We need to cultivate in ourselves qualities that will help us stay away from sin and make it easy for us to repent when we fall into sin. The following ten qualities can give us the strength and resolve we need: 

1. A strong resolve.

The strength and weakness of our resolve is an important factor in whether we are going to fall into sin. It is one of the reasons why people exhibit inconsistent behavior, repenting today and sinning tomorrow, then repenting again on the next. 

There are ways to strengthen our resolve. We can to turn our hearts to Allah, beseech Him in supplication, and keep wholesome company.

An optimistic outlook also helps, as is developing the habit of trying again after failure and avoiding despair. 

2. Asking Allah’s help.

We should beseech Allah in our supplications and ask Him to make us sincere in our repentance and accept it from us.

Abraham used to call upon Allah with the words:

{Our Lord, make us Muslims [in submission] to You and make our descendants a Muslim nation [in submission] to You, and show us our rites and accept our repentance. Indeed, You are the Pardoner of Sins, the Merciful.} (Al-Baqarah 2: 128).

   Prophet Muhammad used to say, “My Lord! Forgive me and pardon my sins. Indeed, You are the Oft-Forgiving, Most Merciful.” [Sunan Al-Tirmidhi (3434) and Sunan Abu Dawud (1516)]

  3. Keeping away from environments that tempt us to commit sin.

People are like the company they keep. And they will be resurrected in the Hereafter along with them. 

4. Avoiding pessimism and despair.

These negative feelings are Satan’s biggest window into our hearts.

Those who commit sin often have a defeatist attitude. It is impermissible for a Muslim to dwell in despair. Allah says: {Never despair of Allah’s mercy. No one despairs of Allah’s mercy except the unbelieving people.} (Yusuf 12: 87) 

We can help ourselves avoid despair by remembering the Prophet’s words: “I swear by Him in whose hand is my soul, if you were a people who never sinned, Allah would take you away and replace you with a people who would sin and then ask His forgiveness so He could forgive them.” [Sahih Muslim (2749)] 

We should also remember that the Prophet said: “All the descendants of Adam are sinners, and the best of sinners are those who repent.” [Sunan Al-Tirmidhi (2499)] 

5. Striving to do good.

All people are capable of doing good. We should engage more in prayer, reading the Qur’an, asking Allah’s forgiveness, fasting, and His remembrance.

We should call other people to righteousness and discourage them from sin. We should be kind to our parents and help others. We should do whatever good we can. Allah says:

{And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. This is a reminder for the mindful. And be patient, for Allah will not let the reward of the righteous be lost.} (Hud 11: 114-115) 

When we are sincere to our Lord, and therefore sincere in our repentance, Allah helps us and makes things easy for us.

In the Qur’an Allah mentions those who will be punished, then says: {Except for those who repent, correct themselves, hold fast to Allah , and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward.} (An-Nisaa’ 4: 146)

7. Avoid Distant Hopes.

Be aware that life is short The Prophet said to Ibn `Umar: “Be in this world as if you are a stranger of a wayfarer on the road.” [Sahih Al-Bukhari : 6416]  Ibn `Umar would later comment on this by saying: “When you go to sleep at night, do not expect to wake up the next morning, and when you wake up, do not expect to live until nightfall. Take advantage of your health while you have it, and take advantage of your life while you are still alive.” 

8. Contemplating the harmful effects of sin. These are many. They include: 

A. Being deprived of religious knowledge: This knowledge is the path to Paradise. Knowledge is the light that Allah places in our hearts, and sins extinguish this light.

When the eminent jurist Shafi`i was a child studying under Maliki, Maliki notices his keen intellect and quick understanding. He gave Shafi`i the following advice: “I see that Allah has placed light in your heart. Do not extinguish it with the darkness of sin.” 

B. Being deprived of sustenance: In the same way that piety draws Allah’s provisions near, abandoning piety draws poverty near. Allah says:

C. Finding life’s difficulties compounded: Allah makes things easy for his righteous servants. He says:

{And whoever fears Allah, He will make matters easy for him.} (At-Talaq 65: 4) The opposite is equally true. The effects of sin even affect the sinful person’s servants and vehicles.

They become a source of worry and stress. It is out of Allah’s mercy that everyone enjoys the world, whether they are believers or unbelievers, righteous people or sinners.

However, nearness to Allah is a source of contentment and inner peace. Allah says:

{Those who believe in Allah, He guides their hearts aright} (At-Taghabun 64: 11)

and:

{It is only through the remembrance of Allah that the heart finds ease.} (Ar-Ra`d 13: 28).

There are many evidences in Qur’an and Sunnahh proving the excellence and merits of praying Tahajjud – the night vigil prayer. This article explains the benefits, when and how to pray it.

Allah Most High said:

{Establish worship at the going down of the sun until the dark of the night, and (the recital of) the Qur’an at dawn. Lo! (the recital of) the Qur’an at dawn is ever witnessed. And some part of the night awake for its recital, as voluntary worship for you. It may be that your Lord will raise you to a praised estate.} (Al-Israa’ 17: 78-79)

Abu Hurairah ( may May Allah be pleased with himMay Allah be pleased with him) reports that the Messenger of Allah (peace and blessings be upon him) said:  

“Our Lord (glorified and exalted be He) descends each night to the earth’s sky when there remains the final third of the night, and He says: ‘Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?’” (Al-Al-Bukhari ,also by Muslim, Maliki, At-Tirmidhi and Abu Dawud).)     

“The best prayer after the obligatory prayers is the night prayer.” (Muslim)

Abu Hurairah (May Allah be pleased with him) reports that the Messenger of Allah  (peace and blessings be upon him) was asked, “What prayer is most virtuous, after the obligatory prayers?”

He said, “Prayer in the depths of the night.” (Muslim, Abu Dawud, At-Tirmidhi, An-Nasai’  , Ibn Majah.

`Abdullah ibn Salam (May Allah be pleased with him) reports that the Messenger of Allah (peace and blessings be upon him) said:

“O people! Spread the salams, feed others, maintain family ties, and pray at night when others sleep and you will enter Heaven safely.”(Tirmidhi, Hakim)

Abu Umama al-Bahili (May Allah be pleased with him) reports that the Messenger of Allah (peace and blessings be upon him) said:

“Hold fast to night prayer, for it was the way of the righteous before you, a way of drawing closer to your Lord, an expiation for wrong deeds, and a shield from sin.” (Tirmidhi, and others] In some narrations, there is an addition, “And it repels sickness from the body.”

Ibn Mas`ud (May Allah be pleased with him) said,

“The virtues of night prayer over day prayer is like the virtue of secret charity over open charity.”(Tabarani]

The scholars explain that this refers to voluntary prayers.

Imam Saffarini, the Hanbali faqih and sufi, explained in his Sharh Mandhumat al-Adaab:

“Night prayer is superior to day prayer because:It is more concealed and closer to sincerity. The righteous early Muslims (salaf) used to strive hard to hide their secrets (f: i.e. the actions between them and Allah].

Hasan (al-Basri) said, “It used to be that a person would have guests staying over and he would pray at night without his guests knowing…”

Some have said, “The best of works are those the lower self is forced to perform.”

And because recitation in night prayer is closer to contemplation, because things that busy the heart are mostly absent at night, so the heart is attentive and is with the tongue in understanding, as Allah Most High said, ‘o! The night vigil is (a time) when impression is more keen and speech more certain.

{.. You have by day a chain of business. So remember the name of your Lord and devote yourself with a complete devotion.}’ (Al-Muzzammil 73: 6-7)

It is because of this that we have been commanded to recite the Qur’an in night prayer in a steady recital (tartil).

And it is because of this that night prayer is a shield from sin…

And because night vigil time is the best of times for voluntary worship and prayer, and the closest a servant is to his Lord.

And because it is a time when the doors of the sky are opened, supplications answered, and the needs of those who ask fulfilled.

Allah has praised those who wake up at night for His remembrance, supplication, and to seek forgiveness and entreat Him, saying:

{They forsake their beds to cry unto their Lord in fear and hope, and spend of what We have bestowed on them. No soul knows what is kept hid from them of joy, as a reward for what they used to do.} (As-Sajdah 32: 16-17)

And He said, {Those who pray for pardon in the watches of the night.} ( Aal Imran 3: 17)

And,

{The (faithful) servants of the Merciful are they who walk upon the earth modestly, and when the foolish one address them answer: Peace;) And who spend the night before their Lord, prostrate and standing…} (Al-Furqan 25: 63-64)

{Is the one who worships devoutly in the watches of the night, prostrate and standing, fearful of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say: are those who know equal with those who know know? But only people of understanding will pay heed.} (Az-Zumar 39: 9)

Imam Abu Sa’id al-Khadimi said,

“There is scholarly consensus (ijma`) that among the best of virtuous acts is the night vigil prayer.” (al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya)

The scholars derived the following from the Qur’an and prophetic hadiths:

1. The minimal night vigil prayer is 2 rakats. (Hindiyya, quoting Fath al-Qadir)

2. Its optimal recommended amount is 8 rakats, because this was the general practice of the Messenger of Allah (peace and blessings be upon him). (Hindiyya, quoting Fath al-Qadir)

Narated By Ibn Umar : Once a person asked ALLAH’s Apostle about the night prayer. ALLAH’s Apostle replied, “The night prayer is offered as two Rakat followed by two Rak`ah   and so on and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one Raka and this will be a Witr for all the Rak`ah   which he has prayed before.”

Nafi’ told that ‘Abdullah bin ‘Umar used to say Taslim between (the first) two Rak`ah   and (the third) odd one in the Witr prayer, when he wanted to attend to a certain matter (during that interval between the Rak`ah  ).

3. Lengthier recitation is superior to a larger number of rak`ah  s prayed. (Durr al-Mukhtar, Radd al-Muhtar)

4. If one divides the night in thirds, then the final middle third is most virtuous. (Durr al-Mukhtar)

5. If one divides the night in half, then the second half is more virtuous. (ibid.)

6. Voluntary (nafl) prayer at night is more virtuous than voluntary prayer during the day.

This is also understood from the very linguistic meaning of tahajjud, which is to struggle rid oneself of sleep. (Ibn Abidin, Radd al-Muhtar, quoting Ibn Amir Haajj’s Halba)

7. Ibn Nujaym and Haskafi both affirmed that night prayer is recommended. (al-Bahr al-Ra’iq, and al-Durr al-Mukhtar; chosen in al-Fatawa al-Hindiyya) Kamal ibn al-Humam, the brilliant mujtahid who was the greatest Hanafi faqih of the latter half of Islamic history, however, wavered between it being recommended or a confirmed Sunnah.

This is because while the spoken hadiths indicate recommendation, the continued practice of the Prophet Muhammad (Allah bless him and give him peace) would seem to indicate it being a confirmed Sunnah. This was also chosen by Ibn al-Humam’s student, Ibn Amir Haaj in his Halba. (Ibn Abidin, Radd al-Muhtar)

8. It is disliked to leave the night vigil prayer for one who has made it their habit, unless there is an excuse, because the Prophet Muhammad (peace and blessings be upon him) said to Ibn Umar (May Allah be pleased with him),

“O Abd Allah! Do not be like so-and-so. He used to pray at night and then left it.” (Al-Bukhari and Muslim)

Therefore, one should take on an amount of works one can sustain, for the Messenger of Allah (peace and blessings be upon him) said,

“The most beloved of actions to Allah are the most constant, even if little.” (Al-Bukhari and Muslim) (Ibn Abidin, Radd al-Muhtar, from Ibn Amir Haajj’s Halba)

9. It is recommended to start the night vigil with two short rak`ah  s, because of the hadith of Abu Hurayra that the Prophet Muhammad ((peace and blessings be upon him) said:

 “It you get up for night prayer, start with two short rak`ah  s.” (Muslim, Ahmad, Abu Dawud)

10. Supplications in the depths of the night are answered, as the hadiths have mentioned.

Ibn Mas`ud (May Allah be pleased with him) was asked, ‘I cannot pray at night.’ He said, ‘Your sins have prevented you.’

Alaye lekun rere nipa titeramo ijosin fun Olohun leyin osu Ramadan wa ninu Khutubah irun odun itunu aawe yii, eleyi ti o waye ni masalasi ijoba, ipinle Ogun, Nigeria.

Gbogbo ope, iyin ati ogo fun Eleduwa, Oba Aseda gbogbo aiye ati Orun, Oba ti o je wipe o sunmo wa ju isan orun wa lo.

Kosi eda kankan ti ko ni bukata si Olorun, yala lati ri oore kan tabi ekeji gba, tabi lati kodi aburu kan tabi omiran.

Omo eniyan tun ni bukata si Oba Aleke Ola lori bawo ni aiye ati orun yoo se je irorun.

Oluwa a ma dan omo eniyan wo ni igbamiran, nitori ati je ki iru eni bee le sunmo Olorun, ki o si ke pe E.

Idi niyi ti o fi je wipe eni ti o ba nyepere ara re fun Olorun ti o si n be E ni gbogbo igba owun gaan ni oloro ti  oro aye kan ko lee ba.

                  { A se-owun to o-wu U ni} (Suratu Buruji 85 : 16)

             { Kiyesi I, ti Re ni dida ati ase. Ibukun ni fun Olorun, Oluwa gbogbo eda} (Suratu Aaraafi 7 : 54)

Sise adua ko tako kadara rara, ki akosile le se ni adua sise wa. Pipe Olorun Oba ko yo enikeni sile, Oluwa si ti se adehun wipe gbogbo adua ni gbigba ni odo owun :

{Atipe Oluwa nyin sope: E pe Mi ki Emi je ipe nyin. Dajudaju awon eniti nwon nse igberaga  seri kuro nibi ijosin Mi, laipe nwon yio wo ina Jahannama ni eni yepere} (Suratu Gafiri 40: 60)

O tun so wipe:

{ Nigbati awon erusin Mi ba bi o lere nipa Mi, dajudaju Emi mbe ni tosi; Emi nje ipe loupe-ipe nigbati o ba pe MI, nitorina ki awon naa maa je ipe Mi, ki nwon si gba Mi gbo ki nwon le ba mo ona ti oto} Suratu Bakorah 2: 186}

Kini Itumo Adua ?

Itumo adua ni ki eniyan se ojukokoro oore lo si odo Oluwa Aseda; oore aye tabi ti orun. Bakannaa ki eniyan tun maa sa to Olorun fun idaabobo kuro nibi aburu, ajalu, ibanuje tabi adanwo aye ati orun.

Owun ti a n pe ni adua gbodo ko awon nkan won yii sinu:

1-     Kikepe Olorun nikan soso, lai ni kepe nkankan tabi eni miran mo.

3-      Eni ti o fe se adua gbodo re ara re nile fun Olorun. A kii se faarri tabi so oro afojudi nibi adua.

Ola ati oore ti o po jantirere ni o wa  nibi adua sise. Anabi Muhammad so wipe: 

“Ko si Musulumi kan ni ori ile aye yi ti yoo kepe Olorun ayafi ki O daa lohun, ki O fun ni owun ti o toro tabi ki O fi adua naa gbe aburu kan kuro fun, lopin igba ti iru eni bee ko ba ti toro owun ti o je ese, tabi ki o fee fi adua ja okun ebi”. Arakunrin kan ti o gbo eleyi yara so wipe: ti o ba ri bee, ajewipe owun ti a o maa bere lowo Olorun yoo po. Annabi si daa lohun bayi wipe: "Olorun po ju bee lo".

1-     Ni igba ti eniyan ba wa ni iforikanle lori irun . Ojise Olorun so wipe:

Igba ti eda ma nsunmo Olorun re julo ni igba ti o ba wa ni iforikanle; nitorinaa emaa se opolopo adua nibe ”. Imam Muslim ni o gba adisi na wa.

"Akii da adua pada laigba ni aarin irun pipe (Adaani) ati gbigbe irun duro (Ikomo)". Imamu tirimisiyu ni o gba wa.

3-     Ti a ba da oru si meta, idameta ti o gbeyin nibe.  Ninu adisi mimo (qudusi) Ojise Olorun so wipe:

"Oluwa wa, titobi ati toto fun un, a maa sokale si sanma ti o sunmo aiye julo (sanmo akoko) ni gbogbo oru ni idameta oru ti o gbehin, yoo si maa so wipe; ‘Taani yoo kepe Mi, kin daa lohun?’ Atipe, tani o ni owunkowun lati toro lowo Mi, ki n si fuun? Atipe taani o fe wa aforijin ese wa si odo Mi, kin si fi ori jiin?".

4-   Akoko ti o gbeyin ni gbogbo ojo Jimo (lehin irun Alaasari). Abu Hurairah gba adisi wa wipe; Ojise Olorun soro nipa ojo Jimoh, o so wipe:

“Wakati kan wa ninu ojo naa, ko si Musulumi ti yoo se konge re nigbati iru eni bee ba dide duro ti o nkirun ti o si n toro nkan lodo Olorun ayafi ki Olorun fun un". O fi owo re juwe bi wakati owo naa ti kere to.

 5-     Bakanaa ninu awon asiko gbigba adua ni Oru Lailatul kadiri, Ojo Arafa, adua lehin irun wakati maraarun, adua lasiko ti ojo ba n lo ibi wiwo ati bee bee lo.

A o ma te siwaju lori oro yii…E teti leko

A wa iso Olohun kuro ni odo esu eni eko eni egbe. Pelu Oruko Olohun Oba Ajoke Aye Asake Orun. Se opo lo tiku, ti won ti fi ile se asobora, Sugbon Adupe fun Olohun Oba gbogbo agbanla aye, Oba Ajoke Aye, Asake Orun to se emi wa kun lati ri opin awe Ramadan ti odun yi ni irorun, ayo ati alaafia.

Ike ati ige Re ki o maaba Annabi wa Muhammad ti Olohun gbe dide ni ike fun gbogbo Aye pata (Yala Alujoonu tabi eniyan).

A ki gbogbo Musulumi ododo ni ekansi wipe a ku odun Itunu Awe, Olohun yoo gba gbogbo ise ijosin wa ninu osu Ramadana ni esin fun wa o (Amin).

Awon baba wa (Musulumi)ni ile Yoruba a maa wipe: “Asamu titan, Awe tele, wakati marun korebikan”.

Won kodeede so oroyi, biko se lati tawaji nipa awon ohun to kanleyin Awe Ramadan. Pupo ninu wa lo se wipe inu aawe Ramadan nikanni won timaa nmu awon ise oloore ati ijosin ni okunkundun, ti osu na bati kasenle, won kiise meni se meji bikose lati pada si inu iwa ese. Irufe awon eniyan bayi loje wipe Ramadan ni won nsin kiise Olohun.

Ibeere niyi fun emi ati Ire wipe: Ki lo kan Leyin Ramadan? Bawo gan  lose to ki a maa lo igbesi aye wa leyin Ramadan nigbati ti o se wipe a komo igba tabi akoko ti ojo iku le de.

Idahun si awon ibeere yi ni Olohun fun rara Re je ki a mo nigba to so ninu Oro Re  wipe:

{Atipe Emi ko se eda alijonu ati enia lasan ayafi kin won le maa sin Mi} (Suratu Saariyati 51:56).

Eleyi fi rinle wipe, a gbodo maajosin fun Olohun yala ninu Osu Ramadan tabi Leyin Re nitoriwipe, gbogbo Ohun ti a menu ba loke yi kotumo sinkankan bi ko se Ise Ijosin. Awon ise ijosin ni opo to gbeesin Islam duro yato si Igbagbo.

Awon ni: Gbigbe Irun duro, Gbigba Awe Ramadan, Yiyo Zaka, Lilo si Mekkah, Itele ase Olohun ati Sunnah Annabi (Ike Olohun ki o ma baa).

Olohun pawa ni ase wipe:

{Atipeki o sin Oluwa re titi amodaju (iku)yio fi w aba o} (Suratu Hijri 15:99)

Itumo Ayah yini wipe, a kogbodo jawo nibi iberu Olohun ati Ijosin fun U nibi awon isewa, sugbon ki a tesiwaju ni eniti o nlekun nibi ipaya Olohun gegebi ase se ninu Osu Ramadan.

Enikeni to ba yin eyin pada nibi ojuse re si Olohun ti di Alabosi ati Alaimoore.Atipe, Omo Iya esu ni Alaimoore eniyan je. Olohun wipe:

{Enikeniti o ba seri kuro nibi iranti (Olohun) Ajokeaiye, Awa yio yan esu fun u, on yio si di alabarin fun u.} (SuratuSukhurufi 43:36)

Nibayi, oranyan loje fun gbogbo wa lati tesiwaju ninu awon ise oloore ti a se ni akoko Ramadan nitoriwipe, awon ise yi kosi fun Osu Ramadan nikan, be gegeni o se wa ninu awon osumokanla to kun, Olohun yoo sesan awon ise naa fun wa laise abosi. O se ikilo fun wa wipe:

{… epaiya Olohun ati ki emi kookan maa woye ohun ti o ntisiwaju fun ola, atipe ki e beru Olohun. Dajudaju Olohun ni Alamotan ohun ti e nse nise.} (Suratu Hasri 59:18).

Ninu awon ise oloore tia tun gbodo mura si naani gbigba awon awe wonyi: ojo mefa ninu osu Shawwal, gbogbo ojo Aje ati ojo Ru ninu ose, ojoketala, kerinla ati ojokeedogun gbogbo osu oju orun, ojo Arafat (9^th Dhul-Hijjah), ojo Asura ati Tasua (9^th and 10^th Muharram), opolopo ojo ninu osu Shaaban.

A pe gbogbo Musulumi ododo lati kose awon eniisaaju fun ibukun repete, aforiji, ifayabale ati Alujanat. Ki Olohun je ki a gba opolopo awe Ramadan ni aye. Ki o si se awon ise ijosin ninu re ati leyin re ni irorun fun wa (Amin).

Conscience is a spiritual quality that bids man good attitude and thought, and helps him think straight and tell right from wrong.

One of the important aspects of conscience is that it is common to all people. In other words, what feels right to the conscience of a man also feels right to the conscience of all others provided that the same conditions prevail.

The conscience of one man never falls out with that of another. The reason lies in the source of conscience: it is the inspiration of God.

Through the conscience, God lets us know the best and the most beautiful behaviour and manners which it will please Him for us to adopt. That conscience is an inspiration from God is mentioned in the Qur'an, in Surat ash-Shams:

In the above verses, God declares that He has inspired the self with depravity (to act in a sinful manner, to disobey, to deviate, to lie, to turn away from righteousness, to stir up trouble, to decline in good manners).

The opposite is taqwa (awe or fear of God which inspires a person to be on guard against wrong action and eager for actions which please Him). It is this very conscience that makes man guard against evil deeds and finds the right way.

One of the most important aspects of conscience is that it helps man to find what is right of his own accord. Conscience will surely show man what is right, even if nobody else will.

So, what matters for man is to take recourse to his own conscience, listen to what it says, and act upon it. For this reason, we can say that conscience is the main component of religion.

Above all, there is one point that must be borne in mind; every man, from the moment of gaining consciousness, is responsible for what God inspires him with and what his conscience tells him.

From the moment he starts to conceive the events around him and becomes able to judge for himself, he is expected to possess and be able to exercise the ability to hear and distinguish the voice of his conscience, and to have the will to follow it.

From this point forward, he will be questioned about the actions he takes in the course of his life. If he follows his conscience, he will be rewarded with an eternal life in God's heaven, but if he follows his self, he will meet an eternal sealed vault of fire.

We all have to organise our life according to this great truth, because after death, we will be judged according to the life we lived, and we will either be welcomed in paradise, or thrown into hell.

Even if one is not convinced by the truth of this, can he really afford to risk so much and not work for his life in the hereafter? The only solution is to obey the commands of God by listening to the conscience.

If someone does not follow his conscience or use it fully, when he meets the angels of death, he will be plunged into an agony of remorse and hopelessness, which he will suffer for eternity.

Whatever we do, our conscience will not leave us until we die. Conscience is a power that works totally out of our will. It is God's voice.

We will all continue to hear this voice until we die, but those who do not follow this voice will taste the intense regret of it after they die. Accordingly, in the Qur'an, many examples are given from the conversations in the hereafter in which those in hell confess what they failed to do in life.

Therefore, in truth, everyone knows what he must and must not do and evading the conscience does no good.

{'What caused you to enter into Hell Fire?' They will say, 'We were not among those who prayed, and we did not feed the poor. We plunged with those who plunged, and denied the Day of Judgement, until the Certain came to us.' The intercession of the interceders will not help them. What is the matter with them that they run from the Reminder like panicked donkeys fleeing from a lion? In fact each one of them wants to be given an unfurled scroll. No indeed! The truth is they do not fear the Hereafter. No indeed! It is truly a reminder to which anyone who wills may pay heed.} (Al-Muddaththir: 42-55)

If man does not want to make the above speech, he must listen to his conscience, follow the Qur'an, follow the Messenger (Peace be upon him) and follow the rightly-guided people. He must never turn his back on the truth once it has been shown to him, and try to turn off the voice of righteousness within him.

If we want Allah to forgive us, we should be forgiving of others and willing to overlook their wrongs. This is part of what it means to be good to others.

Allah describes his believing servants as {those who restrain their anger and are pardoning towards people.” He then says: “Indeed, Allah loves those who do good.} (Aal `Imran 3: 134) 

Indeed, Allah says: {And let not those of you who possess wealth and abundance swear against giving to the near of kin and the poor and those who have had to emigrate for Allah’s sake. They should forgive and forebear. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.} (An-Nur 24: 22) 

Righteous deeds of all kinds bring us closer to Allah, but especially kindness to others. We should show kindness to all creatures as well as to human beings, whether this kindness comes in the form of our personal behavior, our sharing of our wealth, giving assistance with our abilities and our influence, or praying to Allah on their behalf.

“There was a merchant who used to extend credit to people. If he found one of his customers to be in straightened means, he would say to his assistants: (Forgive them their debt, perhaps Allah will forgive us.) Allah did forgive him.” Sahih Al-Bukhari (2078) and Sahih Muslim (1562).

Pardon, tolerance, and magnanimity should exemplify the way we treat one another. We should be willing to overlook the faults of others. We should even be willing at times to waive some of our rights.

We should not always demand everything that is due to us. All relationships are a matter of give and take. 

This applies to everyone we have dealings with. It is the way things should be between the husband and wife, between parents and children, between teachers and students, and between governors and the governed.

In each of these relationships, there are clearly defined rights and duties, and we should do our best to fulfill them. However, in every relationship, people fass short at times. Forgiveness, forbearance, and pardon bring harmony and love into our relationships.

  Imagine a marriage based solely on accounting for rights and obligations. Would there be any love or mercy in such a marriage, any room for tenderness and affection?  Tolerance and magnanimity, stabilize those relationships and bolster the esteem and human worth that people have for one another.

By Allah’s grace, these qualities make our dealings more successful, and certainly make our dealings more pleasing to Allah.

The following is a short lecture delivered by Shaykh Abdullah bin Bayyah to a group of approximately 50 Muslims from America on an umrah trip with Dr. Umar Faruq abd-Allah, Usama Can0n, Mustafa Davis and others.

The text below is from the Shaykh’s lecture and was prepared and edited by Yusuf Lenfest.

Youth is a period of production, a time of creativity and originality, a time of strength between two weaknesses: God created us is in a state of weakness and we return to weakness in old age.

What are these questions? From where do they come? These questions are from the beginning of time – they don’t change from one civilisation to another; although the answers may differ. Where am I from? Who am I? What is my purpose in life? These are universal questions.

Youth in today’s modern countries are torn between three types of approaches when attempting to reconcile these questions: the methodology of following knowledge and science; that of philosophy; and that of religion.

The scientific approach relies on the senses and that which can be perceived (empirical sciences). The problem with this particular approach, however, is the natural reaction people have to it.

In other words, the empirical sciences do not give us an ultimate answer; they simply say about certain things we don’t understand, and our knowledge has arrived at this particular point.

Oftentimes, instead of saying that we do not know, we say that it doesn’t exist, but this ignores the basic principle that not having discovered something does not mean that it doesn’t exist.

Thus, science constitutes a problem in answering existential questions which is not in science itself – but in how people understand it.

Scientists who are fair-minded will never say that the things they cannot perceive do not exist, but rather that they haven’t arrived at knowing or how to know.

Those verified by the most facts are the best, but even then they are never final, never to be absolutely believed.’ These first principles are something that pertain to God and something that we don’t know.

As for the philosophical approach, it is connected to proofs – it is something that is based on syllogistic logic: minor premise, major premise, conclusion.

It also deals with first principles; consequently, it can also talk about first principles; but it does not have the capacity in how to define those first principles.

The religious approach, without negating the other approaches, works with the phenomena of relation, confidence and belief in revelation.

Religious methodology deals with the certainty that comes with taking revelation from the Prophets. Imam al-Ghazali says, ‘Revelation is the highest level and it is able to give us answers that the senses and intellect cannot give’ (that is, science and philosophy).

These three approaches, mired as they are with challenges, require that a youth have a guide. For the scientific and philosophical approaches will leave him in a state of confusion insofar as they do not give concrete answers.

With regard to the situation of doubt, however, revelation can give him a definitive answer. This is a matter that was spoken about by Ibn Abi Zayd in the 4th Islamic century in two words: ‘God made them aware of Him by His creation, and then He clarified it through

Scientific research points to how incredibly the world is put together; and philosophy says there has to be something behind all of this – hence the point about revelation.

The stage of asking question, of wondering, is something legitimate. To give an example: there’s a person at a crossroads – one goes to the right the other to the left.

Perhaps he wants to go to Madina; maybe he wants to go to Riyadh. He stops at the crossroads and asks: which is the way? He will search for a guide. So if a guide came, he wouldn’t just stand there and say I don’t believe you.

If so, he’s wasting his time. Life is similar to this: if you find an answer, you should follow it. This is the first challenge – the challenge of the creed – with regard to the youth.

For this reason, you need to have a guide to guide you so that you can answer these type of questions: From where do we come, Where are we going, What is my purpose in my life? And if you find an answer, then there’s no excuse for you to just stay standing and not take the path.

The second challenge is the challenge of living in these societies between individualism and co-existence; this challenge presents a great problem to the youth.

Just like in other cases before, different situations overlap with each other and clash. Is the solution to withdraw inwardly and not ever interact with others? Or is it to forget about individuality and lose oneself amongst a group mentality? Neither of these two extremes is a valid solution. Navigating this is the challenge.

This challenge also needs knowledge and needs a guide. Therefore, you need to learn the reality of life so that you live in facility and ease with other people. We must learn how to live and co-exist together.

For this reason, we are here in this situation as minorities in need of scholars and guides and sound institutions that can teach us in a new way – and a profound and authentic way – with a sound perception of the reality of life today, as well as understand different types of values, what is beneficial and what is harmful.

The sharia is in fact based on this deep wisdom in that it only calls to what is useful.

Al-Shatibi said, ‘All of the prophetic law revolves around getting that which brings benefit to people in this life and the next life.’ Another major scholar, Ibn al-Qayyam, went so far as to say, ‘Sharia is all wisdom, and all of it is benefit, and all of it justice, and all of it is mercy.

Everything that passes from wisdom to meaningless, or from benefit to harm, or justice to injustice, or mercy to its opposite -  has nothing to do with sharia – even if someone thinks it is by some kind of “interpretation”.’

How then can our young people be wise people? How can they be just and merciful? For the Prophet’s message is mercy: he was sent as a mercy to the worlds.

These meanings have to be in your minds and you must not listen to any voice calling to something contradictory to this.

We must spread mercy around ourselves and we must participate with other citizens seeking to do justice. We must be upright citizens and undertake initiatives that will bring about cooperation amongst the various members of society.

In Ramadan, I devoted myself to worshiping Allah The Almighty, performed more supererogatory acts of worship, enjoyed the sweetness of worship, recited many portions of the Noble Qur’an, did not neglect the congregational prayers, and stopped watching what Allah The Almighty has prohibited. 

However, after Ramadan I lost my dedication and enthusiasm for worship and thus, lost the sweet taste of worship that I had found in Ramadan. 

I often miss performing Fajr (dawn) prayer in congregation. I have also stopped doing many of the supererogatory acts of worship, reciting the Noble Qur’an, and so on. 

Is there any solution or remedy to this problem? Here are ten means of continuing to do good deeds after Ramadan. 

1- First, seek the support of Allah The Almighty, beseeching Him to guide you to the right path and help you remain steadfast in faith. 

Allah The Almighty praised the supplication of those who are firmly grounded in knowledge when they said (what means): 

{"Our Lord, Let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.} (Aal `Imran 3: 8) 

3- Acquire knowledge about the biographies of the righteous believers by reading books and listening to tapes and CDs, especially the biographies of the Companions of the Prophet (peace and blessings be upon him) since this will instill determination and a strong will. 

4- Listen to a variety of Islamic tapes and CDs of Islamic lectures and discourses. Visit the shops that sell Islamic recordings every now and then. 

5- Be keen on performing the obligatory acts of worship such as the five daily prayers and make up for the missed fasts of Ramadan due to the great benefit carried by the obligatory acts of worship. 

6- Continue to perform supererogatory acts of worship; do what you are most inclined towards and what you can do regularly, even if it is little. The Prophet (peace and blessings be upon him)  said:  

7- Start learning the Book of Allah The Almighty by heart and keep reciting it. Recite what you have memorized during prayer. 

9- Keep away from everything that may corrupt your heart and divert it from the straight path such as bad company, television sets and satellite channels, listening to music and songs, and looking at lewd magazines. 

10- Last, but not the least in importance, make haste to repent to Allah The Almighty sincerely, as sincere repentance implies no turning back. Indeed, Allah The Almighty is pleased when His servant turns to Him with sincere repentance. 

Do not be one of those who only pay heed to Allah The Almighty in Ramadan. The righteous predecessors said about them, “Woe to those people who do not become mindful of Allah The Almighty except in Ramadan.” 

Ibeere:

Nje kika Alkurani Le Se Iwosan fun Aare Bi?

Idahun: Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

Ope fun Olohun, ike ati ige ki o ma baa ojise Olohun Muhammad.

Adupe lowo Omo iya wa ninu Islamu pelu ibeere yii, idunu ni o je fun wa lati ri iru ibeere bayii ti o nsoro nipa Alkurani Alaponle.

Siwaju gbogbo inkan, Musulumi gbodo ni igbagbo si agbara Olohun, kosi owun ti agbara Allah ko ka, gbogbo inkan ni o wa ni abe akoso Re, eyikeyi ninu aisan ti o ba eda, amodaju gbodo wa fun wipe Olohun Oba Eledumare nikan ni O le wo wa san, a o gbodo ni igbagbo si inkan miran ayafi agbara Re. Kosi owun ti a o le lo si alaare lati fi wa iwosan ayafi awon inkan ti Islamu se ni eewo fun wa, Anabi Muhammed (Ike Olohun ki o ma baa) so wipe:

“ Gbogbo aisan pata ni Olohun pese iwosan pelu re , fun idi eyii e wa oogun aisan yin sugbon e o gbodo lo awon inkan eewo” Abu Dawudu ni o gba adisi na wa.

Islamu ko wa ni orisirisi ona ti a le maa gba se itoju aisan, Musulumi odo gbodo mo wipe Olohun nikan soso ni o le se iwosan fun eda, Ojise Olohun tun so fun wa wipe ki a ma ka awon Ayah kan lati inu Alkurani eleyii ti yoo ma je iso fun wa kuro nibi aare kaare, lapejuwe Anabi so wipe ni gbogbo aro ati ale ki a ma kaa gbolohun

“Mo wa iso pelu oro Olohun Aleko Ola (Alkurani Alaponle) lori gbogbo aburu ti o se eda won”.

Ni ipari; Alkurani Alaponle iwosan ni fun gbogbo eniyan pata; Olohun so ninu oro re wipe:

{Awa so ohun ti o je iwosan kale ninu Al-Kurani ati ike fun awon olugbagbo ododo, atipe (Al-Kurani) ko se alekun fun awon alabosi bikose ofo} (Suratu Israi 17: 82).

Olohun ni Onimojulo

Ofin ti O wa Nibi Adua Sise

Gbogbo ope fun Olohun ti o mu wa ri ojo oni, iyin ni fun Oba ti o so wipe ki a pe Owun yoo si dawa lohun. Ike ati ige ki o ma ba Anabi Muhammad (Ike Olohun ki o ma baa).

Oba Oloore, Alanu, Oluri, Olugbo ni Olohun Aseda, O ni ife awon eru Re pupo, tori awa eru ren ni o fi se eda opolopo inkan. Olohun feran ki a kepe owun, o si se adehun wipe owun yoo je ipe wa.

Pipe Olohun ni ilana, ofin ati majemu ti a gbodo mojuto ti a ba fe ki adua wa ma je atewogba lodo Olohun. Ninu awon majemu re niyii:

Akoko; Wiwa ni imototo (pelu sise aluwala) nigba gbogbo ti a ba fe ke pe Oluwa.

Eketa; Ki eniyan o jinna si jije, mimu ati wiwo tabi nina ohun eewo (haraamu).

Anabi Muhammad (Ike Olohun ki o ma baa ) so wipe:“eniyan ko le kundun haramu ni jije ki o tun wa reti wipe bi owun ba ti kepe Olohun  yoo da owun loun ipe owun”. Imamu Muslim ni o gba wa.

Ekerin; Pipa okan po si ibi adua. Olohun kii gba adua eni ti okan re ko si nibi adua ti o nse.

Akii fi adua dan Olohun wo! Owun ti eniyan ba fe ni ki o toro, ki o si gbagbo pe yoo ri bee.

Bi eniyan ba fe se adua, ki o rii daju pe o koko yin Olohun Oba ni ogo, ki o si tun fi opolopo ope fu U.  Bakanaa ki o se asalatu fun Anabi . Leyin eyi, ki o toro ohun ti o ba fe.

Ekarun; O se pataki ki eniyan gbe owo re soke lati fi toro owun ti o ba fe lodo Olohun. Iru owo bee ki yoo wale ni ofifo. Anabi Muhammad so wipe:

“Daju-daju Oluwa yin je Onitiju Olore. A maa tiju ki awon eru Re gbe owo won soke lati be E, ki O si waa da owo naa pada lofifo". Imam Hakem ni o gba wa

O dara pupo ti a ba fe se adua ki a maa lo irufe adua ti Anabi fun raa re ti fi kepe Olohun ri, ati awon adua ti o wa ninu Al-Kurani Alaponle.

Ojise Olohun gbo ti arakunrin kan nki Olohun ni mesan-mewa ti o n wi bayi wipe;

"Ire Oluwa ni ope ati iyin to si. Ko si nkan tabi enikan ti o to lati josin fun ayafi iwo Oluwa nikan, Alailorogun. Oba Olopo ore, Eniti O seda sanmo ati ile ni ona ti enikan ko se iru re ri. Oba ti O tobi ti O si kaya, Alaponle julo ti I mo da aso aponle bo awon eru re. Oba Alaaye, Oludaduro funraa Re, ti O tun je pe Ola re ni owun gbogbo fi duro”.

Bi Anabi ti gbo iru adua ti arakunrin naa se ni o ba so wipe:

"Daju-daju iwo ti fi oruko Olohun ti  o tobi julo pe E; Enikan kii si pee be E ayafi ki O dahun; ko da owun gbogbo ti a ba fi iru oruko bee toro Oluwa A maa fun ni".

Kii se igba ti ara ba n ni eniyan nikan ni a ma nse adua.

Ojise Olohun so wipe;

"Enikeni ti o ba fe ki Olohun da owun lohun ni igba iponju, ki o yaa ri daju pe owun n ke pe E lopolopo ni igba irorun". Imamu tirimisiyu ni o gba wa.

Ki a ri daju wipe a n kepe Olohun, ki a si dun ni mo adua sise ni gbogbo igba.  Nibi ise tabi ni ibugbe, ti a ba ji ati nigbati a ba fee sun, ni owuro ati ni asale, ni ori irin ajo tabi ni aarin ilu. Koda nibi akojo, ipade tabi ayeye, ko ye ki Musulumi ko iyan adua kere rara.

Pupo igba ni awon eniyan maa n so pe; a ti se adua lopolopo sugbon Oluwa ko dahun, lai si fura wipe a ko pe ofin ati majemu adua sise ni ko je ki adua gba.

Ki Olohun gba adua wa.

People cannot remain exactly as they were during the blessed month of Ramadan, in terms of their regularity and steadfastness in performing certain acts of worship.

On the other hand, they must not stop doing good deeds completely and forsake all virtue just because Ramadan is over. It is injudicious to suddenly abandon everything and stop performing all goods deeds.

Therefore, one should not abandon fasting, Qiyaam (optional night prayers), recitation of the Quran, supplication and so on. One needs to perform these deeds, even if it is on a less regular basis.

If a slave of Allah The Almighty is accustomed to performing certain acts of worship and is compelled to stop doing them due to travel or sickness, then Allah The Almighty will continue to reward him for these deeds, even if he does not perform them, because he used to perform them frequently.

Continuing to be upon obedience to Allah The Almighty is a reason for one to be granted a good end, as the Prophet (peace and blessings be upon him), said: “If Allah wills good for one of His slaves, He uses him.” He was asked, “How does He use him?” He (peace and blessings be upon him) replied: “He (i.e., Allah) enables him (i.e., the slave) to perform a righteous deed before his death, and then takes his soul whilst he is in that state.”

Thus, we should ensure being in a state of obedience and worship at all times. Moreover, the reward of being virtuous is greater at times when most people are heedless, as well as in harsh times.

There is a great concept that we must always bear in mind: worship must be the essence of our lives, it is not an incidental matter, or a temporary one that is limited or restricted to a certain time or place.

 Those who entered Ramadan upon disobedience and departed upon disobedience did not get any benefit from Ramadan whatsoever. This is a serious and dangerous matter because when describing the hypocrites, Allah The Almighty says (what means):

{“And when they come to you, they say: 'We believe.' But they have entered with disbelief [in their hearts], and they have certainly left with it. And Allah is most knowing of what they were concealing.”} (Aal `Imran 3: 61)

 Commenting on this verse, Imaam Ibn Katheer (may Allah be pleased with him), said, “The hypocrites entered into the presence of the Prophet (peace and blessings be upon him) and heard what he hade to say, yet, they left upon the same state of disbelief, so the admonition did not yield any fruits with them.”

Therefore, anyone who departs from Ramadan without having improved in the least is the one being addressed in this verse. Those who begin the month whilst on disobedience and return to it as soon as it ends, or are even more disobedient afterwards, did not benefit from the month; they did not repent and refrain from sinning, nor did they show regret for their sins.

It is as if the month was a temporary stage for them, after which their evil lifestyles continued. The question here is: did these people truly worship Allah The Almighty during this month as is His due to be worshipped? and did they obey Allah The Almighty, to begin with, during this month and fulfil His due rights?

 It is a pity that an adulterer, or one who is used to consuming intoxicants, or dealing in Ribaa, resumes his regular behaviour and actions as soon as Ramadan is over. The same goes for those who waste their time in gatherings of useless talk, or who take holidays that have many things objectionable about them.

 Some people mistakenly believe that the deeds they might have performed during Ramadan are enough to expiate their sins for the remaining eleven months of the year; they thus easily disobey Allah The Almighty before and after Ramadan.

How can they guarantee the acceptance of their deeds during Ramadan to begin with? How do they know that Allah The Almighty did not reject all their deeds, let alone forgive their sins?

 There are more serious matters as well, such as people eating during the days of Ramadan (i.e. breaking their fast) to please, for example, the disbelievers at their workplaces. Others have sexual intercourse with their spouses during the daytime, which is one of the worst ways of breaking a fast.

Its expiation is that the person who does it should free a slave – a very severe punishment – and if he cannot find a slave, or is financially unable to free one, then he must fast for two consecutive months, and if he is physically unable to do so, then he must feed sixty poor or needy people.

It is bad enough to have sexual intercourse with one's own spouse during the daytime in Ramadan, so how would the case be, if it were adultery, fornication or sodomy?

 So, who are the real winners after Ramadan? Allah The Almighty Says (what means):

·      {…So he who is drawn away from the Fire and admitted into Paradise has attained [his desire]...} (Aal `Imran 3: 185)

·     {Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise – they are the attainers of success.} (Al-Hashr 59: 20)

 Allah The Almighty also Says regarding the dwellers of Paradise (what means): {For them will be gardens beneath which rivers flow. That is the great attainment.} (Al-Buruj 85: 11)

 Indeed, this is true success and real victory.

Taken with slight modifications from: www.islamweb.net

A Few Days ago, my mom came home from work and related a conversation she had there. The talk turned to exercise, and her colleague endorsed walking as a good option, since one can also make use of it for other purposes.

I pray for others while I walk, she said. That way I don't waste the time.  I thought, subhanallah, she is selfless enough to exercise to stay healthy and still put her time to wise use. And she was not Muslim.

What do we, as Muslims, do with our time? Do we make use of every second? Time, the Sunnah tells us, is the most precious of all worldly commodities, for once it's gone, it never comes back.

We need, then, to ensure we don't let it pass in vain. We should make certain that when we stand before Allah for Judgment we can justify how we spent His priceless gift.

The Prophet Muhammad, (peace and blessings be upon him), said: "Take advantage of five, before five! Youth before old age. Good health before sickness. Free time before occupation. Wealth before poverty. And life before death" (Al-Hakim).

In the fast-paced societies we live in, people really do come to feel they have no time.

They are working, studying, chauffeuring children, doing business on the cell between errands-running a gauntlet of daily obligations.

Time itself seems to be shrinking- a true sign, in fact, of our approaching Hour of Judgment, according to the Prophet, (peace and blessings be upon him).

Days become weeks. Weeks, months. Months, years. Before you know it, a decade's got behind you. And you wonder, What have I done with my life?

In the course of our talk, my mother pointed out her colleague's admirable concern with giving time to others. Walking is no waste of it, of course.

It is worship, if properly intended to please God and maintain His grant of health.

Still it is done for one's own benefit. What, my mother asked me, have you done for others? I answered honestly. Not as much as I would like, though helping others- as countless ahadeeth attest and the Prophet's own glowing example ceaselessly shows-can take on many forms.

Teaching people a skill you have, making dawah, organizing masjid events, or just taking the time to talk to others about their problems-all are shapes of volunteerism, of help.

Giving for the sake of God means more than donating money. Time can be a gift. By offering some of it for a good cause, you diminish none of what you have for yourself.

When I tell others I have no time, I wonder, What am I trying to achieve? Am I making up selfish excuses about why I can't part with it? Or is it just me trying to persuade myself of this? Sure, I am busy. But I can't fool myself. There are times when I have nothing to do, or am doing nothing. No doubt, we all "do" some of this.

Yet if we reconsider our priorities and refine our attitudes, we will find we have substantial time on our hands. We can choose to put it to some good use, or lose it.

Taken with slight modifications from: www.islamicity.com

Does Islam promote a position of fanaticism and narrow-mindedness; or interaction and dialogue?

Love and justice are the controls of the relationship of Islam with the ‘other’. This is provided that the ‘other’ neither forces us to leave Islam nor expels us out of our lands.

The Qur’an explicitly states this concept in the verse that reads:

{Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity} (Al-Mum’tahanah 60:8)

These are the prerequisites of Islamic friendship for other cultures or peoples. The verse is general in its application and includes all people and religions.

As Islam promotes benevolence by placing it on the highest level of human relations, we in turn must find out how to practically put this divine command into application.

Our children should be raised on the values of convergence, just as the western culture should be fair and balanced, so that we may reach a mid-way meeting point.

Fanaticism makes a person blind and deaf regarding the other. Therefore, the actual criterion for justly evaluating the behavior of any culture regarding other cultures depends on its actions at times of triumph.

Fanatical behavior takes many forms and colours. History tells us about the organization of genocide and mass displacement against people, performed under the pretext that those people were ‘foreigners’.

We will mention some examples of this behavior when we discuss the situation of Islam regarding the ‘other’. There are also many recorded acts of fanaticism, which have included people depriving others of their civil rights, personal and religious liberty by rejecting their views and values.

We will provide testimonies of western authors and texts of the Shari`ah (“Islamic law”) that conclusively prove that Islam is historically not fanatic in any sense of the word.

Thomas Arnold once said: “If the Muslim Caliphs made use of one of the two plans, temptation or eradication, they would have easily destroyed Christianity, just as Ferdinand and Isabella did with Muslims in Andalusia, or Louis XIV who punished followers of the Protestant doctrine in France, or like the Jews who were kept banished from England over three hundred and fifty years.” (Da`wah to Islam, p. 99) According to the western thinker:

“Muslims should be proud of the Prophet (peace and blessings be upon him) who did not cause harm to anyone during the conquest of Mecca.

Therefore, the people of Mecca embraced Islam in spite of the great enmity, hostility and wars against him.

“The policy of religious tolerance adopted by Islamic governments regarding its Christian subjects in Spain and the freedom of mixing between followers of different religion gave birth to a degree of homogeneity and resemblance between both sides and marriage spread between them. Pope Adrian I expressed his concern about this familiarity between Catholics and Muslims.” (Da`wah to Islam, p. 159).

These are just some of the testimonies that prove that the claims, that Islam aims to destroy other religions, are groundless. Yet, the texts of Shari`ah indicate a kind of acceptance of the existence and continuation of some cultures and commend their values.

Almighty Allah says regarding Christians: {…and you will find the nearest in love to the believers those who say, “We are Christians}. (Al-Maidah 5:82)

It was authentically reported in Muslim that Al-Mustawrid said to Amr ibn al-As: “I heard Allah’s Messenger (peace be upon him) saying, “The Hour will come while Romans are the greatest in number among people.” Amr said, “Think about what you said.” Al-Mustawrid replied: “I have said what I heard from Allah’s Messenger.” Amr said: “Have you said that, they have four characteristics: they are the most forbearing people at times of sedition; the quickest recovering after disasters; the first to re-attack after retreat; the most benevolent towards the poor, the orphans, and the weak; and — the fifth and noblest feature-the most resistant to unjust kings?” (Sahih Muslim, Chapter of Fitan)

This indicates an early Muslim view of the Christian culture in the West and a deep understanding of the characteristics of their rival but with an equitable stance nonetheless.

Almighty Allah says: “…and reduce not the things that are due to people, and do not commit mischief in the land, causing corruption.” (Hud 11: 85).

It was reported in a less sound hadith, regarding the end of the two great nations that: “Persia is one or two battles, then it is destroyed. Byzantium is generations, when a generation perishes another one succeeds it. (They are) people of patience, and people of patience are to live to the end of this world. They are your friends so long as living (with them) is good.”

It is reported in the hadith of Ibn Majah that the Sahabah of the Prophet (pbuh) who were in Abyssinia told him about an old Christian nun who was attacked by a young man from Abyssinia. The young man pushed her so that the water jar on her head was broken. She warned him against standing before Allah. The Prophet (pbuh) said to her, “Ratified, ratified.  How Allah sanctifies a nation in which the right of the weak is not taken from the strong.” (I

.less of its origin and that following the example of other nations in their virtues is desirable because “wisdom is the aim of the believer.”

That is the position of Islam, which is represented in the interaction of civilizations within a common human scope.

Lying is a common part of human relationships.  People lie for a variety of reasons.  They may lie as part of self-presentation, in order to present a more favorable image to others.

People may also lie in order to minimize conflict, because lying may make disagreements less obvious.  Although lying may serve useful functions in these respects, it can also be damaging to relationships. 

 An exposed lie undermines trust and sows suspicion, because a person who has been lied to is likely to mistrust the person who lied in the future.

Some people even lie due to habit at first impulse.  ‘Everyday lies are really part of the fabric of social life,’ says Bella DePaulo, a psychologist and lying expert at the University of Virginia. 

 Her research shows both men and women lie in approximately a fifth of their social exchanges lasting 10 or more minutes; over the course of a week they deceive about 30 percent of those with whom they interact one-on-one.

Furthermore, some types of relationships, such as those between parents and teens, are virtual magnets for deception.  Lying is considered integral to many occupations: we see lawyers constructing far-fetched theories on behalf of their clients or reporters misrepresenting themselves in order to gain access to good stories.

Lying is a despicable vice, rampant in our societies.  Deceiving others with the canny use of words is seen as clever.  Public figures lie. Governments lie.

 One of the distinctions of our age is that lying no longer carries the stigma it once did.

Today lying has become institutionalized.  It is the way many of us live now, right from the top, because we figured out that if we are persuasive enough, lying works. Countries are invaded and wars are started based on lies.

“We” never lie, we just bend the truth a little, put a spin, having no intention to mislead, but the “others” are liars.  Ours is a society that has perfected the “art” of lying.  Gone are the days when a lie destroyed the liar’s dignity and deprived him of our trust. Islam views lying as a serious vice.  God says in the Qur'an:

{And do not say that of which you have no knowledge.} (Al-Israa’ 17: 36)

The Prophet (peace and blessings be upon him) stressed the importance of always being truthful and the seriousness of habitual lying,

Truthfulness leads to piety and piety leads to the Paradise. A man should be truthful until he is written down as truthful with God. 

 Lying leads to deviance and deviance leads to the Fire.  A man will lie until he is written down as a liar with God.” Truth is to state what corresponds with reality, how things are, and is the opposite of lying.

The malice of lying is tied to hypocrisy as described by the Prophet Muhammad, 

If anyone has four characteristics, he is a pure hypocrite, and if anyone has one of them, he has an aspect of hypocrisy until he gives it up: whenever he is trusted, he betrays his trust; whenever he speaks, he lies; when he makes an agreement, he breaks it; and when he quarrels, he deviates from the truth by speaking falsely.

Islamicly, the most heinous lie is against God, His prophets, His revelation, and bearing false witness.  We should be careful not to make false excuses like ‘I was too busy or I forgot,’ or say words that can be taken as promises by others like ‘I’ll call back tomorrow,’ with no such intention.

At the same time, not lying should not be confused with impoliteness, ‘saying at it is,’ but we should be careful not to lie about little things when no one apparently gets hurt.  

This can be done by carefully choosing our words. Is “Never lie!” an absolute principle of Islam or are there exceptions?  Suppose that a would-be murderer comes knocking on your door, looking for his victim.

Is the morally correct answer, “She’s hiding upstairs, hoping you will go away”?  Philosophers like Kant wrote as if this was in fact the morally correct thing to do, but Islamicly, lying is justified in such cases.

Taken with slight modifications from: www.islamreligion.com

Ninu Khutubah Jimoh yii, Sheikh Rawfeeq Adekunle, oluko ni ile-iwe giga, ilu Ede, se isiti nipa aijamo nkankan omo eniyan ni odo Olohun ayafi eniti Olohun ba so di nkan.

Ibeere:

As-salamu `alaykum. Ti mo ba fe jinna si agbere (Sina), kini mo le se? Olohun a sanyin ni esan oloore.

 Idahun:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

Ope ni fun Olohun , ike ati ige ki o ma ba asiwaju eda Anabi Muhammad (Ike ati ola Olorun ki o ma baa).

Adupe lowo omo-iya wa fun ibeere won yii ati igbiyanju ti won ni lati ni agboye lekun rere nipa Islamu.

Ni ododo, Islamu pawa lase wipe ki a jinna si gbogbo iwa ibaje, idoti, agbere ati beebelo. Musulumi ododo gbodo lo isemi re ni ona ti o dara gege bi Islamu ti se alaye.

Alaye lekun rere nipa ibeere yii, Dr. Wael Shihab, akeke gboye nipa imo Islamu, ile-iwe giga Al-Azhar ati olori eka ofin Islamu Shari`a, ile-ise Onislam.net, so wipe:

Olohun so ninu oro re wipe:

{Ati ki e ma si  se sunmo “sina”;  (agbere) dajudaju o je iwa aimo. O si buru ni oju ona} (Suratu Israai 17: 32)

Allah nso fun wa ninu oro re yii wipe ki a jinna tefetefe si iwa agbere, ko leto ki a rin ni igberi re debi wipe a o ti wa sunmo.

Awon igbese pataki yii le ranwa lowo lati jinna si iwa agbere:

Akoko: Oranyan ni fun Musulumi lati fe Obirin Musulumi gege bi iyawo ni odiwon ti agbara owo ati ara ba ti wa fun u. Anabi Muhammad (Ike Olohun ki o ma baa) so ninu oro re wipe:

“Mo pe eyin odo ! enikeni ti o ba ni agbara lati fe iyawo ninu yin ki o fe e, eleyii yoo so oju re kuro nibi iwokuwo, bakana yio tun so abe re kuro nibi isekuse, eniti koba wa ni agbaa lati fe iyawo, ki o ya maa gba aawe, toripe aawe yii ni yio je iso fun u”

Ekeji: Musulumi gbodo jinna si gbogbo nkan ti o ba le mu kolu agbere, gege bii fiimu ihoho, aworan ihoho, orinkorin, orin ibaje ati beebelo. Islamu se agbere ni eewo beeni o si tun le wa jinna si gbogbo ohunkohun ti o le se okunfa re.

Eketa: Musulumi gbodo maa wa pelu awon Musululmi egbe re ti esin wa lara won, awon egbe re yii yoo le ma ran lowo lati mo nipa esin lekun rere.

Ekerin: Awon Yoruba ni “owo ti o ba dile ni esu nbe ni ise”, Musulumi gbodo ma lo asiko re fun awon orisirisi ise oloore, bii lilo si ile eko ti won ti nko eko Islamu, kikopa nibi titun adugbo ati agbegbe se, jije okan ninu awon omo egbe Islamu, lilo si ibi idanileko nipa esin kaakiri ati beebelo.

Ekarun: Titera mo aawe gbigba se pataki pupo, toripe aawe yii ni yio maa se alekun igbagbo re ni orekore, bakana yoo ma mu jinna si gbogbo iwa ibaje.

Ekefa: adua sise, kosi ohun ti ipa adua ko ka, adua ni n gba agbara ko, Ojise Olohun si tun so fun wa wipe “Adua ni ida musulumi  ododo.” iraworase si Olohun Aseda wipe ko o lawa nibi gbogbo ise esu, ibaje, agbere ati iwa buruku, ki o si tun towa si oju ona ododo ki o wa fi esin Islamu rinle ninu okan wa.

Ki Olohun gba iraworase si I ni esin fun wa.

 Olohun ni onimo julo

Ibeere:

As-salamu `alaykum. Wiwe oku ti aisan Ebola pa ni ewu fun awon eniti o ba fe we, idi ni wipe aisan Ebola yii le ran awon ti won nwe oku, eleyii ti o le se iku pa awon na laipe laijinna, fun idi eyii kini sise? 

Idahun:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

Ope ni fun Olohun , ike ati ige ki o ma ba asiwaju eda Anabi Muhammad (Ike ati ola Olorun ki o ma baa).

Adupe lowo omo-iya wa fun ibeere won yii ati igbiyanju ti won ni lati ni agboye lekun rere nipa Islamu.

 Saaju gbogbo nkan, o ye ki o yewa wipe ninu awon igbese ikanhin ti a gbodo gbe fun oku ni  iwe Janaza, wiwe ni aso, kiki irun si ni ara ati gbigbe lo si orite lati lo sin.

Ti ewu bawa nibi wiwe oku latari wipe aisan Ebola (EVD) le ran eniti o nwe, a je wipe eniti o ba ni eko ati oye nipa arun yii ni o gbodo we oku yii leyin ti ipese idabobo ti o peye bati wa fun eni na saaju ki o to bere si we e.

Idahun si ibeere yii lekun rere, Dr. Wael Shihab, akeke gboye nipa imo Islamu, ile-iwe giga Al-Azhar ati olori eka ofin Islamu Shari`a, ile-ise Onislam.net, so wipe:

A be Olohun ki o ba wa pese alafia ti o peye fun awon ti aisan yii nyo lenu, ki O si la gbogbo wa nibi gbogbo arun buruku.

Ninu ojuse wa fun oku ni ki a iwe ikanhin, fifi aso we ati sisin, Islamu nfe ki a pon oku le  bakana ki a si tun fun ni owo ati eto re.

“Ijoba ati aawon eleto ilu gbodo mu oju to wiwe oku ni awujo, lati bi pipese awon onimimo nipa aisan yii, bakana idanileko ati ilana gbodo maa wa fun awon ebi ti o ba fe we oku won fun ra won, eleyii yoo jeki ijakale arun yii ko dinku."

Ki Olohun gbewa leke gbogbo adanwo

 Siwaju si lori oro yii, Sheikh Ahmad Kutty, oluko agba ni ile-iwe giga Islamu, ilu Toronto, ipinle Ontario, orileede Canada, so wipe:

Ni akoko, oranyan ni fun awa Musulumi lati wa abo to peye lori arun Ebola yii. Gbogbo ilana ati idanileko ti awon onisegun oyinbo ba se fun wa ni a gbodo maa tele, ko leto ki a ko eti kun si awon imoran ti awon eleko, onimimo ati awon onisegun ba fun wa lori aisan Ebola yii, toripe aitele oro won le fa ki aisan yii o po si ni aarin ilu, ese nla sini fun enikeni ti o ba je okunfa itankale aisan yii ni aarin ilu latari iyapa ati iko eti kun si oro won.

 A si gbodo kun fun opolopo adua lori oro  yii ki Olohun pese alafia si gbogbo aye ti arun ba wa.  

Lori ewu ti o wa nibi wiwe oku Ebola, o leto ki afi iwe ati tayamamu (Iwe onierupe) sile ni iru awon isele bayii tori ewu ati iparun ti o nibe fun awon ti won fe we e. fun idi eyii, gbigbe lo si orite lati lo sin nikan ni eto ti a o se fun irun oku bayii. 

Sugbon ti a ba ri awon onimimo ati awon eleko nipa Ebola, ti won si se tan lati bawa we oku yii ki a je ki won o we.

Awon igbimo abo agbaye WHO ti sofun wa wipe awon onimimo nipa aisan yii nikan ni won leto lati mu ojuto iru isele bayii, ko leto fun

Ti awon onimimo nipa aisan yii ba sofun wa wipe ewu wa nibi gbigbe oku Ebola lo si Masalasi tabi inu ile lati we fun u tabi ki irun si ni ara, a je wipe ki won se gbogbo eto fun u ni ile iwosan ti oku na ba wa.

Ti a ba ri wipe fifi omi we oku yii ni ewu pupo a le se tayamamu fun u leyin imoran ati alaye ti awon onimimo nipa aisan yii ba se fun wa.

Bakana ti ewu ba wa nibi iwe tayamamu yii pelu wipe ki a boa so kuro lara oku, a le se e pelu aso ara re, iyen ni wipe a o ma fi owo pa aso ara re gege bi Islamuu ti se alaye nipa tayamamu.

Ti ewu ba si tun wa nibi awon igbese ti a kaa seyin yii, a je wipe igbese akoko ni a ose, iye ni wipe a o gbe oku yii lo sin laini we e. Esin irorun ni Islamu, ko fe inira ati iparun fun wa rara, Olohun so ninu oro re wipe:

{ Olohun nfe irorun pelu nyin ko si fe inira fun nyin} (Suratul-BakOrah 2: 185)

O tun so bayii wipe:

{ Nitorina e beru Olohun bi e ba ti ni agbara mo..} (Suratu Tagaabunu 64: 16)

Ti anfani wiwe oku Ebola yii ba waye, o leto ki won o ki irun si ni ara  ninu ogba ile iwosan tabi itosi re, kiise oranyan ni ki won o gbe losi ile tabi Masalasi adugbo ki won o to ki irun si ni ara.

Ki Olohun le arun buruku jinna si gbogbo wa ki o si bawa fi ori jin gbogbo awon oku orun wa.

Thinking about and trying to understand meanings of the Glorious Qur’an, which Allah has sent down for His slaves to clarify all things and as a Light that He gives to whom He wills among His slaves.

Indeed, the Qur’an contains tremendous medicine for all ills of the heart, as Allah said:

 {And We sent down from the Qur’an that which is a healing and a mercy to those who believe (in Islamic Monotheism).} (Al-Israa’ 17: 82)  ...The Qur’an contains Islamic Monotheism; Allah’s promises, warnings and commandments; stories of previous nations; and codes of the best conduct and behavior.

These various subjects in the Qur’an have different effects on the heart. Some Surahs (chapters) of the Qur’an are more frightening than others. The Messenger of Allah (peace and blessings be upon him) said,  "Hud (chapter 11) and its sisters (chapters 56, 77, 78 and 81) have brought me white hairs before their due time." (As-Silsilah As-Sahihah).

Hud and its sisters brought white hairs to the Messenger of Allah because of what they contain of matters of Iman.

These Surahs, and the rest of the Qur’an, showed their effect on the Messenger of Allah and his companions, exactly as they were ordered in the Qur’an:

 {So stand (ask Allah to make) you (Mohammad) firm and straight (on the religion of Islamic Monotheism) as you are commanded and those (your companions) who turn in repentance (unto Allah) with you.} (Hud 11: 112)  The companions would also be deeply moved with emotions when they recited the Qur’an.

Abu Bakr, for example, who was a soft-hearted man, used to cry while reciting the Qur’an when leading Muslims in prayer. Once, Umar became ill as a result of his reciting the Ayah:

 {Verily, the Torment of your Lord will surely come to pass. There is none that can avert it.} (Al-Baqarah 2: 7-8) 

On another occasion, `Umar ibn Al-Khattab wept when he was reciting the Ayah: 

{I (Prophet Jacob) only complain of my grief and sorrow to Allah.} (Yusuf 12: 86), and he was clearly heard by those who were standing behind him.

Furthermore, `Uthman ibn `Affan  said, "If our hearts were pure, they will never have enough from reciting Allah’s Speech (the Qur’an)."  As for later generations, Ayyub said, "I heard Sad Ibn Jubayr recite the Ayah, {And be afraid of a Day when you shall be brought back to Allah.} (Al-Baqarah 2: 281), repeating it more than twenty times."

This is the last Ayah that was revealed to the Messenger of Allah, and it ends with:

 {Then every person shall be paid what he earned, and they shall not be dealt with unjustly.} (Al-Baqarah 2: 281).  Also, Ibrahim Ibn Bashshar said, {If you could but see where they will be held over the (Hell) Fire! They will say, 'Would that we were but sent back (to the world).'} (Al-An`am 6:27), was the Ayah that Ali Ibn al-Fudhayl died while reciting.

Furthermore, when our Salaf would reach a portion of the Qur’an were Sujud (bowing down) is warranted, they treated this incident different than ordinary people. A man once recited,

{And they fall down on their faces weeping and it adds to their humility.} (Al-Israa’  17: 109), and then fell in Sujud.

Then, he said to himself, "Here you are, you do the Sujud, so where is the crying?"  …..Ibn Al-Qayyim said with regards to what one should do to cure his weak Iman using the Qur’an”

"First you should remove your heart from the life of this world and settle it in the Last Life. Then, pay your full attention to pursuing the meanings of the Qur’an, and try to comprehend and understand them and what they were sent down to accomplish.

Then, offer these meanings to the sickness that your heart feels, and when they touch the disease, they will cure the heart, Allah willing."

Taken with slight modifications from: www.islamicfinder.org