Morality of Prophet (صلي الله عليه وسلم)

Definition of Morality The Morality is a same meaning of good qualities or politeness. According to the experts ,nature or the internal qualities of human being. As saying by Imam Gazali the meaning of ethics(Morality) is: “Ethics is a name of that stats condition of human nature for which a man very easily and conveniently did any action. Place of Morality in Islam Among the things on which the prophet Muhammad (صلي الله عليه وسلم)has laid the greatest stress, after belief, and maintained that the felicity and salvation of mankind is dependents upon them, one is the cultivation of good manners and noble qualities of mind and character, avoiding evil and unseemly behavior, and keeping away from vicious habits and practices. In the Quran, where the objects of raising up of the sacred Prophet (صلي الله عليه وسلم) are defined, it is, also, emphasized that to cleanse men and make them pure is a special part of his mission. Moral reform and uplift occupies a place of highest importance in the aim and design of sanctification. As the prophet “صلي الله عليه وسلم” himself has said: “I have been raised up by Allah to teach moral virtues.” It denotes that moral correction and elevation was among the chief ends and purposes of the mission of the prophet Mohammad “صلي الله عليه وسلم "and formed a fundamental part of his magnificent endeavor. It, naturally, could not be otherwise, for moral values play a vital part in molding a man’s life. A person with good morals will not only lead a happy and peaceful life himself, but his existence will be a source of comfort to others as well. On the other hand, if his social conduct and moral disposition are bad, his life will be devoid of real joy, and he will, also, make the lives of his relatives and all other around him miserable. These are the ready, worldly effects of good or evil behaviour we experience in our daily existence, but it is going to yield far more serious results in the everlasting life of the Hereafter. The sequel of noble morals, in the Hereafter, is the good pleasure of the Lord and Paradise while that of bad manners and evils conducts is the Wrath of Allah and Fire of Hell. The saying of holy Prophet (صلي الله عليه وسلم) relating to moral reform are of two kinds: one in which he has laid emphasis on moral goodness, as a principle, explained the worth and importance of good and virtuous habits, and indicated the unique reward they are going to fetch in the Hereafter, and the other that contain the advice and instruction to acquire or avoid a particular moral attribute. Here, we will, first, take up the Traditions belonging to the former category. Importance of good manners عن عبد الله بن عمرو قال قال رسول الله صلي الله عليه وسلم ا ن من خياركم احسنكم اخلا قا (رواه البخاري ومسلم) (241/1) It is related by Abdullah Ibn Amr (رضي الله عنه) that the Messenger of Allah (صلي الله عليه وسلم) said: “The best of you are those who possess the best of manners” (Bukhari and Muslim) عن ابي هريرة رضي الله عنه قال قال رسول الله صلي الله عليه وسلم اكمل المؤمنين ا يمانا احسنهم خلقا (رواه ا بو داود) (242/2) Abu Hurayrah (R.A.) related to us that the Messenger of Allah (PBUH) said: “Believers who possess better manners are the most perfect in Faith” Commentary: There is a define relationship between belief and manners. He who has a perfect belief definitely has very good manners. On the same basis, he who possesses very good manners is a perfect believer. It must be understood that without belief, a person’s manner—nay, any deed he performs—are meaningless. Belief is the spirit and the driving force for every deed and every piety. Thus, if we see anyone who has good manners but morally an image of manners and they have no value in the sight of Allah

SINCERITY (IKHLAAS) source of life

“Verily it is we who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion. Is it not to Allah that sincere devotion is due?” The definition of Ikhlaas Ikhlaas means to have the intention of only Allah in one’s acts of obedience. The motive must be only the Proximity and pleasure of Allah. This motive must not be contaminated with personal motives of gain or the pleasure of others. The nature of Ikhlaas The moral guidance furnished to mankind by the sacred Prophet (Peace Be Upon Him) attains fulfillment, in our humble view, in the teaching of Sincerity (Ikhlaas in Actions) and Lillahiyat (Single-minded Devotions). Or, in other words, sincerity and single-minded devotion t Allah mark the culminating lesson of the Book of Morality, and the highest stage of moral and spiritual advancement. What Ikhlaas and Lillahiyat denote, in short, is that every good deed should be performed for the sake of Allah and for his propitiation, i.e., so that our Lord and Master might be pleased with us and bestowed his good graces and we remained safe from His indignation. The Holy Prophet ((صلي الله عليه وسلم)) has stressed that single-minded devotion is the most essential part-the inner reality – of all good and virtuous acts and behaviour. Should the apparently good deeds and morals be bereft of the spirit of sincerity and soundness of intention and prompted by any other urge, desire of motive, apart from the seeking of Devine good pleasure and reward, such as, the earning of good name, they would carry no merit in the sight of earning of Allah. To put it differently, the countenance of the Lord and the reward of the Hereafter that are the real fruit and outcome of all good deeds and ought to be the chief aim and objective of all believing men and women are not gained simply on good-doing, but when these acts, also, are performed with the intention of earning the favour of Allah and the reward of the hereafter. It could, of course, mot be otherwise, for do we not follow the same principle in our own affairs? Suppose anyone serves us devotedly and does all sorts of things for our comfort, but, somehow, we realise that there is mo sincerity in his heart and his attachment and dutifulness are motivated by a selfish desire, will it make a favourable impression on us? The same is the case with Allah with the added difference that while we do not know what in hidden in the hearts, Allah in presents everywhere, at once, and sees all things. Thus, He only accepts the deeds of bondsmen who perform good and virtuous acts for His sake and confers His blessings on then. And the full display of His Mercy and Benevolence will take place in the Hereafter, which is the place of Final Requital. On the contrary, those who practice virtue and do good deeds to make a name or with a similar purpose may gain their objects in this world, but they will remain deprived of the beneficience of the Lord and it will be made wholly manifest on the Last Day. Of fundamental significance, in this regard, is the well-known saying of the Prophet: Actions are but judged according to the intentions.” we have placed it at the head of the present book along with detailed explanatory note. It will be unnecessary to go over it here, once again, but a few other Traditions of a like nature are reproduced below. The benefits of Ikhlaas No matter what type of righteousness an act may be and no matter how little it may be, if it is accompanied by Ikhlaas, it will be permeated with barkat even if there is no helper. Thawaab will increase in proportion to the degree of Ikhlaas. The secret is the degree of Ikhlaas. The Ikhlaas in the sahaabah is far superior to the Ikhlaas in others. Their reward is in terms of their sincerity and love. The highest stage of Ikhlaas is the rendering of an act for the sake of only Allah Ta’ala, creation having absolutely no connection in one’s motive. A lesser degree of Ikhlaas is that the act is rendered to please people but it was not motivated by any desire for worldly gain. The motive was merely to please others. The third degree of Ikhlaas is to render an act without having any motive. The motive is neither the Deen not the world. This too is Ikhlaas, i.e. the non-existence of riyaa (show). Allah Regards What Lies In The Hearts ان الله لا ينظر الي صوركم واموالكم ولكن ينظر الي قلوبكم واعما لكم It is related by Abu Huraira that the Messenger of Allah said: “Allah does not regard your fine visages or wealth, but of your hearts and deeds.” (Muslim) It shows that Devine favor or acceptance does not depend on anyone’s form and figure or wealth, but on the state of his heart and mind. Allah judges and requires only on the basis of our motives and intentions.

OBEDIENCE OF GOD

TOPIC:

Obedience of God

 

 

Definition of Obedience

 

    طاع يطاع Each of these verb mean be rendered , he was or became obedient or he obeyed.

 

        The affirmation of creation and command "for Allah alone in the Holy Qur'an:

 

 

 

 

    " So the roof of those wrong-doers and unjust people was cut down; and all praises belong to God alone who is the Lord of the Universe."    (7:45)

 

        Certainly, one who affirms that Allah is the creator must logically affirm that command is his alone, because the one who created mankind is the one who knows mankind, worldy interests and what may guarantee success for them in the next world.

 

     In fact, it would be absurd to expect that any one other then the inventor of an entirely new piece of machinery would be able to explain how to use or repair it.

 

    Allah ordered the Muslims to obey Him, and to obey His Prophet and those in positions of leadership:

    

    (4:59)

 

 

      

 

 

 

 

 

    "O Believers! Obey God and obey the Messenger and the Rulers who are from amongst you; if you should quarrel on anything, refer it to God and the Messenger, if you believe in Allah and the Last Day. It is fairer and much better in its result."

 

 

    To obey Allah is to follow His book, and to obey the Prophet is to follow the Sunnah. Indeed, the command to obey is repeated twice in the above-mentioned verse in order to emphasize that obedience is owed separately to each one of the two. That reason for this is that the Sunnah is in fact divine revelation, which the Prophet was charged with delivering. The command is not, it may be noted, repeated in the verse before "those among you who have been entrusted with authority", which means that obedience to them is conditional upon their orders being in accordance with the Quran and Sunnah.

 

    This point is emphasized by a Hadith related by Imams Bukhari and Muslim on the authority of Ibn Umar, may Allah be pleased with him, in which the Prophet, (صلي الله عليه وسلم), said,

    "Hearing and obeying are the duties of a Muslim, in what he likes and dislikes, as long as he is not ordered to commit a misdeed. If he is ordered to commit a misdeed, then he is not to hear and not to obey".

 

    Imam Muslim related on the authority of Abu Huraira that the Prophet of Allah, (صلي الله عليه وسلم), said.

 

     "After me you shall be ruled by rulers; the righteous ruler will rule you righteously, and the shameless will rule you shamelessly. Then, hear them and obey them in all that is in keeping with the truth".

 

        Allah most High ordered the believers to refer all disputed matters to Allah and His Prophet. Moreover, He linked obedience to this command to faith itself by saying:

    

 

 

 

 

 

if you should quarrel on anything, refer it to God and the Messenger ,if you believe in Allah and the Last Day. It is fairer and much better in its result."

 

    Of course, the meaning of referring such a matter to Allah is that it be referred to the Quran; while the meaning of referring it to the Prophet is that it be referred to the Sunnah. Indeed, the Quran and Sunnah constitute the comprehensive source of legislation in Islam, as has been previously mentioned.

        In addition, Allah linked obedience to this command with faith so as to indicate that no claim to complete faith may be accepted from one who does not refer disputed matters to the Shariah for a ruling. Thus, faith in the principle of legitimacy and acting in accordance with it are the necessary outcome of faith in Allah and the Last Day.

    Allah Most High explained that to refer disputed matters to Allah and His prophet is better for this Ummah than interpretations not directly based on revelation.

    

     Allah Most High said:

 

 

 

    

    This is good for you and the best interpretation. (4:59).

 

        This verse shows that law may not be framed by reason alone, because reason is not a legislator. Thus, good lies in the implementation of Allah's law.

      

        Allah also explained that the claim to faith in that which was revealed by Allah to his Prophet, (صلي الله عليه وسلم), and to the Prophet before him, when made by those who govern in accordance with man-made laws and statutes which prevent the implementation of the Shariah and the arbitral decision of His Prophet, is a false claim.

 

    Thus, the requirements of faith are that the believer rely upon the arbitration of Allah's Shariah, and not upon man-made laws.

    Allah Most High swore by His own person that those who claim to believe in Him yet do not implement His Shariah are not truthful in their claims.

    

    Thus, true faith requires that the Shariah be made an arbitrater, that its decision is accepted without rancor, and that it be gladly implemented and executed.

 

        Allah Most High informed us that those who do not rule in accordance with what He has revealed are indeed disbelievers, tyrants and wrongdoers.