However, the following circumstance must be kept in mind. A Muslim will not devote all his diligence to the service of worldly, everyday affairs. Excessive zeal in worldly affairs will lead to a weakening of religion, there will be few believers in mosques, and true love will die out among people. But pride and enmity between people will increase. Thus, excessive zeal in spiritual matters is also displeasing to Allah, when people forget their debts to the family, society in this world; also, one should not devote one's life to the accumulation of wealth, forgetting about the Day of Judgment. No wonder one of the hadiths says: “For the world, strive as if you will never die, for the other world, strive as if you will die tomorrow ...”.
The theory and practice of forming fraternal relationships in society is impossible without the presence of such a beautiful, but inaccessible quality as generosity. It is helping people in need without the intention of being rewarded for a good deed.
Completely different people live in society: strong and weak, rich and poor, small and big, learned and illiterate. However, even the richest and most powerful cannot live alone in society. They all need other members of society. Therefore, Islam supports the principle of mutual assistance and support of one another.
« Generosity is the branches of the tree of paradise stretched out into our world”- so it is written in the hadith of the Prophet Muhammad. “Whoever takes one of the branches will draw a person to paradise. Avarice, the branches of the hellish tree stretched out into our world. A person who grabs a branch of such a tree will go to hell. An excellent example of a generous attitude towards others was Muhammad himself (s.a.s.). One of his associates, Zhabir, said: “The Prophet did not refuse any of our requests. If he doesn't have what we asked, he promised to give."
Highly moral relations in society cannot be justified if one of the main principles of arranging the life of society is not honesty. It means to be true in your words and deeds. An honest person will not tell a lie, he will never speak false words and use cunning towards others. An honest person always enjoys the respect of others, as he will never use such actions that humiliate his own dignity.
Honesty for a person is a requirement of Allah Almighty. His words will always match his deeds. When talking, an honest person adheres to the following rules:
Will always speak only true words;
Always keeps its promises:
He won't promise what he can't deliver.
For an honest person, false words are a sin, so he will not use them. He has no right to harm others with his words.
It was stated above that the true meaning of the Islamic dogma is the formation of highly moral qualities of the individual, the instillation of universal moral and ethical standards that ensure the optimal relationship between different social classes and strata in societies. Naturally, in the Scriptures of Muslims serious attention is paid to questions of morality. The Prophet Mohammed himself (S.G.V.S.) drew attention to this aspect of religion as follows: “I was sent down to people for the perfection of morality ».
Education, morality, one of the necessary qualities of Muslims. If there were no rules of morality, social control, there would be no order in our world. If a person is not ashamed of erroneous deeds, is not afraid of the Almighty, then he cannot be stopped from unrighteous deeds. If power is in the hands of such people, then fair and peaceful relations between people will cease in countries.
A morally educated person will treat others on the basis of Love and Kindness. His deeds will show respect for others, he will never allow other people to be humiliated. If, by negligence or unconsciously, he commits an unseemly act, he will suffer from this for a long time, will do everything so as not to repeat such deeds in the future.
The Prophet said: Who is not ashamed, let him do what he wants…». It must be understood in this way. He who has no shame can commit everything, that is, the most terrible sinful deeds. However, he will fully answer for his unseemly deeds.
There are two types of shame:
Shame before Allah ;
- shame in front of people.
Shame before the Lord is much more important, as it prevents people from doing wrong things.
Patience is the ability to endure problems, restrain oneself from bad words and deeds. This personality trait is the most specific criteria, a litmus test that can be used to test the true nature of a believer. If a Muslim or a Christian is ready to endure absolutely any problems, hardships, pain of physical and spiritual suffering, as sent down by the Almighty for trials, then there is no doubt about the truth of their Faith. However, the manifestation of dissatisfaction with seemingly unfair insults and suffering, in which the surrounding world and people are guilty, raises doubts in the presence of belief in this person. At the same time, even the fulfillment of absolutely all religious attributes does not entitle such a “believer” to claim the high title of Muslim or Christian.
Our world is a world of trials. There are more than seventy verses in the Qur'an about patience. For example, it is written: “We test you in such things as fear, hunger, lack of property, in souls and fruits»; “Be patient until the decision of your Lord... ". The task of a truly believing person is to patiently and meekly accept all the problems and hardships of life, and to endure them with dignity. Indeed, the Hadith says: “When Allah sends trouble, he teaches patience».
A person here meets with opposite tendencies: some events make him happy, others sadden him. Muslims are supposed to endure during difficult trials, and for joys - to thank Allah. Patience gives a person the gratitude of Allah. The hadith says: “When joyful, a Muslim will be grateful, this is his merit. In grief, he is patient. And this is also the merit of man. Patience has three types:
Patience for all sorts of hardships and sorrows ..
If a believer has loss of property, health problems for him or children, and he does not have the strength to get rid of them, then he should endure all this.
Patient performance of religious rites.
Only the one who performs his spiritual duties with great patience will be thanked by the Lord. Such duties include fasting during the long summer days, when one cannot drink even a drop of water in the heat; prayer in the earliest hours of the morning; performing the Hajj to the holy city of Mecca, sparing no money for this; helping the poor by giving one fortieth of his income.
Forbearance from committing sinful deeds.
It is human nature to crave to commit various kinds of sinful deeds, and steadfast patience from their refusal gives a Muslim the gratitude of the Almighty. A person lives in a world where two forces operate: on the one hand, these are the commands of the Almighty, leading to righteousness, on the other hand, his selfish, animal desires, the cunning of the devil, inciting to sinful deeds. Only a patient struggle with one's own diabolical side will ensure eternal life for the individual. Prophet Mohammed (S.A.W.S.) said: "A strong man is one who, during the time of anger, can patiently restrain his anger."
Gratitude is one of the most specific features of a Muslim, which distinguishes him from unbelievers. This is the ability and ability of a person to thank the Almighty on the basis of satisfaction with their position in society. Gratitude, first of all, is expressed in the exaltation of Allah, as the source of all things, the assessment of what is given by Him, and the use of all this on the way to Him.
The Almighty gave man innumerable blessings: food, health, the opportunity to be reasonable, to work. And to receive joy from material and spiritual values. The duty of a true Muslim is to remember that absolutely everything is given to us by the Almighty and thank him. It does not matter the size of the property or wealth that a Muslim owns. The one who earns ten thousand a month and the one who earns one hundred thousand should thank Allah in exactly the same way. The divine logic is simple, if a person can rejoice and thank the Almighty for a beggarly salary, then he will definitely receive a reward from Him for his patient work. In fact, this is what happens. If a person is not lazy, patient and grateful for everything that he has, he will definitely receive a decent standard of living and happiness!
Gratitude has three forms:
1. Gratitude of the heart is the belief that everything is given to us by Allah. Having received earthly riches, a Muslim will never forget that he received them from the Lord and will always be grateful to Him. At the same time, the more a person is satisfied with what he has, the more he will receive from Allah.
2. Gratitude speech. Praise of the Lord based on the understanding that everything is given to man by Him. Gratitude is expressed by the term "Alhamdelullahi", and the more a Muslim repeats it, the more likely it is to receive new benefits.
3. Gratitude to the authorities. It is expressed in worshiping Allah, performing religious rites, that is, regular prayer, fasting in the month of Ramadan, honestly and conscientiously working for oneself, family and society.
One of the conceptual ideas stated in the Qur'an, and therefore widespread in Islam, is the principle of justice. It involves the rejection of atrocities, faithful service to one's duty, the search for our truth in words and deeds. Justice is especially manifested in the social environment. In the Scriptures of Muslims there are many appeals and specific instructions aimed at reducing social differentiation. This is achieved, firstly, by supporting the underprivileged: “ Release a slave or feed an orphan from relatives or an impoverished poor on the day of famine”; secondly, social justice is ensured by a negative attitude towards the rich class: “Woe to every blasphemer who has gathered wealth and prepared it! He thinks that wealth will perpetuate him. So no! He will be thrown into the "crusher».
A great multitude of people live on earth, and mutual cooperation between them is possible only on the basis of justice. The Qur'an states: " Allah Almighty calls to be just, to do good deeds, to help poor brothers and sisters and not to commit evil deeds ... ".
In countries where there is no principle of justice in relations between people, evil triumphs. And evil in Islam is one of the gravest sins. The Prophet said: Kafirism, that is, unbelief, may continue, but evil will not continue.” Thus, the idea is expressed here that there is no stronger crime than evil. The history of mankind proves that the deeds of even the most evil rulers come to an end and justice is established in the country. This happens because evil violates the foundations of human existence, creates an abnormal environment of fear, mistrust and suspicion between people. Such regimes are based on fear, and as soon as the ruler dies, society returns to normal conditions.
No one, even the most highly moral saint, is devoid of mistakes and sinful deeds. Therefore, great attention is paid to repentance in world confessions, and especially in Islam. Repentance is a refusal to commit sinful acts, a request to the Lord for forgiveness for one's mistakes. Repentance is a necessary condition for righteousness. Prophet Mohammed (S.A.W.S.) said: “ Allah will wait for repentance during the day for the committed sins of the night, at night he will wait for repentance for the sins of the day..
There are the following conditions for repentance:
The repentant must regret the unseemly act committed;
Obliged not to repeat the act that caused repentance;
Obliged to give up sinful deeds out of fear of the Lord Allah.
Repentance is not limited to certain time frames. Everyone can decide when and how to give up evil deeds and start a new life. A person has the opportunity at any time to turn to the Almighty with repentance, without making a special prayer. According to the Qur'an, repentance should not be postponed indefinitely, since no one knows his last hour. Allah will not accept the repentance of a person who is about to die, and he will appear before Him in his sins. Therefore, repentance must be present in the life of both the old and the young. Naturally, it is better if a person understands his sinful deeds in his youth in order to be completely cleansed of them. Cleansing from your sins, which have become habitual, requires a long time and great diligence.
The analysis of the Koran, the Sunnah and the works of Islamic theologians regarding the boundaries of what is permitted allows us to draw some conclusions. First of all, the humane nature of Islamic dogma is revealed. It lies in the fact that, within the framework of what is permitted, Islam offers a believing person many options for behavior. A Muslim has the right to make a choice according to his beliefs and ability to fulfill the requirements of the Scriptures and Sharia.
As can be seen from the presented material, a person can choose a framework of behavior associated with strict compliance with moral and ethical requirements. However, he also has the right to choose sparing behaviors, according to his strengths and capabilities. Some minor deviations from the norms of Islamic dogma do not turn a Muslim into a sinner and an unbeliever. Also important is the right of the individual to make mistakes, followed by repentance and the desire for correction. Thus, all this allows us to assert the humane nature of the principle of what is permitted and the moral and ethical norms of the Muslim faith.
Questions and tasks
1. Expand the meaning of the teachings of the Koran on the role of Islam in the development of humane, good neighborly relations;
2. What is the meaning of the halal principle?
3. Analyze the qualities of what is permitted;
4. What rights are given to women in Islam?
5. Describe family and marriage relations in the light of the principle of what is permitted;
6. What is the meaning of the teaching about love in Islam?
7. Identify and explain the three levels of love;
8. What is the essence of the doctrine of patience?
9. Prove that the principle of repentance is a concrete manifestation of the Islamic creed.
LIST OF USED LITERATURE
1. Herder Johann Gottfried. Ideas for the philosophy of human history. M., Nauka, 1977.-704 p.
2. Lazarev S. N. Diagnosis of karma. Book twelve. S. Pb., 2007.- 192 p. Lazarev S. N. Parenting. First part. S.-Pb, 2008.-S.232.
3. Ginzburg VL Russian scientists about faith and education//http://www. skeptic. net/religion/science/darwin1.htm.
4. Feinberg E. L. Russian scientists about faith and education//http://www. skeptic. net/religion/science/darwin1.htm
5. Tylor E. B. Myth and ritual in primitive culture. Smolensk, 2000. - 624 p.
6. Jung K. Psychology and religion//http://kausen. net.-C. 1-175.
7. Mahmoud Hamdi Zakzouk. Islam's rebuff to attempts to discriminate against it. Kazan, 2004.-87.p.
8. Permissible and forbidden in Islam. General imperatives//http://www. islam. ru/vera/halal_i_haram.-C.1-20.
9. Idris Galavetdin Collection on religious and Sharia issues. (translated from Tatar) Chaly, 1998.-100 p.
10. Nurulla Moflihun Aryslani. Book of Exhortation. (Translation from Tatar). Kazan, 19996.-255.
11. Said-afandi al-Chirkawi. Treasury of blessed knowledge. M., 2003.-382.
12. 1001 hadith. (translation from Tatar). Kazan, 2003. - 95 p.
LITERATURE FOR INDEPENDENT STUDY
1. Abdurahman Kayaa. Islamiyat. Ankara, 1996.-336 p.
2. Ghazali A. Instructions to believers. M., 2002. - 659 p.
3. Gabdelkhak Samatov. Sharia: Sermon. Justice. Fatwa. Questions and answers. Adviсe. In three books. (In Tatar) Kazan, 2006.
4. Gaybadate Islam. (In Tatar). Kazan, 1990.-p.128.
5. Islam. Dictionary reference. Kazan, 1993.-190 p.
6. Mahmut Denizkushlary. Morality of a Muslim in Hadith. M., Sad, 2007.- 187 p.
7. Muhammed Jamaletdin al-Qasimi. Instructions to believers. (Translation from Tatar). Kazan, 2004.-423 p.
8. Makalat. Islam: the secret of becoming. Yaroslavl, 2000.- 320 p.
9. Yusuf Kardavi. Permissible and forbidden in Islam//http://www. religion. kz/2009-01-06-05-37-02/113-2009-01-31-06-50-58/661-1.html.-p.1-39.
Herder Johann Gottfried. Ideas for the philosophy of human history. M., Nauka, 1977.- P.255.
Hegel G.W.F. Philosophy of religion. In 2 volumes.- T.2.- M., "Thought", 1977.-p.340.
Ibid., p. 340.
Ibid., p. 362.
Ibid., p.354.
See e.g. V. D. Gubin. I know the world: philosophy. M., 1999.
Lazarev S. N. Diagnosis of karma. Book twelve. S. Pb., 2007.-S.117.
Lazarev S. N. Parenting. First part. S.-Pb, 2008.-S.60.
Herder G. Decree. cit., p. 286.
Ibid., p. 287.
Jung K. Psychology and religion//http://kausen. net.- p.59.
Ibid., p. 40.
Herder Johann Gottfried. Ideas for the philosophy of human history. M., Nauka, 1977.-S.112.
Ibid., p.210.
Ibid., p. 185.
Ibid., p. 249.
Tylor E. B. Myth and ritual in primitive culture. Smolensk, 2000 - P.17.
Ibid., p. 18.
Ibid., p. 28.
Ibid., p.31.
Jung K. Decree. cit., p.39.
Ibid., p.39.
Tylor E. Myth and ritual in primitive culture. - P.24.
Herder G. Decree. cit., p.256.
Ibid., p.257.
Ibid., p. 109.
Yusuf Kardavi. Permissible and forbidden in Islam//http://www. religion. kz/2009-01-06-05-37-02/113-2009-01-31-06-50-58/661------1.html.-С.2.
Qur'an, Surah "The Cow", 137.
Sura "Cattle", 140.
"Imran's family", 110.
Sura "Hajj", 41.
Sura "Bees", 116.
Yusuf Kardavi. Permissible and forbidden in Islam//http://www. religion. kz/2009-01-06-05-37-02/113-2009-01-31-06-50-58/661------1.html.-С.3.
Ibid., p.4.
Surah "The Family of Imran", 110.
Permissible and forbidden in Islam. General imperatives//http://www. islam. ru/vera/halal_i_haram.-С.1.
Qur'an, Surah "The Cow", 29.
Sura "Kneeling", 13.
Sura Luqman, 20.
See for example. Gabdelkhak Samatov. Sharia: Sermon. Justice. Fatwa. Questions and answers. Adviсe. In three books. Kazan, 2006.
Sura "The Believers", 51.
Sura "Cow", 172.
Permissible and forbidden in Islam. General imperatives.-S. 4.
Ibid., p. 5.
Sura "Cattle", 119.
Permissible and forbidden in Islam. General imperatives.-S.7.
Sura "Council", 21.
Sura Yunus", 59.
Permissible and forbidden in Islam, - S.9.
See for example: Gabdelkhak Samatov. Sharia. (Translation from Tatar). Kazan, 2006.
See for example: Permissible and forbidden in Islam, - p.9.
Ibid., p. 7.
Sura "Meal", 103-104.
Sura "Cattle", 143-144.
Sura "Meal", 87-88.
Ghazali A. Instructions to believers. M., 2002.- P.208.
Ibid., p.209.
Ibid, 210.
Ibid., p. 211.
1001 hadith. Kazan, 2006.-p. 32.
Ibid., p. 214.
Ibid., p. 215.
Mohammed Jamaletdin al-Qasimi. Instructions to believers. (Translation from Tatar). Kazan, 2004.-p.93.
Ibid., p. 94.
See for example: Islam. Dictionary reference. Kazan, 1993.-166.
Gaybadate islamia. Kazan, 1990.- P.8.
Ghazali. Decree. cit., p.217.
Tayyib Mahruzade. Without religion, morality is impossible // Science and Religion.-2003.- No. 9.- 34.
Ibid., p. 35.
Mahruzade T. Decree. cit., p. 35.
Nurulla Moflihun Aryslani. Book of Exhortation. (Translation from Tatar). Kazan, 19996.- P.103
Mahmoud Hamdi Zakzouk. Islam's rebuff to attempts to discriminate against it. Kazan, 2004, p.70.
Ibid., p.72.
Yusuf Kardavi. Decree. cit., p. 6.
Sura "Barriers", 157.
See for example: Yusuf Kardavi. Decree. op.
Sura "Cow", 219.
Yusuf Kardavi. Permissible and forbidden in Islam.-p.7.
See, for example, Gabdelkhak Samatov. Sharia. Book Two.-S.6.
Ibid., p. 8.
Sura "Women", 26-28.
Yusuf Kardavi. Decree. cit., p. 21.
Sura "The Believers", 51.
Yusuf Kardavi. Decree. cit., p. 19.
Ibid., p. 22.
Ibid., p. 9.
Sura "Women", 105-109.
Yusuf Kardavi. Decree. cit., 21.
Sura "The Cow", 173.
Sura "Repentance", 9.
Sura "Hajj", 30.
Muhammad Suleiman al-Ashkari. Decree. cit., p. 35.
Sura "Cow", 185.
Sura "Meal", 6.
Sura "Women", 29.
Sura "Cow", 195.
Yusuf Kardavi. Decree. cit., p.22.
Sura "Meal", 90, 91.
Sura Baqqara, 219.
Sura Nisa, 43.
Sura "Maida", 90.
Yusuf Kardavi. Decree. cit., p.29.
Yusuf Kardavi. Decree. op. P.30.
Sura "Women", 140.
Yusuf Kardavi. Decree. cit., p. 34.
Ibid., p. 31.
Sura Ahzab, 70.
Muhammad Suleiman al-Ashkari. Decree. cit., C 31.
Ibid., p. 33.
Mahmut Denizkushlary. Morality of a Muslim in Hadith. M., Sad, 2007.-S.77.
Surah "We will burn", 39.
Surah Isra, verse 32.
Idris Galavetdin Collection of religious and Sharia issues. (translated from Tatar) Chally, 1998.-p. 39.
Muhammad Suleiman al-Ashkari. Decree. cit., p. 38.
Mahmut Denizkushlary. Decree. cit., p. 82.
Sura « Nisa", 36
Mahmut Denizkushlary. Decree, op. S. 40.
Mahmut Denizkushlary. Decree. cit., p. 80.
Muhammad Suleiman al-Ashkari. Decree. cit., 47.
Ibid., p. 86.
Mahmut Denizkushlary. Decree. cit., p. 94.
Ibid., p. 65.
Sura "Cattle", 146.
Sura "Cow", 219.
Permissible and forbidden in Islam. General imperatives.-S. 6.
Sura "Cow", 220.
Permissible and forbidden in Islam. S. 7.
Sura "Women", 26-28.
Sura "Repentance", 103-105.
Sura "The Family of Imran", 104.
Ibid, 110.
Sura "Hajj", 41.
Sura "Meal", 4-5.
Sura "Repentance", 112.
Mahmut Denizkushlary. Decree. cit., p.23.
Sura "Tin", 4.
Mahmut Denizkushlary. Decree. cit., p.27.
Said-afandi al-Chirkawi. Treasury of blessed knowledge. M., 2003.-S.79.
Mahmoud Denizkushlary. Decree. cit., p.35.
Gabdelkhak Samatov. Sharia. Book Two.- P.163.
Sura "Clarified", 23.
Gabdelkhak Samatov. Sharia. Book Two.- P.143.
Mahmoud Denizkushlary. Decree. cit., p.101.
Mohammed Suleiman al-Ashkari. Get to know Allah. M., 2001.- S. 17.
News from Muslim republics
15.05.2014In the Zakabannaya Mosque, a madrasah named after the millennium of the adoption of Islam, the book “Moral Duties in Islam” was again published in Russian and Tatar.
The book talks about spiritual and moral values, which today, unfortunately, has been lost due to 70 years of atheism and the propaganda of Wahhabism. Tatar Muslims do not all know their obligations to Allah, to the Sunnah of the Prophet Muhammad. in front of parents, relatives and friends. The book clearly describes the relationship between husband and wife, parents with children, and even respect for neighbors, regardless of religion and nationality. Love for the motherland and veneration and respect for elders. Since 1990 Since the opening of the mosque-madrasah, the imams of the mosque have been promoting religious and cultural values among the population. So at the mosque - madrasah there are courses both daytime and Sunday for adults and children. For the poor since 2007 there is a social cafeteria. Since 2008 there is a year-round spiritual and health camp "Izge - Yul", now renamed "Tury Yul" ("Straight Path") children learn the Koran, go in for sports and are brought up in accordance with the venerable sunnah of the Prophet Muhammad s.g.v. in the spirit of patriotism, love for the motherland and fatherland.
It is worth noting that neither the authorities nor the spiritual administration provide financial assistance to the Mosque - madrasah. There is no charitable fund at the mosque, active work is carried out at the expense of donations from the parish itself.
If you would like to help, please contact tel. : 2 37-12-83, 2 78-00-30, 89276719699, Hadi Taktasha 26
Settlement account No. 40703810000020004299,
correspondent account No. 30101810000000000805,
TIN 1655031361, BIK 049205805, KPP 165501001
in "AK BARS" bank in Kazan
The highest morality, the most beautiful and priceless deed that can be done, is the observance of adab in religious life, the fulfillment of the commands of the Lord of the worlds and the performance of deeds in accordance with the mores of the prophets. Allah Almighty taught us adab through the commands of the Noble Quran and the Sunnah of the Prophet Muhammad (sallallahu alayhi wa sallam). Glory be to Allah!
One wise man said:
“This is part of the adab you must follow:
Always be pleased with your friends and enemies, never humiliate yourself before them and do not be afraid of them! Be serious, but don't be arrogant! Stick to the "golden mean" in everything! When walking, do not look around! When you see a group of people, don't stop near them! Sit up straight! Do not close your fingers, do not play with a ring! Don't pick your teeth and nose! Don't get the flies out of your face! Don't stretch and don't yawn! Sit still! Speak clearly! Listen to the good words of people who speak to you. At the same time, do not show your excitement and do not show your indifference! Do not ask the speaker to repeat the words! Pay no attention to the jokes! Let it be a boy or a girl, do not tell anyone that you liked the child! Do not wear ornaments like women, but do not be careless like slaves!
Keep everything in order! Don't use too much antimony and don't rub too much oil! Don't insist on wanting to tell legends. Not only to strangers, even to your spouse and children, do not tell about your condition! Because if they find out about your poverty, you will fall in their eyes. If they find out that you have a significant fortune, they will demand and demand. Love them and don't be cruel to them! Be kind to them, but don't show them your weakness!
If you're blaming someone, take your time and think about your arguments! Don't gesture often! Don't get on your knees! Speak only when you have passed the state of anger!
If you are forced to be friends with the ruler, do not get too close to him and never be sure that he will not become your enemy. Treat him gently and kindly, as you treat children! Tell him what you would like to hear! If he listens to your opinion, in any case, do not get between him and his family, children and loved ones!
Avoid friends who come to you when you feel good, as such people are considered enemies!
Do not put wealth above your dignity!
Do not spit in front of people, as such actions are condemned in society!
Do not tell your comrade about your problems, for as soon as he notices your fall, he will immediately become your enemy.
Don't mess with smart people as they might hate you. Do not joke with fools, as they can be rude. Jokes devalue a person, humiliate him, deprive him of a sense of shame, lead to sadness and banish love. They kill the heart. They remove a person from the Lord, open the way to condemnation, erase good memories from memory, multiply sins and are the cause of criticism and ridicule over shortcomings and mistakes.
We ask Allah to guide us to the true path and we ask Him to place us among those whom He has guided to the true path. We ask Him to grant health and place among those to whom He has given health. We ask Him to take us under His protection, as He took others. We ask Him to bless what He has given us and remove from us the troubles He has ordained in His will. There is no one besides Allah who can remove from us what He has ordained. His enemies will not be exalted, just as those whom He has chosen as His friends will not be humbled.
All praise belongs only to Allah Himself. May Allah show His mercy to Muhammad (sallallahu alayhi wa sallam), our Prophet (ﷺ), who could neither read nor write!
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God speaks to people in the language of life circumstances, this is what pseudo-Muslims forget, blinded by ritual and unwilling to think about the meaning that the Koran carries - Islam, as a society of a righteous community built by the efforts of the people themselves living in harmony with God. At the same time, there are real Muslims who were able to understand what Muhammad is talking about in Surah "The Cow" 2 verses 142-151. We are talking about the morality of people who claim to be called Muslims. It is from such people that the Muslim community should consist, unfortunately, at present the community consists practically of pseudo-Muslims. And this is the source of all the defeats and troubles of the pseudo-Muslim community.
Judge for yourself what can be misunderstood here:
2:142 . Fools from among the people will say: "What made the followers of Islam turn away from the qibla, [(Arabic -" direction ") - in Islam the direction of prayer. During prayer, Muslims should turn their faces to the Kaaba in Mecca.] to which they turned [before ]"? Say: "To Allah belongs both the east and the west. He guides whom He wills to the straight path."
2:143 . And also [just as We changed the direction of the qibla] We have made you (O believers) a middle community [the most just and best] so that you (on the Day of Judgment) will be witnesses regarding the people [witnesses against former communities that their messengers brought to them the messages of their Lord] and that the (last) Messenger be a witness concerning you (that he brought to you a clear message from Allah). And We made the qibla on which you [the Messenger] was (before) [the direction towards Jerusalem], only to (later) We know [test and show] who will follow the Messenger [submit to him and accept with him a new direction in prayer] from those who turn back [to distinguish from those who again became unbelievers due to doubt]. And this is, of course, difficult [it is difficult to agree with a change in prayer direction], except for those whom Allah has guided (on the right path) [to whom he has given knowledge and assisted]: and Allah is (not at all) such as to destroy your faith [Allah will not make in vain those prayers that were made in the direction of Jerusalem]! Indeed, Allah is compassionate (and) merciful to people!
2:144 . We saw you [O Muhammad] turn to the sky [in search of the qibla], and We turn you to the qibla that will please you. So turn your face towards the Forbidden Mosque. And wherever you are, turn your faces towards her. Indeed, those who have been given the Scriptures certainly know that the change of the qibla is the truth from the Lord. And Allah is Aware of what they do.
2:145 . And no matter what sign you make for those who were given the Scripture before, they will still not turn to your qibla, and you will not turn to their qibla. Some will not [face] the qibla of others. And if you follow their whims, after [true] knowledge has come to you, then, verily, you will become a wicked one.
2:146 . Those to whom We have given the Book know Muhammad as they know their sons. However, a significant part of them hides the truth, although they know it.
2:147 . Truth is from thy Lord, so be not among those who doubt.
2:148 . Each community has its own qibla. So strive to be ahead of each other in good deeds. And wherever you are, Allah will gather you all [on the Day of Judgment]. Verily, Allah is sovereign over all things.
2:149 . And wherever you are, turn your face towards the Forbidden Mosque. This is the truth from your Lord, and Allah is Aware of what you do.
2:150 . And wherever you are, turn your face towards the Forbidden Mosque, and wherever you are, turn your faces towards it, so that people, unless they are wicked, have no argument against you. Do not be afraid of them, but be afraid of Me, so that I may complete My mercy to you, so that you may go straight.
2:151 . And I also sent down to you a Messenger from among you, who reads to you Our verses, purifies you [from filthiness], teaches you Scripture and wisdom, as well as what you did not know before.
The best example of how to show delicacy is the Prophet (peace and blessings be upon him), as well as his companions, tabiins, etc. - the best representatives of this ummah. It is said that once Hasan and Hussein (may Allah be pleased with them), the grandchildren of the Prophet (peace and blessings be upon him), saw a man who did not perform ablution very carefully. Because of their good manners, they could not say to him: "You are doing ablution badly, you are doing ablution wrong." They decided to make it very beautiful. The grandchildren of the Prophet (peace and blessings be upon him) approached this man, and he was aged, and said to him: here we are arguing which of us performs ablution better. Hasan (may Allah be pleased with him) said: “I say that I perform ablution as the Prophet (peace and blessings be upon him) performed, and he says that he performs as the Prophet (peace and blessings be upon him) performed. We want you to watch how we perform ablution and tell which of us performs it better. And Hasan (may Allah be pleased with him) performed ablution - he did it beautifully, as he saw how the Prophet (peace and blessings be upon him) did it himself; then Hussein (may Allah be pleased with him) proceeded to ablution and made him no worse than his brother. When they finished their ablution, they asked, “Now tell me, which of us performed ablution better?” This old man was very surprised and said: “By Allah, I don’t know how to perform ablution like you.” Thus, this person realized that he did not perform ablution the way it should be done, and corrected himself.
In the time of the Prophet (peace and blessings be upon him), the Arabs were a dense, wild people. Once, when the Prophet (peace and blessings be upon him) was sitting in the mosque with his companions, some Bedouin ran into the mosque, went to the corner of the mosque and began to urinate. The indignant askhabs of the Prophet (peace and blessings be upon him) stood up to stop this man, punish him, but the Prophet (peace and blessings be upon him) forbade this and said: let him finish. When this man finished, he was brought to the Prophet (peace and blessings be upon him), and the Prophet (peace and blessings be upon him) explained to him what a mosque is and that it is not appropriate to do this here. And he explained it all so beautifully that this man, being struck by the behavior of the Prophet (peace and blessings be upon him) and his words, converted to Islam.
When the azan was not prescribed yet, Umar ibn Khattab (may Allah be pleased with him) and another associate Zayd ibn Thabit (may Allah be pleased with him) saw the azan in a dream, heard how it sounds. They came to the Prophet (peace and blessings be upon him) and told him the dream. The Prophet (peace and blessings be upon him) said to them: "Truly, this is a true dream." And he said to Zayd ibn Thabit: "Bilal has a more drawn-out voice, tell Bilal to read the azan." The Prophet (peace and blessings be upon him) said this because he did not want to offend him. After all, it may be that Zayd ibn Thabit himself wanted to call for prayer. And the Prophet (peace and blessings be upon him), saying that this dream is true, noticed that Bilyal’s voice was longer and louder, so “instruct him to read the azan.”
The best representatives of our ummah, imams, mujtahids, such as Imam Abu Hanifa, were also very skillful in choosing the time, place and the right occasion to pronounce the most necessary word in order to radically change a person. Right next door to Abu Hanifa lived a young man who used alcohol; he often drank all night, sang songs and made noise, even when Abu Hanifa got up for morning prayers. His behavior made the imam uncomfortable, irritated, but nevertheless Abu Hanifa was waiting for the right moment, the right opportunity to strike a “blow” in the good sense of the word. Once Abu Hanifa got up for morning prayer and did not hear any sounds from his neighbor - there was no drunken singing. Abu Hanifa began to wonder what was the matter with this man, and he was told that he had been detained. You know that during the time of the Caliphate, drunkenness was punished. Abu Hanifa immediately hurried to the place where he was detained, found those people and asked him to be released. And it should be noted that when this young man got drunk and sang, then, as if lamenting and grieving, he said: They gave such a guy an abyss, they ruined me!“It often happens: when you see a drunk person, he blames anyone for his condition, but not himself. And so Abu Hanifa followed this man, asked him to release him, took him out of there, put him on his animal behind him; and while they were getting home, Abu Hanifa did not utter a single word. Only when they reached the house, Abu Hanifa said to him: “And now we have given you an abyss, and now we have destroyed you?” And this young man, being ashamed by these words, seeing all the care of Abu Hanifa, the care of his neighbor, realizing how much he cares about him and does not want to let him go to waste, lowered his head and said: “Wallahi, I will never drink alcohol again, I I will never return to this sin again. It was this word, this moment that Abu Hanifa had been waiting for.
It's no secret that many of us have relatives who "use". Moreover, it often happens that in their souls they are very noble people, very kind, they have excellent character traits that almost do not show themselves and seem to be waiting for their moment. Therefore, we need to arm ourselves with this principle, find the right moment, the right occasion, and say very warm, not harsh words - the right words, and that will be enough. You can speak for an hour at an inopportune moment, and it will not be useful, but you can say two or three words at one moment, and that will be enough.
One day, one of the Meccans-mushriks came to the Prophet (peace and blessings be upon him). It was a time when the number of companions increased, and the polytheists did not know how to stop the Prophet (peace and blessings be upon him); they used different methods of humiliation, mocked and mocked, but at one moment they decided to act in a different way: to try to offer something to the Messenger of Allah (peace and blessings be upon him) so that he would refuse the call to the Almighty. And the Meccan Abulwalid, a respected person among the Meccans, went to the Prophet (peace and blessings be upon him) and said: “ O Muhammad, I want to offer you something. Will you listen to me? The Prophet (peace and blessings be upon him) said: Okay, Abulwalid, I'm listening to you.". And then Abulwalid began to offer him: “ If you pursue the goal of gaining wealth with your call, we will give you wealth - we will collect your property and you will be the richest; if you want power, we will give you power - we will put you as a leader among us, and without you not a single decision will be made, you will rule us; if you are sick, if you have some visions and you suffer from it, we will find the best doctor for you who will cure you". The Messenger (peace and blessings be upon him), hearing these humiliating words, did not interrupt him, did not say: “ What are you saying?! What are you talking about?! What are you carrying?! What's the conversation?!» He listened attentively to Abulwalid, and then also asked if he had said everything. Then the Prophet (peace and blessings be upon him) addressed him: Now listen to me what I say”, - and began to read the surah “al-Fussila”. The content of this surah plunged Abulwalid into fear: unable to bear this reading, he put his hand to the mouth of the Prophet (peace and blessings be upon him) and asked him to stop - these words frightened him so much and struck him with their singularity. Abulwalid was an Arab, he knew very well that such syllables were never used among the Arabs, it was something unprecedented.
This story once again demonstrates how the Prophet (peace and blessings be upon him) was able to conduct dialogues. He listened to the visitor, did not interrupt him, and even when he offered him something humiliating, the Prophet (peace and blessings be upon him) listened to him and even asked if he had anything to add, and only then began to speak.
There is another story that happened to our Prophet (peace and blessings be upon him). When the wife of the Messenger of Allah (peace and blessings be upon him) Khadija (may Allah be pleased with her), Uncle Abutalib, died, when he lost his very close people and support in their person, when the persecution of the Prophet (peace and blessings be upon him) intensified, he hoping that his call would be heard and accepted by other people, he went to Taif. However, in Taif, he received an even greater rebuff: the locals ordered the Prophet (peace and blessings be upon him) to be thrown with stones, and the freedman Zayd protected him with his body and himself received a cut on his head from a stone, the Prophet’s feet (peace and blessings be upon him) were bloody. And in such an oppressed state, feeling sadness and resentment, they hid behind one wall and took refuge in the shade of one vineyard. This vineyard, in the shade of which they sat down, belonged to two Arabs. These Arabs had a Christian servant. The owners of the vineyard, seeing the Prophet (peace and blessings be upon him) and his companion, took pity on them and sent a servant, whose name was Addas, to take a bunch of grapes to the Prophet (peace and blessings be upon him). Addas took the grapes, took them to the Messenger of Allah (peace and blessings be upon him), put them in front of him and made it clear that he should taste these grapes. The Prophet (peace and blessings be upon him), taking a bunch, said: “Bismillahi rrahmani rahim,” and brought it to his mouth. Addas, being a religious believer, was surprised and said: "The Arabs do not say such things." He had long lived among the Arabs and knew what they said and what they did not say. And he said: "I have not heard the Arabs say that." The Prophet (peace and blessings be upon him) asked him: What is your name?"He replied:" Addas». « Where are you from?"The Messenger of Allah (peace and blessings be upon him) asked a new question" From Ninava' said the servant. And this was the area where the Prophet Yunus (peace be upon him) lived. And the Prophet (peace and blessings be upon him) says to him: You are from the city of the righteous, from the city of the Prophet Yunus ibn Mata (peace be upon him) ". Addas was surprised and asked: How do you know? Who told you that he was a prophet?"The Messenger of the Almighty (peace and blessings be upon him) replied:" Addas. Yunus ibn Mata is my brother. He was a prophet and I am a prophet ". Addas rushed to the Prophet (peace and blessings be upon him) and began to kiss his head, hands and even feet.
Notice how the Prophet (peace and blessings be upon him) structured his speech. The first thing he started with was the name of Allah. He said "Bismila". In all his affairs, and especially in matters of invocation to Allah Almighty, a person needs to start with the name of Allah, for this is success. Further, the Prophet (peace and blessings be upon him) asked the most important thing: “What is your name?” But it was possible not to ask about the name, because it seems to matter what it matters, but the Prophet (peace and blessings be upon him) knew that this was a very powerful instrument of influence. Address any person by name and you will notice how it changes their attitude.
Having asked a person for a name, the Prophet (peace and blessings be upon him) immediately used this name in a conversation. After all, he asked about it for a reason. "Where are you from?" he asked further. And when Addas replied that he was from Ninav, the Prophet (peace and blessings be upon him) said: “You are from the city of the Prophet Yunus (peace be upon him)”, and he also called the name of his father: “Yunus ibn Matta”. And when the servant asked how he knew that Yunus (peace and blessings be upon him) was a prophet, the Messenger of Allah (peace and blessings be upon him) did not say: “I am a prophet and he is a prophet”, but used warmer words: “He is my brother, and he was a prophet, and I am a prophet."
The Messenger of Allah (peace and blessings be upon him) in communication with people, if three people were sitting, forbade two to have some kind of dialogue, and the third listened to them, forbade the third person not to have any attention from those two, because it is ugly ; if more than three people have gathered, then it is already possible for two to conduct a separate dialogue.
Another very important rule is that people, sitting in three, should certainly speak the language that they all understand. There was such a case. Two Muslims, speaking to each other in Arabic, when an Englishwoman entered, switched to English. It happened once, twice, and repeated every time she entered. This amazed her and she asked, "Why do you speak the language I understand when I come in?" They replied: “Islam forbids us not to treat people with respect. This is etiquette. This woman was amazed at what their Prophet (peace and blessings be upon him) taught them, and after a while she converted to Islam. She said, "Your Prophet (peace and blessings be upon him) was a very civilized man, if that's the case."
Still, speaking about the language, about the purity of the language, about the ability to communicate, I would like to give one more case that will serve as an example for us, so that we purify our tongues, change our speech, begin to speak pleasantly, so that our words are pleasant to hear. In order for everything to start changing for the better, you need to start with the simplest and most important things. One of the Tabi'ins was walking down the street with his son. Apparently, some dog stopped near them, because the son of this tabi'in said: "Come in, dog, son of a dog." Tabi'in scolded his son and told him not to say such words. "Why? the son asks. “This is a dog and the son of a dog, isn’t it?” Tabiin said: “You did not say this after the fact, not in order to note this fact; you said it to humiliate, to humiliate this animal.”
Therefore, let's start with the purity of our languages, our speech - let's purify it.
MuhammadNurmagomedov