The Real Anti-Semites

It is ironic that Muslims are being called “anti-Semitics” while Europe has a long and documented history of severe anti-Semitism. Historically, Christians in Europe committed numerous massacres against Jews. According to Christian belief, Jews were responsible for killing Christ, leading to Jews having significantly fewer rights than Christians during the Middle Ages. They were forbidden from owning lands, forced to live in designated areas, and restricted from many professions, leaving money lending as one of the few permitted jobs due to its prohibition in Christian teachings. This led to Jews eventually opening banks and accumulating wealth.

During the 11th century Crusades, as crusaders marched towards Jerusalem to seize it from Muslims, Christians began slaughtering Jews in Europe as retribution for Christ's death, eradicating entire Jewish communities. In 1215, the Church decreed that Jews must wear distinguishing badges, live in specific areas, and take on particular professions, normalizing their suffering. King Edward I of England expelled Jews, banning them for nearly 400 years. Shakespeare's writings reflect this anti-Semitism, with disdain for Jews who weren't even present in England at the time, as seen in the character Shylock from “The Merchant of Venice.” Hence, the Jewish population in England remains relatively small today.

In Andalusia, after Ferdinand II and Isabella I invaded Granada from Muslims, they issued Alhambra Decree in 1492 forcing Jews to convert to Christianity or face expulsion. No to mention the Holocaust under Hitler (1933-1945) which was another horrific chapter, stemming from the ingrained racism in Europe, contrary to their claims.

Islamic Respect and Protection

Contrarily, Muslims have historically played a crucial role in respecting and protecting Jews since the dawn of Islam. Starting with the Medina Constitution, the Prophet Muhammad ﷺ stated, “The Jews of Banu 'Awf are one community with the believers; the Jews have their religion, and the Muslims have theirs.”  ⁽¹⁾

The Prophet ﷺ was just in his judgments, even if it favored Jews over Muslims. When Al-Ash'ath bin Qais had a dispute with a Jew over land in Yemen, and Al-Ash'ath had no proof, the Prophet ﷺ ruled in favor of the Jew. ⁽²⁾ Additionally, Jews were allowed to adjudicate among themselves by their laws unless they chose to bring their case to the Prophet ﷺ, as Allah says, “So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them - never will they harm you at all. And if you judge, judge between them with justice.” (Al-Ma’idah: 42)

The Prophet ﷺ treated Jews with kindness, as he did with everyone, in obedience to Allah’s command “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” (Al-Mumtahanah: 8)

The Prophet ﷺ visited their sick, as he did with the Jewish boy who used to serve him. ⁽³⁾ He also accepted their gifts, such as the poisoned sheep given to him by a Jewish woman, and he ate from it. He forgave the woman and didn’t seek to avenge himself. ⁽⁴⁾ However, he later executed her in retribution for the death of his companion, Bishr ibn al-Bara', who died from eating the poisoned sheep.

This kindness continued under Muslim rulers. When Muslims conquered Persia, large Jewish communities in Baghdad and Isfahan were granted protection under Umar ibn al-Khattab. Upon conquering Jerusalem, where Jews were previously forbidden, Umar allowed them to live and worship freely, establishing their first synagogue there.

During the Abbasid era, Jews were appointed as translators in the House of Wisdom in Baghdad due to their linguistic expertise, regardless of their religion. Similarly, the Umayyads and Fatimids in Spain employed Jews and Christians in the House of Wisdom, providing them with full financial rights. The Jewish Rabbi Samuel ibn Naghrillah became the vizier of Granada, even leading Muslim armies against Crusader forces in Cordoba.

Other prominent Jews like Hasdai ibn Shaprut held significant positions in the Umayyad court in the 10^th century in Cordoba, managing foreign affairs and enhancing Talmudic studies in Spain, transforming it into a center for Hebrew Studies. Judah Halevi, a renowned Arab Jewish poet, physician, and thinker, received his education in Islamic Spain, where he studied Hebrew, Jewish religious texts, philosophy, Arabic language, literature, and medicine. His work reflected a strong influence from Arabic poetry. 

Most notably is Moses ben Maimon, commonly known as Maimonides, one of the greatest Jewish minds, grew up and thrived in Cordoba under Muslim rule, developing a deep love and appreciation for Islam. Some even claim that he converted to Islam for several years, although he was never compelled to do so due to the religious freedom that existed in Al-Andalus at the time. The influence of Islamic principles was evident in his renewal of Jewish theology. He was profoundly influenced by Muslim philosophers such as Al-Farabi, Al-Kindi, and Ibn Rushd. He became the first to author a comprehensive book on Jewish theology and became one of the best physicians of his era due to his detailed studies of Ibn Sina. This earned him the trust of Saladin, who appointed him as his personal physician.

These are just a few examples of flourishing Jews under Muslim rule, due to the safety and good treatment they received. Muslims not only coexisted peacefully with Jews but also defended them from the persecutions they faced in Europe. When Ferdinand II and Isabella I issued the 1492 decree to expel the Jews from Andalusia, Sultan Bayezid II welcomed hundreds of thousands of Jews expelled from Andalusia under his rule. He did not stop there but also decided to punish any official preventing Jews from settling in Andalusia.

Even during Hitler's reign and the oppressive practices of the Nazi concentration camps, Sultan Muhammad V of Morocco, despite being under French colonialism, refused to hand over Moroccan Jews to the Nazis. Similarly, Muslims in Bosnia, Tunisia, the Ottoman Empire, and France protected Jews. Imam Abdelkader Mesli of the Grand Mosque of Paris instructed Muslims to bring Jews to the mosque to protect them from the Nazis. He forged Islamic identity documents for the Jews, saving thousands of Jewish lives until he was arrested by the Nazi Gestapo and deported to concentration camps, where he was subjected to severe torture.

Given this profound legacy of Muslims, how unfair is to brand Islam and Muslims as terrorists and anti-Semites!!

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1. Biography Of The Prophet by Ibn Hisham, 1/503-504.
2. Sahih al-Bukhari (2417), Sahih Muslim (138).
3. Sahih al-Bukhari (1356).
4. Sahih al-Bukhari (2617), Sahih Muslim (2190).
5. Concepts of Religion Between Divine Revelation and Human Perception by Amar Ahmad Khalaf Qutb.
6. Ikhbar al-ulama' bi-akhbar al-hukama' by Al-Qifti.
7. Yasir Qadhi, muslimcentral.com.
8. Christian Europe Created Jews Haterd in the Middle Ages, swissinfo.ch.
9. BBC Arabic: Learn about the First European Country to Expel Jews.
10. The Atlantic: Putting Shakespeare on Trial in His Own Anti-Semitic Play.
11. Moshe Gil (1997), pp. 70-71.
12. Spain in Arabic: Alhambra Decree: 530 Years Since Spain's Expulsion of Muslims and Jews.
13. The Philosophy of Maimonides and the Influence of Islamic Thought: A Study in Ethics and Interpretation - Arab Center for Research & Policy Studies.
14. aljazeera.net
15. aljazeera.doc

Many claim that the first to advocate for women's freedom and their right to education were feminist movements. However, Islam granted women their freedom 1400 years ago. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: A woman came to the Messenger of Allah and said: “O Messenger of Allah! Only men benefit from your talks, so please fix a day for us, to teach us the knowledge which Allah has taught you.” The Messenger of Allah (ﷺ) fixed a day and directed them to assemble. When they gathered, the Prophet (ﷺ) went to them and taught them what Allah had taught him. ⁽¹⁾

Islam did not stop there; it even doubled the reward for a man who educates women. Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “Three kinds of people will have a double reward: A man from the People of the Book who believes in his Prophet and (also) believes in Muhammad; a slave who discharges properly the duties towards Allah and towards his master; and a man who possesses a slave-girl and teaches her manners, educates her well, and frees her and then marries her.” ⁽²⁾

The Islamic Fiqh Council affirmed that “it is not permissible, according to Sharia, to deprive any male or female of any beneficial type of education in its two branches, as this contradicts the Sharia texts that command their education, the consensus of the Ummah throughout the ages on the obligation of their education, and the many evils resulting from this deprivation, such as the spread of ignorance, poverty, and disease, and their derivatives.” ⁽³⁾ Sheikh Hassan Al-Deddo mentioned that women are half of society, and their number increases as the Hour approaches. If they are wise and thoughtful, there is no doubt that dismissing their opinions harms society... Therefore, the Prophet (ﷺ) used to consult women. ⁽⁴⁾

Examples of Educated Women in Islam

The education of women in Islam is of a very great importance, as many women were consulted on various issues, the most famous being Aisha (may Allah be pleased with her), from whom many companions and caliphs took knowledge. She had fatwas on various issues, and Al-Zarkashi wrote a book about her. ⁽⁵⁾ Similarly, Al-Shifa bint Abdullah was a writer during the pre-Islamic era and a well-known physician for treating skin diseases during the Prophet's time. ⁽⁶⁾ She became the first teacher in Islam, teaching Hafsa bint Umar reading and writing before her marriage to the Prophet (ﷺ). After their marriage, the Prophet (ﷺ) asked Al-Shifa to continue teaching and educating her. ⁽⁷⁾

Even female slaves had significant learning and cultural opportunities throughout various Islamic eras. Ibn Al-Mutarrif Al-Lughawi had a slave girl who learned Arabic grammar and language from her master and even surpassed him in it. ⁽⁸⁾ Additionally, “Shuhda the Writer,” who was originally a slave, excelled in knowledge, literature, and beautiful handwriting, and many people learned from her. ⁽⁹⁾

Fatima Al-Fihri: A Role Model

Among the glorious women who had a significant impact on their countries and Islamic civilization is Fatima Al-Fihri. She was born in the Islamic city of Kairouan, Tunisia, in the early ninth century CE. Her father, Muhammad ibn Abdullah Al-Fihri, descended from Uqba ibn Nafi Al-Fihri Al-Qurashi, the conqueror of the Maghreb al-Aqsa. Her father was a jurist and a wealthy merchant who ensured that his daughters, Fatima and her sister Mariam, were educated in literature, poetry, and various sciences, nurturing Fatima’s goal to assist students.

Fatima migrated with her family to the city of Fez, a Muslim city in Morocco. She got married there, and after the death of her father and husband, she inherited a large fortune. She used this wealth to help the needy and students of knowledge, earning the title “Umm al-Banīn” (Mother of the Children) for providing students with everything they needed to continue their education.

Al-Qarawiyyin Mosque

The city of Fez flourished and expanded, encompassing Muslims from all over the world. Fatima Al-Fihri volunteered to build a mosque for worshippers and students. Construction of Al-Qarawiyyin Mosque began in Ramadan 245 AH during the reign of Sultan Yahya ibn Idris. It is said that she fasted for 18 years until the mosque was completed, personally overseeing every single detail of its construction.

She dug a well for water for the builders and workers to drink from, and supervised the extraction of gypsum, yellow sand, and stones from the mosque's land to use in the construction. The mosque was completed and opened to worshippers in 263 AH, becoming a marvel of beauty and a symbol of Islamic architecture and civilization.

Kings and sultans continued to expand the mosque over the years. It began to receive students at the end of the Idrisid era and gradually evolved into a university under the Marinids, offering lessons in various fields such as philosophy, medicine, jurisprudence, mathematics, and astronomy. A library was established during the Marinid era, housing over 4,000 manuscripts to rival the largest libraries in the world.

Al-Qarawiyyin Mosque became a hub for students from all over the world, attracting many renowned figures throughout history, such as historian and philosopher Ibn Khaldun, jurist, physician, and mathematician Ibn Rushd, geographer Al-Idrisi, mathematician and astronomer Ibn Al-Banna, and even Pope Sylvester II, who is believed to have introduced Arabic numerals to Europe.

According to UNESCO and the Guinness World Records, Al-Qarawiyyin University is the oldest continuously operating university in the world, predating European universities by about two centuries.

Islam has emphasized the importance of women's education since its outset, presenting brilliant examples that have profoundly impacted Islam and Muslims. Fatima Al-Fihri and other great Muslim women will be honored and remembered by history.

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1. Riyad as-Salihin, agreed upon (954).
2. Riyad as-Salihin, agreed upon (1365).
3. Islamic Fiqh Council Decision No. 239 (25/1)
4. https://www.youtube.com/watch?v=MtwX8e5bePM
5. The Answer to What Aisha Realized About the Companions by Al-Zarkashi
6. Encyclopedia of Prophetic Medicine by Al-Asfahani
7. Futuh al-Buldan by Al-Baladhuri
8. Nafh Al-tayyib by Al-Muqri
9. Wafiyyah al- A'yan by Ibn Khallikan
10. The History of Islam and the Deaths of Celebrities and Famous People by Al-Dhahabi
11. aljazeera.net
12. doc.aljazeera

History books recount that one day, the Caliph of the Muslims, Harun al-Rashid, looked up at a cloud in the middle of the sky and addressed it, saying: “O cloud, rain wherever you wish, for your revenue will come to me.” ⁽¹⁾

Though this statement is brief, it is significant in meaning. It expresses the extent of Islamic power and control over the earth, regardless of its vastness and expansiveness. Wherever the winds carry the cloud, it will rain on land governed by Muslims, and its blessings will return to the treasury of the Muslim state.

If we reflect on this statement and its real implications, we realize that adhering to Islam has led to the spread of its authority and benefits across the earth. How was this achieved? And can adherence to Islam lead us to such flourishing economic growth?

 The answer is yes, as evidenced by the following:

Firstly: Islam Advocates for Urban Development

In the Quran, Allah has made man a successor on earth to reform and build it and to establish justice, as stated in His words: “He has produced you from the earth and settled you in it.” (Hud: 61); meaning, He created you to develop it, which includes agriculture, planting, and digging canals, among other things. ⁽²⁾

This is an invitation to urbanization. Allah also clarified that He has enabled man on earth and made provisions for his sustenance, as stated: “And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.” (Al-A'raf: 10); meaning, He has facilitated control over the earth through development and growth.

Allah also called upon us to scatter in the land and seek His bounty: “And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.” (Al-Jumu'ah: 10)

Due to the importance of urban development and the pursuit of livelihood, Islam equates those who strive for economic activity with those who strive in the cause of Allah, as evidenced in His words: “And others traveling throughout the land seeking [something] of the bounty of Allah, and others fighting for the cause of Allah. So recite what is easy [from it].” (Al-Muzzammil: 20)

These various Quranic ayahs emphasize that Islam calls for work and the pursuit of livelihood to achieve development and economic abundance. Whoever adheres to this has obeyed Allah and will be rewarded, while those who neglect it will face consequences. Considering the state of a Muslim who listens to these commands, one can only conclude that a Muslim is driven to work, build, and achieve economic prosperity out of faith and devotion to Allah.

Secondly: Adherence to Religion Preserves the Ethics of Economic Development

Islam obligates people to adhere to values that contribute to strong economic construction, ensuring sufficiency and welfare for its followers, such as the excellence of work and the improvement of production in quantity and quality. Islam considers this a trust and a means to draw closer to Allah, as Allah says, “And you will surely be questioned about what you used to do.” (An-Nahl: 93), “And stop them; indeed, they are to be questioned.” (As-Saffat: 24), “Indeed, We will not allow to be lost the reward of the reformers.” (Al-A'raf: 170), “We will not allow to be lost the reward of those who do good.” (Yusuf: 56), “We will not allow to be lost the reward of any who did well in deeds.” (Al-Kahf: 30)

The Prophet Muhammad (peace be upon him) urged the perfection of work. In Sahih Al-Jami', Aisha (may Allah be pleased with her) reported that the Prophet (peace be upon him) said, “Allah loves that when one of you does something, you do it well.”

Islam also encourages continuous work and production, even if the worker does not directly benefit from it, he is rewarded by Allah for it. Al-Bukhari and Muslim narrated from Anas ibn Malik that the Prophet (peace be upon him) said, “Never does a Muslim plant trees or cultivate land and birds or a man eat out of them but that is a charity on his behalf.”

Islam even affirms that a Muslim's work in the economic field continues even if he is on the verge of death. If he can contribute to the welfare of others in this state, he should do so. Al-Bukhari narrated from Anas ibn Malik that the Prophet (peace be upon him) said, “If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it.”

These ethics and duties contribute to achieving economic prosperity. If a Muslim adheres to his religion, he is driven to act on them to please his Lord and serve himself and his community.

Thirdly: Adherence to Religion Addresses the Obstacles to Economic Development

Economic development is not without obstacles and threats that hinder its progress and weaken its output. Islam urges its followers to abandon and confront these obstacles, prohibiting corruption on earth, theft, fraud, bribery, and extravagance. Allah describes His servants as moderate, saying: “And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate.” (Al-Furqan: 67), and He forbids extravagance and wastefulness, saying, “O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.” (Al-A'raf: 31)

Allah also prohibits giving wealth to the foolish and wasting it, saying, “And do not give the weak-minded your property, which Allah has made a means of sustenance for you.” (An-Nisa': 5)

These directives preserve the value of economic activity and contribute to its abundance and prosperity.

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(1) Memories, by Ali Al-Tantawi (3/303), see also: The Inspiration of the Pen, by Al-Rafii (2/18).

(2) Tafsir al-Qurtubi (9/56).

Read the Article in Arabic

Atheism has emerged as a dangerous phenomenon threatening the Arab and Islamic social fabric on both familial and societal levels, especially over the past decade.

Whereas atheists or those doubting the Muslim creed used to hide their inclinations for fear of criticism and social rejection, they now openly express their beliefs through social media channels and even find channels on TV to explain their new creed and even actively promote it. They now have platforms and other names such as “enlightened thinkers,” where they present their corrupt ideas and find followers, supporters, and defenders despite their weak arguments and lack of logical foundations.

Despite the boldness of some in admitting their atheism, the fear of societal judgment and blame or intellectual persecution makes some conceal their beliefs from people, especially family and close friends. Therefore, it is difficult, despite the increasing number of followers on major atheist pages, to provide a close record of their actual number, especially in the Gulf region where religion is an integral part of the culture, and most Arab and Islamic customs and traditions remain a source of pride among them.

The modern atheism that they promote, which denies the existence of a creator and sustainer of this universe, is a novel concept and not as old as humanity itself. The prophets were sent to people who believed in multiple deities to correct those false beliefs and spread the idea of pure monotheism; the oneness of divinity and lordship. Allah alone deserves worship without any partner, and He is the Creator, Sustainer, Giver of life and death. Allah created man with a sound nature and placed within his heart the need to worship a strong, capable Creator to turn to in times of need. Man alone is weak and cannot bear the idea of his existence in the universe without that power to rely on in times of weakness and need, when he cannot solve his problems alone.

Allah accurately describes the psyche of the atheist who, by nature, believes in the existence of a deity: “And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness.” (An-Naml: 14)

It is arrogance, stubbornness, and an escape from the divine obligation of worship, responsibility, ethics, and commitment that are the ailments of all forms of disbelief, whether disbelief in Allah, denial of religions while believing in a supreme power, denial of certain religious legislations such as Salah, Zakat, or fasting, or prohibiting adultery and intoxicants, or evading jihad when obligatory.

Reasons for Atheism Becoming a Phenomenon

Family Upbringing:

The family represents the primary source for shaping children's culture. The stronger the family's cohesion and each member's fulfillment of their responsibility towards the others based on divine duty, the stronger the resistance against any external influences that aim to change the Ummah's culture and dissolve youth into foreign cultures. This role extends to educational institutions such as mosques, schools, and universities. The Arab family has relinquished much of its educational role when mothers left to work at the expense of raising their children, monitoring them, and nurturing their minds, hearts, and ideas.

Globalization:

Young people and children are the most affected by globalization and Western cultures due to their exposure to all means of social media and electronic games, which are among the most important tools of globalization to spread its identity, especially in the Islamic world. Those who use these means are essentially non-believers who strive to spread their atheistic ideas, which they consider a great guarantee for continued Western dominance.

This even extends to children's cartoons, some of which are famous in our countries, where families surrender to occupying their children's time and distracting them from busy mothers. An example of this is the famous series “Tinker Bell,” produced by Walt Disney, which portrays fairies as responsible for changing the seasons and managing the movement of the universe. Thus, globalization is a primary reason for spreading atheistic thought amid family absence.

Education:

Education also plays a fundamental role in spreading atheism, especially since religious curricula at different stages are not enough to face a thought whose proponents exert great effort and use various attractive means to control young minds. Public education in Muslim countries is a strong factor for receiving any incoming thought that satisfies the mind and heart.

Another problem with the Arab education system, largely derived from the secular West, is that the curriculum offered to both genders is the same, although the roles assigned to each are different. Here lies the role of the scholars and governments of the Ummah to create shared subjects for study and then specialized subjects for each gender of males and females to satisfy each according to their nature created by Allah, preparing the girl to be the mother of the future, responsible for nurturing men.

Media:

Media is one of the most important and dangerous tools influencing the shaping of public opinion. Anything the media focuses on creates public opinion, and its repetition forms the culture of society, especially if the moral value, belief, or concept is presented in an attractive artistic form to the youth of the Ummah.

Controversial satellite channels have multiplied, presenting forms of art that carry concepts completely contrary to the Ummah's heritage, traditions, and beliefs. Second marriages have become betrayal, atheism has become enlightenment, and deviating from fixed values has become progress.

Most artistic works are superficial, undermining religious moral values, not to mention contaminated programs aired around the clock featuring so-called intellectuals who are, in fact, contaminated with globalization's filth, serving it knowingly or unknowingly.

How Can Islamic Culture Contribute to Combating Atheism?

Atheism revolves in an endless loop around desires, misconceptions, and the false freedom to do whatever one wants to satisfy one's urges without divine or human oversight. These ideas appeal to some youth who have lost their identity due to the loss of a safe family haven.

Combating atheism revolves around confronting foreign culture and conducting a selection process that aligns with the principles of our Islamic religion. Despite the apparent strength of Western culture today, which includes beliefs that contradict religion, the strength of Islam is immense, with various sources encompassing all aspects of human life. It guarantees immense success if fully embraced, encompassing economic, political, and social life, both externally and internally—a complete, comprehensive, renewed, and flexible system suitable for every age without compromising its constants.

A Muslim with a sound creed does not fear confronting any incoming thought, but the fear is for children without proper care. Hence, institutions should be established to create educational satellite channels, develop pages to present Islam correctly, activate the role of mosques, find solutions for working mothers to dedicate themselves to raising their children, and supplement the educational content in schools with suitable materials to prepare mothers and fathers.

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Read the Article in Arabic

Islam focuses greatly on purity and cleanliness, encouraging both spiritual and physical forms of cleanliness. Spiritual purity involves cleansing from shirk (associating partners with Allah) and sins, while physical purity involves removing impurities and filth. Allah has prescribed rituals such as ghusl (full-body cleansing) to maintain individual’s purification from both spiritual and physical impurities. Allah says, “Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.” (Al-Baqarah: 222)

Wudu (ablution) is a clear demonstration of Islam's attention to personal hygiene. Salah is not accepted without Wudu, as one must stand before Allah with purified body and soul. This process of purification reminds the believer of the actions performed by their tongue, hands, eyes, ears, and feet that may have displeased Allah, prompting repentance and cleansing from sins before standing in Salah. Allah says, “O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles.” (Al-Ma'idah: 6)

Grayson Brock, an American influencer who had not yet converted to Islam, read the entire Quran in 18 hours. When asked about “what aspects of Islam surprised or resonated with him the most,” he replied that it was Wudu! He was amazed at how wudu was prescribed to keep an individual clean throughout the day. He admitted that even if he did not fully accept Islam, he would continue to practice its rituals because they are designed to improve one's life, protecting it from harms. ⁽¹⁾

Wudu has many virtues that we often forget about. It is a means for the forgiveness of sins and elevation of ranks. Abu Huraira reported that the Prophet Muhammad (peace be upon him) said, “Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?” The Companions said; “Certainly, O Messenger of Allah.” He (ﷺ) said, “Performing the Wudu' thoroughly in spite of difficult circumstances.” ⁽²⁾ It also serves as a means for entering Paradise. Umar ibn Al-Khattab reported that the Prophet Muhammad (peace be upon him) said, “If one after performing ablution completely recites the following supplication: (Ash-hadu an la ilaha ill-Allahu wahdahu la sharika lahu, wa ash hadu anna Muhammadan ‘abduhu wa Rasuluhu) ‘I testify that there is no one worthy of worship but Allah, He is Alone and has no partner and Muhammad (ﷺ) is his slave and Messenger’, all the eight gates of Paradise will be opened for him and he may enter through any gate he wishes.” ⁽³⁾

Additionally, Wudu has significant physical and psychological benefits, as demonstrated by modern medical science and studies.

Psychological Effects of Wudu

According to a study published by the Journal of Islamic and Public Health ⁽⁴⁾ at Muhammadiyah University in Yogyakarta, Indonesia, Wudu reduces stress, keeps the mind sharp, instills a sense of calm and tranquility, and reduces anger. Scholars also emphasized its psychological benefits; Imam Al-Shafi'i said, “Whoever keeps his clothes clean, his worries will be lessened, and whoever has a pleasant scent, his intellect will increase.” ⁽⁵⁾ Dr. Muhammad Othman Najati, a pioneer of Islamic psychology, said, “Cold water soothes the blood's agitation caused by anger, and it helps to relieve muscular and nervous tension. Therefore, bathing was used in the past for psychological treatment.”

The Prophet Muhammad (peace be upon him) also encouraged performing wudu before sleep, saying, “No servant retires for the night in a state of purity but that an angel resides with him in his bed. Every time he turns about for an hour, the angel says, 'O Allah, forgive your servant, as he has retired in a state of purity.'” ⁽⁶⁾ Studies have shown that washing the body with water before sleep improves sleep quality. ⁽⁷⁾

Physical Effects of Wudu

1. Activating Blood Circulation

Wudu helps activate blood circulation ⁽⁸⁾ because the blood flow to the hands and feet is weaker due to their distance from the heart. Regularly washing these parts during Wudu helps strengthen them by promoting blood flow. Wudu also maintains the health of nerves and veins, as water helps in the contraction and relaxation of capillaries on the skin's surface, regularly dissolving small blood clots.

2. Cleansing the Nose from Bacteria

The practice of rinsing the nose during wudu cleanses it of germs. ⁽⁹⁾ The accumulation of these germs in the nasal mucus can lead to body poisoning. Regular use of cold water in wudu also helps prevent colds and sinus infections.

3. Protecting the Mouth and Teeth

Rinsing the mouth during wudu removes food residues from the mouth and teeth, preventing gum and mouth inflammation and tooth decay. ⁽¹⁰⁾ A clean mouth helps maintain the health of the heart, digestive system, and kidneys by preventing the entry of food residue toxins, thus strengthening the immune system.

4. Preventing Infectious Diseases

Regular hand washing during wudu kills germs that cause certain infectious diseases, ⁽¹¹⁾ such as intestinal infections. This practice strengthens the body's immunity, as proven by many studies and observed during the COVID-19 pandemic, where all health guidelines emphasized frequent hand washing to prevent the virus.

5. Protecting the Eyes and Reducing Facial Wrinkles

Washing the face with water helps reduce wrinkles and maintain its freshness. It also cleanses the eyes of dust and dirt, protecting them from many diseases, such as conjunctivitis.

6. Preventing Skin Diseases

Regular washing of the skin during Wudu cleanses the sweat glands, maintaining body odor and cleanliness. It prevents skin cancer and protects against fungal infections, especially those between the fingers and toes. According to a study by the Saudi Pharmaceutical Journal, regular Wudu maintains skin cleanliness from bacteria and germs that cause diseases. ⁽¹²⁾

What a great religion Islam is, and what great rituals it has established over 1400 years ago, which modern science has only recently confirmed. Islamic teachings are not just daily practices but a way of life that brings us closer to Allah and provides countless benefits.

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(1) https://www.youtube.com/shorts/4poOYqdxzNg

(2) Narrated by Muslim in Riyad as-Salihin (1030)

(3) Narrated by Muslim in Bulugh al-Maram (57)

(4) The Relationship of Wudu with Psychological and Physical health, by Indonesian Journal of Islam and Public Health.

(5) Persuasion in Solving the Words of Abu Shuja’ - Part 1, by Al-Khatib Al-Sherbini.

(6) Hasan (fair) according to Al-Albani in al-Mu’jam al-Kabīr (13456).

(7) National Institutes of Health.

(8) The Fountain Magazine

(9) Skin care: Historical and contemporary views, by Saudi Pharmaceutical Journal.

(10) Ibid.

(11) Ibid.

(12) Ibid.

Some Muslims imagine that the Prophet Muhammad (ﷺ) is distinguished solely because of his prophethood and infallibility. However, they overlook a very important aspect: the Prophet’s character was distinguished by perfection in several areas due to its alignment with the pure, innate nature that Allah created people with. There are traits in which the Prophet Muhammad (ﷺ) reached the pinnacle of perfection, making him a mercy to the worlds and a guiding light. These include qualities in manners, interactions, good character, and wisdom, which qualify any person to be distinguished. These qualities were all present in the best of creation, the Prophet Muhammad (ﷺ).

Among the testimonies to his impeccable character is his perfection in various clear aspects, both moral and physical, which include:

1. Eloquence and Articulateness:

Allah sent him to a people known for their eloquence and language, and the Prophet Muhammad (ﷺ) was an exemplary figure of eloquence. When his people excelled in the arts of speech, Allah endowed him with the eloquence of the tongue, clarity of expression, and comprehensive words. His speech combined brevity and clarity in few words, without complexity, pretension, roughness, or harshness. His words were few in letters, abundant in meanings, free from artificiality. All of this is a sign of his prophethood.

2. Uprightness and Balance in Life:

An observer of the Prophet’s Seerah will find that he did not deviate in his youth, nor did he submit to his desires or overwhelming lusts. He was the most averse to idolatry, and he designated the month of Ramadan every year to retreat in the cave of Hira to worship, isolating himself from those around him.

3. Moral Perfection:

The ethics of the Prophet Muhammad (ﷺ) were a shining example of moral perfection and commendable actions instilled by Allah in His servants, such as loyalty, chivalry, modesty, and chastity. He was described as the truthful and trustworthy among the Quraysh society. Such a testimony from his people, who fought him after his mission and prophethood, speaks volumes. They never doubted his truthfulness or questioned his trustworthiness. The Arabs adhered to some of the good morals remaining from the Sharia of Ibrahim (peace be upon him). The Prophet Muhammad (ﷺ) was sent to complete and perfect these good morals, as he said in the authentic hadith: “I was sent to perfect good character.”

4. Sound Mind and the Quraysh’s Consensus on His Love:

The Prophet Muhammad (ﷺ) was distinguished by his sound mind and wisdom. The divine message could not have come to anyone other than a person of complete intellect. He grew up with a fully developed mind since his youth, which his grandfather Abdul Muttalib recognized, raising him with the morals of men from a young age. The Quraysh acknowledged his sound mind and wisdom in his youth, inviting him to their meetings. It is narrated that he attended the “Hilf al-Fudul” (Alliance of Virtue) at the house of Abdullah ibn Jad'an.

One instance of his sound mind is that he did not engage in the disputes of the pre-Islamic era. When there was a dispute over who would place the Black Stone, the Quraysh accepted his judgment. He resolved the conflict peacefully, after the people almost fought, by involving all the tribes, and they were satisfied with his judgment, thus ending the disagreement among them.

5. Testimony of His Opponents:

The Prophet Muhammad’s (ﷺ) character was admired by people in the past and present. Urwa ibn Mas’ud al-Thaqafi, while still an idolater and disbeliever, expressed his admiration for the Prophet when he saw the companions’ love for him. He said, “I have visited the kings and seen Caesar, Khosrow, and the Negus, but by Allah, I have never seen a king as venerated by his companions as Muhammad is by his companions. When he commands them, they hasten to comply; enerated when he performs ablution, they almost fight over his ablution water; when he speaks, they lower their voices in his presence, and they do not stare at him out of respect for him.” Not to mention, modern Orientalists have expressed admiration for his character, perfection, and the greatness of his message.

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What kind of person is this who is filled with mercy even for those who differ with him in faith and declare war against him openly and secretly? What human greatness is it that made him almost perish out of compassion for his invitees, as Allah says about him: “Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.” (Al-Kahf: 6) And his Lord's truthful words about him: “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Al-Anbiya: 107) Allah also said: “So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].” (Aal-Imran: 159)

As humans, we understand and realize that a person loves and shows kindness to his own. But for someone to love those who do not share his faith, and he is sent with a message from the Lord of the worlds, to have compassion and mercy for them, to exert effort and grieve over their rejection, that can only come from Muhammad, the Messenger of Allah, peace be upon him.

The Prophet’s Mercy Towards Non-Muslims

Firstly, it should be noted that there are personal qualities of the Prophet, peace be upon him, which naturally qualified him for Allah’s choice as the Seal of the Prophets and Messengers, such as mercy, honesty, trustworthiness, and modesty. There are other qualities that Allah endowed him with to bear His message, including the incident of the chest opening performed by Gabriel during his childhood to remove the Shaitan’s share from him.

The Prophet’s qualities greatly contributed to spreading Islam, but the ultimate credit goes to Allah’s grace and the unique attributes He bestowed upon him.

Mercy was a fundamental principle in the life of the Prophet, peace be upon him. He said, “Allah will not be merciful to those who are not merciful to mankind.” (Reported by Al-Bukhari) Likewise, he showed kindness and served people, saying, “If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity.” (Reported by Al-Bukhari) His mercy even extended to animals.

As for his mercy towards non-Muslims, we can mention the following:

1. Praying for Them, Not Against Them: Despite the abuse and harm directed at him and his companions, the Prophet was keen to pray for the non-Muslims. The Jews in Medina would intentionally sneeze in his presence hoping he would say “may Allah have mercy on you” to them. On the day of Thaqif, despite severe harm, he stood with mercy, praying for them.

`Aisha narrated: That she asked the Prophet (ﷺ), “Have you encountered a day harder than the day of the battle) of Uhud?” The Prophet (ﷺ) replied, “Your tribes have troubled me a lot, and the worse trouble was the trouble on the day of 'Aqaba when I presented myself to Ibn `Abd-Yalail bin `Abd-Kulal and he did not respond to my demand. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath-Tha-alib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Gabriel in it. He called me saying, God, the Honoured and Glorious, has heard what thy people have said to thee, and how they have reacted to thy call. And He has sent to thee the angel in charge of the mountains so that thou mayest order him what thou wishest (him to do) with regard to them. The angel in charge of the mountains (then) called out to me, greeted me and said: Muhammad, God has listened to what thy people have said to thee. I am the angel in charge of the mountains, and thy Lord has sent me to thee so that thou mayest order me what thou wishest. If thou wishest that I should bring together the two mountains that stand opposite to each other at the extremities of Mecca to crush them in between, (I would do that). But the Messenger of Allah (may peace he upon him) said to him: I rather hope that God will produce from their descendants such persons as will worship Allah, the One, and will not ascribe partners to Him.” (Reported by Al-Bukhari)

2. Mercy Towards Non-Muslim Women and Children: The Prophet established rules for dealing with the elderly, women, and children during peace and war, which were unprecedented in humanitarian laws. Buraidah ibn Al-Husayb Al-Aslami said: “Whenever the Messenger of Allah (ﷺ) dispatched a commander of an army he would exhort him personally; that he should have Taqwa of Allah, and regarding those of the Muslims who are with him; that he should be good to them. He would say: 'Fight in the Name of Allah and in Allah's curse. Fight those who disbelieve in Allah and fight, do not be treacherous, nor mutilate, nor kill a child.'” (Reported by Muslim)
3. Visiting Their Sick and Persisting in Calling Them to Islam: The Prophet's compassion was such that he visited the sick among the Jews and felt sorry for those who were heading towards Hellfire, urging them to embrace Islam out of mercy for them.

Anas told that when a young Jew who was a servant of the Prophet became ill the Prophet went to visit him and, sitting down by his head, said to him, “Accept Islam.” He looked at his father who was beside him, and he said, “Obey Abul Qasim.” So he accepted Islam, and the Prophet went out saying, “Praise be to God who has saved him from hell.” (Reported by Al-Bukhari)

4. Justice Towards Them: The Prophet never let the disbelievers prevent him from being just and fair. He instructed Muslims to treat them fairly and not harm them unless in retribution for harm done. God’s Messenger said, “If anyone wrongs a man with whom a covenant has been made, or curtails any right of his, or imposes on him more than he can bear, or takes anything from him without his ready agreement, I shall be his adversary on the day of resurrection.” (Reported by Abu Dawood)

Abdullah ibn Amr reported: The Prophet (ﷺ) said, “Whoever killed a person having a treaty with the Muslims, shall not smell the smell of Paradise though its smell is perceived from a distance of forty years.” (Reported by Al-Bukhari).

5. Forgiving Them When Able: Abu Huraira reported: The Prophet (ﷺ) sent some cavalry towards Najd and they brought a man from the tribe of Banu Hanifa who was called Thumama bin Uthal. They fastened him to one of the pillars of the Mosque. The Prophet went to him and said, “What have you got, O Thumama?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” He was left till the next day when the Prophet (ﷺ) said to him, “What have you got, Thumama?” He said, “What I told you, i.e. if you set me free, you would do a favor to one who is grateful.” The Prophet (ﷺ) left him till the day after, when he said, “What have you got, O Thumama?” He said, “I have got what I told you.” On that the Prophet (ﷺ) said, “Release Thumama.” So he (i.e. Thumama) went to a garden of date-palm trees near to the Mosque, took a bath and then entered the Mosque and said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Apostle! By Allah, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By Allah, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By Allah, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your cavalry arrested me (at the time) when I was intending to perform the `Umra. And now what do you think?” The Prophet (ﷺ) gave him good tidings (congratulated him) and ordered him to perform the `Umra. So when he came to Mecca, someone said to him, “You have become a Sabian?” Thumama replied, “No! By Allah, I have embraced Islam with Muhammad, Apostle of Allah. No, by Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” (Reported by Al-Bukhari and Muslim)

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A Doctor Healing the Poor
Dr. Abdul Rahman Al-Sumait, a Kuwaiti doctor, dedicated his life to charitable work and Islamic da’wa (preaching) in Africa, spending three decades transforming the lives of its people.

Early Life
Born in Kuwait in 1947, Dr. Abdul Rahman bin Hamoud Al-Sumait grew up deeply religious and passionate about reading. From a young age, he developed a love for acts of charity and goodness.

Dedication to Charitable Work
Before dedicating himself to charity work in Africa, Al-Sumait worked as a specialist doctor in hospitals in Canada, the United Kingdom, and Kuwait.

Founding the Largest Charitable Organization in Africa
Al-Sumait founded “Direct Aid Association” (formerly African Muslims Agency), which has become the largest charitable organization in Africa. Over half a million students study in its educational institutions.

Direct Aid’s Achievements
Direct Aid owns more than four universities and has dug 8,600 wells. Additionally, it has prepared and trained over 4,000 preachers and teachers.

Serving Humanity
In his charitable work, Dr. Al-Sumait did not distinguish between Muslims and non-Muslims; his goal was to serve all of humanity.

His Publications
Dr. Al-Sumait authored several books in which he documented his experiences and observations in Africa. His most notable works include “Labyyak Africa Book” and “Journey of Good in Africa.”

King Faisal Prize
He was awarded the King Faisal International Prize for serving Islam and donated the prize money to establish an educational endowment for Africa.

Over 10 Million Conversions to Islam
Dr. Al-Sumait was instrumental in the conversion of more than 10 million people to Islam in Africa. He left behind a legacy of charitable and preaching projects that continue to serve communities.

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Imam Al-Qurtubi, in his tafsir, reported from Ibn Abbas who said: Abu Jahl said, “When Muhammad recites, yell at his face so he does not know what he says.” Then Allah revealed: “And those who disbelieve say, 'Do not listen to this Qur'an and speak noisily during [the recitation of] it that perhaps you will overcome.'” (Fussilat: 26) Mujahid said: It means to make noise with whistling, clapping, and mixing up speech until it becomes mere talk. Al-Dahhak said: It means to talk excessively so that what he says becomes confused. ⁽¹⁾ This indicates the keenness of the disbelievers to divert people from listening to the Qur'an.

This has always been the practice of the enemies of Islam, whether in the past or the present, where they strive to cause disruption and occupy people with distractions to divert their attention from the Quran. Listening to the Qur'an has great benefits and virtues, as follows:

1. Obeying the Command of Allah: Allah says, “So when the Qur'an is recited, then listen to it and pay attention that you may receive mercy.” (Al-A'raf: 204) This means to listen attentively to understand its ayahs and pay attention to its warnings. ⁽²⁾ Allah describes the believers as those who do not turn a deaf ear to the recitation of the Qur'an, but rather they listen to it and are guided by it: “And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.” (Al-Furqan: 73) Allah also describes the people of knowledge with good listening to the Qur'an and being affected by it: “And [it is] a Qur'an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively. Say, 'Believe in it or do not believe. Indeed, those who were given knowledge before it, when it is recited to them, they fall upon their faces in prostration, and they say, 'Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled.' And they fall upon their faces weeping, and the Qur'an increases them in humble submission.” (Al-Isra: 106-109)
2. Following the Example of the Messenger of Allah: The Messenger of Allah (ﷺ) used to listen to the Qur'an and declare his love for it. In Sahih Al-Bukhari and Muslim, Abu Musa Al-Ash'ari reported that the Messenger of Allah (ﷺ) said to him, “If you were to see me, as I was listening to your recitation (of the Qur'an) yester-night (you would have felt delighted). You are in fact endowed with a sweet voice like that of David himself.” He said, “Had I known you were listening, I would have beautified my recitation even more.”

In the Musnad of Ahmad, the Messenger of Allah (ﷺ) entered the mosque one night while he was with Abu Bakr and Umar, may Allah be pleased with them. Ibn Mas'ud was praying and reciting Surah An-Nisa. He reached the hundredth verse when the Prophet (ﷺ) said, “Whoever would like to recite the Qur'an fresh as it was revealed, let him recite it according to the recitation of Ibn Umm 'Abd.” – meaning Abdullah ibn Mas'ud.

In Sahih Al-Bukhari, Abdullah said: The Prophet (ﷺ) said to me, “Recite the Qur'an to me.” I said, “Shall I recite (the Qur'an) to you while it has been revealed to you?” He said, “I like to hear it from others.” Ibn Battal said: It is possible that he wanted to hear it from others so that presenting the Qur'an becomes a Sunnah, and it is possible that he wanted to ponder and understand it, as the listener is better able to reflect, and his soul is more free and active from the reciter, who is preoccupied with reading and its rules. ⁽³⁾

3. Guidance to the Straight Path: Allah confirms that the Qur'an guides to what is most upright, saying, “Indeed, this Qur'an guides to that which is most suitable.” (Al-Isra: 9) He also says, “So give good tidings to My servants who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding.” (Az-Zumar: 17-18) The Qur'an clarifies that when the jinn listened to the Qur'an, they declared that it guides to the straight path. Allah says, “And [mention O Muhammad] when We directed to you a few of the jinn, listening to the Qur'an. And when they attended it, they said, 'Listen quietly.' And when it was concluded, they went back to their people as warners. They said, 'O our people, indeed we have heard a [recited] Book revealed after Moses confirming what was before it which guides to the truth and to a straight path.'” (Al-Ahqaf: 29-30)

Some modern studies have confirmed that listening to the Qur'an guides the mind, heart, and body towards goodness, reducing diseases and improving behavior. Allah says, “And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.” (Al-Isra: 82)

4. Exposure to Allah's Mercy: Allah points out that listening to the Qur'an brings His mercy and makes the servant deserving of it. He says, “And when the Qur'an is recited, then listen to it and pay attention that you may receive mercy.” (Al-A'raf: 204)
5. Purity and Tranquility of the Heart: Reading the Qur'an and listening to it softens and calms the heart. Allah says, “Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray - for him there is no guide.” (Az-Zumar: 23) He also says, “And those who disbelieve say, 'Why was the Qur'an not revealed to him all at once?' Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.” (Al-Furqan: 32) Indeed, listening to the Qur'an brings humility to the heart. Allah says, “If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.” (Al-Hashr: 21) Uthman, may Allah be pleased with him, said, “If your hearts were pure, they would never get enough of the words of Allah, the Almighty.” ⁽⁴⁾

6. Attaining Multiplied Rewards: Imam Ahmad reported in his Musnad from Abu Huraira that the Messenger of Allah (ﷺ) said: “He who listens to a verse from the Book of Allah, a good deed is written down for him, and He who recites it, it will be a light for him on the day of resurrection.”
7. Increasing Faith: Listening to the Qur'an increases faith. Allah says, “The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases their faith.” (Al-Anfal: 2) This is because they listen to it attentively and prepare their hearts for reflection, thus their faith increases. ⁽⁵⁾
8. A Means of Dawah (Calling to Allah): The Messenger of Allah (ﷺ) was keen for people to hear the Qur'an. The polytheists would sneak out and secretly listen to the Qur'an from him and from Abu Bakr and be affected by it. Allah urges believers to deliver the Qur'an to people so they may hear it. He says, “And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety.” (At-Tawbah: 6)
9.  Protection from Following the Misguided: Allah describes those who do not believe in the Hereafter as being reluctant to listening to the Qur'an. Allah has turned them away and led them astray when they rejected it. He says, “And when you recite the Qur'an, We put between you and those who do not believe in the Hereafter a concealed partition. And We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Qur'an, they turn back in aversion. We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, 'You follow not but a man affected by magic.'” (Al-Isra: 45-47) He also says, “And among them are those who listen to you, but We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if they should see every sign, they will not believe in it.” (Al-An'am: 25) Allah describes those who turn away from listening to the Qur'an as the worst of creatures: “And be not like those who say, 'We have heard,' while they do not hear. Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason. Had Allah known any good in them, He would have made them hear. And if He had made them hear, they would [still] have turned away, while they were refusing.” (Al-Anfal: 21-23)
10. Salvation from Painful Punishment: Deliberately turning away from listening to the Qur'an and benefiting from its guidance does not only lead to misguidance in this world, but it also leads to punishment in the Hereafter. Allah says, “Woe to every sinful liar. Who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment.” (Al-Jathiya: 7-8)

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1. Tafsir al-Qurtubi (15/ 356).
2. , (13/ 344).
3. Fath al-Bari, by Ibn Hajar Al-Asqalani (9/ 117).
4. Virtues of the Companions, by Imam Ahmad Ibn Hanbal (1/ 479).
5. Tafsir As-Sa'di (2/ 188).

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