Cultural Values in_the_message_of_prophet_muhammad_pbuh

Cultural Values in the Message
of Prophet Muhammad (PBUH)
By
Prof. Muhammad Ibn Abdullah Alsoheem
King Saud University- Faculty of Education
Islamic Studies department

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Cultural Values in the Message of Prophet Muhammad (PBUH)

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In The Name of Allah, The Beneficient, The Ever Merciful
Allah says in the Holy Qur`an: “Allah did confer a great
favor on the believers when He sent among them a prophet from
among themselves, reciting unto them the signs of Allah,
sanctifying them, and instructing them in scripture and wisdom,
while before that, they had been in manifest error.”(Al Imran
3:164).
Allah also says: “Those who follow the Prophet, the
unlettered prophet, whom they find mentioned in their own
(scriptures) - in the law (Torah) and the Gospel - he commands
them what is just and forbids them what is evil; he allows them
as lawful what is good (and pure) and prohibits them from what
is bad (and impure); he releases them from their heavy burdens
and from the yokes that are upon them. So it is those who
believe in him, honor him, help him, and follow the light which
is sent down with him, it is they who will prosper." (Al-A`raf
8:157).
In his book ‘The Story of Civilization’, Will Durant declares:
“If we judge greatness by influence, he (Muhammad (PBUH))
was one of the greatest of the greats in history. He undertook to
raise the spiritual and moral level of people harassed into
barbarism by heat and foodless wastes, and he succeeded in this
more completely than any other reformer in history. Upon
Judaism, Christianity, and his native creed, he built a religion
simple and clear and strong, and a morality of ruthless courage

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and racial pride, which, in a generation, marched to a hundred
victories, in a century to empire, and remains to this day a virile
force through half the world” Preface.
All praise is for Allah, and may peace and blessings be upon
the Prophet of Allah and upon his family, his companions, and
those who are guided by the light of his guidance.
The biography of the Prophet (PBUH) is the eminently
practical implementation of the Divine directives sent down to
him by Allah. These directives include the moral values and the
guiding principles that can not only bring happiness to
humanity, but also help people maintain the pure, original
disposition upon which Allah originated mankind. This is not
surprising, since the Prophet (PBUH) himself was nothing but a
mercy sent by Allah for all creatures. Allah says: "We sent thee
not, but as a mercy for all creatures." (Al-Anbiya` 21:107).
We urgently need to implement the guidance of the Prophet
(PBUH) - our role model - and the moral values he taught on
both the individual and societal levels. Allah says: “You have
indeed in the Prophet of Allah a beautiful pattern (of conduct)
for any one whose hope is in Allah and the Final Day, and who
engages much in the praise of Allah”.
The reality of the Prophet’s character is reflected in our
sincere practical implementation of the values he embodied.
In this context, Engineer Abdulmohsen Aldrees`s Council
for the Biography of the Prophet and its Contemporary Study

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concentrated on highlighting such values here in this book, to be
included among his earlier releases in the field of Biography of
the Prophet.
For his part, KSU professor Muhammad Ibn Abdullah
Alsoheem, the author of this book, has done well in selecting the
book`s material and effectively making use of it to support the
main theme of the book, the cultural guiding values in the
Prophet’s biography.
The Council is looking forward to sharing opinions and
suggestions, and cooperating with all interested researchers, to
take part altogether in serving the Prophet`s biography through
the intensive contemporary studies that reflect the moral values,
cultural principles, interpersonal relations, and educational
practices that the Prophet`s biography includes.
Peace and blessings be upon our Prophet (Muhammad) and
upon his family and companions.
The Chair`s Supervisor
Professor Adel Ibn Ali Alshaddy
adelalshaddy@hotmail.com

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Introduction:
All praise is due to Allah who filled with love and
glorification the hearts of His beloved servants (Awliya), and
removed from the hearts of others His recognition and
appreciation.
I testify that there is no God worthy of worship except One,
Allah, with whom I associate no partners. With love and
reverence we worship Him, and in fear and longing we invoke
His name. I testify that Muhammad is his servant, Prophet, His
own beloved, best chosen and most trusted for His revelation,
was sent down by Allah to save the human soul from self-
indulgence and degradation, connecting it to the one who
created the heavens and the earth. He was, by all means, a role
model, and his message was a mercy and guidance for all
mankind, giving them glad tidings and saving them from
oppression. Peace and blessings be upon him.
A researcher who reflects on the history of civilizations will
note that generally they originated by the banks of rivers and sea
coasts. None of them originated except in the vicinity of sources
of water, except for the Islamic Civilization, for it originated in
Makkah which is not near any rivers, oceans or sources of
vegetation. Indeed Makkah is not located by a source of water;
rather it is a place of Divine revelation. This revelation is of the
same importance as the soul is to the living beings.

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Allah says: “And thus have We, by Our command, sent
inspiration to you: you didn’t know (before) what was
revelation, and what was faith: but We have made it (Qur`an) a
light, wherewith We guide such of Our servants as We will; and
verily you shall guide (men) to the straightway; the way of
Allah, to Whom belongs whatever is in the heavens and
whatever is on earth. Behold (how) all affairs tend towards
Allah” (Alshura42: 52,53).
That is why the message of our Prophet (PBUH) was
comprehensive. It provided all mankind with a guiding religion
to establish an integrated civilization of beliefs, rulings, values,
principles, role models, architecture, and theoretical and
practical sciences (literary and humanitarian). This Divine
message was, by all means, a basis and starting point for the
human civilization. Of particular note is the way the Islamic
Civilization approached the earlier civilizations. It didn’t totally
reject the civilizations that preceded it; rather it accepted that
which was good in them, and made invaluable additions to the
excellence of previous civilizations. Furthermore, it rejected
their negatives, which other religions and philosophies had been
previously unable to deal with. Within a short period of time,
the Islamic civilization accomplished great achievements which
even its opponents testified to their greatness. George Bush, the
grandfather (1797-1859), professor of Hebrew language and
oriental literature at New York University said: “He (i.e.,
Muhammad PBUH) laid down the basic foundation for an

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empire0F
1
which dominated and gained control, in only 80 years,
of larger kingdoms and countries than what had been achieved
by Rome in 800 years. Away from his political success, more
amazing is the fast growth and transcendency of his religion and
its continuing consolidation until now. In fact, there is no
explanation for what has been achieved by Islam and its
Prophet, except for saying it was given special care by God. It is
in no way possible to justify the Prophet’s human great
achievements merely by the mere resources that he possessed.
Such achievements cannot possibly be explained by human
abilities, but we have to admit that they were achieved under the
care and protection of Allah. There is no other explanation for
these astounding achievements”1F
2
.
When you review the foundations upon which a sound
civilization is based, you find that it must have two basic
foundations: basic and auxiliary. The greatest and most apparent
foundations upon which a civilization can be founded are the
following:
First: A true religion that spiritually revives people and
physically refreshes them - a religion that makes the
society upright, protects one`s methodology, guides
1 The author doesn’t acknowledge the description of Islam as an empire, for
Islam is both a religion and State.
2 Muhammad (PBUH) the Founder of the Religion of Islam and the Empire
of Muslims page 353.

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to the right track and guides to happiness in both this
life and the Hereafter.
Second: The correct knowledge is that which reveals
mysteries, leads to the correct destination, and tells a
person about his real character. This knowledge
provides its seeker with the practical method, which
if he follows, he will achieve his desired goal, saving
his time and energy by relating the facts of the early
centuries whose beginning and end have been told
by The Holy Qur`an. It is the knowledge that keeps
him busy with studying useful sciences with fruitful,
non-controversial and non-contradictory results.
Third: There is complete fairness in judgments that makes
the subordinate on par with his superior, the poor on
par with the rich, the person of low status is on par
with the person of high status. Strict fairness that is
to be the basic rule for passing judgments on all
people, whether they are friends or enemies, putting
aside all external variables.
Fourth: There are clear, defined and sound objectives that
gladden the heart and elevate the soul. These
objectives are achieved by revealing the secrets of
the mysterious future such that a person is guided by
the light of their Lord. Once guided, these people
fully recognize the reality of their beginning and

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end, having no doubts about their Day of Reckoning
in the Hereafter and devoting themselves to their
futures based upon collective work.
Fifth: There is a sincere love that makes the society a
melting pot of all its segments. This love fills hearts
with trust and promotes altruism in such a way that
makes all members of the society like a single body,
whereby if a single part of it is subject to any
problems then all the organs of the body gather with
vigilance and fever; this is a society whose members
believe that their brothers and neighbors in need are
most worthy of every penny they have.
Islam has come with all such fundamentals, affirming and
promoting them while simultaneously warning against whoever
contradicts or does away with them. This will be clarified later
Inshallah.
By reviewing both the fundamentals of the management of
civilization and the texts of the Holy Qur`an and the prophetic
traditions, any objective reader can see how strongly these
fundamentals are affirmed in both the Holy Qur`an and the
prophetic traditions. The ten rules or principles of management,
for instance, were earlier mentioned and recommended by
Islam. On the other hand, the first impression the researcher gets
when looking at any topic of this religion is that this topic is the
main purpose of Islam. He forms this impression out of the

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significant number of texts that support the topic in question.
That is why it was beyond my ability to collect in this book all
texts supporting this topic. Instead, I only sufficed with what
indicates and highlights its great status in Islam. At the same
time, I couldn’t mention all the aspects of civilization that Islam
included, but I did my best to indicate the fundamentals of this
civilization, highlighting the most prominent of these
fundamentals and proving texts from the Holy Qur`an and
prophetic tradition.
I have divided this research into three main chapters as
follows:
Chapter One: Scientific Values including three sections:
Section One : Knowledge
Section Two : Religion
Section Three : Perfection
Chapter Two: Social Values including seven sections:
Section One : Moderation
Section Two : The Status of Women in Islam
Section Three : Love
Section Four : Mercy
Section Five : Peace
Section Six : Morality

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Section Seven : Cleanliness
Chapter Three: Managerial Values including six sections:
Section One : Inclusiveness Principles and Beliefs
Section Two : Rights Protection
Section Three : Growing and Maintaining Money
Section Four : Fairness
Section Five : Power
Section Six : Accepting the Other Opinion
I ask Allah to accept this work as done solely for His sake
and in accordance with the teachings of his Prophet Muhammad
(PBUH). May Allah make it useful knowledge and a sincere
deed, make it aright path to His religion and defending His
Prophet and His book.
Allah Alone beseech to correct my work and intention. I
disclaim my strength and power, and from Him I seek guidance
for strong determination. O Allah, I ask you for protecting my
writing and forgiveness for my sins and mistakes, since you are
the Most Benevolent Generous.
Finally at the end of this introduction, I`d like to thank Allah,
the most worthy of thanks, for bestowing on me the ability to
finish this humble work. I thank Him also for His continuous
blessings, asking Him to complete it by forgiving my sins and
giving me a good end to my life. I extend my thanks to those

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who helped me in this work.
Praise to Allah, by His grace good deeds are completed.
Peace and blessing upon him who was sent down as a mercy for
all creatures.
Dr. Muhammad Ibn Abdullah Alsaheem
King Saud University- Faculty of Education
Islamic Studies department
Riyadh -1428/7/25

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Chapter One
Scientific Values
This chapter discusses three sections that are related
regarding proof. The first three sections - knowledge, religion
and perfectness - cannot be fully supported without providing
clear proof and a compelling argument. This is because
knowledge is the foundation to understanding religion, and since
knowledge precedes actions, I begin my discussion with it
before discussing religion and then perfection.
Section One: Knowledge
This great religion is the religion of knowledge. If asked
about the most prominent aspect of this religion, any objective
person would likely point to the lofty status of knowledge in
Islam. There isn’t a single issue addressed by the religion except
that knowledge contributes in dealing with it in greater detail, as
a foundation or inference. The following issues will illustrate the
great status knowledge has in this religion.
First Issue: Explaining the Attention paid to
Knowledge in Islam
It is beyond the researcher`s capability to get fully
acquainted with all the aspects showing great attention to
knowledge in Islam. Sometimes, there is encouragement to gain

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knowledge, sometimes the superiority of gaining knowledge is
mentioned, sometimes by the mention that the status of those
who have knowledge is higher than the status of those who fight
in the path of Allah, at times by mentioning that the status of a
knowledgeable person is higher with Allah than the status of a
worshipper, and so on. Some of these will be discussed below:
First Aspect: Encouragement to Seeking Knowledge
Among the proofs for this is the very first verse revealed by
Allah to His Prophet (Muhammad PBUH) in the Holy Quràn.
Allah says: "Read: in the name of your Lord who created; He
created man out of a (mere) clot of congealed blood. Read and
your Lord is Most Bountiful. He who taught (the use of) the pen,
taught man that which he knew not.” (AlÀlaq 96:1-5) Ibn
Aashoor says that among the purposes of this surah: "The
purpose is to teach Muhammad (PBUH) the Quràn and how to
recite it perfectly, for he was illiterate beforehand, however
Allah gives him indication that He (Allah) is able to teach
whatever He wills to whomever He chooses, as Allah taught
others how to write, He can teach whoever He likes from
scratch. It is also an indication that his people will be guided
towards reading, writing and knowledge. It also directs him
towards contemplating Allah`s creation, particularly Allah’s
creation of mankind and how amazingly he was developed from
a mere clot of congealed blood. This is definitely a point of

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reflection”2F
1
.
Another clear proof is the command of Allah to His Prophet
(PBUH) to start first with seeking knowledge before doing any
action. Allah says: “Know, therefore, that there is no god
worthy of worship except Allah, and ask forgiveness for your
mistakes and for the mistakes of believing men and women. For
Allah knows how you move about and how you dwell in your
homes.” (Muhammad 47:19) Commenting on this verse, Ibn
Jarir says: "I.e. you (Muhammad PBUH) have to know first that
there is no God worthy of worship or divinity but Allah, the
Creator of all creatures and the Lord of the universe, and that all
have to submit to as their Lord. And you have to ask Him for
forgiveness for your previous and future sins, and for the sins of
those men and women who believe in you”3F
2
.
The Prophet (PBUH) showed us that seeking knowledge is a
way to paradise. He (PBUH) said: “Whoever treads a path in
search of knowledge, Allah will make easy for him the path to
Paradise.”4F
3
The same hadith was reported by Tirmidhi in a
longer version as follows: "Whoever follows a path seeking
knowledge, Allah will make easy for him the path to Paradise.
The angels lower their wings, being pleased with the one who
seeks knowledge. Whoever is in the heavens and on earth, even
1 Tafseer of Tahrir and Tanweer 434/15.
2 Gam`a Albian 53/26.
3 Sahih Muslim 2074/4, 2699.

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the fish in the sea, ask for forgiveness for the seeker of
knowledge. The superiority of the scholar over the worshipper is
like that of the moon over all other heavenly bodies. The
scholars are the heirs of the prophets, for the prophets did not
leave behind dinars or dirhams, but they left behind knowledge;
and whoever receives it, receives an abundance of good
fortune”5F
1
.
The Prophet (PBUH) also said: “When Allah wishes good
for someone, He bestows upon him the understanding of
religion.”6F
2
Explaining the meaning of this hadith, Ibn Hajar
states: "This clearly shows the superiority of scholars over other
people and the virtue of seeking religious knowledge over other
areas of knowledge”7F
3
.
The following Hadith narrated by Abu Musa is another
example given by the Prophet (PBUH) for the virtue of seeking
knowledge and of the scholars who acquire it, act upon it, and
impart it to others. Abu Musa reported Allah's Prophet (PBUH)
as saying: “The similitude of the guidance and knowledge with
which Allah, the Exalted and Glorious, has sent me is like that
of heavy rain falling upon the earth. There is a good piece of
land which receives the rainfall and as a result, herbage and
1 Sunnan Abu Dawood 354/3, Sunnan Tirmihdi 48/5, Sunnan Ibn Majah
78/1, Sunnan Al-Darimi 110/1,342.
Corrected by Al-Albani in Sahih al-Jami al-Sagheer hadith no.6298.
2 Sahih al Bukhari 39/1,71 Sahih Muslim 718/2,1037.
3 Fath Al-Bari 165/1.

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grass grow there abundantly. Then there is a land, hard and
barren, which retains water and Allah makes the people derive
benefit from it, for they drink it, provide it to others and graze
with it. Then there is another land which is barren. Neither is
water retained in it, nor is the grass grown in it. And that is the
similitude of the one who seeks the understanding of the religion
of Allah, and it becomes a source of benefit to him with which
Allah sent me. The other is the similitude of one who does not
pay attention to (the revealed knowledge) and thus does not
accept that guidance of Allah with which I have been sent”.
Second Aspect: Excellence of Knowledge and Scholars
The best indication for the status of knowledge and scholars
is the association of their witness with that of Allah to His
Oneness, which is the greatest and most glorified thing you can
ever witness to. Allah says: “There is no god worthy of worship
but He: that is the witness of Allah, His angels, and those
endued with knowledge, standing firm for justice. There is no
god worthy of worship but Him, the Exalted in Power, the Wise.
The religion with Allah is Islam (submission to His Will). The
People of the Book did not dissent except through envy of each
other after knowledge had come to them. But if anyone denies
the signs of Allah, then Allah is swift in calling to account.” (Al-
I`mran 3:19-18) In his commentary, Ibn Kathir says: “Allah has
witnessed - and His witness is sufficient since He is the Most
Truthful and Fair Witness – He witnessed that (there is no god

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worthy of worship but Him) meaning that none but Allah alone
is deserving of worship by all creatures who are His servants,
and He created them, that they are in need of Him, and He is the
Sulf Sufficient and not in need of anything or anyone. as He
said, “He witnesses to what He has revealed”. Then Allah
coupled His witnessing with that of witnessing by the angels and
the scholars, as He says, “There is no god worthy of worship but
Him: this is the witness of Allah, His angels and those endued
with knowledge.” This association of the witness of Allah with
that of those endued with knowledge indicates the special
excellence of the scholar”
Among several aspects mentioned by Ibn Al-Qayyim to
indicate the excellence of knowledge and those endued with it,
is that related to the verse in question. Commenting on this
verse, Ibn Al- Qayyim says:“This is an indication of the
excellence of knowledge and those endued with it for many
reasons as He made them witness the greatest thing that can be
witnessed. First: they are the only chosen people of all mankind
to such great witness. Second: there is the association of their
witness with that of Allah. Third: there is the association of their
witness with that of angels. Fourth: it is an implicit indication to
their truthfulness and purity, since Allah only calls to witness
those who are just and trustworthy witnesses. The Prophet
(PBUH) said:‘This knowledge will be carried by the trustworthy
ones of every generation – they will expel from it the alterations
made by those going beyond bounds, the false claims of the

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liars, and the false interpretations of the ignorant’.8F
1
Fifth: the
witness is started by Allah, and He is the best to ever witness,
then by the best chosen of His creatures, the angels and scholars.
So this is sufficient as an honor for them. Sixth: Allah made
them witness the greatness of the witness, la ilaha illa Allah,
which itself implies that the witnesses are surely of great status
and excellence. Seventh: Allah made their witness a proof
against those who deny His Oneness. So they are like his proof
and evidence indicating His Oneness. Eighth: there is only one
verb used for the witness of Allah, the angels, and those endued
with knowledge. This shows how strongly associated the
witness of scholars is with that of Allah, as if He bore witness to
His Oneness on their tongues and they merely acknowledged
and confirmed it with firm belief”9F
2
.
In several verses, Allah the Exalted in Power showed us how
He raises up the scholars in ranks. Allah says: “Allah will raise
up to (suitable) ranks (and degrees) those of you who believe
and who have been granted knowledge. And Allah is well-
acquainted with all you do.” (Al-Mujadilah 58:11) Also, Allah
showed us how disparate the scholars are from those who are
not knowledgeable. Allah says: “Say: Are those equal, those
who know and those who do not know? It is those who are
endued with understanding that receive admonition.” (Az-Zumar
1 Sunan al Kubra lil Bayhaqi 209/10, Corrected by Imam Ahmed, existed in
Al Badr Almunir for Ibn Almolqn, and weakened by others.
2 Muftah Dar Alsa`da 63-66.

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39:9) Ibn Al-Qayyim said: “Allah negated equality between His
people and others, just like He negated equality between people
of Paradise and people of Hell and said ‘Are those who know
and those who do not know equal?” He also said ‘The people of
Paradise and the people of Hell are not equal.’ This This
indicates what great honor and virtue they have10F
1
.
Third Aspect: Devising The Scientific Method
This religion developed a reliable scientific method for its
followers to employ when considering, inferring, contemplating,
reasoning, and pondering and how to deal with the future. It
introduced the basics of every field of knowledge to man,
providing him with a starting point and reference. The following
are some examples.
First: The Scientific Method for Inference
This method is based upon solid ground and unshakable
bases. It is not driven by whims or subjected to inherited
tradition, and it is impartial to the desires of the rulers. These
bases are as follows:
Firstly, the method depends on evidence and rejects what has
not been supported by it. That’s why Allah (High exalted is he)
offered ample scientific and logical proof to support one`s
belief. For instance, Allah says: “Or have they taken (for
worship) alihah (Gods) from the earth who raise the dead? Had
1 Muftah Dar Alsa`da 65.

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there been therein (in the heavens and the earth) alihah (Gods)
besides Allah, then verily both would have been ruined.
Glorified be Allah, the Lord of the Throne, (High is He) above
all that (evil) they associate with Him! He cannot be questioned
as to what He does, while they will be questioned. Or have they
taken for worship (other) alihah (Gods) besides Him? Say:
‘Bring your proof.’ This (the Qur'an) is the reminder for those
with Me and the reminder for those before me. But most of them
know not the truth, so they are averse.” (Al-Anbiya 21- 21:42)
In these verses, look how Allah brought logical proof and asked
the rejecters of truth to bring their proof, saying: “Bring your
proof.” Allah provides us with additional proof in the next verse
when He mentions that it is not befitting for Him to eat, since
whoever eats, needs in return to go to the bathroom. Allah says:
“The Messiah ['Îsa (Jesus)], son of Maryam (Mary), was no
more than a prophet; many were the prophets that passed away
before him. His mother [Maryam (Mary)] was a siddiqah [i.e.
she believed in the words of Allah and His books]. They both
used to eat food (like any other human being, while Allah does
not eat). Look how We make the ayat (proofs, evidence, verses,
lessons, signs, revelations, etc.) clear to them; yet look how they
are deluded away (from the truth).” (Al-Maidah 5:75)
The Prophet (PBUH) also forbade blindly following others
without seeking the truth or asking for proof. Abu-Huthaifa
reported that the Prophet (PBUH) said: “Don’t be a blind
follower of others, saying, ‘We will do the same as the people

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do; if they did good deeds, so will we, and if they did not, then
we will not either.’ Rather, get used to saying, ‘We will do good
deeds if the people did, but we will not do wrong if they did
wrong.’”11F
1
.
Secondly, warning against blind imitation and following in
the footsteps of parents and ancestors who have gone astray,
Allah says: “Nay! They say: ‘We found our fathers following a
certain way and religion, and we guide ourselves by their
footsteps.’ And similarly, We sent not a warner before you (O
Muhammad) to any town (people) but the luxurious ones among
them said: ‘We found our fathers following a certain way and
religion, and we will indeed follow their footsteps.’” (Az-
Zukhruf 43:22-24) The verse clearly shows that people who
don’t free themselves from subordination to parents and
ancestors leave the truth, even if it is clearly supported by proof
and instead follow what they are accustomed to from their
ancestors.
Thirdly, urging man to contemplate and consider what has
been suggested to him by using logic to discover the truth, in
which case to follow it, and falsehood, in which case to avoid it,
Allah says: “Do they not then consider the Qur'an carefully?
Had it been from other than Allah, they would surely have found
therein much discrepancy.” (Aal Imran 3:82) Allah calls for man
1 Sunan Tirmidhi 364/4,2007: (fair unfamiliar hadith) weakened by Al-
Albany .

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to contemplate and consider the Qur`an that He revealed to be
recited until the Day of Judgment; if one finds even a single
contradiction or mistake in it, then it was not sent by Allah.
Allah says: “Had it been from other than Allah, they would
surely have found therein much discrepancy.” However, since it
is completely free from errors and contradictions, we know that
it was sent by Allah. Consider the kind invitation and eloquent
exhortation that the following verse includes. Allah says: “Say
(to them O Muhammad) ‘I exhort you to one (thing) only: that
you stand up for Allah's sake in pairs and singly, and reflect
(within yourselves the life history of the Prophet).’ There is no
madness in your companion (Muhammad). He is only a warner
to you in face of a severe torment.” (Saba 34:46) Explaining this
verse Ibn-Jarir said: "It has been said regarding its meaning that
stand up in pairs for Allah`s sake, not following your
inclinations. Be sincere and ask each other have we ever
witnessed Muhammad utter madness? Then, singly, everyone
thinks over and contemplates, asking himself if Muhammad
really utters madness. In doing so you will conclude that he is a
warner to you.”12F
1
Ibn-Kathir comments: “It means that Allah
tells Muhammad (PBUH) to ask people to get rid of their
stubbornness and fanaticism, and to sincerely in pairs and singly
think about this man who came to them with Allah`s message: is
he really mad or not? In doing so, they will discover the truth
1 Jam`a Albayan 22/4 104-105.

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and it will be so clear that he is certainly the Prophet of Allah.”13F
1
.
Fourthly, the method establishes proof for believing in the
unseen by making use of concrete and tangible examples. This is
very clear when we provide evidence for the Oneness of Allah,
the Day of Resurrection and other such matters. Allah says: “He
sets forth for you a parable from your own selves: Do you have
partners among those whom your right hands possess (i.e. your
slaves) to share as equals in the wealth We have bestowed on
you, whom you fear as you fear each other? Thus do We explain
the signs in detail to a people who have sense.” (Ar-Room
30:28) Allah also says: “And among His Signs (in this), is that
you see the earth barren, but when We send down water (rain) to
it, it is stirred to life and growth (of vegetation). Verily, He Who
gives it life, surely, is able to give life to the dead (on the Day of
Resurrection). Indeed He is Able to do all things.” (Fussilat
41:39)
Fifthly, the method encourages the seekers of truth to eschew
ignorant inclinations and lusts. His goal should be seeking the
truth and freeing himself of falsehood, and not following ones
desires blindly. Allah says:“And if the truth had been in
accordance with their desires, verily, the heavens and the earth,
and whosoever is therein would have been corrupted.” (Al-
Muminoon 23:71) He also says: "But if they do not following
you, then know that they only follow their own lusts. And who
1 Tafseer Al-Quran Al`zeem 2/271.

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is more astray than one who follows his own lusts, without
guidance from Allah? Verily Allah guides not the people who
are zalimun (wrong-doers, disobedient to Allah, and
polytheists). And indeed now We have conveyed the Word (this
Qur'an in which is the news of everything) to them, in order that
they may remember (or receive admonition).” (Al - Qassas
28:50-51).
Sixthly, following the method causes one to feel humbled
before scientific facts, even if it contradicts what he had
assumed in the past. This is because the Quran tells us that man
was brought out from his mother`s womb when he knew
nothing. Allah says: “And Allah has brought you out from the
wombs of your mothers while you know nothing. And He gave
you hearing, sight, and hearts that you might give thanks (to
Allah).” (An-Nahl 16:78) Allah also says that what mankind has
acquired of knowledge is very little compared to what He has
given them. Allah says: “And of knowledge, you (mankind)
have been given only a little.” (Al-Israa 17:85) It is enough for
man to compare the amount of knowledge of the generation of
the 19th century acquired compared to those of the 20th century
to realize that what he knows is less than what he doesn’t know.
This can be strong motivation to seek more knowledge, feel
humble and not mistakenly stop acquiring knowledge thinking
that one reached the peak of wisdom. It is worth noting a subtle
benefit here, that when man becomes proud and haughty, he
automatically rejects even the truth of which there is no doubt.

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About previous nations, Allah says: “Then when their prophets
came to them with clear proofs, they were glad (and proud) with
that which they had of the knowledge (of worldly things). And
that at which they used to mock, surrounded them (i.e. the
punishment).” (Ghafir 40:83)
Second: Agreement of the Modern Scientific Data with
What Islam Has Brought
However fiercely hostile the Church appeared towards
modern scientific theories, passing death sentences and
imprisonment for every scholar who formulated a theory or
illuminated a fact contrary to the Church’s beliefs, the Quràn,
conversely, encourages people - as we mentioned previously - to
seek knowledge and impart what they have acquired to others.
Several verses in Quràn illustrate the lofty status of the
scholars, and their elevated rank with Allah. Several other verses
tell us about how the heavens, the earth, and the first man and
his offspring later were created. The Qur’an depicts the event of
ancient history and explains cloud formation, wind movement,
and other scientific facts which have been discovered only
recently by modern science. The Quran preceded these scientific
facts and that is why the Quràn is distinctly superior to the
other divinely revealed scriptures to the extent that non-Muslim
scholars remain unable to find a single mistake in it. This fact
has been acknowledged by many fair Western researchers, and it
has led the famous French physician Maurice Bucaille to

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embrace Islam. Dr. Bucaille drew a comparison between the
Quràn and Biblical narrations regarding specific subjects in the
light of modern scientific discoveries. He came to the realization
that the Quràn is in perfect agreement with the modern data
while, on the hand, the Torah and the Bible of today include
statements which are scientifically unacceptable. He collected
all the points he discussed in a book entitled “The Bible, the
Quràn, and Science,” which was translated into several
languages.At the end of the book, he concludes:
“Contradictions, improbabilities, and incompatibilities with
modern scientific data can be easily explained in terms of what
has been said above. Christians are nevertheless very surprised
when they realize this….” Then about the Quràn he states:
“The Quràn follows the two revelations that preceded it and is
not only free from contradictions in narrations, the sign of the
various human manipulations to be found in the Gospels, but
provides a quality all of its own for those who examine it
objectively and in the light of science, i.e. it’s in complete
agreement with modern scientific data. What is more, statements
are to be found in it (as has been shown) that are connected with
science; and yet it is unthinkable that a man of Muhammad`s
(PBUH) time could have been the author of them. Modern
scientific knowledge therefore allows us to understand certain
verses which, until now, have been impossible to interpret” 14F
1
.
1 The Bible, The Quran and science p 285.

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Third: Guiding to foundations of many arts and Sciences
More than a religion of worship, Islam is a complete and
comprehensive way of life. Its teachings left nothing of the
basic aspects connected to human life unexplained. I will not
mention this at length here, but suffice with some key points:
1. Islam teaches its adherents how to deal with the news they
receive. Allah guided us how to receive news and evidences
be sure about them. Allah says: “O you who believe! If a
Fasiq (evil person) comes to you with any news, verify it,
lest you should harm people in ignorance, and afterwards
you become regretful for what you have done.” (Al-Hujraat
49:6) Also, to not follow that which you have no
knowledge, claiming that you have heard and seen. Allah
says: “And follow not, O man, (i.e., don’t say or witness)
that of which you have no knowledge. Verily, the hearing,
sight, and hearts of each person will be questioned (by
Allah).” (Al-Isra 17:36) In his explanation, Ibn Jarir said, its
meaning is said to be “Do not say of which you have no
knowledge. It is also said that it means do not say I saw
when you did not see, or I heard when you did not hear,
because you will be questioned by Allah on all of this”. For
man`s hearing, sight and heart will be questioned about
their actions. What is more, saying against Allah what you
don’t know is a greater evil than committing shirk. Allah
says: “Say (O Muhammad): ‘The things that my Lord has

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indeed forbidden are al-fawahish (great evil sins and every
kind of unlawful sexual intercourse) whether committed
openly or secretly, sins (of all kinds), unrighteous
oppression, joining partners (in worship) with Allah for
which He has given no authority, and saying things about
Allah of which you have no knowledge.’” (Al-Araf 7:33)
Lying, itself, is warned against in general, and especially
the kinds of lies which are spread amongst people. The
gravity of spreading lies is illustrated in the statement of the
Prophet, who said: “As for the man I came upon, whose
sides of mouth, nostrils and eyes were torn off from front to
back, he is the symbol of the man who goes out of his house
in the morning and tells lies that are spread all over the
world”.
2. Islam encourages making use of the available means of
power so the Islamic nation should not be unexpectedly
attacked. Allah says: “And make ready against them all you
can of power.” (Al-Anfal 8:60) Power, here, is unrestricted
and includes the different sciences, especially military
intelligence and technology, such as planes and tanks. As
long as we are asked to make ready all we can of power, it
is obligatory to adopt empirical science, which is today`s
measure of power. Allah says: “O you who believe! Take
your precautions.” (Al-Nisa 4:71) This Divine command is
embodied today by remote sensory technology like radar.

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3. Islam promotes management leadership. The Qur`anic
verses and Prophetic sayings referring to that point are
innumerable. They all stress man`s general and individual
responsibility: that all are asked to work and will be
questioned about their deeds. Allah says regarding
individual responsibility: “O Man! Verily, you are returning
to your Lord with your deeds and actions (good or bad), a
sure returning, and you will meet (the results of your deeds
which you did).” (Al-Inshiqaq 85:6) Also, Allah says: “So
whosoever does good equal to the weight of an atom shall
see it. And whosoever does evil equal to the weight of an
atom shall see it.”(Al-Zalzalah 99:7:8) Regarding collective
responsibility, Allah says: “And say (O Muhammad): ‘Do
(good) deeds! Allah will see your deeds, and (so will) His
Prophet and the believers. And you will be brought back to
the All-Knower of the unseen and the seen. Then He will
inform you of what you used to do.’” (At-Tawbah 9:105)
Here, in the following verse we are being taught that the
worker has to possess two basic qualities: strength and
trustworthiness. Allah, Glory be to Him, says: "The best of
men for you to hire is the strong, the trustworthy.” (Al-
Qasas 28:26) With such principles, a Muslim appreciates
the gravity of this responsibility. Because of his concern
about being questioned later for his deeds, he refrains from
causing harm to others. The difference between the Islamic
civilization and western civilization is based on two

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questions: the west always asks ‘how’ and the Islamic
civilization always asks ‘why’. The first question is
destructive, because it is asking about the way of doing
something, neglecting its results. The nuclear bomb was
nothing but an outcome to such a question, since the
question was about how to annihilate an enemy and save its
properties! But the second question was a positive one since
it asked about the result before starting the action15F
1
.
4. Islam emphasizes the essence of morals. Allah says in the
Quran: “By the nafs (Adam or a person or a soul), and He
Who perfected him in proportion. Then He showed him
what is wrong for him and what is right for him. Indeed he
succeeds who purifies himself (i.e. obeys and performs all
that Allah ordered, by following the true Faith of Islamic
Monotheism and by doing righteous good deeds). And
indeed he fails who corrupts himself (i.e. disobeys what
Allah has ordered by rejecting the true faith of Islamic
monotheism, or by following polytheism, or by doing every
kind of evil wicked deed).” (Ash-Shams 91:7:10) The
Prophet (PBUH) taught his companions (may Allah be
pleased with them) that the best of people is the best in
good morals. He (PBUH) said: “The best amongst you are
those who have the best manners and character.”16F
2
The Holy
1 Wa`ood al-Islam 44.
2 Sahih Muslim 1810/4.2321.

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Qur`an told us that we should have good morals when
dealing with everyone. Allah says: “And speak good to
people.” (Al-Baqarah 2:83) Also, the Prophet (PBUH) told
us that a sign of a person’s complete faith is him loving for
his brother what he loves for himself. The Prophet (PBHH)
said: “None of you would be a true believer until he wishes
for his Muslim brother what he wishes for himself”17F
1
.
5. Islam has established sound economic principles. It’s not
possible for a civilization to flourish without a sound and
robust economy. For this purpose, buying and selling are
permitted while interest is prohibited. Allah says: “And
Allah has made selling lawful, and has prohibited riba
(interest).” The Prophet (PBUH) forbade also what can
undermine economy, like monopoly and cheating.
Furthermore, Allah warned against extravagance, the
terminal illness that can damage economy. Allah the
Exalted says: “O Children of Adam! Take your adornment
(by wearing your clean clothes), while praying and going
around (the tawwaf of) the Ka'bah. And eat and drink, but
waste not by extravagance. Certainly He (Allah) likes not
al-musrifun (those who waste by extravagance)” (Al-Araf
7:31).
6. Islam has prescribed general health principles. The Prophet
(PBHU) encouraged us to treat ourselves with medicine. He
1 Al-Bukhari 14/13,1/Muslim 67/1,45.

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(PBUH) said: “O slaves of Allah, treat yourselves with
medicine, for Allah does not send down a disease except
that He sent down with it its cure, except for old age.”18F
1
So
the Quran points to the well known principle regarding
human health, which is that ‘prevention is better than cure.’
A precursor to this adage is the statement of the Prophet
(PBUH):“If whoever eats seven 'ajwa dates in the morning,
neither magic nor poison will hurt him that day.”19F
2
In Imaam
Muslim`s narration: “He who eats seven dates (of the land
situated) between these two lava plains in the morning, no
poison will harm him until the evening.”20F
3
It is insight that
tries to prevent diseases from spreading before people are
affected by them. Despite this, the Prophet (PBUH) forbade
entering countries stricken by epidemic. He (PBUH) said:
“If a plague strikes a land, then do not enter it and if it
strikes a place while you are in it, then do not go out from
it.”21F
4
The Prophet (PBUH) also warned against visiting
people with infectious disease. He (PBUH) said: “Whoever
1 Sunan Ibn Majah 1137/2 . This hadith and its narrators proven to be
correct by Al_Bousiri in Msbah Alzogaga 187/2, Al-Albani in his
commentary on Sunan, and in Sahih Ibn Haban 426/13 while he reported
that Sufian said: “It has the strongest isnad ever” and by Al-Hakim in Al
Mustdrk 1/209 and By Al–Zahabi in Al Tlkhees.
2 Sahih Al-Bukhari 2075/,130.
3 Sahih Muslim 1618/3,2047.
4 Sahih Al-Bukhari 30/7, Al-Ahadith Al Mukhtarah 161/3, correct isnad.

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suffers from infectious disease shouldn’t visit a healthy
person”22F
1
.
The Prophet (PBUH) also commanded taking adequate
precautions for preventing harm. He (PBUH) said: “Extinguish
the lamps when you go to bed; close your doors; tie the mouths
of your water skins, and cover the food and drinks.” These are
safety instructions for lamps that burn oil or wax for light. He
(PBUH) also mentioned closing doors and covering the food and
drinks so as to prevent infection with vermin, microbes, and
bacteria.
Since it takes too long to refer to the basics and the
principles of every art and science, it suffices to shed light on
the principles of knowledge, health, economy, media, morals,
and power in Islam.
Section Two: Religion
Religion is one of the most important, if not the greatest,
components of civilization and life in general. That’s why there
is no nation without a religion. This indicates that religion is an
inborn human instinct, that Islam, the true religion as you will
see below, came to satisfy. Many issues come under this, as will
be discussed below.
1 Sahih Al-Bukhari2177/5,543 Sahih Muslim 1743/4,2221.

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First Issue: Definition
Linguistically defined by FairuzAbadi, the Arabic word deen
(religion) in English means recompense, habit, ritual, the
continuous raining, humiliation, reckoning, subduing,
overwhelming, haughtiness, dominance, rulership, assuming
power and planning. Dayyaan in Arabic (the doer of deen)
means the one who subdues, judges, rules, manages and
punishes and gives reward on everything good or evil. Allah the
Exalted says quoting the people: “Shall we indeed (be raised
up) to receive reward or punishment (according to our deeds)?”
(As-Saaffat 37:53)23F
1
.
Deen is idiomatically defined by Al-Raghib in his book “The
Vocabulary of the Qur`an” as: “Originally used to refer to
obedience and recompense, but it was borrowed to indicate
shariah (religious rules).”24F
2
FairuzAbadi said: “Deen (Religion)
is a word that encompasses whatever is used to worship Allah
with.”25F
3
It was defined by some Muslim scholars as:“a divine suitable
method for people of sound mind, leading them to success in life
and hereafter.” Draz said: "To sum it up, we can conclude that
religion is a Divine method that leads to the correct belief and to
1 Al Qamos Al Moheet, Deen Root1/1546. Mukhtar Al-Sahah1/99.
2 Al Mufradaat p 175.
3 Al Qamos Al Moheet, Deen Root1/1546.

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good conduct and dealings.”26F
1
Deen is defined by Ibn Alkamal
as: “(a) Divine method which calls upon people of sound mind
to accept what the Prophet (PBUH) came with”27F
2
.
These were some definitions for religion by Muslim
scholars. As for Western scholars, the definition of religion was
characterized by a variety of things due to their different beliefs,
sources of knowledge, religions, and arts. The definition of
philosophers is completely different from that of socialists and
intellectuals. Here are some of these definitions to see how
different they are. In Philosophical Lexicon, religion was
defined as “a group of holy beliefs and rituals that are believed
in a group of people to meet the needs of individuals and
society, likewise.”28F
3
On the other hand, religion is defined by
Western socialists as “a social system based on the existence of
one or more natural or supernatural powers, explaining the
relation between human beings and those powers. This notion
gets supported under any specific culture to become a social-
type system. Such types or systems are what is called religion”29F
4
.
Ahmed Agibah mentioned some of the definitions for
religion and divided them into three categories. Every category
included a number of definitions. We will select here a
1 Al Deen page 33.
2 Altarefat 344/1. Abgd Alalom 337/2. Hwashi Alshrwany 21/1.
3 Philosophical Lexicon p 86.
4 Social Science Lexicon p 270.

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definition from each category only for citation, not for
discussion.
The first definition of religion is one of the mystical-
approach definitions: "(Religion is) a group of duties to be
performed by the creatures to their Creator, and duties of a
human being towards Allah, people, and themselves".
The second definition of religion is one of the sense-based
definitions: "(Religion is the) natural reaction to what one`s
mind is busy with, paralyzing one`s ability and leading society
to lose its coherence".
The third definition of religion is one of the comparative
approaches: “(Religion is) man`s conduct being guided by the
connection he feels between his soul and another hidden soul.
He believes that this hidden soul takes control over him and the
entire world and likes to get connected with it”30F
1
.
Reviewing such Western definitions, the radical difference
between them becomes very clear. This radical difference comes
from the scholar`s different cultural and religious sources
including Greek, Roman, Christian and modern philosophies. So
difficult did they find it to come up with a standard definition
that as James Freezer says: “Most likely, no other topic has been
long disputed like religion”31F
2
.
1 Studies on Old Pagan Religions p21/27.
2 Al-Ghosn Alzahby p 217.

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In his book entitled “Religion,” Prof. Muhammad Abdullah
Draaz mentioned some definitions and considered their basic
components to come up with the final definition for religion. He
said: “Religion is to believe in heavenly unseen object or objects
characterized by the ability to feel, choose, control and manage
man`s affairs - a belief that makes man invoke that sublime
object in fear and hope, exalting it in submission.”32F
1
In short:
“Religion is to believe in what is worthy of worship and
obedience.” This is the psychological perspective of religion, i.e.
to be religiously committed. Far from the psychological
perspective, religion as abstract fact can be defined as "a group
of theoretical laws which identify the attributes of the Divine
object and the practical rules that show how to perform
worship”33F
2
.
For his part, Rawf Shalby attributes the dispute over defining
religion to the following:
- The inherited delusions of ancient pagan nations related
to religion.
- The lack of a clear concept for religion in their religious
scriptures.
- The vagueness of their inherited beliefs.
- Their incomplete hypotheses that test religion and
1 Religion p 52.
2 Religion p 52.

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religious commitment.
- Their incorrect measures adopted to understand and
explain religion34F
1
.
We can also add:
- Their lack of awareness of the true religion, which is
why their definitions are based on the knowledge of their
own religions.
- Not differentiating between the revealed and the man-
made religions.
A comparison between the definitions of Western and
Muslim scholars shows that each gave a definition based on the
concepts he was raised upon. For the Muslim scholar, he was
raised upon the true religion revealed by Allah, and as a result
he believed in Allah as he was taught. On the other hand, the
Western scholar didn’t find the true religion, but he lived
wavering between man-made philosophy and distorted religion
As a result, he gave a definition for what he is not only unable to
understand but also unable to believe in.
1 Ya Ahl Al kitaab p 48 quoted from Studies on Ancient Pagan Religions
page 31.

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Second Issue: Regulations of the True Religion
Having defined religion, we must delineate the aspects that
differentiate between the true religion and the distorted or
manmade religions.
1. The true religion must be sent down by Allah via an angel
to a prophet so as to convey its message to mankind.
Consequently, whoever comes up with a religion calling
for worshipping himself is undoubtedly calling to a false
religion.
2. The true religion must call for none but Allah to be
worshipped while prohibiting all possible avenues leading
to polytheism.
3. The true religion must be in agreement with the principles
that all prophets and messengers espoused.
4. The true religion must include guidance to Allah`s rules
and clarify for man all important details related to Allah
the Exalted, including His attributes, names, and actions.
Furthermore, the true religion must clarify details related
to the universe, the unseen, and purification or corruption
of the human soul.
5. The true religion must not contain incongruities, i.e. to
give one command to do something, while another
command abolishes the former command or permits what
it has forbidden without reason.

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6. The true religion must include a system of checks and
balances, prohibitions, commands and morals to protect
people`s religion, souls, families, minds, and wealth, in the
form of commands, prohibitions and manners.
7. The true religion must be a mercy that frees people from
doing injustice to themselves and others.
8. The true religion must call for good morals and actions.
9. The true religion must provide the means to achieve
happiness for its adherents.
10. The true religion must lead to the truth, and prohibit
falsehood, and guidance not deviation35F
1
.
Third Issue: The Need for Religion
Having elaborated the aspects that differentiate between the
true and the false religion, it is appropriate to address the
question of whether man really needs to know the true religion,
or is it a sort of dispensable intellectual luxury.
Answering this question requires first bringing to mind the
story of man`s creation; from what he was made, and why he
was created? In the beginning, man was created from clay, and
then the soul was breathed into him. So he is structured of body
1 Al-Islam Asooloh Wa Mabad`oh for the writer p 57-59 Regulations in
more detail.

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and soul, subject to various whims, yet he is asked to carry out
Allah`s commands. He will be questioned about whether he
carried them out well or badly.
Man is religiously committed throughout all times and in all
places throughout man’s history. Man can’t live without
religion. This is what made several studies affirm the need of
man for religion. Man’s need for religion is, as Ibn Al - Qayyim
said, more dire than his need for a physician, food and drink36F
1
.
There are many reasons for why man needs religion.
Numerous answers were given by researchers regarding this
point; however they all confirm the need for religion.
The 20th Larus Lexicon states: “All human races are born
with religious instinct, even the most barbaric and the ones
closest to animalism…. Divinity and supernatural interest are
everlasting universal human instincts”37F
2
.
Arnold Twenbi says: "Just like the essence of human nature
is stable, so also the essence of religion. Indeed religion is a
distinctive quality for human nature"38F
3
.
Dr. Draaz cites the consensus of the religious historians on
this point saying: “The fact that all religious historians have
agreed upon is that no human group or even a large nation has
1 Muftah Dar Al-Sada 2/383.
2 Religion p 82.
3 Studies on Ancient Religions p 43.

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ever appeared and vanished without thinking about man`s
creation and his final destination, the universe, and its
phenomena; they all formed their own views on such subjects.
Irrespective of how wrong or correct these views were,
forthright or conflicting, at the end, they consider how those
groups and nations perceived the overwhelming power which
controls the entire universe phenomena and to which all
creatures will ultimately return”39F
1
.
Dr. Qaradawi says: “The need for religion in general, and
particularly for Islam, is not secondary or marginal. It is an
inherent and essential need connected to the essence of life and
the secret of existence going down to great depths of the human
soul.” The following are, in short, the reasons we need religion,
according to Dr. Qaradawi:
First: The mind needs to recognize the essential facts of
existence, which can be summed up as follows:
1. Man`s need for a religious doctrine stems from his need to
discover himself and his surroundings in the universe, i.e. to
discover the answers to the questions with which
philosophies have been long occupied and have failed to
provide an adequate answer.. Since the beginning of
creation, man has been searching for answers to such
pressing questions: From where? To where? Why? No
1 Religion p 38.

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matter how involved he gets in life`s affairs, he inevitably
will find himself one day asking these everlasting questions:
a. He will ask himself: “From where did I and that vast
universe come? Did I come to life by myself, or there is a
Creator who caused me to exist? Who is this Creator?
What is my connection to Him?” And likewise you ask:
“Did this entire vast universe with its land and sky,
animals and plants, objects and orbits, originate by itself
or by the will of a Creator?”
b. What is after life… and what is after death? Where is the
destination after this short journey on the earth? Is life
nothing but one`s getting out of wombs and being buried
in land, nothing else?
c. Why was man created? Why was he preferred over
animals with intellect and free will? Why have the
creatures of the heavens and earth been subjected to him?
Was he created for a purpose? Does he have a task in this
life? Or was he only created to eat and die like the
animals? And if there is a purpose for life, what is it?
How does he know it? All these questions address only
man`s mental aspects, but still there are other aspects that
need to be addressed. These are man`s feeling and soul.
Unlike electronic systems, man has a mind, feeling, and
soul. This is the pattern by which Allah has made
mankind. Consequently, man is not easily convinced by

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science or culture. No art or literature can satisfy his
insatiable desires, and no pleasure or entertainment can
fill his void. He stays naturally worried, spiritually
hungry and thirsty, feeling void and yearning for
completion, until he believes in Allah to feel security,
serenity, satiability and to discover himself.
2. Additionally, the oscillations between hope and pain in
man`s life result in an even more dire need for religion.
Man has an innate need for support when faced with the
type of adversity which can result in fear, anxiety, and the
loss of hope. In such cases, religion comes to give him
strength after weakness, hope in a moment of despair and
fear, and patience in misery, tribulation, and severely
straightened circumstances.
Belief in Allah and justice, mercy, reward and recompense
will make man feel better psychologically and spiritually.
Hence, he gains pleasure and feels optimism, and with open
arms and a bright outlook, he starts his life. Despite the
difficulties and sufferings he must go through in this short
lifetime, he will be always patient and satisfied. He will find
solace and feel hope and serenity for which neither science,
philosophy, wealth, progeny, nor power can substitute.
3. Furthermore, man has a social need for religion.. This is
related to the need for motives and regulations. Man needs
to have motives for doing good deeds and performing duties

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without being supervised or waiting for reward. Also
important to man’s life are regulations that organize
relations and impose social justice and encourage the
suppression of personal desires in deference to the interests
of society. It is not correct to suffice with laws to establish
such motives and regulations, since it is easy to break or
flout laws. Thus, it was necessary for such moral motives
and regulations to stem from inside, not outside, the human
soul. It is man`s heart, or conscience, which, if it is whole,
will render all his deeds whole, and which, if it is diseased,
will render all of his deeds diseased40F
1
.
In addition to the reasons that Qardawi mentioned, Dr.
Ahmed Ali Ageebah mentions other individual and social
factors which make religion necessary for man. He says:
- Man is religiously committed due to his nature, so his
need for religion is an indispensable instinct. Supporting
his notion, he cites the monologue which has been
mentioned by the philosopher Auguste in his book
“Philosophy of Religions”, in which he talks to himself
saying: “Why am I religiously committed? Never did I
utter this question except I found myself responding: I am
religiously committed simply because I can’t be any other
way. It is the original disposition upon which I was
1 Islamic Salsbil Network, topic of The Need for Religion, Article by Yousf
Al Qardawi.

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originated. They disagree with me, (saying) that it is not
like this, but it is attributed to the influence of what you
have been raised upon or what may be due to your mode.
Here I object, (saying) that I have always been thinking
the same. However, the result of this debate is that the
issue seems to have become more complicated, rather than
resolved. What is more, social life needs religion more
urgently than my personal one. It is not less religiously
committed than my soul.”41F
1
The (original disposition) that
the philosopher mentioned has been expressed in the
Qur`an as (fitrah)42F
2
Allah says:“So set you (O Muhammad)
your face towards the religion (of pure Islamic
monotheism) Hanif (worship none but Allah alone).
Allah's fitrah (i.e. Allah's Islamic monotheism) with which
He has created mankind. No change let there be in khalq-
illah (i.e. the religion of Allah - Islamic monotheism): that
is the straight religion, but most men know not.” (Ar-
Room 60:30).
- Between the conflict of life`s requirements and the
surrounding environmental demands, man lives, and only
religion and its beliefs can settle this conflict.
- The true religion is the source of values, morals and
1 Studies on Ancient Pagan Religions p 66.
2 The natural inborn inclination of man to worship his creator(i.e Islamic
monotheism) prior to the corruption of his nature by external influences.

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shining examples that man can draw from its teachings
and principles based on belief in Allah.
- The failed attempts made to reject religion are itself an
absolute and clear proof for the necessity of religion.
Murad Hoffman,who was the former German Ambassador
to Morocco, says: “It is a source of worry to find only
some Westerners solicitous of what is inflecting their
society…. The loss of meaning, the absence of the sublime
goal while the spiritual void is increasing with the shadow
of turning man`s life into meaningless issue. Indeed, like
Brave Mansour said: ‘Atheism puts its tax on every single
person in the West’”43F
1
.
Dr. Ahmed Ali Ageebah also cited a study carried out by
Talcott Parsons supporting the need for religion due to several
inborn human qualities. Among these qualities are the
following:
1. Man is often beset by worry when fearing failure when
he is about to start an action. It is religion that gives
assurance, conviction and certainty.
2. Man is incapable of withstanding pressure, thus he feels
1 Islam in the Year of 2000 p 41. He reverted to Islam in 1980 AD. He
worked as an ambassador to some Islamic countries and visited others.
Such environments granted him opportunities for reading the Quran, he
then embraced Islam and was convinced that it was the truth he was
seeking.

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unpleasant and discontent. In this case, religion connects
him with the heaven so that he can overcome despair.
3. Man is tested with inequity in opportunity and success in
life. That’s why man becomes sad and grieved when an
opportunity is missed. He becomes subdued to others
even when asking for his own legitimate rights. Nothing
but true religion shows him how to measure the real
gains of this life, leaving him satisfied and content. This
is what is called believing in destiny. Allah says: “No
calamity befalls on the earth or in yourselves, but it is
inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz)
before we are brought into existence. Verily, that is easy
for Allah in order that you may not grieve at the things
that you fail to get, nor rejoice over that which has been
given to you. And Allah likes not prideful boasters.” (Al-
Hadid 57-22:23).
Ibn Al-Qayyim adds one more very strong reason for the
need for religion, which is the need for both theoretical scientific
power and willing scientific power. He says: “Man has two
powers. The first one is the theoretical scientific power while the
other is the willing scientific power. No happiness can he attain
unless he perfects the two powers. Perfecting the scientific
power comes through knowing his Creator, His names and
attributes, and the correct path to Him. In addition, man must
also discover himself and identify his defects. Upon achieving

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these goals, his scientific power becomes fully fledged. As for
the willing scientific power, it cannot be obtained until he
observes Allah`s limits, sincerely, truthfully obeying His
commandments, giving Him thanks for His blessings and
benevolence, and by realizing his shortcomings in fulfilling the
commandments. There is no way of having those two powers
without the support of Allah, so man is always obliged to ask
Allah’s guidance to the right path that Allah`s pious worshippers
were guided to.”44F
1
Dr. Draz and Dr. Ageebah stressed the same
point, where Dr. Draz said: “Religion is essential to completing
man`s scientific power, since it is the only thing that can satisfy
man`s hunger. It also essential to his sentiment that profound
emotions of love, longing, thanking and modesty can be always
displayed and felt; all these have their correct place in religion.
Finally, it is essential for man to be full of absolute
determination through proper motivation so that he doesn’t sink
into the depths of despair.”45F
2
He adds: "In short, brilliant minds
always leave little-known temporal facts behind and seek
knowledge while sticking to well-known, timeless facts. Various
sciences and branches of knowledge don’t contain these facts,
but they are in need of them. Such are the holy facts that true
religions came with. This has two indications: firstly, it shows
what man is seeking, not unlike the fact that a trace leads to the
one who left the trace. Secondly, that man has something that
1 Al-Fouad p18-19.
2 Religion p 97-98.

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shows he was created to stay and remain. These are present
regardless if man pretends to forget or disregard them46F
1
.
Fourth Issue: The Source of Religion
Views are very diverse regarding this point, yet all attribute
religion to only two sources:
The first source is: The divine revelation from Allah the
Exalted, the Creator of the entire universe. So, it is not
surprising for religion to be an inborn inclination for mankind,
and this is what adherents of the three great religions (Judaism,
Christianity, Islam) believe. For Judaism and Christianity, no
evidence for revelation is left to them except the books they
inherited from their forefathers; however these books are bitterly
criticized and have been proven to be changed and distorted.
Yet, Muslims have more than one source of evidence for their
true religion, including the following:
1. Allah presented in the Noble Quran an everlasting and
comprehensive challenge to mankind and the jinn, even
if they support one another, to come up with something
like this Qur`an, or ten verses like it, or even a single
chapter like it.
2. The Qur`an presents firm beliefs that cannot be refuted
or invalidated. In addition, it also presents social,
1 Religion p 97-98.

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psychological and cultural rules that only The One Who
has full knowledge of the secrets of the universe, the
soul, and who knows what happened in the past, is
happening at present and will be in the future.
3. It has been proven that the Prophet Muhammad (PBUH)
was famous among his tribe for being truthful, having
never told a lie in his entire life, neither before nor after
his prophetic mission.
4. There is no broken connection between the time when
the Quran was revealed, to when it was memorized, to
when it was recorded and transmitted by multitude of
people, without a single change or distortion as was
faced by the books of previous religions47F
1
.
5. Islam is in perfect agreement with modern scientific data
with regard to historical events, universal facts, and the
human experience.
6. The Christians and the Jews who embraced Islam early
on testified that this religion is the absolute truth and that
its message is the same all prophets came with.
Moreover, it goes perfectly with man`s nature and
satisfies human soul requirements.
1 Man in the Light of Religions p 26-27.

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The second source is: Man`s thought.
A man’s thought, needs, and requirements of his
surroundings. Some claim that whatever is not proven by
theoretical knowledge does not exist and is void. That is why
they tried to study why various religions started in societies;
however, they did not study revelation and what is beyond
norms. This is why they differed in the origin of mankind and
how religion started. Despite numerous studies, they remain
perplexed; neither did they reach a conclusion and neither were
their doubts removed.
For a civilization’s renaissance, there has to be a true
religion that achieves individual and social, religious and
political, intellectual and scientific goals. That’s why the former
president of USA College once said in a speech: “Our country
needs to be more religiously committed. I perceive not a
successful and effective solution for equality and combating
evils better than religion. All governmental and educational
systems are doomed to vanish. Reward and punishment rule is
soon to lose its effect if not based on reform and sacrifice. Since
advice is the core point of religion, there is no way of enjoying
enlightened civilization as long as we are deprived from faith”48F
1
.
The true religion I mean here is Islam, as Muhammad Asad
(formerly Leopold Weiss - an Austrian ) said: “Unlike all other
religions, Islam categorizes the human soul as one of man`s
1 Religion and Science p173 quoted from studies on religion p 77.

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several aspects, not as an independent phenomena in itself. So,
from an Islamic perspective, man`s soul’s elevation is laterally
achieved with all his other natural aspects. His physical drive is
a supplement to his nature, not a result of original sin - this
concept is totally rejected in Islam - but rather a great positive
power conferred on man by Allah, so it should be accepted and
wisely utilized. In this regard, man`s problem lies not in how to
outstrip his physical demands, but in how to balance between
them and the demands of his soul in such a way to have a good
life.
It is easy now to conclude that unlike the Christian notion
that man is born with sin and Hinduism’s belief that man is a
degraded and unclean being whose soul reaches perfection
through stages of reincarnation, man from an Islamic
perspective is born pure and does good deeds by nature. Allah
says: “Verily, We created man in the best stature (i.e. in a state
of purity which is not possible to degrade except due to
despicable manners thereafter). Then We reduced him to the
lowest of the low.” (AT-Tin 95:4-6)49F
1
.
Section Three: Perfection
Definition: Ibn Manthor said to perfect something is to do it
in the best way. Allah says: “The Work of Allah, Who perfected
1 The Way to Islam p152.

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all things.” (An-Naml 27:88).
When the Arabs started to implement the manners of the
Quran, their standards and values changed; thus the Arabs, who
did not do justice due to lineage, they started to see gaining
manners and perfection as real aspects of mankind.
So, precision means to perfect whatever you do, whether it is
material or moral. In this sense, precision proves indispensable
to any civilization or industry hoping to flourish. Consequently,
industrial and scientific institutions are now paying due concern
to precision. They have established the highest standards for all
products, educational or industrial. These standards later became
so widely known that made manufacturers and producers strive
hard to meet them and ensure that their products have the
necessary characteristics.
Islam, as the last message, didn’t overlook this aspect, but its
texts came to highlight, confirm it and invite to it. They indicate
how perfect Allah the Exalted made everything, calling upon all
to perfect their work and how Allah loves this from His slaves.
Allah says: “The work of Allah, Who perfected all things” (An-
Naml 27:88).
In his commentary, Ibn Abbas said “He perfected
everything.” Mujahid said: “He perfected everything and made
everything in the best way.” Almost the same explanation is
attributed to Qatadda 50F
1
. Also, Ibn Kathir said: “Perfected every
1 Gama Al-Bayan 20/21.

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time He created and placed in it the necessary wisdom”51F
1
.
Talking about the harmony between Allah`s legislation and
His creation, and that just like Allah created His creation with
complete perfection, so also He legislated with complete
wisdom, Ibn Al-Qayyim said: “Allah, Who legislated such
punishments and linked them with causes, is the knowner of the
unseen and the seen, the most wise of judges. He is the
Omniscient Who encompasses everything in His knowledge; He
knows what happened, what and how something will be, and
what didn’t happen. Allah is the most knowledgeable of every
single detail, hidden and apparent, which people`s knowledge
can seldom encompass. Allah wisely manages the entire
universe, and He made His creation in perfection and measured
everything exactly according to its due measurement, giving us
eyes with which to see, ears with which to listen, a nose with
which to smell, a tongue and lips with which to speak, hands
with which to strike, and legs with which to walk. He also
created animals in due proportion, giving each of them what it
needs based on its characteristics, body parts and stature, for His
perfection and precision encompass everything. As He, the
Exalted says: ‘The work of Allah, Who perfected all things.’
(An-Naml 27:88) Understanding that Allah has made His
creation in complete perfection, it is more fitting for His
management and command to be even more perfect. Even if we
1 Tafsir Al-Quran Alatheem 3/379.

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were unable to know every single detail of His knowledge and
management, we can`t deny it all”52F
1
.
As for his part, the Prophet (PBUH) called upon people and
induced them to perfect their work. On the authority of Aisha
(may Allah be pleased with her) The Prophet of Allah (PBUH)
said: “Allah loves that whenever any of you does something,
you should perfect it.”53F
2
There was a solar eclipse on the day the
Prophet`s son Ibrahim’s died, and people attributed the eclipse
to his death. However, the Prophet (PBUH) responded: “The sun
is not eclipsed due to the birth or death of anyone.” In the same
situation the Prophet`s eye (PBUH) caught a little gap between
the bricks of the grave, and he immediately ordered his
companions to fill it, telling them: “Allah loves that whenever
any of you does something, you should perfect it.”54F
3
So see how
this was only a gap that caused no harm nor benefit to the dead,
yet the Prophet didn’t allow it to remain in that condition, and he
ordered that it too should get its share of perfection. When asked
by the companions if it can harm or benefit the dead, he replied
with what was quoted above.
In his commentary, Al Manawi said: “ Regarding the hadith
Allah loves that whenever any of you do something, you should
1 Alam Al Moqaeen 120/2.
2 Al Muagam Al Aawst 275/1, Musnd Aba Yaly, 349/7, Shoab Aliman
334/4, Mugama Alzwaed 98/4, Kashf Alkhfaa 286/1, corrected by Al
Albani in Alsilsila Alsahiha 306/24.
3 Al Mugm Al Kabeer 306/24.

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perfect it.” This means perfecting your work. Therefore, every
worker has to master his job. Regardless of the amount of
recompense, he has to do his work to perfection as prescribed.
He mentioned the story of a worker who finished some work
and gave it to his customer. Upon getting back home at night, he
thought that he didn’t do his job well, so he didn’t go to sleep.
Instead, he returned to working on it again, but this time he did
his work to perfection. He returned to the customer in the
morning, giving him the second version instead. The customer
thanked him, then the worker explained that he didn’t make it
again for the customer’s sake, but he became worried that there
could be something wrong with his work. So to be fair, he had to
do it once again55F
1
.
Having finished the topic of perfection, we have now come
to the end of the knowledge section. The following section is a
sequence for the essence of this section, but with different
details.
1 Fayd Alqdeer 2/287-286.

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Chapter Two
Social values
The values of this chapter highlight an issue which has
always engaged the minds of sociologists, sociology researchers,
and scholars; this issue is sociology itself. The values of this
chapter lie in the core of sociology and its basis, as well as in
confirming that this religion (Islam) has discussed everything
that human beings may need, and everything that life may
require. I tried to discuss the most prominent values of this
issue, nevertheless I can’t handle them all, as I mentioned in the
introduction.
This subject consists of seven sections:
Section One: Moderation
According to Arabic dictionaries, the word “middle" means
the balance between two things.56F
1
Ibn Manzoor (one of the
Arabic linguists) said: “The middle of something is the center
between its two ends, and middle sometimes means the fairest
point between two extremes. Additionally, when using this word
to describe the attitude of a man, it means moderation.” In his
1 Lesan Al Arab dictionary, “wasat” entry, 7/430, 427.

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vocabulary explanation, Ibn Manzoor said: “The middle of
something is the point that divides it into two equal parts”57F
1
.
So “middle" indicates what is fair and what is good, which,
in our case, is the center between two extremes, without
extravagance and unreasonable excess, and also without
negligence or excessive leniency.
This true religion (Islam) is balanced and fair; since this
value is so important that security and stability of nations and
individuals depend on it. Islam orders its followers to be fair,
and urges them to stick to moderation; it also indicated that
extreme loss is the consequence of abandoning moderation,
whether by adopting extremism or negligence.
Allah the Almighty described the Islamic nation as fair and
moderate. As He says: “Thus have We made you a justly
balanced nation, that you might be witnesses over the nations,
and the Prophet a witness over yourselves” (Al-Baqarah 2:143)
In his interpretation of this verse, Ibn Jarir said: “Allah the
Almighty described the Islamic nation as middle due to its
moderation regarding all religious affairs. The Muslims aren’t
extremists like the Christians, who exaggerated in religion by
inventing monasticism and attributing to Jesus what they believe
in now, nor are the Muslims like the Jews, who changed the
words of their holy book , killed their prophets and lied against
their Lord and denied Him. Allah the Almighty likes fairness
1 Ibn Manzoor vocabularies, page 522.

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and moderation in all things, so He, the Almighty Lord,
attributed these characteristics to Muslims, as they are ordered
to be moderate and fair in all matters”58F
1
.
Allah has made this moderate religion (Islam) a straight way
which leads humans to what Allah the Almighty has created
them for and enables them to achieve their most lofty goals.
Allah, to whom belongs might and majesty, says: “Verily, this is
my way leading straight: follow it; do not follow (other) paths:
they will scatter you about from His (great) path; thus does He
command you, that you may be righteous.” (Al-An'am 6:153)
Islam enables mankind to achieve both worldly objectives and
security, safety, and victory in the afterlife. Allah says: “Then
those who believe in Allah, and hold fast to Him, soon will He
admit them to mercy and grace from Himself, and guide them to
Himself by a straight way.” (An-Nisaa 4:175) So they have
mercy in this life and the Hereafter, as they are promised to
receive mercy and bliss in the afterlife.
An example for Islamic moderation is that Muslims are
ordered not to exaggerate in their worship beyond what Allah
has legislated, lest they fall into innovation and heresy, and so as
not to overburden themselves. Imam Al Bukhari narrated on the
authority of Hamid Ibn Abi Hamid Al Taweel that he heard
Anas Ibn Malik saying: “A group of three men came to the
houses of the wives of the Prophet (PBUH) asking how he
1 Jame’ Albayan 2/6.

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(PBUH) worshipped (Allah). When they were informed about
his worship, they considered their worship insufficient, and they
said, ‘Where are we from the Prophet, as his past and future sins
have been forgiven.’ Then one of them said, ‘I will offer the
prayer throughout the night forever.’ The other said, ‘I will fast
throughout the year and will not break my fast.’ The third said,
‘I will keep away from women and will never marry.’" Allah's
Prophet came to them and asked, ‘Are you the same people who
said so-and-so? By Allah, I am more submissive to Allah and
more afraid of Him than you; yet I fast and break my fast; I do
sleep and pray; and I also marry women. Therefore, the one who
does not follow my tradition in religion is not from me (not one
of my followers)’”59F
1
.
In a narration, the Prophet (PBUH) once entered the mosque
and saw a rope hanging in between its two pillars. He inquired,
“What is this rope?” The people said, “This rope is for Zainab
who, when she feels tired, holds it (to keep standing for the
prayer).” The Prophet (PBUH) said, “Remove the rope. You
should pray as long as you feel active, and when you get tired,
sit down”60F
2
.
Another example for Islam’s moderation is that it enables its
followers to combine between worshipping and worldly desires
in a balanced way, so that a Muslim should not devote himself
1 Sahih Al Bukhari, hadith 5,4776/1949, Sahih Muslim, hadith1401, 2/1020.
2 Sahih Al Bukhari, hadith 1109,1/386, Sahih Muslim hadith784, 1/541.

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only to worship, depending on others for his sustenance and
neglecting the rights of his dependents (wife, parents, and
children). Similarly, he also should not indulge in worldly
desires to the extent that he neglects his religion, devoting
himself to earning money, forgetting about his Lord, and not
repenting for his sins. Allah the Almighty guides us to
understand how to strike a balance between the two sides, as He
says: “But seek, with the (wealth) which Allah has bestowed on
thee, the abode of the Hereafter, but don’t forget your portion in
this world; but do good, as Allah has been good to you, and seek
not (occasions for) mischief in the land, for Allah does not love
those who do mischief.” (Al-Qasas 28:77) Ibn Jarir said: “Allah
the Almighty tells us about the advice Qarun received from his
people. They told Qarun not to act insolently towards them,
deceived by the abundance of wealth, and to seek with the
(wealth) which Allah had bestowed on him, the abode of the
Hereafter by obeying Allah in this life. Ibn Jarir then quoted the
interpretation of Al Hasan for what is meant by “but don’t forget
your portion in this world.” Al Hasan said: “What Allah permits
you to have in this life is quite enough and sufficient for you.”61F
1
Allah the Almighty Lord says: “In houses, which Allah has
permitted to be raised and to mention His Name. In them He is
glorified in the mornings and in the evenings, (again and again),
by men whom neither business nor merchandise can divert from
the remembrance of Allah, or from the establishment of regular
1 Jame’ Al Bayan 20/111-112.

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prayer, nor from the practice of giving charity. Their (only) fear
is for the day when hearts and eyes will be transformed (in a
world wholly new), that Allah may reward them according to
the best of their deeds, and add even more for them out of His
grace, for Allah provides for whom He will, without measure”
(An-Nur 24:36-38).
Such people don’t let their business divert them from
establishing regular prayers and or prevent them from giving
charity. In his explanation to this verse, Qatada said: “People
were trading and doing their regular business, but when it was
time to establish one of Allah’s ordinances, they didn’t let their
business or merchandise divert them from it.”62F
1
Ibn Kathir said:
“It means that they didn’t let the beauty of life and its fancies,
and the profit of trading distract them from the remembrance of
Allah, Who created them and provides sustenance to them. They
are sure that His reward is much better than they already have
because what they have must vanish, and what is with Allah will
remain”63F
2
.
As Allah ordered us to maintain this balance, He also
permitted us to enjoy the comforts of this life of wearing nice
garments and eating delicious food. He, the Almighty Lord, also
ordered us to wear our best clothes when going to the mosque.
He says: “O Children of Adam! Wear your beautiful apparel at
1 Sahih Al Bukhari 2/726.
2 Tafsir Al Quran Al Azim 3/296.

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every time and place of prayer. Eat and drink, but waste not by
excess, for Allah does not love not the wasters. Say: ‘Who has
forbidden the beautiful (gifts) of Allah, which He has produced
for His servants, and the things, clean and pure, (which He has
provided) for sustenance?’ Say: ‘They are, in the life of this
world, for those who believe, (and) solely for them on the Day
of Judgment.’ Thus do We explain the signs in detail for those
who understand” (Al-A'raf 7:31-32).
The Prophet (PBUH) used to observe his companions, and if
he noticed that someone was breaking this balance, he used to
deliver advice and guide him to the right way. Abi Alahwas
narrated on the authority of his father that the Prophet (PBUH)
saw him (his father) wearing torn garments and looking poor.
The Prophet (PBUH) asked him: “Do you have property?” He
answered: “Yes, I do.” Then the Prophet (PBUH) asked: “What
kind of property?” He answered: “From all kinds, I have money;
I have horses, camels, and servants.” The Prophet (PBUH) said:
“As Allah granted you such wealth, it should be seen on you.”64F
1
The Prophet (PBUH) used to tell his companions that Allah
likes to see the effect of His bounties upon His worshippers.
Amro Bin Shua’yb narrated from his father, who narrated from
his father, that the Prophet (PBUH) said: “Enjoy your food and
1 Sunan al-Nisa'I 8/181, approved by Al-Albani in his commentary on Al
Sunan, Sahih Ibn Hibbaan 11/234, Al-Mustadrak on the two Sahihs 1/76,
Al Hakim said: “it is an authentic hadith [sahih]”, and Al Zahabi said the
same in his commentary.

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your drink, and give charity without excess and without showing
off. Allah, the Almighty Lord, likes to see the effect of His
bounties upon His worshipers”65F
1
. Abdullaah Ibn Mas'ood
narrated that the Prophet (PBUH) said, “No one will enter
Paradise who has an atom's weight of pride in his heart.” A man
said, “What if a man likes his clothes to look good and his shoes
to look good?” The Prophet (PBUH) said, “Allah is beautiful
and loves beauty. Pride means denying the truth and looking
down on people”66F
2
.
Islam came to strike a balance between material and spiritual
needs; it isn’t just spiritual like idolatrous eastern religions
including Zoroastrianism and Confucianism, nor is it
materialistic and extravagant in fulfilling bodily needs like
capitalism. Rather, Islam, as I mentioned before, is a moderate
approach, which satisfies the human being’s needs, and at the
same time makes Allah pleased with them in the way that brings
them happiness in this life and in the Hereafter.
1 Al Musnad 2/311, approved as a good hadith by the New Encyclopedia
authenticators, Sunan Al Tirmizi 5/123 and he said: “hood hadith”, Al-
Mustadrak 4/150, Al Hakim said : “good hadith” and the same did Al
Zahabi.
2 Related by Muslim (no. 91, 1/93).

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Section Two: The Status of Women in Islam
Islam doesn’t pay attention to women only, but it pays
attention to the human being in all life circumstances and
conditions. Since its inception, Islam has ensured what is known
nowadays as “human rights”, and it also confirmed the necessity
of caring for animals, birds, plants, and even inanimate objects.
Islam has outstanding respect for women, yet the issue of
women in Islam is highly controversial. Islam honors and
respects women of all social levels, whether she is a mother, a
wife, a daughter or a sister. Allah the Almighty made respecting
parents and dealing with them in a good manner a part of
worship. He says: “Your Lord has decreed that you worship
none but Him, and that you be kind to parents. When one or
both of them attain old age in this life, say not to them a word of
contempt, nor repel them, but address them in terms of honour"
(Al-Israa 17:23) He also clarified the rights and duties of
husband and wife towards each other, saying: “And women
shall have rights similar to the rights against them, according to
what is equitable; but men have a degree (of advantage) over
them. And Allah is Exalted in Power, Wise.” (Al-Baqarah
2:228) Allah informs us that men and women are equal in this
life and the afterlife with regard to the reward for their good
deeds. He says: “Whoever works righteousness, man or woman,
and has faith, verily, to him will We give a new life, a life that is
good and pure, and We will bestow on such their reward

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according to the best of their actions” (An-Nahl 16:97).
The Prophet (PBUH) instructed men to deal with women in a
good manner. He said in his famous farewell sermon delivered
at `Arafah: “Fear Allah with regards to women, you have taken
them in the trust of Allah and have made their private parts halal
with the word of Allah”67F
1
.
Islam also ordered men to be gentle towards women and to
care for their feelings. The Prophet (PBUH) says: “There is
nothing that you spend for Allah's sake but you will be rewarded
for it, even the food that you raise up to your wife's mouth”68F
2
.
As the Arabs, in the days of pre-Islamic ignorance, used to
feel sad when informed of the birth of a female child, the
Prophet (PBUH) promised those who have daughters of great
reward from Allah. He (PBUH) says: “Whoever had daughters
and was patient with raising them, the daughters would be a
protection for him from the Hell fire”69F
3
.
The Prophet (PBUH) respected women and dealt with them
in a very unique way, so that when women complained to him
that they couldn’t listen to his lessons as much as men, he
dedicated a day per week for teaching them and informing them
1 Sahih Muslim, hadith no 1218,2/889.
2 Agreed upon, Sahih Al Bukhari, hadith 2591,3/1006, Sahih Muslim,
hadith1628, 3/1251.
3 Sunan Al Termiddi 4/319, Abu Issa described it as a ‘good’ hadith, Sunan
Ibn Maja 2/1210.

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of their duties and rights. Abu Said Al-Khudri narrated: “Some
women requested the Prophet (PBUH) to fix a day for them, as
the men were taking all his time. With that, he promised them
one day for religious lessons and commandments. Once, during
such a lesson, the Prophet (PBUH) said, ‘A woman whose three
children die will be shielded by them from the Hell fire.’ At that,
a woman asked, ‘If only two die?’ He replied, ‘Even two (will
shield her from the Hellfire)’”70F
1
.
Though the Prophet (PBUH) was burdened by his
missionary duties and always engaged by the affairs of the new
born nation, he noticed the absence of the woman who used to
clean the mosque, although she was one of the common people
who was never noticed or missed. However, the Prophet
(PBUH) noticed her absence, and that indicates his fairness and
his keenness to give everyone his due rights. Abu Huraira
narrated: “A black man, or a black woman, used to sweep the
mosque and he, or she, died. The Prophet (PBUH) asked about
her (or him). He was told that she (or he) had died. He said,
‘Why did you not inform me? Show me his grave (or her
grave).’ So he went to her (his) grave and offered her (or his)
funeral prayer”71F
2
.
The Prophet (PBUH) told us also about the great reward and
the honorable status of the woman who dedicated herself to
1 Sahih Al Bukhari, hadith 101, 1/50, Sahih Muslim, hadith2633, 4/2028.
2 Sahih Muslim, hadith 956, 2/659, Sahih Al Bukhari, hadith 448, 1/176.

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raising her children, which clearly indicates the appreciation
Islam has for the woman who sacrifices herself for her kids. The
Prophet (PBUH) said: “I and a woman with dark brown cheeks
will be like these (i.e. together) on the Resurrection Day (and he
joined his forefinger and middle finger together): a widow,
although beautiful and noble, devoted herself for her orphans
upon her husband’s death until they became strong enough or
died.”72F
1
Ibn Hagar (a Muslim scholar) said: “It possibly means
that the woman who did so will be in a place close to the
Prophet (PBUH) when entering Paradise.” Abu Ya’la narrated
on the authority of Abu Huraira that the Prophet (PBUH) said:
“I’ll be the first one to open Paradise’s door. When I do so, a
woman will come closer, and I will ask her: ‘Who are you?’
She will say: ‘I’m a widow who sacrificed my life to raise my
orphan kids.’” What is meant by “will come closer" is that she
will come to enter the Paradise with the Prophet (PBUH) which
indicates an honorable status. It may also mean that she will
enter the Paradise just after the Prophet (PBUH), or both the two
meanings were possibly intended”73F
2
.
As any fair-minded person can see, Islam gives women a
great honorable status which has never been given to women in
1 Musnad of Imam Ahmed Ibn Hanbal 6/29, approved as “good hadith from
narrators other than Ahmad” by the New Encyclopedia authenticators,
Sunan Abu Dawood 4/338, and Al-Albani has weakened it in his
commentary on Al-Sunan.
2 Fath al-Bari 10/436, review Tuhfat Al Ahwazi 6/39.

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any former religion or subsequent civilization. Islam equates
between men and women in this life and in the Hereafter in
terms of the reward for their deeds. Islam also urges men to
protect women and take care of them, whether as a mother or a
wife, and Islam also highlights the great reward she will be
granted for raising her children, if she was a widow, as I
previously mentioned.
Section Three: Love
Love is a good moral and effective treatment for diseases of
the heart. It is love that elevates the soul, brings us together, and
makes the members of society show empathy towards each
other. It gives the meanings of brotherhood and fraternity that
lead to a happy and peaceful life. Love in this religion is of
many kinds: There is love for the Creator and His creation;
there is the love of the Creator for his faithful servants; there is
love of the servant for his Creator; there is also love of the
Prophet (PBUH), parents, wives, children, believers, and even
extends for one’s homeland. The Qur`an highlights these
meanings in different verses:
First: Allah`s love for His Servants
Allah`s love for the believers is a blessing and mercy for
them, despite Allah being self-sufficient and not requiring

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anything from them. Allah says: “Whom He will love and they
will love Him.” (Al-Maeda 5:54) He is also pleased with them
since they followed his commandments. Allah (Glory be to him)
says: “And the foremost to embrace Islam of the muhajirun
(those who migrated from Makkah to Al-Madinah) and the ansar
(the citizens of Al-Madinah who helped and gave aid to the
muhajirun) and also those who followed them perfectly (in
Faith). Allah is well-pleased with them, as they are well-pleased
with Him. He has prepared for them gardens under which rivers
flow (Paradise), to dwell therein forever. That is the supreme
success.” (At-Taubah 9:100).
Second: One's Love for His Creator
The Muslim loves his Creator since He is worthy of love.
Allah (the Exalted) says: “And of mankind are some who take
(for worship) others besides Allah as rivals (to Allah). They love
them as they love Allah. But those who believe love Allah more
(than anything else). If only those who do wrong could see,
when they will see the torment that all power belongs to Allah
and that Allah is severe in punishment.” (Al-Baqra 2:165) The
Muslim loves his Creator for His beautiful names, His highness
and supremacy, for His uncountable favors and the blessings He
bestows upon His creatures. Allah says: “And He gave you all
that you asked for, and if you count the blessings of Allah, never
will you be able to count them.” (Ibrahim 14:34) The people

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who love Allah most are prophets and messengers. In this
regard,Ibn Al-Qayyim says: “The people of His creatures who
know and love Him most are people who say: ‘We cannot count
your praises. You are as you have praised yourself.’ And
whoever totally and sincerely believes in only one of Allah`s
exalted attributes will find himself in deep love for Allah.
Indeed, our eyes can`t encompass Allah in life, however we
know about Him through His names, His attributes, and His
creation. So the more we know about Allah, the more we love
Him. That’s why people`s love for Allah is not of the same
degree, since their knowledge is not the same. Thus, prophets
and messengers were the people who loved Allah most, since
they were the most knowledgeable about Him. In fact, Allah
created us for nothing other than to worship Him with deep love.
There is no genuine love in this life except for Allah. All other
kinds of love are temporary, but Allah`s love is permanent and
everlasting. Surprisingly, there are people who prefer the
temporary love of others to Allah’s love. Surely their preferred
love for others is due to something they don’t have. However,
don’t they see that Allah (the Exalted) is the Creator of others
and that he bestowed upon them what they love each other for?
In fact, people`s love for others is implicit indication for their
love for Allah, since everything made in perfection, every
knowledge and any ability in this life, was originally attributed
to the Creator. All that is found also in the seen and the unseen
world, including all things made in perfection, amount to

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nothing if compared to Allah`s encompassing knowledge and
perfection. So our love for Allah has to be of top priority. Allah
says: "But those who believe love Allah more (than anything
else).” (Al-Baqarah 2:165) They are the believers whose hearts
are full of overwhelming love for their own beloved Creator,
towards whom they feel humility and fear, in whom they seek
refuge during times of hardship, and in whom they put their trust
and feel assurance and serenity in when they remember him74F
1
.
We see here that the true believers love Allah as completely
as possible, knowing that His love is the ultimate goal everyone
yearns for. His love energizes them so they can get through
obstacles and hardships. It is the love that makes them pleased
when giving out money or leaving their homelands. Happy are
they due to this love, whatever miserable condition they suffer
and worse situation they live in. It is love with which man
forgets about all his miseries and enjoys feeling so close to
Allah!
On the other hand, the ultimate goal for Christianity is to be
in deep and passionate love with the Christ (the son of Mary)
(peace be upon him). That is because they believe he is the son
of Allah, and that he sacrificed himself and was crucified to save
humanity. However, they are unable to prove this claim from
their book. In fact, if you examine their book, you will find
many contradictions regarding this point. Buddhists do their
1 Tarik Al-Hgrteen Ibn Al-Qayyim P471-473.

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utmost to show love for Buddha due to legends and superstitions
about him which they believe in. Brahma adherents glorify their
own god (Brahma). Zoroastrians follow Zaradesht according to
what their books tell them about… and so on. The adherents of
every religion worship and glorify people like themselves who,
in fact, have no power either to benefit or harm them. But, here
is the big question: did really these religions bring happiness and
sincerity to their adherents? So we have seen how different a
Muslim’s love for his creator is and how worthy of worship the
Creator is. Ibn Al-Qayyim says: “Pure love is to prefer your own
beloved to everything else and to give priority to what He orders
you rather than to what you desire.”75F
1
Consequently, love for
Allah fulfills one`s aspirations and makes him feel happy inside!
Third: Love of the Prophet (PBUH)
A Muslim does not make a difference between one prophet
and another. For all prophets and messengers, we love equally.
The reason we love them is that they were sent for our
guidance, and they saved people from disbelief They were role
models in all that they commanded us to do and not to do
because they had the best manners and morals . Certainly, the
best of them was Muhammad (PBUH) since he was sent down
with the last message for humanity and Allah perfected his
1 Tarik Al-Hgrteen Ibn Al-Qym 444.

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character. Allah says: “And Verily, you (O Muhammad) are on
an exalted (standard of) character” (Al-Qalam 68:4).
Ibn Jarir says: “Allah (the Exalted) tells Muhammad (PBUH)
that he has an exalted manner, the manner of the Quràn, and
that he was disciplined well by Allah with the discipline of
Islam and his legislations”76F
1
When the mother of believers Aisha
(may Allah be pleased with her) was asked about the character
of the Prophet (PBUH) she said: “His character was the
Quràn”77F
2
Thus, believers love the Prophet (PBUH) for the
guidance he came with and for the excellent manners he had, as
a person naturally loves people of perfection. The Prophet
(PBUH) said: “None of you truly believe until I am more
beloved to him than his father, his children, and mankind in its
entirety.”78F
3
And this love is the sign of belief, and its sweetness
you find in heart. It is reported on the authority of Anas that the
Prophet of Allah (may peace and blessings be upon him ) said:
“There are three qualities for which anyone who is characterized
by them will relish the sweetness of faith: he to whom Allah and
His Prophet are dearer than all else; he who loves a man for
Allah's sake alone; and he who has as great an abhorrence of
returning to unbelief after Allah has rescued him from it, as he
has abhorrence of being cast into Hell.” 79F
4
This love should be
1 Gamà Albyan 29/18.
2 Gamà Albyan 29/18, Tafsir Al-Quràn Al-Azeem 4/403.
4 Sahih Al-Bukhari 14/1,16.

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moderate i.e. it shouldn’t be merely words repeatedly uttered
without real actions, and it also shouldn`t be exaggerated. For
the Prophet (PBUH) used to prevent his companions from
exaggerating in praising him. The Prophet (PBUH) used to say:
"Do not extol me as the Christians extolled the son of Mary. For
I am just Allah’s slave, so say, the slave of Allah and His
Prophet.”80F
1
The love of the companions for the Prophet was
reflected in their trusting him, obeying his orders and avoiding
what he forbade. Allah says: “Say (O Muhammad to mankind):
‘If you (really) love Allah then follow me (i.e. accept Islamic
Monotheism, follow the Qur'an and the sunnah), Allah will love
you and forgive you your sins. And Allah is Oft-Forgiving,
Most Merciful.’ Say (O Muhammad): ‘Obey Allah and the
Prophet (Muhammad).’ But if they turn away, then Allah does
not like the disbelievers.”(Al- Imran 3:31-32).
Fourth: A Muslim's Love of All Believers
A Muslim, who has a deep love for Allah, loves whoever has
the same feeling. So he loves the prophets and messengers for
the reasons we have mentioned above. He also loves all
believers, since they share with him the same belief that only
Allah only is worthy of worship, and because he is ordered to do
that. A Muslim is required to love for his brother what he loves
for himself and hate for his brother what he hates for himself.

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The Prophet (PBUH) says: “None of you [truly] believes until
he loves for his brother that which he loves for himself.”81F
1
The
Prophet (PBUH) also guided them to what can instill love in
their heart and lead them to Paradise. The Prophet (PBUH) said:
“You will not enter Paradise until you believe, and you shall not
believe until you love one another. May I inform you of
something, if you do, you will love each other? Promote
greeting amongst you (by saying As-salamu 'alaikum to one
another).”82F
2
The Prophet (PBUH) warned them also against
causes of hatred. He (PBUH) said: “Entertain no malice, nor
envy, nor indifference, nor cut off relatives; all the servants of
Allah are brethren to each other. It is not permissible for a
Muslim to keep away from his brother for more than three
days.”83F
3
All these directives help society members to live in unity
and coherence, to share all the same feelings of gladness in
happy times and sorrow in bad times. The Prophet (PBUH) said:
“The believers, in their love, mercy, and kindness to one another
are like a body: if any part of it is ill, the whole body shares its
sleeplessness and fever”84F
4
.
For his part, a Muslim always loves goodness and
beneficence for all humanity. That`s why his soul sighs heavily
when he finds those who don’t believe in this great religion.

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Allah the Exalted, tells his Prophet (PBUH): “So destroy not
yourself (O Muhammad) in sorrow for them.” (Fatir 35:8) A
Muslim needs nothing but to save people and protect them from
the Hell fire, and to share the happiness he feels with others. For
Muslims know no selfishness or racism, but they stretch out
their hands for all humanity to share goodness.
Fifth: Love of the Wife
The Noble Quràn eloquently expresses in Arabic the
relation between a husband and his wife in such a way that other
languages cannot the same meaning. Allah says: “They are your
garments and you are their garments” (Al-Baqara 2:186) Allah
also tells us that he created a single soul (man) and from it its
mate (women). Then He made countless men and women from
those two: Allah says: “And among His signs is that He created
for you mates from among yourselves, that you may dwell in
tranquility with them, and He has put love and mercy between
your (hearts); verily in that are signs for those who reflect” (Ar-
Room 30:21). In his commentary, Ibn Kathir says: “No perfect
harmony can be achieved better than between a husband and his
wife.”85F
1
The Prophet (PBUH) advised men to be kind and treat
women well, as previously mentioned. It was narrated on the
authority of Amr Ibn Alàs that he asked the Prophet about the
1 Tafsir Al-Quràn Al-Azeem 275/2.

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most beloved one to his heart, and the answer came: “Aisha"
(may Allah be pleased with her).
In a touching farewell scene, when the Prophet (PBUH) was
forced to leave his own beloved land, he looked at it and bid it
farewell with sweet soft words which carry deep meanings. He
passionately said: “By Allah, you are the best land of Allah, the
most beloved land to Allah; were it not for the fact that I was
driven out from you, I would never have left you”86F
1
.
In another situation, while he (PBUH) was on his way to
Medina, he (PBUH) passed by the mountain of Uhud and
expressed to his companions the deep love he had for this
mountain: Narrated Abu Humaid As-Sa'idi: “We took part in the
holy battle of Tabuk in the company of the Prophet (PBUH),
and when we arrived at the Wadi-al-Qura, …he continued until
he said …Then the Prophet (PBUH) said, ‘I want to reach
Medina quickly, and whoever among you wants to accompany
me, should hurry up.’ The sub-narrator Ibn Bakkar said
something which meant: ‘When the Prophet (PBUH) saw
Medina he said, "This is Taba." And when he saw the mountain
of Uhud, he said, "This Mountain loves us and we love it"”87F
2
.
1 Musnd Al-Imam Ahmad 10/31, Modern Encyclopedia editors approved its
Isnad and narrators. Gama Tirmidhi 207/6 , about it Tirmidhi said: a good
correct strange hadith, Al Mustdrk 8/3, Al- Hakim said:”.
2 Sahih Al-bukhari 539/1411,2 Sahih Muslim 1011/2,1392.

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Why do such places love the Prophet (PBUH) and his
faithful followers? The revelation made it clear that it is the
same as all that is in the universe, such places are among Allah`s
creatures, love what Allah loves and hate what Allah hates. On
the authority of Abu Hurayrah (may Allah be pleased with him),
who said that the Prophet of Allah (peace and blessings of Allah
be upon him) said: “If Allah has loved a servant [of His], He
calls Gabriel (peace be upon him) and says: ‘I love so-and-so,
therefore love him.’ He (the Prophet - peace and blessings of
Allah be upon him) said: ‘So Gabriel loves him. Then he
(Gabriel) calls out in heaven, saying: ‘Allah loves so-and-so,
therefore love him.’ And the inhabitants of Heaven love him. He
(the Prophet - peace and blessings of Allah be upon him) said:
"Then acceptance is established for him on earth. And if Allah
has abhorred a servant [of His], He calls Gabriel and says: ‘I
abhor so-and-so, therefore abhor him.’ So Gabriel abhors him.
Then Gabriel calls out to the inhabitants of heaven: 'Allah
abhors so-and-so, therefore abhor him.’ He (the Prophet - peace
and blessings of Allah be upon him) said: ‘So they abhor him,
and abhorrence is established for him on earth’"88F
1
.
Allah says: "And neither heaven nor earth shed a tear over
them, nor were they given a respite (again).”(Ad- Dukhan
44:29) Despite the verse stating only that neither heaven nor
earth cry for the death of the wicked, we can deduce that they in
1 Muslim 2030/4, Al-Bukhari 1175/3037.

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return cry for the death of pious and faithful people.
Love is very meaningful in Islam; it covers all aspects of
one`s life. In Islam there is a mutual love between man and his
Creator, prophets, pious people, and even Heaven and earth,
which cry for his departure. What is more, he is even loved by
paved and uneven roads…. It is the greatness of this religion
that turns whoever converts to Islam and has such feeling of
love for a preacher for it. Here is the example of Magdy
Murgan, formerly a Christian priest; once he embraced Islam
and felt the sense of real love he wrote his wonderful book
"Muhammad, the Prophet of Love." After mentioning a
collection of prophetic sayings highlighting the status of love in
Islam, he said: “What a high degree and great importance
Muhammad (PBUH) gave to love in people`s life and after
death. It is a sign for belief and a condition for entering
Paradise. No one has genuine belief except by love. In fact,
there is no belief without love. Love has to reside in the heart of
the believer, since it is the basis of belief”89F
1
.
Section Four: Mercy
Mercy is among Allah`s names and his attributes. For he
(Glory be to Him) is the Most Gracious and the Most Merciful.
It is also a key attribute of the Prophet (PBUH) and a core value
1 Muhammad, Prophet of love 10-11.

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in his message. The Prophet (PBUH) himself is called the
prophet of mercy. Allah says: "And We have sent you (O
Muhammad) not but as a mercy for the 'alamin (mankind, jinn
and all that exists).”(Al-Anbiya 21:107) For all mankind,
believers or non-believers, the Prophet (PBUH) was sent as
mercy. In his commentary, Ibn Jarir said: “I see the more
appropriate explanation for this verse is that of Ibn Abas that the
Prophet (PBUH) was a mercy for both believers and
disbelievers; as for believers, because he guided them to the
right path, and for disbelievers in that Allah didn’t hasten their
punishment like the disbelievers of previous nations”90F
1
.
Having mentioned that the message of the Prophet was a
mercy for all mankind, let us shed light on this mercy as
represented in Allah and His Prophet.
A sign for Allah`s mercy91F
2
is that among his names are “the
Most Gracious” and “the Most Merciful,” and that mercy itself
is an attribute for Him. Allah says: “And your Lord is Forgiving,
the Lord of Mercy.” (Al-Kahf 18:59) He tells us that He
ordained mercy on Himself. Allah says: “Say (O Muhammad):
‘To whom belongs all that is in the heavens and the earth?’ Say:
1 Gam`a Albyan 106/17.
2 In fact, Allah`s mercy needs no indication or sign, since it is very apparent
and touching everywhere. But since this message deals with values it was
no way mentioning mercy, in particular Allah`s mercy. I also attend to
translate this message into English for non-Muslims so I had to talk about
mercy.

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‘To Allah. He has prescribed mercy for Himself. Indeed He will
gather you together on the Day of Resurrection, about which
there is no doubt. Those who have lost themselves will not
believe [in Allah as being the only God (Allah), and Muhammad
as being one of His prophets, and in Resurrection].’” (Al-Anaam
6:12) Allah also mentions that His mercy embraces all things,
saying: “And My mercy embraces all things. That (mercy) I
shall ordain for those who are the muttaqun (the pious), and give
zakat, and those who believe in Our ayat (proofs, evidence,
verses, lessons, signs and revelations, etc.).” (Al-Araf 7:156)
The Prophet (PBUH) also mentions that Allah`s mercy
overpowers His anger. Abu Huraira narrated: “Allah's Prophet
said, ‘When Allah completed the creation, He wrote in His Book
which is with Him on His throne, "My mercy overpowers my
anger"’92F
1
Allah the Exalted, ordered the Prophet (PBUH) to give
glad tidings to the sinners who are willing to repent by saying
“salam 'alaikum” (peace be upon you) and telling them that
Allah has prescribed mercy for Himself, so He forgives whoever
is willing to repent. Allah says: “When those who believe in Our
ayat (proofs, evidence, verses, lessons, signs, revelations, etc.)
come to you, say: ‘Salamun 'Alaikum’ (peace be on you); your
Lord has written (prescribed) mercy for Himself, so that if any
of you does evil in ignorance, and thereafter repents and does
righteous good deeds (by obeying Allah), then surely, He is Oft-
Forgiving, Most Merciful.” (Anaam 7:54) In his commentary

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Ibn Jarir says: “It means when people who theoretically and
practically believe in our revelation, proofs and argument come
to you (Muhammad) asking if it is possible for their sins to be
forgiven, don’t drive them to despair, but say instead ‘Salamun
'Alaikum.’ Allah`s promise is to not punish whoever returns to
Him in repentance. Your Lord has prescribed mercy for
Himself, so that if any of you does evil in ignorance, and
thereafter repents and does righteous good deeds (by obeying
Allah), then surely, He is Oft-Forgiving, Most Merciful.”93F
1
The
Prophet (PBUH) also shows us that Allah is more merciful to his
slaves than the loving mother to her son. While a woman was
nursing her child, the Prophet said to his companion: ‘Do you
think that this lady can throw her son in the fire?’ They replied:
‘No, if she has the power not to throw it (in the fire)’ The
Prophet (PBUH) then said: ‘Allah is more merciful to His slaves
than this lady is to her son.’94F
2
“The mercy that all creatures show
to each other amounts to one part of ninety nine parts of His
mercy.” Abu Huraira narrated: “I heard Allah's Prophet saying,
‘Verily Allah created mercy. The day He created it, He made it
into one hundred parts. He withheld with Him ninety-nine parts,
and sent its one part to all His creatures. Had the non-believer
known of all the mercy which is in the hands of Allah, he would
not lose hope of entering Paradise, and had the believer known
of all the punishment which is present with Allah, he would not
1 Gam` Al-Bayan 208/7.

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consider himself safe from the Hell fire’”95F
1
.
As for our Prophet (PBUH), his message was a mercy for all
creatures. He (PBUH) was described by Allah (Glory to be him)
as a mercy. Allah says: “Verily, there has come unto you a
prophet (Muhammad) from amongst yourselves (i.e. whom you
know well). It grieves him that you should receive any injury or
difficulty. He (Muhammad) is anxious over you (to be rightly
guided, to repent to Allah, and beg Him to pardon and forgive
your sins in order that you may enter Paradise and be saved
from the punishment of the hellfire); for the believers (he is) full
of pity, kind, and merciful.” (At-Taubah 9:128) Among
creatures, He (PBUH) is more merciful to them than anyone
else. It happened that the disbelievers of Quraish tried to kill the
Prophet (PBUH), did great harm to him (PBUH) and his
companions, and troubled them a lot. As a result, the Prophet
(PBUH) and his companions migrated to save their religion,
and the Prophet (PBUH) preferred to migrate also so that
punishment would not be sent down to those disbelievers from
Allah (Glory be to him). The angel of mountains came down
accompanied by Jibril to the Prophet (PBUH) to torture those
disbelievers, but the Prophet (PBUH) said: “No, but I hope that
Allah will let them beget children who will worship Allah alone,
and will worship none besides Him.”96F
2
Another situation that

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shows the mercy of the Prophet (PBUH) is when he said to his
opponents in Makkah after he had entered it victorious without
war: "Go, you are free.”97F
1
More about the Prophet`s mercy with
his opponents will be discussed later.
The Prophet (PBUH) was also merciful with children. He
used to kiss and put them on his lap. Abu Huraira narrated:
“Allah's Prophet (PBUH) kissed Al-Hasan bin Ali while Al-
Aqra' bin Habis At-Tamim was sitting beside him. Al-Aqra said,
‘I have ten children, and I have never kissed any one of them.’
Allah's Prophet cast a look at him and said, ‘Whoever is not
merciful to others, will not be treated mercifully.’”98F
2
He
sometimes also prayed with kids over his shoulder. Abu Qatada
narrated: “The Prophet (PBUH) came out towards us, while
carrying Umamah, the daughter of Abi Al-As (his
granddaughter) over his shoulder. He prayed, and when he
wanted to bow, he put her down, and when he stood up, he lifted
her up”99F
3
.
It was also reported that Umar Al Farouk (may Allah be
pleased with him) appointed a man from the Bani Asad tribe to
do a job. When the man came to Umar, he found him kissing
some of his children. He asked Umar: “Do you kiss children?! I
have never kissed a child before.” Then Umar replied: “If you
1 Sunnan Al-Bihqi 118/9, Fath Al-Bari (18/8).
2 Sahih Al-Bukhari 2235/5.

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are so, then you will be less merciful to people. You are not
qualified to do this job”100F
1
.
As for the Prophet’s (PBUH) mercy to birds and animals, it
can be demonstrated in many situations. Ibn Mas’ood said:
“Once we accompanied the Prophet (PBUH) on a journey, and
he went off to relieve himself. While he was away, we noticed a
small red bird with two little chicks. We caught hold of the little
ones, and the mother bird, upon seeing this, was beside herself
with fret and started flapping her wings and crying out. By that
time the Prophet (PBUH) had returned and saw this and said:
‘Who has troubled this bird by catching hold of her chicks?
Return them to her!’”101F
2
.
He (PBUH) also used to tell his companions to show mercy
to animals, criticizing them if did something wrong to animals.
He once entered the garden of a man from the Ansar (Muslims
of Medina), and there was a camel. When the Prophet (PBUH)
saw the camel, it froze and its eyes started watering. Then the
Prophet of Allah (PBUH) came to it and rubbed its ears so it
calmed down. Then the Prophet (PBUH) said, “Who is the
owner of this camel? Whose camel is this?" A young man from
the Ansar told him, “O Prophet of Allah, it belongs to me.” Then
he told him, “Do you not fear Allah with regard to this beast
1 Sunan Al-Bayhqi Al-Kubra.
2 Sunan Abu Dawud 3/8, corrected by Al - Albani in Al- Slsla Al - Sahiha
1/33.

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which Allah has let you own? It complained to me that you
overburden him with work, and give him too little to eat.”102F
1
The
noble Prophet (PBUH) also demonstrated that whoever is
merciful to animals will be highly rewarded. Abu Huraira
reported Allah's Prophet (May peace be upon him) as saying: “A
person had suffered from intense thirst while on a journey when
he found a well. He climbed down into it and drank (water) and
then came out and saw a dog lolling its tongue because of thirst
and eating the moistened earth. The person said: ‘This dog has
suffered from thirst as I had suffered from it.’ He climbed down
into the well, filled his shoe with water, then caught it in his
mouth until he climbed up and made the dog drink it. So Allah
appreciated this act of his and pardoned him. Then (the
Companions around him) said: ‘Allah's Prophet, is there for us a
reward even for (serving) such animals?’ He said: ‘Yes, there is
a reward for service to every living animal’”103F
2
.
Section Five: Peace
Linguistically, the Arabic ‘Salām’ (peace), according to Ibn
Manzor, means ‘acquittal.’ According to Ibn Al-Arabi it means
‘safety’…‘As-Salamu ʿ Alaykum’ (peace be upon you), this
expression was used among other expressions in the pre-Islamic
1 Sunan Abu Dawud 3/23 corrected by Al-Albani in Al-Slsla Al-Sahiha
1/28.

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period to greet others, and it is the Arabic equivalent of "hello."
It was a sign for peace, used to indicate that no war existed. It
was approved by Islam for greetings and Muslims were asked to
spread it. Allah says: “And when the ignorant address them,
they say, ‘Peace!’” (Al-Furqan25:63) 104F
1
.
From an Islamic perspective, it means: seeking safety against
whatever can harm you. It is one of Allah`s names, and in the
original, means to be pure and totally free from evils and errors.
Among the names of Paradise also is ‘the home of peace’. Ibn
Al-Qayyim said: "To say to someone “peace" is to wish him
goodness and safety”105F
2
.
He also said: "The ways people greet each other are different
among nations, and each has its own special way of greeting
their kings, including prostrating. All these kinds of greetings
signify one meaning, to lead a happy life and enjoy welfare.”
The Arabic “As-Salamu ʿ Alaykum” (Peace be upon you), is the
expression Allah (PBUH) chose for Muslims to greet each other.
It is the most appropriate expression, because it tells no lies like,
“I wish you 1000 years of life,” and is not limited to short period
of time like “good morning.” It also shows no undesirable acts
like prostration, which shouldn’t be done except for Allah. So, it
was the best selected expression, since it wishes safety and
peace which are the bases of life and welfare. It is normal for
1 Lisan Al-Arab, Salm 290/12.
2 Bda`a Al-Foua`d 371/2.

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safety to be superior to anything else, even achieving one`s
hopeful goals. Safety is the main concern for man to be achieved
first, and then they can work on achieving their goals.
Otherwise, he will be unable to do whatever he desires”106F
1
.
“Islam” itself is derived from the same root and includes
almost the same meanings. It is to totally submit to Allah in
peace and associate no partner at all with Allah. Two parables
were given in the Holy Qur`an to imply this meaning, a (slave)
man belonging to many partners (like those who worship others
along with Allah), disputing with one another, and a (slave) man
belonging entirely to one master (like those who worship Allah
alone).
Peace is a fundamental principle that Islam established and
called for in more than one verse demonstrating its benefits. We
can easily find how urgently the world needs it today, since; in
fact, we live in an age of war, not peace. The Prophet (PBUH)
foretold about these times and called them the days of murder.
Abu Huraira narrated: The Prophet said, “The Hour (Last Day)
will not be established until (religious) knowledge will be taken
away (by the death of religious learned men), earthquakes will
be very frequent, time will pass quickly, afflictions will appear,
murders will increase, and money will overflow amongst you.”
This prophecy is true nowadays. Every day we hear news about
wars everywhere, not peace and goodness. Instead of mosques,
1 Bda`a Al-Foua`d 373/2.

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schools and factories, corpses are scattered in all corners of the
city. Cries of children, mothers’ calls for help have become
music to the ears instead of childhood chants and mothers’
songs for their little kids. Perfumes are no longer smelt, but
gunpowder is smelt instead. Suppose you are walking at 10pm
on New York’s or Caracas’s streets of panic and terror. Your
mind is busy thinking of a thief who might steal from you, or
being blown up by a bomb, or whatever else could bring your
life to an end. You say to yourself “What a great success it will
be if I arrive safe at my hotel.” Suddenly you are stopped by a
passerby greeting you “Peace be upon you.” What a peace and
safety you would feel inside, and what a tranquility your heart
would have then! While searching for a safe guard and seeking
refuge to protect yourself in these horrible streets, you listen to a
sentence that makes you feel relaxed and safe. How much you
need peace and safety in capitals whose hotels` staff blame you
if you open the door for an unknown person. In such
environments, peace appears to be of great value and a basic
cornerstone of peoples` lives. There is no way for a civilization
to flourish except with it. That’s why Allah (Glory to be him)
reminded the people of Makkah with the blessing of security
and food when he sent the Prophet (PBUH) to them. Allah says:
"It is a great grace from Allah for the protection of the Quraish
(and with all of those graces and protections of Allah, We cause)
the (Quraish) caravans to set forth safe in winter (to the south)
and in summer (to the north without any fear), so let them

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worship (Allah) the Lord of this House (the Ka'bah in Makkah),
(He) who has fed them against hunger, and has made them safe
from fear” (Quraish 106 4:1) For such reasons, Islam
highlighted the importance of peace in several forms, among
which are the following:
First: Peace is among Allah`s names (Glory be to him).
None is more worthy of this name than Allah, since He (Glory
be to him) is completely free from all error and defects that can
ever be imagined. He (Glory be to him) is the true peace from
all aspects. His qualities are perfect, and all His actions are wise
and fair107F
1
.
Allah tells about Himself saying: “He is Allah beside whom
la ilaha illa Huwa (none has the right to be worshipped but He),
the King, the Holy, the One Free from all defects, the Giver of
security, the Watcher over His creatures, the All-Mighty, the
Compeller, the Supreme. Glory be to Allah! (High is He) above
all that they associate as partners with Him.” (Al-Hashr 59:23)
Allah also mentioned that whoever is a Muslim, submits to
Allah in peace, and spreads peace among others, will be sent to
the home of peace (Paradise). There is a wonderful similarity
between the action (to spread peace) and the result (to reside in
the home of peace). Allah says: “For them will be the home of
peace (Paradise) with their Lord. And He will be their Wali
(Helper and Protector) because of what they used to do” (Al-
1 Elam Almoq`aeen.

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Annam 7:127).
Second: Allah (Glory be to him) gave glad tidings to His
believing slaves that they will be greeted by “salaam” i.e.
“peace" on the day they shall meet Him (High is He). Allah
says: “He it is who sends salat (His blessings) on you, and His
angels too (ask Allah to bless and forgive you), that He may
bring you out from the darkness (of disbelief and polytheism)
into the light (of Belief and Islamic Monotheism). And He is
Ever Most Merciful to the believers. Their greeting on the day
they shall meet Him will be "Salam” (peace) (i.e. the angels will
say to them: Salamun 'Alaikum)!" And He has prepared for
them a generous reward (i.e. Paradise).”(Al-Ahzab 33:43:44)
Ibn Kathir said: "It seems that they shall be greeted by Allah
himself as He (Glory Be To Him) says in another verse: "It will
be said to them: “Salam” (peace be on you) - a word from the
Lord (Allah), Most Merciful.” (Ya Seen 36:58)108F
1
On that
terrifying day when Allah gathers those of old, and those of later
times, and everyone will be punished for his sins, "Peace!"- a
word (of salutation) from a Lord Most Merciful will be given to
believers. What glad tidings are these and what tranquility the
heart shall feel.
Third: Peace is among the fundamentals and goals of the
message. Abdullah Ibn Salam - formerly a Jewish Rabbi -
narrated that “I was among people who rushed to meet the
1 Tafsee Al-Qur`an ALazim 497/3.

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Prophet (PBUH) when he arrived in Madina. I looked carefully
at his face and confirmed that his face could never be the face of
a liar. The first words he said were: ‘O people, spread salaam
(greetings), feed the hungry, and pray while the people are
asleep, and you will enter Paradise in peace’”109F
1
.
Fourth: Peace is one of the best branches and most
important principles of this religion. Abdullah ibn Amr narrated:
“A man asked Allah’s Prophet, ‘Which act in Islam is the best?’
The Prophet replied, ‘To give food, and to salute everyone,
whether you know him or not.’”110F
2
In the same way as Allah
(Glory Be To Him) made a link between peace and food, so did
the Prophet (PBUH). Abu Musa narrated that he asked Allah’s
Prophet (PBUH): “Whose Islam is the best? (i.e. who is a good
Muslim?)” The Prophet (PBUH) replied, “One who avoids
harming Muslims with his tongue and hands.”111F
3
Ammar (may
Allah be pleased with him) said: “Whoever has these qualities is
of perfect belief, is fair even against himself, spreads peace
around the world and spends while he is in need.”112F
4
This shows
what deep understanding Ammar (may Allah be pleased with
him) had. He mentioned three elements necessary for man to
perfect his belief. If you are fair even against yourself, all will
1 Tirmidhi 652/4. (correct hadith) Sunan Ibn Maja 1083, corrected by Al-
Albani in Aslsla Al Sahiha109/2.
2 Sahih Al-Bukhari 13/12,1. Sahih Muslim65/1,39.
3 Sahih Al-Bukhari 13/1.11. Sahih Muslim 74/54,1.

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be equally treated. If you spread peace all over the world, others
will be safe. Another positive element for which the entire world
is in dire need which is mentioned by Ammar is to spend even if
you have little. What profound understanding the early Muslims
had and how they acted accordingly!
Fifth: It is a sign for the harmony of the society and people`s
love for each other. Unlike Christianity, the worship in Islam is
not restricted only to Sunday in churches, while the rest of the
week one is free to do mischief. The teachings of Islam have
never been restricted only to mosques, but they are applied in all
daily affairs. Abdul Al-Ahd Dawd- a former Christian priest -
describes “So isolationistic and extremist I became when I was
done with celebrating the Holy Communion in the church. For
me, meeting a dog then was preferred to meeting a Jew or a
Muslim, simply because they believe not in trinity and the Holy
Communion. This was my feeling when I was a Catholic
priest”113F
1
.
However, the meaning of worship is completely different in
Islam. It means to totally submit to the Lord of Mankind every
time and everywhere. Abu Huraira reported: “The Prophet of
Allah (may peace and blessing be upon him) observed: ‘You
shall not enter Paradise so long as you do not affirm belief (in all
1 Muhammad in the Holy Book 152. He wrote another book entitled ”The
Bible and Cross”. He was a spiritual top-rank priest in the Chaldean sect
and a divinity professor.

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those things which are the articles of faith) and you will not
believe as long as you do not love one another. Should I not
direct you to a thing which, if you do, will foster love amongst
you: give currency to (the practice of paying salutation to one
another by saying) as-salamu alaikum.’”114F
1
Ibn Al-Arabi said:
“Sharing love comes among the benefits of greeting each other
with ‘salaam’. It is a word for unity and cooperation when it is
heard, and lovingly and peacefully do people respond to it”115F
2
.
Al-Nawawi said: "Spreading ‘salaam’ produces affection
and attunes the hearts of Muslims. It is also a demonstration of
the Muslims’ distinct ritual. It produces a sense of spiritual
refreshment when said with humility and sanctity. Such
prophetic sayings include many directives: encouraging the
feeding of the hungry, seeking benefit, and preventing harm and
disdain towards Muslims by greeting everyone with “salaam"
(irrespective of whether you know them), humbly and without
any kind flattery. This produces affection and unites the people.”
Al-Qady said: “Affection is one of the articles of faith and
legislation that unites Muslims. These articles also include
harboring no grudge or hatred against each other or even
estrangement. Saying ‘salaam’ has to be for all, for the sake of
Allah, not only restricted to friends and the beloved ones”116F
3
.
2 Fath Al-Bari 18,19/11.
3 Sharh Alnwawy for Muslim 36,11,10/2.

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Sixth: Saying “salaam" implies a declaration of peace and
safety. Thus, not saying it arouses doubts. That’s why Islam
forbade having estranged relations. Abu Ayyub Ansiri reported
Allah's Prophet (may peace be upon him) as saying: “It is not
permissible for a Muslim to have estranged relations with his
brother beyond three nights, the one turning one way and the
other turning the other way when they meet; the better of the
two is one who is the first to give a greeting”117F
1
.
So, when angels came to Ibrahim (PBUH) and said “peace”,
he hastened to entertain them with food, but he conceived a fear
of them when they didn’t eat. Allah says: “And Our messengers
came unto Ibrahim with good news. They said: ‘Peace!’ He
answered: ‘Peace!’ and delayed not to bring a roasted calf. And
when he saw their hands reached not to it, he mistrusted them
and conceived a fear of them. They said: ‘Fear not! Lo! We are
sent unto the folk of Lot.’” (Hud 11:69:70) Ibn Jarir said: “It is
known that saying ‘salaam’ means ‘peace’ and it is normally
said between friends, not enemies. So, Ibrahim hastened to bring
a roasted calf for the messenger angels. When he said ‘Salaam’
though, it was the first time he had seen them. However, he felt
some mistrust and conceived fear of them when they didn’t eat.”
Ibrahim understood that saying “salaam” is a declaration of
peace, so he delayed not to bring them food. However, when
they didn’t eat he conceived fear of them. Here, we conclude
1 Sahih Al-Bukhari 2302/5.5883. Sahih Muslim 1984/4,2506.

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that not saying ‘salaam’ arouses doubts and causes fear.
Section Six: Morals
Morals express the inner image of a man, which reflects his
outer image, whether good or bad. Regarding the good is the
hadith reported by Ayesha who was asked about the morals and
manners of the Prophet (PBUH), so she said “His morals were
the Quran.” This means that he (PBUH) used to abide by it
obligations, stay away from its prohibitions and additionally had
the best of manners. It is reported that the Prophet (PBUH) said
“there is nothing heavier in the balance (on the Day of
Judgment) than good morals and manners.” Due to this special
status of morals, they are given a special importance in this
religion. The principles of both good and bad morals and their
outcomes are clearly shown. There are several texts discussing
particular kinds of morals. I will only mention here those that
generally point to good morals and warn against bad morals.
First, I have to draw attention to the fact that morals in Islam
are fixed and unchangeable between friends, enemies, relatives,
non-relatives, Muslims, or Christians. On the contrary, the
morals of many countries completely depend on interests. For
instance, they shall lie or be truthful according to what serves
their interests. The world policies of today strongly support this
idea. They are policies that are based on interests, not principles.
On the other hand, the moral aspect in the message of the

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Prophet (PBUH) was one of its fundamentals. The Prophet
(PBUH) said: “I was sent to perfect good morals.”118F
1
These were
not only mere words, but the Prophet (PBUH) translated them
into action and called upon people to act upon them. Before he
came to Islam, Abu Dharr Alghifari told his brother, when he
heard about the mission of the Prophet (PBUH), “Go to the
valley and listen to what he is preaching!” He came back to him
saying: “He is calling for good morals.”119F
2
Among these morals
are also what are included in the next verses: “Show
forgiveness, enjoin what is good, and turn away from the foolish
(i.e. don't punish them) and if an evil whisper comes to you from
Shaitan (Satan), then seek refuge with Allah. Verily, He is the
All-Hearer, All-Knower.” (Al-Araf 18:199:200) Allah also says:
“Those who repress anger, and who pardon men; verily, Allah
loves al-muhsinun (the good-doers).” (Al- Imran 3:134) Look at
the social and moral aspect of the following prophetic saying:
Abu Huraira reported Allah's Prophet (PBUH) said: “Don't hold
grudges, and don't outbid (your Muslim brother) to raise the
price. And don't incite aversion or enmity, and don't enter into a
transaction when the others have entered into that transaction; be
as fellow-brothers and servants of Allah. A Muslim is the
brother of a Muslim. He neither oppresses him nor humiliates
him nor looks down upon him. The piety is here,” (and while
1 Al-Musnad 2/381, Musnf ibn Abi Shiba 6/324, Alsunn Al Kubra Albihqy
191/10.
2 Sahih Muslim 1986,4,2564 Ibn Al–Atheer said in his book Alnhay
(strange).

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saying so) he pointed towards his chest thrice. It is a serious evil
for a Muslim that he should look down upon his brother
Muslim. All of a Muslim is forbidden to another Muslim, his
blood, wealth and honour. The Prophet (PBUH) himself was an
example for the morals he called to. When Saàd bin Amer
asked Aisha about the Prophet`s character (PBUH) she said:
“His character was the Quràn” and then she recited: “And
verily, you (O Muhammad) are on an exalted (standard of)
character.” He (PBUH) obeyed Allah`s commandments and
refrained from prohibitions, calling people to stick to these
commandments. His life was a practical implementation of these
principles. Abdullah Ibn Amr (may Allah be pleased with him)
said: “The Prophet (PBUH) was neither a fahish (one who
speaks bad words) nor a mutafahish (one who speaks obscene
evil words to make people laugh).” He never (PBUH) used bad
language. He (PBUH) used to say, “The best amongst you are
those who have the best manners and character”.
His call for good morals was not restricted to his blood
relatives or Arab followers, but his call was for all the people,
the righteous and the immoral, the believer and the disbeliever,
the far and the near. That’s why the Prophet (PBUH) advised
Muàaz upon sending him to Yemen: “Fear Allah wherever you
are, and follow up a bad deed with a good one and it will wipe it
out, and behave well towards people.”120F
1
This advice is a
1 Almusnd 5/228, Tirmidhi 355/4, Abu Issa said good correct hadith,
Almustdrk 121/1, Alhakem said correct hadith, Al Muàgm Alkbeer
Altbrani 144/20.

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comprehensive way of life. The statement of the Prophet
(PBUH): “Fear Allah wherever you are.” illustrates how the
relation with Allah should be. “Follow a bad deed with a good
one and it will wipe it out.” This statement shows a Muslim how
to deal with his soul - how to purify it and guide it to the right
track. Regarding the statement: “Behave well towards people.”
This command gives Muslims the Divine law regarding human
relations: we should be guided by good morals, not by whims
and desires. Affirming this principle, Allah (Glory be to him)
says: “And speak good to people.” (Al-Baqarah 83) This shows
that we should treat everyone with lofty manners and morals.
To find out what are the good morals, we find the hadith on the
authority of Al-Nawwas bin Samaan, the Prophet (PBUH) said:
“Righteousness is good morality, and wrongdoing is that which
wavers in your soul and which you dislike people finding out
about”121F
1
.
The Prophet (PBUH) showed that righteousness means good
morality. Assuddi said: “Righteousness is a comprehensive
name for all kinds of good deeds.”122F
2
So whoever desires to do all
kinds of good deeds has to behave well with people. Imam
Alshafi` suggests four qualities as the basis for morality: good
morals, generosity, modesty, and performing the rites.”123F
3
Since it
is difficult to find all the people behaving well with each other,
2 Msharq Al-Anwar 84/1.
3 Al-sunn Al-Kubra Albihqi 10/195.

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as is reported by Abu Saeed al-Khudri that the Prophet (PBUH)
said: “The most beloved among you to me is those who are best
in attitude and who are humble, who get along with others and
others get along with them”124F
1
.
The Prophet (PBUH) gave glad tidings to those who have
such good morals by saying that this deed is the heaviest on the
Day of Judgment on the scales by which their deeds will be
weighed. Abu Darda reported that he heard the Prophet (PBUH)
say, “Nothing is heavier in a slave’s scale on the Day of
Judgment than good manners. It has a similar reward to
performing prayer and fasting.”125F
2
About the high reward of good
morals, the Prophet (PBUH) said: “It equals the reward of all
good deeds in both life and the hereafter.”126F
3
It means that every
good deed is based on good morals.
To this extent, the Prophet (PBUH) demonstrated that the
closest to him on the Day of Judgment are those of good
manners. Abdullah Ibn Umr narrated that the Prophet said:
“Would you like me to inform you who is the closest to me on
the Day of Judgment?” He repeated it thrice. They replied “Yes,
Allah`s Prophet.” Then he said: “The best in manners from
amongst you”.
1 Al-Mu`gm AL a`wst 357/4, corrected by Al Albany in Al-Silsilah Al-
Sahiha, corrected by Ibn Al`thir in AL-nhaya.
2 Sunnan Aub Dawd 253/4, Sunan Al-Termihdi 363/4 corrected by Al-
Alalbany in A-Silsila Al-Sahiha.
3 Almu`gm Al`wst 279/3.

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It is difficult for a researcher to mention every text, whether
it is a verse or prophetic saying, which mentions good or bad
manners. However, reviewing such texts shows they focus on
the principles of good morals: shyness, generosity, truthfulness,
courage, chastity, justice and patience. They demonstrate also
bad morals to warn against, such as lying, avarice, envy,
arrogance, hypocrisy, fraudulence, and gossip. It takes quite
long to support every manner with its proofs, but I hope that
what I have mentioned above is enough to highlight the status of
morals and their virtues in Islam and the rewards those of good
morals shall have in life and in the Hereafter.
Section Seven: Cleanliness
Cleanliness means purification. In Islam it includes all
aspects of life, cleanliness of body, heart, speech, actions, food,
drink, clothes and streets and suburbs; it is physical and moral
purification. The most important of which is getting our hearts
clean from polytheism. Allah says: “O you (Muhammad)
enveloped in garments, arise and warn! And magnify your Lord
(Allah)! And purify your garments. And keep away from ar-rujz
(the idols)!” (Al-Muddathir 74:1:5).
These were among the first verses that were revealed to the
Prophet (PBUH), in which he (PBUH) is ordered by Allah
(Glory be to him) to purify his garments from filth and his heart
from polytheism and not to approach whatever can lead to

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idolatry. Ibn Jarir said: “Purifying your garments is of many
interpretations among the religious scholars. Some see that you
have to wear garments while you are totally purified from sins
and every act of treachery. On the authority of A`krma, a man
came to Ibn Abbass asking about the interpretation of the verse
‘purify your garments.’ He replied: ‘It means not to wear them
except when you are completely purified from sins and any act
of treachery.’ Then he mentioned a poetic verse supporting his
opinion”.
Another interpretation is that your clothes have to be bought
by legally earned money.
Others say it means all your actions have to be done well and
perfectly127F
1
. As we can see, all the different interpretations imply
the purification of the outer and the inner being.
Ibn Hajr said ‘purify your garments’ means from dirtiness;
and it is said that ‘garments’ in Arabic is an implicit indication
of the soul and its purification, while ar-rujz means idols128F
2
.
Al-Mubarkpuri said: “Magnify your lord, shun the idols, and
unlike the polytheists that pay no attention to dirtiness, purify
your garments from all kinds of dirtiness”129F
3
.
1 Tfseer Gam`a Albyan LLtbry 146-144 p-29.
2 Fath Albari 28/1.
3 Tuhfat AlAhwazy 172/9.

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It is not enough to purify only from polytheism, but one has
to -become purified from all sins and their effects. The five daily
prayers and ablutions are established for this purpose. Abu
Huraira reported that Allah's Prophet (may peace be upon him)
said: “When a bondsman - a Muslim or a believer - washes his
face (in the course of ablution), every sin he performed with his
eyes will be washed away from his face along with water, or
with the last drop of water; when he washes his hands, every sin
they wrought will be effaced from his hands with the water, or
with the last drop of water; and when he washes his feet, every
sin towards which his feet have walked will be washed away
with the water or with the last drop of water, with the result that
he comes out pure from all sins”130F
1
.
Cleaning the private parts should also be done before
establishing prayer. Allah praises those who love to be perfectly
purified saying: “There is a mosque whose foundation was laid
from the first day on piety; it is more worthy of the standing
forth (for prayer) therein. In it are men who love to be purified,
and Allah loves those who make themselves pure.” (At-Taubah
9:108) Ibn Jarir said that it means they like to purify themselves
after using the toilet 131F
2
.
The Prophet (PBUH) warned against not keeping safe from
being defiled by urine. Ibn Abbas (may Allah be pleased with
2 Jamie Al-Bayan 11/29.

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him), reported that Allah's Prophet (may peace be upon him)
happened to pass by two graves and said: “They (their
occupants) are being tormented, but they are not tormented for a
grievous sin. One of them carried tales, and the other did not
keep himself safe from being defiled by urine”132F
1
.
It’s preferable also to take a bath and use perfume before the
weekly Friday prayer. Salman Al-Farsi narrated: “Allah's
Prophet (PBUH) said, ‘Anyone who takes a bath on Friday and
cleans himself as much as he can, and puts oil (on his hair) or
perfumes himself, and then proceeds for the prayer and does not
force his way between two persons (assembled in the mosque
for the Friday prayer), and prays as much as is written for him,
and remains quiet when the imam delivers the sermon, all his
sins in between the present and the last Friday will be
forgiven.’” So whoever tries to come closer to Allah with this
great act of worship, Allah will purify him from sins from one
Friday to another Friday, with addition of three days, as long as
he did not commit major sins. The Prophet also said: “Whoever
performs ablution, and does it well, then comes to offer the
Friday prayer, his sins (which he committed) will be pardoned
between that Friday prayer till the next Friday and three days
more” 133F
2
.
1 Sahih Al Bukhari 88/1,215 Sahih Muslim 240/292,1.

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There is also fasting of Ramadan, which was prescribed as
an annual purification. Abu Huraira narrated: “Allah's Prophet
said, ‘Whoever establishes the prayers on the night of Qadr
(Divine decree) out of sincere faith and hoping to attain Allah's
rewards (not to show off) then all his past sins will be
forgiven’”134F
1
.
Umrah and pilgrimage were also legislated to be performed
once in life, so as to render one completely purified and if he
performs them properly, he would return from them as he was
on the day his mother gave birth to him (i.e. free of sins). On the
authority of Abu Huraira, the Prophet (PBUH) said: “Umra is
expiation for the sins committed between it and the previous
umrah; and the reward of hajj mabrur (i.e., the accepted
pilgrimage) is nothing but Jannah”135F
2
. Abu Huraira narrated that
the Prophet (PBUH) said: “Whoever performs hajj and does not
commit any obscenity nor commit any evil, will return as sinless
as a new-born child”136F
3
.
In addition to these acts of worship that purify sins and
errors, there is another kind of worship related to the outer
cleanliness for one`s body. Ablution is prescribed before every
prayer, and taking a complete bath is prescribed for the
worshipper in a state of major ritual impurity (sexual discharge,
2 Sahih Muslim 983/2, 1349 Sahih Al Bukhari 629/2,1683.
3 Sahih Al Bukhari 553/2, 1449.

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menstruation, childbirth) and before Friday prayer. Abu Huraira
narrated: “Allah's Prophet said, ‘Five practices are characteristic
of the fitrah: circumcision, shaving the pubic region and armpits,
clipping the nails and cutting the mustaches short’”137F
1
.
Having reviewed what it is necessary to clean in Islam,
Murad Hoffman, former German Ambassador to Morocco,
commented: “I can say frankly that I happened repeatedly to get
a bad smell from those sitting next to me at opera concerts in
Paris or the Lincoln Centre in New York or the national theatre
in Munich, but I never happened to get the same bad smell in
Muslims’ Mosques.” Then he asked: “Could this mean that
Muslims are cleaner?”.
The Prophet (PBUH) also ordered people to speak good
words, perform good deeds and to dress cleanly. He (PBUH)
said: “Verily, your mouths are the pathways of the Qur'an (i.e.
you recite with your mouth), therefore cleanse your mouth with
the miswaak thoroughly.” Abu Asad Ibn Al-Gazry said: “It
means that you have to avoid small talk, obscenity, lying,
backbiting, gossip, eating haram and unclean food, and ordered
to purify yourself from dirtiness”138F
2
.
Moreover, man should not even choose words which display
pessimism to express his state when he is psychologically ill.
Prophet (PBUH) said: “None of you should say: ‘My soul has
1 Sahih Al Bukhari 5550/ Sahih Muslim 221/1,257.
2 Anhaya Fi Ghreeb Alathr 77-76/5.

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become evil,’ but he should say: ‘My soul has become
remorseless’”139F
1
. Ibn Jamra said: “What is learnt from this
prophetic saying is to stay away from speaking bad words and
choose good ones instead. The word ‘remorseless’ here is more
preferred instead of ‘evil’ Because it has a wider meaning”
People have to be always optimistic and ask for goodness and
stay away from all that can bring them to evil, even if only bad
words"140F
2
.
Islam encourages people with not only personal cleanliness
but also general cleanliness. The Prophet of Allah (PBUH) said:
“Verily, Allah is good and loves goodness, is clean and loves
cleanliness, is generous and loves generosity, is hospitable and
loves hospitality. So keep your rooms and courtyards clean, and
do not be like the Jews”141F
3
. Al-Tyby said: “Based on this principle
and guidance, clean whatever is easy for you to clean, even your
courtyards. For your courtyard here is an implicit indication for
generosity and hospitality, since your house will be more
attractive to visitors”142F
4
.
Don’t you see what a complete system of cleanliness is in
Islam? Cleanliness and purity of heart, body, soul, houses,
clothes, districts, roads, furniture, daily and weekly cleanliness
1 Sahih Al-Bukhari 2286/5,5826 Sahih Muslim 1765/4,2250.
2 Fath Al-Bari.
3 Sunan Al-Trmidhi Corrected by Al-Albany.
4 Thft AL-Ahozy 67,68/8.

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are all prescribed. Glorified is He who legislated for us this
religion for betterment in our life and in the Hereafter.
We have come now to the end of the “social values” chapter.
Although we didn’t mention all the texts related to this subject,
we sufficed with highlighting the basic principles and
indications.

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Chapter Three
Managerial and Administrative Values
While the two previous chapters have discussed science and
social issues, this chapter will discuss a basic issue, without
which no nation can rise, and no civilization can progress:
“administrative values.” Islam didn’t neglect this issue; rather it
paid a great deal of attention to it, and established the basics and
rules. This issue will be detailed in six sections, as follows:
Section One: Documenting Beliefs, Rules, Verdicts,
Principles and their Comprehensiveness.
Islam is comprehensive by nature. By “comprehensiveness”
we mean that it includes everything concerning the relation
between Allah and human beings. It also approaches everything
whether it relates to this life or the afterlife, to spiritual needs or
material needs, to humans, the universe, flora and fauna. It even
handles the matters of travelling and inhabitation. This
comprehensive nature of Islam, which encompasses rules,
fundamentals, principles, verdicts and goals, gives much space
to judges, politicians, and anyone else who needs a direct
application of rules and verdicts, so that they don’t have to
return to scholars’ opinions in every issue. They shall return to
scholars only in problematic issues, and in such cases the
opinion of the scholars shouldn’t surprise them, as they already
know the principles, fundamentals, and rules of their religion.

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Islam includes everything the Muslim needs. Allah says:
“Nothing have We omitted from the Book.” (Al-An'am, 6:38)
He also says: “Verily We shall give life to the dead, and We
record that which they sent before and that which they leave
behind, and of all things have We taken account in a clear book
(of evidence).” (Ya-Sin, 36:12) Additionally, Allah says: “All
things have We explained in detail.” (Al-Israa, 17:12) In his
explanation of this verse Ibn Jarir said: “And everything we
have set out in detail, for you people to thank Allah for His
favors, and to turn your face in worshiping only to Allah, and
leave polytheism and idolatry”143F
1
.
The lawful matters are clearly stated, and the forbidden
matters are clearly stated. Beliefs are explicit, laws are perfect,
morals are comprehensive, and goals are definite. This
comprehensive nature made the pagans of Makkah feel jealous,
since they hadn’t previously seen such a doctrine that takes care
of every single detail of man’s life, and they asked the Prophet’s
companion about this. Salman reported that it was said to him:
“Your Prophet (May peace be upon him) teaches you about
everything, even about toilet manners.” He replied: “Yes, he has
forbidden us to face the Qibla at the time of excretion or
urination, and he forbade us from cleansing with right hand or
with less than three pebbles, or with dung or bone.”144F
2
Abu Zar
(one of the Prophet’s companions) tells us about this
comprehensive nature. As he says: “The Prophet (PBUH) did
1 Jāmi` al-Bayān 15/49.
2 Sahih Muslim, hadith no 1, 262/224.

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not leave us except that there is not a single bird flying in the air
but that he left us with some knowledge about it..” Abu Zar
added: “The Prophet said ‘Nothing brings you closer to Paradise
and gets you further from hell, except what has been set forth
and cleared for you’”145F
1
.
The Prophet (PBUH) said: “That which is lawful is clear and
that which is unlawful is clear, and between the two of them are
doubtful matters about which many people do not know. Thus
he who avoids doubtful matters clears himself in regard to his
religion and his honour, but he who falls into doubtful matters
[eventually] falls into that which is unlawful, like the shepherd
who pastures around a sanctuary, all but grazing therein. Truly
every king has a sanctuary, and truly Allah’s sanctuary is His
prohibitions. Truly in the body there is a morsel of flesh which,
if it is whole, the entire body is whole, and which, if it is
diseased, all of [the body] is diseased. Truly, it is the heart”146F
2
.
Allah the Almighty told us about the things He has forbidden
for us, as He says: “Say: ‘Come, I will recite what Allah has
prohibited you from: join not anything as equal with Him; be
good to your parents; kill not your children fearing poverty,
because We provide sustenance for you and for them – do not
come close to shameful deeds, whether open or secret; do not
1 Al Mo’jam Al Kabeer 2/155, graded as Sahih by Al-Albani in his Book of
Sahihs 4/416.
2 Sahih Al Bukhari, hadith 52,1/28, Sahih Muslim, hadith1599, 3/1219.

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kill a soul which Allah hath made sacred, except by way of
justice and law: thus does He command you, that you may learn
wisdom. And do not come near the orphan's property, except to
improve it, until he attains the age of maturity; give measure and
weight with (full) justice; no burden do We place on any soul,
but that which it can bear, whenever you speak, speak justly,
even if a near relative is concerned; and fulfill the covenant of
Allah: thus does He command you, that you may remember.
Verily, this is My Way leading straight: follow it; do not follow
(other) paths: they will scatter you about from His (great) path;
thus does He command you, that you may be righteous. "(Al-
An'am 6:151-153) In Surat Al-Israa, Allah the Almighty tells us
about the rules and verdicts by which the prophets and
messengers were sent: “Your Lord hath decreed that you
worship none but Him, and that you be kind to parents. Whether
one or both of them attain old age in thy life, do not say to them
a word of contempt, nor repel them, but address them in terms
of honour. And, out of kindness, lower to them the wing of
humility, and say: ‘My Lord! Bestow on them Your mercy even
as they cherished me in childhood …These are among the
(precepts of) wisdom, which your Lord has revealed to you.
Take not, with Allah, another object of worship, lest you should
be thrown into Hell, blameworthy and rejected" (Al-Israa 17:
23-39) A reader can easily see the comprehensive nature of this
methodology; this religion already encompasses all laws,
verdicts, and principles required as a national constitution, and

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that’s why the Islamic nation hasn’t ever faced a problem
concerning defining prohibited and lawful matters on one side,
rights and duties on the other. The Islamic nation hasn’t ever
faced the problem of writing down a constitution, since it always
had a pioneering, complete, and fair constitution, which is free
of the gaps and defects normally found in classic constitutions
which are liable to add and omit, and should be examined for a
while to determine how effective they are. That’s why
governments carry on constitutional amendments from time to
time, to bridge the gaps and fix defects.
In Islamic legislation, judges and legislators don’t have the
authority to consider allowing adultery or usury or sodomy or
drinking wine, since all these issues are unlawful and unable to
be negotiated. Meanwhile we witness how many problems take
place when some countries consider allowing such issues, and
then enact laws to decrease the effects of this allowing, such as
forbidding drink driving, and warning about the dangers of
AIDS and suggesting precautions to avoid it.
It shouldn’t be thought that since Islam’s message was
revealed more than fourteen hundred years ago, it isn’t suitable
for today’s variables. On the contrary, Islam is a very flexible
system which is able to match with any variables, in a way that
doesn’t oppose its fundamentals, principles, verdicts and rules.
In Islamic methodologies of jurisprudence there are chapters
which discuss ijtihad (the process of making a legal decision

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independent of the traditional schools of thought), its issues and
solutions. So praise be to Allah, who perfected our religion,
completed his favor upon us, and approved Islam as our
religion.
Section Two: Protection of Rights
The era we are living in now is mostly characterized by the
“rights-demanding” style. You can’t miss the various calls for
human rights, environmental rights, animal rights etc. Perhaps
the reason behind these calls is the extreme violation of these
rights, to the extent which necessitates documenting these rights
and convicting whoever violates them. Another reason for the
violation of these rights is the abandoning of divine legislation
which protects these rights, and the supporting of national,
racial, and personal interests over these rights.
When contemplating all Divine legislation, one might find
that all holy messages since Adam until the Prophet Muhammad
(peace be upon them all), were devoted to guaranteeing rights
and ending injustice. Not surprisingly, the Prophet (PBUH) shed
light on this issue, he defined rights, honored the one who
respects them, and warned against violating them. Evidence
from the Qur`an and prophetic traditions concerning the rights
are divided into two categories: general and specific. The
general ones confirm the importance of respecting the rights and
fulfilling them, while the specific ones handle these rights in
detail, affirming the need to fulfill them, and warning against

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violating them. The greatest and most important rights are the
rights of Allah the Almighty, which all Divine messages were
sent to ensure and fulfill. After the rights of Allah, come the
rights of all human beings and creatures towards each other -
man or woman, young or old, sane or insane, friends or enemies,
travelers or inhabitants, animals, birds, plants, jinnī147F
1
, and the
whole environment. All these rights are ensured and honored in
a way that has never been matched in all recent international
conventions. In the following lines, I’ll mention texts which
prove the preserving these rights; I’ll try to sum up these texts
and not discuss further details. The most important rights are as
follows:
First: Rights of Allah the Almighty: we should obey Allah
and never disobey Him, always pay thanks to Allah and be
arrogant, remember Him and not forget Him, worship Him and
associate nothing with Him. Mu'adh bin Jabal narrated:
“The Prophet said, "O Mu'adh! Do you know what Allah's
right upon His slaves is?" I said, "Allah and His Prophet know
best." The Prophet said, "To worship Him (Allah) alone and to
join none in worship with Him (Allah). Do you know what their
right upon Him is?" I replied, "Allah and His Prophet know
best." The Prophet said, "Not to punish them (if they do so)."”148F
2
Allah the Almighty clarifies the purpose of our creation, saying:
1 Supernatural creatures in Arab folklore and Islamic teachings which
occupy a parallel world to that of mankind.
2 Narrated by Anas, and ranked as “agreed upon”, Sahih Al Bukhari, hadith
5912,5 /2312, Sahih Muslim, hadith 30,1 /58.

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“I have only created jinn and mankind, that they may worship
Me.” (Az-Zariyat 51:56) Worshipping Allah isn’t limited to
performing a ritual in a sanctuary once a day or once a week; no
it is much broader than this. Worshipping Allah means
following his orders in every single detail in our lives, and
always doing what makes Allah pleased with us and brings us
closer to Him. One of the greatest rights of Allah upon His
slaves is the right to legislate. He says: “What! have they
partners (in godhead), who have established for them some
religion without the permission of Allah? Had it not been for the
decree of judgment, the matter would have been decided
between them (at once). But verily the wrong-doers will have a
grievous penalty.” (Ash-Shura 42:21) Modern civilizations have
assumed this right (the right to legislate), which is a clear
violation of Allah’s right. Verdicts and laws that organize
human life should be derived only from Allah’s legislation.
Second: Rights of the prophets: prophets and messengers
have rights upon their followers, including believing in them,
obeying their commands, worshipping Allah according to the
way they inform us, letting go of what they ordered us to
abandon. The true Muslim should believe in all prophets and
messengers respect and honor them. Allah says: “The Prophet
believes in what has been revealed to him from his Lord, as do
the men of faith. Each one (of them) believes in Allah, His
angels, His Books, and His Prophets. ‘(saying) We make no
distinction between one and another of His prophets.’ And they

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say: ‘We hear, and we obey, (we seek) your forgiveness, our
Lord, and to You is the end of all journeys’” (Al-Baqarah 2:285)
Prophets should be obeyed, as Allah says: “We sent not a
Prophet, but to be obeyed, in accordance with the will of Allah.
If they had only, when they were unjust to themselves, come to
you and asked Allah's forgiveness, and the Prophet had asked
forgiveness for them, they would have found Allah indeed Oft-
Returning, Most Merciful.” (An-Nisaa, 4:64).
Third: Rights of the parents: in Islam parents have a great
right upon their children. In the Holy Qur`an, Allah has
mentioned the obedience which should be paid to parents
straight after mentioning the obedience to be paid to Him , and
He made disobeying them and treating them badly a part of
disobeying Him. He says: “Your Lord has decreed that you
worship none but Him, and that you behave kindly to parents.
Whether one or both of them attain old age in your life, say not
to them a word of contempt, nor repel them, but address them in
terms of honour. And, out of kindness, lower to them the wing
of humility, and say: ‘My Lord! Bestow on them your mercy as
they cherished me in childhood.’” (Al-Israa 17: 23-24) He also
says: “Say: ‘Come, I will recite what Allah has prohibited you
from": join not anything as equal with Him; be good to your
parents’”." (Al-An'am, 6:151).
Fourth: Rights of children: children have so many rights
upon their parents, including choosing a good mother, feeding

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them from what they eat, dressing them from what they dress,
giving them good names, giving them good education, raising
them well, guiding them to the right way (according to Islam)
with proofs and evidences, spending on them, supporting them
in their marriage, praying to Allah for them, loving them, having
mercy upon them,…etc. I preferred not to mention proofs for
each of these rights for the sake of brevity.
Fifth: Mutual spousal rights: this issue has been mentioned
so many times in the Holy Qur`an, so I’ll mention only three
instances to indicate how merciful Allah is, since He bestows on
us a lot of favors, among which is marriage. The verses are as
follows:
First verse: Allah says: “And among His Signs is this, that
He created for you mates from among yourselves, that you may
dwell in tranquility with them, and He has put love and mercy
between your (hearts): verily in that are Signs for those who
reflect.” (Ar-Rum 30:21) When contemplating this verse,
especially His saying “among yourselves,” one should realize
the greatness of Islam, and the honor it gave to intimate affairs
like love and marriage.
Second verse: Allah says: “Permitted to you, on the night of
the fasts, the approach to your wives. They are clothing garment
for you, and you are a garment for them.” (Al-Baqarah 2:187)
He used the word “garment” to describe the support, help and
coverage each one should provide to the other. Is there anything

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that connects to the body more than a person’s clothes and is
always with him!
Third verse: Allah says: “on the contrary live with them on
a footing of kindness and equity. If you take a dislike to them it
may be that you dislike a thing, and Allah brings about through
it a great deal of good.” (An-Nisaa 4:19) Allah the Almighty
tells us that relations between married couples should be built on
mutual understanding and kindness.
Sixth: Rights of humans towards each other: to act friendly
and behave with each other with a good manner. The Prophet
(PBUH) says: “Do not view any good act as insignificant, even
the act of greeting your brother with a smile on your face.”149F
1
. To
greet each other when meeting, to visit the sick, to accept
invitation when invited, and to accompany the funeral
procession of those who passed away are from the rights Islam
has conferred between Muslims. The Prophet (PBUH) says: “A
Muslim has five rights upon his fellow Muslims: to return the
greeting, to visit the sick, to follow the funeral procession, to
accept invitations, and to reply to whoever sneezes”150F
2
.Also,
prevent harm from reaching him.
Some people asked Allah's Prophet (PBUH), “Whose Islam
is the best? i.e. (Who is a very good Muslim)?” He replied, "One
1 Ibid, Hadith 2626,4 /2026.
2 Sahih Al Bukhari, hadith 1183,1 /418, Sahih Muslim, hadith 2162, 4/1704.

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who avoids harming the Muslims with his tongue and hands.”151F
1
.
A Muslim shouldn’t ever violate another Muslim’s money,
honor, blood or religion, as the Prophet (PBUH) clarified in
front of the greatest gathering of his companions in the farewell
sermon. He said: “Verily, Allah Has prohibited to you your
blood, your properties, and your honor; (all these) are sacred to
one another like the sanctity of this day of yours, in this (sacred)
town (Makkah) of yours, in this month of yours.” The Prophet
(PBUH) repeated his statement again and again. After that he
raised his head and said, “Have I conveyed (the Message) to
them. They answered “yes”. The Prophet (PBUH) then said, “O
Allah, be a witness.” He said this three times. ” He (PBUH)
then said, “Do not apostate after me, by killing one another.”152F
2
.
The Prophet (PBUH) added: “Muslim’s blood, properties and
honor are sacred to one another.”153F
3
There are many more proofs
for this; but the purpose here was to present brief evidences.
Seventh: Rights of neighbors: Jibreel kept urging the
Prophet (PBUH) to be kind to his neighbors so much that the
Prophet (PBUH) thought he would order him to make them his
heirs. The Prophet (PBUH) said, "The angel Jibreel kept
advising me concerning the neighbor until I thought the
neighbor was going to be given inheritence"154F
4
. The Holy Qur`an
1 Sahih Al Bukhari, hadith 1,11 /13, Sahih Muslim, hadith 1,40 /65.
2 Sahih Al Bukhari, hadith 4141,4 /1598, Sahih Muslim, hadith 1218,2 /889.
3 Ibid, hadith 2564, 4/1986.
4 Ibid, hadith 2624, 4/2025.

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clarified that neighbors are of three types; first: those who have
kinsfolk’s rights, neighbor’s rights, and Islam’s rights. Second:
those who have neighbor’s rights, and Islam’s rights. Third:
those who have only neighbor’s rights. Allah the Almighty says:
“Worship Allah, and join not any partners with Him; and do
good to parents, kinsfolk, orphans, those in need, neighbors who
are near neighbors who are strangers, the companion by your
side, the wayfarer and what your right hands possess: for Allah
loves not the arrogant, the vainglorious.” (An-Nisaa 4:36) The
Prophet (PBUH) warned against harming neighbors and made it
clear that harming a neighbor is more serious than harming
others. He (PBUH) said: “By Allah, he is not a believer! By
Allah, he is not a believer! By Allah, he is not a believer.”' It
was asked, “Who is that, O Prophet of Allah?”' He said, “One
whose neighbour does not feel safe from his evil”155F
1
.
These are just some of the rights Islam came to fulfill and
protect. There are a lot of rights I preferred not to mention for
the sake of brevity, including: rights of the scholar, rights of the
travelers, rights of the poor, rights of the widow, rights of
orphans, rights of the needy, rights of the insane, rights of the
enemy, rights of the animals, birds, and jinn, and rights of the
environment. Whoever studies the Holy Qur`an and prophetic
tradition, he will find many evidences of these rights, there are
also a lot of Islamic books that discuss this issue in detail.
1 Sahih Al Bukhari, hadith 5670, 5/2240, Sahih Muslim, hadith 46, 1/68.

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Section Three: Financial Development and Investments
Funds and finance are the backbone of any economy, and
money is a means of sustenance for people. Allah says: “Do not
make incharge over your property those weak of understanding,
(property) which Allah has made a means of support for you,
but feed and clothe them therewith, and speak to them words of
kindness and justice.” (An-Nisaa 4:5) That’s why Allah has
forbidden his worshippers from giving their money to those who
do not have sound judgment, because they don’t know how to
manage this money or save it.
According to the Islamic perspective, all money and property
belong to Allah, and He gave it us to make our living from it. He
says: “Give them something out of the means which Allah has
given to you.” (An-Nur 24:33) Allah has given us money in
order to examine us. He says: “Then We made you heirs in the
land after them, to see how you would behave!” (Yunus 10:14)
And He, Allah the Almighty, permits trading to develop the
money. He says: “That is because they say: ‘Trade is like usury,’
but Allah has permitted trade and forbidden usury.” (Al-Baqarah
2:275) and He says: “O you who believe! When the call is
proclaimed to prayer on Friday (the Day of Assembly), hasten
earnestly to the remembrance of Allah, and leave off business;
that is best for you if you knew! And when the prayer is
finished, then you may disperse through the land, and seek of
the bounty of Allah; and celebrate the praises of Allah often

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that you may prosper.” (Al-Jumu'a 62:9-10) Islam doesn’t forbid
accumulating wealth as long as it all earned by legal means,
since trade isn’t made to earn just what is enough to survive.
The Prophet (PBUH) said: “It is fine to be rich, as long as you
fear Allah”156F
1
.
Trade should be done according to Islamic laws, which
means it should be free from usury, deceit, ignorance, betrayal,
injustice, free from harm to both parties, and the items sold or
bought shouldn’t be stolen. The Prophet (PBUH) said: “Money
and property are sweet for one who takes it with its due right,
spends it with its due right; and the who takes it illegally will be
like the one who eats but is never satisfied”157F
2
.
The Prophet (PBUH) told Amr Ibn Al As: “Amr, the best
money is that of the most pious man”158F
3
. Islam tells us to enjoy
delicious food without profusion or niggardliness. Allah says:
“O Children of Adam! Wear your beautiful apparel at every
1 Sunan Ibn Maja 2/724, Al Busiry said in his book Musbah Al Zogaga 2/5:
“this hadith is sahih (correct), and its narrators are trusted”, Al Albani
ranked it as “sahih” in his commentary on Al Sunan, Al Mustadrak on the
Two Sahihs, 2/3. Al Hakim said: “this hadith is madani (said after
prophet’s immigration) and it is sahih”, also ranked as Sahih by Al Zahabi
in his commentary and Al Albani in Al Sahih 1/285.
2 Sahih Al Bukhari, hadith 6063, 5/2362.
3 Al Musnad for Imam Ahamad 4/197, Hadith Encyclopedia commentators
said: “this hadith is sahih on the authority of Muslim, and Al Mustadrak
on the two Sahihs 2/3.

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time and place of prayer; eat and drink; but waste not by excess,
for Allah loves not the wasters.” (Al-A'raf 7:31) Islam permits
those who are rich to enjoy their money (within limits) and
enjoy looking good. Abi Alahwas narrated on the authority of
his father that the Prophet (PBUH) saw him (his father) wearing
torn garments and looking poor. The Prophet (PBUH) asked
him: “Do you have property?” He answered: “Yes, I do.” Then
the Prophet asked: “What kind of property?” He answered:
“From all kinds of property” The Prophet (PBUH) said: “As
Allah granted you such wealth, He likes that it should be seen on
you.” This showing of wealth should be reasonable, in order not
to turn overly proud and vainglorious. That’s why when the
Prophet (PBUH) prohibited vainglory, some of his companions
thought that it included looking good. Abdullaah Ibn Mas'ood
narrated that the Prophet (PBUH) said: “No one will enter
Paradise who has an atom's weight of pride in his heart.” A man
said: “What if a man likes his clothes to look good and his shoes
to look good?” He (PBUH) said: “Allah is beautiful and loves
beauty. Pride means denying the truth and looking down on
people”159F
1
.
Allah the Almighty urged us to spend money in prescribed
ways. He says: “Believe in Allah and His Prophet, and spend (in
charity) out of the (substance) whereof He has made you heirs.
For those of you who believe and spend (in charity), for them is
1 Sahih Muslim, hadith 1, 91/93.

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a great reward." (Al-Hadid 57:7) He also indicated the needy
and beggars by saying: “And in their wealth and possessions is
the right of the (needy), him who asked, and him who (for some
reason) was prevented (from asking).” (Az - Zariyat 51:19) One
of the five pillars of Islam is “ zakat ” ( alms giving ), which
means giving a certain percentage of one’s possessions (surplus
wealth) to charity, generally to the poor and needy. The Qur`an
clarified how zakat should be given, and to whom, in order to
prevent cheating and so that the money goes to those who really
deserve it.
Section Four: Justice
The term “justice” indicates what is agreed upon to be fair. It
is the principle of moral rightness, and inclining to what is right.
Allah the Almighty has attributed this great concept to Himself,
and ordered his servants to apply it among themselves, and He
has forbidden injustice, since injustice and unfairness hinder life
and make it impossible. Great civilizations and empires can’t be
established except on justice, equality, and reliability. No
civilization can survive and flourish, unless the oppressed ones
know for sure that law will restore their rights, and the oppressor
knows for sure that he will be punished.
Many verses in the Holy Qur`an and prophetic traditions
support this principle, urging the application of justice, and
forbiddance of injustice. They also indicate the positive results
of applying justice, and warned against the corruption stemming

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from injustice. Allah the Almighty has forbidden injustice for
Himself. He says: “O My servants, I have forbidden injustice for
Myself, and made it unlawful for you, so do not commit
injustice to one another .... O My servants, these are your deeds,
I record them for you, then I will recompense you for them.
Whoever finds something good, let him give praise Allah, and
whoever finds something other than that, let him blame no one
but himself”'160F
1
.
The Prophet (PBUH) has applied justice so perfectly, that in
his last illness he was afraid to meet Allah carrying the burden
of committing an unintended injustice against anyone, so he
went out to the mosque crutched on the arm of his cousin Al-
Fadl ibn al-Abbas, and addressed the people. Al-Fadl says: “The
Prophet (PBUH) came to me while he was very sick, suffering
from pain, and he asked me to help him go to the mosque. He
entered it band-headed, sat on the pulpit and made a speech to
the people who were gathering together around him, (Al-Fadl
goes on narrating the Prophet’s speech until he said) the Prophet
(PBUH) said: ‘If I have taken money from anyone, then let me
take it back now”. A man then said: ‘You owe me three
dirhams.’ The Prophet (PBUH) said: ‘I don’t accuse anyone of
lying, and I don’t ask anyone to swear on what he is saying, but
would you remind me for what I owe you three dirhams.’ The
man said: ‘Don’t you remember when a needy man asked you

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for some charity, and you ordered me to give him three
dirhams?’ The Prophet (PBUH) then said: ‘Fadl, pay him the
money’”161F
1
.
In the Prophet’s time, there was a robbery and the thief who
committed this robbery was a woman belonging to the Bani
Makhzoum clan, which is a subsidiary clan from the tribe of
Quraish, to which the Prophet (PBUH) belongs. To the Bani
Makhzoum clan belongs Khalid Ibn Al Waleed (may Allah be
pleased with him), one of the greatest Muslim military leaders.
In the days of pre-Islamic ignorance, there was a differentiation
between noble people, rich people and poor people in penalty -
they used to punish the poor and let the rich go. So they were
looking for someone to intercede for the woman with the
Prophet (PBUH), and they choose Usama Ibn Zaid for this job.
When Usama asked the Prophet (PBUH), his face changed and
he became angry, and he clarified how this injustice and
inequality destroyed the previous nations. 'Aisha narrated: “The
people of Quraish worried about the lady from Bani Makhzum
who had committed theft. They asked, ‘Who will intercede for
her with Allah's Prophet?’ Some said, ‘No one dares to do so
except Usama bin Zaid, the beloved one to Allah's Prophet.’
When Usama spoke about that to Allah's Prophet (PBUH),
Allah's Prophet (PBUH) said, ‘What destroyed the nations
1 Al Bayhaki, Al Sunan Al Kobra 6/74. Also classified in Al Bukhari, hadith
3816, 6/1486.

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preceding you was that if a noble amongst them stole, they
would forgive him, and if a poor person amongst them stole,
they would inflict Allah's legal punishment on him. By Allah, if
Fatima, the daughter of Muhammad stole, I would cut off her
hand.’162F
1
The Prophet (PBUH) explained that prescribed
punishments should be executed on everyone, even if the thief
was his daughter Fatima, may Allah be pleased with her, even
though should would never ever steal”.
This kind of justice should be applied to nobleman and to
commoner, to friend and to foe. Even if our enemies treat us
unjustly, reciprocity isn’t justified. Allah the Almighty says:
“Don’t let the hatred of some people in shutting you out of the
Sacred Mosque lead you to transgression (and hostility on your
part). Help one another in righteousness and piety, but don’t
help one another in sin and transgression: fear Allah, for Allah is
strict in punishment.” (Al-Maidah, 5:2) Allah the Almighty also
reminds His servants to apply justice irrespective of the socio-
economic status of the accused, regardless if he is a close poor
person or a nobleman. He says: “O you who believe! Stand out
firmly for justice, as witnesses to Allah, even as against
yourselves, or your parents, or your kin, and whether it is
(against) rich or poor; for Allah can best protect both. Follow
not the lusts (of your hearts), lest you swerve, and if you distort
(justice) or decline to do justice, verily Allah is well-acquainted

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with all that you do” (An-Nisaa, 4:135).
After the Muslims’ nations had grown and expanded, one of
the military Muslim leaders, Qotaiba (may Allah have mercy
upon him) entered the city of Samarkand and brought some
Muslims to inhabit the city without consulting the original
inhabitants. They decided to complain about him to the caliph,
Omar Ibn Al Khatab, sending a delegation to tell him about this
issue. When Omar (may Allah be pleased with him) heard about
this, he sent a message to his local official representative in
Samarkand, ordering him to assign a judge to rule in this issue,
and if he ruled to expel the Muslim inhabitants, his rule should
be executed. The caliph representative assigned judge Jumaii
Ibn Hadir Al Baji, who ruled to expel the Muslim inhabitants.
When the original inhabitants saw this kind of justice they
decided to let the Muslims live with them in the city.
Section Five: Strength
Definition: strength is the quality or state of being strong; it
is the antonym of weakness, and synonym of power.
Life can’t go on without strength; any civilization needs
strength to survive, to protect the rights, to prevent injustice, to
terrify the enemies, to support goals, and to bring welfare and
security to the society. You can see that any powerful country
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hospitals, a powerful army, and effective communication with
other countries.
According to Islam, strength should be used only to protect
the rights of the nation and the individuals, and to deter enemies
and those who seek to cause harm. Strength helps to fulfill
Divine supremacy and makes religion, all of it, for Allah, to
render human’s submission and obedience sincerely and solely
for Allah, not for a particular race or individuals. It is also to
guarantee an honorable, comfortable life for the whole society,
and to protect it from corruption and evil. Strength in Islam is a
way to build, not to destroy, a way to support justice and prevent
injustice. Even though there were some instances of injustices in
the history of Islam, it is not approved in Islam and according to
Islamic values. Strength can’t be useful unless it is combined
with piety and righteousness. Therefore, the best Muslim is the
one who is strong and pious. Allah says: “(One of the daughters
said: ‘”O my (dear) father! Engage him on wages; truly the best
of men for you to employ is the (man) who is strong and
trustworthy.’” (Al-Qasas, 28:16) Cultures other than Islam use
strength and power to support one race over another or to fulfill
a nation’s interests; which is why wars happen and nations
engage in battle. Humanity has suffered from wars that broke
out under these circumstances - consider World War I, World
War II, and the Cold War as examples. Countless people were
killed because of the uncontrolled and unbalanced strength of
certain nations which respect no rule or honor any value.

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Islam, as a comprehensive religion, has introduced all that is
needed to guarantee an honorable and comfortable life. There
are a variety of texts from the Qur`an and prophetic tradition
that handled this issue. When contemplating these texts, we can
see that Allah the Almighty has ordered us to be prepared with
enough strength and power to face any circumstances. He says:
“Against them make ready your strength to the utmost of your
power.” (Al-Anfal, 8:60) The Prophet (PBUH) guides us to the
most important factor regarding military power, and the most
effective one in the field of war. As he said: “Verily, power is
shooting! Power is shooting. Power is shotting” Additionally, he
(PBUH) warned against abandoning practice if you are a good
shooter. He said: “Whoever gives up arrow-shooting after
having learnt it, is not of us or does not incline towards right.”163F
1
When considering the elements that constitute any powerful
army nowadays, we can see that shooting and shooting skills are
the most important ones, since military strength depends on
missiles, rocket launchers, bombs, and machine guns. The
Prophet (PBUH) urged Muslims to practice shooting at a time in
which war used to depend on swords, spears and arrows, and
there were no guns or missile shooters, which indicates the
foresight of the Prophet (PBUH) as he highlighted the real
source of power.
1 The two Hadith are in Sahih Muslim, hadith 1917 and 1919, 3/1522.

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This power, which we as Muslims are ordered to possess and
develop, is used only to secure rights and deter injustice and
oppressive enemies. It is the kind of power that intends to settle
peace and apply justice; that is why Allah the Almighty has
ordered us to accept peace if our enemies offer it. He says: “But
if the enemy inclines towards peace, you should (also) incline
towards peace, and trust in Allah, for He is the One that hears
and knows (all things)” (Al-Anfal, 8:61).
In the Holy Qur`an, Allah is tells us about the story of His
prophet Hud with his people. Allah the Almighty informed his
prophet Hud to guide his people to obey Allah and repent for
their sins, so that Allah would double their powers. He says:
“And O my people! Ask forgiveness of your Lord, and turn to
Him (in repentance): He will send you the skies pouring
abundant rain, and add strength to your strength, so don’t turn
back in sin!” (Hud, 11:52) This guidance isn’t for Hud’s people
only, but is for us too, and for all humans, as the Qur`an’s
commandments are universal and aren’t time-limited.
The Prophet (PBUH) stated that a Muslim should pay
attention to what is beneficial for him in this life and in the
afterlife, since the strong believer is dearer to Allah than the
weak believer. The Prophet (PBUH) says: “A strong believer is
better and is more beloved to Allah than a weak believer, and
there is good in both, (but) cherish that which gives you benefit
(in the Hereafter) and seek help from Allah and do not lose

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heart. If anything (in the form of trouble) comes to you, don't
say: ‘If I had not done that, it would not have happened so and
so.’, but say: ‘Allah did what He had ordained to do.’ (because)
‘If’ opens the (gate) for the work of Satan”164F
1
.
In his commentary on this hadith, Ibn Al Qayyim says:
“Man’s happiness lies in doing what is useful and beneficial for
him in this life and in the Hereafter, and it is much better if that
thing which is beneficial for him is a good deed. The bottom line
here combines between two points: 1- striving to good deeds,
and 2- striving to good deeds that bring him happiness.” Ibn Al
Qayyim also explained the Prophet’s (PBUH) saying “And seek
help from Allah,” as follows: Since man can’t adhere to doing
good deeds without help and guidance from Allah, he was
ordered to seek help from Allah in order to fulfill the verse “You
alone do we worship, and Your aid do we seek”. Scholars other
than Ibn Al Qayyim said that seeking help from Allah means
asking Allah alone for help, as Allah says: “You alone do we
worship, and Your aid we seek.” So Man can do nothing without
help from Allah, and no one but Allah can support him. The
winner is the one who gets help from Allah, and the loser is one
who failed to seek help from Allah165F
2
.
In this hadith, the Prophet (PBUH) warned us against letting
illusions and depressing thoughts prey on our minds if things
1 Ibid, hadith 4,2664/ 2052.
2 Fath Al Majeed p 394,395.

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don’t go the way we had hoped. The Prophet (PBUH) explained
that saying ‘If I had not done that, it would not have happened’
when experiencing difficulties, will bring nothing but regret and
remorse. Al Qurtubi said in his book Al Mufhim: “The point in
this hadith is that in case of something bad or undesired
happening to us, we should submit to Allah’s will, be content in
His Divine decree, and let go of the past. If we continue to dwell
on the past and, one might say: ‘If I had not done that, it would
not have happened.’ which consequently will open the (gate) for
Satan, leading an individual to lose trust in Allah’s Divine
decree”166F
1
. The extract of this hadith could be summarized as
follow:
1. A strong believer is better and is more beloved to Allah
than a weak one.
2. A Muslim is ordered to seek what is useful and
beneficial for him.
3. A Muslim should seek help from Allah and not lose
heart.
4. When having a bad time or facing some trouble, one
shouldn’t regret the past and feel remorse about what has
already happened. Instead, one should learn from
mistakes and never quit seeking one’s goals. As the
Prophet (PBUH) said: “A believer is not stung twice by
1 Fath Al Bari 13/228.

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something out of the same den”.
As a Muslim is ordered to be strong, Islam has clarified the
ways to be strong, and from ways that make one opposite to
that, as follows:
First: A Muslim should believe that Allah is the continual
provider and the firm possessor of strength, so he should always
seek help from Allah. Muslims are ordered to say “There is no
strength and no power except by Allah” in all circumstances.
This indicates that man can do nothing without help and support
from Allah, and this is why Muslims fear nothing, since they
know that everything goes according to Allah’s will. The stories
of the prophets with arrogant and powerful disbelievers are the
best proof regarding this issue. We read in the holy Qur`an
about the prophet Ibrahim (PBUH) urging Nimrod, Moses
(PBUH) urging Pharaoh, and Prophet Mohammad (PBUH)
urging the people of Quraish. Although those Prophets were
fighting against powerful and well organized enemies,
ultimately, they were all victorious because of their reliance on
Allah. As He says in the Qur`an: “We have no reason why we
should not put our trust in Allah. Indeed He has guided us to the
ways we follow. We shall certainly bear with patience all the
hurt you may cause us. For those who put their trust should put
their trust in Allah. And the Unbelievers said to their prophets:
‘Be sure we shall drive you out of our land, or you shall return
to our religion.’ But their Lord inspired (this message) to them:

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‘Verily We shall cause the wrongdoers to perish! And verily We
shall cause you to abide in the land, and succeed them. This for
those who fear the time when they shall stand before My
tribunal, those who fear the punishment denounced.’” (Ibrahim,
14:12-14).
Second: A Muslim must believe firmly in Allah’s legislation
and commands, without fear or weakness. Allah the Almighty
said to Musa: “And We ordained laws for him in the tablets in
all matters, both commanding and explaining all things, (and
said): ‘Take and hold these with firmness, and enjoin your
people to hold fast by the best in the precepts; soon shall I show
you the homes of the wicked, (how they lie desolate).’” (Al-
A'raf, 7:145) Allah the Almighty revealed to our Prophet
Mohammad (PBUH) the story of the children of Israel. He says:
“And remember We took your covenant and We raised above
you (the towering height) of Mount (Sinai) (saying): ‘Hold
firmly to what We have given you and bring (ever) to
remembrance what is therein, perchance you may fear Allah’”
(Surah Baqarah: 53) And He, Allah the Almighty, told His
prophet Yahya to take the Scripture with determination: “O
Yahya! Take hold of the book with might.’ And We gave him
wisdom even as a youth.” (Maryam, 19:12) This command to
hold our beliefs firmly apply also to all aspects of life, as we are
ordered to work hard to provide the best for ourselves and our
community.

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Third: A Muslim should do his part and then rely upon
Allah the Almighty. Putting trust in Allah shouldn’t prevent him
from doing his part, and knowing that he has to do his part
shouldn’t prevent him from relying on Allah. As the Prophet
(PBUH) told the man who came to the mosque to offer his
prayer as he dismounted from his camel and asked the Prophet
(PBUH): “Oh Prophet of Allah, do I tie it and rely (on Allah that
the camel will be where I left it after I come out of the Mosque),
or do I leave it here loose and rely (on Allah that the camel will
be where I left it after I come out of the Mosque)?” The Prophet
(PBUH) replied, “Tie the camel and then rely upon Allah that
the camel will be where you tie it when you come out of the
Mosque”167F
1
.
Fourth: A Muslim should accept the outcomes of his efforts
and be always satisfied with what Allah has decreed. A Muslim
knows that whatever happens to him is predestined, so a Muslim
doesn’t fall into despair or give up when facing difficulty.
This belief in Allah’s will, combined with the belief that one
should do his part, makes the Muslim courageous and removes
any fear from his heart, since he believes that Allah is the only
supporter, and he should seek help only from Allah.
Fifth: A Muslim should warn against disobeying Allah. If
people disobey Allah and break the commandments of His
prophets, then they will be punished. This is a Divine tradition,
1 Sunan Al Termiddi 4/668.

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which may be delayed for reasons known only by Allah, but
ultimately, it will take place. Allah the Almighty says: “And the
unbelievers said to their prophets: ‘Be sure we shall drive you
out of our land, or you shall return to our religion.’ But their
Lord inspired (this Message) to them: ‘Verily We shall cause the
wrongdoers to perish! And verily We shall cause you to abide in
the land, and succeed them. This is for those who the time when
they shall stand before My tribunal, such as fear the punishment
denounced.’” (Ibrahim, 14:13-14) He, Allah the Almighty, also
told us about the previous nations, saying: “Do they not travel
through the earth, and see what was the end of those before them
(who did evil)? Allah brought utter destruction upon them, and
similar (fate awaits) those who reject Allah.” (Muhammad,
47:10).
Any disorder or corruption that happens in the world is
primarily a result of disobeying the prophet (PBUH). Allah says:
“Mischief has appeared on land and sea because of (the deeds)
that the hands of men have earned. That (Allah) may give them
a taste of some of their deeds: in order that they may turn back
(from evil).” (Ar-Rum, 30:41).
Sixth: A Muslim must warn against that which diminishes
strength and dooms it to failure. There are two things which
diminish strength:
1- Disputing and disunion. Allah says: “And fall into no
disputes, lest you lose heart and your power depart; and

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be patient and persevering, for Allah is with those who
patiently persevere.” (Al-Anfal, 8:46) This is on the
societal level. Additionally, on the individual level, Allah
the Almighty warned against irresolution. He says: “And
consult them in affairs (of the moment). Then, when you
have taken a decision, put your trust in Allah. For Allah
loves those who put their trust (in Him).” (Al- 'Imran,
3:159).
2- A Muslim shouldn’t be deceived or inflated by strength
and power, since it leads to abandoning relying on Allah
and underestimating the power of the enemy. Allah says:
“Assuredly Allah did help you in many battlefields and
on the day of Hunain: behold! Your great numbers elated
you, but they availed you naught: the land, for all that it
is wide, did constrain you, and you turned back in retreat.
Then Allah poured His calm on the Prophet and on the
believers and sent down forces which you saw not: He
punished the disbelievers; thus does He reward those
without Faith.” (At-Tauba, 9:25-26) Allah the Almighty
also told us about the previous nations who were
deceived by their power and multitude, but it never
availed them at all. Allah says: “Do they not travel
through the earth, and see the end of those before them,
though they were superior to them in strength? Nor is
there anything whatsoever in the heavens or on earth that

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can be more powerful than Allah, for He is All-Knowing,
All-Powerful” (Fatir, 35:44).
Section Six: Accepting Opposing Opinions
To accept different opinions from those who share with you
the same belief, creed or nationality and to be tolerant with
them, even if they are unfair or ignorant, is normal. However,
dealing with enemies with a similar attitude can be reached only
via adherence to Divine legislation. Islam introduces the most
perfect and most tolerant model in dealing with opposing
opinions, and there are a lot of Qur`anic verses and Prophetic
traditions which give us guidelines for dealing with opposing
opinions and being tolerant with them.
Islam guides us to be fair and just with enemies, even if they
are unfair and unjust. Allah says: “Let not the hatred of some
people in (once) shutting you out of the Sacred Mosque leads
you to transgression (and hostility on your part). Help one
another in righteousness and piety, but don’t help one another in
sin and rancor. Fear Allah, for Allah is strict in punishment.”
(Al-Maidah, 5:2) This verse, which contains great and correct
guidelines, was revealed to the Prophet (PBUH) just after the
pagans of Makkah prevented him and his companions from
performing pilgrimage. No one can deny the greatness of this
Divine guideline which urges the Prophet (PBUH) and his
companions to act with justice and fairness and to avoid letting

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hatred of the enemy lead them to transgression. The verse is
sealed by the command to fear Allah, and reminds us that Allah
is severe in punishment. In explaining this verse Ibn Jarir said:
“You believers shouldn’t let the hatred of a people for having
obstructed you from the Holy Mosque lead you to transgress and
violate the orders of Allah, but you should obey Allah in all
matters, whether comfortable or detestable.”168F
1
This adherence to
justice with the enemy doesn’t mean responding to them with
servility or submission since Allah legislated fulfilling the
rights, and urged for forgiveness, as previously discussed in the
“Justice" section.
While Islam urges Muslims to deal fairly with enemies, it
also urges them Muslims to guide others to the right way (Islam)
in order to share the great interest which Islam has brought to
mankind as the religion to all humanity. The message of Islam
isn’t limited to a certain nation or a race. Allah the Almighty has
ordered his Prophet (PBUH) to: say: “O men! I am sent unto
you all, as the prophet of Allah” (Al-A'raf, 7:158).
Unlike Christianity, Islam’s message is universal, which
means it isn’t limited to a nation or a race. The Bible tells us
about the story of the woman who came to Jesus (PBUH) to heal
her daughter: “The woman whose daughter had an unclean spirit
heard about [Jesus], and came and fell down at his feet. The
woman was a Greek, by race a Phoenician from Syria, and she
1 Jāmi` Al-Bayān 6/66.

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started asking him to drive the demon out of her daughter. He
responded to her by saying: ‘Let the children first be fed, since it
isn't good to take bread out of children's mouths and throw it to
the dogs!’ (Mark 7:26-27) Also: “Do not give what is holy to
dogs, and do not throw your pearls before swine, or they will
trample them under their feet, and turn and tear you to pieces”
(Matthew 7:6).
These texts indicate that the message of Jesus was dedicated
to the children of Israel, and that its message wasn’t universal.
This issue was confirmed by Matthew, when he said that the
message of Jesus was confined to certain people: “These twelve
Jesus sent out, charging them: ‘Go nowhere among the Gentiles,
and enter no town of the Samaritans, but go rather to the lost
sheep of the house of Israel’ (Matthew 10: 5,6).
Islam urged us to be patient with opposing opinions, and to
act with tolerance, no matter how unreasonable the other
opinion seems. The best proof for this is the situation that
happened between the Prophet (PBUH) and the Jewish rabbi
Zaid Ibn Su'na, when he displayed extreme foolishness in acting
with the Prophet (PBUH) in front of his companions. To
understand how foolish this is, consider that the Prophet
(PBUH) was the head of the Islamic nation, and the aggressor
belongs to a different nation and a different religion, and that the
Prophet (PBUH) reacted with extreme calm and an outstanding
forbearance.

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Abdullah Ibn Salaam narrated that when Allah decreed that
Zaid Ibn Su'na should accept Islam, Zaid Ibn Su'na himself said,
“When I looked at Muhammad, I recognized all the signs of
prophecy except for two signs that I had not tested; (1) that his
self-control should outstrip his anger and (2) that his tolerance
should conquer a display of extreme foolishness”169F
1
.
Zaid Ibn Su'na narrates further that the Prophet (PBUH) had
just emerged from his room one day with Ali Ibn Abi Taalib,
when a rider who appeared to be a bedouin came to him. He
said, "O Rasulullaah, a few people from a certain tribe have
accepted Islam because I told them that they will receive
abundance in sustenance if they accepted Islam. However, no
rain has fallen and they are afflicted by a drought. O Rasulullaah
I fear that they may leave the fold of Islam out of greed, just as
they had entered out of greed. If you agree, we could perhaps
send them something to assist them".
1 Zayd Ibn Su’na knew prophetic signs as he read them in the Torah and the
Bible, since the Prophet Mohammad (PBUH) was mentioned in the two
holy books. A lot of Jewish and Christian scholars, who have converted to
Islam, issued books identifying texts that mentions the prophet
Mohammad (PBUH) in the Torah and the Bible. These books include:
Efham Al Yahood for Al Almagrebi, Al Deen w Aldawla for Ali Ibn
Rabban Al Tabari, Tohfat Al Areeb for Anslam Tormida who converted to
Islam and changed his name to Abdullah Al Turjman, Mohammad in the
holy book for Abd Alahad Dawood. All those scholars were Jewish and
Christians who then converted to Islam.

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Zaid Ibn Su'na said, Rasulullaah looked at the person beside
him whom I assume was Ali. He said, “O Rasulullaah I don’t
think that anything is left of that wealth.” Zaid Ibn Su'na
approached Rasulullaah and said, “O Muhammad, do you wish
to sell to me a fixed amount of dates from the orchard of a
specific tribe (to be paid) before a specified term?” Rasulullaah
replied, “Alright, but do not specify whose orchard it shall be.”
Zaid Ibn Su'na agreed, and the deal was done. Zaid Ibn Su'na
opened his purse and paid eighty pieces of gold for the specified
amount of dates on a specified date. Rasulullaah handed over the
money to the person and said to him, “Take this to assist them”.
Zaid Ibn Su'na narrates further that there were only two or
three days left for the expiry of the term, when Rasulullaah left
his home to perform a funeral prayer. With him were Abu Bakr,
Umar, Uthmaan and several other companions. When they
approached a wall to sit by, Zaid Ibn Su'na came to Rasulullaah
and grabbed hold of Rasulullaah's collar. Staring angrily into the
face of Rasulullaah, he said: “O Muhammad! When are you
going to pay my dues? By Allah all that the children of Abdul
Muttalib have learnt is how to procrastinate by mixing with you
people, now I have first-hand knowledge of this!”.
Zaid Ibn Su'na says that as he was doing this, his gaze fell on
Umar. He noticed that Umar's eyes were starting to roll with
anger and he stared with fury. He said, ‘O enemy of Allah, do
you speak to Rasulullaah like that and treat him in this manner?

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Had it not been for respect of being in the company of
Rasulullaah, I would have cut off your neck.’ Zaid Ibn Su'na
says that all the while, Rasulullaah looked at him in a most calm
and unruffled manner. Rasulullaah then said to Umar, ‘O Umar!
All that the two of us need is for you to tell me to pay him
quickly and to tell him to place his demands in a better manner.
O Umar go with him and give him his dues. Also give him
twenty saa (weights scale - a standard measure that equals 3kg)
of dates extra in lieu of the threat you gave him’”.
Zaid Ibn Su'na says that Umar took him along, paid him
what was due and added another twenty saa to it. When Zaid Ibn
Su'na asked Umar what the twenty saa extra were for, Umar said
that it was the command of Rasulullaah because of the threat he
had made. Zaid Ibn Su'na then asked, ‘O Umar do you recognize
me?’ ‘No’replied Umar. Zaid Ibn Su'na said, ‘I am said Ibn
Su'na.’ ‘The Rabbi?’ asked Umar. ‘Yes, the Rabbi,’ was the
reply. Umar then asked, ‘But why did you behave as you did?
Why did you speak as you did?’ Zaid Ibn Su'na replied, ‘O
Umar when I looked at Muhammad, I recognized all the signs of
prophecy except for two signs that I had not tested; (1) that his
self-control should outstrip his anger and (2) that his tolerance
should conquer a display of extreme foolishness. I have now
tested both these attributes. O Umar I make you witness to the
fact that I am content with Allah as my Lord, with Islam as the
true religion and with Muhammad as my prophet. I also make
you witness to the fact that I give half of my wealth - and I am

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one of the wealthiest people - as charity to the entire ummah
(nation) of Rasulullaah.’ Umar said, ‘Say that it is for a part of
the ummah because you will be unable to give to all of them.’
‘Alright,’ said Zaid Ibn Su'na, ‘then for a part of the Ummah.’
Umar and Zaid Ibn Su'na then returned to Rasulullaah and Zaid
Ibn Su'na exclaimed, ‘I testify that there is none worthy of
worship but Allah and that Muhammad is Allah's servant and
prophet.’ He therefore accepted belief and pledged his
allegiance to Rasulullaah. He participated in many expeditions
with Rasulullaah and was eventually martyred during the
expedition to Tabuk, as he was advancing and not retreating.
May Allah shower His mercy on Zaid Ibn Su'na”170F
1
.
Another case that shows the Prophet’s (PBUH) tolerance and
forbearance is the case of Abdullah bin Ubai Ibn Salol (the chief
of hypocrites) who betrayed the Prophet (PBUH) in the battle of
Uhud and retreated with one third of the army171F
2
. Nevertheless,
when he died, the Prophet (PBUH) offered him the funeral
prayer, and asked Allah to forgive him. Ibn 'Umar narrated:
“When 'Abdullah bin Ubai (the chief of hypocrites) died, his son
came to the Prophet and said, ‘O Allah's Prophet! Please give
me your shirt to shroud him in, offer his funeral prayer and ask
for Allah's forgiveness for him.’ So Allah's Prophet (PBUH)
1 Al Ahadith Al Mukhtara 9/446-448, and Al Mustadrak 3/700, Al Hakim
classified it as “Sahih”, Sahih Ibn Hibbaan 1/523, Al Sunan Al Kobra for
Al Bayahki 6/52.
2 Abd Al Razek classification 5/365, and Tafsir Al Quran Al Atheem 1/401.

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gave his shirt to him and said, ‘Inform me (when the funeral is
ready) so that I may offer the funeral prayer.’ So he informed
him and when the Prophet intended to offer the funeral prayer,
'Umar took hold of his hand and asked, ‘Has Allah not forbidden
you to offer the funeral prayer for the hypocrites?’ The Prophet
said, ‘I have been given the choice, for Allah says: “(It does not
avail) whether you (O Muhammad) ask forgiveness for them
(hypocrites), or do not ask for forgiveness for them. Even
though you ask for their forgiveness seventy times, Allah will
not forgive them.’ (9.80) So the Prophet offered the funeral
prayer and on that the revelation came: ‘And never (O
Muhammad) pray (funeral prayer) for any of them (i.e.
hypocrites) that die’”"172F
1
.
The Prophet (PBUH) gave his shirt to shroud 'Abdullah bin
Ubai in, so that Allah might ease his punishment. See how
merciful and tolerant the Prophet (PBUH) is, the man was
already dead and could provide no harm or benefit to anyone,
but the nobility of the Prophet (PBUH) drove him to
forgiveness and tolerance. Books of prophetic tradition mention
many such instances which show how the Prophet (PBUH)
acted with nobility and tolerance towards a lot of disbelievers
who previously fought and tortured him and his companions.
Muslims aren’t ordered only to be tolerant with opposing
opinions, but are also ordered to help them and guide them to

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the right way. The Prophet (PBUH) spared no effort in guiding
the disbelievers to the right way. Allah says: “You would only,
perchance, worry yourself to death, following after them, in
grief, if they believe not in this message.” (Al-Kahf, 18:6) And
He says: “Is he, then, to whom the evil of his conduct is made
alluring, so that he looks upon it as good, (equal to one who is
rightly guided)? For Allah leaves to stray whom He wills, and
guides whom He wills. So let not your soul go out in (vainly)
sighing after them: for Allah knows well all that they do” (Fatir,
35:8).
The following hadith shows how the Prophet (PBUH) was
keen on guiding people to the right way. Anas narrated: “A
young Jewish boy used to serve the Prophet, and he became
sick. So the Prophet went to visit him. He sat near his head and
asked him to embrace Islam. The boy looked at his father, who
was sitting there; the latter told him to obey Abu-l-Qasim and
the boy embraced Islam. The Prophet came out saying: ‘Praises
be to Allah who saved the boy from the hellfire.’”173F
1
.
This Divine approach in dealing with opposite opinions has a
lot of great positive aspects, among which is that Allah urged
the oppressed ones to forgive when they have the power to take
revenge from the oppressor, if this forgiveness will make him
(the oppressor) a better individual. Allah says: “The recompense
for an injury is an injury equal thereto (in degree): but if a
1 Ibid, hadith 1290, 1/455.

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person forgives and makes reconciliation, his reward is due from
Allah; for (Allah) loves not those who do wrong.” (Ash-Shura,
42:40) Allah also says: “And if you punish them out, punich
them no worse than they did with you; but if you show patience,
that is indeed the best (course) for those who are patient” (An-
Nahl, 16:126).
When the Prophet (PBUH) returned to Makkah victorious
and captured those who previously tortured him and his
companions, forcing them to leave Makkah, he said to them:
“What do you think I will do to you?” They said: “Good.” One
of them said: “We say it is good and believe it to be good. You
are a good brother and a good nephew, though you have power
over us.” The Prophet (PBUH) said: “I will say to you what my
brother Yusuf said: ‘No reproach shall this day be upon you, and
Allah will forgive you. He is the Most Merciful of those who
have mercy.’ (Yusuf 12: 92) Go, you are free”.
Adopting tolerance in dealing with opposite opinions goes to
a further level, as Allah orders us to deal with others (who are
disbelievers, and don’t fight against Islam) with good conduct.
He says: “Allah forbids you not, with regard to those who fight
you not for (your) faith nor drive you out of your homes, from
dealing kindly and justly with them: for Allah loves those who
are just.” (Al-Mumtahana, 60:8) Ibn Jarir said: “The best
approach concerning this issue is: ‘Allah doesn’t forbid you to
act kindly with those who are disbelievers, as long as they don’t

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fight against you’”174F
1
.The following example gives more
clarification to this issue. Asma' bint Abu Bakr narrated: “My
mother came to me during the lifetime of Allah's Prophet and
she was a pagan. I said to Allah's Prophet (seeking his verdict):
‘My mother has come to me and she desires to receive a reward
from me. Shall I keep good relations with her?’ The Prophet
said: ‘Yes, keep good relations with her’”175F
2
.
When studying the tradition of the Prophet (PBUH), one
might find a lot of situations between him and the Jews and
Christians of his time. All these situations indicate that the
Prophet (PBUH) didn’t adopt prejudicial stances against Jews or
Christians. On the contrary, the Prophet (PBUH) dealt with them
very kindly. His servant was a Jewish young man. Also he
(PBUH) used to trade with the Jews as previously mentioned in
the story of Zayd Ibn Su’na, and he, the Prophet, (PBUH) died
while his (iron) armor was mortgaged to a Jew176F
3
. It was narrated
that Jewish rabbis used to come to the Prophet (PBUH) and
discuss the Torah (the holy book of Jews) with him177F
4
.
The Prophet (PBUH) never adopted a position towards Jews
or Christians based upon their religions, since the religion of
Moses, the religion of Jesus, and the religion of Muhammad are
1 Jāmi` Al-Bayān 28/66.
2 Sahih Al Bukhari, hadith 2477, 2/924, Sahih Muslim, hadith 1003, 2/696.

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all identical in rules and fundamentals. This is because all the
prophets of Allah (peace be upon them all) were sent to invite
people to worship Allah only and to obey His orders. However,
at the time of the Prophet (PBUH), almost all of the Jews and
Christians had deviated from the core of their messages, so the
Prophet (PBUH) had to fix this deviation and clarify the
obscurity. Allah says: “But because of their breach of their
covenant, We cursed them, and made their hearts grow hard:
they changed the words from their (right) places and forgot a
good part of the message that was sent to them, nor will you
cease to find them - barring a few - ever bent on (new) deceits:
but forgive them, and overlook (their misdeeds): for Allah loves
those who are kind. From those, too, who call themselves
Christians, We did take a covenant, but they forgot a good part
of the message that was sent to them: so We estranged them,
with enmity and hatred between the one and the other, to the
Day of Judgment. And soon will Allah show them what it is
they have done.” (Al-Maidah, 5: 13-14) And consider His
saying: “barring a few;” it means that they aren’t all involved in
such things.
The following verses shows how Allah blamed them for
their unlawful fighting against what is right, and their attempts
to prevent people from following the right way. Allah says:
“Say: ‘O People of the Book! Why do you reject the Signs of
Allah, when Allah is Himself witness to all you do?’ Say: ‘O
People of the Book! Why do you obstruct those who believe,

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from the path of Allah, seeking to make it crooked, while you
were yourselves witnesses (to Allah's covenant)? But Allah is
not unmindful of all that ye do. O you who believe! If you listen
to a faction among the People of the Book, they would (indeed)
render you apostates after you have believed! And how would
you deny faith while unto you are recited the signs of Allah, and
among you lives the Prophet? Whoever holds firmly to Allah
will be shown a way that is straight’” (Al-e-Imran 3:98-101).
Tolerance has always been a characteristic of the Islamic
approach, with Muslims and non-Muslims. Allah says: “Among
the People of the Book are some who, if entrusted with a hoard
of gold, will (readily) pay it back; others, who, if entrusted with
a single silver coin, will not repay it unless you constantly
demand it because, they say, ‘There is no call on us (to keep
faith) with these ignorant (pagans).’ But they tell a lie against
Allah, and (well) they know it.” (Al- Imran, 3:75) And He says:
“Not all of them are alike: of the People of the Book are a
portion that stand (for the right); they recite the signs of Allah
all night long, and they prostrate themselves in adoration. They
believe in Allah and the Last Day; they enjoin what is right, and
forbid what is wrong; and they hasten (in performance) of (all)
good works: they are in the ranks of the righteous. Of the good
that they do, nothing will be rejected of them; for Allah knows
well those that do right” (Al- Imran, 3:113-115).

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After this presentation of Islam’s values and principles, a
scholar should admit that no individual can comprehend all that
Islam has introduced to humanity. Therefore, I would like to
quote what Dr. Mohammad Abdullah Draaz has written as
conclusion for his valuable book “Al Deen”: “Having studied
Islam this far, a scholar can see that the Holy Qur`an isn’t a
psychic image for some individual, nor a record of history, but it
is a book for all mankind, no matter how different they are in
races and languages. Anyone who seeks the right and the truth
will find his purpose in this book. As Allah says: “And We have
indeed made the Qur-an easy to understand and remember: then
is there any that will receive admonition?”(Al-Qamar, 54:17)178F
1
”.
1 Al Deen, p172.

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Conclusion
Praise be to Allah, The First and The Last, The Outer and
The Inner. Praise be to Allah, The Wise in His judgment, The
Lord of Majesty and Generosity. Praise be to Him for helping
me to finish this book, which is intended to clarify the real
image of this great religion and to be a stepping stone to help
non-Muslims find their way to Islam. Allah has blessed us, as
He gives us the chance to guide people to his way, and to share
the grace of Islam with them.
In this book, I was trying to show Islam as universal religion
which encompasses all human needs. Islam handles all fields of
life and sets the rules to make our lives better.
Finally, I hope Allah will make this among the good deeds,
and a book beneficial to all people, and accept it as a good deed
to weigh heavy on my scale on the Day of Judgment. May peace
be upon our Prophet Mohammad, his companions, his family,
and whoever follows him.

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Contents
Chapter One: Scientific Values including three sections 15
Section One: Knowledge 15
Section Two: Religion 36
Section Three: Perfection 56
Chapter Two: Social Values including seven sections 61
Section One: Moderation 61
Section Two: The Status of Women in Islam 69
Section Three: Love 73
Section Four: Mercy 84
Section Five: Peace 91
Section Six: Morality 100
Section Seven: Cleanliness 106
Chapter Three: Managerial and Administrative Values s 115
Section One: Inclusiveness Principles and Beliefs 115
Section Two: Rights Protection 120
Section Three: Financial Development and Investments 128
Section Four: Justice 131
Section Five: Strength 135
Section Six: Accepting Opposing Opinions 146

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