True Manhood in Islam

Allah, to Whom all praise and glory is due, says in Surah an-Noor, verse 37:

Men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about.

And Allah says in Surah al-Ahzab, verse 23:

Among the believers are men true to what they promised Allah . Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration

It is narrated that Umar ibn Al-Khattab was sitting with some of the companions in a house in Medinah. He said to them, "Make a wish." One of them said, "I wish that this house was filled with gold so that I would spend it in the path of Allah." Another one said, "I wish this house was filled with diamonds so that I would spend it in the path of Allah." Umar repeated, "Make a wish." They said, "O leader of the faithful, what do you wish?" Umar said, "I wish that this house was filled with men like Abu Ubaidah ibn Al-Jarrah, Muadh ibn Jabal, Salem, the freed slave of Hudhaifah, and Hudhaifah bin Al-Yaman.

Dear brothers and sisters, our topic today is the concept of manhood in Islam. It includes the meaning of manhood, the characteristics of manhood, the misconceptions regarding manhood, and how to inculcate manhood in our kids.

Manhood implies those characteristics that are deemed praiseworthy by peopel of intellect and whose absence is worthy of blame, and those include good morals, determination, etc. Every man is not characterized as a true man. Sometimes, a woman may be better than ten men on account of her excellent morals and attributes!

Allah praised His prophets (peace be upon them) in the Qur'an, describing them as honorable persons who faced difficulties while following the religion of Allah, Islam. Allah says in Surah Yusuf, verse 109:

Allah sent not before you [as messengers] except men to whom We revealed from among the people of cities.

Manhood includes characteristics in a person that go beyond the characteristics of the body. A real person in Islam is the one imbued with beautiful morals and a pure heart. Sahal ibn Sa'ad narrated that a person passed by Muhammad (pbuh) and he (pbuh) asked his companions, "What do you say about this person?" They said, "He is a person that if he sends a proposal it will be accepted, and if he intercedes on behalf of someone, his intercession will be accepted, and if he says something, people will listen to him." Muhammad (pbuh) kept quiet. Then another person passed by from among the poor Muslims. He (pbuh) asked, "What do you say about this person?" The companions said, "He is a person that if he sends a proposal it will be rejected, and if he intercedes on behalf of someone his intercession will not be accepted, and if he says something the people will not listen to him." Muhammad (pbuh) said, "The likes of this (poor) person are better than the treasures of the earth." Here, Muhammad (pbuh) illustrates that manhood is not because of a strong body, noble descent, or wealth. Rather, manhood is on account of faith and good morals.

In Islam, manhood has several characteristics. We should know them in order that we strive for them, and those include the following:

1.     Determination and self-discipline.

Among the qualities of a true believer is that he overcomes his ego, which is always inclined to sin. So when your ego invites you to sin, be a man and overcome the desire of your ego. A true man overcomes his ego - his ego does not command him! This is particularly true for those of our youth, for whom the doors of sin are spread open, but they proclaim, "We fear Allah". They are the true men. When the wife of a great ruler of Egypt invited Joseph (pbuh) to commit adultery with her, he (pbuh) said, "I seek Allah's protection!"

2.     Persistence in remembering Allah.

Manhood implies that you do not acquire worldly pleasures and be forgetful of the Hereafter. Surah an-Noor, verses 36-37, reads:

[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings - [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about.

Once, Muhammad (pbuh) was addressing the people from the podium, when a caravan approached. All the companions, except twelve of them, left him. He (pbuh) said, "By Allah, if you had also followed them, and none of you had remained behind, the valley with you would have filled with fire". Allah Almighty then revealed Surah al-Jumuah, verse 11, "But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing. Say, "What is with Allah is better than diversion and than a transaction, and Allah is the best of providers."

3.     Among qualities of true men is that they prefer obedience to Allah and Muhammad (pbuh) to the love of their wealth and children. Allah says in Surah al-Kahf, verse 46, "Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope."

Muhammad (pbuh) also said, "Accumulate lasting righteous deeds." His companions said, "What are they, O Messenger of Allah?" He (pbuh) said, "Glorifying Allah, being grateful to Allah, there is no god except Allah, praising Allah, and there is no power except Allah. Those are the lasting righteous deeds." Imam al-Ulusi said, "Wealth and children accelerate downfall; and remembrance of Allah is not like that. Wealth may bring trouble to a person, and a rebellious child neither brings benefit in this world nor in the Hereafter." Thus, the obedience to Allah and Muhammad (pbuh) are the true qualities of manhood.

4.     Loyalty and trustworthiness are also among the qualities of true manhood. When Muhammad (pbuh) emigrated from Mecca to Medina, he (pbuh) left Ali ibn Abi Talib behind in Mecca, to return all trusts to their owners. Later, when Mecca was returned to the Muslims, he (pbuh) gave the key to the Ka'aba to Uthman ibn Talha, and said, "This is your key, O Uthman. Today is the day of keeping the trust."

But when the Muslim ummah lost the morals that Muhammad (pbuh) delivered to them, the ummah lost its strength. A Christian scholar said, "Arabs lost their position when they forgot their morals that were delivered to them, and they became divided, lacking determination, inclined to pleasures and desires."

5.    Being answerable to Allah for the family. Allah says in Surah an-Nisa, verse 34, "Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth." Muhammad (pbuh) said, "Each one of you is a care-taker, and each one of you is answerable for those in his care. A man is care-taker over his family, and is answerable for those in his care.

6.     Humility, forgiveness to full extent, and perfect morals are also required. And this is often forgotten when men remember that they are supposed to be in charge of their families, so take caution. Some men incorrectly think that manhood means winning arguments, sticking to your opinion even if it is wrong, or displaying sternness over their wives and kids so that they treat the ones they are supposed to guide with harshness or cruelty. This is a mistake. The best of all creation, Muhammad (pbuh), was kind and affectionate and forgiving towards his family and towards all mankind. If this did not weaken his position as the leader of the family or of the Muslims, why are we afraid to follow in his (pbuh) example?

So how do we raise our sons to grow into men who exemplify all these manners of manhood as defined above?

1. We should bring them to the gatherings of their elders, so that they may learn wisdom and maturity from them.
2. We should teach our children to be respectful to all humans, especially to their elders. The best way to do this is by example. If we treat our wives disrespectfully in front of our sons, they will learn this habit. Similarly, if we backbite other Muslims in the presence of our youth, they will follow us in this example.
3. We should also show respect to our children and to give them their right in gatherings, and not deny them.
4. We should show our children importance. We should say salaam to them, we should listen to them, and we should give importance to their opinion.
5. We should not dress little boys in silk and gold, because silk and gold are for women and not for men, even if they are still boys.
6. We should tell our children stories of our religion and of the companions of Muhammad (pbuh) in order to teach them perfect etiquette and morals.

Our desire is to inculcate the characteristics of manhood among us so that we are true in regards to our covenant with Allah. And Allah knows best.

Islamic Shari'ah (sharia law)

Allah, to Whom all praise and glory is due, says in Surah Ash-Shuraa, verse 13:

Allah  has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein.

And Allah says in Surah al Ma'idah, verse 48, "So judge between the people by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method [a way of life]."

Dear brothers and sisters,

Our topic today, Allah willing, is the Islamic Shari'ah. I selected this topic on two accounts: First, some non-Muslims attack Islam and Muslims due to their misunderstandings of Islamic Shari'ah, often calling it "sharia law" or "creeping shariah"; and second, some Muslims also do not understand the meaning of sharia law. Therefore, we will discuss:

1. What is the meaning of sharia law?
2. What is the relationship between sharia law with the law of Moses and Jesus (peace be upon them both)?
3. When are the punishments, such as cutting off the hand or stoning the adulterer, applicable?
4. What are the requirements for the application of sharia law?
5. Is sharia law applicable to non-Muslims?

It is only appropriate that a person does not open his mouth on something until and unless he has clearly understood its meanings. Unfortunately, many news programs and politicians talk about sharia law without understanding it. The result is a general misunderstanding regarding what sharia really is.

Sharia law is what Allah, to Whom all praise and glory is due, has ordained for Muslims. It includes belief, acts of worship (prayers, fasting, charity, etc), morals (truth, trustworthiness, kindness), and the etiquette of dealing with people, such as visiting the sick and how to greet one another. Sharia law includes all that Allah has ordained for us in all walks of life to ensure our success in this world and the Hereafter.

As we ponder over sharia law, we discover that its sources are commandments from Allah delivered to Muhammad (pbuh). Similarly, we see that Allah also sent his sharia to the previous prophets (pbut). So, Moses (pbuh) came with sharia for his people, and Jesus (pbuh) also came with sharia, and similarly, Muhammad (pbuh) came with sharia. These sharia agree and complement each other in some ways, as they are all from Allah, and they also differ in other ways, according to the place and time of the revelation. Allah's law are all in agreement in the following:

1. Beliefs: Every sharia testifies to only One creator and sustainer, and that is Allah.
2. Morals: Every sharia emphasizes good morals. Every messenger instructed his people to have morals of truth, honesty, and trust, and all forbade falsehood, theft, and oppression. Therefore, every messenger (pbut) ordained good morals and forbid bad morals.

Moses (pbuh) ordained the Ten Commandments to his people, and these are found in the Torah/Old Testament. Jesus (pbuh) also confirmed them when he said in the book of Matthew, 5:17:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

The Ten Commandments include:

1. You shall have no other gods before Me. This is equal to the belief in Islam that shirk (associating partners with Allah) is a great sin and against Allah's sharia.
2. You shall not make for yourself any carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. Muslims have a very similar belief regarding statues and other images.
3. You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain. This means to not take a false oath by the name of Allah, and Muslims believe this as well.
4. Remember the Sabbath day, to keep it holy. Muslims do not go to the extreme of not working at all on our day of worship, but we are still ordered to stop what we are doing and worship Allah for Allah's sake alone.
5. Honor your father and your mother. Muslims have a similar command, except the mother is owed much more honor than the father since she gives part of her life to bring her children into this world.
6. You shall not murder. Indeed, Muslims have the exact same order as the Jews and Christians regarding this.
7. You shall not commit adultery. Again, same order.
8. You shall not steal. Ditto.
9. You shall not bear false witness against your neighbor. Ditto.
10. You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his donkey, nor anything that is your neighbor’s. And this also applies to the Muslim.

Similar to these commandments given to Moses and Jesus (pbut), Allah gave us commandments in the Qur'an:

Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason." [Surah al-'An'aam, verse 151]

and

do not approach the orphan's property except in a way that is best until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except [with that within] its capacity. And when you testify, be just, even if [it concerns] a near relative. And the covenant of Allah fulfill. This has He instructed you that you may remember. [Surah al-'An'aam, verse 152]

and

O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. [Surah an-Nisa, verse 29]

 Allah also said, "this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous."

So, the divine laws, including sharia law, are based on the revealed books - the Torah, the Gospel, and the Qur'an. And in Islam, sharia law also comes from the hadiths, the sayings and actions of the prophet Muhammad (pbuh). These sharias differ in other ways, regarding how to pray, or how to deal with people, and the laws of inheritance. Islamic sharia confirms many previous rulings in some areas and differs in others. That is why Allah said:

Allah has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus -   to establish the religion and not be divided therein.

This verse points to the similarities of the sharias of Judaism, Christianity, and Islam. The next verse points to their differences:

To each of you We prescribed a law and a method [a way of life].

At-Tabari explained that this verse means, "To every nation we revealed the right way, and a clear way of life to follow." Similarly, ibn Abbas explained, "The ways of life are different. The Torah has a shariah, the Bible has a shariah, and the Qur'an has a shariah, and all of them are from Allah".

An important question is this: Does sharia law only include punishments? The answer is no. Punishments (hudood) are only a very small part of sharia law. We need to remove these misunderstandings. First, there are four punishments in sharia law:

1. Punishment for sex outside of marriage
2. Punishment for false accusation (one who accuses a man or woman of having sex outside of marriage who is unable to produce four just, trustworthy witnesses to the physical act of penetration)
3. Punishment for greater theft (rebellion)
4. Punishment for theft.

 So, we have four punishments, and also retribution (an eye for an eye). There are ten verses in the Qur'an that announce these punishments and retribution. Two are from Surah al-Baqarah, four from Surah al-Maidah, four from Surah an-Noor. That's ten verses. Ten verses from a total 6236 verses mention these punishments. So, why do pundits and commentators leave 6226 verses and only discuss these ten verses? In fact, the whole of the Qur'an is sharia law, and this includes belief, worship, morals, and etiquette.

The verses in the Qur'an that deal with punishments were not revealed in the beginning of the revelation, but towards the end of it, as Surah al-Maidah is among the last of the Surahs that was revealed. So, before Muhammad (pbuh) applied the punishments, he (pbuh) applied the rest of Islam! When charity has been established, meaning it is collected from the rich and given to the poor, there is no need to steal if he is already receiving support from the wealth of the Muslims.

Let's look at this issue further. The punishment for stealing is to cut off the hand. But applying this punishment has a very strict set of conditions.

First, we need to ensure all the teachings of Islam are in practice. For example, we cannot leave the practice of collecting the obligatory charity before applying the punishment for stealing. An example is found in Umar ibn al-Khattab. When he was the leader of the faithful, he inquired to one of his governors, "What do you do when a thief is brought to you?" The governor said, "I cut off his hand." Umar said, "Then, if a hungry person from your district comes to me, I should order the cutting of your hand! I did not appoint you to humiliate the people or to put them into poverty. I appointed you to remove their hunger, and to promote justice among them." From this hadith we understand that if a person steals out of hunger or desperation of poverty, it is not permissible to chop his hand off according to sharia.

In fact, Umar withheld the punishment for stealing in a year of extreme hardship, when the people were facing a famine. For an entire year Umar ordered that no one be subjected to the usual punishment for stealing because the thief might be a needy person in dire straights. This is in line with Muhammad's (pbuh) order in sharia law: Remove the punishments in the case of doubt.

Islam has ordered the ruler to feed the people, and to teach the ignorant in the matters of religion, and to take care of the orphan, and to tend to the sick, and to provide shelter for the homeless. Then, and only then, if a person steals not due to some need but due to mischief, the punishment of stealing will be applicable to him or her. But we should remember that in order to apply the punishment, the thief must have stolen a significant amount. The punishment of chopping off the hand is not applicable if someone stole an insignificant amount, such as $20 here in America. The person who stole must not have stake of ownership, so the punishment will not be given to the one who teals from his father's house, and punishment will not be given to a person who steals from the treasury of the Muslims. In such cases, a lesser punishment, such as time in prison, may be given. This is called Tadheer.

Furthermore, punishment cannot be given to an ignorant person, one who does not know what is permissible and what is forbidden. In this regard, sharia law is more merciful than the law of the United States, because the argument that one is ignorant of the law is not a valid argument in America.

The next condition, and this is a very important one, is that the punishment can only be determined and ordered by the ruler, and not by the people among themselves, and the ruler can only apply them after going through all the criteria. So honor killings, the practice of killing relatives, in particular girls, for possibly committing adultery, is not a killing of honor but an outright murder. Muslims absolutely cannot take matters into their own hands regarding these punishments. If they cannot resolve the situation among themselves, they must go to the local authority and argue their case there, and be willing to accept whatever punishment (if any) the ruler decides. So here in America, because we have no authority on sharia who is in charge and can decide the punishment, there is no sharia punishment for any of these offenses. Instead we rely on the government of the United States to do with these cases as they see fit.

Finally, we must answer the question that many people answer for themselves incorrectly. Can sharia law be applied to non-Muslims? The answer is "No." Non-Muslims, whether they are Jews or Christians or Hindus or Buddhists are not required to follow Islamic sharia law. Sharia law is only for Muslims. So these claims that Muslims are trying to slowly implement sharia, also known as creeping sharia, are absolutely false.

Dear brothers and sisters, we should not be unfair to Islam, or to sharia law, and we should not believe that sharia means only chopping off hands, or lashing people, or stoning them. Sharia also means to take care of orphans, to give charity, to help the needy, to take care of the sick, and to give shelter to the homeless. Similarly, sharia orders us to be kind and just to parents, neighbors, and non-Muslims.

Sharia law is a whole, not a part. Only when the above conditions have been fulfilled is it then permissible to apply punishment to the Muslims who break the commandments, since they are the transgressors.

I invite all of you, my brothers and sisters in Islam, to learn the correct sharia law and understand its meanings, and advise you not to discuss sharia if you don't understand it. I wish to make an important point that Islam is a religion of mercy, and Muhammad (pbuh) was a prophet of mercy. Muhammad (pbuh) told us a story of a woman who entered the hellfire because she locked up an unwanted cat without food or water, and it died of hunger. So, when Islam gives so much importance to the right of a mere animal, and forbids torturing them, does it make sense for Islam to be cruel to the best of creations - humans - whom Allah has honored?

Relationship Between the Oneness of Allah and Standing Firm in the Religion

Allah, to Whom all praise and glory is due, says in the Holy Qur'an, Surah Fussilat, verses 30-32:

Surely, those who say, "Our Lord is only Allah", and thereafter stand firm on it, the angels will descend [at death] on them [saying], "Do not fear or grieve, and receive the glad tidings of paradise, which you have been promised! We [the angels] are your friends in this life of this world and the hereafter. You will find in it what your souls desire and you will find in it what you ask for: a hospitable gift from [Allah], the Forgiving, the Merciful."

Previously I described the meaning of "Standing Firm in the Religion of Allah". The actions I described show that a Muslim is firm in his religion, and I described what can help a Muslim be firm in the religion. Here is a summary from this topic:

Standing firm in religion means following the dictates of the Qur'an and the Sunnah in all walks of life: in words, in deeds, and in adherence to the correct beliefs. The actions that demonstrate a person's firmness in religion include:

1. Completing acts of worship completely, sincerely, and properly for Allah and Allah alone
2. Listening and obeying the commands of Allah and His Messenger (peace be upon him)
3. Performing extra, non obligatory acts of worship, such as prayer, fasting, and charity
4. Serving the cause of Islam with time, money, and effort
5. Living in the company of the Qur'an through recitation, listening, reflecting over its verses, and following its commandments 

The factors that facilitate standing firm in the religion are many. The most important of them are:

1. The fear and awareness of Allah
2. Knowledge that we were created to worship Allah alone and to stand firm in the faith of Allah

This sermon will continue this previous topic, and God willing will describe:

1. The relationship between standing firm and Tawheed, the Arabic word for the Oneness of Allah
2. The benefits of staying firm in the religion of Allah
3. The answer to the question, "We can never be completely firm in our religion, so what should we do?"

There is a firm relationship between the Tawheed of Allah and standing firm in His religion. The two cannot be separated. Tawheed is false without firmness of the religion, and the firmness in religion cannot be achieved without Tawheed. That is why all the messengers of Allah (peace be upon them all) invited mankind to the Tawheed of Allah and standing firm in the religion of Allah.

Allah says to the Prophet Muhammad (pbuh) as follows in the Holy Qur'an, Surah Fussilat, verse 6:

Say: "I am only a human being like you. It is revealed to me that your Lord is one Allah, therefore stand firm in His path, and ask for Allah's forgiveness."

The first commandment here is "your Lord is one Allah", and this defines the Tawheed of Allah. The second commandment is, "stand firm in Allah's path," and this describes the firmness in the religion of Allah.

When Pharaoh challenged Moses (peace be upon him) and declared, "I am your Lord, most high", Moses (pbuh) responded, "Allah is my Lord, your Lord, and Lord of the worlds." So, Pharaoh, in his arrogance, decided, according to Surah Ghaafir, verse 26:

Let me kill Moses, and let me call his Lord (to stop me)! Surely, I fear that he may change your religion, or that he may cause mischief in the land.

Thus, Pharaoh wanted to kill Moses (pbuh) because Moses (pbuh) presented him the Tawheed, the Oneness of Allah, and he was firm in His religion.

Additionally, because of Abraham's (pbuh) declaration of Tawheed and his firmness in the religion of Allah, his people wanted to burn him in the fire. Allah tells us about this event in Surah al anbya, verses 68-69, of His Qur'an:

"Burn him and help your gods, if you intend to do something about it." But Allah ruined their plan as Allah commanded to the fire: "O fire! Be cool and safe for Abraham!"

Because of their profession of Tawheed and their firmness in the religion of Allah, Prophet Muhammad's companions were tortured and forced to leave Mecca. Their only crime was declaring "Our Lord is only Allah".

Accordingly, when a Muslim is faced with a trial in regards to his or her wealth, family, or honor, he or she should say, "My Lord is only Allah", stand firm in these words, and persist on virtuous deeds, as Muhammad (pbuh) has advised: "Say, 'I believe in Allah' and then stand firmly upon it, or say, 'My Lord is Allah,' and then stand firmly upon it. Similarly Allah advised Muhammad (pbuh), and through him to the community of Muslims in Surah Hud, verse 112:

So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah ], and do not transgress. Indeed, He is Seeing of what you do.

Al Qashiri narrated that a pious person saw Muhammad (pbuh) in his dream and he said, "O messenger of Allah! We have learned that you said, 'Surah Hud and its sisters caused me to grow older.' So, what was it in Surah Hud that caused you to grow older?" Muhammad (pbuh) replied, "The words of Allah that said, 'So remain on a right course as you have been commanded, and those who have turned back with you, and do not transgress. Indeed, He is Seeing of what you do. Do not incline towards those who do wrong, lest the fire should touch you, and you will not have any protector other than Allah, nor will you be helped.'"

It is so because the above surah mentions paradise and hellfire, and the affairs of the Day of Judgment. So when the questioner asked Muhammad (pbuh) in his dream, he (pbuh) responded that Surah Hud caused Muhammad (pbuh) to grow older, since in it Allah commanded Muhammad (pbuh) to stand absolutely firm in the religion.

As standing firm in the religion of Allah is intimately related to the Tawheed of Allah, it carries several virtues for the Muslim who is steadfast and firm in the religion. Among these virtues are the following:

1.  The angels descend on a such a person with tranquility and serenity in this world, at the time of entering the grave, and during reckoning in the grave. This is the meaning of saying of Allah:

Surely, those who say, "Our Lord is only Allah", and thereafter stand firm on it, the angels will descend (at death) on them (saying), "Do not fear or grieve, and receive the glad tidings of paradise, which you have been promised!

Waki said, "The glad tiding is for three occasions: at the time of death, in the grave, and at the time of resurrection. The angels assist them with serenity and tranquility and give them the glad tidings of paradise.

2.   Standing firm in the religion opens the heart to virtue and leads to a pious life. Allah, to Whom all praise and glory is due, says in Surah an Nisa, verse 124:

And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed.

A person who is firm in the religion is rewarded with a pious life and a great reward in the hereafter from Allah.

3.   People love to honor the person who stands firm in the religion of Allah. It is so because the hearts of the people are between the two fingers of Allah, and He turns them the way He desires. So when a Muslim stands firm in the religion of Allah, Allah causes the people to love and honor him or her.

4.  Standing firm in religion stops the Muslim from committing sins. A steadfast person realizes that Allah is ever watchful over him or her, so he or she fears Allah, alone and in company, and protects the body from sinful acts, because of his or her firmness in the religion of Allah.

5.  Standing firm in the religion causes the abundance of sustenance in this world. Allah says in Surah al Jinn, verse 16:

And [ Allah revealed] that if they had remained straight on the way, We would have given them water in abundance.

The meaning of 'water in abundance' is the provisions of life. It is not only the abundance, but also the blessings with it. Even though the wealth might be small, with blessings from Allah it will become bountiful. So it is immaterial whether the sustenance is small or big, Allah will bless it and cause it to grow, and that is only for those of His servants who are firm in His religion.

Ibn Taimiyya said, "The highest miracle is to stand firm in the religion. Walking on water or floating in the air has no sanction of approval from Allah, unless the person is steadfast in the commandments of Allah with respect to the permissible and not permissible. When he is steadfast in religion, that that is his miracle."

The following are some actions that prevent a person from being firm in the religion of Allah. I describe them so you are mindful and stay way from them:

1. When a person falls easily into sins, and continues to do so, it develops a sickness in the heart, and removes him or her away from Allah's mercy. The sins prevent the Muslim from being firm in the religion.
2. Preferring this world over the hereafter is also a problem. Muhammad (pbuh) said, "I do not fear poverty for you; rather, I fear that the world will expand for you, as it expanded for the people before you. So you will breathe it in, as they breathed it in, and it will destroy you as it destroyed them.
3. Having bad company will prevent the Muslim from standing firm in the religion. Evil company, whether at work, in the family, or among the friends, will prevent a person from standing firm in the religion. Allah says, "Do not incline towards those who do wrong, lest the fire should touch you, and you will not have any protector other than Allah, nor will you be helped."

The final question is whether standing firm in the religion means an absence of mistakes. And whether a Muslim who commits a sin loses firmness in the religion?

The answer is that the meaning of standing firm in the religion of Allah, with respect to us humans, does not imply complete absence of sins. Muhammad (pbuh) said, "Every son of Adam commits mistakes, and the best of those who commit mistakes are the ones who repent." We therefore are incapable of being free from mistakes and sins, as complete absence from sins is only for the prophets of Allah (peace be upon them all). As Allah has commanded His servants to stand firm on religion, He has also commanded them to ask for His forgiveness. This shows that when the firmness in religion is compromised due to making a mistake or committing a sin, asking for forgiveness will repair it.

Furthermore, Muhammad (pbuh) said, "Fear Allah as much as in your capacity, and follow a bad deed with a good deed. That will erase it." Muhammed (pbuh) informed us by this saying that we are going to fall short in standing firm in the religion, and he (pbuh) therefore advised us to stay as close to firmness as possible. Although we may not achieve complete firmness, we will achieve as much as is in our capacity, Allah willing.

Muhammad (pbuh) said, "Stand firm on religion, but you will not be able to achieve it. And know that the best of your deeds is the mandatory prayers, and only a believer guards his ablution." This means that Muslims are asked to be firm in the religion as much as in their capacity. Allah, to Whom all praise and glory is due, is capable of compensating for our shortcomings, and Allah spoke the truth when He said:

So you, (O Prophet,) stand firm and straight in the religion as you are commanded and those who turn in repentance, and do not transgress. Surely, Allah is all-Seer of what you do. Do not incline toward those who do wrong, lest the fire should touch you, and then you will not have any protector other than Allah, nor will you be helped."

And Allah knows best.

True Happiness in Islam

adapted from the March 10, 2011 sermon

Allah, to Whom all praise and glory is due, says in Surah an Nahl, verse 97:

Whoever works right, (be they) man or woman, and has Faith (in Allah), surely, to them we will give a good life, and we will bless upon them their reward by the best of their deeds.

Salmah ibn Ubaid Ullah narrated that Muhammad (peace be upon him) said, "He who sleeps in the safety of his house, enjoys good health, and has provisions for the day, it is as if he has collected all the blessings of the world."

Our topic today, Allah willing, is the concept of true happiness in Islam. Undoubtedly, each one of us seeks happiness. So what is true happiness? And how do we find it? Is it found in wealth? Or in good health, being free from any sickness and hunger? Or is happiness found in safety from injury and being hurt by people? Or is it found in a lofty position, with employees in abundance? Or is it found in something else?

Today we will, Allah willing, answer the following questions:

1. What is the meaning of true happiness?
2.  What factors promote true happiness?
3. What factors prevent us from attaining true happiness?

Happiness means many different things to different people. Some people seek happiness in material possessions. Others relate it with what they are missing. For example, a sick person sees true happiness in a cure, and a poor person sees it in wealth.

Benjamin Franklin, however, is credited with saying that "happiness is attainment of good morals". And George Bernard Shaw said, "A person who is suffering from a toothache believes that people with healthy molars are basking in happiness, and a poor person has the same faulty thinking about the rich."

And the Muslim scholars have said that the meaning of bliss or true happiness is to be thankful for the blessings of Allah (to Whom all praise and glory is due), to be patient during times of trial, and to ask forgiveness of Allah after committing a sin.

Ibn Qayyim said that "true happiness of the servant of Allah stems from three things: When he is bestowed with blessings, he is thankful; when he is tested with a trial, he is patient; and when he commits a sin, he seeks forgiveness from Allah." And Ali ibn Abi Talib said that "a believer with understanding is the happiest of persons."

In Islam, true happiness is to enter paradise, to be saved from hellfire, and to enjoy being in the presence of Allah. Allah says, "some faces, that Day (the day of judgment) will glow; looking towards their Lord".

If we look into history and read the stories of our predecessors, we find them seeking happiness in two different ways. One group of people sought false happiness and that led to their destruction and condemnation by Allah. The other group sought happiness in the right way that led to their safety from ruin. They incurred the pleasure of Allah, and true happiness in both this world and the hereafter. There are several examples available to us for both groups. Here are a few:

The Pharaoh of Egypt sought happiness in power and authority and in doing so denied belief in Allah. He boasted to his people, as recorded by Allah in Surah az Zukhruf, verse 51:

O my people! Does not the Kingdom of Egypt belong to me, and these streams flow beneath my palace? Don't you then see?

But he forgot about the Creator who had granted him rule over Egypt; he arrogantly claimed divinity and said, according to Allah in Surah an Nazi'at, verse 24:

I am your lord, most high.

Thus, he assumed that happiness was in attaining the highest authority over land, but what was the result? Allah says, "But Allah punished him, and made him an example in the hereafter and in this life." This was his punishment in this world, and in the hereafter, he will enter hellfire. Allah said in Surah al Ghafir, verse 46:

The fire, they are brought in front of it, morning and evening: and on the Day that Judgment will be established (it will be ordered): throw the people of Pharaoh in the severest penalty.

So, dear brothers and sisters, we therefore know that happiness is not in authority, if that authority is bereft of faith.

Another people sought happiness in wealth; their epitome was Qaroon. Allah says in Surah al Qasas, verse 76:

The very keys of the treasures we had given to him were a burden to a group of strong men.

The scholars said about this verse that "the keys of his treasures were numerous; a group of seventy men (or forty mules) had difficulty carrying them." But Qaroon forgot Allah, who had blessed him with wealth, and said, according to verse 78 of the same Surah:

This wealth has been given to me only because of a certain knowledge I have.

He did not pay zakah (mandatory 2.5% of excess wealth given in charity) for his wealth. Rather, he boasted about his wealth in front of poor people, and assumed that happiness was in wealth, without faith in Allah. So what was the result? Allah says in verse 81:

So, then We made the earth to swallow him up and his house, and he had none to help him against Allah, and he could not protect himself.

So, dear brothers and sisters, true happiness is not in wealth when our hearts are missing the faith in Allah, to Whom all praise and glory is due.

Some other people assumed that happiness lies in children, without believe in Allah and in his messenger, Muhammad (pbuh). The example of that is Walid ibn Mughairah in Makkah, whom Allah had bestowed with ten sons. He was so proud of them that he would seat five of them on his right and five on his left. He refused to believe in Allah. He and his sons fought the Muslims, except two of them who later became Muslims: Khalid and Ammarah ibn Walid, may Allah be pleased with them. His remaining sons died as disbelievers. So Allah said about Walid ibn Mughairah in Surah al Muddathir, verses 26-30:

Soon will I throw him into the fire of hell. And what will explain to you what the fire of hell is? Neither will it be tolerable, nor would it leave alone, darkening and burning the man. Over it are nineteen angels.

So, true happiness is not in abundance of children, with no faith in Allah.

Some people consider happiness in music and dance. Allah has held back true happiness from them, according to Surah at Taha, verses 124-126:

But whoever turns away from my reminder, surely for him is a life constricted, and We shall raise him up blind on the Day of Judgment. He will say: "O my Lord! Why have you raised me up blind whereas I had sight before?' You acted like this when our signs came to you. You disregarded them, so will you, this day, be disregarded.

The second group of people sought true happiness, and found it in the right way. Among them is Jonas (pbuh), who sought happiness in righteous deeds, and called Allah from a great misery he was in, saying, according to Surah al Anbya, verse 87:

"There is no god except You, glory to You. Truly, I was one of the wrongdoers."

 So Allah answered him and delivered him from triple darkness: darkness of night, darkness of ocean, and darkness of the belly of the whale. Allah replied in the next verse:

So we listened to him, and delivered him from difficulty. And like this we rescue those who have faith.

So Jonas (pbuh) found happiness in the remembrance of Allah.

Similarly, Moses (pbuh) sought happiness, and found it as he was followed by Pharaoh's to the shore of the ocean. He said, according to Surah ash-Shu'ara, verse 62, "My Lord is with me. He will soon guide me." Allah confirms in verse 65:

We saved Moses and all who were with him.

And Muhammad (pbuh) sought happiness and found it in the cave of Thaur, when he was with Abu Bakr As Siddiq, and the disbelievers were surrounding the cave. Muhammad (pbuh) said to Abu Bakr, "Do not grieve, because Allah is with us." Allah answered him and said, in Surah at Tawbah, verse 40:

Then Allah sent down peace and calm upon him, and strengthened him with forces that you did not see, and made the word of the disbelievers (to take Muhammad's life) completely false. But Allah's word is glorified to the highest, and Allah is exalted in strength, all Wise.

And Joseph (pbuh) sought happiness, and found it in calling people to the path of Allah while in prison. Joseph (pbuh) was put in prison for seven years by no crime of his own, but still he kept calling people to the Oneness of Allah, saying:

O companions of the prison! Are multiple lords, who differ among themselves better, or is Allah, the one Supreme and Irresistible? (Surah Yusuf, verse 39)

So Joseph (pbuh) pronounced the Oneness of Allah to the people, and found happiness.

Imam Ahmad ibn Hanbal also found true happiness in prison, where he was whipped so severely with a beating that, according to his torturers, would have killed a camel. He patiently adhered to the religion of Allah, and pronounced the Qur'an to be Allah's word, not his creation, and found true happiness in that.

Ibrahim ibn Adham found happiness as he slept in the streets of Baghdad. He could not find a single piece of bread to eat, but still he said, "By Allah, besides whom there is no partner, we are in true happiness. If the rulers would find out, they would fight with us over it with swords." He did not have any food to eat, but still possessed true happiness that is not accessible to kings in their palaces, surrounded by wealth, food, and drink. Why?

Because true happiness is in the company of Allah. It does not reach those who are away from Allah or shun Allah and His religion.

Dear brothers and sisters, this is the reality of true happiness, and this is the affair of those who attain it. It is not achieved, except with faith and pious deeds that Muhammad (pbuh) was sent with. Those who live in palaces, with no wealth of faith, Allah has written for them that "life will be constricted for them". So he who accumulates wealth without faith in Allah and without giving charity and paying zakah on it, Allah will seal his heart, so that his life is constricted. And the rulers of the world, and those who attain high positions, who lack faith in Allah, life will be constricted for them, and there are several examples of that in history.

To recap, let's look at the factors in life that do promote true happiness.

First is true belief in Allah. The one who is not a believer in Allah cannot attain true happiness, even though he may appear to be happy.

Next are virtuous deeds. Allah says, "Whoever works right, (be it) man or woman, and has faith, surely to him, We will give a good (and pure) life, and We will bless upon them their reward by the best of their deeds."

Another factor is keeping the five daily prayers and reading of the Qur'an, because Allah says, "Verily, in the remembrance of Allah, do hearts find true satisfaction."

Another factor is obedience to Allah and abstaining from all that is forbidden. Ibn Abbas said, "Virtues produce a glow on the face, a light in the heart, expansion of provisions, love of the people, and light in the grave. And sins produce darkness in the face, darkness in the grave, constriction in sustenance, and hatred in the hearts of people.

Yet another factor is the fear of Allah, in open and secret.

All of the factors that prevent the attainment of happiness are the ones opposite of those described above, such as sins, and being far away from Allah.

He who desires true happiness should seek it in the mosque, and in the Qur'an, and in the Sunnah of the Prophet Muhammad (pbuh), and in reciting the Qur'an, and in prayer, and in standing firm in the religion, and following in the example of Prophet Muhammad (pbuh).

And Allah knows best.

Prohibition of Wrongdoing and Oppression

Allah, to Whom all praise and glory is due, says in 14:42

Do not think that Allah is unaware of what the wrongdoers do. Only Allah gives them respite until the day when their eyes will stare in horror. They will be rushing forward with necks outstretched, their heads will be raised up (towards the sky), their gaze will not turn towards them, and their hearts will be empty (because of fear).

Abu Musa Asha'ri narrated that Muhammad (peace be upon him) said, "Verily, Allah gives respite to the wrongdoer. But when He seizes him, He does not let him escape." Then he (pbuh) recited: "Such is the seizure of your Lord when He seizes the (populations of) towns while they are doing wrong. Verily, His seizure is painful and severe."

Our topic today, Allah willing, is the prohibition of wrongdoing and oppression. This topic includes the following:

1. The definition the oppression
2. The types of oppression
3. The punishment for the oppressor

Oppression means to wrong someone with regard to his or her money or honor, or to place something besides its due place. It is abandoning truth and justice, and replacing truth and justice with falsehood. Oppression is the opposite of justice.

Oppression has many faces; all of them are forbidden. The most prominent kinds of oppression are these three.

The first kind of oppression is the oppression of the self in regard to the relationship with Allah. This includes associating partners with Allah, disbelief, hypocrisy, and showing off. People wrong themselves when they associate partners with Allah, because Allah has created us and provided us with the provisions necessary for life. Also, Allah gave us all the blessings, and only Allah has the power to remove inflictions from us.

Allah, in the Holy Qur'an, quotes Luqman as he advised his son in 31:13

(Remember) when Luqman was advising his son, he said to him: "O my son! Do not join in worship others with Allah, Indeed, joining others in worship with Allah is a great wrong.

Abdullah ibn Masud narrated when the verse that states "those who believe and do not confuse their belief with wrong-doings" was revealed, it was hard on the companions of Muhammad (pbuh). They said, "Who among us has not done wrong to himself?" So, Muhammad (pbuh) said, "It is not what you are thinking; it is what Luqman said to his son: 'O my son! Do not join in worship others with Allah. Indeed, joining others in worship with Allah is a great wrong.'" Ibn Taymiyya said, "Oneness of Allah (Tawheed) is the core of the religion, and the highest justice; its opposite is associating partners with Allah (shirk), and that is the highest wrongdoing." And that is why associating partners with Allah is the worst form of oppression. Associating partners with Allah does not just mean polytheism. It includes disbelief, hypocrisy, and showing off, among others.

Abdullah ibn Umer narrated that Muhammad (pbuh) was asked, "Which is the highest of sins?" He (pbuh) said, "That you set up equals with Allah, while He has created you." Umer said, "This is truly a great sin; which one is next?" He (pbuh) said, "That you kill your progeny fearing that they will share your provisions." Umer said, "Which one is next?" He (pbuh) said, "That you establish illicit relations with your neighbor's wife."

The second kind of oppression is the oppression against other people. Allah says in 42:42

The way (of blame) is only against those who oppress people and rebel in the earth without right. It is they who will have a painful punishment.

Adh-Dhahabi said, "Wrongdoing and oppression include devouring people's wealth and taking it by way of wrong, and hitting and abusing others, and excesses committed by the powerful against the weak." So, if a strong person oppresses the weak, Allah will soon avenge the weak. And if a ruler oppresses the people, betrays the trust, and uses violence against the people, Allah will soon avenge the people.

Muhammad (pbuh) said, "Allah will reckon every care-taker for what was entrusted to him, whether he upheld the trust or lost it, until a man will be asked about his family." Muhammad (pbuh) also said, "Every chief who was entrusted with ten people, he will be brought in chains on the Day of Judgment. Either his justice will free him, or his injustice and oppression will destroy him." So, if a ruler oppresses his people, and is unjust, he will be brought in chains on the Day of Judgment, and put in the Hellfire. And if Hellfire is the fate for an oppressor of ten people, how about a ruler over ten million? Furthermore, Muhammad (pbuh) said, "A custodian who betrays people in his custody will be in the Hellfire." Therefore, a ruler who betrays his people and usurps their rights will be in the Hellfire.

Abdullah ibn Umer ibn Al-As narrated that a man named Kirkirah, who was in charge of the personal effects of Muhammad (pbuh) passed away, and Muhammad (pbuh) said, "He is in the (Hell) fire.' Some people went to the house of Kirkirah to find the cause for his punishment, and they found therein a striped woolen cloak that Kirkirah had dishonestly appropriated. Brothers and sisters, if Kirkirah entered Hellfire because he stole a cloak, what about those who misappropriate the wealth of their subjects, deny the people their rights, and subjugate them with the military?

The third kind of oppression is when a person wrongs him or herself by committing sins and violating the prohibitions. These actions cause people to enter into Hellfire on the Day of Judgment (Allah forbid)!

Among them there are some who wrong their own selves.

Each of these three kinds of oppressions will lead the oppressors to Hellfire.

Dear brothers and sisters, since oppression and wrongdoing are prohibited and are categorized as major sins, what is the punishment of the wrongdoer in this world and in the Hereafter? Also, what are the hazards of oppression?

Scholars have counted many hazards of oppression. The important ones among them are the following:

1.   Oppression will generate darkness on the Day of Judgment. Jabir narrated that Muhammad (pbuh) said, "Beware of wrongdoing. Verily, wrongdoing will be a darkness on the Day of Judgment."

Qadhi Ayadh said that "wrongdoing will spread darkness over the wrongdoer, and he will not find his way, just as the light of the believers will brighten the way ahead and behind them."

2.   Among the hazards of oppression is that it destroyed the nations before us. Allah says in 10:13, "Indeed, Allah has destroyed generations before you when they did wrong while their messengers came to them with clear proofs." Ibn Sa'adi said, "Allah informed us about previous generations who were destroyed because of their wrongdoings and disbelief, after their prophets conveyed lawful and unlawful to them. When they did not pay any heed, and refused to believe, their punishment was delivered to them, a punishment that is not turned away from the wrongdoers who do not uphold Allah's commandments regarding lawful and unlawful."

3.   Among the hazards of oppression is that Allah accepts the prayers of the oppressed and does not respond to the supplication of the oppressor. Abu Hurairah answered that Muhammad (pbuh) said: "Three kinds of supplications are definitely answered: supplication of the oppressed, supplication of the traveler, and supplication of a father against his son."

4.   Among the hazards of oppression is that Allah has cursed the wrongdoers. Allah says in 11:18, "No doubt! The curse of Allah is on the wrongdoers." So, the wrongdoers are cursed until they repent and give up their wrongdoings. Meaning they are away from the mercy of Allah, to Whom all praise and glory is due.

5.   Among the hazards of oppression is that the oppressor is given respite by Allah to allow him to repent, but when Allah's punishment seizes him, then he has no escape. Muhammad (pbuh) said, "Verily, Allah gives respite to the wrongdoer. But when He seizes him, He does not let him escape." Then he recited, "Such is the seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His seizure is painful and severe." Al-Qurtubi said, "Allah gives respite to the wrongdoer; He gives him good health, and abundance of wealth and children to increase his wrong, as Allah has said, 'Only Allah gives respite to them so that they may add more sins'. When their oppression reaches its limits, Allah seizes them and then they have no escape.

A tyrant of a ruler may last for three years or thirty years, he may have lots of children and good health, but it is only to add to his crimes, and it is not a sign of the love or mercy of Allah.

6.   Among the hazards of oppression is that the oppressor is denied any good in the Hereafter. Allah says, "Surely, the wrongdoers will not attain success." Ibn Sa'adi said, "A wrongdoer may enjoy a good life but his end is failure."

7.   Among the hazards of oppression is that the wrongdoer is denied all guidance and the ability to benefit from it. Allah says, "Surely, Allah does not guide the wrongdoers." When we recite surah Al-Fatiha in the prayer and ask Allah, "Guide us to the right way," the wrongdoers and oppressors do not benefit from this request. So, whoever desires his supplication to be accepted by Allah, he or she should quit oppression and wrongdoing.

8.   Among the hazards of oppression is the removal of Allah's love. Allah says, "Surely, Allah does not like the wrongdoers."

9.   Among the hazards of oppression are trials in this world and punishment in the grave. Allah says in 52:47, "Surely, for those who do wrong, there is punishment (in this world and in the grave) besides this (punishment in the hereafter), but most of them do not know." Ibn Sa'adi said, "Allah has informed us that wrongdoers receive punishment in addition to punishment in the hereafter, and that includes punishment in the world and in the grave."

10.  Among the hazards of oppression is that the wrongdoer will not find any friend or intercessor on the Day of Judgment. Allah says in 40:18, "the wrongdoers will have neither friend nor intercessor who could be given attention". Ibn Taiymiyya said, "The wrongdoer will neither find a friend to save himself from Allah's punishment on the Day of Judgment, nor find an intercessor to assist him, because of his wrongdoings and oppression."

Furthermore, Muhammad (pbuh) said, "He who was entrusted with the affairs of the Muslims, and he neglected their complaints, their need, their poverty, and their hunger, Allah will neglect his complaints, his need, his poverty, and his hunger on the Day of Judgment."

Abu Huraira narrated that Muhammad (pbuh) said, "He who has done a wrong affect his brother's honor or anything else must ask his forgiveness for it today before the time (the Day of Judgment) when he will have neither dinar nor dirham. If he has done some good deeds, a portion equal to his wrongdoings will be subtracted from them, but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion.

Dear brothers and sisters, I advise you and myself to repent from all wrongdoing and oppression, and to adopt the quality of justice. A husband should not oppress his wife, and a wife should not oppress her husband. Similarly, a father should not oppress his daughter, and a ruler should not oppress the people under her rule. Anyone who has done so must repent and ask Allah's forgiveness.

Allah says in 4:110

Whoever does evil or wrongs against his own soul then seeks forgiveness from Allah, will find Allah Forgiving, Merciful.

And Allah knows best.

The Danger of Alcohol and Drugs

from the January 28, 2001 sermon.

Allah, to Whom all praise and glory is due, says:

Spend in the cause of Allah and do not throw yourselves into destruction, and do good. Surely, Allah loves the righteous.

And Allah says:

O you who believe! Intoxicants and gambling and dedication to stones (paying tribute to idols) and division by arrows (lottery) are the filthy works of Satan. Get away from them so that you may prosper. Satan desires to stir up enmity and hatred between you with intoxicants and gambling, to prevent you from the remembrance of Allah and from prayer. Will you not then abstain?

Muhammad (peace be upon him) said, "Every intoxicant is forbidden. Allah, exalted and powerful, has promised every drinker of intoxicant that He will make him drink from the drink of khabaal." His companions said, "O messenger of Allah! What is the drink of khabaal?" Muhammad (pbuh) said, "The sweat of the people of Hellfire; their perspiration."

Previously we discussed the evils of the tongue (lying, backbiting, slandering, gossiping). Today we will discuss some things that are harmful for the intellect and mind, foremost among them are drugs and intoxicants.

Why did Allah forbid alcohol and drugs?

Drugs and intoxicants carry great potential for destruction for the individual and the community. Muhammad (pbuh) said, "Abstain from wine. Verily it is the mother of all evil." Another narration says, "Abstain from wine. Verily, it opens the door to all kinds of evil." And Abu Darda narrated, "Muhammad (pbuh) advised me, 'And do not drink wine, it opens the door to all kinds of evil.'"

As wine is forbidden, so are other intoxicants that cause greater harm than alcohol. Some of their harms are known, while others are not. So all drugs are forbidden, including but not limited to:

• Intoxicants from plants (marijuana, salvia, hash, etc)
• Pills (ecstasy, street drugs, medicines that are not taken for a legitimate medical reason, etc) 
• Chewing substances (chewing tobacco, snuff, khat, etc.)
• Drinks (alcohol, absinthe, etc)
• Inhalants (cocaine, cigarettes, propellants in aerosol cans, etc.)
• Injections (heroin, meth, etc.)

Islam has forbidden drugs and alcohol because of their inherent danger and harm to the individual and the community. When Allah and His messenger (pbuh) stop us from something we must abstain from it, whether we understand the wisdom behind the order or not. As for drugs and alcohol, there are known dangers in them, such as:

1.  They debilitate the mind and intellect of the person using them. Our intellect is what distinguishes us from animals, and a person under the influence cannot think clearly and does not realize the consequences of his or her actions.

Here is a true story: A person under the influence of drugs urinated, and then he took his urine and washed his face with it, saying "O Allah, make me among those who repent and those who stay clean." He washed his face with urine, thinking it was water and he was making ablution (wudhu). Why? Because he lost his ability to reason to drugs.

2.  They transform the character of a person. A trustworthy person turns into a cheat, and a truthful person turns into a liar. A person who used to love his or her family instead tears apart the family with arguments and disputes.

A person narrated the story of his father, a righteous man, and of his mother, a righteous woman. But the father fell into bad company and started using drugs. Because of that, he was laid off from work. He then sold all his possessions to buy more drugs. Then, when he needed more drugs, he demanded money from his wife, but she had no money to give him so she refused. The father took the kitchen knife and killed her with it. As a result, the father was put in prison and his son and two daughters were sent to an orphanage, all because of drugs.

3.  Another factor that tells of the harms of intoxicants is that the person involved in them may suffer from medical problems because of the drugs or alcohol and may well die young, or be debilitated for the rest of the life.

4.  Among the many harms of drugs and alcohol is that Satan accompanies a drug user and guides him to all sorts of other evils. Such a person is very prone to stop doing what is good and right and instead will propagate all kinds of evil since he or she is far away from the religion of Allah and the sunnah of Muhammad (pbuh). He or she will dislike good company and enjoy evil company. Allah says,:

Whoever turns away from remembrance of the Beneficent (Allah), we appoint a Satan for him who becomes his companion. And surely they (the demons) hinder them from the way of Allah, but they perceive as if they are rightly guided.

 5. Allah has cursed the drinker of wine and the user of intoxicants, except if he or she repents to Allah, to Whom all praise and glory is due. In fact, Allah has cursed ten kinds of people associated with drinking alcohol. Ibn Abbas narrated that Muhammad (pbuh) said, "The Angel Gabriel (pbuh) came to tell me: 'O Muhammad! Allah, exalted and powerful, has cursed wine, its maker, for whom it was made, its drinker, its carrier, its recipients, its seller, its buyer, its server, and the one to whom it is served!'"

Dear brothers and sisters, some mistakenly say that Allah has forbidden wine but not drugs. This thinking is wrong, because drugs are more harmful than wine, so prohibition of wine implies prohibition of all alcohol and drugs as well. Muhammad (pbuh) forbade all substances that weaken the body and weaken the intellect. So, let's ask ourselves, do drugs make the body strong or weak? Surely, they weaken it, even though some people may think otherwise. Therefore, I warn all Muslims, especially the youth, to stay away from these harmful and prohibited substances. Youth is a trust from Allah, and Allah will question all of us regarding how we spent our use on the Day of Judgment. Moreover, Islam and the ummah (worldwide community of Muslims) is in need of their support to strengthen it.

Now that we have discussed the harms of alcohol and drugs, let's see what prompts our youth toward drugs. The following are some of the factors that incite the youth to try drugs and alcohol:

• Bad company: Muhammad (pbuh) told us, "Do not befriend, except a believer." The wisdom of this hadith is that a pious believer will invite his companion to do acts of virtue, whereas an evil companion will encourage his buddy to indulge in acts of disobedience. Here I would like to advise those of you who are parents to give time to and enjoy the company of their children, and to be aware through indirect ways with whom their children make friends, and to prevent them from associating with bad company, as parents will be asked on the Day of Judgment about their responsibilities towards their children.
• In the same vein, parents who are neglectful of bringing up their children with an Islamic upbringing because of their jobs, or travel, or many other excuses are committing a great error. Parents have the responsibility to keep a watch over their children, and to inquire whether or not they have prayed and done other acts of worship.
• Weakness of faith and belief can cause the youth to slip into a life of drugs or drinking. Muhammad (pbuh) said, "A strong believer is better and more beloved to Allah than a weak believer."
• Smoking can lead to drug use and drinking. Smoking is forbidden because it is impure and it harms the body. Allah says, "The messenger who enjoins them what is good and forbids what is evil, makes pure things permissible and impure things forbidden." So because cigarettes are impure, they are therefore forbidden.
• Frequent arguments among parents, especially those that lead to divorce, can facilitate the youth into drinking and using drugs. In the case of a divorce, the children are devastated and are likely to fall into drinking and drugs as a means of escape, especially when parents remarry or neglect their kids.

How do we prevent our children from drinking or doing drugs?

We must strengthen our faith and work to make the faith of our children strong as that is the way to salvation. Allah says:

O you who believe! Intoxicants and gambling and dedication to stones (paying tribute to idols) and division by arrows (lottery) are the filthy works of Satan. Get away from them so that you may prosper.

Allah has made it clear that the way to prosperity is by avoiding intoxicants. I remind you and myself that strong faith in Allah prevents Satan from approaching you and your children from falling into drugs.

Ibn Taimiyyah said, "The hash is forbidden; its user will invite the same punishment as the wine drinker. It is worse than wine. It corrups the mind and prevents from the remembrance of Allah."

Also, we should spend our time in useful activities. If the parents and responsible adults in the community drink or use drugs, the children will follow in our footsteps (Allah forbid). I urge each and every one of you, wherever you are, to get involved with your local community. Participate in activities for the youth and the rest of the community, and if your community does not have these activities find out how to start them. If you are a youth, find out what activities are available to you at the local mosque or Islamic center and urge your parents to let you attend.

Strong communities with youth activities have benefits, which include:

• The youth will spend time near the mosque and will be more likely to pray in congregation and attend classes and lectures of religious learning.
• They will exercise their bodies and minds and, Allah willing, stay way from harmful substances.
• The youth will befriend each other and create strong bonds, which will prevent them from adopting bad company.

Dear brothers and sisters, we will answer in front of Allah for the training of our children, because we are all in the same boat. It is not enough to pray while at the same time neglecting the need of a Muslim brother or sister. This is not the characteristics of a Muslim.

Some of you reading who do not have children, or whose children are already grown, will say, "Why do I need to participate in the activities of the youth?" This kind of thinking is incorrect. We are all commanded to propagate good actions and stop evil, and we will each be asked by Allah about our participation in acts of virtue. A strong community alone may not be strong enough to stop the encroachment of drugs and alcohol on the youth, but it will certainly have a major contribution in this effort, Allah willing. And whatever time or money you spend striving in the sake of Allah, you will find it multiplied many times, Allah willing, if not in this world, then definitely on Judgment Day.

Spreading False Rumors

from the January 21, 2011 sermon.

Allah, to whom all praise and glory is due, says:

O you who believe! If a rebellious, evil person comes to you with news, verify it, lest you should harm people in ignorance and afterwards you become regretful for what you have done.

Hafs ibn Asim narrated that Muhammad (peace be upon him) said, "It is enough for a person to be judged as a liar that he spreads all that he hears."

What is meant by a false rumor? A rumor means spreading news without ascertaining its authenticity or checking its accuracy. It also means to fabricate news that is not true, and that may lead to misunderstanding between brothers, sisters, or spouses.

Allah has warned us from spreading unsubstantiated news and from judging against people without a strong basis of proof:

O you who believe! If a rebellious, evil person comes to you with news, verify it, lest you should harm people in ignorance and afterwards you become regretful for what you have done.

The situation behind this revelation is that Muhammad (pbuh) sent Walid to collect zakah (the mandatory charity given by Muslims each year, similar to tithing) from the people of Bani Mustalaq. When the people saw Walid, they advanced toward him. Walid, however, became afraid because of a previous enmity between himself and these people, so he rushed back to Muhammad (pbuh). Walid reports that the people had refused to pay zakah and left Islam. Muhammad (pbuh) sent Khalid and an army to the people and ordered Khalid to verify the news that Walid brought. When Khalid approached the people and heard the call to prayer, he realized that they did not leave Islam. He also learned that they were ready to pay zakah to Walid, but he assumed the wrong intention on their part and fled. So, Allah revealed:

O you who believe! If a rebellious, evil person comes to you with news, verify it, lest you should harm people in ignorance and afterwards you become regretful for what you have done.

Consider the above example carefully. It is quite possible for fighting amongst the people to erupt on account of one false rumor spread by a single person. Such a rumor may harm a person, a family, or the whole community, despite the fact that it was false or exaggerated to begin with. That is why Allah orders us to abstain from propagating false rumors or unconfirmed news.

Additionally, in Islam it is disliked that a Muslim engage in idle talk that has no benefit. Mughirah ibn Shubah narrated that Muhammad (pbuh) said, "Allah has forbidden to you to be disobedient to your mothers, to without (charity you should give), or demand (what you do not deserve), or to bury your daughters alive. And Allah has disliked idle talk, to ask too many questions (about matters which will be of benefit to no one), and to squander your wealth."

This hadith tells us that being disobedient and rude toward mothers is a grave sin, as is withholding someone's right or gaining unlawfully from someone, as is murdering unwanted daughters by burying them alive as Arabs used to do in the days of ignorance before Islam. It is also disliked to indulge in idle talk, meaning a person narrating on behalf of others that so and so said such and such as there is no benefit in it. Moreover, it leads to the sin of prodding into people's mistakes. It is also disliked that a person should squander wealth on things which are beneficial in this world nor the Hereafter.

It is similarly disliked to ask too many questions, meaning to inquire about issues that do not concern a Muslim. For example, some people like to discuss the problems of others just to be amused by them or perhaps to feel better by other's shortcomings. Other people inquire about the problems of another person with the intention to help him or her. In other words, inquiring out of necessity is permitted, but inquiring without a need is disliked.

Muawiyah wrote to Mughirah ibn Shubah, asking him to write back a hadith from Muhammad (pbuh), so Mughirah wrote, "I heard Muhammad (pbuh) say, 'Allah has disliked for you to indulge in idle talk, to ask too many questions, and to waste your wealth.'"

These days, magazines, newspapers, and television contribute greatly to the spreading of false rumors. These rumors often vilify or otherwise harm people and help in propagating crime and breaking relationships.

All of the prophets of Allah (pbut) faced many lies and false rumors from their people, who opposed them with lies in efforts to stop others from believing in them and following them. The people of Noah (pbuh), for example, spread lies that he was insane, in manifest error, and that he only wanted to gain a high position over them. Allah describes their behavior:

They rejected Allah's servant and said: "A madman!" and he was rebuked and threatened.

And Allah describes their response:

Said the eminent among his (Noah's) people, "Indeed, we see you in clear error."

And Allah described their accusation:

He is no more but a human like you, he seeks to make himself superior to you.

As a result of the mischief, after years of effort on the part of Noah (pbuh), only eight people believed in him.

Also, Moses (pbuh) had lies and rumors spread about him by Pharaoh:

Pharaoh said to the chiefs around him, "Surely this is indeed a well-versed sorcerer. He wants to drive you out of your land by his sorcery. Now what is it that you advise?"

Also, the children of Israel spread lies against Mary, mother of Jesus (pbut), that she was an adulterer, but Allah cleared her of their accusation:

Carrying the baby, she brought him to her people. They said: "O Mary! Indeed you have done a thing unprecedented! O sister of Aaron! Your father was not a man of evil nor was your mother an unchaste woman." Then she pointed to him (the baby). They said, "How can we talk to one who is a child in the cradle?" He (Jesus, the baby) said: "Surely! I am a servant of Allah. Allah has given me the scripture and made me a prophet."

And when the Jews claimed that they killed and crucified Jesus, Allah answered them in the Qur'an, saying:

 They say that, "we have killed the Messiah, Jesus, son of Mary, messenger of Allah." Neither did they kill him, nor did they crucify him, but (it was made) to resemble for them.

And when the chiefs of Mecca described Muhammad (pbuh) as a madman, a sorcerer, and a magician, so Allah answered them:

By the grace of your Lord, you (O Muhammad) are not a madman.

By the grace of Allah, you are neither a fortune-teller nor a madman

The prophets and the messengers (pbut) were the most noble in their nations and the best of human beings, still their enemies could spread lies and false rumors against them to stop people from following them. These rumors would have been heavy on the messengers had not Allah strengthened their hearts with His Deen.

Just because you hear it, doesn't mean you should repeat it.

False rumors are dangerous and they leave a lasting hurt on the affected person. For example, the honor of Aisha, the wife of Muhammad (pbuh), was questioned when the hypocrites spread false rumors that she had developed an illicit relationship with another Muslim man. This false news was spread in Medina and reached the ears of Muhammad (pbuh). Muhammad (pbuh) was disturbed for one full month until Allah revealed the innocence of his wife Aisha from above the seven heavens:

Surely! Those who brought forth slander (against Aisha) are a group among you. Consider it not a bad thing for you, but it is a good (lesson) for you. Every person among them (who took part) has earned a sin, and as for the one among them who had the greater share in it, shall have a great punishment.

Allah described this action as a rumor and a lie, which grieved Muhammad (pbuh), Aisha, and Aisha's father for a whole month until Allah cleared her name through revelation. In the time of Muhammad (pbuh), a revelation could clear the false accusation, but now there is no revelation so who will clear the oppressed from similar accusations? Surely, even if no one defends them in this world, Allah will defend them on the Day of Judgment and award their rights to them.

How does Islam help the Muslims escape rumors?

1. Through developing a habit of verification of news. When news comes to you, it is necessary to authenticate it before passing it to others. "O you who believe! If a rebellious, evil person comes to you with news, verify it."
2. By referring it to people in authority over us, if it is serious. "Whenever there comes to them a matter of security or fear, they spread it. But if they had referred it to the messenger and to those having authority among them, it would have been known by those who may infer (right conclusions) from them." Therefore, information concerning religious affairs should be referred to scholars in the religion, and information concerning worldly affairs should be referred to by the local authorities.
3. By reflecting over the news before spreading it. Indeed, if one were to just reflect over the contents of a rumor, one would realize the rumor to be false.
4. By learning and remembering how Allah has categorized those who spread rumors, in order to refrain from such an act.

I advise you and myself to save our tongues from spreading false rumors, so that we are not counted among the rebellious in front of Allah. Again I repeat the verse that Allah revealed to Muhammad (pbuh):

O you who believe! If a rebellious, evil person comes to you with news, verify it.

And Allah knows best.