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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Undoubtedly, love for the Prophet Muhammad ﷺ is an integral part of faith. A Muslim cannot truly belong to this religion without fully realizing the purpose of the two Shahadahs (testimonies): the oneness and submission to the Creator of this universe, Allah the Almighty, and the acknowledgment of the prophethood and messengership of the greatest Prophet, Muhammad ﷺ. An essential aspect of this Shahadah is to love the Prophet ﷺ, to sacrifice for his sake, and to follow his guidance and teachings. One manifestation of this love is to remember his birth ﷺ. Our remembrance of his birth should be practical, driving us to engage in actions that prove this love and enhance our affection for him in our hearts. Among some practical recommendations:

1. Following His Sunnah: Allah says to His believing servants: “So they who have believed in him, honored him, supported him, and followed the light which was sent down with him - it is those who will be the successful.” (Al-A'raf: 157)
2. Accepting His Noble Hadiths: Allah says to His believing servants: “And whatever the Messenger has given you - take; and what he has forbidden you - refrain from.” (Al-Hashr: 7)
3. Revering and Honoring Him: Allah says addressing His chosen Prophet ﷺ and His believing servants: “Indeed, We have sent you as a witness and a bringer of good tidings and a warner. That you [people] may believe in Allah and His Messenger and honor him and respect the Prophet and exalt Allah morning and afternoon.” (Al-Fath: 8-9)
4. Loving Him Over All Others: Anas (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “None of you has believed until I am dearer to him than his son, his father and all the people.” (Al-Bukhari and Muslim)
5. Putting His Sunnah First: Allah says to His believing servants: “O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not.” (Al-Hujurat: 2) Raising one's voice over his Sunnah is akin to raising one's voice over him ﷺ.
6. Increasing Salutations Upon Him: Allah says to His believing servants: “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)

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Rabi’ah ibn Ka’b al-Aslami served the Prophet (peace be upon him). It was the Prophet's custom to reciprocate any kindness done to him with an even greater one.

Rabi’ah narrates: The Messenger of Allah (peace be upon him) wanted to reward me for my service to him, so one day he turned to me and said, “O Rabi’ah ibn Ka’b,” I replied, “Here I am responding to you, and at your pleasure, O Messenger of Allah.” He then said, “Ask me [for anything], O Rabi’ah, and I will give it to you.” I thought for a while and then said, “I will think about it, O Messenger of God, and then I will let you know.” He said, “No problem.” At that time, I was a young, poor man with neither family, wealth, nor a home, and I used to take refuge in the mosque along with other poor Muslims.

It occurred to me to ask the Prophet for some worldly good that would save me from poverty and make me like others who had wealth, wife and children. Soon, however, I said: “May you perish Rabi’ah. The world is temporary and will pass away. You have your share of sustenance in it which God has guaranteed and which must come to you. The Prophet, peace be on him, has a place with his Lord and no request would be refused him. Request him therefore, to ask Allah to grant you something of the bounty of the Hereafter.”

I felt pleased and satisfied with this thought. I went to the Prophet and he asked: “What do you say, O Rabi’ah?” “O Messenger of God,” I said, “I ask you to beseech God most High on my behalf to make me your companion in Paradise.” The Prophet (peace be upon him) asked, “Who ordered you to do this, O Rabi’ah?” Rabi’ah replied, “No, by God who sent you with the truth, no one commanded me to do it, but when you said: Ask me, I will give it to you. I thought you are in the rank which you are, I looked at my situation, and I knew that the world will come to an end and is transient, and that I have sustenance that will come to me, so I said: I will ask the Messenger of God (peace be on him) for my afterlife.”

The Prophet (peace be on him) was silent for a while, then said, “Or anything else besides it, O Rabi’ah?” I replied, “No, O Messenger of Allah. That is all (what I require).” He said, “Then help me to achieve this for you by devoting yourself often to prostration.” ⁽¹⁾

This noble incident emphasizes the importance of Sujood to Allah and its great impact on achieving goals and fulfilling dreams.

Sujood has multiple benefits and virtues, which are highlighted as follows:

First: Sujood is Worship to Allah

Allah has commanded us to do Sujood in the Quran, where He says, “O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.” (Al-Hajj: 77) He also says, “And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, who created them, if it should be Him that you worship.” (Fussilat: 37) Additionally, He says, “So prostrate to Allah and worship [Him].” (An-Najm: 62) Sujood is thus an independent act of worship to Allah, representing a form of veneration and reverence to the Almighty.

Second: Achieving Closeness to Allah

Muslim recorded in his Sahih that Abu Huraira reported: The Messenger of Allah (peace be upon him) said, “The closest that the slave comes to his Lord is when he is prostrating.”

Third: Remedy for Constricted Hearts

Sujood helps relieve the Muslim's distressed heart. Allah says, “And We already know that your breast is constrained by what they say. So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him].” (Al-Hijr: 97-98)

Fourth: Acceptance of Du’a

Muslim recorded in his Sahih that Abu Huraira reported: The Messenger of Allah (peace be upon him) said, “The closest that the slave comes to his Lord is when he is prostrating, so invoke Allah much (in prostration).” Additionally, Ibn Abbas narrated that the Messenger of Allah (peace be upon him) said, “I have been prohibited to recite the Qur’an while bowing or prostration. As regards owing, exalt the Lord in it, and as to prostration, make supplication with exertion in it, that is worthy of being accepted.”

Fifth: Following the Prophet’s Example

The Prophet (peace be upon him) loved Sujood and prolonged it. Al-Mundhiri narrated in “At-Targhib wat-Tarhib” from Aisha (may Allah be pleased with her), who said: The Prophet one night stood up for Salah and he stayed in it for so long that I thought the Prophet had passed away or died. When I felt that way I stood up shook his toe and I felt the movement then I laid down again. When he stood up from the Sajdah, and finished his Salah, he said, “O Aisha, Little rosy one, do you think God's Prophet has betrayed you?” I replied, “No Prophet of God, because of the long Sajdah I thought you had died.”

Sixth: Nurtures Humility and Removes Arrogance

Allah described the companions of His Messenger (peace be upon him) with several attributes in the last verse of Surah “Al-Fath,” where He says, “Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration.” (Al-Fath: 29) Mujahid commented that Sujood earns humility and submissiveness. ⁽²⁾ Al-Hasan said that it removes arrogance. ⁽³⁾

Seventh: Healthy Benefits of Sujood

Talking about the health benefits of Sujood does not mean that we do it for its benefits or that it was legislated for these health benefits. No, Sujood is an independent act of worship with its own merit and honor. However, we take comfort in what scientific studies have confirmed about its health benefits to increase our motivation. Scientific studies have proven that humans are exposed to excessive doses of radiation and live mostly in electromagnetic fields, which affect cells. Sujood helps discharge these excess charges that cause many diseases, promotes blood circulation, increases concentration, and trains people to be patient and calm. ⁽⁴⁾

Eighth: A Sign for the Prophet to Know His Ummah on the Day of Judgment

Imam Ahmad narrated in his Musnad from Abu Dhar and Abu Darda’ that they said: The Messenger of Allah (peace be upon him) said, “I will recognize my people on the Day of Resurrection among all other peoples.” They asked, “O Messenger of Allah, how will you recognize your people?” He replied, “I shall recognize them because they will be given their books in their right hands, and I shall recognize them by their marks on their faces from the traces of prostration, and I shall recognize them by their light proceeding before them.”

Ninth: Salvation from Hellfire

Sujood contributes to saving those who consistently do it from Hellfire on the Day of Judgment. Al-Bukhari and Muslim narrated from Abu Huraira that the Messenger of Allah (peace be upon him) said, “When Allah has finished His Judgments among the people, He will take whomever He will out of Hell through His Mercy. He will then order the angels to take out of the Fire all those who used to worship none but Allah from among those whom Allah wanted to be merciful to and those who testified (in the world) that none has the right to be worshipped but Allah. The angels will recognize them in the Fire by the marks of prostration (on their foreheads), for the Fire will eat up all the human body except the mark caused by prostration as Allah has forbidden the Fire to eat the mark of prostration.”

Tenth: Entry into Paradise

Sujood is the means by which the Prophet (peace be upon him) instructed his companion and servant, Rabi’ah ibn Ka’b, to persist in so that he might attain the companionship of the Prophet in Jannah, as mentioned at the beginning of the article. Additionally, Muslim narrated that Ma'dan b. Talha said: I met Thauban the client of God’s Messenger and asked him to tell me something I should do for which God would bring me into paradise. He gave no reply, so I asked him again, and when he still gave no reply. I asked him a third time. He then said that he had asked God’s Messenger about that and received the reply, “Make frequent prostration before God, for you will not make one prostration without God raising you a degree because of it and removing a sin from you because of it.”

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1. Reported by Muslim in his Sahih (489); see also: “Excerpts from the Life of the Companions” by Dr. Abd Ar-Rahman Ra'fat Al-Basha, p. 370.
2. “Al-Dur al-Manthur” by al-Suyuti (7/542).
3. “The Humility” by Ibn Abi Al-Dunya, p. 20.
4. “The Impact of Scientific Miracles on the Intentions of Acts of Worship” by Dr. Matuqa Muhammad Hassan, p. 219.

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Some people think that the Muslims of China are only the Uyghurs, and it's no wonder, as the media focuses heavily on them due to the severe repression they face. However, the reality is that the Muslims of China are divided into 10 different ethnic groups, each with its own unique characteristics. This is what we will explore together. But first, it's important to know that China has 55 ethnic minorities, 10 of which are Muslim, with an official population of about 30 million people combined. However, in reality, their numbers far exceed this figure.

We can begin by dividing these ten Muslim ethnic groups into two main categories. The first group consists of four ethnicities: Hui, Dongxiang, Salar, and Bao'an.

These four ethnic groups are of Arab and Persian origin. Their ancestors arrived in China a long time ago for trade and other purposes, and they settled there, intermarrying with the Chinese. As a result, they are almost indistinguishable from the native Chinese in terms of appearance, language, customs, and traditions, even in their names. However, they avoid the prohibitions and forbidden acts of Islam. They can be distinguished from non-Muslim Chinese by their gathering places or when they wear Islamic attire.

The second group consists of six ethnicities: Uyghur, Kazakh, Kyrgyz, Uzbek, Tajik, and Tatar.

These groups are of Turkic and Tatar origin, and they differ from the Chinese in their appearance, customs, traditions, and languages. They live in what was formerly known as East Turkestan, now called the Xinjiang region, which has an autonomous governance system for the Uyghur ethnicity. This system was established by Communist China, and while the governor is from the ethnic minority with the majority population, in reality, he follows the central government's directives and implements its policies. Due to the ethnic differences, particularly with the Uyghur ethnicity, which forms the majority of the population in this region, Xinjiang has seen heightened security measures and restrictions in many religious and other areas.

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About a quarter of a century ago, the young Palestinian resistance mujahid Nidal Farahat hurried to the home of Sheikh Ahmed Yassin, the founder of the Islamic Resistance Movement (Hamas), to inform him that it had flown 5 km. Sheikh Yassin, sitting in his wheelchair, greeted him with a smile and asked, “What flew, my son?” Farahat replied, “The rocket.”

Realizing that Farahat was referring to the “Qassam” rocket, Sheikh Yassin, who was well aware of Nidal's work, told him, “If you can develop it to reach 10 km, I will kiss your head.”

Encouraged, Nidal kissed his Sheikh's head and rushed back to his workshop to increase the speed of the first rocket launched in the history of the Palestinian struggle from the Gaza Strip towards the nearby occupation settlements.

This story recounts the experience of launching the first rocket from Gaza by one of the resistance fighters who dedicated himself and his family's home to the resistance and who was behind the first rocket and drone.

Nidal Fathi Rabah Farahat was born on April 8, 1971, in the Al-Shuja'iyya neighborhood of Gaza. From a young age, he grew up loving the mosques and sacrificing for the sake of Allah to liberate the land of Palestine. He was diligent in attending religious lessons, particularly Quran recitation sessions. He completed his secondary education in his neighborhood schools in Al-Shuja'iyya and then enrolled at the Islamic University of Gaza.

He was the elder brother of the resistance fighter Mohammed Farahat, who carried out a martyrdom operation in the "Atzmona" settlement south of the Gaza Strip in 2002, killing nine Zionist soldiers. His other brother Wissam was martyred during the last aggression on Gaza, where he was the commander of the Al-Shuja'iyya battalion in the “Al-Qassam Brigades.”

Nidal participated in the first Palestinian Intifada in 1987, known as the “Stones Intifada,” where his mother urged him to join the Muslim youth, leading him to join the ranks of the Islamic Resistance (Hamas) at that time. On February 5, 1993, Farahat joined the “Ezzedeen Al-Qassam Brigades,” the military wing of Hamas. He spent five years in Israeli prisons and was also detained three times by the Palestinian Authority's security forces.

Nicknamed the “Rocket Engineer,” he devoted his life to developing military industries for the “Ezzedeen Al-Qassam Brigades.” He had the honor of manufacturing the first rocket and was martyred before realizing his dream of making drones.

Nidal was the eldest son of “Palestine's Khansa,” Um Nidal Farahat. He spared no effort in developing Al-Qassam weaponry, launching the “Qassam 1” rocket with the martyr commander Tito Masoud. He then focused on further developing Al-Qassam industries.

His work in launching the first rocket came after a long career of confronting the occupation, whether in the “Stones Intifada” (1987-1993) or guerrilla warfare with the “Al-Qassam Brigades.” He assisted the guerrilla warfare leader of the 1990s, martyr Emad Aqel, who used Nidal's home as a refuge and was martyred after being besieged when leaving it. Nidal personally buried him.

The “Al-Qassam” website indicates that Nidal was the first to manufacture a rocket in all of Palestine, entering the esteemed gate of honor and dignity of jihad and resistance.

In a television interview, his mother, Mariam Muheisen, known as “Palestine's Khansa,” Um Nidal Farahat, said: “One day, Nidal came to me, never hiding his secrets from me. He came extremely joyful, more than I had ever seen him, and said, 'Oh mother, Allah has honored me with making the first rocket in Palestine.' I was very surprised!”

She added, “I held this rocket and thanked Allah the Almighty for this great achievement. I recited the Quran over it, hoping that Allah would bless the tremendous efforts exerted by the Al-Qassam Brigades members. Then I prayed for him and his brothers from Al-Qassam for success and steadfastness, asking Allah to guide their steps towards victory and empowerment.”

Nidal transferred his experience in manufacturing “Qassam” rockets to the occupied West Bank. He was the first to introduce the “Al-Qassam” rocket there, teaching his comrades how to make the rocket and explosives by providing them with diagrams and detailed maps.

Starting from October 26, 2001, when the “Qassam 1” rocket was announced, martyr Nidal Farahat, upon the request of the then-general commander of the “Al-Qassam Brigades,” Salah Shehadeh, dedicated himself to developing “Qassam” rockets. A few months later, the “Qassam 2” rocket was announced, followed by the “Qassam 3.”

While he ended his jihad journey with the dream of deploying gliders for missions inside the occupied Palestinian territories, this dream was realized 11 years later during the “Operation Protective Edge.”

The occupation assassinated him along with five “Qassam” mujahideen on February 16, 2003, in a house in the Al-Zaytoun neighborhood of Gaza. They were preparing a small drone, the parts of which he had brought from the 1948 territories. Later, the “Qassam” named that drone “Ababeel.”

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1. Al-Qassam Brigades website
2. net
3. The Palestinian Information Center Website

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It’s a blessing when Allah opens a door of light for you, rearranges your life, and guides your path. This is what happened to the young man “Brian” from Venezuela, who embraced Islam three years ago. He did not just become a new Muslim but also became active in dawah (advocacy), spreading the message of Islam.

Brian says, “I was immersed in sins and lost until I came to know Islam and embraced it. It transformed me from polytheism to monotheism, from being lost to being secure, and from sin to obedience.”

Brian embraced Islam three years ago through the Global Center for Civilization Interaction in Venezuela and Latin America. We began teaching and caring for him, and he caught our attention with his intelligence, quick learning, intense love, and enthusiasm for positive change.

The preacher and the director of the Global Center for Civilization Interaction in Venezuela and Latin America, Dr. Ahmad Abdo, says, “Today, brother Brian invites others to Islam and delivers the true message of Islam to his fellow citizens in Venezuela. He calls the adhan in the mosque and is continuously progressing; praise be to Allah.”

https://x.com/DR_AHMAD_ABDO_1/status/1674186499942756353?ref_src=twsrc%5Etfw%7Ctwcamp%5Etweetembed%7Ctwterm%5E1674186499942756353%7Ctwgr%5E2db688f4f5840e49f84da59bb6e7d5251e7e5102%7Ctwcon%5Es1_&ref_url=https%3A%2F%2Fmugtama.com%2F02%2F300187%2F

He adds, “There are many like Brian in Venezuela and Latin America who need your prayers for steadfastness and success. The temptations are many, and the new Muslim desperately needs someone to guide them to the teachings of Islam in an easy and simple way so that they can learn, practice, and then convey these teachings to others.”

It is worth mentioning that the Global Center for Civilization Interaction is affiliated with the Kuwaiti organization for Human Excellence, as one of the leading roles of Kuwait in charitable and humanitarian work.

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At dawn on Tuesday, August 27, 2024, the Islamic world was struck with grief over the passing of the renowned scholar Muhammad Ahmad Al-Rashid, one of the most prominent Islamic thinkers and preachers of modern times, in the Malaysian capital, Kuala Lumpur.

Abdul-Munim Saleh Al-Ali Al-Azzi, famously known as Muhammad Ahmad Al-Rashid, was born in Baghdad in 1938 and was raised in the Al-Adhamiyah neighborhood in a family that belonged to the Arab tribe of Bani Izz.

From an early age, Al-Rashid showed intellectual brilliance and a passion for knowledge. By the age of eight, he was already browsing reading magazines and received substantial support from his family to pursue his education, which nurtured his love for reading and learning.

Al-Rashid received his primary education at the Teacher Training School, one of the most prestigious schools in Iraq, where he stood out for his active participation and academic excellence. He also excelled in various sports, such as swimming and football, and enjoyed riding his bicycle. He pursued higher education at the College of Law at the University of Baghdad, where he delved into Islamic Sharia and Al-Fiqh al-Muqaran (Comparative Jurisprudence), graduating in 1962.

In the field of Islamic preaching, Al-Rashid was mentored by a number of prominent scholars, including Sheikh Abdul Karim al-Shaikhly, Dr. Taqi-ud-Din al-Hilali, and Sheikh Amjad al-Zahawi. He was particularly influenced by the ideas of Mohammed Mahmoud al-Sawwaf and the poetry of Waleed al-A'dhami. These figures served as key references in shaping his own approach to Islamic preaching. 

Al-Rashid began his preaching journey at a young age, joining the Muslim Brotherhood in Iraq when he was just thirteen. As political events heightened in Iraq and the Arab world, he became more deeply involved in the Islamic preaching. He began focusing on developing a therapeutic educational methodology to address the challenges faced by the Islamic movement.

Due to security circumstances, Al-Rashid was forced to leave Iraq in the early 1970s. He moved to Kuwait, then the UAE, and later Malaysia. Throughout his travels, he continued spreading his knowledge of Islamic preaching by giving lectures and writing books that were distinguished by a high literary style. Among his most notable works are Al-Muntalaq, Al-'Awa'iq, and Ṣina'at al-Ḥayah, which became important references for Islamic preachers across the world.

Al-Rashid worked to unify the ranks of Islamic preachers and improve Islamic preaching. He traveled extensively between different countries to spread the teachings of Islamic Fiqh and raise the banner of Islam.

On behalf of its editor-in-chief and staff, Al-Mujtama Magazine extends its deepest condolences and sympathies to the Muslim Ummah over the loss of this great scholar, asking Allah the Almighty to grant him mercy and forgiveness and to grant him a place in His vast Jannah.

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Victory comes from Allah to His messengers and the believer, a truth beyond doubt. This is a definite matter, as the Quranic ayahs and prophetic hadiths herald and affirm it.

Ayahs and Hadiths Confirming the Inevitable Victory for Believers

The Holy Quran, in numerous ayahs, expresses the inevitability of victory for the messengers and the believers. Allah says, “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.” (An-Nur: 55) He also says, “And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.” (Al-Hajj: 40), and “And We have already sent messengers before you to their peoples, and they came to them with clear evidences; then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers.” (Ar-Rum: 47)

Moreover, He says, “And Our word has already preceded for Our servants, the messengers, [That] indeed, they would be those given victory. And [that] indeed, Our soldiers will be those who overcome.” (As-Saffat: 171-173), “Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand.” (Ghafir: 51), and “O you who have believed, if you support Allah, He will support you and plant firmly your feet.” (Muhammad: 7)

In the Sunnah, there is also confirmation of Allah's victory for the believers. In Sahih Bukhari, Khabbab narrated his complaint to the Prophet Muhammad (peace be upon him), and the Prophet replied, “By Allah! This religion (Islam) will be completed (and triumph) till a rider (traveler) goes from San`a' (the capital of Yemen) to Hadramout fearing nobody except Allah and the wolf lest it should trouble his sheep, but you are impatient.” This is evidence that the religion will prevail and be completed by Allah, no force will prevent its establishment, and Security and peace will spread through it.

In Sahih Bukhari, Abu Huraira reported that the Prophet Muhammad (peace be upon him) said: “Allah may support this religion (i.e. Islam) even with a disobedient man.” Meaning that Allah will support this religion through anyone, even if a disbeliever or a tyrant.

In Sahih Muslim, Thauban reported that the Prophet Muhammad (peace be upon him) said: “Allah drew the ends of the world near one another for my sake. And I have seen its eastern and western ends. And the dominion of my Ummah would reach those ends which have been drawn near me and I have been granted the red and the white treasure.”

In Sahih Muslim, Thauban also reported that the Prophet Muhammad (peace be upon him) said: “A group of people from my Umma will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm. They will remain in this position until Allah's Command is executed (i.e. Qiyamah is established).”

Ahmad narrated in his Musnad that Tamim Ad-Dari reported the Prophet Muhammad (peace be upon him) said, “Indeed, this religion will reach everywhere the night and day can reach. Allah will not leave a dwelling in a city or a desert except that He will make this religion enter it, thus, honoring the honorable or humiliating the humiliated; an honor which Allah will bestow on Islam, and a humiliation which Allah will inflict on disbelief.”

Diverse Manifestations of Victory for the Believers

Allah's promise of victory for the believers is true. To affirm this, we highlight the various manifestations of victory, as follows: ⁽¹⁾

First: Victory may come through direct dominance and subjugation of enemies at the hands of the prophets and messengers, such as what happened with Prophet Dawud (peace be upon him): “And when they went forth to [face] Goliath and his soldiers, they said, 'Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people.' So they defeated them by permission of Allah, and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.” (Al-Baqarah: 250-251)

Similarly, Prophet Moses (peace be upon him) was granted victory over Pharaoh and his people: “And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.” (Al-Baqarah: 50), and “And We caused the people who had been oppressed to inherit the eastern regions of the land and the western ones, which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of what they had patiently endured. And We destroyed [all] that Pharaoh and his people were producing and what they had been building.” (Al-A'raf: 137)

Our Prophet Muhammad (peace be upon him) was also granted a decisive victory, and his enemies were destroyed at Badr and after, until the Islamic state was established, and he entered Mecca as a conqueror: “Indeed, We have given you, [O Muhammad], a clear conquest” (Al-Fath: 1), and “When the victory of Allah has come and the conquest, And you see the people entering into the religion of Allah in multitudes.” (An-Nasr: 1-2)

Second: Victory by the destruction of the deniers and the salvation of the prophets and messengers (peace be upon them), and those who believed in them, as was the case with the prophets Nuh, Hud, Salih, Lot, and Shu'ayb (peace be upon them), when their people denied them, Allah destroyed them according to their sins: “So each We seized for his sin; and among them were those upon whom We sent a storm of stones, and among them were those who were seized by the blast [from the sky], and among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but it was they who were wronging themselves.” (Al-Ankabut: 40) The punishment of the criminals is an apparent great victory for the prophet or the preacher and a grave loss for the deniers and criminals.

Third: Victory by Allah's retribution upon the enemies and deniers after the death of these prophets and messengers, as happened with those who killed Prophet Yahya and Isaiah (peace be upon them), and the attempt to kill Prophet Isa (peace be upon him). Imam Al-Tabari commented on Allah's saying: “Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand.” (Ghafir: 51), It is as if Allah says: Among the forms of victory is our retribution in the worldly life against the deniers of the messengers after the death of our messenger, like what we did by granting victory to Isaiah after his death by sending against his killers those who avenged his death. Similarly, with the killers of Yahya, we sent Nebuchadnezzar against them until we avenged his death. Likewise, we avenged Isa from those who wanted to kill him by sending the Romans to destroy them. ⁽²⁾

Fourth: What people perceive as defeat, such as killing, imprisonment, harm, and expulsion, may actually be true victory. Isn’t the killing of a preacher a martyrdom for the sake of Allah? Allah says, “And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision. Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve.” (Aal-Imran: 169-170), and “It was said, 'Enter Paradise.' He said, 'I wish my people could know. Of how my Lord has forgiven me and placed me among the honored.'” (Ya-Sin: 26-27) Allah also says, “Say, 'Do you await for us except one of the two best things while we await for you that Allah will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting.'” (At-Tawbah: 52) So the killing of a preacher, in light of these ayahs, is a victory for him in every sense. It is a triumph for his cause, as happened with the boy Abdullah when the king killed him, and his people said, “We believe in Allah, the Lord of the boy.”

Expulsion and displacement may also be a victory for the preacher, though many perceive it as a defeat. Thus, Allah told His messenger when the Quraysh expelled him from Mecca: “If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, 'Do not grieve; indeed Allah is with us.' And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah - that is the highest. And Allah is Exalted in Might and Wise.” (At-Tawbah: 40)

Imprisonment is also a victory. In Sahih Muslim, Suhaib Ar-Rumi reported that the Prophet Muhammad (peace be upon him) said, “Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.”

Ibn Taymiyyah expressed this reality, saying, “What can my enemies do to me? My paradise and my garden are in my heart; they are with me wherever I go. If they imprison me, it is seclusion; if they kill me, it is martyrdom; and if they expel me from my country, it is a journey.” ⁽³⁾

Fifth: The steadfastness of the preacher on his path is a clear and overwhelming victory. By being steadfast, he rises above desires and doubts, and overcomes obstacles with courage. Prophet Ibrahim (peace be upon him) was in a state of victory when he was thrown into the fire, and Imam Ahmad was at the height of victory when he remained firm in the ordeal of the assumptions regarding creation of the Quran. Victory is the steadfastness in faith and principle, no matter the obstacles and challenges.

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1. “Methods of Countering the Prophets' and Messengers' Call in the Quran,” by Dr. Abdulhamid Farhan Musleh, p. 211.
2. “Tafsir al-Tabari” (20/345).
3. “Al Mustadrik 'ala Majmu' Fatawa” (1/153).

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How many trials ignite in Muslim societies, how many conflicts, how many homes collapse, relationships break down, and innocents pay the price due to unrestrained tongues with no fear of Allah, no piety, no accuracy, or verification of sources, or knowing what should be said and what should be kept silent if it does not benefit Muslims, or if its harm outweighs its benefit. The scourge of societies is spreading lies and rumors.

Imam al-Nawawi points out what helps a speaker to guard his tongue, saying: It is incumbent upon one who wishes to speak, to ponder their words within themselves before speaking it. If its benefit is apparent, they speak; otherwise, they remain silent. ⁽¹⁾

The principle for a Muslim is to restrain the tongue except in beneficial matters. He thinks about the word before uttering it to avoid creating a problem that cannot be remedied later, preventing speech except in what benefits the individual and society. When 'Uqbah bin 'Amir asked the Prophet (peace be upon him): “O Messenger of Allah! What is the means to salvation?” He said, “That you control your tongue, suffice yourself your house, and cry over your sins.” (reported by at-Tirmidhi) The Prophet (peace be upon him) also said: “Let him who believes in Allah and the Last Day speak good, or keep silent.” (reported by al-Bukhari)

Thus, silence should be the original state for a Muslim, and the exception is speaking in what is beneficial, no more.

Regarding restraining the tongue from harming Muslims, there are several points:

Firstly, a Muslim is from whose tongue and hands the Muslims are safe:

One of the most important characteristics of a Muslim is to protect his fellow Muslim and refrain from harming him even with a word. Abdullah bin Amr bin al-As reported that the Prophet (peace be upon him) said: “A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (Emigrant) is the one who refrains from what Allah has forbidden.” (Agreed upon) Allah warns against falsely harming a Muslim, saying: “And those who harm believing men and believing women for [something] other than what they have earned have certainly born upon themselves a slander and manifest sin.” (Al-Ahzab: 58)

The visible mark of a Muslim as a clear character before people is their safety from his tongue by verbal harm, and his hand by physical harm. Allah says, “Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know.” (An-Nur: 19) Al-Tabari said: Those who like to spread adultery among those who have believed in Allah and His Messenger and make it apparent among them.

Abu Darda reported that the Prophet (peace be upon him) said: “Whoever spreads (rumors about) a Muslim with a word, and he is innocent of it, accusing him with it in this world, it is incumbent upon Allah to melt him in the Fire until he brings forth the execution of what he said.”

In another narration by Abu Darda, the Prophet (peace be upon him) said: “Whoever mentions a man with something not in him to defame him with it, Allah will detain him in Hellfire until he brings forth the implementation of what he said.” (Reported by Al-Tabarani in Al-Kabir)

Secondly, Part of the perfection of one’s Islam is Leaving What doesn’t Concern them:

Among the afflictions of the tongue is that a Muslim speaks about matters that do not concern him or intervenes in issues that do not benefit Muslims or himself personally. Part of the excellence of a Muslim’s faith, meaning among the virtues of a person’s Islam and the perfection of his faith, is to leave what does not concern him in worldly matters, whether in speech or action.

Ibn Taymiyya, may Allah have mercy on him, said: Especially the excessive curiosity about matters that do not concern a person regarding the religion or the world of others. ⁽²⁾

It is said: If a person limits himself to what concerns him, he will be spared from great evil, and being safe from evil is better. ⁽³⁾

Sheikh Abdul-Rahman al-Sa'di said: Whoever does not leave what does not concern him, he is poor in his Islam. ⁽⁴⁾

Ibn al-Qayyim said: The Prophet (peace be upon him) summarized piety in one word, saying: “Part of the excellence of a man's Islam is that he leaves what does not concern him.” This encompasses leaving all that does not concern one in speech, sight, listening, grasping, walking, thinking, and all other outward and inward movements. This is a comprehensive word for piety. ⁽⁵⁾

Malik ibn Dinar said: “If you find hardness in your heart, weakness in your body, and deprivation in your sustenance, know that you have spoken about what does not concern you. Speaking about what does not concern a person hardens the heart, weakens the body, and makes sustenance difficult.”

It is narrated that Quss bin Saa'idah and Aktham ibn Saifi met, and one of them asked the other: “How many faults have you found in the son of Adam?” He replied: “They are too numerous to be counted. But those I counted are 8 thousand faults, one fault I found prevents all other faults.”  He asked, “What is it?” He said, “Guarding one’s tongue.”

At-Tirmidhi reported that Anas bin Malik narrated that a man among his companions was dying so he said- meaning a man said to him: “Glad tidings of Paradise.” To which the Messenger of Allah (s.a.w) said: “You do not know. Perhaps he spoke of what did not concern him or he was greedy with that which would not decrease him.” (Authenticated by Al-Albani)

For a Muslim to leave what does not concern him includes avoiding gossip, slander among people, and striving to create discord among them, along with other unethical deeds.

Thirdly, the Slips and Harvest of the Tongue:

Words hold great significance for a Muslim; they can elevate him to the highest heavens if used correctly or lead him to Hell without him realizing it. The Prophet (peace be upon him) said: “Indeed one of you says a statement pleasing to Allah, not realizing that you have achieved what you have achieved. Then for it, Allah writes for him His pleasure until the Day of Meeting Him.” (Reported by al-Tirmidhi) The Prophet (peace be upon him) also said: “A slave of Allah may utter a word without thinking whether it is right or wrong, he may slip down in the Fire as far away a distance equal to that between the east.” (Agreed upon)

He said to Mu'adh: “Shall I not inform you of the controlling of all that?” I replied, “Yes, Prophet of God.” So he took hold of his tongue and said, “Restrain this.” I asked, “Prophet of God, shall we really be punished for what we talk about?” He replied, “I am surprised at you, Mu'adh! Will anything but the harvests of their tongues overthrow men in hell on their faces (or, on their nostrils)?” (Reported by Ahmad and at-Tirmidhi)

Among the harmful uses of the tongue that young people take lightly these days is cursing each other’s parents as a joke, escalating insults in retaliation, mocking the creation of Allah, and then claiming it was just a joke. Another example is lying in speech to make people laugh. These actions and behaviors are not befitting of a Muslim, who has the responsibility to guide the world, raise the banner of monotheism, and unite hearts, not divide them. Allah says: “On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do.” (An-Nur: 24) And He says: “That Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn.” (Yasin: 65)

Fourthly, False Statements and Testimonies:

The Quran has emphasized and warned against false testimony and false speech. Allah says: “That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement.” (Al-Hajj: 30) And He describes the believers: “And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.” (Al-Furqan: 72) And He says: “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.” (Al-Isra: 36)

We have come across several hadiths of the Prophet (peace be upon him) warning against false statements and threatening their perpetrators with punishment. Among false statements is attributing to the Prophet (peace be upon him) what he did not say. He said: “Beware of narrating from me except what I taught you, for whoever lies about me on purpose, then let him take his seat in the Fire. And whoever says (something) about the Qur'an according to his (own) opinion, then let him take his seat in the Fire.” (Reported by at-Tirmidhi)

False statements and false testimonies, when widespread in society, remove its security, cause the loss of rights, increase the number of oppressed people, and such a society lacks the characteristics of a Muslim community. It suffices that false testimony drives the Prophet of Islam to repeatedly warn about its consequences. In his hadith (peace be upon him): “Shall I not inform you of the biggest of the major sins?” Messenger of Allah (ﷺ) asked this question thrice. We said, “Yes, O Messenger of Allah. (Please inform us.)” He said, “Ascribing partners to Allah, and to be undutiful to your parents.” Messenger of Allah (ﷺ) sat up from his reclining position and said, “And I warn you against giving forged statement and a false testimony; I warn you against giving forged statement and a false testimony.” Messenger of Allah (ﷺ) kept on repeating that warning till we wished he would stop.” (Agreed upon)

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1. Sharh Sahih Muslim by Imam An-Nawawi (18/328).
2. A Great Compilation of Fatwa (14/482).
3. Tawdeeh al-Ahkaam sharh Buloogh al-Maraam (6/393).
4. Bahjat Qulub al-Abrar (221).
5. Stations of the Seekers (2822).

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