Identity in linguistic dictionaries is defined as the essence of something that distinguishes it from others, encompassing the characteristics and features that preserve the uniqueness of an entity. When we talk about Islamic identity, we refer to the truths and attributes that make the Muslim Ummah distinct, qualities that no other nation can share. Islamic identity is manifested in the unique Islamic framework for individuals, societies, and the Ummah as a whole. Below is an explanation of the impact of major Islamic acts of worship in preserving Islamic identity.

The Role of Prayer in Preserving Islamic Identity

Prayer begins with the Adhan (call to prayer), a method of announcing its time. When the Prophet ﷺ and his companions migrated from Mecca to Medina, they considered a way to determine the timing of congregational prayers, as some struggled to estimate the time correctly. Some would arrive at the mosque too early, sacrificing their personal affairs, while others would miss the virtue of praying with the Prophet ﷺ. This posed a challenge, leading the Prophet ﷺ and his companions to discuss solutions.

The companions suggested various options based on their time’s available methods: some proposed blowing a horn like the Jews, others suggested using a bell like the Christians, while others recommended lighting a fire or raising a flag. None of these suggestions resonated with the Prophet ﷺ.

That night, Allah showed Abdullah ibn Zaid a vision where a man taught him the words of the Adhan. Abdullah hurried to the Prophet ﷺ to share his vision, and the Prophet ﷺ said, “It is a true vision.” He then instructed Abdullah to teach the words of the Adhan to Bilal ibn Rabah, who had a more resonant voice. (Sunan Abi Dawood: 498)

Prayer preserves Islamic identity through the gathering of Muslims in mosques to perform it. Islam strongly encourages men to pray in congregation at the mosque regularly and advises men not to prevent women from attending the mosques. On Eid prayers, even young women, menstruating women, and un-married women are encouraged to join in addition to others. Demonstrating this ritual safeguards Islamic identity within society and strengthens its persistence and progress.

The Role of Zakat in Preserving Islamic Identity

The Prophet ﷺ emphasized that poverty is closely linked to disbelief. In the Musnad of Ahmad, Abu Bakrah reported from his father that the Prophet ﷺ said: “O Allah, I seek refuge in You from infidelity and poverty.”
The Prophet ﷺ paired the two because poverty can lead to disbelief. Islam prescribes zakat to aid the poor, preventing poverty from dragging them toward disbelief. Zakat, therefore, plays a role in preserving the identity of the community by ensuring that the needy are not preoccupied with their hunger or pursuit of basic needs, enabling them to stay steadfast on the path of Allah.

The Role of Fasting in Preserving Islamic Identity

Fasting emphasizes Islamic identity through differentiation from others. Fasting was prescribed for previous nations as well, but Islam brought a distinctive touch. A hadith in Sahih al-Bukhari states that Ibn Abbas narrated: The Prophet (ﷺ) came to Medina and saw the Jews fasting on the day of Ashura. He asked them about that. They replied, “This is a good day, the day on which Allah rescued Bani Israel from their enemy. So, Moses fasted this day.” The Prophet (ﷺ) said, “We have more claim over Moses than you.” So, the Prophet fasted on that day and ordered (the Muslims) to fast (on that day).

In Sunan Abi Dawood, Abdullah ibn Abbas reported: When the Prophet (ﷺ) on the day of 'Ashurah and commanded us to fast on it, they (i.e. Companions) said: Messenger of Allah, this is a day which is considered great by Jews and Christians ? The Messenger of Allah (ﷺ) said: When the next year comes, we shall fast on the 9th of Muharram. This differentiation from non-Muslims serves to distinguish Muslims and maintain their identity.

The Role of Hajj in Preserving Islamic Identity

Hajj reinforces and protects Islamic identity. The Prophet ﷺ took measures to eliminate pre-Islamic identities, particularly Arab pagan practices and customs, and firmly established Islamic identity. For instance, some Arabs would circulate the Kaaba naked, reasoning that they should not perform tawaf (circulating Kaaba) in clothes they sinned in. They would then resume wearing clothes after tawaf. The Quraysh later produced special unstitched garments for pilgrims, but those who could not afford them performed tawaf unclothed. This practice persisted until the conquest of Mecca, when the Prophet ﷺ prohibited it, stating: “No naked person should go round the House (the Ka'bah).” (Sahih al-Bukhari)

Another example of the Prophet ﷺ affirming Islamic identity was his abolishment of a privilege claimed by some Meccans. They called themselves “the Hums” and they would stand in the middle of Urana. Allah commanded all pilgrims to stand together at Arafat: “Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.” (Al-Baqarah: 199) Malik in Al-Muwatta narrates that Abdullah ibn Zubair reported the Prophet ﷺ saying: “Know that the whole of Arafa is a standing-place except for the middle of Urana.”

These examples of Islamic acts of worship emphasize the establishment of Islamic identity in individuals and society. The prevalence of worship in all aspects of life strengthens this identity, enabling it to permeate society, as Allah says, “[And say, ‘Ours is] the religion of Allah. And who is better than Allah in [ordaining] religion? And we are worshippers of Him.’” (Al-Baqarah: 138)

-------------------------------------------------------------

Read the Article in Arabic

The Noble Quran came to the believers as a guide, leading them out of the darkness of misguidance and deviation, illuminating their path amidst the shadows of ignorance. It leads them to the way of repentance and recovering from sins and misdeeds. To achieve this, there is an essential matter that Allah's Book urges us to do, which is to reflect upon the ayahs of Allah. By doing so, we can find solutions to all the material and spiritual problems we face as we walk towards Allah in this world.

In light of this, we wanted to pause and contemplate a single ayah from Allah's Book as a practical lesson in the exercise of reflecting on the Quran, unveiling the treasures and precious gems it contains. Our diligent effort to extract these gems will allow us to reap the rewards offered by Allah to His sincere servants who genuinely seek the Hereafter and its bliss, which Allah has prepared for His pious servants.

To make our lesson today both practical and scholarly, we have chosen to reflect upon an ayah that speaks of seeking forgiveness and declaring sincere repentance to Allah. This is to ensure we gain Allah's forgiveness in the Hereafter and avoid exposing ourselves to His wrath at a time when regret will no longer be of any use. The selected ayah may be memorized by many, but perhaps only a few truly grasp its precious gems.

Allah the Almighty says in His Noble Book, “And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful.” (An-Nisa: 110) This ayah, though comprised of few words, offers numerous and abundant rewards to those who comprehend it. The etiquettes, rulings, and benefits of this ayah for the believers are as follows:

1. An invitation to all sinners on earth to repent, including disbelievers and hypocrites.
2. Assurance that Allah forgives the sin of His servant, no matter how great, and that nothing can prevent this.
3. A confirmed promise from Allah to accept the repentance of His servants, provided it is sincere.
4. Notification of Allah's boundless generosity in granting the repentant broad mercy after forgiveness.
5. Acknowledgment of the greatness of the Creator of this universe, who responds to wrongdoing with forgiveness and to self-oppression with mercy and acceptance of repentance.
6. The vast difference between sinning and seeking forgiveness, as indicated by the expression “then.”
7. The information that Allah's beautiful names and supreme attributes have meanings and effects in this worldly life.
8. The indication that repentance is valid even if the sin recurs repeatedly, as implied by the use of the verbs “does” and “wrongs” in the present tense, denoting continuity and renewal.
9. The acknowledgment that despite being distinguished from other creatures by intellect, a human can still be an enemy and oppressor to himself.
10. The indication that it is possible for the sinner to recover lost goodness and blessings due to committing sins, and that he can achieve perfection after shortcomings.

-------------------------------------------------------------

Read the Article in Arabic

The book “Youth in the Mirror of Islam” provides an extensive overview of one of the elements of a nation's strength and source of its pride and glory. If this element is lost or corrupted, nations and homelands collapse with it. If it grows and strengthens, societies and peoples rise with it.

The author of the book, Egyptian preacher Abdel Khaleq Al-Sherif, states that youth are the backbone of the Ummah and the fruitful tree that bears fruit. In the first chapter, he reviews some of what has been mentioned in the Quran and the Sunnah about youth.

The book, published in 2002, highlights youth models influenced by the Quran and Sunnah, most notably Zaid bin Thabit, Al-Arqam bin Abi Al-Arqam, Suhaib Al-Rumi, Umar bin Al-Khattab, Saad bin Abi Waqqas, Abu Ubaidah bin Al-Jarrah, Anas bin Malik, and other companions, may Allah be pleased with them all.

The second chapter of the book discusses what youth should be raised on, pointing to the Prophet Muhammad's method of education, the characteristics of the first generation, and the principles that Muslim youth should be raised on. These principles include faith in Allah, pride in Islam as a religion, and transforming the love for the Prophet Muhammad into a practical program.

These principles also encompass a comprehensive understanding of Islam, adherence to the path of this religion, remembrance, contemplation, seeking knowledge, balance in understanding Islam, avoiding the forbidden and doubtful matters, refraining from argument and negativity, and maintaining good health. Additionally, youth should embody noble morals, avoid being easily influenced, recognize their responsibility to convey this religion, and be concerned with the affairs of the Muslim Ummah.

The third chapter, which spans 333 pages, addresses some of the problems faced by youth, warning against Western methods of cultural and intellectual colonization instead of military colonization, which has proven unsuccessful. This is done through agents who promote its culture and values, advocate the separation of religion and state, and flood Muslim societies with Western culture, corrupting youth with desires, drugs, sex, and sports, and intimidating and restricting the religious in all aspects of life.

Al-Sherif details the dangers of bad company, idleness, sex, unemployment, and drugs as the main problems youth face at this stage, reminding them of Imam Shafi'i's saying: “If you do not occupy yourself with truth, you will occupy yourself with falsehood.”

The fourth chapter defines the value of positivity and provides evidence from the Quran and Sunnah, so that the meaning of Allah's words becomes a reality in the Muslim's soul: “Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.'” (Al-An'am: 162), and the Prophet Muhammad's saying: “A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path.” (Agreed upon)

The author asks: How is positivity achieved in an individual? He answers: When one has some general foundations, such as feeling responsible, as an individual, for what Allah has commanded, not belittling or underestimating any work, looking at the results and great reward, not overburdening oneself, being highly motivated, creative, and confident in Allah's promise.

The book explains the effects of positivity on society as well as its negative aspects, emphasizing the importance of offering advice, the virtue of advice, the foundations upon which advice should be built, and the etiquette of giving advice. A wise Muslim does not wait for others to advise him but seeks advice from those he deems capable, and if it comes from someone unworthy, he should still accept it and benefit from any good it may have.

Al-Sherif urges readers of the book to strive for academic excellence, reminding them of the importance of knowledge in Islam, the ruling on acquiring knowledge, the goal of excellence, ways to achieve it, and the obstacles to it. He warns against boredom, forgetfulness, sins, bad company, arrogance, neglecting the remembrance of Allah, prayer, and reciting the Quran, and getting distracted by trivial matters.

The fifth chapter analyzes the nature of the reasons behind the problems faced by youth, including parents not fulfilling their duties, family disintegration, the weakness of scholars, the prevalence of corruption in society, the corrupt political climate, and indulgence in permissible amusements.

To address these issues, Al-Sherif suggests advice and guidance, encouragement and deterrence, enjoining good and forbidding evil, dialogue, choosing friends wisely, problem-solving, monitoring, evaluation, and correction. The necessary means to achieve the treatment plan include having practical role models at home, role models in educational institutions, enhancing the role of scholars and reformers in society, developing the roles of mosques, schools, clubs, and libraries educationally and socially, improving media content, encouraging political and civic participation, and promoting the love of the Arabic language. All these means aim to elevate youth intellectually, religiously, scientifically, morally, and politically, steering them away from the path of whims and Shaitan.

-------------------------------------------------------------

Read the Article in Arabic

Sometimes, a child feels lazy, lethargic, and loses interest and passion. At times, you may find them indifferent to their school assignments or monthly tests, and at other times, they may hesitate to start a task, not knowing how to begin at all.

Don't be too worried and handle the situation with flexibility and wisdom. A child's mood can be influenced by simple or trivial reasons that seem complicated and difficult from their perspective. For example, a negative comment from peers about their personality, an inappropriate word from a relative, being ignored by a teacher, or unintentional attention from parents to their second or third sibling—all these life matters can cause the child to feel discouraged and bored.

Dr. Ellen Braaten, author of “Bright Kids Who Couldn't Care Less: How to Rekindle Your Child's Motivation,” states that parents should identify the main obstacle hindering the child from progressing or depriving them of passion and activity. Once the nature of the obstacle is understood and identified, parents can help their children overcome it. For instance, the child may suffer from fatigue and lack of sleep, face problems with classmates at school, fear failure in a test, or feel discouraged by the negative news they hear in their community.

The following lines summarize several ways to recharge your child's energy and enthusiasm. One or two or more of these methods may succeed in achieving the desired outcome.

First: Turn to Allah. The Prophet (peace be upon him) used to supplicate, saying: “O Allah! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men.” (Narrated by Al-Bukhari and Muslim) It is also narrated from Ibn 'Aabis Al-Juhani that the Messenger of Allah (peace be upon him) said to him: “O Ibn 'Aabis, shall I not tell you of the best thing with which those who seek refuge with Allah may do so?” He said: “Yes, O Messenger of Allah.” He said: “Say: I seek refuge with (Allah) the Lord of the daybreak,” “Say: I seek refuge with (Allah) the Lord of mankind.” - these two Surahs.” (Narrated by al-Nasa’i and Ahmad)

Second: Embrace your child and make them feel loved and cared for. Praise them, their abilities, and skills. Strengthen family relationships and enhance the atmosphere of understanding and dialogue among family members, as this will positively affect the child and give them a sense of security. Avoid showing excessive fear and control over them to prevent resistance to tasks, leading to laziness and lethargy as a counter-reaction.

Third: Explore the reasons for their lethargy. Check with their mother and friends about their health and psychological state, or speak to them directly to find out where the problem lies. Do they have everything they need? What do they want? How do they plan to overcome it? This will reduce the pressure they feel and may help them organize their daily and academic schedule.

Fourth: Stimulate their enthusiasm and passion through educational games, family competitions, or new ways of competing with a prize for the winner. This will bring them out of their lethargy into a fun atmosphere, reactivating their energy. This goal can be achieved through outings, sports activities, traveling to the countryside, enjoying nature, and reflecting on Allah’s signs and blessings.

Fifth: Encourage your child to rely on themselves. Offer several suggestions to overcome boredom and give them the chance to regain their passion by preparing a meal on their own, drawing a school project, or going on a shopping trip. These activities develop various skills and make them feel self-reliant and capable of making decisions.

Sixth: Teach your child to face frustration and understand that everyone goes through similar situations. The role of parents is crucial in supporting and guiding their child to handle these emotions positively, to be resilient in facing challenges, and to overcome lethargy and laziness because the consequences of inaction lead to further deterioration.

Seventh: Help your child join an activity—whether sports, scientific, or volunteer work—even if they don’t like it initially. They will benefit and learn several skills from it, and they might excel in it later. This is part of the learning process, complementing school education, and is equally important.

Eighth: Enhance your child’s perseverance by helping them break tasks into small, manageable steps to ease accomplishment. Guide them to understand that time is part of the learning and maturation process, and that patience leads to relief and success. You might draw some examples from your surroundings such as relatives and friends. Remind them of the history and the Prophet’s (peace be upon him) saying: “And know that in patience with what you dislike, there is abundant good. And know that victory comes with patience, relief with affliction, and hardship with ease.” (Narrated by Ahmad)

Ninth: Encourage your child to start a small project, like selling gifts, birds, or painting natural landscapes. According to Forbes magazine, a child needs passion through instilling a love of work in a hobby or favorite activity. Discuss with them what they love to do and how to turn it into a goal and project, according to entrepreneur and writer Nellie Akalp.

Tenth: Try to discover your child's traits, abilities, and talents. Identify their personality type—introverted, shy, or sociable. Every child has something beautiful that can grow and develop, with a talent that can ignite their passion and shake off lethargy. It’s important to note that neglecting school assignments doesn’t mean they are a failure or lazy. Perhaps they lack motivation or dislike a particular teacher or subject. Therefore, educators recommend that parents closely follow up and maintain good communication with their child's teachers and school administration.

-------------------------------------------------------------

Read the Article in Arabic

A blended family is defined as a family composed of a couple who have children from previous marriages, and they are compelled to live together due to their union in the marital home.

In Western countries, blended families are quite common, but the phenomenon has started to make its way into several Arab countries as well, due to rising divorce rates. This situation imposes new and unfamiliar challenges on Arab and Muslim families that need to be addressed.

Children may feel confused and anxious, and they might not accept the new living arrangement with a stranger man or woman. This situation requires guidelines, etiquettes, and legal and ethical rules to govern these relationships.

Firstly: The daughter of a man’s wife is called his stepdaughter, and stepdaughters are forbidden to marry their stepfathers as long as the man has completed the marriage with their mother. It is forbidden for a man to marry the daughters of the woman he has consummated the marriage with; he is considered a mahram (non-marriageable relative) to all her daughters, before or after the marriage. Allah says, “Prohibited to you [for marriage] are your mothers...” up to “...and your stepdaughters under your guardianship [born] of your wives unto whom you have gone in.” (An-Nisa: 23) However, if he has not consummated the marriage with her, then he is not a mahram to her daughters; Allah says, “But if you have not gone in unto them, there is no sin upon you.” (An-Nisa: 23)

Islamic scholars state that raising a stepdaughter by her stepfather is recommended as a means of treating her mother kindly. He will be rewarded for this, especially if she is an orphan, and if she is not an orphan, he will be rewarded according to the effort he puts into raising her, following the Sharia guidelines.

We have a good example in the Prophet Muhammad (peace be upon him) who married women with children and took care of them. Umar ibn Abi Salama said: “I was a boy under the care of Allah's Messenger (ﷺ) and my hand used to go around the dish while I was eating. So Allah's Messenger (ﷺ) said to me, 'O boy! Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer to you.'” (Narrated by Al-Bukhari and Muslim)

Umar ibn Salamah was a stepson of the Prophet (peace be upon him). He was the son of Umm Salamah (may Allah be pleased with her) from her first husband, Abu Salamah, and was born in Abyssinia when his parents migrated there.

Secondly: On the other hand, raising the husband's children is an act of kindness and a form of love and mercy between spouses. The Prophet (peace be upon him) married Umm Salamah (may Allah be pleased with her) who set an excellent example in taking care of his daughters, Umm Kulthum and Fatimah (may Allah be pleased with them). The husband’s children need love and compassion, and someone to compensate for their mother’s absence, while seeking reward from Allah.

If the children are boys, the stepmother does not need to cover in front of them as they are her mahrams. Allah says, “And do not marry those [women] whom your fathers married, except what has already occurred.” (An-Nisa: 22) This ayah indicates that it is not permissible for a man to marry a woman whom his father or grandfather married, regardless of whether the grandfather is maternal or paternal, and whether he consummated the marriage with her or not.

Thirdly: It is necessary to avoid having the husband’s sons and the wife’s daughters live in the same house because they are not siblings. Mixing and seclusion between them is not permissible. The mother should provide a separate residence for her daughters close to her if they have reached the age of puberty, especially when the one responsible for their custody from the family is absent, according to Egypt's Dar Al-Ifta.

Fourthly: Psychologists and social experts recommend regular communication with the children, managing expectations, setting clear boundaries and rules, and establishing household guidelines that everyone adheres to. These guidelines should include respect for privacy and personal space for each individual and standards of discipline.

Fifthly: Feelings of jealousy and hostility may arise between the children of both spouses, regardless of their efforts to be fair. In such cases, each parent should spend individual quality time with their child, providing support and reassurance, and work towards finding common ground between the children.

-------------------------------------------------------------

Read the Article in Arabic

The servants of Allah, the Most Merciful, possess distinctive behaviors and qualities that set them apart and adorn them, making them worthy of the honor of being called the “Servants of the Most Merciful.” Allah has mentioned them in His noble book, and the Prophet Muhammad (peace be upon him) has described them with clear and specific attributes, serving as a beacon and path for Muslims to follow, imitate, and strive towards. Among these qualities mentioned in Surah Al-Furqan, attributed to Allah, the Most Merciful, to draw attention to them, Allah says, “And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace. And those who spend [part of] the night to their Lord prostrating and standing [in prayer]. And those who say, 'Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; indeed, it is evil as a settlement and residence.' And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate. And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden, except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated - Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful. And he who repents and does righteousness does indeed turn to Allah with [accepted] repentance. And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity. And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind. And those who say, 'Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.' Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace. Abiding eternally therein. Good is the settlement and residence. Say, 'What would my Lord care for you if not for your supplication?' For you [disbelievers] have denied, so your denial is going to be adherent.” (Al-Furqan: 63-77)

These are six qualities of the Servants of the Most Merciful:

1. They Walk on the Earth Gently, and When Addressed by the Ignorant, They Say Peace:

They walk on the earth gently, with tranquility, dignity, and humility, without arrogance. Ibn Kathir explains: This does not mean they walk as if they are sick, pretending to be humble and hypocritical. The Prophet Muhammad (peace be upon him) used to walk energetically as if he was descending from a slope, and the ground would seem to fold beneath his feet.

Some of the early Salaf disliked walking slowly and artificially, and it is reported that Umar saw a young man walking slowly and asked, “What is wrong with you? Are you sick?” The young man replied, “No, O Commander of the Faithful,” so Umar banged him gently and told him to walk with strength.

The intended meaning of walking gently is tranquility and dignity, as the Prophet Muhammad (peace be upon him) said: “When you come to pray, do not come rushing; come walking in a dignified manner, and whatever you catch up with, pray, and whatever you miss, make it up.”

And Allah’s saying: “And when the ignorant address them [harshly], they say [words of] peace,” means that when the ignorant behave rudely towards them, they do not respond in kind but forgive and overlook, speaking only good words. The Prophet Muhammad (peace be upon him) was known to become more patient and calm when facing ignorant people.

2. They Spend the Night Prostrating and Standing for Their Lord:

They spend the night in worship and obedience, as Allah says, “They used to sleep but little of the night, and in the hours before dawn, they would ask forgiveness.” (Adh-Dhariyat: 17-18) And He says, “They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.” (As-Sajdah: 16) He also says, “Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]?” (Az-Zumar: 9) ⁽²⁾

The Prophet Muhammad (peace be upon him) encouraged night prayer, saying: “Abdullah is a good man. I wish he prayed Tahajjud.” After that `Abdullah (i.e. Salim's father) used to sleep but a little at night. (Narrated by Al-Bukhari)

3. They Supplicate and Seek Refuge from Hellfire:

They pray to Allah to turn away His punishment and torment from them, fearing and dreading it. Allah says, “Indeed, its punishment is ever adhering.” This means that the punishment of Hell is lasting and perpetual for the disbelievers, causing destruction and ruin for them. ⁽³⁾

The Prophet Muhammad (peace be upon him) emphasized seeking refuge from Hellfire, saying: “The fire of the children of Adam which they kindle is a seventieth part of the fire of Jahannam.” They said, “Messenger of Allah, this fire is certainly enough.” He said, “That fire is sixty- nine times greater.”

4. Moderation in Spending:

This refers to obligatory and recommended expenditures, ensuring they do not exceed limits, leading to wastefulness and neglect of obligatory rights. “or sparingly” avoiding the category of miserliness and stinginess. “But are ever, between that, [justly] moderate,” thus their spending is between excess and thrift, in obligatory charity, as in zakat, expiations, and necessary expenses, in the manner and to the extent that is appropriate, without causing harm or hardship. This reflects their fairness and moderation. ⁽⁴⁾

5. They Worship Allah Sincerely and Do Not Kill Except Rightfully:

Sincerely worshipping Allah and pure monotheism is the aim of divine messages and the mission of prophets and messengers. Allah says, “He is the Ever-Living; there is no deity except Him, so call upon Him, [being] sincere to Him in religion. [All] praise is [due] to Allah, Lord of the worlds.” (Ghafir: 65) And He says, “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.” (Surah Al-Bayyina: 5)

Muslim narrates that Abu Huraira reported Allah's Messenger (ﷺ) as stating that Allah the Most High and Exalted said: “I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.”

“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden, except by right.” It is said in the cause of revelation of the ayah that it refers to certain polytheists who wanted to embrace Islam but feared that their past sins would not be forgiven. They asked the Prophet Muhammad (peace be upon him) for guidance, and Allah revealed this ayah, assuring them that Allah accepts the repentance of those who turn to Him sincerely.

6. They Do Not Commit Adultery:

Islam emphasizes chastity and purifying society, safeguarding lineage from the crime of adultery and protecting the honor of Muslims.

One of the hadiths warning against adultery, the Prophet Muhammad (peace be upon him) said: “The one who commits an illegal sexual intercourse is not a believer at the time of committing illegal sexual intercourse.” (Reported by Al-Bukhari and Muslim)

Additionally, Ibn Mas'ud reported that he asked the Prophet Muhammad (peace be upon him), “Which is the biggest sin in the Sight of Allah?” He said, “That you set up a rival (in worship) to Allah though He Alone created you.” I asked, “What is next?” He said, “Then, that you kill your son, being afraid that he may share your meals with you.” I asked, “What is next?” He said, “That you commit illegal sexual intercourse with the wife of your neighbor.” (Agreed upon)

-------------------------------------------------------------

(1) Tafsir ibn Kathir, pg. 365.

(2) Ibid.

(3) Tafsir At-Tabari.

(4) Tafsir As-Sa'di.

Read the Article in Arabic

Sheikh al-Uthaymeen begins his book “Among the Problems of Youth” by stating that the problems of youth in this era are the most important and dangerous. The intellectual and psychological issues they face fill their lives with anxiety, which can only be alleviated by religion and ethics—both being the path to the well-being of this world and the Hereafter. When young people adhere to the religion of Allah, He grants them victory over their enemies. Therefore, we must learn from the Book of Allah and the Sunnah of His Messenger (peace be upon him), and then apply what we have learned with certainty and sincerity. We should not be like those about whom Allah said: “O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” (As-Saff: 2-3) Hence, we should start with the youth, who are the men of tomorrow and the backbone of the Ummah. Islam urges us to focus on their righteousness and guidance because their righteousness is the righteousness of the Ummah.

A Look at the Youth

Sheikh al-Uthaymeen categorizes the youth into three groups: the upright, the deviant, and those confused between the two.

The Upright Youth: Sheikh al-Uthaymeen describes the upright youth as those who have firm faith, love their religion, worship Allah sincerely, and follow the Prophet (peace be upon him) in word and deed. They perform their prayers properly, believing in their benefits and the consequences of neglecting them. They give zakat to meet the needs of Muslims, fast during Ramadan to refrain from desires and pleasures, and perform Hajj to the House of Allah. They believe in Allah, the Creator of the heavens and the earth, due to the signs that leave no doubt about His existence, creativity, and greatness. They believe in the angels as described in the religious texts, the books of Allah that guide His creation, the prophets and messengers sent by Allah to guide their people from darkness to light, the Day of Judgment when Allah will resurrect people to reward them for their deeds, and in divine predestination with its good and bad outcomes while believing in the cause and effect. They treat people as they like to be treated, call to the path of Allah, enjoin good, and forbid evil, striving to change evil as commanded by the Prophet (peace be upon him): “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” The upright youth speak the truth and accept it as their path to paradise, wish well for all Muslims, feel responsible before Allah and their Ummah, strive sincerely for the sake of Allah without seeking fame, balance emotion with reason and reform, and act with wisdom and silence. This is the youth our Ummah prides itself on and pins its hopes for reform and elevation.

The Deviant Youth: Their deviation lies in their beliefs, indulging in vices, refusing advice, and not abstaining from evil. They are selfish, indifferent to the rights of Allah and others, self-centered, disregarding others' opinions, resentful of their religion and social traditions, becoming a curse to themselves and their society.

The Confused Youth: They have recognized the truth and felt peace with it, but have been besieged by temptations from all sides, leading to intellectual and psychological turmoil. They are unsure whether the truth lies in the new ideas they encounter or in the traditional ways of their predecessors. This group includes those who have some Islamic education but have studied various worldly sciences, resulting in confusion. This confusion can only be resolved by focusing on Islamic education and receiving it from its original sources. They are characterized by passiveness and need to be drawn towards the right path.

Youth Deviation and Problems

Sheikh al-Uthaymeen highlights several reasons for the deviation of youth and provides solutions for each:

1. Free Time: Free time kills the mind, weakens the spirit, and leaves the heart vulnerable to whispers and desires. The soul needs movement and work. The solution is for young people to seek appropriate work to avoid emptiness and become active members of society.
2. Gap Between Youth and Elders: Some elders witness the deviation of their youth but are unable to correct them, leading to mutual disdain and indifference, which cause societal fragmentation. The solution is for both parties to see themselves as one body. Elders should feel responsible for their youth and not despair of their reform, believing in Allah's power. Youth should respect their elders and accept their advice due to their wisdom and experience.
3. Bad Companionship: This greatly influences a youth's thoughts and behavior. The Prophet (peace be upon him) said: “A man follows the religion of his friend; so each one should consider whom he makes his friend.” The solution is for young people to choose righteous companions who support them in their religious and worldly affairs. They should investigate people's conditions and reputations before befriending them and not be deceived by sweet words and good appearances.
4. Reading Destructive Books: Some letters, newspapers, and magazines cast doubt on a person's beliefs and lead them into degradation and error. If a youth lacks a foundation of religious knowledge and sound intellect, they cannot distinguish between truth and falsehood. The solution is to avoid such books and replace them with those that instill love for Allah and His Messenger, even if it requires effort and endurance. The most important books are the Quran, the Sunnah, and the writings of scholars derived from them.
5. Misconception That Islam Restricts Freedom and Stifles Energies: Youth need to learn that Islam does not restrict freedom but regulates it so that one person's freedom does not infringe on others'. Without such regulation, chaos would ensue. Religious laws are called limits, and life itself is full of limits. Just as social boundaries are necessary for societal welfare and preventing chaos, so too is adherence to religious laws necessary for the Ummah's well-being.

Islam is not a stifling of energies but a broad field for intellectual, mental, and physical energies. It calls for thinking and developing the mind. Allah says, “Say, 'Observe what is in the heavens and earth.'” (Yunus: 101) And criticizes those who do not use their intellect: “And he to whom We grant long life, We reverse in creation; so will they not understand?” (Yasin: 68)

 Islam allows enjoyment of all things that are not harmful to one's body, religion, or mind. It permits eating and drinking of all lawful and pure foods: “O you who have believed, eat from the good things which We have provided for you.” (Al-Baqarah: 172) It permits all clothing that fulfills the natural need for covering and adornment: “O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best.” (Al-A’raf: 26) It permits enjoyment of women through lawful marriage, and allows all just and consensual transactions: “But Allah has permitted trade and has forbidden interest.” (Al-Baqarah: 275)

Doubts that Arise among Youth

Whispers only attacks a heart that is alive with faith because Shaitan leaves a dead heart as it is. It is narrated by Ibn Mas'ud or Ibn Abbas that the Jews claimed they do not get whispers in their prayers -implying they do not face distractions. He replied, “They have spoken the truth, for what would Satan do with a ruined heart?”

 However, Shaitan does not leave a heart with faith but attacks it and tries to instill doubt. These whispers do not harm the believer as long as they employ the remedy prescribed by the Prophet (peace be upon him). Many companions came to the Prophet complaining about this. It is narrated on the authority of Abu Huraira that some people from amongst the Companions of the Apostle (ﷺ) came to him and said: “Verily we perceive in our minds that which every one of us considers it too grave to express.” He (the Holy Prophet) said: “Do you really perceive it?” They said: “Yes.” Upon this he remarked: “That is the faith manifest.” This indicates that these temporary whispers and denying them do not harm faith; rather, they are a sign of true faith. Therefore, the Prophet (peace be upon him) provided a remedy in four things:

1. Ignoring the whispers completely and occupying oneself with positive thoughts.
2. Seeking refuge with Allah from them and from the accursed Shaitan.
3. Declaring faith loudly in Allah and His messengers.
4. Reciting “Allah is One, Allah is the Eternal Refuge, He neither begets nor is born, nor is there to Him any equivalent,” and spitting lightly to the left three times while seeking refuge with Allah from Shaitan.

Confusion Regarding Qadar (Predestination)

Sheikh Ibn Uthaymeen addresses the issue of youth disputing predestination. Belief in predestination is one of the pillars of faith, and the Prophet Muhammad (peace be upon him) forbade disputing and arguing about it because it leads to confusion that one might not be able to escape. Abu Huraira reported: God’s messenger came out to us when we were arguing about God’s decree. He was angry and his face became so red that it looked as if pomegranate seeds had been burst open on his cheeks. He then said, “Is this what you were commanded to do, or was it for this purpose that I was sent to you? Your predecessors perished only when they argued about this matter. I adjure you, I adjure you, not to argue about it.”

The Prophet (peace be upon him) instructed his companions to work and not rely solely on predestination because what is decreed will not be achieved unless they act accordingly. Allah has given them the choice and ability to act; if they wish, they can do it, and if they wish, they can leave it.

Two issues usually arise regarding predestination:

The First Issue: A person feels they act by their own choice and leave by their own choice. How does this align with the belief that everything is decreed by Allah?

Sheikh Ibn Uthaymeen answered that a person's actions result from two things: their will and their ability. Both the will and the ability are created by Allah. The will comes from the intellectual strength and the ability from the physical strength that Allah has granted to humans. If Allah wished, He could take them away.

The Second Issue: A person is punished for committing sins, so how can they be punished if these sins were decreed for them?

Sheikh Ibn Uthaymeen provided four answers for this issue:

1-  Saying this is similar to asking how a person is rewarded for doing good deeds that were decreed for them.

2- Allah invalidated this argument in the Quran: “Those who associated others with Allah will say, 'If Allah had willed, we would not have associated [anything] and neither would our fathers, nor would we have prohibited anything.' Likewise did those before deny until they tasted Our punishment. Say, 'Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying.'” (Al-An’am: 148) This argument is based on ignorance because Allah informed them of the destruction of their predecessors who denied just as they deny. If their argument were valid, they would not have tasted Allah's punishment. 

3- Predestination is a secret known only to Allah. How does the sinner know that Allah decreed the sin for them before committing it and then accuse Allah of decreeing it? Why don't they instead choose obedience?

4- Allah has blessed humans with intellect, revealed books to them, sent messengers, and explained the paths of good and evil. Why do they choose the path of evil over good? Why do they use predestination as an excuse to abandon obedience but not as an excuse to avoid work and earning a livelihood?

Some Hadiths Mentioning Youth

Sheikh Ibn Uthaymeen concluded his book with numerous hadiths that mention youth, including:

The Messenger of Allah said: “Hasan and Husain will be the leaders of the youth of Paradise.” (Narrated by At-Tirmidhi)

The Messenger of Allah said: “No young person honors an elder due to his age, except that Allah appoints for him one who will honor him at that age.” (Narrated by At-Tirmidhi, with a weak chain of transmission)

In the hadith of the dajjal, God's messenger said: “He will then summon a man in the prime of youth, strike him with a sword and cut him in two like a shot at a target, after which he will call him and he will come forward laughing with his face shining.” (Narrated by Muslim)

A believer is pure of heart, pure in behavior, greatly jealous, and rejects everything vile. Dayatha (Cuckolding) is a moral degradation not even accepted by some animals for their herd, even if dayatha was not explicitly forbidden and its crime was not significant in Islam. Yet, sound souls reject, despise, and are repelled by it. Its status among sins is indeed great.

The term “dayouth” (cuckold) refers to a man who has no jealousy over his family. It is the doer derived from “dayatha.” ⁽¹⁾

Allah the Almighty says, “The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist. And that has been made unlawful to the believers.” (An-Nur: 3) Al-Qasimi said: Allah the Almighty has created love and mercy between spouses; each loves for themselves what they love for the other. If a woman consents to marry a fornicator, she has accepted his act, and similarly for the man. Whoever accepts fornication is akin to a fornicator. The greatest companionship is between spouses, and Allah has instilled known jealousy in human nature. A man is more mortified about another man with his wife than himself committing adultery. If he doesn't mind his wife being a prostitute for, he himself is a cuckold, how would he care if he himself is a fornicator?!

Thus, no man who is cuckold or a pimp refrains from fornication; fornication has its own lust, and the cuckold has lust for others' fornication. If he has no faith to despise this for his wife, how can he have faith to abstain from fornication?

Whoever permits his wife to fornicate permits the gravest fornication, and whoever aids in it is like a fornicator. Whoever acknowledges it when they can change it has accepted it, and whoever marries an unrepentant woman has accepted her fornication since he cannot prevent her; their deceit is great. ⁽²⁾

Allah says, “And [also prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise. And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful.” (An-Nisa: 24-25)

So “Chaste” means to marry them while they are chaste from fornication; this is a condition for marrying them, “Neither [of] those who commit unlawful intercourse” means not openly fornicating, allowing anyone who desires them for immorality, nor taking secret lovers, which means not marrying those secret fornicators who have secret partners for committing fornication with them secretly. Allah has forbidden His servant from being a cuckold married to a prostitute, as Allah has instilled in people’s nature to find this abhorrent and ugly. Therefore, when they excessively insult someone, they say: “husband of a prostitute,” and Allah has forbidden a Muslim from being such. ⁽³⁾

AI-Mughira (Allah be pleased with him) reported that Sa'd ibn 'Ubada (Allah be pleased with him) said: If I were to see a man with my wife, I would have struck him with the sword, and not with the flat part (side) of it. When Allah's Messenger (ﷺ) heard of that, he said: Are you surprised at Sa'd's jealousy of his honour? By Allah, I am more jealous of my honour than he, and Allah is more jealous than I. Because of His jealousy Allah has prohibited abomination, both open and secret. (Narrated by Al-Bukhari and Muslim) Allah's Messenger (ﷺ) also said: “Allah is self-respecting and a believer is also self-respecting and the respect of Allah is injured if a believer does what He has forbidden him to do.” (Narrated by Al-Bukhari and Muslim)

Causes

There are some causes leading a man to become a dayouth (cuckold), including:

1. Lack of faith: Although jealousy is natural for a sound soul, faith plays a significant role in instilling values of jealousy, chivalry, and dignity in a person. The stronger the faith, the more present the jealousy.
2. External cultural globalization infiltrating Muslim homes through satellite channels first, then social media, which transferred the culture of mixing and the civilization of nudity. Some Muslims have responded to these calls falsely associating them with civilization, progress, and enlightenment, transferring Western lifestyles to a large segment of Muslim lands, causing its corruption.
3. The man's character and guardianship play a significant role in the spread of dayatha. The weaker his character, chivalry, religion, and containment of his family, the more corrupt mixing becomes, turning him into a distorted soul without jealousy or feeling.
4. Corrupt mixing in schools and universities, then mixing at work between men and women, removing barriers, making conversations normal, and even sharing meals together under the pretense of innocent fellowship. The father, brother, and husband know but their nature has been corrupted by globalization, making them submit and accept the status quo.

Forms

Forms of dayatha in the Muslim society are varied, with many falling into them thinking they are doing good, including:

1. Shameless mixing in homes between brothers and their wives under the pretext of kinship and brotherhood.
2. Mixing in schools under the pretext of lack of separate girls' schools or vice versa.
3. Mixing in weddings, involving shameful acts unfit for a Muslim man or woman.
4. Being lenient with girls and their guardian's leniency in clothing under the pretext of youth, although whoever grows up with something, grows old with it. When a girl grows up, it becomes hard to force her to wear the hijab she wasn't used to.

Means to Avoid It

1. Knowing that dayatha is a major sin.
2. Supplication and seeking Allah's help to purify the heart and behavior, and instill chivalry and dignity in the Muslim heart.
3. Understanding the importance of jealousy in Islam and the virtue of a jealous man.
4. Befriending righteous and virtuous people with good manners and modesty.
5. Knowing the lives of the righteous and studying their morals and behaviors, as Ibn Hazm said: virtues and vices should be chronicled to deter listeners from the ugly deeds attributed to others and encourage them to adopt the good reported from the righteous Salaf. ⁽⁴⁾
6. Preventing mixing within the family immediately and without turning back, stopping mixed visits and parties, enforcing modest clothing on girls, and teaching them their religion, which is of utmost importance.

There are specific rulings and etiquettes for women legislated to block the means of corruption, preserving their honor and dignity from the transgressions of foolish men attempting to corrupt them. Rarely is there a corrupt woman in the world who was not corrupted by a corrupt man or a woman previously corrupted by men. Unless it is the major corruption adopted as a profession and trade shared by corrupt men and women for monetary gain, not for the corruption itself. ⁽⁵⁾

7. Men should fulfill their duties towards their families and feel responsible for them, as Allah says, “O you who have believed, protect yourselves and your families from a Fire.” (At-Tahrim: 6)

-------------------------------------------------------------

(1) Tahdhib al-Asma wal-Lughat by al-Nawawi (3/107).

(2) Mahasin al-Ta’wil (7/324).

(3) Ibid.

(4) Rasail by Ibn Hazm (1/384).

(5) Rights of People in Islam by Muhammad Rashid Rida.

Read the Article in Arabic

One of the social diseases that can create enmity among the members of a society and cause inappropriate conflicts within the Muslim community and among Muslims is “revenge.” Ibn Qayyim said, “No one ever took revenge for themselves except that it resulted in regret.” ⁽¹⁾

Allah has warned His servants not to respond to aggression except in a similar manner. He says, “So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.” (Al-Baqarah: 194) Regarding the virtue of forgiveness when angry, Allah says, “And when they are angry, they forgive.” (Ash-Shura: 37) He also says, “And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation, his reward is [due] from Allah. Indeed, He does not like wrongdoers.” (Ash-Shura: 40) This ayah encourages forgiveness, as retaliation is only praised when it matches the offense, which is difficult and burdensome to determine. Thus, the wronged party may become the wrongdoer when seeking retribution.

Aisha, may Allah be pleased with her, said, “Whenever Allah's Messenger (ﷺ) was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would not approach it. Allah's Messenger (ﷺ) never took revenge (over anybody) for his own sake but (he did) only when Allah's Legal Bindings were outraged in which case he would take revenge for Allah's Sake.” (Al-Bukhari and Muslim) She also said, “Allah's Messenger (ﷺ) never beat anyone with his hand, neither a woman nor a servant, but only, in the case when he had been fighting in the cause of Allah and he never took revenge for anything unless the things made inviolable by Allah were made violable; he then took revenge for Allah, the Exalted and Glorious.” (Muslim)

'Iyad ibn Himar said, “I said, 'Messenger of Allah, there is someone who reviles me, shall I seek revenge?' The Prophet, may Allah bless him and grant him peace, said, 'Those who revile one another are two shaytans who accuse one another and deny one another.'” ⁽²⁾ The phrase “reviling and accuse one another” means each one of them insults and diminishes the other, which is false and inappropriate speech. Some scholars say that responding to insult with insult is not permissible, just as with other sins. Instead, retribution and compensation should follow, according to the Sharia ruling. Others say it is permissible to respond in kind if there is no falsehood, but it is better to refrain. ⁽³⁾

Reasons and Motivations

One of the main motivations for seeking revenge is weak faith and the lack of awareness of the great reward for those who forgive. Present faith makes its owner calmer and more accepting of forgiveness when capable of it. The more faith fills the heart, the stronger the capacity for forgiveness in the believer. Thus, reasons for falling into revenge include:

1. Weak faith in the heart.
2. Behaviors stemming from weak faith, such as weak patience, weak ability to forgive, and weakness in controlling anger.
3. Quick temper resulting from a corrupt soul and arrogance towards others. Ibn Ashur said, “Anger from poor treatment is a natural disposition, leading to the desire for revenge against the offender.” ⁽⁴⁾
4. The presence of heart diseases such as malice, hatred, and arrogance.
5. The desire for revenge is often fueled by the absence of justice in society and the lack of retribution for the oppressed.

Helpful Measures

1. Remembering Allah's power over oneself when one is capable of taking revenge on someone who has wronged them.
2. Keeping in mind the value of forgiveness, forbearance, and a pure heart, as the sweetness of forgiveness is more satisfying than the sweetness of revenge.
3. Remembering the reward for controlling anger and the great gains it brings. Allah says, “And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous. Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good.” (Aal-Imran: 133-134)
4. Knowing that revenge is not the end of the matter but rather the opening of a door to further evil and conflict.
5. Regularly tending to the heart and treating its diseases that drive revenge, such as arrogance.
6. Reminding oneself of the desire for what is with Allah, not immediate punishment.
7. Accustoming the tongue to the remembrance of Allah always, and during anger, seeking refuge with Allah from the accursed devil, and changing one's physical position; “If you are standing, sit down, and if you are sitting, lie down. It is recommended to perform wudo’ with cold water, for anger is from fire, and fire is extinguished by water.” ⁽⁵⁾

Finally, the Muslim community is pure, clean, united, and loving. It is not permissible to respond to an offense with a greater offense or even a similar one. Rather, it is responded to either with the necessary disciplinary punishment to correct the offender so they do not repeat it, or with forgiveness and forbearance if there was no intent or premeditation of harm, and as long as there is the ability to respond. The desired forgiveness is that which is done when capable, not the forbearance of the oppressed who cannot take their right kindly or otherwise. A Muslim is noble and merciful at the same time, not accepting humiliation, nor oppression, nor being a wrongdoer under any pretext.

-------------------------------------------------------------

(1) Madarij As-Salikin (2/303).

(2) Reported by Al-Bukhari in Al-Adab Al-Mufrad.

(3) Fayd Al-Qadir by Al-Manawi (6/267).

(4) At-Tahrir wa At-Tanwir (24/292).

(5) Mau'idhat Al-Mu'minin min Ihya' Ulum Ad-Din by Al-Qasimi, p. 208.

Read the Article in Arabic

In Sahih Bukhari, Abdullah bin Hisham narrated: We were with the Prophet (ﷺ) and he was holding the hand of `Umar bin Al-Khattab. `Umar said to Him, “O Allah's Messenger (ﷺ)! You are dearer to me than everything except my own self.” The Prophet (ﷺ) said, “No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self.” Then `Umar said to him, “However, now, by Allah, you are dearer to me than my own self.” The Prophet (ﷺ) said, “Now, O `Umar, (now you are a believer).”

Loving the Prophet (ﷺ) necessitates constantly remembering him and sending peace and blessings upon him, which has numerous virtues, including:

1. Obeying Allah’s command and aligning with Him and His angels:

Allah the Almighty says, “Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” (Al-Ahzab: 56)

In Sahih Muslim, Abu Mas'ud Al-Ansari said: We were sitting in the company of Sa'd bin 'Ubadah (May Allah be pleased with him), when the Messenger of Allah (ﷺ) came to us. Bashir bin Sa'd said: "O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?" The Messenger of Allah (ﷺ) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (ﷺ) said, "Say: 'O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim in the world. You are the Praised, the Glorified,' and the method of greeting (i.e., Salam) is as you know.”

2. Obeying the Prophet's command:

In Sahih Muslim, Abdullah bin Amr bin Al-As heard the Prophet (peace and blessings be upon him) say: “When you hear the mu’adhdhin repeat what he says, then invoke a blessing on me, for everyone who invokes one blessing on me will receive ten blessings from God.”

3. Relief from worries and forgiveness of sins:

In Sunan At-Tirmidhi, Ubayy b. Ka'b said he told God’s Messenger that he frequently invoked blessings on him and asked how much of his prayer he should devote to him. He replied that he might devote as much as he wished, and when he suggested a quarter he said, “Whatever you wish, but if you increase it that will be better for you.” He suggested a half and he replied, “Whatever you wish, but if you increase it that will be better for you.” He suggested two-thirds and he replied, “Whatever you wish, but if you increase it that will be better for you.” He then suggested devoting all his prayer to him and he replied, “Then your problems would be solved and your sins would be forgiven.”

4. Protection from stinginess:

At-Tirmidhi narrated from Hasan bin Ali that the Messenger of Allah (peace and blessings be upon him) said: “The miser is the one in whose presence I am mentioned yet does not pray for Allah's blessings upon me.”

5. Elevation of ranks and expiation of sins:

In Sunan An-Nasa'i, Anas bin Malik narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever sends blessings upon me once, Allah will send blessings upon him tenfold, erase ten of his sins, and raise him ten ranks in Paradise.”

6. Allah’s mercy upon the servant:

In Sahih Muslim, Abu Huraira narrated that the Prophet (peace and blessings be upon him) said: “Whoever sends blessings upon me once, Allah will send blessings upon him tenfold.” And Allah’s blessings upon His servants are mercy.

7. Answered supplications:

In Musnad Ahmad, Fudalah bin `Ubaid said: “The Prophet (ﷺ) heard a man supplicating in his Salat but he did not mention Allah or send Salat upon the Prophet (ﷺ), so the Prophet (ﷺ) said: ‘This one has rushed.’ Then he called him and said to him, and to someone other than him: ‘When one of you performs Salat, then let him begin by expressing gratitude to Allah and praising Him. Then, let him send Salat upon the Prophet (ﷺ), then let him supplicate after that, whatever he wishes.’”

In Sahih Al-Jami, Ali (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said: “Every du’aa’ is suspended until one sends blessings upon the Prophet (peace and blessings of Allah be upon him).”

8. Delivering peace to the Prophet:

In Sunan Abi Dawud, Aus bin Aus reported: The Messenger of Allah (ﷺ) said, “Among the best of your days is Friday; so supplicate Allah more often for me in it, for your supplications will be displayed to me.” He was asked: “O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?” He (ﷺ) replied, “Allah has prohibited the earth from consuming the bodies of the Prophets.”

In Musnad Ahmad, the Prophet (ﷺ) said: “Do not make my grave a place of ritual celebration, but pray for Allah's blessings upon me, for your blessings reach me from wherever you are.”

In Sunan An-Nasa'i, Abdullah bin Mas'ud narrated: The Messenger of Allah (ﷺ) said: “Allah (SWT) has angels who travel around on Earth conveying to me the Salams of my Ummah.”

9. Return of peace from the Prophet:

Abu Dawud narrated from Abu Huraira that the Messenger of Allah (peace and blessings be upon him) said: “No one sends greetings (or prayers of peace) upon me but Allah returns my soul to me so that I may return his greetings.”

10. Salvation from regret on the Day of Judgment:

In Sunan At-Tirmidhi, Abu Huraira reported God's messenger as saying, “If people sit in an assembly in which they do not remember God or invoke a blessing on their Prophet, vengeance will descend upon them. If God will He will punish them, but if He wills He will forgive them.”

11. Deserving the Prophet's intercession:

In Sahih Muslim, Abdullah bin Amr narrated that the Messenger of Allah (peace and blessings be upon him) said: “Everyone who invokes a blessing on me or asks that I be given the Wasila, he will be assured of my intercession.”

12. Attaining closeness to the Prophet on the Day of Judgment:

In Sunan At-Tirmidhi, Ibn Mas'ud reported God’s Messenger as saying, “The one who will be nearest me on the day of resurrection will be the one who invoked most blessings on me.”

-------------------------------------------------------------

Read the Article in Arabic