31-32)

[The people of understanding are those] Who remember Allah while standing or sitting or [lying] on 4.

their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not

create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.

(Quran, Chapter# 3, Verse# 191)

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ÄB©-öGE

!¬GXSalik is a term for a follower of Sufism. Its root is the verb salaka

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one particular spiritual teacher (murshid) or a Sufi master.

Importance of remembering death and a daily regimen of muhaasabah

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ÒßkÒ߈]ÚíËn^Ê^uffk]á]†ÍÊí×Ïk]Öí×Ð Meaning: I was a Hidden treasure, I desired to be known, so I created the Universe.

So, it is obvious by the above mentioned hadith that the purpose of the creation of man is to get the knowledge

and recognition of Allah. Now the question arises, how will man attain to the recognition of Allah? The method

of gaining recognition of Allah is told in the following hadith:

Úà†ÍÞËŠäÊς†ͅeä (Allah).Meaning: Whoever, recognized his self, undoubtedly, recognized his Rub

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Al-Ghazali (Algazel)òHujjat ul-Islam[1] Title

1058 Born

Tus Persia, Great Seljuq Empire

December 19, 1111 (aged 52–53) Died

Tus Persia, Great Seljuq Empire

Islamic Golden Age Era

Region

Great Seljuq Empire (Nishapur)[2]:292

Abbasid Caliphate(Baghdad)/(Jerusalem)/(Damascus)

[2]:292

Sunni Islam Denomination

Shafi'ite Jurisprudence

Asharite Creed

Sufism, Theology (Kalam), Philosophy, Logic, Islamic Jurisprudence Main interest(s)

Influenced by

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goes astray, then he goes astray to his own loss. No one laden with burdens can bear

another's burden. And We never punish until We have sent a Messenger (to give warning)

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31-12. And indeed We bestowed upon Luqman Al-Hikmah (wisdom and religious

understanding, etc.) saying: "Give thanks to Allah," and whoever gives thanks, he gives thanks

for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All-Rich (Free of

all wants), Worthy of all praise.

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4- 165-[We sent all these] apostles as heralds of glad tidings and as warners, so that men

might have no excuse before God after [the coming of] these apostles: and God is indeed

almighty, wise

16- 56-We send Our Messengers only to proclaim glad tidings and to give warning. But the

unbelievers dispute with false arguments so that they may belie the truth. They have taken My

verses and warnings in mockery.18-55-Nothing prevented people from believing and seeking

the forgiveness of their Lord when guidance came to them, unless they are waiting for the fate

of the ancients to overtake them, or that the punishment should come upon them face to face.

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Allah says: “[...] and He made for you hearing and vision and intellect that perhaps you would be grateful.”

(16:78)Allah says: “[...] Indeed, the hearing, the sight and the heart – about all those [one] will be questioned.”

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49-14. The bedouins say: "We believe." Say: "You believe not but you only say, ZÌvg}�ßV~�Z47ƒZX'We have surrendered (in Islam),' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger ( ),

He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful

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Islamic Faith PronounciationShort; '"I confirm complete faith in Allah, as He is by His

Names and Attributes, and I accept all Hi orders.

I accept it by word of mouth and confirm it by heart,"íComprehensive;- I confirm my complete faith in Allah, His Angels, His Divine Books, all His

Prophets, and The Day Of Judgment, and that all the Good or Bad Taqdeer or Destiny is from

or Resurrection.Him alone, and Life after death and

Zkn¬�Zv¬àÃZC!��á{â'�ÇAZqwZzgZÜt9�fXX %ZKHì;

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Everard answered 5 years ago "What is the meaning of life" ;;- There is NO purpose; there is NO plan or

'meaning' to our existence; there is NO invisible sky critter; at best we are an accident in Time and Space. We

exist for the simple reason that we exist. We are, at best, an accidental collection of loosely combined

molecules responding to our environment ... no matter how sophisticated that environment may be or we

imagine it to be. At the end of 'life' we 'disperse'; we dissipate into stardust. We may as well have some fun

while we're here without all that paranoia stuff - thinking there are invisible sky critters watching and waiting

Very often we say that man is created for seeking happiness and God neither wants nor gets Ôfor us to screw up

any benefit from man's Creation.

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5-25.Prayed [Moses]: "O my Sustainer! Of ¸|ÌìZk»Z�gZuƒYñ¹ÏßxV�zgƒYC�Xnone am I master but of myself and my brother [Aaron]: draw Thou, then, a dividing-line between us and these

iniquitous folk!"(Muhammad Asad)

He said: My Lord! I have control of none but myself and my brother, so distinguish (M. M. Pickthall)

between us and the wrong-doing folk.

He said: My Lord! Surely I have no control (upon any) but my own self and my brother; therefore make a

separation between us and the nation of transgressors. (Shakir)

ZLW\Ã�äÆ%ZKÆZßw;X 16-125. Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the

Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your

Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided

Zh'~¼k»%ZKZZy�

Short; '"I confirm complete faith in Allah, as He is by His

Names and Attributes, and I accept all His orders.

I accept it by word of mouth and confirm it by heart,

ª�~ZZyÑcZv¬àÅfZ]6��z{ZL*ñVZzgÌ]ÐT*Y@ìXZzg~ZkÆÓZxZ©xÆâ+»ZŒÛZgi!yЙ@�VZzgZkŤ&�wЙ@�VX

ZZy×Comprehensive;- I confirm my complete faith in Allah, His Angels, His Divine Books, all His

Prophets, and The Day Of Judgment, and that all the Good or Bad Taqdeer or

Destiny is from Him alone, and Life after death and

or Resurrection *

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except by the Leave of Allah, and He will put the wrath on those who are heedless.101. Say: "Behold all that is

in the heavens and the earth," but neither Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) nor

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Date Apr 2007 Gender ,Brother,Madhhab

Hanafi,Posts,9,537 ; Russian Spetsnaz use Naqshbandi Muraqaba and Pan-Anfas for training

and they are not even Muslims. They use it to stay alert and focused in extreme circumstances

etc

Self-Development Training

We are at Systema Spetsnaz – Russian Martial Art Academy strongly believe that Self-Development

training important for any Martial Artists. Learning combat techniques and improving your physical

shape is not enough. Knowing your Reserve Hidden Abilities as well as ability to develop and

manage your Internal Body Energy will not only benefit your Martial Arts techniques, but also will

help you to find a Harmony in your Body, Mind & Spirit. Piece of Mind and Strong Internal Power

are what makes a professional Martial Artists Impregnable and help you to achieve the Martial

Arts Mastery!

SYSTEMA SPETSNAZ SELF-DEVELOPMENT SYSTEM

Our Self-Development System is a complex of healing, self-improvement, self-knowledge,

personal growth and hidden internal energy development. The system is based on ancient

Chinese and Indian cultures and combined with modern research in metaphysics and

psychology. It is a unique system of science and philosophy, which harmonizes the physical,

mental, emotional and spiritual components necessary for human health and well-being.

SELF-DEVELOPMENT COURSE INCLUDES 5 LEVELS:

LEVEL ONE: HARMONY: BODY, MIND & SPIRIT

Psycho-Physical Self-Development:

Harmony: Mind, Body & Spirit

Opening & Waking up the Energy Channels

Increasing the Internal Energy Flow

Working with Stress, Tension and Relaxation

Movements & Abdominal Breathing

Working with Timing and Energy Flow (developing Energy withing Time & Space)

Introduction to Levitation

Attention, Sensation, Movement, Breathing, Energy & Internal Power

Mind Developing (development of left and right hemispheres)

Psycho-physical foundation for No Contact Combat

LEVEL TWO: ENERGY & INTERNAL POWER

Psycho-Energy Self-Development:

Healthy & Productive Energy

Generating and Managing the Internal Energy Flow

Discovering the Internal Power

Human Body as a Bio-Energetic Structure (aura, energy centers, meridians)

Types of Human Bio-Energy

The Concept of Hollow and Solid Organs (five conversions)

Breathing as a Source of Energy (various breathing techniques)

Energy Preservation and Collection

Energy Interaction within the Environment

Psycho-Energy foundation for No Contact Combat

LEVEL THREE: EXTRA-POWER & RESERVE HIDDEN ABILITIES

Control & Management of Person’s Psycho-Energy system. Energy foundation of No Contact Combat.

LEVEL FOUR: MANAGEMENT OF A REALITY

The system of Energy-Informational Development. Energy-Informational foundation for No Contact Combat.

LEVEL FIVE: UN-KNOWN SUPER POWER

A system of spiritual and esoteric development. No Contact Combat Mastery

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What is the Transcendental Meditation® technique?It is a simple, natural, effortless technique practiced 20 minutes twice each day while sitting

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and is not a religion, philosophy, or lifestyle. Over six million people have learned it — people

of all ages, cultures, and religions.TM technique effortlessly produces a state of restful

alertness that markedly reduces stress, anxiety, and fatigue, and promotes balanced

functioning of mind and body. What is its value in daily life? it produces many wellness

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Naturally the mission of the prophets, too, is ÅF¹»!Ì0YñÇYèCÙ�Û�ìxÆlg»*g{Xbelieved unanimously to facilitate man's perfection and to aid him to remove the deficiencies

which neither he, as an individual, nor his society is able to remove. It is only with the aid of

theirdivine revelations that he can advance towards enhancing perfection .Accordingly, every

individual must see what he can be after identifying his potentialities, so as to bring them to

fruition. That is the goal of our life. That is called KHUD SHANASI WHICH LEADS TO KHUDA

SHANASHI

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7-172. And (remember) when your Lord brought forth from the Children of Adam, ;y!�Xfrom their loins, their seed (or from Adam's loin his offspring) and made them testify as to

themselves (saying): "Am I not your Lord?" They said: "Yes! We testify," lest you should say on

the Day of Resurrection: "Verily, we have been unaware of this." 7-173. Or lest you should say:

"It was only our fathers afortime who took others as partners in worship along with Allah, and

we were (merely their) descendants after them; will You then destroy us because of the deeds

of men who practised Al-Batil (i.e. polytheism and committing crimes and sins, invoking and

worshipping others besides Allah)?" (Tafsir At-Tabari). 7-174. Thus do We explain the Ayat

(proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, so that they may turn

(unto the truth).20-115. And indeed We made a covenant with Adam before, but he forgot,

andWe found on his part no firm will-power.

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Islamic Faith PronounciationShort; '"I confirm complete faith in Allah, as He is by His

Names and Attributes, and I accept all His orders.

I accept it by word of mouth and confirm it by heart,"íComprehensive;- I confirm my complete faith in Allah, His

Angels, His Divine Books, all His Prophets, and The Day

Of Judgment, and that all the Good or Bad Taqdeer or

Destiny is from Him alone, and Life after death and

or Resurrection.

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X �zu~<;X=÷}�+ÅZÝìÔreason the force of my religion

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Abu-Dawud, Book 37:

Battles (Kitab Al-Malahim) Book 37, Number 4278:

Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: Allah will raise for this

community at the end of every hundred years the one who will renovate its religion for it.

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Reason is the force of my religion. ( by Bryant C. Mitchell )

The Qur'an itself provides the best explanation of this statement. In Chapter II, verse 256, Allah (S.W.T) makes

the following statement:

"Let there be no compulsion in religion: Truth stands out Clear from Error: whoever rejects Evil and believes

in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah heareth and knoweth all

things."

Yusuf Ali, a renown translators of the Qur'an from Arabic to English, attempts to explain further in his

commentary, when he states:

"Compulsion is incompatible with religion: because (1) religion depends upon faith and will, and these would

be meaningless if induced by force: (2) Truth and Error have been so clearly shown up by the mercy of Allah

that there should be no doubt in the minds of any person of goodwill as to the fundamentals of faith; Allah's

protection is continuous, and His Plan is always to lead us from the depths of darkness into the clearest light."

Allah (S.W.T) instructs the Prophet Muhammad (PBUH) in Chapter 16 verse 125 to:

"Invite (mankind, O Muhammad (PBUH)) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine

Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord

knows best who has gone astray from His Path and He is the Best Aware of those who are guided."

This principle is further exemplified in the following hadiths:

"Narrated Aisha (may Allah be pleased with her): Hind bint Utba (Abu Sfyan's wife) came and said, "O Allah's

Messenger! Abu Sufyan is a miser. Is there any harm if I spend something from his property for our children?"

He said, "There is no harm for you if you feed them from it justly and reasonably (with no extravagance." (Sahih

Al-Bukhari, Vol 3, hadith No. 640)

"Narrated Abu Huraira (may Allah be pleased with him): Allah's Messenger (PBUH) said, "The deeds of anyone

of you will not save you [from the (Hell) Fire]." They said, "Even you (will not be saved by your deeds), O Allah's

Messenger (PBUH)?" He said, "No, even I (will not be saved) unless and until Allah (S.W.T) bestows His Mercy

on me. Therefore, do good deeds properly, sincerely and moderately, and worship Allah (S.W.T) in the

forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular

course whereby you will reach your target (Paradise)." (Sahih Al-Bukhari, Vol 8, hadith No.470)

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Š~<;�÷~ã�ìXlove my foundation

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Ñzq™�cìXZ,gz-VÐ�aZ7ƒ$ËX Love is my ( by Bryant C. Mitchell )

foundation.

Love is probably one of the most misunderstood and misrepresented concepts in modern

society. By love here, we believe the Prophet (PBUH) meant compassion and mercy, which is

the highest form of love or affection. The next logical question is: Love is the foundation if

what? Clearly, he is referring to belief in Islam. As such, the statement could easily be

rephrased as follows:

Allah's Compassion and Mercy are the foundation of my belief in Islam.

In Chapter 3 verses 159 and 164, Allah says:

"It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or

harsh-hearted, they would have broken away from about thee: so pass over (their faults), ask

for (Allah's) forgiveness for them in affairs (of moment). Then, when thou hast taken a

decision, put thy trust in Allah.

Allah did confer a great favor on the Believers when He sent among then an Apostle from

among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing

them in Scripture and Wisdom, while, before that, they had been in manifest error."

In Chapter 21 verse 107, Allah indicates that He sent the Prophet Muhammad (PBUH) as mercy

to all people irrespective of race or ethnicity. This in actual fact is the essence of prophethood.

Allah showed His Mercy and Compassion for mankind by sending messengers and apostles as

a means of guiding us to the straight path.

a¶<;XXØt÷Z%“cÎZg~ìÔXlonging my vehicle

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ÃZéZzgWgiz¯�}XW}X Longing is my vehicle.( by Bryant C. Mitchell )

On the face of it, this is a very usual statement. Several questions immediately come to

mind upon having read to this passage. The first is longing for what? Next, I asked, vehicle to

where? The Qur'an itself provides direct answers to these very basic questions in the Chapter

7 verse 56, where Allah says:

"Do no mischief on the earth, after it hath been set in order, but call on Him with fear and

longing (in your hearts): for the Mercy of Allah is (always) near to those who do good."

and Chapter 53 verse 38 to 42:

"Namely, that no bearer of burdens can bear the burden of another; that man have nothing but

what he strives for; that (the fruit of) his striving will soon come in sight; then will he be

rewarded with a reward complete; that to thy Lord is the final Goal."

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™F+ìXZq�y XYèw•—y!¹Z¡YÅw•ÐÑZzg f™ZaF+„�]�äÆ!z��W‚yF+„�]ì X/(6) Tahmeed is to say ~i!yÅw•ÅlZgÃð�zuZ�w•™}ÂZkÆnZ•ð�ØZgìÉt*eìX'Al-hamdu lillãhi, Tahleel is to say Lã 'ilãha 'illã 'allãhu, and Tasbeeh is to say Subhana

'allãhi.(7) There is no 'ilãh except Allah, no partner does He have; his is the Kingdom, and

to Him is all Praise, and He is ever-able to do everything

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The Messenger of Allah said: "Whoever says: Lã 'ilãha 'illã 'allãhu wahdahu lã shareeka lahu, lahulmulku wa

lahul hamdu wa huwa `alã kulli shay'in qadeerun(7) 100 times would get the reward of manumitting ten slaves,

one hundred good deeds would be written for him, one hundred sins would be remitted from him, it would be a

shield for him from the Shaytan that day till night, and nobody would arrive with better than what he arrived

with except for one that had done more than him."

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The remembrance (Thikr) of Allah is my constant pleasure. ( by Bryant C. Mitchell )

This statement is the key integrating statements in the Prophet Muhammad's (PBUH) definition of himself. By

this, I mean that longing for the mercy of Allah would indeed not be possible if the very thought of Allah didn't

provide the Prophet (PBUH) with the greatest level of satisfaction.

Dr. Jamal A. Badawi states in a collection of Dua (prayers) from the Qur'an and the Sunnah of the Prophet

Muhammad (PBUH) that:

"Each human being pursues an ultimate and fundamental goal in life. This goal constitutes one's ideal, the

focal point of one's thoughts, aspirations, and activities. The loftier and nobler this goal is, the more sublime

á]ZzgpZ÷]6(J9~Z$zgƒYñ„�]cNzwƒY@ are the thoughts and deeds emanating

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|]Z'Z�0Z�ëë��~äÑüŧ™ZðQ�zicá�ÂQ7Y�Z[C�Zy~ÐHeLìÂìÎ�zZ:�*~Y™(¿™Æ¼Y*eLX

from. The basic message of Islam is to elevate the soul, to purify and uplift it to the highest possible plain.

This cannot be accomplished unless Allah (S.W.T.) is our ultimate Goal and focus of our life."

In Chapter 33, verse 33 to 41 Allah instructs the believers as follows:

"O ye who believe! Celebrate the praises of Allah, and do this often; and glorify Him morning and evening. He it

is who sends blessing on you, as do His angels, that He may bring you our from the depths of darkness into

Light: and He is full of Mercy to the Believers."

Further, this statement is totally consistent and reinforces the previous one. Allah states the following in

Chapter 63, verse 9 of the Qur'an:

"O ye who believe! Let not your riches or your children divert you from the remembrance of Allah. If any act

thus, the loss is their own."

In his commentary found in footnote 5476, Yusuf Ali attempts to elaborate on this statement when he says:

"Riches and human resources of all kinds are but fleeting sources of enjoyment. They should not turn away

the good man from his devotion to Allah.

Remembrance of Allah includes every act of service and goodness, every kind thought and kind deed, for this

is service and sacrifice which Allah requires of us. If we fail in this, the loss is our own, not any one else's: for

it stunts our own spiritual growth."

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Zv6ZO�Źã=™ZcÆZq(}R’vÆâ´ä‹ð¶Zk»Iå�ZÌZkÆR’ÃvyƒYñÂz{p[œ‘™@ìYèZÐZvÆZkz°}6¢ì�z{œ‡]ÃFk(J™ZÏ�*}zZ:�}�êìWy]»Ze{ƒ@ìX

uoÆ_.ÔZÏzzÐZv¬àÌ�ÛâD��~ZyÆáyÆ_.ZkÐ|u™@ƒVXÂëƒÃe’�ZvÅiZ]6½7gZO�™ÆCÙ»xÑzq™+Z¶YZv¬à»x!„»x!ƒÏX

Trust is my treasure. ( by Bryant C. Mitchell )

In Webster's dictionary trust is defined as (1) reliance on the integrity, strength, ability, surety, etc., of a person

or thing; confidence. The founders of the United States, put it this way "In Allah We Trust." In Chapter 4 verse

58 of the Qur'an, Allah states:

"Allah doth command you to render back your trusts to those to whom they are due; and when ye judge

between man and man, that ye judge with justice verily how excellent is the teaching which He giveth you!"

Anas (Allah be pleased with him) reported by the following hadith:

"Seldom did the Messenger of Allah (PBUH) address us when he did not say: There is no faith in him who is

not trustworthy and there is no religion in him who does not respect his covenant."

Allah goes even further in Chapter 8 verse 27, when He states:

"O ye that believe! Betray not the trust of Allah and the Apostle, nor misappropriate knowingly things entrusted

to you."

Yusuf Ali explains in footnote 1200.

"Trust may be of various kinds: (1) goods, credit, etc.; (2) plans, confidences, secrets, etc.; (3) knowledge,

talents, opportunities, etc, which we are expected to use for our follow-men. Men may betray the trust of Allah

and His Apostle by misusing property, or abusing the confidence reposed in them, or the knowledge or talents

given to them. On that special occasion, when the plans for the protection of Allah's worshipers against

annihilation were special importance, the Apostle's trust and confidence had to be guarded with special care.

Occasions for scrupulously respecting the trust and confidence of our fellow men occur every day in our life,

and few of us can claim perfection in this trust. Hence the special distinction of the man of Allah, who earned

the title Al-Amin (The Trustworthy), the one who was true to very trust reposed on him."

‚Â,<;X§÷Zg=ìÔX§�z§bƃD�ZqÂfZC§��ËvyÆ!ƒ@ìZ,§ÐZyÅZ3Y²-êGƒãÑzqƒ

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ìw7ƒ@åXYèW\Æ‚txgzqãÔZyz~Ô�*z~Zzgâ�~ƒ£œ»�ÛzVZzg�âVƒÆnXƒÐ¬ÂZâVÃ"64ZzgÑuÐïw™ZLZ-6zg�ÇgÐ9È}ÆmÃ�z!g{‡ì™ä»å@�Wy]~3ÅWvÐXcYnXZϧbçÑ}ÃZk�*~ÓxZ¡wÂVÐ�]�Ñ™)zZ]ÔZ»sÔ

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ìZk~Zv¬àÅ4~ƒCìXZkÐZyi0ÏÅk~j,7;g@ÎgLìÔí‹Å§bZJ»x[7ƒY@X�zuZ$tì�…ÌZKi0ÏÆ´z{ÃðZzgxÑ̯*e’��çÑ}Å4~ÆnƒXtƒYñ°—gZ™x~Å<6¿ƒÇX

. Mourning is my companion.( by Bryant C. Mitchell )

At first glance this statement seems a bit odd. Why would a person blessed with prophesy

and the enormous accomplishments of a man like the Prophet Muhammad (PBUH) make such

a depressing comment. Obviously, no victory come without its difficult challenges, therefore

not even a prophet is immune from tragedy and despair.

On the other hand, through the knowledge and remembrance of Allah, he knew he would

eventually triumph over his adversity. In Chapter 16, verses 127 and 128 of the Qur'an, Allah

says:

"And do thou be patient, for thy patience is but from Allah; nor grieve over them; and distress

not thyself because of their plots. For Allah is with those who restrain themselves and those

who does good."

It was because of the Prophet Muhammad (PBUH) deep and abiding concern for the spiritual

well-being of mankind that this distress was born. Chapter 18 verse 4 to 7 supports this

point-of-view, when Allah says:

"Further, that He may warn those (also) who say, "Allah hath begotten a son."

No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues

from their mouths as a saying. What they say is nothing but falsehood!

Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe

not in this message.

That which is on earth We have made but as a glittering show for the earth, in order that We

may test them-as to which of them are best in conduct."

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CÙ±ÃÎ@gg^a™ä»hZzg¬The Right To Do Research for ALL Muslim -Men and Women Of All generations By THE HOLY

PROPHET,pbuh

HUJJAT UL WIDA

The Last Sermon Of Holy Prophet.pbuh.

"After praising, and thanking Allah swt, he said: "O People, listen well to my words, for I do not

know whether, after this year, I shall ever be amongst you again. Therefore listen to what I

am"All those who listen to me shall pass on my words to others and those to others again; and

may the last ones understand my words better than those who listen to me directly. Be my

witness O Allah (SWT), that I have conveyed your message to your people".

In other words, the solutions to many of the issues the Prophet Muhammad (PBUM) outlined

will come in the future and from people who you may least expect them to come. ( Mr. Bryant-

a new Convert to Isam)Thus the last khutba of Holy Prophet Muhammad ,pbuh, clearly entitles

all Muslims of all ages to do independent research and will have the blessing of by Holy

Prpophet ,pbuh, to find solutions to new problems. These instructions do not bind us to

following old solutions which are not valid today.

ÅZ§b9ÒyÅY$Ë�X1~ƒÐZëDŬ!]™zVÇZzgz{}ZÙÏ»DìªZv¬àÆ‚BÈ}»m�~W*e’ÔtA�~W@ìZp�ÙσYñXt�zâV¬,ÐikcW`�X�*~ZLÑZzgZK7æ{‡/z&¢ÅTyƒYñÂZyQ½7gZzg»x[i0ÏÆ‚(�©ð GGxÆn!Z�g0Y@ìXYèCÙ�Û��gZݸx»*g{ƒ@ìXZ¤ZyZyÐáƒÂQvy~gLì‰ÅÎg{)

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BX1ZvÅcÄÆnZzg�*ÅhÆnDqÝ™ä~�™*)¢zg~ìX{m™úgÂVÃMVäZ‹±ÅFš™ãìZ7D2ãÅÃð¢zg]7XŒÛWy0u»�xKÆnF3»‚B7−¢zg~7

ñß~™r�C�,'âyßXŒÛWyÂÜsNZ[¾äÅÂ[ì*ø{7|¢„»°ìX÷}ìw~tÂZv¬àZzgZkÆgÎw~ÆZ©â]ÅÜô¬°zàì�ëœ-VЙDWgì�ZzgvyÌZVgì�XDÅ]hÆfg)„ÍgzVäÓx�*6ï™g3ìX

Knowledge is my arm ( by Bryant C. Mitchell )

. This statement is an extension of an earlier one, where the Prophet Muhammad (PBUH) stated

that "reason is the force of my religion." In order words this two statements could be combined

and rephrased as follows:

Knowledge is the instrument by which he delivered his arguments in discussions about Islam.

Also, implied in this statement is a sense of variability depending on the circumstances

involved. In other words, the arm or knowledge is not a blunt instrument that delivers the same

force of reason to all situations. The arm delivers both compassion as well as being a source

brute force when necessary.

The following hadith reinforces this point:

"Abdullah b. Amr reported that Allah's Messenger (PBUH) happened to pass by two groups (of

Muslims) in the mosque and he said: Both of them are on good, but one being superior to the

other, one group is supplicating Allah and praying Him and if he so wills He would confer upon

them and He so wills He would withhold and so far as those who are acquiring the

understanding of religion and its knowledge and are busy in teaching the ignorant they are

superior. Verily, I have been sent as a teacher. He then sat down amongst them."

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6¿u violation 7ƒ@�ËgK reactive behaviour ñ™äzZßV»g�¿»ZÜt7ƒ@ªZ�{m™Z�zu~0gKYy1ú™×�Ññ@�JÑ]yZ[™ÆZCÑqÝHYñX

ÑÂtgpzZáQ}'×Z`Zzg+B5å GEH}�wÆâ´ƒD�X—gZ™x~Æ‚tZÚ(ZÑåTÆn�zuzVÆ�w�¢zg~åÔZknW\åñлxf¸XZkÅVw*˜åi�ì�ŒÛ÷äpZvZ°×yZ°°6Z‹ZnH²1VÅgzZc]Æ_1!:Z(É�cZzgZgÎwZv6Z‹ZnYÂZt–��t

ç@{gÎwZvZzgŒÛ÷Æ�gxyìÂZrVäZ‹ZnH�gÎwZvû^�,ÂW\äây1Zzg·0†Zv�Æn¹Â|]/ñ×~W�Zzg¹�HW\gÎwZv7�ÂW\ä�Ûâc�~ƒVZzg·0†ZṽV1ŒÛ÷T!]Ã7â…ÂZkÆ�Å¢zg]7Xt£é/™ZxÅÃZÖp6¶T»g�¿ZrVäØH1W\~ÅÃç@{™äZzgZk•Ë~;äzZáÂZG6¶ªÑ6ZknW\zäŒÛ÷ÆZ‹ZŸ]6g�¿7H:Zh}�–YñÇX

ZϧbZy�VääZÜZgH�Ç0SÇGZW'ÓÇ0Ï}ÂZrVä�Z[�c�Ç0Sy�VÆn'Ó��âVÆn7Zknz{Z(<Ó4è

EXG�Ç0S„}ÐXZv¬à»ZÏn�Ûâyì�ZvÅæ�ñZzgúiÐqÝ™,X@�Wy~ìñ™äzZßV„ŃXZÏn

Óx9zVŧbW\~Ìñ¹å��W\Ã�zu}ßÍVÐúc™@åñ„�gZÝCÙnÅ·�g~ÔZ]Ô�¼®Ñ@ì‰�W\älV~�3ðXñЄW\~z{ZܹÔ

gzqãÔ;CÔçÑC¤‰ÜaZƒðTÐW\CÙnÅ)]»‚o™nZzgßÍVÃÐ]Ô�#Å(&D4-êE

G

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ñ„ÅzzÐW\»g�¿µZ0Zi~ªCÙƒ@åZzgZ0gzã‚;Ô�w(ËÔ"³CÔ6�ÄßÍV6ªCÙ7ƒ@åZÏnZv¬àW\~Ãc��Ñ@ì�W\Ь1V»Ì'×ZtZhZc�Z7ßH�åZzgW\ÃHH*x7�ñ

�ÔÑÓ�ñ�XegZc�1ñ„ä»x!�~XZÏnñÃW\ä]kÐ$h4-

÷GIEG�~X

Patience is my robe.

The meaning of the term robe used here in this context is somewhat archaic. In more ancient

times, a person's station in life was determined by the clothes he wore. For example, kings or

emperors wore royal purple garb to signify their authority. As such, the Prophet Muhammad's

patience is one of the key attributes which differentiates him from most people. This is true of

all the prophets (PBUT). Therefore, another way of stating the above attribute of the Prophet

Muhammad (PBUH) is:

"A sign of the Prophet Muhammad's (PBUH) authority is his patience in adversity. Thus

indicating his strong faith in his eventual victory as promised by Allah.

In Chapter 2 verses 45 and 46 of the Qur'an Allah makes the following statements about

patience:

"Nay, seek (Allah's) help with patient perseverance and prayer. It is indeed hard, except to

those who bring a lowly spirit,

Who bear in mind the certainty that they are to meet their lord, and that they are to return to

Him."

This attribute is discussed further in Chapter 3 verse 186, when Allah instructs the Prophet

Muhammad (PBUH) and the believers with following statement:

"Ye shall certainty be tried and tested in your possessions and in your personal selves; and ye

shall certainly hear much that will grieve you, from those who received the Book before you

and from those who worship many gods. But if ye persevere patiently, and guard against evil, -

then that will be a determining factor in all affairs."

All throughout the Qur'an patience is highlighted as a key requirement of his prophethood. In

Chapter 10 verse 109 Allah states:

"Follow thou the inspiration sent unto thee, and be patient and constant, till Allah do decide:

for He is the best to decide."

And Chapter 16 verse 126 and 127, Allah (S.W.T.) instructs the Prophet (PBUH) to:

"And if you punish (your enemy, O you believers in the Oneness of Allah), then punish them

with the like of that with which you are afflicted. But if you endure patiently, verily it is better for

the patient."

"And endure you patiently (O Muhammad (PBUH)), your patience is not but from Allah. And

grieve not over them (polytheists and pagans, etc.), and be not distressed because of what they

plot."

�Î,<;XgŸ÷ZâwÔìâwÔz{âwì�k±äÅúZV™Wy~MìXW\ÃZLuªZv»�xàäZzgßÍVÅ

@ZeZzgZsxJw™äÅÃÒÔZ¡àÂV6�0™™ÔçÑ{‡ì™y~æWÔ»�ÛzyÔ·�Zzg»g~ÐÎ@g]z4ÔkÔ£«Åßg]»‚oåXŠgCîg6ZkkÝÆË~�ÃG{q݃*åz{ZvÆ

uÅ»x!„åXTÆ{86„Zväplƒ*åZzg$!�bå—gZ™x~»t�Ûâ*tì�÷~‚g~i0ÏÅ]z4ÆZv¬àÅgŸïYñ¸÷~‚g~ÃÒ

»qÝìTÐ~ÃG{ZV™pÙCk™zó�~äZKpZéÆ_.âw01ìXZkÐtÌÈZ~HYYì�Z¤¼qÝ™*>ØÂQgŸñZÅ:ö XÄѯ�ZkÐ4ZÅy7ƒ

YXZv¬à̯x0u~�ÛâD��¼Æ´z{ZvÅgŸ„ƒÐ(~x»x!ìX!]Ì9ì�ƒ»âÃgZè™1Â�eƒïYñÇÔZzgtßg]Z,ÒyÅ�ì�È{ZvÐgZèZzgZvÈ}ÐgZèZzgpl�Zkä÷~@Zg~ÇÇÅX

Zknøg}nÌi0Ï»ÑgŸñZÅ:ö X„ƒ*e’X��å�ÛâÎ�Zg~ªkƒVÐÈZzgZvZzgÈzVÆ£tZzg�ÛZøÅZ�Z5Ðq݃ÏX‰ëuzk~ZL!kÅcËa@g~Å@Zg~™D��z{ZkÆ$á~�*z~¯ZG�}ÇT»ê!kä„™*ƒ@ìªøgZÑÌ!kÃpl™*„ƒ@

ìXZϧbZvÃpl™*„øgZÌÑgxe’XContentment is my booty.

To understand this statement it is important to first understand the nature of the conflict

from which the booty of contentment is derived. For the Prophet Muhammad (PBUH) was in a

constant state of Jihad or warfare against the unbelievers. As such, it was necessary for him to

be content or satisfied with Islam and its eventual victory.

In Chapter 9 verses 20 through 22 of the Qur'an this point is put into focus when Allah says:

"Those who believe, and suffer exile and strive with might and main, in Allah's cause, with

their goods and their persons, have the highest rank in the sight of Allah: They are the

people who will achieve (salvation).

Their Lord doth give them glad tidings of a Mercy from Himself, of His good pleasure, and of

Gardens for them, wherein are delights that endure:They will dwell therein for ever.

�gð,<;X"÷Zõì"cZÎg~�gZÝ°ZzgZ*»Z«ìXZZyÃi0Ï~Zz™£xÔ%ûÔgûÔÓ#ÖÔ�™äÅwÔ

à]Ô³]çÑ}~QìÂZkÐ�w~ZK(Zð»ìw¢zgWY@ìXtŠgC¿ì��¬�ìzzZkÅt�©ìX²|tƒCì�tZvÅ�~ achievements ƒCì�Zyt»xÒVZKZqÔ‡/ZzgfZC

ƒðƒCìXZzgZyÈwY@ì�z{H$zgÔZv¬à»Z`ƒ@ìXZzgZ¤ZÐtZˆkgì°ÅOñZk~"z

� "X22X23-16 ÂZãZZYñYè(ZðZzgºcðÜsZzgÜsZvÆnìZz{°ÃJ*I™@ìXÎg{-Yè°„Zv " Wy]6¢7™]ZyÆ�w�ƒgì�Zzgz{°™D�XZv°™äzZßVÃI7™DX

Zzg‡ây:â+6âb™@ì‰-yc�ÛúyXZy»£x†»ìZzgZÏ6gx„ZkÅ»x!ìZzg]ZãÑÅÌ�?Zzgo]X‰v]šwÐË

ä¹�Z[W\Íg3ë]ƒñ�W\ZiÀ}z™,ÂZrV丹å�~ÝxåX—g~Å@ZeÔ'•Ð~�¼ÌƒVƒVÂ~ZKwùÈwY�VZzg<6¿:™zVX

ZZv¬àp�ÝÞ�]}Z´y™Zgì��·~ZvÆÈ}ZzggÎw�XZÏnW\ät�Ûâc�~Zv»È{ƒä6õ™@ƒVXt÷}õÅã�ìX—gZ™x~Åt�¬ZyÅZÎg~ZzgÑÅÍZ{ì�ZvÆ\g}ƒäZzgzz»Ñ]ƒäÆ!z��Hâvgì�XZ}÷}Zv=™'¯Zzg�ᙯZzgZKóƒV~gNZzg

]Ö³×`³Ü]qÃ×ßo‘fç…]æ]qÃ×ßo�Óç…]æ]qÃ×ßoÊoÂnßo‘Çn†]æ]qÃ×ßoÊo ßÍVÅóƒV~(Z¯X]Ânà]Öß^ŒÒfn†]

Âë¾EÅñà��°Ãf‚~ÑNX1ëÃÂgNñNÇ{ïYñcegbZv�}�}c(ϳ]ïYñÂÅ!¹ëzlVÆn�Ûúy0YD�XOñZv»]™DZkÆ‚tÌYNXZKZz‡]¯gZÈwYD��tZk£xŤ‰ÜËÅ�+ìZeìzZ:ááXZv„³]�¶zZÑìZzg³]zZ:á™fª

Ì�¶zZÑìXZk»bCÙ{ë(Ïi0Ï~gziZ:�Ù�XÑ™*~»t�Ûâ*øg}n‡.ÞÇ$ì�È}ÃCÙqw~ZÎg~„wZzZgìZzgZk6õ™*e’�

Zvä…Ýò~1ìZzg…c�ÌìÔ

!gð,<;Xi@÷Z&ìX 7/8-94- i@c„�]¦Zg~»Zv¬àä¯x0u~W\ÃZkWbÆfg)@Ze�Ûâð¶XÎg{ZíZb

W?�ÛZ�0�„�]~µY�ZzgZLg[„ŧsgZágƒX 94. Surah Ash-Sharh (The Opening Forth)

94-1. Have We not opened your breast for you (O Muhammad ( ))?

94-2. And removed from you your burden,

94-3. Which weighed down your back?

94-4. And raised high your fame?

94-5. So verily, with the hardship, there is relief,

94-6. Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one

hardship cannot overcome two reliefs).

94-7. So when you have finished (from your occupation), then stand up for Allah's worship (i.e.

stand up for prayer).

94-8. And to your Lord (Alone) turn (all your intentions and hopes and) your invocations.

W\Æì»Ôtì�ZvÐ5‡]Zzg!'ÜsúiZzgf™•fg)„eì‰ÅúizxÅcZ`ìÅugÐÌzZãìXZvÐgZiz*iÔZkÅ£zzÔZkÐæ�â‰z){‚g}¿gZ]ÅËð~„ƒM�X�y~ÂVÅz5]Ôgc„`äÆZ"3�é EGâ]ÔZ©â]ÔßÍVZzgz�Ð5‡'Ô½X(Ïtg}ÔlVÅ»gcVz){Zâic�{z5]‰W\~Æn�ggÎwZvÔu'Z{�X(‚ÑgÔ�ZvÐYÅ�Û›„7ï$˶XZÏn�ÛZºÆˆÃgrz‰Ü}„„�]ƒ$˶X‰�*z~&ÐKã¢zgc]žðÅYCìÂgzqã¾ðÜs„�]ÆcÐeƒ$ËìXß5YÌW\~Å<ƧjЄ�]Æfg)„ZvÐŒÛ"0D�X

ZkWeÆ_.øg}n̸<kì��yÅz5]ÆgZ]ÃÎäЬZv¬àЄ�]Æfg)5‡]ÅYñX¬xßÍVÆngZ]ÃzÆnZ3ƒ@ìÂ4tì�ÎäЬ7|™ÎcYñXZ¤tÌËzzÐ:ƒÂÁZiÁ_6YäÐZqZqÄÝ©Zzg�gz�ÑpZzg4yZvzh{�yZvZAÅ7|™ZvÐZKqY]Å�¬YÌÅYñËð~Zzg7g}ËqzíqÆ‚BÔ¥¥Z™âóYñ@�ZvÅ(ZðÔZKgKwc�gìX

Asceticism is my profession.

This attribute goes hand-in hand with the one just discussed. Many people have

confused asceticism with monasticism which is disapproved of by Allah. The distinction

between the two is an important one and goes to the heart of being able to strike a just balance

between involvement in this life versus his longing for the hereafter. In Chapter 57 verse 27,

Allah says:

"....But the Monasticism which they invented for themselves, We did not prescribe for them: We

commanded only the seeking of Allah; but that they did not foster as they should have done.

Yet We bestowed, on those among them who believed, their (due) reward, but many of them are

rebellious transgressors."

In his footnotes 5321 and 5322 to this verse Yusuf Ali attempts to draw a clear distinction

between aceticism which was practiced by all of the prophets including the Prophets

Muhammad (PBUT) and monasticism. He states:

"But Allah's Kingdom requires also courage, resistance to evil, the firmness, law, and

discipline which will enforce justice among men. It requires men to mingle with men, so they

can uphold the standard of Truth, against odds if necessary. These were lost sight of in

Monasticism, which was not prescribed by Allah.

Allah certainly requires that man shall renounce the idle pleasures of this world, and turn to the

path which leads to Allah's Good Pleasure. But that does not mean gloomy lives, ("they that

mourn"), nor perpetual and formal prayers in isolation. Allah's service is done through pure

lives in the turmoil of this world. This spirit was lost, or least not fostered by monastic

institutions. On the contrary a great part of the "struggle and striving" for noble lives was

suppressed

¾ð,<;X¢÷~]ì�*»Óx»xZO�6¸ì��zuZsÈg;ìZzgZkÅ!]6¢™Æ„Q¼HY@ìXZϧbZ

ZqZZ�ò¼™*eLìÂÎaXgƈZZÐp�¢ƒY@ì²:)4è XG»x[ƒY�VÇÂAz{¼™@ìX—ƒÂ7™@XÂD!]~sÔDZzgZkqÆzZ§ƒäÅœZ‰ÜÐVWYD�X¢™äÆ&%ZiƒD�Xª%µ6ËzZ§ƒ-ÅÃs™äÆn¬Ðñ��DÆ‚B£™ÆêHY@ìÂZÐDÅã�6â'c¢™¢�t!]ƒðìcƒ$ËìcCäzZÑCƒÂZkÃDZÅ3¨4è GGGEë�X�zu}%µ~Z¤ZkzZ§ÃZKW\VÐ�NBÂaèW\V�A6$h45é E

EGic�{¢ƒ@ìZ„ÐZÅ3¨4è GGGEë�XZ¤ZkzZ§»Š"ÐÌx@{ƒYñÂhZÅ3¨4è GGGEë�XÎg{‚W~Zv¬à¸ë��3ÅWvÃ?DZÅ3¨4è GGGEÐây7gì¸Zp�Wv�NßÐÂQÐÅ3¨4è GGGEТ™ßÐ��™�tgÎwZv~äCc墙fX›Å3¨4è GGGEAƒÇZWvÅŠCkƒÏX

102-4. Again, Nay! You shall come to know!

102-5. Nay! If you knew with a sure knowledge (the end result of piling up, you would not have

occupied yourselves in worldly things)

102-6. Verily, You shall see the blazing Fire (Hell)!

102-7. And again, you shall see it with certainty of sight!

¢™hÐZqnŤ‰Üc¸]aZƒYCìTÐ�lZzgzß!aZƒ@ì�~»x[ƒY�VÈXQZyÓx]ÐÑqÝ™äÆú7Y@ìZzgzz)]Ð�w'�Z7ƒ@XZzg(~Ð(~ŒÛ!ãÐ�gô7™@Xk~CÙ3„ZÛÅ¢Ð�Z4ƒ@ìÂÛY@ìX

Zѹ„xƒZzgZkŇZ‰Ü6Ì¢ƒZzg16ZvÅæ�ƒÂQ¢äC{]0Y@6¢„]ÔÑÔF¹Zzg»x!ÅJ-k ideology ìXZÏn˸xÅ]»ÁÜ~ZkxÆ�Gc

ì‰�Ñ™*~Zzgô/™Zxñ»Zv6ZzgZsxÆ�xÅœZ‰Ü6¢åXZzgƒÃhZÅ3¨4è GGGEåXZÏnZyÅ]ÌÑöz�¶X

0Îy‘øgZ¢ZÚ¢oå�y�VZzgZômzVÃZÐâä%eg{:åX1WiZ�~ƈøgZ¢ZL£œÐ?Ø™iZ»]6W�ÂQøg~F¹Ìgu�ìXZ%k/geZzgã�~Zã£tZzg�WiZ�~ÅWàcßY6Z[Ìå¢gn�ZknZrVäÎ�cñ4xÅ#;Ã>™äÆnCÙnÅŒÛ!ã�~X²Î�ZZK#;6—™äÑÂgzkÆ•}ƒ�XZÏjZLoÅZZàcßY6¢„ZkÅ™«Æ

nŒÛ!ã6»g™@ìXЄZk’qÃ]Zzg ZÏnW\~ät�ÛâcåZv6XZsxÆ�x6XZK»x!6å¢åT

»x!BX Conviction is my strength.

Webster defines conviction as "a fixed or firm belief." With this definition in mind we can

rephrase this attribute as follows:

A firm belief in Allah is the source of my strength.

For Allah says in the Qur'an in Chapter 8 verse 45 and verse 65:

"O ye who believe! When ye meet ye meet a force, be firm, and call Allah in remembrance much

(and often); that ye may prosper."

"O Apostle! Rouse the Believers to the fight. if there are twenty amongst you, patient and

persevering, they will vanquish two hundred: If a hundred, they will vanquish a thousand of the

unbelievers: for these are people without understanding."

In his footnote 1232, Yusuf Ali explains,

"In a fight, odds of ten to one against any one are appalling. But they do not daunt the men of

faith. Whether they personally win or die, their Cause prevails. They are sure to win: because

(1) they have divine aid, and (2) even humanly speaking, those who take up arms against truth

and righteousness are fools and their seeming power is but a broken reed."

And finally in Chapter 14 verse 27, Allah says:

"Allah will establish in strength those who believe, with the Word that stands firm, in this world

and in the Hereafter; but Allah will leave to stray; those who do wrong: Allah doeth what He

willeth."

a�ð,<;Xœt÷ZqòZzg\gÙìCð»È�wZzgi!yÅëW°ZzgZk!]»ÑzZ§Æ_.ƒ*¢zg~ìXª�!]i!y6Wñz„

�w~̃XZzgz{!]Ì�g„ƒXZ¤Zy�zâVÑîV}ZqÌÑo:ƒÂQìzZÑœ&7ƒYcBYXœ&ZÏnZkW�òÃëTÅ¡]~s1܃Zzg¬�]Æîg6Ìs1mƒZzgÃðÅZÐs1%Ðgzu:�}X

CÙZyeLì��zu}ZkÆ‚Bs1B@�z{Zk6Z±g™Æ¿™nZzgZÐËn»âàXb!C_y:ãXZzgZϧbs1%zZáų]Ì™@ìZzgZÐIÌ™@}XYès~ŒÅ@|ƒCìXOçT!]~c»x~CðƒÂz{Zkœ&Æn³]»!0YCìZzgZkÆì6z{»xƒY@ìcây1Y@ìX��ËÅ\glÆ'Z'�BXZÏnë�sÃWõ7X—gZ™x~t]ЬÌås1%zZáƒäÅzzЙ�tBDZzgZÏnßvZyÐ�Ì™zZD¸XZzgW\äZKt]»Z´yÅã�ZLs1%„ïð�Z[�~t]»�¬~™g;ƒVÂtÌsìXªW\~»™�tƒ*„�?Ôæ�™äzZÑZzg\gÙ0�åZzgßÍVÆ�ßV~Jwƒ�ZzgW\Åt]Jw™ä6Î@gæ�™@g;ÔZkÆ‚BW\‚;Æ!z��ßÍVÆ

nW\~Å�Ì�ßVÃgZx™ä~æ�ÇgU"ƒðX�*ÆgC»gz!gZO�6FƒD�XZzgZO�s1%ÐáìX˜VsÁ1ÑY@ƒz;VCÙŠx6vy

ƒä»Z06ƒ@ì�79:ƒX*\Âw7gZ:ƒÔq�z�~:ïYñXøg}ŒV¸qwìX�CÙZq�zu}Ã�ð��}g;ìZzgCÙZqvyZV;ìX°ZpV~ÑLlñVZzgÑKÍZ343ð XJGVÐZ»sN*e0�ìXZâ-~ì-Ìs:1%ЄƒCìz°{Ü°Ìs:ƒäЃCìX¾]s„!¹ZÜtÅã�ƒZ™@

ìXZzgs„�âV~¸"3ïJGEìXZzgs1%ÃÃðI7™@Zzgs1ÜZLW\ÃÂ~�Z%ÆáZ�sìXCð»6lZWf!΂Ì~�¬YYìTÅzzÐZyÆÄ»x™gì�Xic�{Fßvs1s

�Zkn¸Z3¯äZzgZy6¿W‚yƒ@ìZ¤Ãðæ�âf¯gZïYCìYèCÙZqâƒ@ì�ZÐzZªæ�Å¢zg]ìXg]ƒÔcÓä»gz!gÔc�ÛZ"3ú

JGEƒVc£tÅZ�Z5ƒs6FƒäÐi0Ï~W‚ãÔpzgCZzgZðìX

Z¤ëäÌçÑ}ÅZ&b™äìÂQsÃЬZC*ƒÇTruthfulness is my intercessor.

This statement provides us with an opportunity to examine what is probably the most

important attribute of the Prophet Muhammad (PBUH). It speaks directly to one of the main

purposes of our time here in this life which is to separate truth from falsehood. Or in order

words, our responsibility to separate our worship of Allah from all other earthly pursuits.

For in the Qur'an in Chapter 20 verse 114, Allah says the following:

High above all is Allah, the King, the Truth! Be not in haste with the Qur'an before its revelation

to thee is completed, but say, ÒO my Lord! advance me in knowledge."

Since Allah defines Himself as the Truth, it is only logical that the Prophet Muhammad (PBUH)

would rely on truthfulness to intercede on his behalf. This statement is totally consistent with

his adherence to the strictest form of monotheism as articulated in Chapter 112 of the Qur'an.

Allah instructs the Prophet Muhammad (PBUH) to inform man of the following:

"In the name of Allah, Most Gracious, Most Merciful

Say: He is Allah, the One and Only; Allah, the

Eternal, Absolute; He begetteh not nor is He

begotten and there is none like unto Him."

Further, by combining the concept of Allah as the Truth as spelled out in Chapter 20 with strict

monotheism expressed in Chapter 112 you have a total picture of power of the statement that

truthfulness is my intercessor." This attribute of the Prophet (PBUH) reinforces the absolute

level of faith and conviction that all prophets (PBUT) possessed in their Cause and its eventual

victory over falsehood and evil. Sufyan b. ÒAbdullah al-Thaqafi reported the following

conversation between himself and the Prophet Muhammad (PBUH):

"I said: Allah's Messenger, tell me about Islam something (so comprehensive which may

dispense me with the need) of asking anything about it after you. he said: say: I affirm my faith

in Allah and then abide by it (permanently)."

Ggð,<;X¤®÷~ñe™äzZà줮Ð%Z�Zv¬àÅZ¤®ìT»ÈZv¬àÅ�ÛâÎ�Zg~Ô¬â'ÔÄz‚Æ‚BZv¬àÆÓyZ©xÅ Z¯g~zZzg„�]XZ¤®»ÈZv»È{0Y*‰�Ý~ëë��W\ZvÆÈ}ZzggÎw�XÈÏЄZvMìXøg~"ÈÏÃZÏn´xZDwÑqÏë�XZzg&ZvÈÏÐïYñƒ¼ï�ZzgW\ä�Ûâcì�¤®÷~ñe™}ÏZzgZvïYñÇX

W\ät7�Ûâc�Zv÷}n»°ìXtÂŒÛWy}ZZ[ì1tøg}nÃì�¤®Ð„?�yZvÃ0jÐXZknWozœ¤c\.�5éEzZ��5éEÆ�Z¤®™zXZvZzggÎw»I„»°ìX¸�*ÆßÍV

Æ‚K6?ƒ@ì�zZ−+}Zzg¿™ä~ðh~�kƒYñ¯gZZZzZiWCì�‹7ìX?W\Åi0Ïøg}nZÏn%:ŒÛZg�~�ì�W\~Åi0Ï7g~¤®~¦g~¶XZzZÏnW\

~ÅZ¤®ZvÅZ¤®ŒÛZg�~�ìX¸ëÐZveLìXObedience is my argument.

Upon reading this phrase, immediately two very basic and important questions come to

mind: obedience to who? and argument against what? The answer to these questions can be

found in Chapter 4 verse 59, where Allah says:

"O ye who believe! Obey Allah, and obey the Apostle, and those charged with authority among

you. If ye differ in anything among yourselves, refer it to Allah and His Apostle, if ye do believe

in Allah and the Last Day: That is best, and most suitable for final determination."

The Sunnah is indivisible from the Qur'an, for it is the living interpretation of the Qur'an by

Prophet Muhammad (saas), the possessor of great moral values who had such great

consideration for believers that he would become distressed when they were troubled and

would relieve them of their burdens and chains of bigotry.

The Qur'an cannot be understood and implemented in one's life without the Sunnah. For

example, in the Qur'an Allah tells believers to be affectionate toward each other, speak good

words, and behave modestly. Commanding the right, forbidding the wrong, communicating the

moral values of Islam to all humanity are set out as obligatory duties (fara'id). Cleanliness has

been made obligatory.

However, such matters are explained in the Qur'an in certain ways. Believers learn about the

examples how to actually implement all these commands in their lives by means of the

practices of the Prophet (saas). In the Qur'an, Allah (swt) reveals:

You have an excellent model in the Messenger of Allah, for all who put their hope in Allah and

the Last Day and remember Allah much. (Surat al-Ahzab :21)

The Prophet (saas) is a role model. Believers look at his Sunnah and learn how to implement

its precepts and practices in their lives. Indeed, as soon as one looks at the Sunnah, one can

see that the Prophet (saas) instructed his community in all matters and showed them how to

act befitting a Muslim's honor. The Prophet's (saas) entire life reveals a seriousness,

responsibility, and sensitivity of which not even the slightest detail is neglected. This is the

result of our Prophet (saas) having taught "wisdom," alongside the Qur'an, to his community:

Allah showed great kindness to the believers when He sent a Messenger to them from among

themselves to recite His Signs to them, purify them and teach them the Book and Wisdom,

even though before that they were clearly misguided. (Surah Al 'Imran: 164)

"The loss of the religion starts with the abandonment of the Sunnah. Just as a rope breaks

fiber by fiber, so does religion vanish with one by one abandoning the Sunnah." (al-Darimi)

Various heresies have appeared during the history of Islam. Different sects have turned away

from Islam's essence and adopted heretical beliefs and un-Islamic practices.

In our day, too, some people reject the Sunnah of the Prophet (saas). "We read the Qur'an,"

they say, "and interpret it for ourselves without the need for any clarification by the Prophet

(saas)." They turn their backs on the Sunnah, the practical application and implementation of

the Qur'an.

The fact is that these people who have abandoned the Sunnah in fact ignore the Qur'an's

commandments. That is because the Sunnah is an explanation of the Qur'an and more

importantly, the Qur'an orders Muslims to follow it. Allah (swt) has not only made obeying the

Qur'an obligatory, but also obeying the Prophet (saas).

For this reason, Islam can only be practiced together with the Sunnah and Muslims can only

apply the Qur'an into real life with its help. The Sunnah, on the other hand, is the belief of the

Ahl al-Sunnah, which is the totality of our Prophet's (saas) authentic hadiths and their

subsequent interpretations by the great Islamic scholars.

Obeying the Prophet (saas) means complying with the Sunnah. The vital importance of the

Prophet (saas) to believers is emphasized, as follows, in the Qur'anic verses addressed to him:

We have sent you bearing witness, bringing good news, and warning so that you might all

believe in Allah and His Messenger as well as honor, respect, and glorify Him in the morning

and the evening. Those who pledge their allegiance to you pledge allegiance to Allah. Allah's

hand is over their hands. Those who break their pledge only break it against themselves. But

as for those who fulfill the contract they have made with Allah, We will give them an immense

reward. (Surat al-Fath: 8-10)

One who has taken a vow of allegiance to the Prophet (saas) has taken it to Allah (swt). Our

Lord also tells us that: "Whoever obeys the Messenger has obeyed Allah." (Surat an-Nisa': 80)

We can see from this verse just how important such obedience is. All Muslims are obliged to

obey him due to his nature as a role model and his identity as a rule-maker. The Qur'an reveals

that complying with our Prophet's (saas) commands and rules is just as obligatory as is

complying with the verses in the Book of Allah (swt). Indeed, in another verse, our Lord tells us

this with regard to the Prophet's (saas) power of forbidding and commanding:

[The believers are] those who follow the Messenger, the unlettered Prophet, whom they find

written down with them in the Torah and the Gospel, commanding them to do right and

forbidding them to do wrong, making good things lawful for them and bad things forbidden for

them, relieving them of their heavy loads and the chains that were around them. Those who

believe in him, honor and help him, and follow the Light that has been sent down with him are

successful. (Surat al-A'raf: 157)

In another verse, our Lord states:

You should accept whatever the Messenger gives you and abandon whatever he tells you to

abandon. Have taqwa of Allah... (Surat al-Hashr: 7)

These verses show that in addition to what the Qur'an prohibits, the Prophet (saas) can

prohibit other things to his community. Therefore, our Prophet (saas) states in one hadith:

"Avoid that which I forbid you to do and do that which I command you to do to the best of your

capacity." (Sahih Muslim, book 30, hadith no. 5818)

Other verses refer to the Prophet's (saas) role as a rule-maker. Muslims take any matter on

which they cannot agree to the Prophet (saas) and thereby obtain the best possible outcome.

O you who believe, obey Allah, the Messenger, and those in command among you. If you

disagree about something, refer it back to Allah and the Messenger, if you believe in Allah and

the Last Day. That is the best thing to do and gives the best result. (Surat an-Nisa': 59)

So absolute is the Prophet's (saas) status as rule-maker that Allah (swt) told believers to obey

his decisions wholeheartedly and without any doubt:

No, by your Lord, they are not believers until they make you their judge in the disputes that

break out between them and then do not resist what you decide and submit themselves [to

you] completely. (Surat an-Nisa': 65)

In another verse, the definitive nature of the Prophet's (saas) judgment is set out in these

terms:

When Allah and His Messenger have decided something, no believing man or woman has a

choice about [following or not following] it. Anyone who disobeys Allah and His Messenger is

clearly misguided. (Surat al-Ahzab: 36)

Opposing the Prophet's (saas) role as rule-maker and disobeying his rules constitute denial.

But if anyone opposes the Messenger after the guidance has become clear to him, and follows

a path other than that of the believers, We will hand him over to whatever he has turned to, and

We will roast him in Hell. What an evil destination! (Surat an-Nisa': 115)

Since the Prophet's (saas) status as rule-maker and role model is set out in the Qur'an in such

a clear and firm manner, to advocate turning one's back on the Sunnah of the Prophet (saas)

means opposing the Qur'an. As Muhammad Asad stated: "Following him in

everything he did and in every rule of his is the same as following Islam itself. Turning away

from his sunnah, on the other hand, means turning away from the essence of Islam."

(Muhammad Asad, Al-Islam 'ala Muftaqir al-Turuq, p. 110)

Indeed, the Companions lived their lives in such a way that all of their actions and words were

in perfect accord with both the Qur'an and the Prophet (saas). One Companion relayed the

following quotation:

"Allah (swt) sent us Muhammad (saas) as the prophet at a time when we knew nothing.

Whatever we saw Muhammad do, we do the same, in the same way." (al-Nasa'i, Taqsir 1)

Clearly, the idea of "let's go back to the Qur'an, for we have no need of the Sunnah" is

incompatible with Islam and stems from a profound ignorance of Islam. Those who hold such a

view resemble, in an analogy made by Muhammad Asad, people who want to enter a palace but

are unwilling to use the key that opens its door. The Sunnah saves those who embrace it, for

as Dahhak states: "Paradise and the Sunnah are in the same position, because those who

enter Paradise in the Hereafter are saved, and those who cling to the sunnah in this world [are

also saved]." (Tafsir al-Qurtubi, XII, 365) Imam Malik compared the Sunnah to Noah's (as) ark,

for "whoever boards it will be saved, and whoever does not will drown." (al-Suyuti, Miftah

al-Jannah, pp. 53-54)

So great a vehicle of salvation is the Sunnah that in the Qur'an our Lord reveals that the

Prophet's (saas) commands and prohibitions "will bring people to life":

O you who believe, respond to Allah and to the Messenger when He calls you to what will bring

you to life. Know that Allah intervenes between a person and his heart and that you will be

gathered to Him. (Surat al-Anfal: 24)

All of these verses show that a concept of Islam that has abandoned the Sunnah is false and

incompatible with the Qur'an. Islam is the totality of the Qur'an and the Prophet's (saas)

Sunnah; there is no question of eliminating either one.

The source that conveys to us the Prophet's (saas) exemplary behavior, as well as his wisdom

and judgments, is the Sunnah, the creed of the Ahl al-Sunnah.

The prophets call believers to the life-giving paths

O you who believe, respond to Allah and to the Messenger when He calls you to what will bring

you to life. Know that Allah intervenes between a person and his heart and that you will be

gathered to Him. (Surat al-Anfal: 24)

Looking at human history reveals that life began with the prophets. This is a true statement, for

no religion can be comprehended and implemented in the absence of a messenger. For that

reason, a messenger has been sent as a guide to every community.

As with the other prophets, Allah (swt) sent Prophet Muhammad (saas) with the perfect religion

and the straight path. He has also made him a prophet for everyone until the Day of Judgment.

Obeying, respecting, and loving him, in addition to imitating his lifestyle and abiding by his

Sunnah, are responsibilities that all Muslims must try to fulfill.

Indeed, in the Qur'an obedience to the Prophet (saas) is considered as the same as obedience

to Allah (swt). Believers are told to take the Qur'an and the Sunnah as their guides in matters

on which they disagree. The following command is given in the Holy Qur'an:

No, by your Lord, they are not believers until they make you their judge in the disputes that

break out between them and then do not resist what you decide and submit themselves [to

you] completely. (Surat an-Nisa': 65)

As this verse makes crystal clear, the Prophet's (saas) Sunnah is an absolute and immaculate

source of commands, because it is the way of "interpreting, explaining, and applying the

Qur'an." Therefore, no believer has the right to make interpretations (ta'wil) or be disobedient

with regard to the Sunnah, the application of the Qur'an.

When Allah and His Messenger have decided something, no believing man or woman has a

choice about [following or not following] it. Anyone who disobeys Allah and His Messenger is

clearly misguided. (Surat al-Ahzab: 36)

In another verse, our Lord reveals:

The believers' reply, when they are summoned to Allah and His Messenger so that he can judge

between them, is to say, "We hear and we obey." They are ones who are successful. (Surat

al-Nur: 51)

Each verse in the Qur'an that deals with obeying the Prophet (saas) states that doing so is

obligatory for all believers. That is why the Prophet's (saas) practices are impeccable and are

under the protection of Allah (swt). To put it another way, everything in the Sunnah is, in

essence, based upon revelation.

Nor does he speak from whim. It is nothing but Revelation revealed. (Surat al-Najm: 3-4)

Therefore, when disagreement arises, believers are obliged to turn to the Qur'an and the

Sunnah, Islam's two fundamental reference points:

If you disagree about something, refer it back to Allah and the Messenger, if you believe in

Allah and the Last Day. That is the best thing to do and gives the best result. (Surat an-Nisa':

59)

Not only did the Prophet (saas) transmit the verses he received from Allah (swt) to humanity,

but he also explained them. Therefore, the Sunnah can be regarded as the interpretation of the

Qur'an. Viewing it in this way will protect it from corruption, misunderstanding, and distortion

and also facilitate its being understood.

Another verse reveals:

Say: "If you love Allah, then follow me and Allah will love you and forgive your sins." (Surah Al

'Imran: 31)

An indication of one's love for Allah (swt), therefore, is following His Prophet (saas), for doing

so reveals that he/she is a follower of Allah (swt). No believer can regard obedience to Allah

(swt) as sufficient and abandon obedience to the Prophet (saas). The Prophet (saas) gives the

following glad tidings to those who comply with the Sunnah: "Whoever gives life to my Sunnah

certainly loves me, and whoever loves me is with me in Paradise." (al-Tirmidhi)

While the Prophet (saas) imparts the above glad tidings to those who adhere by the Sunnah, in

the Qur'an, our Lord warns the terrible consequences that result from rebelling against the

Prophet (saas):

As for those who disobey Allah and His Messenger and overstep His limits, We will admit them

into a Fire, remaining in it timelessly, forever. They will have a humiliating punishment. (Surat

an-Nisa': 14)

Those who are unable to understand the Sunnah's importance and who criticize it, despite

what has been related above, are acting directly against the Prophet (saas).

The Prophet's (saas) words and behavior, described as "conforming to sublime morality" by

Allah (swt) in the Qur'an and by Aisha (ra) in her words that "the Prophet's (saas) nature was

the Qur'an," constitute a role model for all human beings. Just as one cannot attain true virtue

without taking him as a role model, neither can one attain happiness in this world and the

Hereafter without doing so. Those who abandon the Sunnah will lose a highly auspicious

reward and be deprived of his intercession on the Day of Judgment.

Moreover, turning one's back on the Sunnah of the Prophet (saas), who was most affectionate

toward his ummah and most sensitive to any harm that might befall them, is showing

ingratitude to such a great blessing.

A Messenger has come to you from among yourselves. Your suffering is distressing to him. He

is deeply concerned about you, and is gentle and merciful to the believers. (Surat at-Tawba:

128)

Those who hold mistaken opinions about the practices of the Prophet Muhammad (saas) fail to

comprehend the importance of his role. The duty entrusted to him requires a sense of

responsibility so great that even the slightest detail could not be ignored. That is why our

Prophet (saas) has so much to tell us on so many subjects, from trade to health, and from

solidarity to education.

The Sunnah's fundamental principle is its applicability. "Treat the people with ease and don't

be hard on them. Give them glad tidings and don't fill them with aversion" (al-Bukhari, volume

4, book 52, hadith no. 275) is the clearest indication of this. His wife Aisha (ra) stated that he

told his people to do that which they could easily accomplish. Therefore, everyone can adopt

the Sunnah. His life is an example of applying the Qur'an to one's daily life for every believer.

Another issue is the damaging results that arise when people abandon the Sunnah. Some

Muslims, out of ignorance or idleness, have imposed heresy on the Islamic world by coming up

with stipulations based on the speculations of people who essentially have no knowledge of

Islam, or by following their own interpretations instead of the Sunnah's guidance.

The Islamic world's political and economic fragmentation occurred because the Muslims

abandoned the Qur'an and the Prophet's (saas) Sunnah. The ensuing instability will continue

until believers understand that they are members of the community of the Prophet (saas) and

strive to develop a community worthy of Him. The only road for Muslims, therefore, is to adhere

tightly to the Qur'an and the Prophet's (saas) Sunnah.

Any examination of the Prophet's (saas) life shows that his attitude toward life was not

one-dimensional. For example, many reliable hadiths discuss his various roles: a prophet, a

head of state, an army commander, a soldier, and a trader. He prays, fasts, prays during the

night, lives in a state of constant devout prayer and contemplation, and remembers Allah (swt).

A modest leader, he also marries, buys things, treats and visits the sick, jokes with children,

wrestles with his friends, and races his wife on the road.

Muslims can only understand and discharge their duties as Allah's (swt) servants by studying

the Prophet's (saas) practices. The first source of information for this is the great hadith

compilations of Muslim, al-Bukhari, and other classical-era hadith scholars. The vast

collections of his words, deeds, and personal attributes, particularly those displayed during his

prophethood, were collected with great care by narrators or reporters whom all Sunni scholars

consider reliable.

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Jihad is my ethics.

Jihad is my ethics. Jihad, which has been translated as Holy War, is probably the most

misunderstood concepts of all. The notion of some madman running around shouting "Allah

Akbar (is Great)," while they kill innocent people is indeed the fartherest thing from the Truth.

In Chapter 9 verse 20, Allah says:

"Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their

goods and their persons, have the highest rank in the sight of Allah: They are the people who

will achieve (salvation)."

In his commentary to the above verse, Yusuf Ali made the following comments:

"Here is a good description of Jihad. It may require fighting in Allah's cause, as a form of

self-confidence. But its essence consists in (1) a true and sincere Faith, which so fixes it gaze

on Allah. That all selfish or worldly motives seem paltry and fade away, and (2) an earnest and

ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service

of Allah.

Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's pen or

preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad."

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�Xëä/geÃÌèZt¯�cìX:„ã�~Zã£t�ZväCÙZyÃ�ñ�Zk6¿™D�É�zuzVÃt£t�¶ÐZïg~�Xªë�*Å!]ƒc�+ÅÔZk~okлxágì�X�w~¼ƒ@ìZzgë¼Zzg�XÂQ»x[ùƒM�Zzgøg~úi…'ZÇVÐùgzu$ËìX

C H…QúiÃZvÐ5‡]ZzgZkЩ](Jä»fg=7¯¢e’X?Prayer is my supreme pleasure.

To give us a sense for the meaning of this statement we start with a hadith reported by

Ibn Mas'ud"I asked Allah's Messenger (PBUH) which deeds are loved by Allah, the Exalted? he

(The Holy Prophet) said: The prayer (observed) at its appointed time. I again said: What next?

He said: kind treatment towards parents, I said what next? He said: Jihad (striving utmost) in

the cause of Allah. He (Ibn Mas'ud) said: he told me of them and if I were to ask more, he would

have made an addition (to these goods deeds) for me."

Given that the driving force in the Prophet Muhammad's life was to his desire to please Allah, it

only stands to reason that he would obtain his greatest level of satisfaction from the prayer

which as indicated in the above passage was most beloved by Allah.

The following hadith reinforces this very important point:

"Jabir reported that Allah's Messenger (PBUH) said: it is the abandoning of prayer (which

distinguishes) an (obedient) from one (who follows) unbelief (Kufr)."

Chapter 73 verse 20 of the Qur'an highlights the Prophet Muhammad's devotion to prayer,

when Allah states:

"Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the

night or a third, and so doth a party of those with thee. But Allah doth appoint Night and Day in

due measure. He knoweth that ye are unable to keep count thereof. So He hath turned to you

(in mercy): read ye, therefore, of the Qur'an as much as may be easy for you.

He knoweth that there may be (some) among you in ill-health; others traveling through the land,

seeking Allah's bounty; yet others fighting in Allah cause. Read ye, therefore, as much of the

Qur'an as may be easy (for you); and establish regular charity; and loan to Allah a Beautiful

Loan. And whatever good ye send forth for your souls, ye shall find it in Allah's Presence, - Yea

better and greater, in Reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most

Merciful."

In the prophet Muhammad's (PBUH) last sermon, he made the following statement with regards

to the guidance he would leave behind for future generations:

"...O People, No Prophet or Apostle will come after me and no new faith will be born. Reason

well, therefore, O people, and understand my words which I convey to you. I leave behind me

two things, the Qur'an and my example the Sunnah and if you follow these you will never go

astray...Ó

It is our sincere hope that readers of this essay find it useful in helping them to begin

understand value of studying and practicing to the Sunnah of the Prophet Muhammad (PBUH).

For Allah puts it very succinctly in Chapter 23 verse 21, when He states:

"Ye have indeed in the Apostle of Allah a beautiful pattern (of conduct) for any one whose hope

is in Allah and the Final day, and who engages much in the praise of Allah."

More information on the Prophet's (PBUH) Sunnah can be found through out the Qur'an and in

series of books called hadith or traditions of the Prophet Muhammad (PBUH).

The following is a list of the two of the most authentic collection of hadith.

Sahih Muslim by Imam Muslim, rendered into English by AbdulHamid

Siddiqi

2)Sahih Al-Bukhari rendered into English by Dr. Muhammad Muhsin Khan

This essay was compiled by Bryant C. Mitchell