Charity‏ – Islam

The Prophet also said: “Give charity without delay, for it stands in the way of calamity.” – Al-Tirmidhi, Hadith 589

THE IMPORTANCE OF CHARITY

The Prophet Muhammad (peace be upon him) said: “The believer’s shade on the Day of Resurrection will be his charity.” – Al-Tirmidhi, Hadith 604

The Prophet also said: “Every act of goodness is charity.” – Sahih Muslim, Hadith 496

EVERY MUSLIM MUST GIVE IN CHARITY

The Prophet Muhammad (peace be upon him) said: “Every Muslim has to give in charity.” The people then asked: “(But what) if someone has nothing to give, what should he do?” The Prophet replied: “He should work with his hands and benefit himself and also give in charity (from what he earns).” The people further asked: “If he cannot find even that?” He replied: “He should help the needy who appeal for help.” Then the people asked: “If he cannot do (even) that?” The Prophet said finally: “Then he should perform good deeds and keep away from evil deeds, and that will be regarded as charitable deeds.” – Sahih Al-Bukhari, Volume 2, Hadith 524

SMILING IS CHARITY

The Prophet Muhammad (peace be upon him) said: “Charity is prescribed for each descendant of Adam every day the sun rises.” He was then asked: “From what do we give charity every day?” The Prophet answered: “The doors of goodness are many…enjoining good, forbidding evil, removing harm from the road, listening to the deaf, leading the blind, guiding one to the object of his need, hurrying with the strength of one’s legs to one in sorrow who is asking for help, and supporting the feeble with the strength of one’s arms–all of these are charity prescribed for you.” He also said: “Your smile for your brother is charity.” – Fiqh-us-Sunnah, Volume 3, Number 98

BEST FORM OF CHARITY

The Prophet Muhammad (peace be upon him) said: “Shall I guide you to the best (form of) charity? It is to provide for your daughter when she (returns) to you (because of divorce or other circumstances) and has no one but you to provide for her.” – Al-Tirmidhi, Hadith 1296

SPEND IN CHARITY

“Spend (in charity) out of the sustenance that We have bestowed on you before that time when death will come to someone, and he shall say: “O my Lord! If only you would grant me reprieve for a little while, then I would give in charity, and be among the righteous.” – The Holy Quran, 63:10

CHARITY SAVES

The Prophet Muhammad (peace be upon him) said: “Save yourself from hellfire by giving even half a date-fruit in charity.” – Sahih Al-Bukhari, Volume 2, Hadith 498

CHARITY IS A PURIFIER

A man once said to the Prophet Muhammad (peace be upon him): “I have plenty of property, a large family, a great deal of money, and I am a gracious host to my guests. Tell me how to conduct my life and how to spend (my money).” The Prophet replied: “Give (regular charity) out of your property, for truly it is a purifier, and be kind to your relatives and acknowledge the rights of the poor, neighbors and (those in need who seek your help).” – Fiqh-us-Sunnah, Volume 3, Number 3

CHARITY AND PAYING DEBTS ENCOURAGED

The Prophet Muhammad (peace be upon him) said: “If I had (a mountain of) gold, I would love that, before three days had passed, not a single (coin) thereof remained with me if I found somebody to accept it (as charity), excluding some amount that I would keep for the payment of my debts.” – Sahih Al-Bukhari, Volume 9, Hadith 334

GOD IS AWARE OF THE GOOD THAT YOU DO

“They ask you (O Muhammad) what they should spend in charity. Say: ‘Whatever you spend with a good heart, give it to parents, relatives, orphans, the helpless, and travellers in need. Whatever good you do, God is aware of it.'” – The Holy Quran, 2:215

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Women’s Liberation through Islam

Today people think that women are liberated in the West and that the Women liberation movement was not in the 20th century. Actually, the women liberation movement was not begun by women, but was revealed by God to a man in the seventh century by the name of Muhammad may the mercy and blessings of God be upon him, the last Prophet of God. The Quran and the Sunnah of the Prophet are the sources from which every Muslim woman derives her rights and duties.

Human Rights

Islam, fourteen centuries ago, made women equally accountable to God in glorifying and worshipping Him � setting no limits on her moral progress.  Also, Islam established a woman equality in her humanity with men.  In the Quran, in the first verse of the chapter entitled Women, God says:

“O mankind! Be careful of your duty toward your Lord who created you from a single soul  and from it its mate and from them both have spread abroad a multitude of men and women.  Be careful of your duty toward God in Whom you claim (your rights) of one another,  and towards the wombs (that bore you). Lo! God has been a Watcher over you. (Quran 4:1)”

Since men and women both came from the same essence, they are equal in their humanity.  Women cannot be by nature evil (as some religions teach) or then men would be evil also.  Similarly, neither gender can be superior because it would be a contradiction to equality.

Civil Rights

In Islam, a woman has the basic freedoms of choice and expression based on recognition of her individual personality.  First, a non-Muslim woman can not be forced to convert for marriage, or upon the conversion of parents.

The Quran states: “There is no compulsion in religion.  Right has been made distinct from error. (Quran 2:256)”

Women are encouraged in Islam to contribute their opinions and ideas.  There are many traditions of the Prophet which indicate that women would pose questions directly to him and offer their opinions concerning religion, economics and social matters.

A Muslim woman has full right to approve or deny a proposal of marriage,  and her name is to be kept after marriage.  A Muslim woman testimony is valid in legal disputes.  In fact, where women are more familiar, their evidence is conclusive.

Social Rights

The Prophet  said: “Seeking knowledge is a mandate for every Muslim (male and female). (At-Tirmidhi)”

This includes knowledge of the Quran and the Hadeeth as well as other types of knowledge.  Men and women both have the capacity for learning and understanding.  Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.

While bearing, raising and teaching of children, and providing support to her husband  and maintenance of a home are among the first, and very highly regarded, roles for a woman, if she has the skills to work outside the home for the good of the community, she may do,  so as long as her family obligations are met.

Islam recognizes and fosters the natural differences between men and women despite their equality.  Some types of work are more suitable for men and other types for women. This in no way diminishes either efforts or benefits. God will reward both sexes equally for the value of their work, through,  it may not necessarily be the same activity.

Concerning motherhood, the Prophet said: “Heaven lies under her feet. (An-Nasai)”

This implies that the success of a society can be traced to the mothers who raised it. The first and greatest influence on a person comes from the sense of security, affection, and training received from the mother.

Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.

Political Rights

A right given to Muslim women by God 1400 years ago is the right to voice her opinion on social issues. On any public matter, a woman may voice her opinion and participate in politics. Also, Islam does not forbid a woman from holding important positions in government which suit her role as a woman. Abdurrahman Ibn Awf consulted many women before he recommended Uthman Ibn Affan to be the Caliph.

Economic Rights

Islam is clear in its teachings that God created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor, so too in a family, each member has different responsibilities.  Generally, Islam upholds that women are entrusted with the nurturing role, and men, with the guardian role.  Therefore, women are given the right of financial support.

The Quran states: “Men are the maintainers of women because God has made some of them to excel others and because they spend of their wealth (for the support of women). (Quran 4:34)”

This guardianship and greater financial responsibility given to men requires that they provide women not only monetary support but also physical protection and kind respectful treatment.

Muslim women have the privilege to earn money, the right to own property, to enter into legal contracts and to manage all of her assets in any way she pleases.  She can run her own business and no one has any claim on her earnings, including her husband.

The Quran states: “And in no wise covet those things in which God hath bestowed His gifts more freely on some of you than on others; to men is allotted what they earn, and to women, what they earn; but ask God of His bounty for God hath full knowledge of all things. (Quran 4:32)”

The Quran states: “For men there is a share in what parents and relatives leave, and for women there is a share of what parents and relatives leave,  whether it be little or much – an ordained share. (Quran 4:7)”

The Quran states:

“And among His signs is that He created for you mates from among yourselves that you may live in tranquility with them, and He has put love and mercy between you; Verily, in that are signs for people who reflect.” (Quran 30:21)

Marriage is therefore not just a physical or emotional necessity but, in fact, a sign from God! It is a relationship of mutual rights and obligations based on divine guidance. God created men and women with complimentary natures and, in the Quran, He laid out a system of laws to support harmonious interaction between the sexes.

“…They are your garments and you are their garments….” (Quran 2:187)

Clothing provides physical protection and covers the beauty and faults of the body. Likewise, a spouse is viewed this way. Each protects the other and hides the faults and compliments the characteristics of the spouse. To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife’s rights is to receive mahr, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.

The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands. The Quran states:

“Let the man of means spend according to his means, and the man whose resources are restricted, let him spend according to what God has given him. God puts no burden on any person beyond what He has given him.” (Quran 65:7)

God tells us men are guardians over women and are afforded the leadership in the family. His responsibility for obeying God extends to guiding his family to obey God at all times.

A wife’s rights also extend beyond material needs. She has the right to kind treatment. The Prophet said:

“The most perfect believers are the best in conduct. And the best of you are those who are the best to their wives.”

God tells us He created mates and put love, mercy and tranquility between them.

Both men and women have a need for companionship and sexual needs, and marriage is designed to fulfill those needs. For one spouse to deny this satisfaction to the other, the temptation exists to seek it elsewhere.

Duties of a Wife

With rights come responsibilities. Therefore, wives have certain obligations to their husbands. The Quran states:

“…The good women in the absence of their husbands guard their rights as God has enjoined upon them to be guarded….”(Quran 4:34)

A wife is to keep her husband’s secrets and protect their marital privacy. Issues of intimacy or faults of his that would dishonor him, are not to be shared by the wife, just as he is expected to guard her honor.

A wife must also guard her husband’s property. She must safeguard his home and possessions, to the best of her ability, from theft or damage. She should manage the household affairs wisely so as to prevent loss or waste. She should not allow anyone to enter the house whom her husband dislikes nor incur any expenses of which her husband disapproves.

A Muslim woman must cooperate and coordinate with her husband. There cannot, however, be cooperation with a man who is disobedient to God. She should not fulfill his requests if he wants her to do something unlawful. A husband also should not take advantage of his wife, but be considerate of her needs and happiness.

Conclusion

The Quran states:
“And it befits not a believing man or a believing woman, when God and His Messenger have decided on an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to God and His Messenger, he verily goes astray in error manifest.” (Quran 33:36)

The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy today in the West. These are from God and are designed to keep balance in society; what may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.

An Introduction to Polygamy in Islam‏

Islam is criticized for allowing polygamy, for popular culture in the West views polygamy as relatively backward and impoverished. For many Christians, it is a license to promiscuity, and feminists consider it a violation of womens rights and demeaning to women. A crucial point that needs to be understood is that for Muslims, standards of morality are not
set by prevalent Western thought, but by divine revelation. A few simple facts should be borne in mind before any talk of polygamy in Islam.

Islam Did Not Initiate Polygamy

Islam did not introduce polygamy. Among all Eastern nations of antiquity, polygamy was a recognized institution. Among the Hindus, polygamy prevailed from the earliest times. There was, as among the ancient Babylonians, Assyrians, and Persians, no restriction as to the number of wives a man might have. Although Greece and Rome were not polygamous societies, concubinage was a norm[1].

Islam regulated polygamy by limiting the number of wives and bringing responsibility to its practice. In fact, according to David Murray, an anthropologist, historically polygamy is more common than monogamy.[2]

Polygamy Practiced by Gods Prophets
The great Hebrew patriarchs equally revered by Judaism, Christianity, and Islam – Abraham, Moses, Jacob, David, and Solomon, to name a few were polygamous. According to the Bible:

Abraham had three wives (Genesis 16:1, 16:3, 25:1)
Moses had two wives (Exodus 2:21, 18:1-6; Numbers 12:1)
Jacob had four wives (Genesis 29:23, 29:28, 30:4, 30:9)
David had at least 18 wives (1 Samuel 18:27, 25:39-44; 2 Samuel 3:3, 3:4-5, 5:13, 12:7-8, 12:24, 16:21-23)
Solomon had 700 wives (1 Kings 11:3). [3]

The example of Jesus, who otherwise overlooked polygamy, is irrelevant as he did not marry during his earthly ministry.

Marriage in Islam

Marriage is a legal arrangement in Islam, not a sacrament in the Christian sense, and is secured with a contract. Islamic marriage lays rights and corresponding responsibilities on each spouse. Children born in wedlock are given legitimacy and share in inheritance from their parents. The primary purpose of marriage in Islam is regulating sexuality within marriage as well as creating an atmosphere for the continuity and extension of the family. This is in sharp contrast to growing trends on marriage in the West. In recent decades, there are more alternatives to marriage than ever before. Cohabitation – living together outside of marriage – has greatly increased among young, never-married adults, as well as the divorced. More American women are having children outside of marriage, ignoring the traditionally sanctioned sequence of marriage followed by childbearing.

Polygamy in the Quran

The Muslim scripture, the Quran, is the only known world scripture to explicitly limit polygamy and place strict restrictions upon its practice:

“… marry women of your choice, two or three or four; but if you fear that
you shall not be able to deal justly with them, then only one. (Quran 4:3)

The Quran limited the maximum number of wives to four. In the early days of Islam, those who had more than four wives at the time of embracing Islam were required to divorce the extra wives. Islam further reformed the institution of polygamy by requiring equal treatment to all wives. The Muslim is not permitted to differentiate between his wives in regards to sustenance and expenditures, time, and other obligations of husbands. Islam does not allow a man to marry another woman if he will not be fair in his treatment.

Prophet Muhammad forbade discrimination between the wives or between their children. Also, marriage and polygamy in Islam is a matter of mutual consent. No one can force a woman to marry a married man. Islam simply permits polygamy; it neither forces nor requires it. Besides, a woman may stipulate that her husband must not marry any other woman as a second wife in her prenuptial contract. The point that is often misunderstood in the West is that women in other cultures – especially African and Islamic – do not necessarily look at polygamy as a sign of women is degradation.

Consequently, to equate polygamy with degrading women is an ethnocentric judgment of other societies. Even though we see the clear permissibility of polygamy in Islam, its actual practice is quite rare in

many Muslim societies. Some researchers estimate no more than 2% of the married males practice polygamy.[4]

Most Muslim men feel they cannot afford the expense of maintaining more than one family. Even those who are financially capable of looking after additional families are often reluctant due to the psychological burdens of handling more than one wife. One can safely say that the number of polygamous marriages in the Muslim world is much less than the number of extramarital affairs in the West[5].

In other words, contrary to prevalent notion, men in the Muslim world today are more strictly monogamous than men in the Western world.

Footnotes:

[1] “About the only important peoples of ancient times that showed little or no traces of it [(polygamy)] were the Greeks and the Romans. Nevertheless, concubinage, which may be regarded as a higher form of polygamy, or at least as nearer to pure monogamy, was for many centuries recognized by the customs and even by the legislation of these two nations. The Catholic Encyclopedia:
(http://www.newadvent.org/cathen/09693a.htm)

[2] Cheryl Wetzstein, Traditionalists Fear Same-Sex Unions Legitimize Polygamy, The Washington Times 13 Dec. 2000.

[3] For a detailed list of biblical figures who practiced polygamy, you may visit: (http://www.biblicalpolygamy.com/).

[4] Dr. Jumah al-Kholy, Taaddud al-Zawjaat wa Hikmatuhu fil Islam, (Multiple Marriages In Islam & Its Wisdom), Journal of the Islamic University of Medina, vol. 46, 222-231.

[5] The most recent definitive survey on sexual behavior shows that 20 percent of women and up to 35 percent of men have been at one time or another unfaithful to their spouses (Sex in Marriage, Little, Brown and Co., 1994, page 105).

Another survey shows that adultery is as common among Christians as non-Christians. Christianity Today magazine surveyed its subscribers and found that 23 percent admitted to having had extramarital intercourse. The Lutheran Church: Missouri Synod (http://old.dcs.lcms.org/family/Content%5Cdoc_articles%5C409.doc)

Hindus and Muslims – Inspiring News

Jodhpur Muslims help temple stampede victims (Oct 2, 2008, Hindustan Times)
From ferrying victims to hospitals, to spontaneously queuing up for blood donation, the Muslim community in the city was one with its Hindu friends after Tuesday’s stampede at the Chamunda Devi temple. At least 186 devotees died in the stampede tragedy at Mehrangarh Fort on the first day of the Navratra festival. The death toll went up to 186 as several families who had refrained from bringing the bodies to hospitals for post-mortem on Monday, reported the deaths at police stations. ” As per records, 186 deaths have been confirmed,” divisional commissioner Jodhpur, Kiran Soni Gupta said.
 
Muslim youth were seen attending to patients prior to the arrival of family members and queuing up for blood donation. Close to 3.5 lakh of Jodhpur’s 13 lakh population are Muslim. “We are all creations of Allah who doesn’t differentiate between Hindus and Muslims,” said 22-year-old college student Arif Mohammad, one of the first to reach the site with his classmates Raju Khan and Sadiq Khan.
 
“In solidarity with our Hindu brethren who have lost family members,we have decided not to celebrate Eid on Thursday,” said Sadiq in a choked voice. The majority of taxi drivers are Muslim and they did not charge for taking victims to hospitals. “It was our duty. Religion can’t divide us on such a tragic occasion,” said Mohammad Sadiq, a taxi driver.
 
Muslim tailor, Hindu clerk and police transform lives (Oct 1, 2008, Hindustan Times)
The struggling Muslim tailor and the Hindu school clerk met in the backdrop of the deadly communal riots in Mumbai 15 years ago, a quick friendship was struck that would transform the lives of thousands of others. As death swept through Mumbai’s poverty-choked underbelly of Dharavi, India’s largest slum, Waqar Khan, 24, ran into Ramchandra Korde, 54, both weary after witnessing violence between communities who live there elbow-to-elbow. Both struck a close friendship that expanded into a mohalla (neighbourhood) committee, Mumbai’s most prominent signpost of religious amity – in a sprawling city within a city that has not seen a single religious skirmish over the past 15 years. The experiment that was undertaken to ensure peace between Hindus and Muslims is now helping combat terrorism and its aftermath.
 
Moral of the story:
Cooperation of people with the police is the biggest weapon again terrorism, especially in a country where the neighbourhood beat constable, the frontline soldier against terror, has become all but a relic. The experiment in Mumbai – like community policing experiments in other parts of the country (see box) – shows how people can prevent terrorist attacks with close interaction with the police, and prevent a violent religious flare-up. “Every time there is any kind of tension, we’re on alert. Around 100 of us start moving around in the neighbourhood, quelling rumours and initiating a dialogue with youngsters in mixed groups,” said Khan.
 
The story began with one police officer in 1988 in the powerloom town of Bhiwandi outside Mumbai, as BJP leader L.K. Advani had started talking about his rath yatra. Tension spread. Suresh Khopde, then deputy commissioner of police, set up 70-odd mohalla committees. “The idea was to just break the prejudices and get the members of the two communities to interact… once in 15 days,” said Khopde. It worked. Four years later in 1992-93, even as Mumbai burned twice after the Babri Masjid demolition, Bhiwandi, despite a history of communal riots, was calm. Not a stone was thrown. Khopde’s experiment became the subject for social scientists. “The signal to field officers is to do better community policing and to engage with people . It’s the only way to keep a tab on a city of 14 million,” said AV Parasnis, Maharashtra’s secretary for law and order.
 
Khopde, now Additional Commissioner of Police (north region), is convinced that a similar initiative will help the city fight terror. Khopde has expanded mohalla committees in his area in western suburbs to enrol 30,000 Mumbaikars. “Our access to what is happening in a locality is so much better today,” said Jayant Hargude, inspector of communally sensitive Malvani, in Malad, who reports to Khopde. And half the battle would be won if attitudes changed, Khan said. “I think everyone in our community wants to know why and how youngsters are being seduced towards terror.”
 

Decisions direct to destinations!

The core message of Jiddu Krishnamurthy

The core of Krishnamurti’s teaching is contained in the statement he made in 1929 when he said, “Truth is a pathless land”. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophical knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection.

Man has built in himself images as a fence of security—religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man’s thinking, his relationships, and his daily life. These images are the causes of our problems for they divide man from man. His perception of life is shaped by the concepts already established in his mind. The content of his consciousness is his entire existence. The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all humanity. So he is not an individual.

Freedom is not a reaction; freedom is not choice. It is man’s pretence that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity.

Thought is time. Thought is born of experience and knowledge, which are inseparable from time and the past. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past. Thought is ever limited and so we live in constant conflict and struggle. There is no psychological evolution. When man becomes aware of the movement of his own thoughts, he will see the division between the thinker and thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past or of time. This timeless insight brings about a deep, radical mutation in the mind.

Total negation is the essence of the positive. When there is negation of all those things that thought has brought about psychologically, only then is there love, which is compassion and intelligence

Sayings of Holy Prophet (pbuh)

The Holy Prophet (S.A.W) Said:

1) Four things that make your body sick:-

a) Excessive talking
b) Excessive sleeping
c) Excessive eating and
d) Excessive meeting/outing with people

2) Four things that destroy the body:-

a) Worrying
b) Sorrow (Sadness/Grief)
c) Hunger
d) Sleeping late at night 

3) Four things that make the face looking dull and haggard:-

a) Lying
b) Being disrespectful/ impudent (knowingly)
c) Baseless  arguements
d) Excessive immorality (committing sins without fear)

4) Four things that make the face  glow and  shine:-

a) Piety
b) Loyalty
c) Generosity and kindness
d)Helpful to others without being asked

5) Four things make the Rizqi (Sustenance) stop:-

a) Sleeping till late in the morning (from Fajr to sunrise)
b) Not Performing Fardhu or Irregular in Prayers
c) Laziness/Idleness
d) Treachery/Dishonest y

6) Four things that bring/increase the Rizqi:-

a) Staying up in the night in prayers
b) Excessive Repentance
c) Regular Charity
d) Zikr (Remembrance of Allah)

Morality and Ethics in Islam

Morality and Ethics in Islam
Social Order in Islam

Islam is a comprehensive way of life and morality is one of the
cornerstones Islam. Morality is one of the fundamental sources of a
nation’s strength, just as immorality is one of the main causes of a
nation’s decline. Islam has established some universal fundamental
rights for humanity as a whole, which are to be observed in all
circumstances. To uphold these rights, Islam has provided not only
legal safeguards, but also a very effective moral system. Thus,
whatever leads to the welfare of the individual or the society is
morally good in Islam, and whatever is harmful is morally bad.

Given its importance in a healthy society, Islam supports morality
and matters that lead to it, and stands in the way of corruption and
matters that lead to it. The guiding principle for the behavior of a
Muslim is “Al `Amal Assalih” or Virtuous Deeds. This term covers all
deeds, not only acts of worship. The Guardian and Judge of all deeds
is Allah (SWT) Himself.

The most fundamental characteristics of a Muslim are piety and
humility. A Muslim must be humble with Allah and with other
people: “And turn not your face away from people (with pride), nor
walk in insolence through the earth. Verily, Allah likes not each
arrogant boaster. And be moderate (or show no insolence) in your
walking, and lower your voice. Verily, the harshest of all voices is
the voice (braying) of the ass.” Muslims must be in controls of their
passions and desires.

A Muslim should not be vain or attached to the ephemeral pleasures of
this world. While most people allow the material world to fill their
hearts, Muslims should keep Allah (SWT) in their hearts and the
material world in their hand. Instead of being attached to the car
and the job and the diploma and the bank account, all these things
become tools to make us better people.

“The Day whereon neither wealth nor sons will avail, but only he
(will prosper) that brings to Allah a sound heart” [Quran: 26:88-89]

Principles of Morality in Islam

Allah (SWT) sums up righteousness in verse 177 of Surat Al Baqarah:

“It is not righteousness that you turn your faces towards East or
West; but it is righteousness (the quality of ) the one who believes
in Allah and the Last Day and the Angels, and the Book, and the
Messengers; who spends of his wealth, in spite of love for it, to the
kinsfolk, to the orphans, to the needy, to the wayfarer, to those who
ask and for the freeing of slaves; and who is steadfast in prayers,
and gives Zakah (Alms); and those who fulfill their covenants which
they made; and who are patient and perseverant in poverty and ailment
and throughout all periods of fighting. Such are the people of truth,
the pious.”

This verse teaches us that righteousness and piety is based before
all else on a true and sincere faith. The key to virtue and good
conduct is a strong relation with Allah, who sees all, at all times
and everywhere. He knows the secrets of the hearts and the intentions
behind all actions. Therefore, a Muslim must be moral in all
circumstances; Allah is aware of each one when no one else is. If we
deceive everyone, we cannot deceive Him. We can flee from anyone, but
not from Him. The love and continuous awareness of Allah and the Day
of Judgment enables man to be moral in conduct and sincere in
intentions, with devotion and dedication: “Indeed, the most honorable
among you in the sight of Allah is the most pious.”

Then come deeds of charity to others, especially giving things we
love mention the Hadith of lan tanaalu-lbirra hatta…. Acts of
worship, prayers and Zakah (mandatory alms), are an integral part of
worship. A righteous person must be reliable and trustworthy.

Finally, their faith must be firm and should not wane when faced with
adversity. Morality must be strong to vanquish corruption: “And Allah
loves those who are firm and steadfast.” Patience is often hardest
and most beautiful when it’s against one’s own desires or anger: “And
march forth toward forgiveness from your Lord, and for Paradise as
wide as are the heavens and the earth, prepared for the pious. Those
who spend (in the way of Allah) in prosperity and in adversity, who
repress anger, and who pardon people; verily, Allah loves Al-Muhsinûn
(the doers of the best deeds). ” These three acts are among the
hardest things for most people, but they are also the key to
forgiveness and to paradise. Are they not the best, those who are
able to exercise charity when they are in need themselves, control
when they are angry and forgiveness when they are wronged?

This is the standard by which actions are judged as good or bad. By
making pleasing Allah the objective of every Muslim, Islam has set
the highest possible standard of morality.

Morality in Islam addresses every aspect of a Muslim’s life, from
greetings to international relations. It is universal in its scope
and in its applicability. Morality reigns in selfish desires, vanity
and bad habits. Muslims must not only be virtuous, but they must also
enjoin virtue. They must not only refrain from evil and vice, but
they must also forbid them. In other words, they must not only be
morally healthy, but they must also contribute to the moral health of
society as a whole.

“You are the best of the nations raised up for (the benefit of) men;
you enjoin what is right and forbid the wrong and believe in Allah;
and if the followers of the Book had believed it would have been
better for them; of them (some) are believers and most of them are
transgressors.” [Quran: 3:110]

The Prophet (PBUH) summarized the conduct of a Muslim when he
said: “My Sustainer has given me nine commands: to remain conscious
of God, whether in private or in public; to speak justly, whether
angry or pleased; to show moderation both when poor and when rich, to
reunite friendship with those who have broken 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.”