E Book For Mah e Ramzan by Almustafa University

10 Major Ways Of
Getting To Jannah
www.mou.ir
10 Major Ways Of Getting To Jannah www.mou.ir
Introduction
It is the objective of every Muslim in this world to somehow do all the good
deeds possible that ensure going into Paradise. A Muslim knows that the life
of this world is transient and the eternal life is in the hereafter, that is why
his or her objective is to get an eternal life that is in Paradise and not vice
versa.
We all want to enter Jannah but are we sincerely striving for it? There are
multiple ways to attain the pleasure of Allah SWT and enter His Jannah.
Allah SWT has made it easy for us to enter His Jannah but some of us forget
this due to an ‘attachment’ to this temporary worldly life!
Following are some tips which will show us 10 ways or good deeds to enter
the Jannah. Remember, these are not the ‘only’ 10 ways and there should be
‘sincerity’ and ‘consistency’ in these acts to get Jannat-ul-Firdause (the
highest level in Jannah) InshaAllah!
May Allah The Almighty guide is, forgive all our sins, help us to stay firm on
the right path and unite all of us with our family and friends in His Jannat-ul-
Firdause. Ameen.
10 Major Ways Of Getting To Jannah 3 www.mou.ir

#1
Faith and Good Deeds

It has become clear that, first of all, our discussion has a general aspect, and
we don’t want to pass decisions about individuals.
Second, our discussion is not about whether the true religion is one or
several; rather, we have accepted that the true religion is one and that all
are obligated to accept it.
Third, our discussion is this: if a person, without accepting the true religion,
performs a deed which the true religion considers good, does that person
receive a reward for that good deed or not?
For example, the true religion has emphasized doing good to others. This
includes cultural services like establishing schools, places of learning,
writing, and teaching; health services like medicine, nursing, establishing
sanitary establishments, and so forth social services such as mediating
disputes, helping the poor and disabled, supporting the rights of the
exploited, fighting the exploiters and oppressors, assisting the deprived,
establishing justice which is the aim and goal of the Prophets’ mission,
providing the means of satisfaction for the broken-hearted and
misfortunate, and such like. Every religion and every Prophet has enjoined
these things. In addition, the reasoning and conscience of each individual
rules that these things are good and worthy.
Now, we ask whether a non-Muslim is rewarded if he or she performs such

services. The true religion says to be trustworthy and not lie; if a non-Muslim
acts in accordance with this principle, will he or she be rewarded or not?
In other words, is it equal with respect to a non-Muslim to be trustworthy or

treacherous? Are adultery and prayers equal with respect to him or her? This
is the issue that we wish to discuss.
Two Ways of Thinking
Normally, those with an intellectual inclination say with certainty that there
is no difference between a Muslim and non-Muslim, and even between a
monotheist and non-monotheist; whoever performs a good deed, a service

like establishing a charitable organization or an invention or something else,
deserves recompense from God.
They say that God is Just, and a God who is Just does not discriminate
among His servants. What difference does it make for God whether His
servant recognizes Him or not or believes in Him or not? Certainly, God will
not ignore the good deeds or waste the reward of a person simply because
that person doesn’t have a relationship of familiarity and love with Him.
And even more certainly, if a person believes in God and does good deeds,
but does not recognize His Messengers and thus does not have a
relationship of familiarity and covenant of friendship with them, God will not
cancel out and nullify his or her good deeds.
Directly opposite to these people are those who consider almost all people
worthy of punishment and believe in a good end and accepted actions with
respect to only a few. They have a very simple standard; they say that
people are either Muslim or non-Muslim.
Non-Muslims, who are about three-fourths of the world’s population, shall

go to Hell because they are non-Muslims. The Muslims in their turn are
either Shīà or non-Shīà. The non-Shīàs, who are about three-fourths of all
Muslims, will go to Hell because they are non-Shīàs.
And of the Shīàs, too, a majority – about three-fourths – are only Shīà in
name, and it is a small minority that is familiar with even the first obligation,
which is to perform “taqlīd” of a mujtahid (follow the religious rulings of a
particular scholar), let alone their remaining obligations, and the correctness
and completeness of those obligations depends on this obligation.
And even those who perform taqlīd are for the most part non-practicing.
Thus, there are very few who will achieve salvation.This is the logic of the
two sides: the logic of those who, it can almost be said, are absolute
conciliation, and the logic of those who we can say are a manifestation of
Divine anger, giving anger precedence over mercy.

The Third Logic
Here there is a third logic, which is the logic of the Qur’ān. In this issue, the
Qur’an gives us a concept that is different from the previous two ideas and
that is peculiar to it. The Qur’an’s view accords with neither the nonsensical
idea of our so-called intellectuals, nor with the narrow-mindedness of our
holier-than-thou pious people.
The Qur’an’s view is rooted in a special logic that everyone, after learning of
it, will admit is the correct position in this matter. And this fact increases our
faith in this astonishing and remarkable Book and shows that its lofty
teachings are independent of the worldly thoughts of human beings and
have a celestial source.
Here we present the proofs of both disputing groups (the so-called

intellectuals and the so-called pious) and investigate them so that by
critiquing them we can slowly arrive at the third logic in regard to this issue,
that is, the logic and particular philosophy of the Qur’an.
The So-Called Intellectuals
This group brings two types of proofs for their view: rational and
narrational.
1. Rational proof. The rational demonstration that says that good deeds
entail their reward no matter who performs them is based on two premises:
The first premise: God has an equal relation to all existent beings. His
relation to all times and places is the same; just as God is in the East, He is in
the West, and just as He is above, He is below.
God is in the present, past and future; the past, present, and future have no
difference for God, just as above and below and East and West are the same
for Him. Similarly His servants and creation are also the same for Him; He has
neither family ties nor a special relationship with anyone.

Thus, God’s showing grace or showing anger towards people is also the
same, except when there are differences in the people themselves1
As a result, no one is dear to God without reason, and no one is lowly or
outcast without justification. God has neither ties of kinship nor of
nationality with anyone; and no one is the beloved or chosen one of God.
Since God’s relation to all beings is the same, there remains no reason for a
good deed to be accepted from one person and not from another. If the
actions are the same, their reward will also be the same, since the
assumption is that God’s relation to all people is the same. So justice
demands that God reward all those who do good whether Muslims or non-
Muslims in the same way.
The second premise: The goodness or badness of actions is not based on

convention, but on actual reality. In the terminology of scholars of theology
and the science of principles of jurisprudence, the “goodness” or “badness”
of actions is innate.
That is, good and bad deeds are differentiated by their essence; good deeds
are good by their essence, and bad deeds are bad by their essence. Honesty,
virtue, doing good, helping others, and so forth are good by their essence
and lying, stealing, and oppression are bad by their essence.
The goodness of “honesty” or badness of “lying” is not because God has

mandated the former and forbidden the latter. To the contrary, it is because
“honesty” is good that God has obligated it and because “lying” is bad that
God has forbidden it. In short, God’s commanding or forbidding is based on
the goodness or badness of actions in their essence, and not the other way
around.
From these two premises, we conclude that since God does not
discriminate, and since good deeds are good from all people, whoever does
a good deed will definitely and necessarily be rewarded by God.

It is exactly the same way with regard to evil deeds since there is no
difference between those who commit them.
2. Nar rational proof. The Qur’an affirms in many verses the principle of non-
discrimination among people in rewarding good deeds and punishing evil
deeds – which was mentioned in the above rational proof.
The Qur’an strongly opposed the Jews, who believed in such discrimination.
The Jews believed and still believe that the Jewish race is chosen by God;
they would say, “We are the sons and friends of God. Supposing God sends
us to Hell, it will not be for more than a limited time.”
a) The Qur’an calls such ideas wishes and untrue thoughts and has strongly
combated them. The Qur’an also points out the error of Muslims who have
fallen prey to such deception. Here are some of the verses in this regard:
ً
‫ياما‬ ََّ ‫ِالَّ أ‬
‫ُ إ‬ ‫َا الن‬
‫َّار‬ ‫َسَّن‬ َ ْ
‫تم‬ ‫الوا َلن‬ ُ َ
‫َق‬‫و‬
ْ
‫لن‬ََ‫دا ف‬ ً‫ه‬َْ ‫د اه‬
‫ٌّللِ ع‬ َْ ‫ِن‬‫ْ ع‬‫تم‬ُ‫ذ‬َْ‫تخ‬ََّ
‫ْ أ‬‫ُل‬‫ة ق‬ً‫د‬ َ‫دو‬ُْ
‫مع‬َّ
َ‫ما ال‬ َ ِ‫ٌّلل‬
‫لى اه‬ ََ‫ن ع‬ َ‫ولو‬ُ ُ‫تق‬َ ْ‫َم‬ ‫ه أ‬ُ‫د‬َ‫ه‬
َْ ‫َ اه‬
‫ٌّللُ ع‬ ‫ِف‬‫يخْل‬ ُ
ِ
‫ِه‬‫ْ ب‬‫َت‬‫َاط‬ ‫َح‬
‫َأ‬ ‫ة و‬ ًَ
‫ِئ‬‫َ سَي‬
ِّ ‫َسَب‬‫ْ ك‬ َ ‫لى‬
‫من‬ َ‫ب‬َ ‫ن‬َ‫ُو‬ ‫لم‬َْ
‫تع‬َ
ْ‫هم‬ُ ِ‫َّار‬ ‫ُ الن‬ ‫َاب‬‫ْح‬ ‫َص‬‫ِكَ أ‬‫ٌْلـئ‬ ‫ُو‬‫َأ‬‫ه ف‬ ‫َت‬
ُُ ‫ِيـئ‬ ‫َط‬‫خ‬
‫ِلوا‬ُ‫َم‬ ‫َع‬ ‫ُوا و‬ ‫من‬ َ‫َ آ‬ ‫ِين‬ َّ َ
‫الذ‬ ‫دون و‬ ِ‫َا‬
ُ‫ل‬ ‫ها خ‬ َ‫ِي‬‫ف‬
ْ‫هم‬ُ ِ‫َّة‬ ‫َن‬ ْ ُ
‫الج‬ ‫َاب‬‫ْح‬ ‫َص‬‫ِكَ أ‬‫ولـئ‬ ٌ ُ‫َاتِ أ‬‫لح‬ِ‫َّا‬ ‫الص‬
َ‫دو‬
‫ن‬ ُ‫ل‬ ِ‫َا‬‫ها خ‬ َ‫ِي‬‫ف‬
“And they said, the Fire shall not touch us except for (a few) numbered days.
Say: have you taken a covenant with God, for God shall not violate His
covenant, or do you attribute to God that which you don’t know? Nay, those
who earn evil and whose mistakes have enveloped them are the inhabitants of
the Fire; they shall abide therein forever. And those who believe and do good
are the inhabitants of Paradise; they shall abide therein forever.” , Al-Qur'ān,
Sūratul Baqarah, Verses 80-82

b) In another place, the Qur’ān says in answer to the conjecture of the Jews:
َ‫ُو‬
‫ن‬ ‫َر‬‫ْت‬‫يف‬َ ‫انوا‬ ُ َ‫ما ك‬ َّ ْ ‫ِم‬‫ِه‬‫ِين‬‫ِي د‬ ‫ْ ف‬‫هم‬ ‫َر‬
َُّ ‫َغ‬
‫و‬
ِ
‫ِيه‬‫َ ف‬‫يب‬َْ‫ٍ الَّ ر‬
‫ْم‬‫َو‬
‫لي‬ِ ْ‫هم‬ُ‫َا‬ ‫ْن‬‫َع‬ ‫َا ج‬
‫َم‬ ‫ِذ‬‫َ إ‬‫ْف‬‫َي‬‫َــك‬‫ف‬
ْ
‫َت‬‫ِي‬ِّ
‫ُف‬ ‫َو‬‫و‬
َ‫ُو‬
‫ن‬ ‫لم‬َْ
‫يظ‬ ُ َ‫ْ ال‬
‫هم‬ ‫ْ و‬
َُ ‫َت‬ ‫َسَب‬‫ما ك‬ َّ ٍ‫ْس‬ َ ُّ
‫نف‬ ‫ُل‬‫ك‬
“And their forgeries deceived them in their religion. So how will they be when
We gather them for a day in which there is no doubt and every soul shall be
given in full what it has earned; and they shall not be wronged.”, Al-Qur'ān,
Sūrat Āli Imrān (3), Verses 24-25
c) In another place, the Christians have been added to the Jews, and
together they have been opposed by the Qur’an:
َ‫َـا‬
‫ن‬ ‫ْ ك‬ ‫من‬َ َّ‫ِال‬
‫ة إ‬ ََّ
‫َن‬‫الج‬ْ َ ‫ُل‬‫دخ‬ْ‫ي‬ ‫ـالوا َلن‬
َ ْ ُ َ‫َق‬‫و‬
ْ‫ُل‬
‫ْ ق‬ ‫هم‬ُ‫ُّـ‬‫ِي‬‫مان‬ ََ‫ِلكَ أ‬ ْ‫َى ت‬ ‫َار‬‫نص‬َ ْ‫َو‬
‫ً أ‬ ‫هودا‬ُ
َ‫ِين‬‫ِق‬‫َاد‬ ‫ْ ص‬ ‫ُم‬‫ْــت‬ ‫ُن‬‫ن ك‬ ِْ‫ُم إ‬ َ ‫ه‬
‫انك‬ َْ‫بر‬ُ ‫توا‬ ُ‫هـا‬ َ
ُ‫ل‬
‫ه‬ ََ
‫ٌ ف‬ ‫ْس‬
‫ِن‬ ‫مح‬ُ َ ‫هو‬َُ ‫ه ِه‬
‫ٌّللِ و‬ ُ‫ه‬َْ‫َج‬‫َ و‬ َْ‫َس‬
‫لم‬ ‫ْ أ‬‫من‬َ ‫لى‬َ‫ب‬َ
ْ
‫هـم‬ ُ َ‫َال‬
‫ْ و‬ ‫ِم‬‫ْه‬‫لـي‬ ََ‫ٌ ع‬ ‫ْف‬‫َو‬ ‫َالَ خ‬‫ِ و‬‫ِـه‬َِّ
‫ب‬ ‫د ر‬َْ‫ِن‬
‫ه ع‬ُُ
‫ْر‬‫َج‬‫أ‬
َ‫نو‬
‫ن‬ َُ‫ْز‬‫يح‬َ
“And they said, None shall enter Paradise except those who are Jews or
Christians; this is their fancy. Say: bring your proof, if you are truthful. Rather,
those who submit themselves to God and do good shall have their reward with
their Lord; and they shall have no fear, nor shall they grieve.” , Al-Qur'ān,
Sūratul Baqarah (2), Verses 111-112
d) In Sūratul Nisā, the Muslims too, have been added to the Jews and
Christians. The Qur’an demolishes discriminatory thinking no matter who it
is from. It is as though the Muslims had come under the effect of the
thinking of the People of the Book, and in the face of they who without

reason considered themselves superior, adopted such an opinion about
themselves. The Qur’an says, refuting these immature fancies:
ِ‫َاب‬‫ِـت‬ ْ ِ
‫الك‬ ‫هل‬َْ‫ِ أ‬ِّ‫ِي‬‫مان‬ ََ‫َالَ أ‬
‫ْ و‬‫ُم‬ ِّ
‫ِك‬‫ِي‬‫مان‬ََ ‫ِأ‬ ‫ْسَ ب‬ ‫َّلي‬
ْ
‫ِـن‬‫ه م‬ُ‫د َل‬ِْ‫يج‬َ َ‫َال‬
‫ِ و‬ ‫ِه‬‫َ ب‬‫ْز‬‫يج‬ُ ‫ءا‬ ً‫ْ سُو‬ ‫َل‬ ‫ْم‬ ‫يع‬َ ْ ‫من‬َ
َ ‫ْ م‬
‫ِن‬ ‫َل‬‫ْم‬
‫يع‬َ ْ ‫من‬ََ‫ًا و‬ ‫ِير‬ ‫نص‬َ َ‫َال‬
‫ًّا و‬‫ِي‬‫َل‬ ‫دونِ اه‬
‫ٌّللِ و‬ ُ
ٌ ‫ْم‬
‫ِن‬ ُ َ
‫مؤ‬ ‫هو‬َُ‫َى و‬ ‫ُنث‬ ‫ْ أ‬ ‫َو‬‫ٍ أ‬‫َر‬‫َك‬‫ْ ذ‬‫ِن‬‫َاتِ م‬ ‫لح‬ ِ‫َّا‬
‫الص‬
َ‫ُو‬
‫ن‬ ‫لم‬َْ
‫يظ‬ُ َ‫َال‬‫ة و‬ََّ ‫َن‬
‫الج‬ْ ‫ن‬ َ‫لو‬ ُُ ْ‫ي‬
‫دخ‬ َ َ‫ِك‬‫ٌْلـئ‬ ‫ُو‬
‫َأ‬ ‫ف‬
‫ًا‬‫ِيـر‬ ‫نق‬َ
“(This) shall not be in accordance with your vain desires nor in accordance with
the vain desires of the followers of the Book. Whoever does evil, he shall be
requited with it. He will find for himself neither a guardian nor a helper other
than God. And whoever does good deeds whether male or female and he (or
she) is a believer, it is these who shall enter paradise and they will not be
wronged (so much as) the speck on a date stone.” , Al-Qur'ān, Sūratul Nisā (4),
Verses 123-124
e) Leaving aside the verses that condemn baseless suppositions of honour

and nearness to God, there are other verses that say that God does not
waste the reward of any good deed.
These verses have also been taken as proof of the acceptance of the good
deeds of all people, whether Muslim or non-Muslim. In Sūratul Zilzāl, we
read:
ْ
‫من‬َ َ َُ
‫ه و‬ ‫ير‬َ ً
‫ْرا‬ ‫َي‬‫ٍ خ‬ ‫َر‬
‫َّة‬ ‫ل ذ‬َ‫ٌا‬‫ْق‬‫ِث‬‫ْ م‬‫َل‬‫ْم‬‫يع‬َّ ْ
‫َن‬‫َـم‬
‫ف‬
َُ
‫ه‬ ‫ير‬َ ً ‫ٍ شَر‬
‫ِّا‬ ‫َر‬
‫َّة‬ ‫ل ذ‬َ‫ٌا‬‫ْق‬‫ِث‬‫ْ م‬‫َل‬‫ْم‬‫يع‬َّ
“So whoever does an atom’s weight of good shall see it, and whoever does an
atom’s weight of evil shall see it.” , Al-Qur'ān, Sūratul Zilzāl (99), Verses 7-8
Elsewhere, God says:

َ ‫ِن‬
‫ِين‬ ‫ُح‬
‫ْس‬ ْ َ
‫الم‬ ‫َج‬
‫ْر‬ ‫ُ أ‬
‫ِيع‬
‫يض‬ُ ٌ‫ٌّللَ ال‬
‫ن اه‬ َِّ
‫إ‬
“Verily God does not waste the reward of those who do good.” , Al-Qur'ān,
Sūratul Tawbah (9), Verse 120
And in another place, He says:
ً‫َل‬
‫َم‬‫َ ع‬ ‫َح‬
‫ْسَن‬ ‫ْ أ‬
‫من‬َ َ
‫ْر‬‫َج‬
‫ُ أ‬
‫ِيع‬
‫نض‬ ‫ِه‬
ُ ٌ‫نا ال‬ ‫إ‬
“Verily We do not waste the reward of those who do good.” , Al-Qur'ān,
Sūratul Kahf (18), Verse 30
The wording of these verses makes them universal statements that are not
given to exceptions.
The scholars of the discipline of the principles of jurisprudence (Uŝūlul Fiqh)

say that certain universal statements do not accept exceptions; that is, the
wording and tone of the universal statement is such that it resists any
exceptions.
When it is said, “We don’t waste the reward of the doer of good,” it means
that God’s divinity demands that He preserve good deeds; thus it is
impossible for God to disregard His divinity in one instance and waste a
good deed.
f) There is another verse which is frequently referred to in this discussion,

and it is said that it clearly points to the assertion of this group:
‫دوا‬ ‫َ ه‬
ُ‫ٌا‬ ‫ِين‬ َّ َ
‫الذ‬ ‫ُوا و‬ ‫من‬َ‫َ آ‬‫ِين‬ َّ ‫ن‬
‫الذ‬ َِّ
‫إ‬
‫ِاه‬
ِ‫ٌّلل‬ ‫َ ب‬ َ‫ْ آ‬
‫من‬ ‫من‬َ ‫َى‬ ‫ٌار‬‫َّص‬
‫َالن‬ ‫ن و‬َ‫ُو‬ ‫ِؤ‬‫هاب‬‫َالص‬ ‫و‬
ٌ‫ْف‬ ‫َلَ خ‬
‫َو‬ ‫ًا ف‬‫لح‬ِ‫ٌا‬ ‫َ ص‬ ‫َم‬
‫ِل‬ ‫ِ وع‬ ‫ِ اآلخِر‬ ‫ْم‬‫َو‬ ْ َ
‫الي‬ ‫و‬
َ‫نو‬
‫ن‬ َُ
‫ْز‬‫يح‬َ ْ‫هم‬ُ ٌ‫َال‬
‫ْ و‬ ‫ْه‬
‫ِم‬ ‫لي‬ََ‫ع‬
“Indeed the faithful, the Jews, the Sabaeans, and the Christians—those who
have faith in God and the Last Day and act righteously—they will have no fear,
nor will they grieve.” , Al-Qur'ān, Sūratul Mā'idah (5), Verse 69

In this verse, three conditions have been mentioned for salvation and safety
from God’s punishment: belief in God, belief in the Day of Judgement, and
good deeds; no other condition is mentioned.
Some who are apparently intellectuals have gone one step further and said
that the aim of the Prophets was to call towards justice and goodness, and
in accordance with the rule “Comply with the spirit and not the letter of the
law” we should say that justice and goodness are accepted even from those
who don’t believe in God and the Day of Judgement.
Thus, those who don’t believe in God and the Day of Judgement but have
made great cultural, medical, economical, or political contributions to
humanity shall have a great reward.Of course, these people can argue on
the basis of verses like:
ً‫َل‬
‫َم‬‫َ ع‬ ‫َح‬
‫ْسَن‬ ‫ْ أ‬
‫من‬َ َ
‫ْر‬‫َج‬
‫ُ أ‬
‫ِيع‬
‫نض‬ ‫ِه‬
ُ ٌ‫نا ال‬ ‫إ‬
“We don’t waste the reward of one who does good,” and:
َُ
‫ه‬ َ ً
‫ير‬ ‫َي‬
‫ْرا‬ ‫َر‬
‫َّة‬
‫ٍ خ‬ ‫ل ذ‬ ‫ْق‬
َ‫ٌا‬ ‫ْ م‬
‫ِث‬ ‫َل‬‫ْم‬
‫يع‬َّ ْ
‫َن‬‫َم‬
‫ف‬
“So whoever does an atom’s weight of good shall see it,”
but verses like the one above contradict their assertion. Below we take a
look at the proofs of the other group.
The Rigid Group
In opposition to the supposed intellectuals who claim that good deeds are
accepted by God from all people in all situations are the “rigid pious ones”;
their position is directly opposite to the former group.

They say that it is impossible for a non-Muslim’s actions to be accepted. The
actions of unbelievers and similarly those of non-Shīà Muslims have
absolutely no value. The non-Muslim and non-Shīà Muslim himself is
rejected and rebuffed; his actions are even more worthy of being rejected.
This group also brings two proofs: rational and narrated.
Rational proof: The rational proof of this group is that if it is supposed that
the actions of non-Muslims and non-Shīà Muslims are to be accepted by
God, what is the difference between Muslims and non-Muslims?
The difference between them should be either for the good deeds of
Muslims and Shīàs to be accepted to the exclusion of non-Muslims and non-
Shīà Muslims, or for the evil deeds of Muslims and Shīàs not to be
punished, again to the exclusion of non-Muslims and non-Shīà Muslims.
But if we suppose that the good deeds of both groups entail reward and the
evil deeds of both groups lead to punishment, what difference will there be
between them?
And what is the effect of being Muslim or Shīà in such a case? The equality
of Muslims and non-Muslims, and similarly Shīàs and non-Shīàs, in
accounting for their actions means that in essence practicing Islām or
Shīàism is unnecessary and without effect.
Narrated proof: In addition to the above reasoning, this group also argues
from two Qur’ānic verses and several traditions.
In a few verses of the Qur’ān, it has been clearly stated that the actions of
unbelievers are not accepted; similarly, in many traditions it has been said
that the actions of non-Shīàs – that is, those who do not have the wilāyah
(Divinely-ordained guardianship) of the Ahlul Bait (as) – are not accepted.
In Sūrat Ibrāhīm, God compares the actions of unbelievers to ashes which

are scattered by a strong wind and lost:
ْ
‫هم‬ ُ ٌ
ُ‫ال‬ ‫ْم‬‫َع‬
‫ْ أ‬‫ِم‬ َِّ
‫ِه‬
‫ب‬ ‫ِر‬‫ُوا ب‬‫َر‬‫َف‬‫َ ك‬
‫ِين‬ ‫الذ‬ ‫َل‬
َّ ُ ‫مث‬َ
‫ٌاص‬
ٍ‫ِف‬ ‫ٍ ع‬‫ْم‬‫يو‬َ ‫ِي‬‫ُ ف‬‫ِيح‬ِّ
‫ِ الر‬‫ِه‬‫ْ ب‬‫دت‬ ‫ٍ اشْت‬
ََّ ‫ماد‬ ‫َر‬
ٌَ ‫ك‬

َ
‫هو‬ ‫ٌل‬
ُ َ‫ِك‬ ٍْ‫لى شَي‬
‫ء ذ‬ ََ‫ُوا ع‬‫َسَب‬‫ها ك‬
‫ِم‬ َ‫ُو‬
‫ن م‬ ‫ِر‬‫ْد‬
‫يق‬َ َّ‫ال‬
ُ‫ِي‬
‫د‬ ‫َع‬ ْ ‫ل‬
‫الب‬ َُ‫َّل‬
‫الض‬
“A parable of those who defy their Lord: their deeds are like ashes over which
the wind blows hard on a tempestuous day: they have no power over anything
they have earned. That is extreme error.” , Al-Qur'ān, Sūrat Ibrāhīm (14),
Verse 18
In a verse of Sūratul Nūr, the actions of unbelievers have been likened to a

mirage which appears to be water but upon being approached, turns out to
be nothing.
This verse says that great deeds that give people pause and, in the view of
some simpleminded people, are greater than the services of even the
Prophets are all null and void if they are not coupled with belief in God. Their
greatness is nothing but a fancy, like a mirage. The words of the verse are as
below:
ٍ‫َة‬
‫ِيع‬ َ ٍ‫ٌاب‬
‫بق‬ ‫َسَر‬
‫ْ ك‬‫هم‬ ُ ٌ
ُ‫ال‬ ‫ْم‬ ‫َع‬‫ُوا أ‬ ‫َف‬
‫َر‬ ‫َ ك‬
‫ِين‬ َّ َ
‫الذ‬ ‫و‬
ْ‫ه َلم‬ُ‫ء‬
َ‫ٌا‬‫ٌا ج‬ ‫َّى إ‬
‫ِذ‬ ‫َت‬
‫ء ح‬ٍ‫ما‬ ٌ ‫ن‬ُ‫ْآ‬ ‫َّم‬
‫ه الظ‬ ‫ْسَب‬
ُُ ‫يح‬َ
ُ‫ب‬
‫ه‬ َ‫ه حِسٌا‬ُ‫ها‬
‫َف‬‫َو‬‫ه ف‬ُ‫د‬َ‫ِن‬
‫ٌّللَ ع‬
‫د اه‬ ََ
‫َج‬ ‫َو‬ ‫ًا و‬ ‫ه شَي‬
‫ْئ‬ ُ‫د‬ِْ‫يج‬َ
ْ ُ
ِ‫الحِسٌاب‬ ‫ِيع‬ ‫ٌّللُ سَر‬
‫َاه‬ ‫و‬
“As for the faithless, their works are like a mirage in a plain, which the thirsty
man supposes to be water. When he comes to it, he finds it to be nothing; but
there he finds God, who will pay him his full account, and God is swift at
reckoning.” , Al-Qur'ān, Sūratul Nūr (24), Verse 30
This is the parable of the good deeds of unbelievers, which appear

outwardly to be good. So woe upon their evil deeds! We read their parable
in the following verse in these words:
ْ
‫ِن‬ِّ ٌ
‫م‬ ‫ْج‬ َ ‫ه‬
‫مو‬ ُ‫ْشٌا‬
‫يغ‬ٍَ ‫ٍ ُّلج‬
ِّ
ِّ‫ِي‬ ‫ْر‬ َ ‫ِي‬
‫بح‬ ‫ٌاتٍ ف‬ ُُ
‫لم‬ ‫َظ‬
‫ْ ك‬‫َو‬‫أ‬
‫ٌا‬‫ُه‬‫ْض‬
‫بع‬َ ٌ‫ٌات‬
‫لم‬ُُ
‫ٌ ظ‬‫ٌاب‬ ‫ِ سَح‬‫ِه‬ ‫َو‬
‫ْق‬ ‫ْ ف‬
‫ِن‬ِّ ٌ
‫م‬ ‫ْج‬ َ ِ
‫مو‬ ‫ِه‬ ‫َو‬
‫ْق‬ ‫ف‬

‫ها‬َ‫ٌا‬
‫ير‬ َْ
َ ‫د‬ ‫يك‬ ‫ه َلم‬
َ ْ ُ‫د‬َ‫ي‬
َ َ‫َج‬‫ْر‬ ‫َخ‬ ‫ٌا أ‬‫ِذ‬‫ض إ‬ٍْ
‫بع‬َ َ ‫َو‬
‫ْق‬ ‫ف‬
ْ‫ِن‬
‫ه م‬ُ‫ٌا َل‬ ‫ً ف‬
‫َم‬ ‫نورا‬ُ ‫ه‬ُ‫ٌّللُ َل‬
‫ِ اه‬ ‫َل‬
‫ْع‬‫يج‬ ‫ْ َّلم‬
َ ْ ‫من‬ََ
‫و‬
‫نور‬
ٍ ُّ
“Or like the manifold darkness in a deep sea, covered by billow upon billow,
overcast by clouds, manifold [layers of] darkness, one on the top of another:
when he brings out his hand, he can hardly see it, and one whom God has not
granted any light has no light.” , Al-Qur'ān Sūratul Nūr (24), Verse 40
By adding this verse to the previous verse, we deduce that the good deeds
of unbelievers, with all their deceptive appearances, are a mirage that lacks
reality. And as for their evil deeds, alas! They are evil above evil, darkness
upon darkness!
The above verses clarify the status of the deeds of unbelievers.
As for non-Shīà Muslims, from the point of view of us Shīàs, the traditions
that have reached us from the Ahlul Baīt (as) clarify their position.
Many traditions have reached us on this topic. Those interested can refer to
al-Kāfī, Volume 1, “Kitāb al-Ĥujjah,” and Volume 2, “Kitāb al-Īmān wa ‘l-Kufr”;
Wasā’ilush Shīà, Volume 1, “Abwāb Muqaddamāt al-Ìbādāt”; Mustadrakul
Wasā’il, Volume 1, “Abwāb Muqaddamāt al-Ìbādāt”; Bihārul Anwār,
“Discussions about Resurrection,” Chapter 17 (Chapter on the Promise,
Threat, Invalidation of Actions, and Atonement), and Volume 7 of the old
print, Chapter 227, and Volume 15 of the old print, section on ethics, Page
187. As an example, we relate one tradition from Wasā’ilush Shīà:
Muhammad Ibn Muslim said, “I heard Imām Muhammad al-Bāqir (as) say,
“Whoever worships God and tires himself in worship but doesn’t recognize the
Imām (leader) God has appointed for him, his deeds are not accepted, and he
himself is astray and lost, and God abhors his actions… and if he dies in this
state, he dies not in the state of Islām, but in a state of unbelief and hypocrisy.
O Muhammad Ibn Muslim, know that the leaders of oppression and their
followers are outside the religion of God. They themselves went astray, and
they led others astray. Their actions are like ashes which are caught in a strong

wind on a stormy day, and they cannot reach anything out of what they have
earned. That is the distant deviation.”
These are the proofs of those who say that the basis of salvation is faith and
belief.
Occasionally, some from this group go to extremes and consider simply the
claim of having faith, or in reality a simple affiliation, to be the criterion of
Judgement. For example, the Murjī`ī sect in the era of BanīūUmayyah
propagated this idea, and fortunately, with the decline of Banī Umayyah,
they also ceased to exist.
In that age, the Shīà position, inspired by the Imāms from the Ahlul Baīt
(as), was opposite to the Murjī` one, but unfortunately the Murjī`īs’ view has
lately taken hold in new clothing among some of the common Shīàs.
Some simpleminded Shīàs consider mere apparent affiliation with Amīrul

Mo’minīn Àlī Ibn Abī Ťalib (as) to be sufficient for salvation, and this idea is
the basic factor behind the Shīàs’ poor state in the modern era.
The dervishes and Sufis of the recent era malign good deeds in a different
way and under a different pretext; they have made the issue of goodness of
heart a pretext, even though true goodness of heart encourages and affirms
deeds rather than conflicting with them.
As opposed to these groups, there are others who have raised the value of
deeds to such a point that they say that one who commits a major sin is an
unbeliever. Such a belief was held by the Khārijites. Some theologians
considered the committer of major sins to be neither a believer nor
unbeliever, and held that there is a “state between the two states (of belief
and unbelief).”
Our task is to see which of these positions is correct. Should we believe in

the primacy of belief or the primacy of action? Or is there a third path?
To begin, let us discuss the value of belief and faith.

1. Of course, this does not mean that all things have the same relation to
God and deserve the same treatment. The relation of things to God is not
the same, but the relation of God to things is the same. God is equally close
to all things, but things are different in their closeness and distance from
God. There is an interesting sentence in Du`ā al-Iftitāh in this regard:
‫َّج‬
‫ْوى‬ َِ
‫د الن‬ ‫َشَه‬
‫َ ف‬
‫ُب‬‫َر‬
‫َق‬ ُ ٌ‫َل‬
‫ و‬،‫يرى‬ َُ
‫د ف‬ ‫ََّلذ‬
َ ‫ِي‬
‫بع‬ ‫أ‬
In this sentence, God has been described thus: “Who is distant and thus
cannot be seen, and Who is near and thus witnesses all conversations.”
In fact, it is we who are far from Him, while He is close to us. This is an
enigma; how is it possible for two things to have a different relation with
each other in terms of closeness and distance? But yes, such is the case here;
God is close to things, but things are not close to God – that is, they have
varying states of closeness and distance.
The interesting point in this sentence is that when it describes God as being
“far,” it mentions an attribute of His creations as evidence, which is the
attribute of sight: “None can see Him.” And when it describes God as being
“near,” it mentions an attribute of God as evidence, which is the attribute of
Divine presence and awareness. When speaking of our state, we use the
attribute of “distance” for God, and when speaking of His state, we use the
attribute of “closeness.” Sa`dī says:
‫يار نزديکتر از من به من است و اين عجبتر که من از وی‬

‫دورم‬
‫چه کنم با که توان گفت که دوست در کنار من و من‬

“‫مهجورم‬
He is a Friend closer to me than myself, and amazing it is that I am far from

Him. What to do; who can I tell that the Friend is by my side, and I am
forsaken!”

13. Wasā'ilush Shīà, Volume 1, Part 1, Page 90
#2 Seeking Knowledge
Seeking Knowledge

No other religion or institution gives as much importance to knowledge as
the religion of Islam. The religion has made seeking knowledge incumbent
upon all Muslims and has deemed that not doing so as a sin. The Prophet,
may Allah praise him, said in an authentic narration (hadeeth):
“Seeking knowledge is an obligation upon every Muslim.” (Al-Tirmidhi)
This obligation is not limited to a certain sex or class, but rather it is as much
as an obligation upon women as it is for men, the young and the old, and the
poor and the rich. Allah has raised the ranks and status of those who have
knowledge, and has praised them in many places in the Quran. Allah says:
“Allah raises of those who believe and those who have been given knowledge
many levels.”(Quran 58:11)
There is a great difference between a Muslim who has knowledge and one
who does not. The Prophet (peace and blessings of Allah be upon him)
described this in his saying:
“The excellence of a scholar over another (ordinary) worshipper is like the

excellence of the full moon over the rest of the heavenly bodies.” (Abu
Dawood)
He (peace and blessings of Allah be upon him) also said:
“The excellence of a scholar over another (ordinary) worshipper is like the

excellence of me over the least of you.” (Al-Tirmidthi)
Why has Allah given such preference to those who have knowledge to those
who do not? The role of the Prophets was to impart knowledge to the
creation, knowledge directly from our Creator, about His Self and Attributes,
as well as how humans are to please Him and avoid His anger. Here we see
the importance of knowledge in the life of a Muslim. In order that He

worship Allah correctly, do deeds which please Allah and avoid what angers
Him, the Muslim must seek knowledge. If they do not, they will live their
entire lives doing things which might actually oppose the teachings of the
religion, causing him to earn the punishment of Allah instead of His
forgiveness.
What Should I Learn?
So the question arises, if it is an obligation to seek knowledge of the

religion, and the fields of knowledge within the religion are so vast, what
type of knowledge is obligatory to seek? Imam Ahmed bin Hanbal, a great
scholar of Islam, answered that it is obligatory for every Muslim individual to
seek that type of knowledge which will allow him to practice his religion
properly. The following are examples:
1. Islamic beliefs.
This is by far the most important aspect of the religion a person must learn,
for through this aspect a person actually becomes Muslim. The first thirteen
years of the Prophet Muhammad’s call was devoted to correcting people’s
beliefs about Allah, emphasizing that no worship was to be directed to any
but Him Alone, while only a few of the other commandments were revealed
at that time.
1. The knowledge of the obligatory aspects of worship.
As we know, Allah has commanded Muslims to perform certain acts of

worship. Many of these acts are obligatory and, in turn, one must know
how to perform them. For example, Allah has obligated upon us to pray a
minimum of five times per day, so it becomes obligatory upon us to know
how to pray properly, bearing in mind what is permissible and impermissible
for us to do during the Prayer. Also, as one of the conditions of the Prayer is
to purify oneself, a person must know how to do so. This also holds true for
the rest of the commandments of Allah.
3) Knowing what is permissible and impermissible in daily life.
By the Mercy of Allah, He has encouraged us to enjoy a countless number of

bounties which He created. At the same time, He has also warned us from
certain things due to the physical or spiritual harm resulting from their

indulgence. It then becomes obligatory for us to learn these aspects of the
religion so that we may not intentionally commit or accidentally fall into
these impermissible acts. An important note to mention is that Muslims
must be sure they learn those rulings related to their field of work, whether
it be medicine, trade, law, or any other field, in order that they carry out
their work according to the guidelines of the religion.
4) Last but not least, a person must also learn how to purify their hearts
and deeds from blameworthy traits. Muslims must know how to purify their
hearts from the love of wealth, status, and fame, and how to make one’s
love for Allah alone. They must also learn the lofty manners taught to us by
the religion of Islam, and try to pattern our lives according to Prophet
Muhammad, may Allah praise him.
Patience in the Path to Paradise
Learning knowledge is something which must be done, but it need not be

done so all at once, as the great scholar az-Zuhri said, “Whoever seeks
knowledge in one go, it will leave him at one go. Rather, knowledge is only
sought through the passing of nights and days.” One should make a firm
intention, and have patience throughout their search. Some aspects may be
easy, but some might be harder to achieve. Bear in mind that when one tries
to learn while it is hard for him, they will receive a double reward from Allah
due to the effort they spent in seeking it, and Allah’s bounty is indeed
limitless. The Prophet (peace and blessings of Allah be upon him) said:
“Whoever reads the Quran and stutters while reading, due to its difficulty,
will receive a double reward.”(Saheeh Muslim)
There are many ways to learn the religion, the best being directly learning it
from a knowledgeable and righteous Muslim. But as they are not always
available, one must look for other ways, such as good books, cassettes, and
websites to fulfill this goal. Do not try to tackle those issues which require
much study in the beginning; rather, prioritize the material of study in order
of importance. One of the means to learn the religion is from this website,
which has been established for you to learn the basics of your religion from
authentic sources in an easy, step by step manner. We encourage you to
read the lessons we have prepared for you, and to answer the questions
related to each in order to test yourself. Do not proceed to the next lesson
until you have fully understood the previous one, as these lessons have been

prepared for your own benefit. Do not be concerned about the time it takes
for you to fully understand the material, for you are gaining reward for each
second you spend while doing it. Learning your religion will make easy for
you the path to Paradise, as Prophet Muhammad (peace and blessings of
Allah be upon him) said:
“Whoever treads a path in seeking knowledge, Allah will make easy for him
the path to Paradise.” (Al-Tirmidthi)
Keenly Seek Knowledge
The Prophet, may Allah praise him, said:
“When Allah wishes good for a person, He makes him understand the
religion.” (al-Bukhari)
The Companions, may Allah be pleased with them all, were very keen on
gaining knowledge. Look at how keen Abdullah b. Abbas (may Allah be upon
him), the cousin of the Prophet (peace and blessings of Allah be upon him),
was to seek knowledge. He devoted himself to acquiring knowledge in a
wide variety of fields. He had a special admiration for persons like Zaid b.
Thabit (may Allah be upon him), who was one of the scribes of the Quran,
the leading judge and jurist in Medina, and an expert in the laws of
inheritance and in reading the Quran. Once when Zaid intended to travel,
the young Abdullah stood humbly at his side, and taking hold of the reins of
his mount he adopted the attitude of a humble servant in the presence of
his master. Zaid said to him: “Don't do this, O cousin of the Prophet!”
"This is how we were commanded to treat the learned ones among us,"
Abdullah replied.
Zaid said in return, "Let me see your hand."
Abdullah stretched out his hand. Zaid, taking it, kissed it and said: "This is
how we were commanded to treat the members of the household of the
Prophet (peace and blessings of Allah be upon him).”

Fruits of Knowledge
To conclude, seeking knowledge is an act of worship that requires you to

keep your intention sincerely for Allah alone and none else, seeking His
Pleasure and reward. Do not seek knowledge to show off or compete with
others, or to enliven one’s gatherings. The Prophet (peace and blessings of
Allah be upon him) said:
“Whoever seeks that knowledge which is (usually) sought to seek the

pleasure of Allah in order to gain some worldly benefit, he will not sense the
scent of Paradise on the Day of Judgment.” (Ibn Maajah)
Also know that knowledge is of no importance if one does not reap its fruits,
which is to practice the religion of Islam as Allah loves. So one should try to
practice what one learns as living Islam is what takes a person to Paradise.
We close with some supplications which the Prophet Muhammad (peace

and blessings of Allah be upon him) himself made in regards to seeking
knowledge.
“O Allah! Bring us benefit by what You taught us, and teach us that which
brings us benefit, and increase us in knowledge” (Ibn Maajah)
“O Allah, I ask you to grant us beneficial knowledge, good, pure and

permissible sustenance, and deeds which are accepted by You.” (Ibn Maajah)
“O Allah I seek refuge in you from knowledge which does not benefit, a heart
which does not humble itself in fear, an insatiable desire, and supplications
which are unanswered.” (Muslim)

#3
Going to the Mosque

Going to the
Mosque
Mosques in the Islamic World
Most religions have a place of worship. For Islam, it is the mosque. Not only
a place for praying, it's the center of the community and where many
wonderful pieces of Islamic art have been created.
Mosques are the heart of the Islamic life. They serve for prayers, for events
during Islam's holiest month Ramadan, as centers for education and
information, places for social welfare, and also for dispute settlement. The
iman is the religious leader of the mosque and the person who leads the
prayers.
Mosques are as old as Islam. According to Islamic tradition, the Prophet

Muhammad helped in the construction of the first mosque in the city of
Medina, as part of his will to define a place of worship for Muslims. The area
around the Kaaba Stone in Mecca is often considered the oldest Muslim
place of worship, venerated since the 7th century. Both cities are in today's
Saudi Arabia and are considered the holiest cities in Islam.
With the expansion of Islam, mosques started to be built in new territories.

Between the 9th and 15th centuries, Islam reached the Iberian Peninsula,
parts of Africa, regions of India, and lands as distant as Indonesia and China.
In modern times, migration processes have led to the development of

Islamic communities in many countries, so mosques have been built all
around the world.

Abu Huraira reported: The Prophet, peace and blessings be upon him, said,
“Whoever goes to the mosque in the morning and evening, then Allah will
prepare for him a place in Paradise for every morning and evening.”
Source: Ṣaḥih
̄ ̣al-Bukhārī 631, Ṣaḥih
̄ ̣Muslim 669
#4
Quran

The Quran is a material and spiritual guide for individuals and the
community, all classes of people living in any place or time and for the whole
life of man. Everybody, from the president to the man in the street, finds the
things that are about them in the Quran. They take the knowledge and
lessons that are necessary for peace and tranquility both in the world and
the hereafter.
The virtues and characteristics of the Quran are stated as follows in verses
and hadiths:
* "And this is a Book which We have revealed as a blessing: so follow it and

be righteous, that ye may receive mercy."(al-Anam, 6/155).
* "And this is a Book which We have sent down, bringing blessings and
confirming (the revelations) which came before it: that thou mayest warn the
Mother of Cities and all around her. Those who believe in the Hereafter
believe in this (Book), and they are constant in guarding their prayers."(al-
Anam, 6/92).
* "Do they not ponder on the Qur'an (with care)? Had it been from other
than Allah, they would surely have found therein much discrepancy." (an-
Nisa, 4/82).
* "The Qur'an as a guide to mankind also clear (Signs) for guidance and
judgment (between right and wrong)..."(al-Baqara, 2/185).

* "The Quran is guidance and glad tidings for those who believe."(al-
Baqara, 2/97).
* "This Quran is a guidance and glad tidings for those who believe."(Sad,
38/29).
* The following is reported from Harith bin Awar: Once, Hz. Ali said:
"I heard the Messenger of Allah say:
'Behold! A dissension will come.' Thereupon, I asked,
'O Messenger of Allah! What is the way out of it?' He said,
'It is to obey the Book of Allah.'(Then Hz. Prophet explained the

characteristics of the Quran as follows:
'It contains all information about what has happened to those communities
before you, news of dissensions and tumults that will happen after you and
signs of Doomsday. It is the distinguisher between the truth and the
falsehood. If anyone seeks guidance elsewhere Allah will lead him astray. It
is the strong rope of Allah. It is the reminder with wisdom, and it is the
straightest path. It protects souls who obey it from being ruined and
misguidance and tongues that recite it from ambiguity.
Scholars of the Qur’an always crave more from it. Reading it again and again
never bores its reader; neither does the reader lose any taste by reading it
over and over again. Its magnificent wonders that astonish the mankind
never end, "They said `We have really heard a wonderful Recital." (al-Jinn
1). He who utters it, speaks the truth. He who acts according to it, will be
rewarded. He who pronounces judgment according to it, will be just. He
who invites people to it, will guide them to a straight path.'" (Tirmidhi,
Thawabu"l-Qur'an 14, 2908)
* "The Quran is a clear light, wise dhikr and the true way."
* "The Quran is a rope of Allah extended onto the earth from the sky."
* "The superiority of the Quran to other words is like the superiority of ar-
Rahman to His creatures."

* "If a person reads a verse from the Book of Allah, it will be a luminous light
for him on the Day of Judgment."
* "Make your houses luminous by performing prayers and reading the

Quran."
The Quran was revealed into the heart of the Prophet (pbuh) in terms of not
only its meaning but also its words. That is why, the Quran is called wahy al-
matluww (the recited revelation). Therefore, the Quran is the whole of not
only meaning but also words. The Quran was not sent down to the Prophet
(pbuh) as a whole; it was sent down verse by verse and chapter by chapter.
#5
Tolerance with the People

Tolerance (samah) is an important trait of a Muslim’s good character.
Muslims should be kind and gentle, patient with people, forgiving of bad
character, and lenient whenever possible.
Ibn Manthur defines tolerance in his classical Arabic dictionary, saying:
‫ُوا‬ َ‫تسَا‬
‫مح‬ ََ‫ة و‬ ُ‫ل‬
َ‫ه‬َ‫ُسَا‬ ْ ‫ة‬
‫الم‬ َُ‫مح‬َ‫ُسَا‬ ْ َ
‫الم‬ ‫و‬
‫َاح‬
ُ ‫ِ السَّم‬ ‫هور‬ُْ‫َش‬ ْ ِ‫ِيث‬
‫الم‬ ‫َد‬ ْ ‫ِي‬
‫الح‬ ‫َف‬
‫لو ا و‬ُ‫ه‬َ‫تسَا‬َ
ُ‫ِح‬‫ْب‬ ُ ‫ء‬
‫تر‬ ِ‫َا‬‫اْلَشْي‬
ْ ‫ِي‬ ‫ة ف‬ُ‫ل‬َ‫ه‬َ‫ُسَا‬ ْ ِ
‫الم‬ ‫َي‬
‫ٌ أ‬‫باح‬ ََ
‫ر‬
َ
‫هل‬ ‫ًا ف‬
ََّ‫َس‬ ‫َ شَي‬
‫ْئ‬ ‫َل‬‫َع‬
‫َ ف‬ ‫تسَم‬
‫َّح‬ ََ
‫َ و‬‫َح‬‫َسَم‬
‫ها و‬ ََ
‫َاحِب‬‫ص‬
ِ
‫ِيه‬ ‫ف‬
Tolerance is leniency and to be tolerant is to be easy going. There is the
famous saying that tolerance is profitable, meaning easiness in matters will
profit its people. Being tolerant means to do something with leniency.
Source: Lisan Al-Arab 7/250
The Prophet commanded the Muslims to avoid causing unnecessary

difficulty and hardship in people’s lives and to inspire people with graceful
speech.
Abu Burda reported: The Messenger of Allah, peace and blessings be upon
him, said:

‫َا‬
‫ِر‬‫َف‬
ِّ ُ ‫ََال‬
‫تن‬ ‫َا و‬‫ِّر‬
ِ
‫بش‬ ََ
‫َا و‬ ‫َس‬
‫ِّر‬
ِ ُ ‫ََال‬
‫تع‬ ‫َا و‬
‫ِّر‬
ِ‫يس‬َ
‫َا‬‫ِف‬‫َل‬ َ ‫ََال‬
‫تخْت‬ ‫َا و‬‫َع‬‫َاو‬ ََ
‫تط‬ ‫و‬
Make things easy and do not make things difficult. Give glad tidings and do
not repel people. Cooperate with each other and do not become divided.
Source: Sahih Bukhari 2873, Grade: Muttafaqun Alayhi
This command is closely related to the need of a Muslim to control his or her
anger. Unrestrained anger leads to numerous sins and bad deeds, so
Muslims must temper their anger with patience, tolerance, and the ability to
hold back harmful words.
Ibn Abbas reported: The Messenger of Allah, peace and blessings be upon
him, said:
َ
‫ِب‬ ‫َا غ‬
‫َض‬ ‫ِذ‬‫َإ‬
‫ُوا و‬ ِ‫َس‬
‫ِّر‬ ‫تع‬ُ ‫ََال‬
‫ُوا و‬ ‫ِّر‬
ِ
‫يس‬ ََ
‫ُوا و‬
‫ِم‬َِّ
‫ل‬ ‫ع‬
ْ‫ُت‬
‫َسْك‬‫لي‬َْ
‫ْ ف‬ ‫ُم‬ َُ
‫دك‬ َ
‫أح‬
Teach others, make things easy, and do not make things difficult. When
one of you is angry, he should remain silent.
Source: Musnad Ahmad 2137, Grade: Sahih
In fact, such tolerance and patience is a characteristic of true faith in Allah,

good manners, and upright character.
Ubaida ibn As-Samit reported: A man came to the Messenger of Allah, peace
and blessings be upon him, and he said, “O Prophet of Allah, which deed is
best?” The Prophet said:
‫ِي‬ ٌ‫ها‬
‫د ف‬ َِ‫َج‬
‫ِ و‬
‫ِه‬‫ٌ ب‬
‫ِيق‬‫ْد‬
‫تص‬ََ َّ ‫ن ب‬
‫ِاٌّللِ و‬ ُ‫َا‬ ْ
‫ِيم‬
‫اْل‬
ِ
‫ِه‬ ‫سَب‬
‫ِيل‬
Faith and belief in Allah and striving in his cause.
The man said, “O Messenger of Allah, I want something easier than that.”
The Prophet said:

ُ
‫ْر‬ ‫َالص‬
‫َّب‬ َُ
‫ة و‬ ‫َاح‬
‫السَّم‬
Behave with tolerance and patience.
Source: Musnad Ahmad 22210, Grade: Sahih
Jabir ibn Abdullah reported: It was said, “O Messenger of Allah, which deed
is best?” The Messenger of Allah, peace and blessings be upon him, said:
َُ
‫ة‬ ‫َاح‬
‫َالسَّم‬
‫ُ و‬
‫ْر‬‫َّب‬
‫الص‬
Patience and tolerance.
It was said, “Who among the believers has the best faith?” The Prophet said:
‫ًا‬
‫لق‬ُُ
‫ْ خ‬
‫هم‬ُُ ‫َح‬
‫ْسَن‬ ‫أ‬
Those with the best character.
Source: Musannaf ibn Abi Shayba 29806, Grade: Hasan li ghayri
In particular, the Prophet told us about the virtues of tolerance in business

transactions and ordinary interactions with people. Business can often be a
stressful activity, especially when dealing with rude and immoral people, but
the Prophet told us that those who are tolerant will go to Paradise.
Jabir ibn Abdullah reported: The Messenger of Allah, peace and blessings be
upon him, said:
‫َر‬
‫َى‬ ‫َا اشْت‬
‫ِذ‬‫َإ‬
‫َ و‬
‫باع‬َ ‫َا‬ ‫ِذ‬ ‫ْح‬
‫ًا إ‬ ‫ًُل سَم‬
‫َج‬ َّ َ
‫اٌّللُ ر‬ ‫َحِم‬
‫ر‬
‫َض‬
‫َى‬ ‫َا اق‬
‫ْت‬ ‫َإ‬
‫ِذ‬ ‫و‬
May Allah have mercy on a man who is tolerant when selling, buying, and
seeking repayment.
Source: Sahih Bukhari 1970, Grade: Sahih
The scholars of prophetic narrations understood tolerance to be a very

important concept in Islam and specifically in business.

Ibn Majah includes in his Sunan a chapter entitled, “On tolerance in trade,”
in which he records the following narration:
Uthman ibn Affan reported: The Messenger of Allah, peace and blessings be
upon him, said:
ًِ
‫يا‬ ‫مشْت‬
‫َر‬ ُ ‫هًل‬ َ‫َا‬
َْ‫ن س‬ ‫ًُل ك‬ ‫َّ ر‬
‫َج‬ ‫َل‬ ‫َّ و‬
‫َج‬ ‫َز‬ َّ َ
‫اٌّللُ ع‬ ‫َل‬ َْ
‫دخ‬ ‫أ‬
ََّ
‫ة‬ ‫َن‬ ْ ‫ًا‬
‫الج‬ ‫َض‬
‫ِي‬ ‫ْت‬
‫مق‬َُ
‫ًا و‬ ‫َاض‬
‫ِي‬ ‫َق‬‫ًا و‬‫ِع‬‫بائ‬ ََ
‫و‬
Allah the Exalted will admit a man into Paradise who was easy in his buying
and selling, in his paying debts and seeking repayments.
Source: Sunan An-Nasa’I 4696, Grade: Sahih
Similarly, Ad-Darimi includes in his Sunan a chapter entitled, “On tolerance,”

in which he records the following narration:
Hudhaifa reported: The Messenger of Allah, peace and blessings be upon

him, said:
‫ُم‬
ْ ‫لك‬ َْ
‫َب‬‫ن ق‬ َ‫َا‬
‫ْ ك‬ ‫َّن‬
‫ِم‬ ‫ٍ م‬ ‫َج‬
‫ُل‬ ‫َ ر‬ ‫ُوح‬‫ة ر‬ َُ
‫ِك‬ ‫ََلئ‬ ْ ْ
‫الم‬ ‫َّت‬
‫لق‬َ‫ت‬َ
‫ل َال‬َ‫َا‬ ‫ًا ق‬‫ْئ‬‫ِ شَي‬ ْ ْ
‫الخَي‬
‫ْر‬ ‫ِن‬‫َ م‬
‫ِلت‬ْ‫َم‬ ‫َع‬
‫الوا أ‬ ُ َ‫َق‬‫ف‬
‫ُ الن‬
َ‫َّاس‬ ‫ِن‬‫داي‬ َُ‫ُ أ‬ ‫ُن‬
‫ْت‬ ‫ل ك‬ َ‫َا‬‫ْ ق‬ ‫َّر‬
‫ذك‬ َ‫ت‬َ ‫الوا‬ ُ َ‫ق‬
َ
‫ِر‬‫ْس‬ ‫ُع‬ ْ ‫ُوا‬
‫الم‬ ‫ْظ‬
‫ِر‬ ُ ‫ن‬
‫ين‬ َ
ْ‫ِي أ‬ ‫َان‬ ‫ْي‬ ‫ُ ف‬
‫ِت‬ ُ‫َآ‬
‫مر‬ ‫ف‬
َّ
‫َز‬ َّ ‫ل‬
‫اٌّللُ ع‬ َ‫َا‬‫ل ق‬ َ‫َا‬‫ِ ق‬‫ِر‬‫ُوس‬ ْ ْ
‫الم‬ ‫ُوا ع‬
‫َن‬ ‫َّز‬
‫َو‬ ‫َج‬
‫يت‬ََ‫و‬
ُْ
‫ه‬ ‫َن‬‫ُوا ع‬ ‫َّز‬
‫َو‬ ‫تج‬َ َّ
‫َل‬ ‫َج‬
‫و‬
The angels received the soul of a man who lived before you. They said:
Have you done anything good? The man said no. They said: Try to
remember. The man said: I used to give loans and I would order my
servants to be lenient with those in difficulty and to give relief even to
those who could repay. Allah the Exalted said: Thus, you will be relieved.
Source: Sahih Bukhari 1971, Grade: Muttafaqun Alayhi

Therefore, Muslims should always treat others with respect, kindness, and
patience. Islam was revealed to make life easier and to encourage good
relationships between people.
In modern usage, the word “tolerance” has come to signify mutual respect
and peaceful coexistence between conflicting religions and ideologies. No
doubt, Islam supports tolerance on a societal level. Muslims ought to
peacefully coexist with any group that desires peaceful coexistence.
Allah said:
ْ‫ُم‬‫ِلوك‬ُ‫َات‬ ‫يق‬ُ ْ ‫َ َلم‬ ‫ِين‬ َّ ِ‫َن‬

‫الذ‬ َّ ُ
‫اٌّللُ ع‬ ‫ُم‬‫هاك‬ َْ‫ين‬ َّ
َ ‫ال‬
‫َن‬‫ْ أ‬ ‫ُم‬‫ِك‬
‫يار‬ َِ‫ِن د‬ ِّ ‫ُم‬
‫م‬ ‫ُوك‬ ‫ِج‬‫يخْر‬
ُ ْ‫ََلم‬ ‫ِينِ و‬ ِّ‫ِي ال‬
‫د‬ ‫ف‬
ُّ
‫يحِب‬ُ َ‫اٌّلل‬
َّ ‫ن‬ َِّ
‫ْ إ‬ ‫ْه‬
‫ِم‬ ‫َِلي‬‫ُوا إ‬ ‫ْس‬
‫ِط‬ ‫تق‬ َُ‫ْ و‬ ‫هم‬ُ‫ُّو‬‫َر‬
‫تب‬َ
َ‫ِين‬ َّ ِ‫َن‬
‫اٌّللُ ع‬ ‫ُم‬‫هاك‬ َْ‫ين‬َ ‫َا‬‫نم‬َِّ ‫َ إ‬ ‫ِين‬ ‫ِط‬‫ْس‬‫ُق‬ ْ
‫الم‬
‫ِن‬ِّ ‫ُم‬
‫م‬ ‫ُوك‬ ‫َج‬‫ْر‬ ‫َخ‬‫َأ‬
‫ِينِ و‬ ِّ‫ِي ال‬
‫د‬ ‫ْ ف‬ ‫ُم‬‫لوك‬ ُ‫ت‬َ‫َا‬‫ق‬
‫َن‬‫ْ أ‬‫ُم‬ ‫َاجِك‬ ‫ْر‬‫ِخ‬ ‫ٰ إ‬‫لى‬ََ
‫ُوا ع‬ ‫هر‬َ‫َا‬ ‫َظ‬ ‫ْ و‬ ‫ُم‬‫ِك‬‫يار‬ َِ
‫د‬
ُ‫هم‬ُ َ‫ِك‬ َ ُ
ٰ
‫ولئ‬ ‫َأ‬ ‫ْ ف‬‫هم‬ُ‫ََّل‬
‫َو‬‫يت‬َ ‫من‬ََ ‫ْ و‬ ‫هم‬ ‫ََّلو‬
ُْ ‫تو‬َ
َ‫ُو‬
‫ن‬ ‫لم‬ِ‫َّا‬‫الظ‬
Allah does not forbid you from those who do not fight you because of
religion and do not expel you from your homes – He does not forbid you
from being benevolent toward them and acting justly toward them. Verily,
Allah loves those who act justly. Allah only forbids you from those who
fight you because of religion and expel you from your homes and aid in
your expulsion – He forbids that you make allies of them. Whoever makes
allies of them, then it is those who are the wrongdoers.
Surah Al-Mumtahina 60:8-9
At-Tabari comments on this verse, saying:
‫ُم‬
ْ ‫لوك‬ُِ
‫َات‬‫يق‬ ‫َ َلم‬
ُ َّ ‫ِين‬ َّ ِ‫َن‬
‫اٌّللُ ع‬ ‫ُم‬ َْ
‫هاك‬ َ ‫َال‬
‫ين‬
َ‫الم‬
‫ِلل‬
ِ ْ ِ‫َاف‬ ‫َص‬
‫ْن‬ ‫ِ أ‬
‫ِيع‬ ‫ْ ج‬
‫َم‬ ‫ِن‬‫ِينِ م‬ ِّ‫ِي ال‬
‫د‬ ‫ف‬

‫ُوا‬
‫ِط‬‫ْس‬
‫تق‬َُ
‫ْ و‬
‫هم‬ ُ‫تص‬
ُ‫ِلو‬ ََ
‫ْ و‬‫هم‬ ‫َر‬
ُ‫ُّو‬ ‫تب‬ َْ
َ ‫ن‬ َ‫د‬
‫يانِ أ‬ َْ‫اْل‬
ْ َ ‫و‬
ْ
‫ِم‬ ‫َِلي‬
‫ْه‬ ‫إ‬
Allah does not forbid you from those who do not fight you because of
religion – including all the sects, creeds, and religions – that you behave
righteously with them, maintain good relations with them, and act fairly
with them.
Source: Tafseer At-Tabari 60:8
As we can see, tolerance with humankind is a great virtue in Islam and the
general rule, but every rule has a limit and exception. We cannot and should
not tolerate verbal and physical abuse against others. Tolerance when the
rights of others are being violated is not true tolerance, rather it is moral
weakness.
Nevertheless, the vast majority of our interactions with people should be

replete with acts of tolerance, patience, kindness, and leniency in
accordance with the overall good character and beautiful manners of Islam.

#6
Ayatul-Qursi Recitation

Verse 255 of Surah al-Baqarah (chapter: The cow) in holy Qur’an is called
Ayatul Kursi:
"Allah! is besides whom there is no God, the Everliving, the self-subsisting by
whom all subsist; slumber does not overtake Him nor sleep; whatever is in the
heavens and whatever is in the earth is His; who is he that can intercede with
Him but by his permission?
He knows what is before them and what is behind them, and they can not
comprehend anything out of His knowledge except what He pleases, His
knowledge extends over the heavens and the earth, and the preservation of
them both tires Him not, and He is the Most High, the Great."
The benefits Ayatul Kursi are:

1. Holy prophet (PBUH) said: whoever recites the first 4 ayats of Surah al-
Baqarah (chapter: The cow), then Ayatul Kursi and then the last 3 ayats of
Surah al-Baqarah, will not be inflicted with any kind of difficulty in his wealth
or himself, Satan will not come near him and he will not forget the Qur’an.
2. Holy Prophet (PBUH) said: Qur’an is a great word, and Surah al-Baqarah is
the leader of the Qur’an and Ayatul Kursi is the leader of Surah al-Baqarah.
In Ayatul Kursi there are 50 words and for each word there are 50 blessings
and good in it.
3. One who recites Ayatul Kursi every morning will be in the protection,
safety of Allah until the night.
4. If one ties this to ones wealth or children, they will be safe from Satan.
5. Our Holy Prophet (PBUH) has said: These things increase ones memory:
sweets, meat of an animal which is slaughtered in Islamic manner near the
neck, Lentils, cold bread and recitation of Ayatul Kursi.
6. For those of our dear ones who have passed away, recitation of Ayatul
Kursi and giving it as Hadiyeh to them, gives them light (noor) in the grave.
7. Frequent recitation makes ones own death easy.
8. When leaving home, if one recites it once, the Almighty has one group of
Angels to come and protect you. If recited twice, 2 groups of Angels are
assigned to do this. If recited 3 times Allah tells the Angels not to worry as
the Almighty himself takes care of him.

9. The Holy Prophet has said: If one recites Ayatul Kursi before going to
sleep, Allah will send an Angel to come and look after you and protect.
10. When one is alone in the house, recitation of Ayatul Kursi and asking
Allah for help will make you remain calm and you will not fear.
11. The Holy Prophet has said: When leaving home, if one recites Ayatul
Kursi, then Allah will send 70,000 Angels to do Istighfaar for him until he
returns home, and upon his return Poverty will be removed from him.
12. One who recites it after every prayer, their salat will be accepted, and
they will remain in the safety of the Almighty and He will protect them.
13. Allah told Prophet Musa (a.s): If one recites it after every salat, the
Almighty will make his heart a thankful one (Shakireen) will give him a
reward of the prophets, and his deeds will be like those of the truthful
(Siddiqeen).

#7
Patience

A person who loves Almighty Allah finds it much easier to be patient and to
persevere. This is because he sees everything as coming from Allah, and if it
comes from Allah, there must be a reason for it. A person who loves wants
the Beloved to see him in the best of states, and so he proves the best of
patience. Patience is a virtue, which enables the individual to proceed
towards worthy goals.
So many times in our lives something happens to us and we feel that this is
the worst thing that can happen to us. But then after the trial, when relief
and ease come, we realize that the difficult times had happened for good to
come. So, it is important that believers have to be patient and know that
Allah (SWT) is sufficient for us and is the best arranger of all our affairs. He
will guide us to that which is good for us in this life and Hereafter too.
If we don’t get the reward of Patience in this world then it will surely be
saved by Almighty Allah for the Hereafter that will never end. Our beloved
Prophet Muhammad (SAW) said: “Whoever persists in being patient, Allah
will make him patient. Nobody can be given a blessing better and greater
than patience.” (Al-Bukhari)

#8
Being Good to Parents

In today’s rapid-paced life, we often tend to get so busy that we forget our
parents’ rights. Family values have significantly dropped in our lives, and our
friends often become more important to us than our own relatives.
What better can emphasize the good treatment of our parents than the
following verse from the Qur’an (interpretation of the meaning) {And your
Lord has commanded that you shall not serve (any) but Him, and goodness
to your parents. If either or both of them reach old age with you, say not to
them (so much as) "Ugh" nor rebuke them, and speak to them in honorable
terms} [Qur'an Al-Israa 17:23]. There are two noteworthy conclusions that
may be noticed from this verse. First, Allah the Exalted has called for good
treatment of parents immediately after ordering us to worship Him. This
proves the importance of being kind to our parents and the elevated status
in which Allah (SWT) has placed parents in our lives. Second, He has ordered
us not to utter even the least of inappropriate comments to them; thus it is
very surprising that some people yell at their parents or even tell them to
shut up.
Furthermore, when Allah's Messenger (may peace be upon him) was asked
which deed was the best, he replied: “The prayer at its appointed hour”. He
was asked: “Then what?”, to which he replied: “Kindness to the parents”.
Again he was asked: “Then what?”. He replied: “Earnest struggle (Jihad) in
the cause of Allah [Muslim].”
Whether or not you live with your parents, or if both of them are still alive,
here are some tips to a good relationship with them:
If you live with your parents
Bring something home every now and then. For example, buy them a gift or
a cake whenever you receive your paycheck.
Make sure to spend time with them every day, whether it be for reciting
Qur’an or reading hadiths together, conducting household chores, or just
plain friendly talk.
Take them out. My mother is extremely happy when I go out for a walk with
her.

Obeying whatever they ask you to do, as long as it complies with Islam.
If you don’t live with your parents
Visit them regularly -- say once a week or every two weeks.
If you are unable to visit them often because you live far away for example,
then do the next best thing and call them frequently. Also, you may send
them letters, and don’t forget greeting cards on Islamic occasions
(Ramadan, Eid, etc.)
If one or both of your parents have passed away
In the authentic hadith, a man came to the Prophet (may peace be upon
him) and asked him whether he can do any good for his parents after they
passed away. The Prophet (may peace be upon him) told him to do the
following:
· Supplication and istighfar for them,
· Executing their will,
· Connecting with relatives that are likely to be cut with the parents’
death, and
· Honoring their friends
In another hadith, the Prophet (may peace be upon him) also taught us that
among the good deeds that benefit one who has passed away is a ‘righteous
son that supplicates for him/her.’
Difficulties with parents
Reverts to Islam often tend to face difficulties with their non-Muslim

parents. Likewise, Muslims who take up new acts of worship (such as
growing a beard or wearing niqab) might get into unpleasant situations with
them. Although one should not abandon such acts of worship in order to
obey one’s parents, one should still retain a good relationship with both

parents and treat them kindly. Allah the Exalted has ordered us to obey our
parents even if they are non-Muslims – but, once again, as long as what they
ask complies with Islam. Conditions such as this require a good deal of
patience and can be considered opportunities to show your parents that
your newly-found beliefs have actually made you better and closer to them.
Finally, I would like to close with the supplication of prophet Ibrahim (may
peace be upon him) as in the Qur’an (interpretation of the meaning) {My
Lord! Make me keep up prayer and from my offspring (too), O our Lord, and
accept my prayer: O our Lord! grant me protection and my parents and the
believers on the day when the reckoning shall come to pass} [Ibrahim 14:40-
41]

#9
Integrity

I believe most resolutions fade away because they are not rooted deeply in a
life purpose. The greatest goals we can set are those that focus on
developing our character and integrity because,meaningful goals spring
from this foundation. Here is a list focused on character and integrity for you
to consider as you set, review, or rewrite your resolutions.
I resolve to do the following…
1. Forgive everyone.
2. Give more than I take.
3. Write a weekly thank-you note.
4. Respond with a soft answer.
5. Encourage others.
6. Conduct business with honesty and integrity.
7. Keep my word.
8. Examine my demands on others.
9. Be thankful.
10. Laugh.
11. Defend the defenseless.
12. Honor my body. It is the only one I have.
13. Treasure the simplicity of everyday moments.
14. Be inclusive.
15. Listen more fully.
16. Be content.
17. Sing and dance daily.
18. Practice daily random acts of kindness.
19. Pray without ceasing.
20.Spend more time improving my character than I do improving my
appearance.
21. Celebrate and communicate my love for others.
Although a resolve to achieve a healthy weight or manage personal

resources is important, the foundation of a healthy life entails developing
character and integrity.

#10
Help an Orphan

The believers are protectors of one and other. So when we find those in
need, such as the orphans and the widows, we should strive to help them.
Below is are some reminders of the rewards for doing so.
"And they feed, for the love of Allah, the poor, the orphan, and the
captive..." [Soorah al-Insaan, 8]
When a little girl cries halfway around the world, are her tears any less real?
Would you like to be like a Mujaahid or like those who spend their days
fasting and their nights praying?
"One who cares for widows and the poor is like those who fight in the way of
Allah or those who spend their days fasting and their nights praying."
[Agreed upon, also in Adab al-Mufrad of Imaam Al-Bukhari in chapter "The
Virtue of Those Who Care for Orphans"]
The excellence of someone who provides for an orphan
Abu Hurayra (may Allah be pleased with him) reported that the Prophet,
may Allah bless him and grant him peace, said, "The person who strives on
behalf of the widows and poor is like those who strive in the way of Allah and
like those who fast in the day and pray at night."
The excellence of someone who provides for his orphan
'A'isha said, "A woman came to me who had two of her daughters with her.
She asked me for something, but I could not find anything except for a single
date which I gave her. She divided it between her daughters and then got up
and left. The Prophet, may Allah bless him and grant him peace, came in and I
told him what had happened. He said, 'Whoever looks after these girls in any
way and is good to them will have them as a veil from the Fire.'"
The excellence of someone who provides for an orphan in the company of

his parents
Umm Sa'id bint Murra al-Fihri related from her father that the Prophet, may
Allah bless him and grant him peace, said, "I and the guardian of an orphan
will be in the Garden like these two." (His two fingers)
Would you like your heart to soften and Allah subhaanahuwataàalaa to

answer your prayers?

A man once came to the Messenger of Allah, sallallaahuàlaihiwasallam, and
complained that he feels hardness in his heart. The Messenger of Allah said,
what translated means, "Would you like that your heart becomes soft and
that you acquire what you need? Be merciful with the orphan, pat his head
and feed him from what you eat. This will soften your heart, and enable you
to get what you need." [At-Tabaraanee & As-Silsilah as-Saheehah]
Would you like Allah Subhanahuwataàlaa to remove one of your griefs on

the Day of Judgment?
"Whoever removes a worldly grief from a believer, Allah will remove from
him one of the griefs of the Day of Judgment" [Saheeh Muslim]
Sahl ibn Sa'd (may Allah be pleased with him) reported that the Prophet,
may Allah bless him and grant him peace, said, "I and the guardian of the
orphan will be in the Garden like that," indicating his forefinger and middle
finger.
The best house is a house in which orphans are well treated
Abu Hurayra (may Allah be pleased with him) reported that the Messenger
of Allah, may Allah bless him and grant him peace, said, "The best house
among the Muslims is the house in which orphans are well treated. The
worst house among the Muslims is the house in which orphans are ill
treated. I and the guardian of the orphan will be in the Garden like that,"
indicating his two fingers.
Would you like forgiveness and bounty from Allah subhanahuwataàla?
“Satan threatens you with poverty and orders you to immorality, while
Allah promises you forgiveness from Him and bounty. And Allah is all-
Encompassing and Knowing.” [Soorah al-Baqarah, 268]
Would you like angels to make Du'aa for you?
"No day dawns upon [Allah's] servants without two angels descending [to
Earth]. One of them says, 'O Allah, give recompense (khalaf) to those who
give [charity]!'; the other says, 'O Allah give loss (talaf) to those who
withhold [charity]!'" [Agreed upon]

Would you like to be in the eternal Jannah with our beloved Prophet and the
best of creation, sallallaahuàlaihiwasallam?
"I and the caretaker of the orphan will enter Paradise together like this,
raising (by way of illustration) his forefinger and middle finger jointly,
leaving no space in between." [Saheeh al-Bukhaari]
In Islam, re-marriage of widows has been greatly emphasized. At the same

time, it has also been often stated that people, who bring up orphans, are
very dear to Allah (swt). This should give a very good idea, as to what is the
reward for someone who gets married to a widow and supports her children
from her deceased husband.
“A giver of maintenance to the widows and the poor is like a giver in the
way of Allah (swt), an utterer of prayers all night and fasting during the
day.” (Bukhari)

E Book For Mah e Ramzan by Almustafa University

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

E Book For Mah e Ramzan by Almustafa University

Uploaded by

Copyright:

Available Formats

10 Major Ways Of

10 Major Ways Of Getting To Jannah 3 www.mou.ir

Faith and Good Deeds

10 Major Ways Of Getting To Jannah 4 www.mou.ir

Now, we ask whether a non-Muslim is rewarded if he or she performs such

In other words, is it equal with respect to a non-Muslim to be trustworthy or

Two Ways of Thinking

10 Major Ways Of Getting To Jannah 5 www.mou.ir

Non-Muslims, who are about three-fourths of the world’s population, shall

10 Major Ways Of Getting To Jannah 6 www.mou.ir

Here we present the proofs of both disputing groups (the so-called

The So-Called Intellectuals

10 Major Ways Of Getting To Jannah 7 www.mou.ir

The second premise: The goodness or badness of actions is not based on

The goodness of “honesty” or badness of “lying” is not because God has

10 Major Ways Of Getting To Jannah 8 www.mou.ir

10 Major Ways Of Getting To Jannah 9 www.mou.ir

10 Major Ways Of Getting To Jannah 10 www.mou.ir

e) Leaving aside the verses that condemn baseless suppositions of honour

Elsewhere, God says:

10 Major Ways Of Getting To Jannah 11 www.mou.ir

And in another place, He says:

The scholars of the discipline of the principles of jurisprudence (Uŝūlul Fiqh)

f) There is another verse which is frequently referred to in this discussion,

10 Major Ways Of Getting To Jannah 12 www.mou.ir

The Rigid Group

10 Major Ways Of Getting To Jannah 13 www.mou.ir

In Sūrat Ibrāhīm, God compares the actions of unbelievers to ashes which

10 Major Ways Of Getting To Jannah 14 www.mou.ir

In a verse of Sūratul Nūr, the actions of unbelievers have been likened to a

This is the parable of the good deeds of unbelievers, which appear

10 Major Ways Of Getting To Jannah 15 www.mou.ir

The above verses clarify the status of the deeds of unbelievers.

10 Major Ways Of Getting To Jannah 16 www.mou.ir

Some simpleminded Shī`as consider mere apparent affiliation with Amīrul

Our task is to see which of these positions is correct. Should we believe in

To begin, let us discuss the value of belief and faith.

10 Major Ways Of Getting To Jannah 17 www.mou.ir

‫يار نزديکتر از من به من است و اين عجبتر که من از وی‬

‫چه کنم با که توان گفت که دوست در کنار من و من‬

He is a Friend closer to me than myself, and amazing it is that I am far from

10 Major Ways Of Getting To Jannah 18 www.mou.ir

10 Major Ways Of Getting To Jannah 19 www.mou.ir

“Seeking knowledge is an obligation upon every Muslim.” (Al-Tirmidhi)

“The excellence of a scholar over another (ordinary) worshipper is like the

He (peace and blessings of Allah be upon him) also said:

“The excellence of a scholar over another (ordinary) worshipper is like the

10 Major Ways Of Getting To Jannah 20 www.mou.ir

What Should I Learn?

So the question arises, if it is an obligation to seek knowledge of the

1. The knowledge of the obligatory aspects of worship.

As we know, Allah has commanded Muslims to perform certain acts of

3) Knowing what is permissible and impermissible in daily life.

By the Mercy of Allah, He has encouraged us to enjoy a countless number of

10 Major Ways Of Getting To Jannah 21 www.mou.ir

Patience in the Path to Paradise

Learning knowledge is something which must be done, but it need not be

10 Major Ways Of Getting To Jannah 22 www.mou.ir

Keenly Seek Knowledge

The Prophet, may Allah praise him, said:

Zaid said in return, "Let me see your hand."

10 Major Ways Of Getting To Jannah 23 www.mou.ir

To conclude, seeking knowledge is an act of worship that requires you to