STUDENT: SAIRA KHAN ROLL #: 1730 SAEMESTER: SECOND SUBJECT: ISLAMIAT ASSIGNMENT #: 2 TOPIC: THE SOCIO-MORAL CODE OF ISLAM

TEACHER: SIR HISSAMUDDIN DATED: RAMADHAAN 29, 1427 /OCTOBER 22, 2006

INSTITUTE OF INDUSTRIAL ELECTRONICS ENGINEERING

RAMADHAAN 29, 1427

ISLAMAIATS ASSIGNMENT # 02
THE SOCIO-MORAL CODE OF ISLAM

Those who believe and did good deeds (Saad 38:24) Prophet Muhammad (peace be upon him) once said: "I have been sent to prefect the high moral standards"

(Narrated by Malik)

WHAT IS MORALITY? INTRODUCTION TO MORALITY:

A moral sense is inborn in man and, through the ages, it has served as the common
mans standard of moral behavior, approving certain qualities and condemning others. While this instinctive faculty may vary from person to person, human conscience has consistently declared certain moral qualities to be good and others to be bad. Justice, courage and truthfulness have always found praise, and history does not record any period worth the name in which falsehood, injustice, dishonesty and breach of trust have been praised; sympathy, compassion, loyalty and generosity have always been valued, while selfishness, cruelty, meanness and bigotry have never been approved of by society; men have always appreciated perseverance, determination and courage, but never impatience, fickleness, cowardice and stupidity. Dignity, restraint, politeness and friendliness have throughout the ages been counted virtues, whereas snobbery and rudeness have always been looked down upon. People with a sense of responsibility and devotion to duty have always won the highest regard, those who are incompetent, lazy and lacking in a sense of duty have never been looked upon with approval. Similarly, in assessing the standards of good and bad in the collective behavior of society as a whole, only those societies have been considered worthy of honor which have possessed the virtues of organisation, discipline, mutual attention and compassion and which have established a social order based on justice, freedom and equality. Disorganisation, indiscipline, anarchy, disunity, injustice and social privilege have always been considered manifestations of decay and disintegration in a society. Robbery, murder, larceny, adultery and corruption have always been condemned. Slander and blackmail have never been considered healthy social activities, while service and care of the aged, helping ones relatives, regard for neighbours, loyalty to friends, aiding the weak, the destitute and the orphans, and nursing the sick are qualities which have been highly valued since the dawn of civilisation. Individuals who are honest, sincere and dependable, whose deeds match their words, who are content with their own rightful possessions, who are prompt in the discharge of their obligations to others, who live in peace and let others live in peace, and from whom nothing but good can be expected, have always formed the basis of any healthy human society. These examples show that human moral standards are universal and have been well-known to mankind throughout the ages. Good and evil are not myths, but

realities well understood by all. A sense of good and evil is inherent in the very nature of man. Hence in the terminology of the Quran good is called Marif (a well-known thing) and evil Munkar (an unknown thing); that is to say, good is known to be desirable and evil is known not to commend itself in any way.

As the Quran says,

Allah has revealed to human nature the consciousness and

cognition of good and evil.

(Ash-Shams 91: 8)

WHY ARE THERE DIFFERENCES IN MORAL BEHAVIOURS?

The question that now arises is: if what constitutes good and evil is so clear and
universally agreed, why do varying patterns of moral behaviour exist in the world? Why are there so many conflicting moral philosophies? Why do certain moral standards contradict each other? What lies at the root of other differences? What is the unique position of Islam in the context of other ethical systems? On what grounds can we claim that Islam has a perfect moral system? And what exactly is the distinctive contribution of Islam in the realm of ethics? A summary of some of the points crucial to any critical examination of contemporary ethical systems and conflicting patterns of moral behaviour are, (a) Through their failure to prescribe specific limits and roles for the various moral virtues and values, present-day moral structures cannot provide a balanced and coherent plan of social conduct. (b) The real cause of the differences in the moral systems seems to lie in their offering different standards for judging what constitutes good and bad actions and in their laying down different ways to distinguish good from evil. Differences also exist in respect of the sanction behind the moral law and in regard to the motives which impel a person to follow it. (c) On deeper reflect we find that the grounds for these differences emerge from different peoples conflicting views and concepts of the universe, the place of man in it, and of mans purpose on earth. The various systems of ethics, philosophy and religion are in fact a record of the vast divergence of views on such vital questions as: Is there an Allah of the universe and, if there is, is He the only one or are there many Allahs? What are the Divine attributes? What is the nature of the relationship between Allah and human beings? Has He made any arrangements for guiding humanity through the vicissitudes of life or not? Is man answerable to Him or not? And if so, in what spheres of his life? Is there an ultimate aim of mans creation which he should keep in view throughout his life? The ethical philosophy and the pattern of moral behaviour of the individual and society.

THE ISLAMIC CONCEPT OF LIFE AND MORALITY:

The viewpoint of Islam is that the universe is the creation of Allah who is One. He
alone is its Master, Sovereign and Sustainer, and it is functioning under His command. He is All-powerful and Omniscient, he is subb h and Qudd s (that is, free from all defects, mistakes, weaknesses and faults and is holy in every respect). His Godhood is free from partiality and injustice. Man is His creature, subject and servant and is born to serve and obey Him. These correct course of life for man is to live in complete obedience to Him. And it is for Allah, not man, to determine the mode of that worship and obedience. At certain times Allah has raised Prophets for the guidance of humanity and has revealed His books through them. It is the duty of man to live his life according to the dictates of Allah and to follow the Divine guidance.Man is answerable to Allah for all his actions and will be called on to render an account of them in the Hereafter. Mans short life on earth is really an opportunity to prepare for that great test. He will be impartially assessed on his conduct in life by a Being who keeps a complete record not merely of his movements and actions and their influence on all that is in the world from the tiniest speck of dust to the highest mountains but also of his innermost thoughts and feelings and intentions. The person who is accustomed to do good turns to other people in this life will be given a much better reward by Allah in the hereafter. This is a simple fact which is taken for granted by all believers.

The Prophets cousin, Ibn Abbas explains this in the following terms. When those who have always done good in this life are resurrected on the day of judgement, they are forgiven their sins by virtue of what they had done in this life. Their own good deeds which they have done for themselves remain intact. They are allowed to pass them on to others whose bad deeds are found to be in excess of their good ones. Thus they help them avoid hell. They are thus made charitable in this life and in the hereafter.

THE GOAL OF MORAL EFFORT

This concept of the universe and of mans place in it indicates the real and ultimate
good which should be the object of all mankinds endeavours seeking the pleasure of Allah. This is the standard by which Islam judges all conduct. It means that man is not left like a ship without moorings at the mercy of winds and tides; instead, we have a set of unchangeable norms for all moral actions. Moreover, by making the pleasure of Allah the object of mans life, unlimited possibilities are opened for mans moral evolution, untainted by narrow selfishness or racism or chauvinism. Islam also furnishes us with the means to determine good and evil conduct. It does not base our knowledge of evil and virtue on mere intellect, desire, intuition or experience derived through the senses, which constantly undergo changes and modifications and thus fail to provide definite and unchanging standards of morality. Instead, it provides us with an objective source, the Divine revelation, as embodied in the Book of Allah and the Sunnah (way of life) of the Prophet, blessings and peace

be on him. This source prescribes a standard of moral conduct that is permanent and universal and holds good in every age and under all circumstances. The moral code of Islam ranges from smallest details of domestic life to the field of national and international behaviour. It guides us at every stage in life and makes us free from exclusive dependence on other sources of knowledge, although we may, of course, use these as an aid to this primary source.

SANCTION BEHIND MORALITY

This concept of the universe and of mans place in it also provides the sanction that
must lie at the back of every moral law, that is, the love and fear of Allah, the sense of accountability on the Day of Judgment and the promise of eternal bliss and reward in the Hereafter. Although Islam aims to cultivate a mass ethos which may induce individuals and groups to observe the principles of morality it lays down as well as helps the evolution of a political system which will enforce the moral law through its legislative and executive powers, Islams moral law does not really depend on these external factors. It relies on the inherent desire for good in every man which is derived from belief in Allah and the Day of Judgment. the Prophet always tries to cultivate the sense of doing good in his followers so that they prepare themselves for the reckoning on the day of Judgement.

Harmaiah Ibn Abdullah, a companion of the Prophet reported that the Prophet (PBUH) said: I stayed with the Prophet one day until he recognised me. When he decided to go, I thought I had better go to him to learn more about Islam. I caught up with him and was close to him. I asked, What do you advise me to do? He said: Harmalah, do what is good and avoid evil. Consider what you would like people to say about you when you leave them and do it. Identify what you dislike people to say about you when you leave them and avoid it. When I went back home, I thought about his words and found that they have included every good thing. (Related by Al Bukhari in Al-Adab Al Mufrad.)

Before laying down any moral injunctions, Islam seeks to implant firmly in mans heart the conviction that his dealings are with Allah, who sees him at all times and in all places; that he may hide himself from the whole world but not from Allah; that he may deceive everyone but Allah; that he can flee from the power of any person but not from Allah; that while the world can see only mans outward life, Allah knows his innermost intentions and desires; that while man may, in his short sojourn on earth, do whatever he likes, he has to die one day and preset himself before the Divine court of justice where no special pleading or deception will be of any avail and where his future will be decided with complete impartiality. It is this belief in accountability to Allah which is the real force behind the moral law of Islam. If public opinion and the powers of the state give it support, so much the better; otherwise, this faith alone can keep a Muslim individual and a Muslim community on the straight path of virtue.

MOTIVES AND INCENTIVES

The fact that a man voluntarily and willingly accepts Allah as his Creator and
obedience to Allah as the aim of his life and strives to seek His pleasure in his every action provides sufficient incentive to obey the commandments which he believes to be from Allah. Belief that whoever obeys the Divine commands is sure to be rewarded in the Hereafter, whatever difficulties he may have to face in his life on earth, is another strong incentive for leading a virtuous life. and the belief that breaking the commandments of Allah will mean eternal punishment is an effective deterrent against violation of the moral law, however tempted a man may be by the superficial attractiveness of a certain course of action. If this hope and fear are firmly ingrained in ones heart, they will inspire virtuous deeds even on occasions when the immediate consequences may appear to be very damaging, and they will keep one away from evil even when it looks extremely attractive and profitable. This clearly indicates that Islam possesses a distinctive criterion of good and evil, its own source of moral law, and its own sanctions and motivating force; through them it shapes the generally recognised moral virtues in all spheres of life into a balanced and comprehensive scheme and ensures that they are followed. It can therefore be justifiably claimed that Islam possesses a perfect moral system of its own.

DISTINCTIVE FEATURES

This system has many distinguishing features and three of the most significant
ones form its special contribution to ethics. 1. By setting Divine pleasure as the objective of mans life, Islam has set the highest possible standard of morality providing boundless possibilities for the moral evolution of humanity. By making Divine revelation the primary source of knowledge, it gives permanence and stability to moral standards, while at the same time allowing scope for reasonable flexibility and adjustment, though not for perversions or moral laxity. The love and fear of Allah become the real motives, which impel man to obey the moral law without external pressures. And through belief in Allah and the Day of Judgment, we are motivated to behave morally with earnestness and sincerity. 2. The Islamic moral order does not, through a mistaken love of originality and innovation, seek to lay down any new moral standards; nor does it seek to minimise the importance of the well-known moral standards, or give exaggerated importance to some and neglect others without cause. It takes all the recognised morals and assigns a suitable role to each within the total scheme of life. It widens the scope of their application to cover every aspect of mans private and social life his domestic associations, his civic conduct, and his activities in the political, economic, legal and educational fields. It covers his life at home and in society, literally from the cradle to the grave. No sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. These ensure that the affairs of life, instead of being dominated by selfish desires and petty interests, are regulated by the dictates of morality. Islam attaches so much importance to one s love of God and love of fellow human beings that it discourages excessive formalism. We

read in the Qur'an:

It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.
3. The Islamic moral order guarantees for man a system of life which is free from all evil. It calls on the people not only to practise virtue, but also to eradicate vice. Those who respond to this call are gathered together into a community (Ummah) and given the name Muslims. The main purpose underlying the formation of this community is that it should make an organised effort to establish and enforce goodness and suppress and eradicate evil. It would be a day of morning for this community and a bad day for the entire world if its efforts were at any time directed towards establishing evil and suppressing good.

(Al-Baqara 2:177)

Reported by Qabeessah, I was present with the Prophet (Pbuh) when I heard him saying: The people of goodness in this life are the people of goodness in the hereafter, and the people of evil in this life are the people of evil in the hereafter.

(Related by Al bukhari in Al Mufrad).

RELATIONSHIP BETWEEN MORALS AND FAITH

Some people think that faith and morals may not necessarily be related. In Islam,
any reform on an individual or social level must start with moral transformation. This moral transformation may be encouraged by an appeal to either patriotism, the power of law, or inherent kindness. However, to have profound and sustainable moral elevation, it must be concurrent with the moral code that is revealed by God, which in itself is not temporary due to certain circumstances or basic benefits. The Quran says what means:

Verily never will Allah change the condition of a people until

they change it themselves (with their own souls)

(Ar-Ra ad 13:11).

Elsewhere it says what means:

Because Allah will never change the Grace which he hath bestowed on a people until they change what is in their (own) souls: and verily Allah is He Who heareth and knoweth (all thing) (Al-Anfaal 8:53).

These verses depict the rise and fall of different ancient civilizations. According to the second verse, these people were deprived of all the blessings and luxuries bestowed on them by God because of their bad deeds and ungratefulness to Him. The relationship between faith and morals is frequently mentioned in a verse that is repeated frequently in the Quran and says what means:

Those who believe and did good deeds (Saad 38:24).

This verse indicates that to have true faith, good deeds are essential. This relationship is also clarified in many sayings of the Prophet Muhammad. For example,

It was reported that he once told his Companions that the most beloved to him and the closest to him in the hereafter is the one who has the best manners (Ahmad). The Prophet also said: "The best of the believers in faith are those who are the best in morals" (Narrated by At-Tabarani). The Prophets grandson Al-Hassan also said that true faith is not only by wishing or pretending to have faith, but it is the true belief of one's heart which is verified by good deeds .

RELATIONSHIP BETWEEN MORALS AND WORSHIP

In Islam, if any act is preformed with good intention and within the boundaries that
God has permitted then it is considered an act of worship. More specifically, by relating the characteristics of the moral code to the pillars of Islam (i.e. prayer, charity, fast), we will find that acts of worship are closely related to morality. Prayer for example is required of a Muslim five times a day, in which he stands facing the qiblah, then bows and prostrates in devotion to God. If these actions are looked at in view of morals, we discover that the real meaning behind prayer is to train the Muslim on feeling the conscious, loving submission to the will of God, and a reminder of keeping away from evil. Prayer also instills the feeling of humbleness in the heart while standing before God. A verse in the Qur'an describes this relation between morals and prayer, where it says what means:

and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do. (Al-`Ankabut 29:45).

The Prophet informs us that God says in a hadith qudsi that He only accepts prayers from people with certain characteristics. These characteristics include: humbling themselves before His glory, not oppressing any of His creatures, being merciful to the destitute, and being compassionate to those who are suffering or are injured. (Na rrated by Al-Bazzar)
All this is proof of the essence of prayer in Islam. Another pillar of Islam is Zakah. This religious duty symbolizes feelings of love, compassion, and mutual concern towards people who are less fortunate in society. It does not comprise the materialistic meaning behind giving money. This is referred to in the Quran where God addresses the Prophet:

Of their goods take alms, that so thou mightest purify and

sanctify them (At-Tawba 9:103).

The term "purification" in this verse signifies the elimination of selfishness and lack of concern for others from the hearts of Muslims. In addition, the word "charity" in Islam is not only used in terms of paying money to those who are needy, but charity could be a smile or a good word.

The Prophet says: "A good word is a sadaqah (charity)."

The fourth pillar of Islam is fasting. We find that the real meaning behind it is not only to restrain from food and drink from dawn to dusk. Rather, it is to strengthen one's will and develop self-discipline in permanently restraining from evil. This is stated in the Quran:

(Narrated by Muslim)

O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restrain (Al-Baqara 2:183). The Prophet Muhammad also declares: "It happens that a person who fasts may gain nothing of his fasting but hunger, and it happens that a person who spends his night in prayer may gain nothing from his prayer but sleeplessness"

( Narrated by Ibn Majah).

Finally, Hajj or pilgrimage, which is the last pillar of Islam, is also not just about going to Makkah, wearing specific clothing, and making certain rites. Pilgrimage is full of moral lessons, such as patience and humility, which purify a Muslims soul. The Qur'an highlights the manners that a Muslim should abide by during Hajj:

For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise (Al-Baqara 2:197).

CONTRADICTIONS BETWEEN WORSHIP AND

BEHAVIOUR :

Often times we encounter people who may be active in their acts of worship, but
yet their behavior is inconsistent with that apparent devotion. From the Islamic point of view, the lack of morals indicates the weakness of faith as true faith should reflect on ones manners. This does not mean that people are expected to be infallible. Rather, they should sincerely try to comply with the moral code revealed by God.

A woman was once described to the Prophet (peace and blessings be upon him) as being one who used to offer (voluntary) fasting and prayers but also used to offend her neighbors. Upon that the Prophet said: "She will enter Hellfire." Another woman was described before the Prophet as observing only the obligatory prayers and spending a few pieces of cheese in charity, but not offending her neighbors. The Prophet said "She will enter Paradise"

(Narrated by Ahmad). Describing the punishment of those who pretend to have faith, the Prophet once asked: "Do you know who is poor?" His Companions answered: "A poor man amongst us is one who has

neither dirham with him nor wealth." He said: "The poor of my Ummah (nation) would be he who would come on the Day of Resurrection with prayers, fast and Zakah but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then their sins would be entered in (his account) and he would be thrown in the Hell-Fire" (Narrated by Muslim).
This certifies that the amount of worship does not necessarily indicate true faith, or that faith substitutes worship. Rather, both should be coordinated to create the "Muslim personality".

STABILITY OF THE MORAL CODE

Some people believe that various moral codes should be changed or updated in
accordance with new circumstances. In Islam, this approach is refused if the meaning of "updating" is to change fundamentals or principles of its moral code. But change is acceptable if it entails the adaptation of the applications, and not the principles of the moral code so as to suit the circumstances of people. Fundamental regulations in Islam are taken from the Qur'an and Sunnah, which were revealed by God to Prophet Muhammad (peace be upon him). These divine regulations are applicable to all times and places. However, if humans attempt to change them, this means they are claiming to have more knowledge than God. Doing that would be subjecting moral standards to people's vices. Islam teaches that the source of moral principles should come only from God, and that people should be elevated to these moral standards, instead of degrading the moral standards to human defects. This does not mean that Islam is against dynamic changes in society. Rather, it proposes a balance: divine principles should not be tampered with, as this would lead to the damage of the foundation of the moral code revealed by God, which is the base for all reforms.

AWARDABLE QUALITIES GOOD MANNERS AND GOOD CHARACTER:

Islam is a beautiful religion, full of wisdom and harmony.
If this wonderful religion is followed properly then a typical Muslim would only be a great example to follow. There are many Quranic verses over Good manners and good character in the Noble Quran. Some of them are:

"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), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).

"Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men; for Allah loves those who do good.

(Aal- Imran, 3:159)"

"Hold to forgiveness; command what is right; but turn away from the ignorant.

(Al-A araaf, 7:199)"

(Aal- Imran, 3:134)"

"Allah loveth not that evil should be noised a broad in public speech, except where injustice hath been done; for Allah is He Who heareth and knoweth all things.

(An-Nisaa,

"Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: for Satan is to man an avowed enemy.

(Al-Israa, 17:53)"

4:148)"

"Who avoid vain talk;

(Al-Muminoon, 23:3)"

"And when they hear vain talk, they turn away therefrom and say: 'To us our deeds, and to you yours; peace be to you: we seek not the ignorant.'
There are many Hadith over good manners and good character. Some are:

(Al-Qasas, 28:55)"

Narrated 'Abdullah bin 'Amr: "The Prophet never used bad language neither a 'Fahish nor a Mutafahish. He used to say 'The best amongst you are those who have the best manners and character.' ( Sahih Bukhari) Narrated Masruq: "Abdullah bin 'Amr mentioned Allah's Apostle saying that he was neither a Fahish nor a Mutafahish. Abdullah bin 'Amr added, Allah's Apostle said, 'The best among you are those who have the best manners and character.' ( Sahih Bukhar) Narrated Masruq: "We were sitting with 'Abdullah bin 'Amr who was narrating to us (Hadith): He said, "Allah's Apostle was

neither a Fahish nor a Mutafahhish, and he used to say, 'The best among you are the best in character (having good manners)."' (Sahih Bukhari)

Austere, according to dictionary meanings, is defined as harsh, sober, severe,

grave, rigid, rigorous, strict, simple. It also means morally strict, ascetic, chaste, economical, puritanical, self-denying, self-disciplined, plain, Spartan, severely simple, unadorned, stark. Austerity is the state or quality of being austere. However, in this section we are taking austerity in the sense of economy, simplicity, plainness, self-denial and self-discipline especially in expenses on living. In other words, austerity here means simple and economical standard of living or life style. Standard of living is generally understood to refer to the mode of living and level of comforts a person enjoys in society. But according to economists, standard of living means the minimum amount of necessaries and comforts which man regards absolutely essential for him and for the acquisition of which he can make every sacrifice. Islam has not decreed any fixed standard of living with any minimum or maximum ceiling for its followers. Adoption of standard of living has been by and large left to the discretion as well as to the conscience of the individual. However, it is the basic principle of the economic system of Islam that every citizen of an Islamic state should have at least basic necessaries of life. So in a society where poverty, misery and want is prevailing, no individual can be permitted to enjoy comforts of life although he is very rich, until and unless every other individual is provided with basic human needs. But with the rise of general level of prosperity in the society, those who can afford are permitted to enjoy comfortable life. In any case Islam does not permit life of luxury to any Muslim even though he is very rich. Moderation in life is the general Islamic principle which should not be lost sight of in adopting a lifestyle. Teachings of Islam generally recommend that one should lead a life of simplicity and austerity. For a Muslim the Prophet of Islam and his companions are role model. Let us quote some Ahadith and traditions to see how the Prophet and his successors, named in history as Righteous caliphs, lived.

AUSTERITY

The Holy prophet once remarked: Successful is the man who has acted on the principles of Islam and lived on simple necessaries of life. (Ahmad, Tirmizi) Jabir bin Abdullah reported that Allahs Messenger (may peace be upon him) said: There should be a bedding for a man,

bedding for his wife and the third one for the guest, and the fourth one is for the Satan. (Bukhari, Daud) Uthman bin Affan reported that the Apostle of Allah (may peace be upon him) said: The son of Adam has no right except to the following: a house in which he lives, a garment with which he conceals his private parts, dry bread and water. (Tirmizi)

CONTENTMENT

Contentment is satisfaction or state of happiness or complacency with what one

has got. It is opposed to discontentment, unhappiness or dissatisfaction. It is a great treasure and a great virtue in a human being. Contentment saves a person from many unnecessary worries and troubles which are generally caused by discontentment. Contentment brings peace of mind which is not only essential for leading a happy life but also for concentration of mind in achieving ones goals in life. A contented mind can concentrate on divine service and worship of Allah. A discontented or disturbed mind can hardly give proper attention to remembrance of Allah. Therefore Islam enjoins upon the believers to live a happy and contented life. The Prophet of Islam has said that wealth is not in vast riches but it is in contentment. Hence a Muslim should content himself with what Allah has given him and he should spend in Allahs path out of that if he can afford. He should not look towards those people who are wealthier than him as it would make him discontented. Discontentment generally arises out of greed for more and more wealth and hence greed should be shunned. In fact discontentment is ungratefulness whereas contentment is gratefulness to Allah. Belief in pre-measurement of sustenance (rizq) and pre-determination of human destiny is an article of faith with a Muslim. It teaches one to remain contented with ones determined share of fortunes and misfortunes. There is no use to worry and grieve over what has not been given to one. It is Allah who enlarges the provision for whom He will and decreases it for whom He will. Fortune and misfortune comes from Allah. Wealth and children are a test for man. Allah has exalted some people in rank above others that He may try them. Following are some of the Verses of al-Quran and Traditions of Prophet Muhammad (PBUH) relevant to the subject of discussion:

This is the scripture whereof there is no doubt, a guidance unto those who ward off (evil). Who believe in the unseen and

{2} 3} }

establish worship, and spend of that We have bestowed upon them. (Al-Baqara2: 2-3)

And strain not thine eyes toward that which we cause some wedded pairs among them to enjoy, the flower of the life of the world, that We may try them thereby. The provision of thy Lord is better and more lasting.

(Taa-haa 20: 131) Abu Hurairah reported that the Messenger of Allah said: Wealth is not in vast riches but wealth is in self-contentment. (Bukhari and Muslim) Abu Hurairah reported that the Messenger of Allah said: Verily Allah says: O son of Adam! Find leisure for My service and then I shall fill up your heart with contentment and I shall shut up your poverty; and If you do not do, (it), I shall keep your hand engaged in work and I shall not close up your poverty. (Ahmad, Ibn Majah) Fudalah bin Obaid reported from the Messenger of Allah who said: Blessed is he who is guided to Islam and whose livelihood is just sufficient and who is contented therewith. (Tirmizi)

CONTROL OF TONGUE: NO VAIN TALKING OR FOUL LANGUAGE:

Muslims are commanded to stay away from vain talkers:

"When thou seest men engaged in vain discourse about Our signs,

turn away from them unless they turn to a different theme. If Satan ever makes thee forget, then after recollection, sit not thou in the company of those who do wrong.

"So leave them to plunge in vain talk and play about, until they encounter that Day of theirs which they have been promised!-

Al-Muddaththir 74:45)" (Al Ma aarij, 70:42)"

(Al- Anaam, 6:68)"

"(The sinners will say:) 'But we used to talk vanities with vain talkers;' (
According to the Noble Verses above, any vain talk or foul language are prohibited. Muslims must always stay away from vain talkers. Those who participate with them will be from among them, and will face a great punishment.

HYPOCRITES ARE THOSE WHO SPEAK FOUL LANGUAGE:

Let us look at what Prophet Muhammad peace be upon him said:

Narrated 'Abdullah bin 'Amr: "The Prophet said, "Whoever has the following four (characteristics) will be a pure hypocrite and whoever has one of the following four characteristics will have one characteristic of hypocrisy unless and until he gives it up. 1. Whenever he is entrusted, he betrays. 2. Whenever he speaks, he tells a lie. 3. Whenever he makes a covenant, he proves treacherous. 4. Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner." (Sahih Bukhari)"

NO OFFENSIVE NAME CALLING IS ALLOWED! AND DO NOT LOOK DOWN ON OTHERS!


"O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames : Illseeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong. (Al-Hujraat, 49:11)"

FORGIVENESS:
To forgive means to remit, to let off or to pardon. Forgiveness is act of forgiving or state of being forgiven. Absolution, acquittal, amnesty, condonation, exoneration, mercy, overlooking, pardon, remission are its synonyms. By forgiveness we generally understand that a person is able to revenge for the wrong done to him but he does not. Forgiveness is a virtue which is akin to mercy and kindness. It is one of the greatest attributes of Almighty God. Allah is Forgiving, Merciful and He forgives the biggest sins of His creatures if they repent, turn to Him and ask His pardon sincerely. Those of the mankind who adopt this attribute of forgiveness and forgive each others mistakes have been promised great rewards by Allah in this world and the Hereafter. Forgiveness does not gain but honour. A pious who is able to retaliate or get revenge forgives his foe and thus shows magnanimity and large heartedness. Prophet Muhammad (PBUH) was a great forgiver. On the day he conquered Makkah, he forgave thirteen years of merciless persecution of himself and his companions by the Quresh, though there was none who could stop him from taking revenge. The Quresh had driven him and his companions from their home town of Makkah and had forced them to take refuge in a distant town of Madinah. The Quresh had persistently chased the Muslims in Madinah and had waged a continuous war against the Prophet. But on the day of conquest Muhammad (PBUH) forgave all his enemies. He even forgave Abu Sufian who was his greatest enemy and had led expeditions against him. Not only Abu Sufian was forgiven, but his house was also

declared a place of amnesty for those who entered into it. Abu Sufians wife Hind who had chewed liver of Prophets uncle Hamzah was pardoned. What a great amnesty it was! The history of the world cannot produce another such example! The Holy Quran and the Prophet of Islam have enjoined upon the Muslims to practice this virtue of forgiveness. According to the Quran, forgiveness is better than alms-giving followed by injury. According to a Hadith, the most honourable of Allahs servants is he who pardons when he is in a position of power to take revenge. Following verses of the Quran and Ahadith of Muhammad (PBUH) throw light on forgiveness and bring home Islamic view - point regarding this great virtue.

A kind word with forgiveness is better than almsgiving followed by injury. Allah is Absolute, Clement.

(Al-Baqara 2:263)

Those who spend (of that which Allah hath given them) in ease and in adversity, those who control their wrath and are forgiving toward mankind; Allah loveth the good;

(Aal- Imran 3: 134) . Abu Kabaha Ameri reported that the Messenger of Allah said: No wealth diminishes on account of charity, and no man pardons an oppression seeking thereby the pleasure of Allah but Allah will increase honour therewith on the Resurrection Day and no man opens the door of begging for himself but he opens the door of poverty for himself.

GENEROSITY

(Tirmizi)

Generous means magnanimous, noble-minded; not mean or prejudiced; free in

giving, munificent; ample, abundant, plentiful, bountiful, charitable. Generosity thus means magnanimity, nobleness, unselfishness, goodness, high-mindedness, openhandedness, large-heartedness, bounteousness, munificence, charity, benevolence, bounty, beneficence, etc. Generous person is he who is free and unselfish in helping the poor, in giving for the cause of public relief, charity, relief of the poor and

medical relief. Such a person is open handed, large hearted and broad minded in giving alms and liberally helps and feeds the poor. Distribution of income and wealth in the world is uneven and unequal. Some people are rolling in wealth while large number are penniless and destitute. This anomaly is partly due to the fact that Allah tries the men by this unequal distribution. The Holy Quran says:

It is He Who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.

At another place the Quran says: And Allah hath favoured some of you
above others in provision
Wealth and poverty both are trial. God sees how a man behaves in prosperity and adversity. A prosperous and wealthy man is obliged to display the virtue of charity and help the poor so that he may succeed in the test. If all the people would have been rich, there would have been no mention of charity. Charity exists because there is unequal distribution. To make the distribution fair and to check the evils of accumulation of wealth, the institution of charity has been recognized by all the religions and more so by Islam. Islam recognizes the institution of charity as one of its chief pillars. It is the second in the five pillars on which the grand edifice of Islamic faith has been built. Besides, voluntary Charity and alms-giving, Zakat at fixed rates on certain assets has been made an obligatory contribution for the protection of the poor. The Quran, the revealed book of Islam and Muhammad (PBUH) the prophet of Islam have laid much stress on the payment of Zakat as well as on optional charities, and the generous people who happily discharge their financial obligations to Islamic state and society have been promised immense reward. Following are some of the verses of the Quran and Ahadith of Prophet Muhammad (PBUH) which highlight the excellence of charity and merits of the generous Muslims:

(Al-An aam6:165).

(An-Nahl 16:71).


The likeness of those who spend their wealth in Allahs way is as the likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is All-Embracing, All-Knowing. Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve. (Al-Baqara 2: 261-262)

Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty. Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve.

( Al-Baqara 2: 276-277) Abu Hurairah reported that the Messenger of Allah said: On every joint of man, there is charity on every day in which the sun rises. Doing justice between two men is charity, and assisting a man (to ride) upon his beast that it may carry him or

lifting up his luggage upon it is charity, and a good word is charity and every step which he takes towards prayer is charity, and removing harmful things from the pathway is charity. (Bukhari and Muslim)

GRATEFULNESS

Grateful means thankful, feeling or showing gratitude. Gratefulness means

thankfulness or expression of gratitude. Thus grateful is the person who appreciates kindness shown to him or benefits or gifts received by him. He acknowledge the favour or good done to him and expresses his thanks to the benefactor. God is very beneficent. He is the greatest benefactor Who has bestowed upon man many gifts, favours and blessings. So mans greatest amount of gratefulness in due to Him. Gratefulness is one of the attributes of Allah Himself who is Shakoor also. God is very Gracious and He promises highest rewards to those who acknowledge Allahs favours and are grateful to Him. Gratefulness to Allah can be expressed by remembering Allah, by glorifying Him, by worshipping Him alone, by believing in his Oneness, by not associating any partner with Him, by obeying what He bids and by abstaining from doing what He forbids, by fearing Him, by trusting in Him, by seeking help alone from Him, and by so many other means which have been taught to man. Gratefulness can be expressed by heart, by mind and other bodily organs. Gratefulness by heart is in the form of remembering Allah; by tongue is in the form of reciting Tasbih (glorifying Allah); by ears is to hear what Allah bids to do; by eyes is to restrain the eyes from the prohibited things of Allah; by hands is to do right deeds and by feet is to walk in the path of Allah for Jihad. After gratefulness to God comes the gratefulness to ones parents and then to ones teachers and then to all those who have done any good to one. One must not only acknowledge the good and express thanks but must also try to return good for good. Following are the verses of the Quran and Ahadith of Prophet Muhammad (PBUH) which enjoin gratefulness to the believers promising many rewards in this world and in the Hereafter.

And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, Lo! My punishment is dire.

(Ibrahim 14: 7)

So eat of the lawful and good food which Allah hath provided for you, and thank the bounty of your Lord if it is Him ye serve.

(An-Nahl 16: 114) Osamah-b-Zaid reported that the Messenger of Allah said: Whoever is done a benefit and then he says to one who has done it May Allah recompense thee with good he has indeed fully expressed his gratefulness. (Tirmizi) Abu Hurairah reported that the Messenger of Allah said: Whoever is not grateful to man is not grateful to Allah. (Ahmad, Tirmizi) Abu Bakarah reported that when a pleasing affair reached the Messenger of Allah (or he was pleased with it,) he fell down in prostration out of gratefulness to the Almighty Allah. (Abu Daud, Tirmizi (Approved, Rare.))

HOSPITALITY

Hospitality means friendly and generous reception of guests or strangers or of new

ideas. In common parlance, hospitality stands for large-heartedness and broadmindedness shown in the entertainment of guests. The Arabs are famous for their hospitality. Even before advent of Islam i.e. in the Age of Ignorance, one of the very few virtues found in them was that of hospitality. Hatim Tai, who was an Arab, enjoyed proverbial reputation for his hospitality. His son Ali bin Hatim was brought before the Prophet alongwith six hundred men of his tribe as prisoners of war. The Prophet set all of them free for the simple reason that their tribe was well known for hospitable treatment of guests. This pre-Islamic virtue of the Arabs was not only retained but was also augmented by Islam. The Holy Quran as well as Prophet of Islam have admired the virtue of hospitality and exhorted the believers to adopt this virtue. According to the Prophet, a Muslim must entertain his guests at least for three days with as good food as he can afford and if he entertains them beyond three days then he would get rewards of charity for each meal. A believer is obliged to show hospitality even to those who had failed to show him hospitality and who had not given him due entertainment. Manners of hospitality prescribed by the Prophet require that the host should bid the guest farewell at the door of his house with a smiling countenance and the guest should not leave the house of his host without his permission and should not become economic burden on his host. Relevant verses of the Quran and Ahadith on hospitality are given below:

Quran, in its verses numbering from 24 to 27 of Chapter 51, mentions the hospitality of Prophet Ibrahim (who was renowned for his generous entertainment of guests) and says:

Hath the story of Abrahams honoured guests reached thee (O Muhammad). When they came in unto him and said: Peace! He answered, peace! (and thought): Folk unknown (to me). Then he went apart unto his housefolk so that they brought a fatted calf; And he set it before them, saying: Will ye not eat. (Adh-Dhaariyat 51:24-27) Abu Hurairah reported Gods Messenger as saying, He who believes in God and the last day should honour his guest; he who believes in God and the last day should not annoy his neighbour; and he who believes in God and the last day should say what is good, or keep silent. (Bukhari and Muslim)

THE PRESENT HOUR A PLEA FOR HUMILITY

Images of Islam that are beamed across the globe today stand in stark contrast to
the code of conduct enunciated by the Prophet (saw) the supreme symbol of selflessness and mercy. Admittedly many of these images distort the message of Islam. Some of them are designed to do so. But we have to admit too, that there is sufficient lunacy within our own ranks to keep the bigots who detest Islam the most in business for a very long time. My concern, however, is not so much with the bigots outside of Islam as it is with those within Islam. As an observation on this condition of Muslims in the present hour a quote from a paper by Gai Eaton (Hassan Abdul Hakeem) entitled Islam Today concerns the intellectual rigidity within the Muslim ummah. To understand this rigidity, or fanaticism, he proposes what he calls a Theory of Leakage. After speaking about the essentials of Islam that constitute matters of certainty in our perspective such as acknowledging that Allah is One without partner, that Muhammad (SAW) is the final and conclusive messenger, and the Quran is His (Allahs) word, eternal and unalterable he ventures to advance the view that a peculiar confusion of categories has invaded our understanding of things. To explain this confusion he says:

Since we are accustomed to being certain about the essentials, we tend very easily to lend this same quality of certainty to convictions, beliefs, and opinions which carry upon them the mark of human fallibility. In other words, the sense of certainty leaks out from its proper domain into the realm of relativity, which is, almost by definition, the realm of uncertainty. We are not content to believe that our personal opinions are correct. We make them articles of Faith, claim that they are infallibly based upon the Quran and Sunnah, and condemn as kafirs all who do not share these opinions. That is what I would define as fanaticism, and it is a source of weakness in the Ummah. What we most need, if we are to cooperate together for the general good is a touch of humility concerning our opinions. If we cannot achieve this then we are likely to face a bleak future.
Understanding the distinction between the shari concepts of Ma huwa malum min ad-Din biddarura (or self-evident certainties) and that which is Mujtahad fihi (the product of human intellectual effort), and, above all, the simple truth that what we need mostis a touch of humility are what generally distinguished the earlier generations of Muslims from later generations. A cursory glance at the conduct of any of the first four Khalifs will easily imprint upon our understanding the prominence of this virtue in their lives.

Sayyidna Abi Bakrs (RA) first words during his inaugural khutba (sermon) as khalifa were: I have been appointed by you as leader, but I am not the best of you Sayydna Umars (RA) inaugural speech in acknowledging and asking Allah to rid him of his human shortcomings must remain as one of the greatest expressions of humility. We need hardly mention the examples of Sayyidna Uthman (RA) and Sayyidna Ali (RA). But I leave it to one more distant in time from the Prophet to reinforce the point. That is the Umayyad Khalifa, the only one worthy of note in this dynasty, Umar ibn Abdul Aziz. It came to his attention that a son of his had bought a ring to the value of one thousand dirhams. Umar wrote to him saying: I have been informed that you a bought a ring to the value of one thousand dirhams. I now order you to sell it and to feed a thousand hungry people from the proceeds. Then acquire for yourself a metal ring and write upon it the following statement: May Allah have mercy upon a person who knows his true worth.

In arrogance, self-righteousness, a passional hatred of the other, in the glaring weaknesses of aggression and violence, the future indeed seems bleak. But, with a touch of humility and in a

climate of wisdom and compassion, it need not be so. It is in this spirit too, that I understand the words of Allah:

And do not let others hatred of you cause you not to be just, be just for that is nearer to Taqwa (righteousness). (Al-Maaida 5:8)
Indeed we still have intact the Quran and the Sunnah of the Prophet Muhammad (SAW). Today, despite our apparent weaknesses, we can still speak with pride about this revelation. On the positive side, it is no wonder, with this unaltered compendium of grace (baraka) still between our hands, that Islam still remains the most practiced religion on earth. Even more so, it is no wonder that Islam remains the fastest growing religion in the world with thousands of people entering into the fold on a daily basis. This applies particularly to women who, despite the fact that they are regularly singled out for belittlement in the media and who are still gravely and very un-Islamically disadvantaged in many a Muslim country today, are ahead of men on a 5:1 ratio in their embracement of Islam. I am personally convinced though that Muslim women hold one of the keys to the future of Islam. But in the latter facts there lies another lesson. And that is that Islam (or more precisely, its continued existence) is neither entirely dependent on our deeds or misdeeds, nor on the frailties or vicissitudes of our egos. On the contrary, it is subject to a Will far greater than our own, and that is the Will of Allah. But as responsible (mukallaf) human beings and as Muslims in particular there can be no excuse for bad behaviour. Each one of us is charged with the duty of upholding the highest virtues espoused by the Quran. The one virtue that almost singularly encapsulates the character of being Muslim is humility. This is expressed by the following verse:

Humility, as Eaton recounts above, creates the space for a productive exchange of views and opinions. It is a virtue, as he has correctly located, that enables us to recognise that things of an absolute nature ultimately belong to Allah alone. But it is also that virtue that provides the key to wisdom and compassion the two necessary correlatives of justice. Without wisdom and compassion justice can easily take the form of tyranny and retribution. It would do us well to remember that it is often the way of Satan the supreme symbol of egotism to masquerade in the garb of virtue and piety.

And the servants of (Allah) the Most Gracious are those who walk on the earth in humility (Al-Furqaan 25:63).

We have sent already unto people that were before thee, and We visited them with tribulation and adversity, in order that they might grow humble. (Al-An aam 6: 42)

And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills. The evil of all that is hateful in the sight of thy Lord. (Al- Israa 17: 37-38) Abu Hurairah reported that the Messenger of Allah said: Chairty makes no decrease in a property, and Allah increases nothing to a servant on account of (his) pardon but honour, and nobody humbles himself for Allah but Allah raises him up. (Muslim) Omar reported that while he was on the pulpit, he addressed: O men! Be modest, because I heard the Messenger of Allah say: Whoever is modest for Allah, Allah will raise him up. He is small to himself but great to the eyes of men. And whoso is boastful, Allah will make him low and he will then be small to the eyes of men but great to himself, till he becomes more heinous to them than a dog or a pig. (Baihaqi)

KINDNESS
Kindness is an attribute of Almighty Allah and in showing kindness Allah does not
make distinction between man and man. Follow the divine attributes, is the advice of the Prophet of Islam to his followers. We should, adopt this attribute of kindness therefore and show kindness to Allahs creatures. We should be specially kind to our children, our parents, our kith and kin, our juniors, our seniors, our servants, the weak, the to distressed and other human beings with whom we come in contact. In order to invoke kindness from Allah, we should show kindness even to those who are not kind to us. We must not forget to follow the example of our beloved Prophet who gave very kind treatment even to his bitter enemies on the day of conquest of Makkah. They had persecuted the Prophet and his companions severely and had

expelled them from Makkah. But despite that Prophet forgave them and treated them kindly. Following verses of the Quran and Ahadith of Prophet Muhammad (PBUH) not only enjoin kindness but also tell of rewards for those who are kind to their friends as well as to their foes:

And serve Allah. Ascribe nothing as partner unto Him. (Show) kindness unto parent, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow traveler and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful: ( An-Nisaa 4: 36)

Lo! Allah enjoyneth justice and kindness, and giving to kinsfolk, and forbiddeth and lewdness abomination and wickedness. He exhorteth you in order that ye may take heed. ( An-Nahl 16: 90) Jabir reported that the Messenger of Allah said: He who is devoid of kindness is devoid of good. (Muslim) Ayesha reported that the Messenger of Allah said: He who is given his share of kindness is given his share of the good of this world and the hereafter; and he who is deprived of his share of kindness, is deprived of his share of the good of this world and the hereafter. (Sharh-i-Sunnat) Abdullah reported Gods messenger as saying, All creatures are Gods children, and those dearest to God are the ones who treat His children kindly.

(Baihaqi)

MERCY

Mercy is one of the greatest attributes of Allah who is the most Beneficent
(Rahman) and the most Merciful (Rahim). Imbue thyself with divine virtues is the famous Hadith of Prophet Muhammad (PBUH). As Allah is merciful to us, we should be merciful to His creatures especially to the weak, to the distressed, to the people under command, to the minorities living with us, even with the animals. Mercy is opposed to oppression. We should avoid oppression and practice the attribute of mercy in our mutual dealings. However, no mercy or pity should be shown to the criminals in the matter of punishment and in the establishment of Hudood (criminal laws) and justice. The Quran says:

The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment. (An-Noor 24:2). Ibn Umar reported Gods Messenger as saying: Enforcing one of Gods prescribed punishments is better than forty nights rain in Gods land. (Ibn Majah).
Following are the verses of the Quran and traditions of Prophet Muhammad (PBUH) regarding mercy:

Who say, when a misfortune striketh them: Lo! we are Allahs and lo! unto Him we are returning. Such are they on whom are blessings from their Lord and mercy. Such are the rightly guided. (Al-Baqara 2: 156 157)

Lo! those who believe, and those who emigrate (to escape persecution) and strive in the way of Allah, these have hope of Allahs mercy, Allah is forgiving, merciful. (Al-Baqara 2: 218)

They said: Our Lord! We have wronged ourselves. If Thou forgive us not and have not mercy on us, surely we are of the lost. (Al-A araaf 7: 23) Jarir b. Abdullah reported Gods Messenger as saying, God will not show mercy to him who does not show mercy to others. (Bukhari and Muslim) Abu Hurairah told that he heard Abul Qasim who spoke the truth and whose word was verified say, Mercy is taken away only from him who is miserable. (Ahmad and Tirmidhi)

MODESTY
Modesty has many meanings. But here in this section we are using it in the sense
of bashfulness, shame, decency and keeping scrupulously chaste. Chastity means abstaining from unlawful or immoral or from all sexual intercourse. The virtues of Modesty and chastity are akin virtues and are being jointly dealt in this section. Opposite of these virtues are indecency, obscenity, unchastity and shamelessness. The virtues of modesty and chastity make the difference whether the man comes from cultured background and noble family or he comes from an indecent and uncultured people. If he possesses these virtues he comes from the former type and if not he comes from the latter. In its code of morality, Islam gives special status to modesty and chastity. The Holy Quran and the Prophet of Islam have exhorted the believers to keep modest and chaste, to abstain from adultery, to avoid free mixing with women out of prohibited degrees, to avoid obscenity and vulgarity in conduct and talk, and the women should cover their body properly.

And come not near adultery. Lo! It is an abomination and an evil way. ( Al- Israa: 17:32)

And who guard their modesty Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy, (Al-Muminoon 23: 5-6) Anas reported that the Messenger of Allah said: Indecency does not occur in a thing but to disgrace it, and shame does not occur in a thing but to adorn it. (Tirmizi) Abn Sayeed al-Khodri reported that the Messenger of Allah was much more bashful than the virgins within their head-veils. When he saw a thing disliking to him, we could have recognized it in his face. (Bukhari and Muslim) Ibn Umar told that Gods Messenger came upon a man of the Ansar when he was giving his brother a warning against modesty and said, Leave him alone, for modesty is a part of faith. (Bukhari and Muslim)

PATIENCE
Patience is calm endurance of pain or of any provocation. It is perseverance,
forbearance, or quite and self-possessed waiting for something. It is the quality of being able to calmly endure suffering, toil, delay, vexation, or the like. Patience is an attribute only of men and not of animals or beasts who are subordinate to instincts and passions. Patience is not only to show endurance during hardships, poverty, diseases, calamities, assaults, tortures and other physical troubles but it also means resistence to temptations and control over passions, immoral and evil tendencies. The former is called physical patience while the latter is spiritual patience.

Maulana Fazlul Karim quotes Ibn Abbas who said that there are three kinds of patience in the Quran: patience in the discharge of compulsory injunction which carries one reward, patience over unlawful things of Allah which has got double rewards, and patience at the first attack of a calamity which carries triple

reward (Ihya of Gazzali). These rewards are only to show the degree of excellence of various kinds of patience.
But a true followers of Islam is not supposed to show patience in case of evil or when religion of Islam is attacked or ridiculed. He is required to respond and stop the evil either with his hand or with his tongue and if not possible he should condemn it in his heart at least. The Holy Quran admires the patience of Prophet Job (Ayub) and mentions the rewards given to him by Allah for the same.

And Job, when he cried unto his Lord, (saying): Lo! adversity afflicteth me, and Thou art most merciful of all who show mercy. Then We heard his prayer and removed that adversity from which he suffered, and We gave him his household (that he had lost) and the like thereof along with them, a mercy from Our store, and a remembrance for the worshippers; (Al-Anbiyaa 21: 83 84).
Following are the verses of al-Quran and Ahadith of Prophet of Islam which exhort patience to the believers and promise them immense reward:

O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast. (Al-Baqara 2: 153) Ibn Masud reported: I am as it were looking to the Messenger of Allah who was telling a story about a prophet among the prophets. His people scourged him and shed his blood, while he was effacing blood from his face and saying, O Allah! forgive my

Seek help in patience and prayer; and truly it is hard save for the humble minded. ( Al-Baqara 2: 45)

people, because they are certainly ignorant. (Bukhari and Muslim) Abu Sayeed reported that the Messenger of Allah said: There is no patient man but possesses power, and no wise man but possesses experience. (Ahmad, Tirmizi (Rare)) Ibn Abbas reported that the Holy Prophet said to the wounded men of Abdul Qais tribe: Surely there are in you two attributes which Allah likes patience and delay. (Muslim)

PROMISE

Keeping or fulfillment of promise has been much emphasized by the Quran and the
Sunnah of the Prophet of Islam. The Quran commands its followers :

O ye who believe! Fulfil your promise (Al-Maaida 5:1).

According to Prophet Muhammad (PBUH), breaking of promise is one of the characteristics of hypocrisy. The breaker of the promises would be one of the three persons against whom Allah, the Almighty God Himself would contend on the Day of Judgment. A person who has got no promise has in fact got no religion. Fulfillment of promise is one of the characteristics of the conduct of Prophets. The Quran praises Prophet Ismail as a keeper of promise. Prophet Muhammad (PBUH) waited for three long days for a man at a place who had promised him to deliver a thing. Fulfillment of promise is so much stressed that even the promise of a deceased should be fulfilled. Abu Bakr, the first caliph of Islam fulfilled the promise made by the Prophet to a companion after Prophets death. Following are some of the relevant verses of the al-Quran and the Traditions of Prophet of Islam about fulfillment of promises and merit of those who keep their promises:

Nay, but (the chosen of Allah is) he who filfilleth his pledge and wardeth off (evil); for lo! Allah loveth those who off (evil).

( Aal- Imran 3: 76)

And make mention in the scripture of Ismail. Lo! he was a keeper of his promise, and he was a messenger (of Allah), a Prophet. (Maryam 19: 54) Abdullah bin Amr Ibn al-As (Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: Whosoever possesses these four characteristics is a sheer hypocrite and anyone who possesses one of them possesses a characteristic of hypocrisy till he gives it up; when he talks, he tells a let; when he makes a covenant, he acts treacherously; and when he quarrels; he deviates from the truth (he begins to abuse). (Bukhari and Muslim) Abu Said Al-Khudri (Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: Every one who breaks covenant, will have a flag over his back on the Day of Resurrection. It will be raised higher according to the nature of his breach. Behold, there will be no bigger breaker of covenant than a ruler of the ordinary men. (Muslim)

IDQ (TRUTHFULNESS)
Allh, Exalted is He says,

Allah saith: This is a day in which their truthfulness profiteth the truthful, for theirs are Gardens underneath which revers flow, wherein they are secure for ever, Allah taking pleasure in them and they in Him. That is the great triumph.

( Al-Maaida 5: 119)

O ye who believe! Be careful of your duty to Allah, and be with the truthful. ( At Tawba 9: 119)

Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least; That Allah may reward the true men for their truth, and punish the hypocrites if He will, or relent toward them (if He will). Lo! Allah is Forgiving, Merciful. ( Al-Ahzaab 33: 23-24) Truthfulness is the conformity of the outer with the inner, speech with deed, and narrative with reality. Salm al-Hill, Bahjatu-n-Ndhirn [ 1/120]
Therefore truthfulness occurs in intention, speech and deed and not just speech as many people may think. As such a person who informs of something that is not in conformity to reality is not truthful, a person who does a good deed intending to show off is not being truthful, a hypocrite who shows faith but conceals disbelief is not being truthful, a person who shows one face here and another face there is not being truthful etc.

Ibn al-Qayyim said, 'Truthfulness is the greatest of stations, from it sprout all the various stations of those traversing the path to Allh; and from it sprouts the upright path which if not trodden, perdition is that persons fate. Through it is the hypocrite distinguished from the believer and the inhabitant of Paradise from the denizen of Hell. It is the sword of Allh in His earth: it is not placed on anything except that it cuts it; it does not face falsehood expect that it hunts it and vanquishes it; whoever fights with it will not be defeated; and whoever speaks

it, his word will be made supreme over his opponent. It is the very essence of deeds and the well spring of spiritual states, it allows the person to embark boldly into dangerous situations, and it is the door through which one enters the presence of the One possessing Majesty. It is the foundation of the building of Islm, the central pillar of the edifice of certainty and the next level in ranking after the level of prophethood. Ibn al-Qayyim, Madrij
as-Slikn [2/268]

He, may Allh have mercy upon him, said this based on the saying of Allh, "Such are together with those who Allh has blessed: the Prophets, the truthful, the martyrs, and the righteous. What an excellent company such people are!" The Messenger of Allh (SAW) explained the virtue of truthfulness in many adth, of which we have selected five here: Bukhr and Muslim record on the authority of ibn Mas d that the Messenger of Allh (SAW) said, "Truthfulness leads to righteousness and righteousness leads to Paradise; a person remains truthful until he is written as a iddq with Allh. Lying leads to iniquity and iniquity leads to the Fire; a person keeps lying until he is written as a Kadhdhb with Allh." Mlik records that ibn Mas d would say, 'Each time someone lies a
black spot appears on his heart until his whole heart becomes black and he is written with Allh as a Kadhdhb.' He also records that it was asked of Luqmn, 'How have you reached this level in excellence?' He replied, 'By being true in speech, fulfilling trusts and leaving what does not concern me.'

An-Nawaw said, 'The scholars said: this adth contains encouragement towards remaining truthful by always intending it and taking care of speaking it, and it contains a warning from lying and being lax with regards to it, for if one is lax with regards to lying, frequently will he lie to the point that he will become known as a liar.' ibn ajr, Fat al-Br [10/623] 2. at-Tirmidh records on the authority of al-asan bin Al that the Messenger of Allh (SAW) said, "Leave that which causes you doubt for that which does not cause you doubt for in truthfulness lies tranquillity and in lying lies doubt." This adth is one of the adth around which the whole religion revolves: it is the foundation of scrupulousness (wara') around which revolves certainty; and it brings relief from the dark oppressiveness of doubts and speculation which prevent one from attaining the light of certainty [4] Munw, Fayd al-Qadr [3/706].

This is because, "The lawful is clear and the unlawful is clear and between the two are doubtful matters that many people do not know about. Thus he who avoids these doubtful matters certainly clears himself in regard his religion and honour. But he who falls into the doubtful matters falls into that which is unlawful: like the shepherd who pastures around a sanctuary, all but grazing therein and Allh's sanctuary is His prohibitions." 3. Ibn ibbn records on the authority of Ubdah bin as-Smit that the Messenger of Allh (SAW) said, "Guarantee me six and I will guarantee you Paradise: be truthful when you speak; fulfil your promises; carry out what you are entrusted with; safeguard your private parts; lower your gaze; and restrain your hands." 4. Ibn Mjah records on the authority of Abdullh bin A mr bin alA that the Messenger of Allh (SAW) was asked who the best of people was to which he replied, "The one who has a heart that is makhmm and a truthful tongue." When asked what a makhmm heart was, he replied, "A heart that is fearful and clean: It has no sin in it, no 5. Bukhr and Muslim record on the authority of akm bin izm that the Messenger of Allh (SAW) said "The two parties in a trade are free [to accept or reject the commodity] so long as they do not part. If they are truthful and clarify, their transaction will be blessed; but if they lie and conceal, the blessings of their transaction will be eradicated." In his commentary to this adth, ibn Alln makes the following observation, 'If a trader is truthful in his dealings and does not act dishonestly, his trade will be blessed, in the same way if a servant is truthful in his dealings with his Lord and is not dishonest in fulfilling what is due Him through matters such as ostentation, showing off, or thinking his deeds to be great, his dealing will also be blessed: "Allh has bought from the believers their selves and their wealth in return for the Garden"
Ibn Alln, Dall al-Flin [1/153]

transgression and no envy."

This adth points to falsehood and corruption in speech, deed and intention which are all source traits of hypocrisy: falsehood in speech by lying, falsehood in deed by

In another adth the Prophet (SAW) pointed out that lying was in fact a trait of hypocrisy. Bukhr and Muslim records on the authority of Ab Hurayrah that the Messenger of Allh (SAW) said, "The signs of the hypocrite are three: when he speaks he lies; when he makes an oath he breaks it; and when he is entrusted with something he betrays that trust."

betraying trusts and falsehood in intentions by intending to break an oath when one makes it. This latter case is what this adth is talking about and not about one who sincerely intended to fulfil an oath when he made it but was unable to due to some obstacle; this is shown by the narration of

at-abarn with a good isnd, "when he makes an oath while intending to break it".
Umdatu-l-Qr [1/329]

al- Ain,

This is why, in contrast to this, A l bin Ab lib said, 'Whoever does three things with regards to people will necessitate three things from them: whenever he speaks to them he is truthful; whenever they entrust him with something he does not betray them; and whenever he promises them something he fulfils it; if he does this, their hearts will love him; their tongues will praise him; and they will come to his aid.' ibn Mufli, Adb ash-Shar ah [1/82] Amad records on the authority of A'ishah that, 'There was no trait more abhorrent to the Messenger of Allh (SAW) than lying.' One is not even allowed to lie in jest, Amad records that the Messenger of Allh (SAW) said, "Woe to the person who lies to make people laugh, woe to him, woe to him!" The Prophet (SAW) stressed the severity of this fact by repeating"woe to him"; this is because lying is the pinnacle of everything blameworthy and the common trait in everything disgraceful. If one adds to this the desire to make people laugh, laughing which kills the heart and breeds forgetfulness, neglect and frivolity, it becomes the worst of all despicable matters. Munw [6/477] He (SAW) also said, as recorded by at-Tirmidh on the authority of Ab Ummah, "I guarantee a house in the middle of Paradise for the one who leaves off lying even if it be in jest." Abu Ya l records on the authority of Umar bin al-Khab that the Messenger of Allh (SAW) said, "The servant will not attain the clarity of faith until he leaves jest, lying, and arguing even if he be in the right." It is for this reason that Ab Bakr as-iddq said, 'Beware of lying for
lying is at odds to faith.' Bayhaq, Shu ab al-Imn [#4806]

STEADFASTNESS
Steadfast means constant, firm, standing firm, firm in resolution, fixed, unwavering,
unchanging, resolute, perservering, single minded, stable, steady, unfaltering,

unswerving. Its antonyms are capricious, fainthearted, uncommitted, unreliable, vacillating, wavering. Steadfastness is act of or state of being steadfast. Steadfastness is the virtue of Prophets and reformers who constantly, steadily and firmly make struggle to achieve their mission. Slow and steady wins the race, is an old saying. Without being steady in ones efforts, one cannot succeed in his objective. The life of the Prophet of Islam presents a brilliant example of a man who committed to his mission worked steadfastly in the face of heavy odds and who ultimately succeeded in converting millions to the religion of Allah. The Prophet was opposed, derided, ridiculed, abused, cursed, oppressed, and even tempted but nothing could move him an inch from the path of guidance. He was socially boycotted, his companions were subjected to atrocities, he and his companions were forced to leave their home town and seek refuge in a distant place, yet he remained undaunted. His unswerving steadfastness under the most trying circumstances ultimately crowned him with success in his noble aim. Islam enjoins upon its followers to be steadfast and patient in the hardships and calamities of life. Both the Quran and Sunnah admire those who endure the hardships patiently in the path of Allah and promise them immense rewards.

Or deemed ye that ye would enter paradise while yet Allah knoweth not those (of you) who are steadfast? (Aal- Imran 3: 142)

O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast. ( Al-Baqara 2: 153)

Sufyan bin Abdullah (Allah be pleased with him) narrated that he said: O Messenger of Allah, tell me something (comprehensive) in respect of Islam which should enable me to do without asking anyone else. He said: Say, Allah is my Sustainer and then be steadfast. (Msulim) Ayesha reported that the Messenger of Allah said: The most pleasing of actions to Allah is that which is done continuously though it be little. (Bukhari and Muslim)

TOLERANCE

There is one characteristic which if it exists within the Muslims then the society will
have a support, a backbone and so it will continue to exist and which if it is removed then it will crumble, fall and hatred, envy, ill-feeling and dissension (divisions) will arise. This quality is BEING TOLERANT OF THE FAULTS OF THE PEOPLE or TURNING AWAY FROM THEIR FAULTS. To understand this quality so that we can practically bring it about and gain some benefit from it we can look at it from four aspects. ONE: The first point is that there does not exist on this earth any person who is complete and perfect in every single respect and is free from defects.

If we have a hundred people and tried to select one of them for a particular task say leadership or giving a religious verdict then we would hardly find any one who would perform it in the most complete way.

The Prophet (saws) said "Indeed people are like camels, out of a hundred you will hardly find a single one suitable to ride." So this is clear indication from the Prophet (saws) that completeness is something very rare.

The Prophet (saws) also said "Let not a believing man hate a believing woman , if he dislikes one quality in her then he will be pleased with another."
So in this hadeeth is a very important realisation. That there is no muslim who is completely wicked and evil and there is no muslim who is perfect. In fact every one of us has some good characteristics even if they are scarce and every one of us has some bad or evil characteristics even if they only small in number.

It is enough to make a man noble that his defects can be counted/listed. (the fact that a persons shortcomings can actually be listed shows his excellence) You wish that he should be perfect without any fault. (How many times do we say regarding our muslim brother "Oh why is he like that? Can't he be like this? Why does'nt he do it this way?)

And a poet he said in a couple of lines: "And who is that person with whose every single quality/inherent characteristic you are pleased with?"(where is that person? can you find one?)

And does an incense stick give off a scent/fragrance without any smoke. (That is even an incense stick, although it gives off something good something which pleasing that is the fragrance, it also gives of smoke which is like a defect.) So the first point every muslim should teach himself is that no one is perfect and people: withiin them there is some good and some evil. The one who realises this will be the most patient in his dealings with the people and the least worried and annoyed. Whoever meets his brother realising this point and fully understanding it will be the most patient of people in his dealings with others. He will be the least harmed and worried and annoyed. His heart will be firm and stable and calm. The

Anas bin Maalik (ra) said "I served the Messenger of Allaah for ten years and he never said to me 'uff'. Whenever I did something he never said to me 'Why did you do that?', and whenever I did not do anything he never said to me Why havent you done that?'."

one who does not realise this point he will be the most annoyed the most anxious and worried person. His heart will always be moving here and there. He will always see peoples faults and never see their good points and this will annoy him and he will always be worried when he deals with other people. So that is the first point. The second and third point we will look at together as they are related and they are: TWO: How should a Muslim view himself. i.e look at his own self and to see what he is worth THREE:How should a Muslim look at others The best place to look for these two points is the companions and the people of the past because they possess an excellence which none other than them have.

The Prophet (saws) said: "The best generation is my generation then those that follow them, then those that follow them".
So this is an indication from the Prophet (saws) that the best people to turn to in order to see Eemaan and Islaam being practised is the first three generations.

It is reported that Abdullah Ibn Mas'ood said "If you knew what I know about myself then you would have thrown dust over my face".

This is a sign of extreme sincerity to himself and lack of pride and arrogance. It shows his acknowledgement of his faults and shortcomings. How many of us could admit such a thing to even one to one of his friends let alone a group of them? Which one of us would have enough courage and truthfulness to admit that?

One of our Salaf (Pious Predecessors) Bikr bin Abdillaahi alMuznee used to say "When you see one who is older than you then hold him in respect and say: 'Indeed he has preceded/gone ahead of me in Islam and good deeds and when you see one who is younger than you then hold him in respect and say to yourself: 'Indeed I have preceded him/gone ahead of him in sins."

Isn't this beautiful advice. Listen also very carefully to the following:

Some of the salaf (the Muslims from the first three generations) used to say: "One of you knows all his own faults and mistakes and he still likes himself, prefers himself (over others) yet he dislikes his Muslim brother on account of suspicion. So where then is the 'Aql, (intellect, sanity)?"

That is each one of us knows his own mistakes and faults along with all his sins and he still does not hate himself for that. He still is satisfied with himself, likes himself and prefers himself to others. But when he sees someone making a mistake or what he thinks is a mistake because he doesnt know the intention of the person, he dislikes him, he feels in abad way about him and all of this purely on suspicion and yet at the same time he is aware of all his own faults and mistakes. So whenever you look at another muslim then follow the advice that was mentioned before. Bring to mind your own faults and weaknesses and this will put you in your place. If we all

do this it will make us humble and merciful to other muslims just as Allah has mentioned :

Muhammad is the Messenger of Allah and those who are with him are strong against the disbelievers and compassionate amongst each other (Al-Fath48:29)
We should all individually view ourselves as deficient and see others as being better than us. Because we all know our own faults and weaknesses but we don't know all the faults of others except out of suspicion and that is forbidden. Therefore every Muslim should see himself as the essence of deficiency and others as being much better than him. But do we just stop there. ie we realise these things in our minds and that is it. No we have to actively try and to remove them and this is done by reminding ourselves of our own faults and shortcomings or making each other realise our faults and defects with sincere advice. That is we desire nothing but reward from Allah and that a defect in a Muslim is removed. Not that we put the Muslim down and make ourselves look better. So the FOURTH point is mutually helping each other to remove from ourselves the bad characteristics and defects we all have. by informing each other, with extreme sincerity and concern for each other

The Prophet (saws) said "The Deen is sincerity". The Companions said "To whom?" so the Prophet (saws) replied "To Allah, His Book, His Messenger to the leaders of the Muslims and the general people."

So part of being sincere to other Muslims is advising them with sincerity. Advising them with what will benefit them and this includes informing them of their shortcomings so that they can remove them. There are two points to the fourth part. Firstly how do you tell people of their weaknesses and Secondly how do you react to someone who informs you of your faults.

It was said to a wise man : "Do you like that a man should inform you of your faults?" He said "If a man comes to me and scolds me/rebukes me ie. begins to criticise me for my faults then no. And if he comes to me with sincere advice then yes."

So this is how advice is given out of sincerity and this is how advice is accepted when it is sincere.

Imaam Shaafi'ee (rh) said in the form poetry: Give me your advice when I am alone And do not advise me when I am in a group Because advice, when it is given in front of the people is a type of criticism /rebuke. I am not pleased in hearing it And if you differ from me and disobey what I have said

Then do not become saddened when you are not obeyed /followed.
So he is saying that advice should be given in private not in public. In order to hide the faults of a Muslim and not to publicise them and so that the person is more likely to accept the advise.

The Prophet (saws) said "Whoever conceals the fault of a Muslim Allah will conceal his fault on the day of Judgement".

So we give advice out of sincerity and not to criticise and we giveit in private not in public.

Some of the salaf used to say, "May Allaah have mercy upon a man who guided us to our faults and shortcomings".Do you see this attitude? May Allaah have mercy upon a man who guided us to our faults and short comings. So the earliest muslims loved that people should inform them of their faults so they can strive to remove them and therefore become more complete and moreperfect and better in the sight of Allah. Umar (ra) stood on the pulpit in front of all the people and declared: (Laa yal'lamu ur-rajulu minnee 'ayban illaa 'aabahu) If any man knows of a fault in me then let him point it out/criticise it. So a man stood up and said: Yes O Ameerul Mu'mineen. I see in you two faults...

Yet in this day and age you cannot say a word to anyone sincerely except that he will take it personally and see it as criticism. This is a big problem which all of us have and this is what causes ill-feeling and hatred and envy, because we are too proud to admit our own faults and weaknesses and to accept advise from others. So whoever wants to get on with other Muslims, then he should do the following firstly: Look at his own weaknesses and faults before he notices andlooks at those of others and to deal with people always giving them a chance and Making excuses for them. secondly: To accept with happiness and joy, the advice of his Muslim brother, just as the earliest Muslims did and thirdly: to offer his sincerest advice to his Muslim brother about his faults in private, not in public to humiliate him. So whoever wishes that Allah should show mercy and forgiveness to him and that Allah should hide his faults on the day of Judgement. Then let him put this into practice. And whoever does not want Allah to forgive him and show mercy to him and to conceal his fault on the Day of Judgement (that Allaah should forgive him) then let him continue to be heard hearted and proud of himself, thinking he is better than others and let him always look at the faults of other people and not to accept advice from others. Allah will soon punish him with what he deserves.

O Allah guide us the best of manners to which none can guide except you and turn away from us the evil characteristics. None can turn them away except you.

TRUST-WORTHINESS

Trust worthiness is a great attribute of good conduct. Trustworthy is the person who
fulfills his trust faithfully. If anything is entrusted to him or any money or goods are

deposited with him or any act of responsibility is assigned to him; then the trustworthy person discharges the trust, returns the money or goods, performs the act of responsibility in an excellent way to the expectation of the other person. Prophet Muhammad, even before his call to the Apostleship, was known al-Amin or trustworthy among the people of Makkah. He was loved by the people who entrusted to him their cash and valuables and had great faith in him. Muhammad (PBUH) felt his responsibility so much that when he was leaving for Madinah to escape from bitter persecution of the Makkans he made his cousin Ali to lie in his bed to handover the trusts of the people to them. Being his followers it is our responsibility to fulfill our trusts very prudently and honestly. Trusts are of many types. Property of an orphan is a trust with his guardian, property of baitulmal (public treasury) is a trust with the caliph, money deposited in the account is a trust with the bank, even the casting of vote is a trust with the voter. All such trusts should be discharged most responsibly in fashion of a true Muslim. The Verses of the Holy Quran and Ahadith of Prophet Muhammad (PBUH) about fulfillment of trusts are as under:

If ye be on a journey and cannot find a scribe, then a pledge in hand (shall suffice). And if one of you entrusteth to another let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observe his duty to Allah. Hide not testimony. He who hideth it, verily his heart is sinful. Allah is Aware of what ye do. ( Al-Baqarah 2: 283)

Lo! Allah commandeth you that ye restore deposits to their owners, and if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer.

( An-Nisaa 4: 58) Abu Hurairah raised it (to Prophet) who said: The Almighty and Glorious Allah says: I am the Third of the two co sharers so long as one of the two does not commit treachery with his friend. Then when he commits treachery with him, I go out from the midst of the two. (Abu Daud) Abu Hurairah reported from the Holy Prophet who said: Pay trust to one who has entrusted you, and be not treacherous to one who was treacherous to you. (Tirmizi, Abu Daud) 3. Abu Sayeed reported that the Messenger of Allah said: The greatest of trusts in the sight of Allah on the Resurrection Day (And in a narration: The worst of men in rank to Allah on the Resurrection Day) will be (that of) the man who goes unto his wife and she goes unto him. After wards he gives out her secrets. (Muslim)

PEACE AND JUSTICE:

Islam is a religion of peace. This fact is borne by both Islamic teachings and the

very name of Islam. The term Islam essentially means to submit and surrender ones will to a higher truth and a transcendental law, so that one can lead a meaningful life informed by the divine purpose of creation, and where the dignity and freedom of all human beings can be equally protected. Islamic teachings assert the basic freedom and equality of all peoples. Islam stresses the importance of mutual help and respect, and directs Muslims to extend friendship and good will to all, regardless of their religious, ethnic, gender, cultural, linguistic or racial background. Islam, in fact, makes of peace at every greeting, which Muslims exchange whenever they meet by saying, "Peace be unto you" (Assalamu 'Alaykum). The Muslim also utters this statement at the end of every ritual prayer. From its inception, the Qur'an emphasized peace as an intrinsic Islamic value. In fact, the terms "Islam" and "Peace" have the same root, salaam. Furthermore, God has chosen the word peace (salaam) as the Muslim's greeting to remind believers as one of God attributes. Islam commands Muslims to be just and fair in all circumstances even if it may go against oneself or their next of kin. The universe is constructed on what the Quran calls the mizan, or a balance. That balance is justice.

The Glorious Quran says: And the Firmament has He raised high, and He has set up the Balance (of Justice), In order that ye may not transgress (due) balance, so establish weight with justice and fall not short in the balance [Ar-Rahman 55:7-9]
Justice is essential to maintain the balance of the human mind. Whenever any human being is deprived of justice, the mind is inclined to imbalance. The greater the injustice, the greater is the likelihood of imbalance. That is the reason the Glorious Quran warns against allowing hatred to cloud ones judgment and sense of justice. The verses of Quran confirm the uncompromising stand on Justice:

"O you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well-acquainted with all that you do." (An-Nisaa 4:135).

DIVERSITY RECOGNISED, APPRECIATED AND

CELEBRATED:

Islam presents the concept that all human beings are equal and we are equal
because we are all creatures of God with no distinctions of colour, race or country, or tribe or clan or anything else. One would find that fanaticism is generated in the last analysis either from any of these false prejudices, when you try to group humanity into certain watertight compartments. One cannot change the colour of his skin; one cannot change his place of birth. If one believes in any of these standards, then rational fusion of the human race is not possible and you become intolerant towards others. In Islam, the rational fusion is possible for whatever tribe, you come from, from whatever race you come, whatever colour you may have, whatever territory You might be born in, whatever language you speak, you are one, you can be one. You belong to one race the human race, the one family the human family. You belong to one brotherhood. Diversity among fellow human beings must be recognised, appreciated and valued in all aspects of life. The majority community is always judged by the way it treats its minority community.

ENDS CANNOT JUSTIFY MEANS:

Another point is that Islam is very unique and firm in asserting that the ends cannot
justify the means. The source from where fanaticism and intolerance have most often come from is the mistaken belief that the ends justify the means. This means that to achieve even good ends you can resort to evil means. The principle that Islam has enunciated is that

"Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!". ( Fussilat 41:34)

If you fight falsehood with falsehood it is falsehood that prevails. If you replace vice with vice, it is vice which triumphs. If you change evil by evil, it is evil which is victorious. Islam says that evil is to be eliminated by good. If you pursue this technique then you would only be able to fill the earth with goodness, justice, peace and feeling for humanity. Islam has struck at the roots of fanaticism. If you reflect upon the system that Islam has given, you would find that fanaticism has no place in it and that idealism is the lifeblood of it. In the Qur'an it has been mentioned that the mission for which this Muslim nation has been created is that you call people to goodness. As far as the wrong (munkar) is concerned, you are permitted to eliminate it. But as far as the truth and virtue (ma'ruf) is concerned, it is not to be enforced by power. One can very easily see that Islam has clearly discriminated between idealism and fanaticism. It has done everything to generate in us a real, noble, virtuous idealism, and to protect us from the evil influences of fanaticism. The Holy Prophet (peace be upon him) has said that Islam is a religion of the middle path. The Qur'an has called the Muslim nation 'Ummat al-Wusta', the people of the middle and model nation, the people who maintain balance and equilibrium in all their affairs. Adhering to idealism, protecting and avoiding the extremes of fanaticism - this is the middle path and it is this path which Islam invites to all humanity. Through education, diplomacy, dialogue and firmness Muslims are urged to deal with extremism and fanaticism in the world. We are dealing with here is a very serious problem of hatred, fear and prejudice. Deep-rooted hatred can only be fought with dignity, diplomacy, education, understanding and dialogue. Unless the roots of hate are addressed there will be irrational people who will continue to commit such heinous evil crimes against humanity. Let all sensible people stand for peace, justice and make concerted efforts to eliminate all injustices and exploitations in their part of world. I believe that without a revival of moral values, nurturing a shared sense of forgiveness and understanding may be we face an even greater challenge. We must pray to overcome hatred and violence in ourselves. Let us rededicate ourselves to peace,

human dignity, and the eradication of the injustices that breed rage and vengeance. It requires multi-religious co-operation of all decent people from all shades and all sections of our communities from all over the globe.

He is the most powerful man who has power over himself. Great laws of the
universe have to be understood and mastered before the spacecraft can be built, launched and ejected into the depths of outer space on its speedy and silent journey to the moon bearing with it its load of scientific instruments and crew of astronauts for bringing that orb within the dominion of man. Allah is not prepared to fulfil the desires and dreams of man by miraculously transporting him in the twinkling of an eye from the fertile landscape of the earth to the barren surface of the moon. He has, however, gifted man with intelligence and enabled him through diligent study, observation and experiment to discover and comprehend certain scientific laws enabling him, thereby, to achieve his goal - the conquest of the moon. There are also spiritual laws which if recognised and observed can transport man from this mundane world to the blissful realm of heaven; but man must take the initiative if he wishes to succeed bearing in mind that Allah helps those who help themselves. Just as the successful flight of the spacecraft is dependent upon the control centre which directs its multifarious operations so does the spiritual flight of a man depend upon that inner quality self-control. Self-control is the underlying factor which, marks the character of mans conduct. It is the directing influence in character building and should therefore receive intent cultivation and maintenance. The power lies within man to elevate his character to almost limitless heights. He possesses the master key but his progress or retrogression depend largely upon himself. True, all power rests with Allah but He helps those who help themselves: Self-control governed every act, word and movement of the Holy Prophet Muhammad (may peace be on him). He never swerved from his path of duty and exercised the utmost patience under the severest hardships and provocations. He was the embodiment of charm, patience, forbearance, truthfulness, honesty, courage, justice and all the other noble virtues of Islam.

SELF CONTROL

Self-control moulds the character of a happy life: He alone is happy who is free from hatred and malice and has his passions under control. Self control increases selfrespect: Respect yourself or no one will respect you. (Proverb). Self-control also attracts respect:

Prophet Muhammad PBUH was indeed - as Hadhrat Ayesha declared, an embodiment of the Holy Quran.

Self-control develops the virtue of all virtues - patience:

He who maintains self-respect is never degraded in the sight of others.' (Hadhrat Ali (ra) ).

O you who believe be patient and enjoin patience and be firm and fear Allah that you may prosper (Aal- Imran 3 : 200)
Self-control fosters obedience without which no belief can make progress on the right path:

Developing the art of self-control ranks among the higher and most rewarding of education; but it should be remembered that the best instruction can only be of help to the extent to which it is put into practice. Self-control is not a gift but an accomplishment; and the secret of accomplishment is concentration which transmutes strong desires and mental visions into physical realities. We are the architects of our own souls and Allah is our Guide and Helper. Compassion: a forgotten virtue

O you who believe, obey Allah and obey the apostle and those in authority among you ( An-Nisaa 4 : 59)

Amongst the Signs of the Last Day, the Prophet said, was that compassion and mercy would be removed from the hearts of people, especially the leaders.
Compassion is one of the highest virtues in Islam.

And we have not sent you (Muhammad) the Quran states except as a mercy to the entire created order. (21:107).
In his clemency towards those in his power, in his empathetic recognition of what is rightfully due to his fellow Muslims, and in his sympathy for the less fortunate, the Prophet (SAW) has left a legacy that needs given the crisis and urgency of our times to be re-excavated quite desperately. In reality we merely need to open our eyes, but we recognize, as Islam teaches us, that few things of worth will come our way without a bit of effort. Let us look at a few instances of the above-mentioned qualities.

Few examples in history can equal the compassion the Prophet showed towards his defeated enemies on the occasion of the Opening of Makkah to Muslims. Earlier we looked at the cause that led the Muslims to march to Makkah. Let us take a brief look at the manner in which that victory unfolded. The people he faced in Makkah were the same people who went to war against him at Badr and Uhud, and who placed them under siege in the Battle of Khandaq. They were the same people who slaughtered the likes of Muslims such as Sumayya. They were the same who plundered and pillaged the homes of Muslims in Makkah and forced them to flee to Madinah. They

were the same too, who caused them to flee to Ethiopia during the early stages of Islam in Makkah. Here they now stood defeated, and, literally, at the complete mercy of the Prophet. And what mercy was shown to them! His first words to them were: O honoured Quraish, what do you expect of me today? They replied: Only the best! For you are a gracious brother, the son of a gracious brother. The Prophet responded: Go, for today you are all free! Amidst the dignified ambience of this victory, a woman one of the party of the victorious Muslims was seen running in frantic search of a long separated son of hers. She found him and they cried in the embrace of each others arms. A group of companions in the company of the Prophet witnessed this moment. The Prophet, in classic reiteration of the spirit of the occasion, said to them: Know that the mercy of Allahu Taaala towards His servants are greater than the mercy and compassion shown by this mother towards her child. These mighty warriors of Islam, prepared and determined for the highest sacrifice at any time, were seen, at the words of the Prophet, with tears flowing down their faces. As an example of his empathetic recognition of what is rightfully due to others we cite the incident of Sawaad ibn Ghuzaiyya. The prophet and his Companions were preparing for the Battle of Badr. The time for salaah (prayers) had approached and the Prophet straightened the rows of the Companions in preparation for the salaah. He used a spear to do so and inadvertently hurt a companion (Sawaad ibn Ghuzaiyya) by pressing him in the stomach with the tip of the spear. You have hurt me, O Prophet retorted Sawaad. So allow me, in the name of the One Who has sent you with the Truth and Justice, to requite myself. The Prophet removed his garment and ordered him to requite himself. Sawaad, instead, bent forward and kissed the stomach of the Prophet. The Prophet was astonished and asked him what caused him to do that. Sawaad replied: There has come to pass what you now see (meaning that a battle is about to ensue and that he could possibly die in it), and it is my wish that my last act would be that my skin touched yours. The Prophet then made a special prayer for him. (Ibn Hibban)

As an example of his sympathy for the poor we cite the case narrated by Ibn Majah and Tabrani. The hadith states that an angry Bedouin approached the Prophet and demanded that the Prophet settle a debt that the Prophet had incurred from him. Incensed at his rudeness a group of Companions reprimanded him and said: Do you know to whom you are speaking? The Bedouin simply replied: I am demanding what is my right! More astonishing for everyone though was the Prophets response. He said to his Companions: Why are you not on the side of the aggrieved party? After having made the necessary arrangements to repay the Bedouin he once again turned to his Companions and said: It is indeed a blessed community in which the weak and poor can claim their rights without fear of reprisals.
Our two fountains of grace the Quran and the Sunnah are replete with examples of remarkable instances of compassion. In fact the Quran, while indicating to us that it is permissible to requite an injustice, nevertheless reminds us that to forgive is better. We need to bathe ourselves in the waters of mercy and compassion.

GOD-CONSCIOUSNESS

The Qur'an mentions God-consciousness as the highest quality of a Muslim:

The most honorable among you in the sight of God is the one who is most God-conscious. (Al-Hujraat 49:13)
Humility modesty control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one's promises-all of these are moral values that are mentioned many times in the Qur'an:

The Qur'an also tells Muslims:

And God loves those who are firm and steadfast (Aal- Imran 3:146)

And vie with one another to attain your Sustainer's forgiveness and a Paradise as vast as the heavens and the earth, which awaits the God conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger and pardon their fellow men, for God loves those who do good. (Aal- Imran 3:133-134)

The moral behavior of a committed Muslim can be summarized by the following statement of the Prophet:

O my son! establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you;for this is true constancy And do not swell your (cheek with puce) at men, nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice;for the harshest of sounds, indeed, is the braying of the ass. (Luqman 31:17-19)

My Sustainer has given me nine commands: to remain conscious of God in private and in public; to speak justly whether angry or pleased; to show moderation when poor or rich; to re kindle friendship with those who have broken it off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.

REPEL EVIL WITH GOOD:

Allah Almighty in the Noble Quran commands us to return the evil that is done to us
by others to not only with good, but with best! The following Noble Verses and comments were sent to me by a Muslim brother; may Allah Almighty always be pleased with him:

"Those who patiently persevere, seeking the countenance of their Lord; establish regular prayers; spend out of (the gifts) We have bestowed for their sustenance, secretly and openly; and turn off evil with good: for such there is the final attainment of the (Eternal) Home." (Ar-Ra ad 13:22)

"Repel evil with that which is best: We are Well-acquainted with the things they say." (Al-Muminoon 23:96)

"Nor can goodness and evil be equal. Repel (evil) with that is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!." (Fussilat 41:34)

"Twice will they be given their reward, for that they have persevered, that they avert evil with good, and that they spend (in charity) out of what We have given them." (Al-Qasas 28:54)

"The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) Loveth not those who do wrong." (Ash-Shura 42:40)
Whether people speak evil of you, in your presence or behind your back, or they do evil to you in either of those ways, all is known to Allah Almighty. It is not for you to punish. Your best course is not to do evil in your turn, but to do what will best repel the evil. Two evils do not make a good. You do not return good for evil, for there is no equality or comparison between the two. You repel or destroy evil with something which is far better, just as an antidote is better than poison. You foil hatred with love. You repel ignorance with knowledge, folly and wickedness with the friendly message of Revelation. The man who was in bondage of sin, you not only liberate from sin, but make him your greatest friend and helper in the cause of Allah Almighty!. Such is the alchemy of the Word of Allah Almighty!. Your credit for returning evil with good and paying for charity is double. Also if you forgive and return the evil with good, then Allah Almighty will love you and reward you.

DO NOT BE A STUCK-UP!
and down to earth type of people.

Allah Almighty commands us not to be stuck-up.

He commands us to be laid back

"Nor walk on the earth with insolence: for thou can not rend the earth asunder, nor reach the mountains in height." (Al-Israa 17:37)

Insolence, or arrogance, or undue elation at our powers or capacities, is the first step to many evils. Besides, it is unjustified. All our gifts are from Allah Almighty.

"And swell not thy cheek (for pride) at men, nor walk in insolence through the earth; for God loveth not any arrogant boaster. (Luqman 31:18)"

THE GREAT VIRTUE OF LOWERING THE GAZE

Allah, the Exalted said,

So Allah made purification and spiritual growth to be the outcome of lowering the gaze and guarding the private parts. It is for this reason that lowering ones gaze from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance. The First: experiencing the delight and sweetness of faith. This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his gaze from for the sake of Allah. Indeed,

Say to the believing men that they should lower their gaze and guard their private parts; that will make for greater purity for them. Indeed Allah is well acquainted with all that they do. [An-Noor (24):30]

The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:

whosoever leaves something for the sake of Allah then Allah, the Mighty and Magnificent, will replace it with something better than it. Reported by Ahmad [5/363], al-Marwazee in Zawaa`id az-Zuhd [no. 412], an-Nasaa`ee in al-Kubraa as mentioned in Tuhfah al-Ashraaf [11/199] from one of the Companions that the Messenger of Allaah (SAW) said, indeed you will not leave anything for the sake of Allah except that Allah will replace it with something better than it. The isnaad is saheeh.

Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring. Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabaabah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharaamah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (ishk) and this is a love that transgresses

When you sent your eye as a guide For your heart one day, the object of sight fatigued you For you saw one over whom you had no power Neither a portion or in totality, instead you had to be patient.

all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma). Tatayyum means worship and it is said: tayyama Allah i.e. he worshipped Allah. Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place! All that has been mentioned applies to the heart that has relinquished the love of Allah and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allah Alone and does not take Him as its God then it must worship something else. Allaah said concerning Yusuf as-Siddeeq (AS),

It was because the wife of al-Azeez was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yusuf (AS) was sincere to Allaah that he was saved from it despite his being a young man, unamarried and a servant. The Second: the illumination of the heart, clear perception and penetrating insight.

Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants. [Yusuf (12): 24]

Allah mentioned the people of Lut and what they were afflicted with and then He went on to say,

Ibn Shujaa` al-Kirmaanee said, whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allaah, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong.

Indeed in this are signs for the Mutawassimeen. [Al-Hijr (15): 75]
The Mutwassimeen are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts. Allah said after mentioning the verse concerning lowering the gaze,

Allah is the Light of the heavens and the earth. [An-Noor (24): 35]
The reason behind this is that the reward is of the same type as the action. So whosoever lowers his gaze from the unlawful for the sake of Allah, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allaah blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his gaze. This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqaa`iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt. The Third: the heart becoming strong, firm and courageous. Allah will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaytaan shall flee from it. It is mentioned in the narration,

This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible. Indeed Allah places nobilty for the one who obeys Him and disgrace for the one who disobeys Him,

whosoever opposes his base desires, the Shaytaan shall flee in terror from his shade. This is not established as a hadeeth of the Prophet (SAW)

So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith. [Aal- Imraan(3): 139]

If any do seek for nobilty and power then to Allaah belongs all nobility and power. [Faatir(35): 10]
Meaning that whosoever seeks after disobedience and sin then Allaah, the Might and Magnificent, will humiliate the one who disobeys Him.

This is because the one who who obeys Allaah has taken Allaah as his friend and

Some of the salaf said, the people seek nobilty and power at the door of the Kings and they will not find it except through the obedience of Allaah.

protector and Allaah will never humiliate the one who takes his Lord as friend and patron. In the Du`aa Qunut their occurs,

the one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled. } Reported by Abu Daawood [Eng. Trans. 1/374 no. 1420], an-Nasaa`ee [3/248], atTirmidhee [no. 464], ibn Maajah [no. 1178], ad-Daarimee [1/311], Ahmad [1/199], ibn Khuzaymah [2/151] from al-Hasan from Alee (RA). The hadeeth is saheeh. The isnaad has been critcised by many, however none of the critcisms hold. Refer to: Nasb ar-Raayah [2/125] and Talkhees al-Habeer [1/247]

TAQWA:
HOW TO ACHIEVE TAQWA:

The concept of taqwaa is always linked to ibaadah in the Quran. 'Ibaadah can be
defined as: to do what Allah has commanded and to avoid what He has prohibited. 'Ibaadah has also been defined as a concept that includes all actions that Allah loves and approves of, whether they are actions of the heart, the tongue or the limbs. So taqwaa is linked with doing what is correct and avoiding that which is wrong. Taqwaa is the fruit of doing the actions of 'Ibaadah. In other words, if one does what Allah has commanded him to do, and abstains from that which he has been forbidden, he will achieve taqwaa. Allah mentions in His Book (that means):

"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become muttaqoon (those who have taqwaa or piety)." [ Al-Baqarah 2:183 ]

In this aayah and in many others, Allah has shown us that taqwaa is the result or fruit of doing actions of ibaadah.

THE MEANING OF TAQWAA Now that we have clarified how to achieve taqwaa, we define what the concept of
taqwaa means. Taqwaa means: to cleanse or purify the heart and the soul. This fact is proven by some ayaat in Suorat Ash-Shams in which Allah (T) says (what means):

Allah begins this soorah by taking seven oaths. Whenever Allah begins a soorah or an ayaah with an oath, He (SWT) does so to bear witness to the fact that whatever follows this oath is very important and essential for us to understand. Therefore, we should pay very close attention to what is being said, and reflect upon its meanings. To cleanse one's heart and to purify the soul, one must perform righteous actions that Allah has enjoined upon us, and our destruction lies in doing the actions that Allah has forbidden. As Allah is the Guardian and Protector of the Soul, we should do every good deed hoping for Allah's Mercy and fearing His Punishment, having full reliance and trust in Him (SWT).

"By the sun and its brightness, by the moon as it follows it, by the day as it shows its brightness, by the night as it conceals it, by the heaven and its wondrous make, by the earth and all its expanse, and by the soul and He Who perfected it in proportion, then He showed it what is wrong for it and what is right for it indeed he succeeds who purifies it, and he fails who corrupts it." [Ash-Shams 91:1-10]

PURIFICATION OF THE SOUL

Among the missions of the Prophet (saws), Allah sent him with the command to purify the souls of the Muslims in particular, and of mankind in general. Allah (T) says (what means):

"He it is who sent among the unlettered ones a Messenger from

among themselves, reciting to them His ayaat, purifying them, and teaching them the Book and the Hikmah, while before they had been in error." [Al-Jumu a 62:2]

In this ayaah the word Hikmah is often translated as wisdom. Immam ash-Shafi', one of the greatest scholars of Islaam, said that when Allah mentions Hikmah in the Qur'aan it refers to the Sunnah of the Prophet (saws). In addition to this ayaah, we see that the Prophet (saws) was sent with three tasks: 1) To teach the Qur'aan. 2) To teach the Sunnah. 3) To show the means of purifying the soul. This purification is obtained by doing the proper acts of 'ibaadah and by avoiding sins and disobedience.

CONDITIONS FOR ATTAINING TAQWAA

How does a person know that his acts of 'ibaadah are helping him to achieve
taqwaa? To develop taqwaa, one must fulfill the following conditions: 1) Ikhlaas, sincere intention that the act is performed purely for the pleasure of Allah, out of love for Him, while hoping for His reward and mercy, as well as fearing His anger and punishment if He is disobeyed. 2) To do the deed in accordance with the authentic Sunnah. To have the necessary knowledge of the 'ibaadah that is being performed. To know how the Prophet (saws) performed the action and proper times for the performance of that action. Concerning Ikhlaas, it must be present both before and after performing the deed, with no riyaa or sum'ah (doing things to be seen or heard by people). For instance, after doing a good deed, someone tells others, "Look at all the good I have been doing", or "I'm such a marvelous person because I do such and such". This formula, if used to achieve taqwaa, is scientific, in that if you follow it, while fulfilling all of its conditions and their rights, you will achieve taqwaa inshaAllah.

SINCERITY
Allah (S.W.T.) says in surat Al-An'am, (verse 162 and 163), what can be translated
as,

"Say (O Muhammad): "Verily, my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of the world. He has no partner. And of this I have been commanded, and I am the first of the Muslims." "And they have been commanded not, but that they should worship Allah, and worship none but Him Alone."

Also Allah (S.W.T.) says in surat Al-Bayyinah, (verse 5), what can be translated as,

Islam has invited us to sincerity and persuades with in it. The meaning of sincerity is that what the person says and his deeds should be for the sake of Allah (S.W.T.) not to show the people or to be proud of himself with them. Acceptance of deeds depends on sincerity. A man came to the prophet (S.A.W.) and said: O Messenger of Allah I do deeds for the sake of Allah and I like to show the people my position. The prophet (S.A.W.) did not answer till it was revealed (verse 110), in surat Al-khaf, what can be translated as,

"Whoever expects to meet his Lord, let him work righteousness, and associate none as a partner in the worship of his Lord"

Sincerity to Allah (S.W.A.) is a sign of the completeness of faith. Imams Abou Dawood and At-Termithi reported a good hadith that the messenger (S.A.W.) said: "Whoever loves for Allah, hates for Allah, gave for Allah and forbade for Allah, then he completed his faith."

Allah (S.W.T.) looks to the heart and what in it from intentions not to the appearance or the shape of the deeds.

The deed which the Muslims does is not considered good unless it is due to good intention and for the sake of Allah (S.A.W.)

Imam Muslim reported that the messenger of Allah (S.A.W.) said: "Allah does not look to your bodies and appearances, but He looks to your hearts." Imams Bukhari and Muslim reported that the prophet (S.A.W.) was asked: "Which of the three persons carries on Jihad, one who fights for bravery and courage, one who fights tribalism or nationalism, or one who fights to be seen or to show off?" He replied: "The one who fights to uphold the message of Allah is the person who carries on Jihad in the cause of Allah." Imams Bukhari and Muslim reported that the prophet (S.A.W.) said: "Actions are but by intentions and every man shall have but that which he intended. Thus he whose migration was for Allah and his Messenger, his migration was for Allah and his messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." Imam AtTabarani said that the occasion of this hadith as Ibn Massod said: "A man got engaged with a woman called the mother of Qais. She refused to marry him until he migrates. Then he migrated to Madinah and married her. The people used to call him the immigrant of the mother of Qais.

The sincerity of deeds for the sake of Allah (S.W.T.) is a security and protection for the believers from the problems of the life.

Imams Bukhari and Muslim reported that the messenger (S.A.W.) said: "Three persons of a people before you, were on a journey when they were overtaken by a storm and therefore they took shelter in a cave. A rock slipped down from the mountain and blocked the exit from cave. One of them said: "The only way for deliverance left is to beseech Allah in the name of some virtuous deed." Thereupon one of them supplicated, "O Lord, my parents were very old, I used to offer them their nightly drink of milk before my children and the other members of the family. One day I went astray far away in

search of green trees and could return only after my parent had gone to sleep. When I had milked the animals and brought their nightly drink to them, They were fast asleep, but I did not like to disturb them, nor would give any part of the milk to my children and other members of the family till after my parents had their drink. Thus, with the vessel in hand, I awaited their awakening till the flush of dawn, While the children cried out of hunger at my feet. When they woke up, they had their drink. O Lord, if I did this thing seeking only your pleasure, then do relieve us of the distress wrought upon us by this rock." Thereupon, The rock moved a little but that not enough to let them pass out. Then the second man supplicated: " O Lord, I had a cousin whom I loved her more passionately than any loves a woman. I tried to seduce her but she would have none of me, till in a season of great hardship due to famine, she approached me (for help) and I gave her one hundred and twenty Dinars on condition that she would have sexual intercourse with me. She agreed, and when we got together and I was just going to have intercourse with her, she pleaded: "Fear Allah, and do not break the seal unlawfully": whereupon I moved away from her, despite the fact that I desired her most passionately; and I let her keep the money I had given her. O Lord, if I did this thing seeking only your pleasure, then do move the distress in which we find ourselves." Again the rock moved a little but not enough to let them pass out. Then the third supplicated: "O Lord, I hired some laborers and paid them their dues, but one of them left leaving behind what was due to him. I invested it in business and the business prospered greatly." After a time the laborer came Back and said: "O servant of Allah, hand over to me my wages. I said to him: All that you see is your: Camels, cattle, goats and slaves," He said: "Don't play joke with me, O servant of Allah" I assured him: "I am mot joking". So he took all of it sparing nothing. "O Lord, If I did this seeking only for your pleasure, do relieve us of our distress." The rock then moved away, and all the three came out of the cave safe and sound."
The valid excuses, which forbid a person from good deeds does not decrease the reward so long as a person is sincere to Allah (S.W.T.).

Imams Bukhari and Muslim reported that Jaber the son of AbdAllah said: "We were with the prophet (S.A.W.) in the battle of Tabook then he said: "There are some men still in Madinah are with you wherever you go (they were sick)." In another narration: "They are your partners in the reward."

Imams Abou Dawood and At-Termithi reported that the messenger of Allah (S.A.W.) said: "Whoever used to pray at night and he slept over, Allah will give him the reward of his prayer, and his sleeping as a charity on him." Imam Muslim reported that the prophet (S.A.W.) said: "Whoever asked Allah shahadah (martyrdom) with sincere, Allah will let him reach the status of a martyr even if he died on his bed."
Allah (S.W.T.) says is disgusted with shirk and whoever performs a virtuous deed for Him and give a share to others, Allah (S.W.T.) dose not even take His share and leave the whole of it for others.

Imam Muslim reported that the prophet (S.A.W.) said: "Allah (S.W.T.) has made the following statement: "I am most independent and free from needing associates. Whosoever does an act in which he joins other partners with Me, I shun him and his partners and become disgusted with him."

After all what we have heard we should seek sincerity in all our deeds to be good, expectable beneficial in this Life and the Here After.

BROTHERHOOD AMONG MUSLIMS:

By these fundamentals, then, they bid good deeds and forbid objectionable deeds
in accordance with what the Shari'ah ordains. And they believe in practicing Hajj (pilgrimage) and Jihad (struggle for the cause of Allah), in attending Friday communal prayers and the holidays with the leaders, be they pious or wicked, and in observing the community prayers.They believe in advising the 'Ummah, and they indoctrinate themselves with the Prophet's saying:

[Ahl as-Sunnah] bid people persevere when calamity strikes, and are thankful in the time of life's ease, and are accepting in the fulfillment of Allah's Irreversible Decree. They call on people to practice noble manners and good deeds, and to indoctrinate themselves with the Prophet's saying:

"A believer is for a believer just as all the parts of an edifice support each other." (Reported by al-Bukhari and Muslim) The Prophet (peace be upon him) intermixed his fingers while saying this. And [they indoctrinate themselves with] the saying of [the Prophet] (peace be upon him): "The example of the believers in their affection and compassion and benevolence is like the body; If one part of it becomes ill the whole body comes to its aid with fever and sleeplessness." (Reported by al-Bukhari and Muslim)

"A perfect faith belongs to a believer with good manners." (Reported by Ibn Hanbal and at-Tirmidhi who said it is good and sound hadith)

[Ahl as-Sunnah] urge people to mend the relations with those who have broken with them, to give to those who have deprived them, and to forgive those who have done injustice to them. They order people to keep filial piety, to be good to other relatives, to be good neighbors, to treat orphans, wayfarers and the poor kindly and to be gentle and humane to the slave. They forbid bragging, arrogance and transgression. They prevent people from feeling superior over others, rightly or wrongly. And they bid people use high manners and prohibit them from pursuing trifles. All that they say or do of the above, or of other than it, in all of it they follow the Book (The Qur'an) and the Sunnah. Their "path" is the religion of Islam, for which Allah sent Muhammad (peace be upon him).

But for all this, the Prophet (peace be upon him) foretold: "That his 'Ummah will split into seventy-three factions, all of them in Hell except one: The Jama'ah (the Community)." (Reported by Ahmad Ibn Hanbal) And (the Prophet) (peace be upon him) said in another hadith: "They are those who will follow what I am and what my companions are today." (at-Tirmidhi)

Those referred to in this saying, those who hold firmly to pure, unadulterated Islam, became the people of the Sunnah and the Jama'ah. Amongst them are the Siddiqs, the martyrs, the righteous, included in them are the cairns of guidance, the lamps for darkness, the masters of memorable merits, the ever-remembered virtues; Among them are the Abdal38 the Imams about whose judgment and understanding all Muslims agree. These are the victorious ones about whom the Prophet (peace be upon him) said:

"A group of my 'Ummah will continue to follow the truth prominently. Whoever betrays them or opposes them can never harm them to the Day of Judgment." (al-Bukhari and Muslim)

Thus, we ask Allah ,The Great "to make us part of them, and not to let our hearts swerve after He has guided us and to bestow on us Mercy from Him. Indeed, He is, The Generous. Allah knows best."

May Allah's many blessings and greetings be upon Muhammad, his family, and his companions.

SELF-REFINEMENT
All praise is due to Allah. May His peace and blessings be upon the Prophet, his
family and companions. Fellow Muslims! Fear Allah as He should be feared; for it is the fear of Allah that makes things easy for one and prevents evil and undesirable things. Brothers in faith! Allah has perfected the religion for us, completed His favour upon us and has chosen for us Islam as our religion. Islam is a religion that has its basics and principles deeply rooted and strongly fortified. It enjoins all noble traits and forbids all corrupt deeds. It teaches that mans elevation lies in religiosity and good conduct. Self refinement enlivens hearts and leads to commendable characters.

Characters have limits which, if overstepped, become hostilities and if they fall short of it they become shame and defect. Call yourself to account for days you have spent in this life and know that whatever has passed can never be regained. Though the human self, that is naturally inclined to evil, finds excuses for whatever has passed and nurses hopes for whatever is left, the best among the wise people is the one who reproaches himself most. Whoever understands this life well strives to attain the best thereof. This life is a season in which the vigilant search only for the most precious material. Brothers in Islam! Real enjoyment of this world is only achieved by being steadfast and firm in matter of ones religion. The happy person is the one who succeeds in making good use of his health in this world. The increase in ones rank in Paradise depends on ones meritious deeds. The best thing one can occupy oneself with is the knowledge of Shareeah and whatever besides that is of secondary importance. When there is no knowledge, there will be misguidance. It is better to give priority to more important matters; for toiling in search of knowledge that caters for ones wellbeing in this world and the Hereafter is better than toiling for the mere enjoyment of this life. The fruit of this life are only knowledge and good deeds. Fellow Muslims! Whoever wants perpetual safety should always be conscious of Allah. Whoever does what negates his God-consciousness will see its repercussions sooner or later. It is delusion to do evil and see good things and then assume that you have been forgiven. The sinner may sometimes see himself in good health and abundant wealth and wrongly assume that he would not be punished. He is unaware that his ignorance of what he is to be punished with is itself a punishment, for, to commit acts of disobedience one after the other is enough a punishment. Sins do have evil effects and nothing is more useful than supplicating to Allah and abstaining from sins for a disregarded spark may burn a whole town. Whoever ponders over the misfortune that befell Prophet Yoosufs brothers when they pleaded with him thus: And be charitable to us, will understand the repercussion of evil deeds. Whoever runs after his lusts yet desires the reform of his soul is seeking for an impossible thing. Keep away, therefore, from the causes of temptations for none who has come close to them is saved. Whoever fights his desires will reap the fruits of this world and should things become difficult for him, his patience and pleasure with the decree of Allah serve as succour for him. The human soul is greedy if it is allowed to be so. Therefore control your soul with Allahs injunctions. It is also a sign of misery to make this worldly enjoyment an end in itself; it is merely a temporary pain reliever. Being in the company of righteous brothers even for a little while - is a good opportunity for it helps to carry out acts of obedience to Allah and to adopt good characters, do not therefore keep but the company of wise and trustworthy people. Give yourself a time for supplicating to your Lord and a time for calling yourself to account and put your eyes and tongue under control, for looking at forbidden things spoils happiness and makes life difficult. The pleasures of this world are just ways to destruction. Whoever surrenders himself to the dictates of his inclinations and whims will perish. Do not be deluded with youthfulness for most of those who die are youths and few are old people, that is why few people grow up. Whoever reforms himself in secret his virtue will be wide-spread. Also reflect upon sincerity you will find that nothing benefits more than it. Do not destroy your honour with sins for you shall be loved in

accordance with your keeping away from whims and desires. Do not leave a virtue unattained if you can; for nothing prevents from aiming high except base mind. Whatever is missed is a result of laziness and whatever is achieved is a result of hard works and determination.. Do not be arrogant.

Imaam Ahmad said, Do not take any knowledge from a selfglorifying person.

Further, do not depend upon means, for if you depend on means, it will avail you of nothing. Allah says,

And on the day of Hunain (Battle) when you rejoiced at your great number but it availed you naught. (At-Taw ba 9: 25)
Allah has decreed for every matter its time and provided ways with which humans can achieve their goals. Matters of this world and its adornments can be attained by those who do not run after them and be denied those who strive for them. One has to make use of the causes and means but should not depend on it. Prophet Sulayman once said,

I will sleep with one hundred women tonight and each one of them shall give birth to a boy.

And he did not say, In Sha Allah ( If Allah wills) as a result, only one of them became pregnant and gave birth to an incomplete boy. Fortunate is the one who knows the Creator of the means and causes and depends on Him. Therefore, direct your fears and hope to Allah Alone. Whenever you desire for something, Supplicate to Allah, for He is the Most-Generous. Much supplication is a good support. If a believer supplicates but does not get any answer and repeats the prayer over and over and yet still does not see any sign of an answer it is a test from Allah. . He needs to be patient because what delays the acceptance of his supplication is a disease that needs medication, for Allahs generosity is boundless. It may be that there is a benefit for him in the delay and a harm in quick answering of his supplication. This is no doubt a blessing in the guise of a test. Also, lack of acceptance of your prayer may be caused by a sin, like earning from an impure source or being unmindful when making the supplication or because of a sin which you have not sincerely repented from. So, whenever you have a hardship, remember that you have not thanked Allah for a favour or that you have committed a sin. Beware lest your blessings be taken away or lest you be afflicted with calamities and always have the intention to do good. Whoever knows that death will be his end carries out deeds whose reward will remain after him and strives to attain offspring that will remember Allah after him. Allah says,

Whosoever does righteous good deeds, it is for (the benefit of) his own self; and whosoever does evil, it is against his own self. And your Lord is not at all unjust to (His) slaves. (Fussilat 41: 46)
Fellow Muslims! Perfection is rare and the perfect people are very few. Real peace of mind lies in preventing the soul from following lustful desires and whims, then it will be ready for good deeds and attaining virtues. The wise person should always remember death; in such a way that his heart is involved and his lusts and greed are suppressed. For, much remembrance of death protects from evil and secures against anxiety. Other peoples deaths should remind you of your own death. Nothing is more difficult than to be patient over the decree of Allah but nothing is better than to be pleased with that. Do not grieve for whatever you miss of this world and regard whatever you achieved of this world and are then deprived of as what you have not achieved at all. Also regard what you requested for but are denied as something you have never asked for. Whoever ponders over this life and reflect on its waves will not fear the fall of any calamity nor rejoice over any temporary bliss. The most unheedful are those who have passed the age of sixty and approaching seventy for in between them is the battle ground of death. The Prophet said, The life of a believer should not increase him except in good. (Muslim) This life is ever-changing. For whatever you achieve come to you in your weakness and whatever befalls you, you have no power to prevent or remove it and there is no money better than intelligence and religion.

CONCLUSION:
The main objective of the Islamic moral code is to create an "Islamic personality" that lives by its deep faith of loving, conscious submission to God, and is nourished by His divine love. These features motivate the actions of this personality and help it restrain itself from temptation, due to its fear of displeasing God. It also understands and accepts the dignified role that has been given by God to Man as His trustee on earth, which gives it a meaningful feeling of its existence. If people were to meet these ideal criteria, they would be able to constitute a community which would ordain good and forbid injustice and evil in society. Prophet Muhammad (peace be upon him) once said:

"I have been sent to prefect the high moral standards" (Narrated by Malik),

which means that he was sent in order to complete and prefect the noble moral qualities that have been preached by all the prophets before him.

HOW TO BE A "STRONG MUSLIM" IN ISLAM:

"Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The strong-man is not one who wrestles well but the strong man is one who controls himself when he is in a fit of rage. (Muslim)"

"Abu Huraira reported: I heard Allah's Messenger (may peace be upon him) as saying: One is not strong because of one's wrestling skillfully. They said: Allah's Messenger, then who is strong? He said: He who controls his anger when he is in a fit of rage. (Muslim)" "Anas b. Malik reported Allah's Messenger (may peace be upon him) as saying: Neither nurse mutual hatred, nor jealousy, nor enmity, and become as fellow brothers and servants of Allah. It is not lawful for a Muslim that he should keep his relations estranged with his brother beyond three days. ( Muslim)" "Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Don't nurse grudge and don't bid him out for raising the price and don't nurse aversion or enmity and don't enter into a transaction when the others have entered into that transaction and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here, (and while saying so) he pointed towards his chest thrice. It is a serious evil for a Muslim that he should look down upon his brother Muslim. All things of a Muslim are inviolable for his brother in faith: his blood, his wealth and his honour. (Muslim)"

IF YOU ARE LOVED BY PEOPLE, THEN ALLAH ALMIGHTY LOVES YOU:

Narrated Abu Huraira: "Allah's Apostle said, 'If Allah loves a person, He calls Gabriel, saying, 'Allah loves so and so, O Gabriel love him' So Gabriel would love him and then would make an announcement in the Heavens: 'Allah has loved so andso therefore you should love him also.' So all the dwellers of the Heavens would love him, and then he is granted the pleasure of the people on the earth.' ( Sahih Bukhari)"