Mental Health Benefits of Practicing Islam

Najwa Awad is a psychotherapist and fellow at the Yaqeen Institute for Islamic Research who is passionate about helping Muslims heal, grow, and thrive after adversity. She has a private practice, Amanah Family Counseling, in which she provides online and in-person counseling to children, adults, and families. Najwa also enjoys giving workshops to destigmatize mental illness, address current mental health issues within the community, and promote psychological health from an Islamic perspective.

Islam provides a general framework on life, and within its teachings, one can find many recommendations that promote mental health. Although these tenants are inherently acts of worship, the secondary benefits of maintaining one’s wellness through these actions are supported by modern-day research. As a psychotherapist, I can attest to the importance of spirituality on mental health, and in this article will discuss three important connections between Islamic practices and mental wellness.

1. Connection & Love to the Ultimate Provider

The greatest need human beings have after their basic necessities are met is love and connection. Healthy attachment is essential to growth, meeting one’s full potential and building meaningful relationships with others. Some people are blessed with an understanding of healthy attachment with loved ones; however many individuals go through life feeling disconnected to others. In the absence of healthy attachments, humans tend to be at greater risk for isolation, low self-esteem, unstable mood.1

In my clinical practice, I’ve found that those who have a healthy and loving attachment to Allah can be phenomenally resilient during times of hardship. When others have let them down or stressors are too much, they have firm faith that Allah has their best interest at heart and will carry them through. Let’s examine some aspects of how a relationship with Allah is different than any other type of relationship a person can have:

An Ever-Present Connection

Humans in their most beloved relationships can struggle to communicate and understand each other’s needs, but Allah tells us in the Quran that He understands our thoughts and experiences in a way nobody else can apprehend. This connection, of knowing someone is with you and understands you no matter what can be a great starting place for emotional security.

“And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein.” (Quran, 50:16)

“…When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him”. [Al- Bukhari]

An Ever-Abundant Relationship

As humans, we can expect consistent and equal reciprocity from others at best, as most human beings do not have the capacity to give more than they receive over long periods of time without resentment or burnout. Allah tells us that He will not just meet us where we are at in effort, but will always surpass our undertakings to become closer to Him:

“Allah the Almighty said: I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me an arm’s length, I draw near to him a cubit, and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him at speed…” [Al-Bukhārī] 

Divine Love 

Allah tells the believer in the Quran that He loves them and that there is no greater bond than when serving Him. For Muslims, this love, attachment, and privilege can feel overwhelmingly satisfying.

“Say, [O Muhammad], “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” (Quran, 3:31)

“….So whoever disbelieves in false gods and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.” (Quran, 2:256)

2. Sense of Self & identity

In a world in which many people demonstrate a personality ethic instead of a character ethic, meaning individuals care more about how their personalities appear to others instead of actually internalizing those characteristics2, the Quran does an excellent job of highlighting important characteristics for both worldly and spiritual success. Allah outlines these characteristics throughout the Quran and a few examples include:

“… Indeed, Allah loves those who act justly. (Quran, 5:42)

“…And Allah loves the steadfast. (Quran, 3:146)

“Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good.” (Quran, 3:134)

Why are knowing and embodying positive characteristics important for mental health? Understanding who you are or want to be can contribute to a strong sense of self; something psychotherapists like myself work on with clients in session to increase self-esteem, life purpose, and healthy relationships. Falling back on core healthy characteristics during times of hardship can also be guided in how one handles interpersonal conflict, difficult feelings, and ethical uncertainties.

3. Islam Promotes a Healthy Way of Life

Muslims follow the tenants of Islam out of conviction, but there are many mental health benefits in following an Islamic lifestyle. Below are a few of the many acts of worship that have been demonstrated to have mental health benefits in the scientific literature:

Zakat: Almsgiving is one of the pillars of Islam. Research shows that giving charity increases happiness equivalent to the happiness correlated with doubling one’s income. Read More

Fasting: Fasting is another pillar of Islam that has been demonstrated to have medical benefits 4, and mental health benefits 5. Psychologically, fasting can increase discipline and goal oriented thinking. It also increases consciousness of God and can help one relate more to those who have less than them.

Prayer: Another pillar of Islam that has benefits beyond spirituality are the five daily prayers. The physical movements of prayer are good for the body and psychologically there are mental health benefits to consistently connecting to a Higher Power throughout the day 6. Reciting the Quran, which can be a part of the prayer, also has shown to have some psychological benefits.

Hajj: The Hajj Arabic: حَجّ‎ Ḥaǧǧ "pilgrimage") is an annual Islamic pilgrimage to Mecca, Saudi Arabia, the holiest city for Muslims, and a mandatory religious duty for Muslims that must be carried out at least once in their lifetime by all adult Muslims who are physically and financially capable of undertaking the journey, and can support their family during their absence.

Pilgrims can also go to Mecca to perform the rituals at other times of the year. This is sometimes called the "lesser pilgrimage", or 'Umrah (Arabic: عُمرَة‎) However, even if they choose to perform the Umrah, they are still obligated to perform the Hajj at some other point in their lifetime if they have the means to do so, because Umrah is not a substitute for Hajj.

Mindfulness: Mindfulness is typically associated with Buddhism, but is actually a very important topic in Islam 8. While mindfulness has more recently emerged in clinical research as having mental health benefits 9, this is a practice that has been discussed (albeit a little different than mainstream mindfulness) by Muslim scholars hundreds of years ago.

There are many aspects of practicing Islam that promote good mental health, and this article just scratches the surface of how spirituality can increase resiliency. I’ve found in my psychotherapy practice that spirituality can be very effective in decreasing risk factors as well as facilitating coping. While these Islamic principles are first and foremost acts of worship, the secondary benefits towards mental health are evident throughout the scientific literature.

source:whyislam.org

Signs of Weak Iman (Faith) And Ways to Increase Your Faith

Signs of Weak Iman (Faith)

The most important thing in any religion is the firm belief of its followers towards their Lord. Every religion wants its followers to be strong believers and act upon the commandments of the religion wholeheartedly. Faith helps to shape the perception of a person related to life, Hence, if the foundation of faith is weak, it is quite natural to expect the faith of believer to falter and shake in life-related the way he/ she sees life and things happening in it. 





Faith is directly connected with the heart. Allah Almighty has warned us against the heart that is hardened, closed, sick, blind and sealed. The spiritual health of our hearts determines the strength of our faith. When our faith is weak, we can see it in our actions. When the faith of believers is weak, they are more likely to fall into sins until they are completely numb to their awful nature. Religion Islam commands its followers to pay proper attention to the elements of faith and not weaken the faith by staying unfamiliar with them. We need to know the symptoms of weak faith so that we can work to cure them.  

Signs of Weak Iman (Faith).  

Below mentioned are some of the symptoms of weak faith that we should know about so that we can overcome them for making our faith strong. 

• Being arrogant about sins shows a lack of faith and a Muslim should avoid it by keeping quiet on if the sin is committed and seeking forgiveness from Allah Almighty. Muslims should seek forgiveness and repent on their sins. 
• Who do not repent over their sins, are the ones who need to think over the kind of faith they have because sins without any regret or repentance represent weak faith.
• Those who have a hard heart and no desire to read the Quran, neglecting the Sunnah of Prophet Muhammad (SAW), always being late for the Salah are the signs of weak faith of the believer. Therefore, we should recite the Quran by heart and follow the Sunnah of the Prophet Muhammad (PBUH) in order to strengthen our faith.
• Missing attention, focus and the presence of heart and mind during Salah is another sign of weak faith. Muslim should counter it by standing in prayer with all the focus on it and nothing else.
• If the hearts of Muslims become hard that do not move on any kind of calamity or that are insensitive to the difficulties of people, then it surely is a sign of weak faith. Being Muslims we need to consider it for improvement.
• The verses of the Holy Quran cannot fail to affect a true believer whose faith is strong. But for those with weak faith will notice their hearts unmoved with the message of the Noble Quran.
• The ones who have weak faith will be more inclined towards taking revenge and will also lack patience. Hence, the absence of forgiveness and the lack of patience in the character and attitude of a person is another sign that shows a person growing weaker in faith.
• Muslim is to avoid even the slightest inclinations of arrogance and stay away from them by adopting the crib of humility. Being humble is the only counter to arrogance and one can achieve humility if one thinks of others as equals and realize that Allah Almighty is the only Supreme in the whole Universe.
• Religion Islam teaches its followers to be selfless, to prefer the ease and facilitation of others over one’s own self, thus, those who show greed in terms of worldly possessions and their own personal liking over the general well-being are the ones who exhibit signs of weak faith. 

In a nutshell, a Muslim believer mends his or her actions and tries performing them with the right intentions in the right way so that they resemble and represent someone with a stronger faith. May Almighty Allah strengthen our faith! Ameen.

Muslims world Needs Female Surgeons

The Muslim community needs many of its girls and daughters to be experts in medicine, especially in surgery. Many female patients undergo surgery when needed by male surgeons, although women may outdo men in surgery.

Over the past fifty years, the proportion of female surgeons is steadily increasing in most developed countries, which is good in terms of quality. According to a large-scale study conducted by the University of Toronto, the mortality rate of patients who underwent surgeries by female surgeons was about 12% lower during post-surgery recovery (30 days). The study was conducted on 104630 patients who underwent surgery between 2007 and 2015 and were then categorized to exclude variables that may affect the results such as age, sex, and financial income. As for surgeons, they were classified according to age, experience, the number of operations conducted, as well as the hospitals in which they have worked.

Having taken these variables into account, researchers found that female surgeons were better at preserving their patients' lives during the next months of recovery. "The difference between them may be the way medical attention is provided, although there is little research on differences in learning patterns and skills acquisition," said Dr. Rajwi Stkensfam. According to the researchers: males and females practice medicine differently, although they are research on differences in learning patterns, skills acquisition, or results of male and female surgeons.

They added: "We do not know the mechanism that leads to better outcomes regarding patients treated by female surgeons, although this may be related to the way they provide care, which is more consistent with guidelines, or because of treatment based on the patient's condition including transmission of large information.

In addition, the research published in the British Medical Journal found that the number of patients who had been re-admitted to hospital after undergoing surgery by a female surgeon was lower, as well as the number of patients who suffered postoperative complications during the previous period although this was not a major statistical difference. The specialty of surgery still suffers from subconscious bias between patients and health professionals. This study helps to combat the existing bias in proving the safety, skill, and experience of female surgeons compared to male surgeons.

About Qibla Travels Ltd:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: islamicstudies.islammessage.com

Justice in Islam | Perspective from Quran and Sunnah

Justice refers to equality in giving rights and in enduring by obligations without discriminations for any reason, either for religion, race or color. As we know Islam comes from the word “Salaam” meaning “Peace” and, since the religion, Islam is based on total submission to the will of Lord. We Muslims believe that we can get real peace only when we submit to our Lord the Creator of this world and everything in it.

Justice in Islam also means giving equal rights and treatment to others. Justice is a moral virtue and an attribute of human personality. Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical. The Prophet (SAW) declared about Justice in Islam in a way: “There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. (One is) the just leader.”(Sahih Muslim)

Justice according to Quran

In Islam Justice is considered to be the supreme virtue. In Holy Quran Allah Almighty mentioned about Justice in many times that we are going to discuss below:

Allah Almighty said in the Quran: “God commands justice and fair dealing…” (Quran 16:90). From this verse, we can conclude that Allah commanded us to do justice and fair dealings in all aspects of life whether it’s small or big matter. In another verse of Quran related to Justice, Allah Almighty says: “O you, who believe, be upright for God, and (be) bearers of witness with justice!” (Quran 5:8). Therefore, we can conclude justice is an obligation of Islam and injustice is forbidden. The place or importance of justice to the Quranic value system is displayed by the following verse: “We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)

The one and only purpose of sending the prophets was to establish Justice in the world and end injustice. By doing justice means giving everyone his right. But this simple statement covers all the complexities of life in their endless and ever-changing relations; all the allurement; all the conflicts and problems. To guide the people, Allah sent down the Prophets with clear signs, the Book, and the Balance. The Book contains the revelations that spell out what’s fair and unfair or right and wrong. From the Holy Book, we can understand what is right or wrong and what Allah has commanded us.

In another verse of the Holy Quran Allah says: “… Indeed, Allah loves those who act justly.” (Quran 60:8). From this verse, we can conclude that Quran spells out the distinction between good and bad through vivid commandants regarding justice. Allah has asked His worshippers to maintain the system of justice even if the conditions and circumstances are against family and kinship. Quran narrated it as: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both….” (Quran 4:135).

While dealing with one’s enemy one is not strong enough to do justice because the hatred surpasses the sublime feelings of justice. Despite, the Quran has asked to fear Allah and establish justice with an enemy as well. Allah is All-Watchful, observe everything, and will hold a person accountable for an inch of injustice if happened. In other words, you cannot do injustice even when you are dealing with the enemy.

The Quran also refers to particular instances and contexts of justice. One such instance is the requirement of just treatment of orphans. In Holy Quran, Allah Almighty stated that: “And approach not the property of the orphan except in the fairest way, until he [or she] attains the age of full strength, and give measurement and weight with justice…” (Quran 6:152)

Justice according to Sunnah of Prophet (SAW)

The Prophet (SAW) asked to be just and kind. He (SAW) always had to deal with people and their affairs as a supreme judge, reformer, apostle, and leader of Muslims. In conducting Justice our beloved Prophet (SAW) made no distinction between believers and non-believers, friends and foes, high and low.

There are so many examples of Justice from the life of Prophet (SAW) from which we can get inspiration and can do justice in our all aspects of life. Here we will discuss some of them:

A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Usaamah Ibn Zayd, may Allah be pleased with him, interceded to save her from punishment. The Prophet (SAW) refused to forgive the crime and expressed displeasure saying: “Many a community ruined itself in the past as they only punished the poor and ignored the offenses of the exalted. By Allah, if Muhammad’s (My) daughter Fatimah would have committed theft, her hand would have been severed.” (Bukhari)

Allah has commanded his messengers to establish justice and spoke to them in an affirmative tone as quoted in Hadith: “O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another.” (Sahih Muslim)

Allah detests a ruler who has bestowed with supremacy yet is ignorant of justice. Allah will deprive him of His shade in His territory at the Day of estimation as Hadith narrates: “There are seven categories of people whom God will shelter under the shade of His throne on the Day when there will be no shade except this. [One is] the just leader.” (Sahih Muslim)

In another hadith, the Holy Prophet (SAW) stated that: “People, beware of injustice, for injustice shall be darkness on the Day of Judgment.”(Musnad Ahmed). So we can say we have to know about justice and injustice, if we know about it then we can act according to that. Justice has broad meanings that include unfair dealings, uttering words that can hurt the sentiments and biased feelings towards fellow being.

Justice is an essential part of Islamic teachings and should be part of every faith messenger. The foundation of a territory is justice that Allah has loved for His worshipper and commanded His messenger too. Those who will neglect justice will in the lowest steep of hell and the oppressed get their due rights.

About Qibla Travels Ltd:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: quranreading.com

Drinking Alcohol is the Greatest Sin in Islam

Khamr is the word used for Alcoholic drinks in the Holy Quran. In religion Islam, anything that is harmful to human beings and society is forbidden. Alcohol is indeed harmful and negatively affects the mind and the body. Therefore, Islam takes the determined stand towards alcohol and forbids its consumption in either small or large quantities. Alcohol is the thirteenth among the Greater Sins in religion Islam. In Holy Quran, Allah Almighty says: “They ask you about intoxicants and the games of chance Say: in both of them there is a great sin and means of profit for men, and their sin is greater than their profit.” (Quran, 2:219)

Drinking alcohol can, in fact, cause permanent damage to memory and learning ability. It darkens the mind, causes disease, wastes money, and destroys individuals, families, and communities. In another verse of the Holy Quran, Allah Almighty said: “…The devil wants only to cast among you enmity and hatred by means of strong drink and games of chance and to turn you from remembering Allah and from prayer. Will you then desist” (Quran, 5:90-91). Above mentioned verses are the ones that declared total prohibition of alcohol to the Muslims. After the revelation of the verse (5:90-91), the Muslim citizens of Medina immediately began to discharge their stocks of wine into the sand and streets; so that the wine ran through the streets of Medina. They rushed to make ablutions in order to purify themselves and started to act just like Allah Almighty commanded.

Drinking alcohol leads many people to do things that they regret afterward. These can include violence, drink-driving, sex before marriage or with other than one’s wife and many other things that not only break Islamic law but damage the moral fabric of societies leading to the breakup of families and hatred between people. Drinking can also lead to loss of self-esteem, dignity and terrible arguments. Not drinking helps people to avoid these sins. Our beloved Prophet Muhammad (SAW) said: “Allah has cursed alcoholic drinks and: the one who drinks it, the one who serves it, the one who sells it, the one who purchases it, the one who squeezes [the fruit to produce it], the one for whom it is squeezed (the brewer), the one who carries it and the one to whom it is carried.” (Abu Dawud)

Drinking alcohol and other intoxicants cause hundreds and thousands of people die every year from illnesses brought about by alcohol and drug abuse. Drinking Alcohol drives people to do acts that they would never consider otherwise. It causes them to forget their duty to Allah Almighty and also leads to mental illnesses and sometimes suicides. Whilst addicted to drinks a person does not take seriously his responsibilities, He neglects his wife, children, parents, and even his Lord. Allah Almighty may punish him, or may forgive him; Allah says: “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.”(Quran 4:48)

Among the evidence of punishment due to Alcohol in the Hereafter is the hadith in which the Prophet (SAW) said, “Every intoxicant is forbidden. Verily, Allah vowed that those who drank intoxicants will drink from the river of Khabaal.” The Prophet (SAW) was asked, “And what is the river of khabaal?” He replied, “The pus or sweat of the people of the Hellfire.” (Muslim)

Abdullah ibn ‘Amr (RA) narrated in hadith that, “Whoever drinks wine in this worldly life and does not repent from it will be forbidden from drinking it in the Hereafter.” (Al-Bukhari and Muslim)

The one who drinks wine, Allah Almighty shall not accept his salah for 40 days. If he makes repents, Allah will accept his repentance. If he drinks wine again, Allah shall not accept his salah for 40 days. If he repents again, Allah will accept his repentance. If he drinks alcohol again, Allah shall not accept his salah for another 40 days. If he repents again, Allah will accept his repentance. If he drinks alcohol the fourth time, then Allah will not accept his repentance. If he dies, he will enter Hell, In Hell, he will be made to drink from the pus of the people of Jahannum.

May Almighty Allah keep us all away from this greatest sin and give us the strength to follow the straight path. Ameen!

About Qibla Travels Ltd:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: quranreading.com

Importance of Marriage according to Islam

Allah Almighty created men and women as company for one another, and so that they can become parents and live in peace and calmness according to the commandments of Allah Almighty. Allah says in Holy Quran: “And among His signs is this that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect.”(Quran, 30:21). Islam emphasizes on marriage as it has great importance in Islam with many benefits that one could get from it.

Importance of Marriage in Islam

In Islam marriage being an obligatory act is so important that it is declared to be one half of single Muslim’s faith. We can also say that Marriage Half Deen of Muslims. It is narrated by Anas that the Messenger of Allah (PBUH) said, “When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half.” Our Holy Prophet Hazrat Muhammad (PBUH) also married and encouraged others to get married by saying: “A person who he is able to support a wife and children and does not marry then he is not from us.” Marriage has great importance in Islam, it emphasizes on not to delay in marriage as there is another Hadith of Prophet (SAW) related to marriage is: “Do not delay in three things; i) The offering of the compulsory prayer. ii) The offering of the funeral prayer when the dead body is present. iii) The marriage of a woman when her match is found”

There are some reasons due to which Islam so much emphasized on Marriage which we have listed below:

• Marriage makes an incomplete human being a complete one, our Prophet Muhammad (SAW)says, “No house has been built in Islam more beloved in the sight of Allah than through marriage”
• It is necessary for making the family (for children)
• Marriage is one of the most liked Sunnah in Islam as our beloved Prophet (SAW) married and also encouraged others
• It provides tranquility, peace, and security
• It is a bond of love not just only between two persons but between two families
• It is a source to experience love and happiness

Besides this, we have so many verses in Quran related to the importance of Marriage in Islam and in the sight of Almighty Allah. In one place Allah says in Quran: “O Humans revere your Guardian-Lord, Who created you from a single person created of like nature its mate, and from this scattered (like seeds) countless men and women. Reverence Allah through Whom you claim your mutual rights” (Quran 4:1). In this verse by stressing on the equality of all humans men or women and making it the basis of marriage, Allah in His infinite wisdom has laid the ground rules for establishing peace, as well as the assigning of different roles to husband and wife as the functional strategy rather than a question of competence as humans. Allah has made partners of all human beings on this earth for making a family. We should trust on Almighty Allah and have to act according to His teachings and Sunnah of Prophet (SAW).

Prophet Mohammad (SAW) stated that: “Men and women are twin halves of each other” (Bukhari). This Hadith also emphasize the fact that men and women are created from a single source. Furthermore, by using the analogy of twin half the Prophet has underlined the reciprocal nature and the interdependent nature of men and women’s relationship. Since the family is the foundation of Islamic society, and marriage is the only way to bring families into existence in Islam.

Marriage is an act pleasing Allah Almighty because it is in accordance with his commandments that husband and wife love each other and help each other to make efforts to continue the human race and raise their children to become true servants of Allah.

Conditions of Marriage

Thoughtful consideration of the Quranic instructions and the traditions of the Prophet (SAW) clearly show that marriage is compulsory for a man who has the means to easily pay the Mahr (dowry) and to support a wife and children. Both sides must be free of obstacles to marry and have legal capacity. Their guardians (woman’s father, grandfather, son, brother, uncle, etc. respectively.) must be present at the same time during the proposal and acceptance. The prohibitions of marriage include the prohibitions about blood and milk kinship must be observed. There must be no other conditions demanded by any of the sides which may prevent the Nikah. The bride and the groom must have reached the age of maturity both the bride and the groom must be chaste.

Benefits of Marriage

Islam defined matters that contain good benefits both in this world and in the Hereafter and among the greatest benefits of marriage are listed below:

• By getting married you are obeying the Prophet (SAW) and his Sunnah because our beloved Prophet (PBUH) said: “O young people! Whoever among you is able to marry, should marry.” (Al Bukhari)
• Marriage guarantees physical and spiritual chastity and peace of a person and keeps the couple away from the downfall and trap of the Satan. Allah SWT mentioned in verse about chastity: “And those who guard their chastity (i.e. private parts, from illegal sexual acts)” (Quran, 23:5).
• Through marriage, the couples achieve mutual affection, mercy, and love. Allah (SWT) says: “And He has put between you affection and mercy” (Quran, 30:21)
• With marriage, the couple will have righteous offspring. It is the survival of generation and it results in obtaining great and good rewards by having righteous children
• The couples will also gain good rewards while having children, upbringing them in accordance with the Islamic teachings
• By marrying and fulfilling the rights of the husband, the believing woman will enter into Paradise
• A righteous wife is the better provision of this world. The Prophet (PBUH) said: “This world is but the provision, and there is no provision in this world better than a righteous wife.”(Muslim)
• Marriage increases sustenance, love, respect, caring, selflessness and forgiving factors between husband and wife

These were some of the benefits of Marriage that we discussed. Islam promotes love, care, and respect in the Muslim society where wife and husband live happily with their children and families. Marriage in Islam teaches both men and women to stay ready to sacrifice and endure for his/her life partner. The main purpose of marriage is protection against a sinful life and living a life according to the teachings of Islam.

Qibla Travels Ltd offers:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: quranreading.com

Status of Neighbor in Islam

Islam came to refine and raise feelings to maintain harmony and love among the members of society. Doing this, Islam pointed out a package of rights some of which are general and others are specific. The Status of Neighbor in Islam is very strong.

The general rights involve all categories whether Muslims or the Dhimmis who are the non-Muslims who had the privilege to be under the protection of Islamic rule and who live among us or the states with which we had covenants and agreements. Some of these rights are illustrated in the Hadeeth of the Messenger of Allah (peace and blessing of Allah be upon him) which was narrated by Abu Huraira “Five are the rights of a Muslim over his brother: responding to salutation, visiting the sick, following the bier, accepting his invitation to a feast and saying, Yarhamuk Allah, when anybody sneezes and says alhamdulillah”

Some of these rights are also displayed in what was narrated by Al Barra Ibn Azib, may Allah be pleased with him, when he said: “the Prophet (peace and blessing of Allah be upon him) ordered us to observe seven things and to avoid seven things. He ordered us to follow the funeral procession, to visit the sick, to accept invitations, to support the oppressed, to help others to fulfill their oaths, to respond to salutation and saying, Yarhamuk Allah, when anybody sneezes and says alhamdulillah”. In addition to some other rights aimed at being kind to people and avoid harming them.

Specific rights are those involving a particular category of people. The rights of the neighbor come within this concept. A neighbor is everyone whose house is adjacent to you up to forty houses far away from your house in all directions. Narrated Ibn Shihab that the Prophet (peace and blessing of Allah be upon him) said: a neighbor is up to forty houses away from one's house. It was said to Ibn Shihab, and how is that? He said “forty on the right, forty on the left, forty on the back and forty in front of him.

All Ulama stated that is the word (Neighbor) covers both Muslims and Kafirs, the religious and irreligious, friends and enemies, foreigners and fellow-countrymen, those who treat you well and those who would do you harm, relatives and strangers, those whose house is nearer to yours and those who are further away.

Shari ‘ah ordered to do good to neighbors, and observe the rights of Non- Muslims who live near Muslims. Thus, it represents an ideal approach in dealing tolerantly with other religions. It also acts as a vehicle to entice Kaffirs to embrace this tolerant religion...

Those deserving such an attention are those who do not harm Muslims nor harbor enmity against them. The Messenger of Allah (peace and blessing of Allah be upon him) set a good example in good treatment with his non-Muslim neighbors. Al Bukhari in his Sahih narrated on the authority of Anas Ibn Malik, may Allah be pleased with him, that he said: A Jewish boy, who used to serve the Prophet of Allah (peace and blessing of Allah be upon him) once fell ill. The Messenger of Allah visited him and sat near his head and said to him: Embrace Islam. The boy looked at his father who was there. The father said to his son: obey the father of Al Qassim (who is the Messenger of Allah peace and blessing of Allah be upon him). The Prophet went out saying: praise be to Allah Who saved him from the Hell Fire.

To know what is obligatory regarding the rights of neighbor to gain Allah’s pleasure, it becomes mandatory to mention a number of noble qualities with which neighbor need to be treated. The Messenger of Allah pointed them out singularly at times and attached them to others at other times. Some of them are as follows:

• A person should allow his neighbor to stick his wooden posts on his wall.
• A person should give his neighbors form his food if they saw or smell it. And should satisfy their hunger if he knows that and could afford it so that they do not get harmed by seeing their neighbor live better than them.
• Has to accept his invitation. If his two neighbors invite him, he should accept the invitation of the closest to him, and if one of them invites him before the other, he has to accept the invitation offered by the first one.
• The Giving gift to the closest neighbor, in conformity with the saying of the Messenger of Allah to ‘Ayisha when she asked him: O Messenger of Allah, I have two neighbors, to whom I have to give a gift? He answered: to the one who is closer to you.
• Offering help to him when he seeks his help.
• Lending him when he asks him for a loan.
• helping him if he becomes in need.
• Visiting him if he fells ill.
• congratulating him on good occasions.
• Offering condolences to him if he is afflicted by a calamity.
• Following his funeral procession when he demises.
• Avoid constructing tall buildings near hid neighbor so as not to obstruct air from him unless his consent is obtained.
• Avoid hurting him with the smell of his food without giving him of it.
• If he buys fruits, let him give his neighbor out of it, otherwise, he should do that secretly and his son should not take it outside to irritate his son.

There are many other rights which may be learned from the general texts of the Quran and Sunnah.

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source: islamicstudies.islammessage.com

The concept of Adoption in Islam

Our beloved Prophet Muhammad (SAW) himself was raised by His grandfather and his paternal uncle after He was orphaned as a young child. Later, Prophet (PBUH) also became an adoptive father Himself. The concept of Adoption exists in religion Islam but remember one thing that according to Shariah there is no legal concept of adoption in Islam. If we study it in details then it is prohibited for a person to legally adopt a son or a daughter of whom he is not the biological father. According to the Holy Quran, one cannot become a person’s real son or daughter simply by virtue of a declaration. Allah Almighty says in the Noble Quran: “…And He [i.e., Allah] has not made your claimed [i.e., adopted] sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way. Call them [i.e., the adopted children] by [the names of] their fathers; it is more just in the sight of Allah. But if you do not know their fathers, they are your brothers in religion…” (Quran, 33: 4-5)

The Islamic form of “adoption” is called kafala comes from the root word meaning “to feed”, its literal meaning is sponsorship. Kafala is also known as legal fostering is the promise to undertake without payment the sustenance, education, and protection of a petty, in the same way as a father would do for his son or daughter.

Nature of Adoption in Islam

The guardian and child relationship has specific rules under Islamic laws, which provides the relationship somehow different than adoption in other cultures. In other cultures, adoptive children become virtually identical to birth children in the eyes of the law. In Islamic culture, it describes more of a foster-parent relationship. Some of the rules in Islam related to this relationship are discussed below:

• An adopted child retains his or her own biological family name and does not change his or her name to match that of the adoptive family.
• An adopted child inherits from his or her biological parents, not from the adoptive parents.
• Members of the adoptive family are not the blood relatives of the adopted child so they are “not Mehram” to him or her.
• So, members of the adoptive family would be permissible as possible marriage partners, and rules of modesty exist between the grown child and adoptive family members as they are “not Mehram” for them.
• Adoptive parents serve merely as trustees for property given to the child by his/her biological family.

Adoption is not helpful to family solidarity and overall harmony and peace, which are necessary for social stability. A completely different form of adoption, which is not prohibited by Islam, is when a man brings home an orphan and wants to raise, educate, and treat him as his own child. A kind of adoption in which he protects, feeds, clothes, teaches, and loves the child as his own without associating the child to himself, nor does he give him or her the rights which the Shariah reserves for his biological children.

It should be made clear as to who the child’s real parents are so that people may call the child by his/her original name, ensuring that the child is well aware of his/her true background or family. Allah Almighty mentions in the Quran “…and Allah has not made your adopted sons your real sons. That is your saying with your mouth. But Allah says the truth. And he guides to the (right) way. Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. But if you know not their father’s (names, call them) your brothers in faith Islam and freed slaves.”(Quran, 33: 4-5)

In nutshell, adopting a child is a huge responsibility. Adopted children deserve more attention than your real children. If a person adhered to all the above-mentioned conditions, then he/she is worthy of great reward and if conditions are not fulfilled, then the adoptee will be deserving of great punishment in Hereafter. As far as the legal aspects of adoption are concerned in Islam, adoption has no negative consequence in the life of a Muslim.

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source: quranreading.com/blog

What is Mehr in Marriage? | According to Islam and Quran

Marriage has special importance in Islam. Marriage is a legal contract between two parties. In Islam marriage being an obligatory act is so important that it is declared to be one half of Muslim’s faith. We can say that Marriage is Half Deen of Muslims. It is narrated by Anas that the Messenger of Allah (SAW) said, “When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half.”

When marriage vows are recited then husband gives his wife a gift which is known as “Haq Mehr”. In religion Islam, there are some basic components that have to be fulfilled without them marriage is not completed. One of those components is “Mehr” which is the amount of wealth that the husband pays to his wife.

Allah Almighty called it “freedah” in the Quran and commanded Muslim men to pay it happily to their wives. So it’s obligatory on every man who is going to get married to pay “Mehr in Marriage” to his wife. It is the legal right of the wife. It can be in cash or any other kind of property. The amount is variable not fixed and should be agreed to by both parties. No one is excluded from this as our beloved Prophet Muhammad (SAW) also paid “Mehr” to His wives. In Holy Quran, Allah Almighty said in these words: “O Prophet, We have made permissible for you the wives whose dower you have paid….” (Quran, 33:50)

The Mehr is the sole property of the wife and neither parents nor any other relatives have any right over it. Hence, in the light of the Quran and Hadith, it can carefully be said that the Mehr is the amount of wealth that a Muslim man must pay in order to be able to start to, and continue to, enjoy a Muslim woman’s private parts in the way approved by Allah Almighty i.e. through halal married relations.

Islam is the complete code of life, by which all the financial responsibilities are laid on the man in marriage. But the Mehr is a token installment and a commitment which the man shows regarding his responsibility towards his wife. Allah says in the Noble Quran: “And give unto the women, (whom ye marry) free gift of their marriage portions…” (Quran, An-Nisa’: 4)

Mehr only belongs to the wife.

Mehr only belongs to the wife and it is to be given to her. It is not the property of her parents or her guardian. If a husband dies without paying Mehr to his wife, it will be an exceptional debt to him and it must be paid before the distribution of his inheritance among his inheritors. Prophet Muhammad (PBUH) said about the value of Mehr: “Go and look for something, even if it is a ring of iron.” (Bukhari)

The man has to pay to the divorced woman an amount which was decided at the time of Nikah that is “Mehr”. In Quran Allah Almighty said: “And if you decided to divorce a wife in order to take another, do not take away anything of what you might have given the first one, even if you had given her a great amount of gold. Would you take it back by slandering her and committing a manifest offense? (Quran, 4:20)

In short, we can say that “Mehr” is totally for the woman and it is for her security. Nobody can demand the Mehr from a woman, not even her parents, siblings or guardian. Islam has commanded the Mehr obligatory in marriage. May Allah give us chance to live our lives according to Islamic and Quranic teachings. Ameen!

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Source: quranreading.com

The spirit of volunteering

To be an upright and productive Muslim, there is more we must do than listening to lectures, attending seminars, and going to the masjid. A Muslim must have a positive impact on his/her community.

Volunteerism is not a new concept in Islam.

We can start our discussion by examining the word ‘volunteering’ as used in the Holy Qur’an, referring to the voluntary or supererogatory acts of worship.

“And whoever volunteers well [i.e. excess] – it is better for him” (Holy Qur’an 2:184)

“And whoever volunteers good – then indeed, Allah is Appreciative and Knowing.” (Holy Qur’an 2: 158)

Every Muslim will be rewarded for fulfilling their obligatory acts of worship, such as fasting Ramadan. In fact, it is forbidden to abandon the obligatory acts of worship; fasting Ramadan, praying 5 times a day, and paying the zakat. However, when Muslims take an extra step to perform voluntary fasts, such as fasting every Monday and Thursday or fasting the first 10 days of Dhul-Hijjah, their rewards are bountifully multiplied. Allah loves to see His faithful servants performing voluntary acts of worship.

In an authentic Hadith, Abu Hurayrah narrated that the Messenger of Allah (peace be upon him) said, “Allah says: ‘My slave does not draw closer to Me by anything more beloved to Me than that which I have made obligatory upon him, and My slave continues to draw closer to Me by doing nawafil (supererogatory or voluntary) deeds until I love him, and if I love him I will be his hearing with which he hears, his vision with which he sees, his hand with which he strikes and his foot with which he walks. If he were to ask of Me, I would surely give to him; if he were to seek refuge with Me, I would surely grant him refuge.’” (Al-Bukhari)

Allah loves to see the believers doing more and above what is commanded upon them. That includes volunteering your time, money, skills, and efforts to serve your community.

Allah says in the Holy Qur’an, “So race to [all that is] good.” (Holy Qur’an 2:148)

Try to be the best, and to be the first one to do good and to help others. Be proactive.

Allah says in the following verse, “O you who have believed, bow and prostrate and worship your Lord and do good – that you may succeed.” (Holy Qur’an 22:77)

Islam teaches us to spread goodness.

Prophet Muhammad (peace be upon him) said, “The most beloved people to Allah are those who are most beneficial to the people.” (Al-Mu`jam Al-Awsat)

This is a wide gate open for us to earn immense rewards from Allah. Muslims before us in history understood the value of giving, of serving others, and expending themselves and their wealth for the benefit of their communities.

It was a common practice of Prophet Muhammad (peace be upon him) to rally the Muslims in Madinah to work together to support a noble cause, to help the poor, and to donate generously. The Prophet (peace be upon him) asked the wealthy Muslims to give to the people of As-Suffah, the poorest of Al-Madinah. Upon his initial arrival in Madinah after his migration, Prophet Muhammad (peace be upon him) asked the Muslims for donations to build the masjid.

The Prophet (peace be upon him) constantly inspired his companions to develop a spirit of giving and helping.

He (peace be upon him) said, “The most beloved deed to Allah is to make a Muslim happy, or to remove one of his troubles, or to forgive his debt, or to feed his hunger. That I walk with a brother regarding a need is more beloved to me than that I seclude myself in this mosque in Al-Madinah for a month. Whoever walks with his brother regarding a need until he secures it for him, then Allah the Exalted will make his footing firm across the bridge on the day when the footings are shaken.” (Al-Mu`jam Al-Awsat)

There are many brothers and sisters who need the help and support of the Muslim community. Some people living in our community have no family or alternate support network, and they need us to be by their side.

Another act of goodness that many of us may be unaware of is to help make peace between people, to reconcile between quarreling people in the community, or to help family members resolve their disputes, or bring reconciliation and forgiveness between a husband and wife.

The Messenger of Allah (peace be upon him) asked his companions, “Shall I not tell you something that is better than the status of (voluntary) fasting, prayer, and charity?” They said, “Yes.” He (peace be upon him) said, “Reconciling in a case of discord.” (At-Tirmidhi)

An integral part of your faith is to have good, harmonious relationships with your brothers and sisters in Islam.

“The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.” (Holy Qur’an 49:10)

I would like to conclude with a story. Many of us know this story but how many of us implement the lessons learned from this story?

It is the story of Umm Mihjan, a poor, black-skinned woman who had no place to stay, so she lived in the Masjid of Al-Madinah and she used to clean the masjid and look after its upkeep.

Aby Hurayrah reported, “A black woman used to clean the mosque. The Messenger of Allah (peace be upon him) missed her and asked about her. He was told that she had died. He (peace be upon him) said, “Why did you not inform me?’” (It seemed as if) they (Companions) considered the matter insignificant. Then he (peace be upon him) said, “Show me her grave.’” When it was shown to him, he offered Janazah (funeral) prayer over it and said, “These graves cover those in them with darkness, and Allah illumines them for the inmates as a result of my supplication for them.” (Al-Bukhari and Muslim)

As Muslims, we should look out for one another. We need to be active and we need to serve our communities.

Imam As-Suyuti commented that when you do something for the sake of Allah, you will receive the rewards and taste its pleasantness not only in the Hereafter but also in this life. This black woman who served her community by cleaning the masjid was honored by the Prophet of mercy; he visited her grave to pray for Allah’s mercy and forgiveness for her.

Allah says in the Qur’an, “Is the reward for good [anything] but good?” (Holy Qur’an 55:60)

When you sow the seeds of goodness, you will reap goodness.

source: saudigazette.com.sa

Moderate Islam

Moderate Islam

Prince Mohammed Bin Salman, the Crown Prince of Saudi Arabia, pledged on 24th October 2017 that he will bring back the moderate Islam that has existed in the Middle East in the pre-1979 era.

The word ‘moderate’ Islam has caused huge hue and cry among Muslims across the globe because the Western media has misinterpreted the term ‘moderate Islam’, and this term has been widely misunderstood.

According to the Western media, moderate Islam means that a Muslim can drink alcohol, go to clubs, dance, and basically do whatever he/she wants, and at the same time claims to be a Muslim. In the Western media, a regular, peaceful practicing Muslim man who prays 5 times a day and grows a beard, or a regular Muslim woman who wears the hijab is looked at as an extremist.

The Western standards for extremism and moderation do not apply to our standards.

The Islamic traditional definitions of extremism and moderation have existed for long in the Islamic history. Prophet Muhammad (peace be upon him) explicitly warned Muslims against extremism and he called towards moderation.

Islam is indeed a moderate faith as it calls towards moderation in every aspect. For instance, monasticism is practiced in other faiths, but Prophet Mohammed (peace be upon him) prohibited his followers to practice it, as it deprives family and worldly rights of others.

Human rights activists in Madhya Pradesh protested against the couple who abandoned their 3-years old daughter and 100-crores property to attain Jain monasticism. Such extreme practices are prohibited in Islam.

Celibacy is seen as holy in some faiths, but it’s seen as deviation in Islam as it leads to corruption in the society.

While dealing with the status of Jesus Christ, Muslims stay moderate by calling Jesus Christ as one of the mightiest and most revered Prophets of Allah. Muslims do not degrade his position as Israelis do nor do they exaggerate it as some Christians do, claiming that Prophet Jesus is a God or son of God.

Coming back to Prince Mohammed bin Salman’s statement, he alluded to the extremist movements that are instigating violence and terrorism; it is these movements which he hopes to stamp out. They changed the course of thought processes in the Middle East through the advocacy towards revolutions, protests, coups, and overthrowing authorities, that has resulted in the loss of innocent lives and an absolute catastrophe in the Middle East.

In fact, Allah refers to the Muslim community as the ‘moderate’ and just community in the world.

(And thus we have made you a moderate community that you will be witnesses over the people and the Messenger will be a witness over you.) – Quran 2:143

The Prophet Mohammed (peace be upon him) ordered his companions to never go near extremism.

It was narrated that Abu Al-Aliyah said: “Ibn Abbas said: “On the morning of Al-Aqabah, while he was on his mount, the Messenger of Allah said to me: “Pick up (some pebbles) for me.” So I picked up some pebbles for him that were the size of date stones or fingertips, and when I placed them in his hand he said: “Like these. And beware of going to extremes in religious matters, for those who came before you were destroyed because of going to extremes in religious matters.” (An-Nisai)

The companions of Prophet Mohammed (peace be upon him) describe his actions and religiosity to be moderate.

Jabir ibn Samurah said, “I was praying with the Messenger of Allah (peace be upon him), and his prayer was of moderate length and his sermon was of moderate length.” (Sahih Muslim)

Abdullah ibn Amr reported, “The Messenger of Allah (peace be upon him) said to me, “O Abdullah, I am told you fast all day and pray all night.” I said, “Of course, O Messenger of Allah.” The Prophet said, “Do not do so. Fast and break your fast, pray in the night and sleep. Verily, your body has a right over you, your eyes have a right over you, and your wife has a right over you. (Sahih Bukhari)

The above Hadith is an indication that the Prophet (peace be upon him) taught moderation and practicality in terms of worldly matters and religious actions.

The scholars have many explanations for what is meant by extremism and those who go to extreme. It may be summed up as overburdening oneself and being too strict in matters where strictness is inappropriate.

The scholar, Wahb ibn Munnabih, said, “Verily, everything has two ends and a middle. If you hold one of the ends, the other will be skewed. If you hold the middle, the two ends will be balanced. You must seek the middle ground in all things.”

Moderation in Islam means following the footsteps of the Prophet (peace be upon him). Extremism means trying to do more than he did, and negligence means not reaching that level.

Scholars have aptly described moderation, extremism, and negligence with a befitting example:

Three men are faced with an immoral man. One of them says, “I will not greet this immoral man and I will boycott him, keep away from him and not speak to him.”

The second one says, “I will go with this immoral man, greet him and smile at him. I will invite him to my place and accept his invitation. He is just like any righteous man to me.”

The third one says, “I hate this immoral man for his immoral actions, but I love him for his faith. I will not boycott him unless doing so is in his best interests. If there is nothing to be gained by boycotting him, and if that will only increase him in his immorality, then I will not boycott him.”

We say that the first man is going to extremes, the second is negligent, and the third is moderate.

The same applies to all other acts of worship and dealings with others. People vary between extremism, negligence, and moderation.

Imam An-Nawawi said that going to extremes in worship leads to excessive hardship. Islam does not enjoin anything but that in which there is ease and tolerance. It forbids excessive strictness in religion.

The Mother of the Believers, the Prophet’s wife, A’isha, said, “The Messenger of Allah (peace be upon him) was never given the choice between two things but he would choose the easier of the two, so long as it was not a sin; if it was a sin he would be the furthest of the people from it. (Sahih Bukhari)

It is obvious and apparent that Islamic teachings have never been the source of extremism and terrorism; Islam calls towards mercy, tolerance, moderation, fairness, and justice. For this very reason, it won the hearts of millions of people in South-East Asia who accepted Islam through the passive call of Arab merchants and through observing their honest and noble character.

It is important to learn the Islamic traditional definitions of extremism and moderation and it is incumbent upon Muslims to practice moderation and teach it to non-Muslims.

Source: saudigazette.com.sa

Signs leading to faith

Signs leading to faith

The concept that great Islamic scholars refer to as “signs leading to faith” involves all facts of creation, knowledge and evidence of all kinds that lead people to faith concerning the existence and oneness of Allah and revealing His sublime might, wisdom and artistry.

Signs leading to faith are important means whereby people come to believe. Allah notes the danger of “irreligion” when He says in one verse that “most people have no faith.” Someone who does not believe is unaware of much and cannot see the proofs of creation all around. Due to the irreligious nature of the society in which he lives, his mind is smothered in day-to-day details, and his understanding and perceptions are weakened to the innumerable signs of creation around. Yet it may be hoped that if such a person is sincere and of good conscience and is told of the signs leading to faith he can come to believe in the existence and oneness of Allah and the fact that He created all things, living or not, and will see His infinite might and omniscience. Signs leading to faith are means whereby good people unaware of the truth due to irreligious indoctrination can, by Allah’s leave, come to have faith.

It is not only important for unbelievers to reflect on these signs, but also for believers. In the Qur’an Allah commands believers to reflect deeply on the signs He has created in the universe.

A believer must reflect deeply, as well as praying, fasting and performing the other observances. Reflecting on the proofs of creation “in the heavens and earth” stressed in the Qur’an will increase the believer’s faith with certain knowledge. Verses in which Allah reveals that reflection on these proofs increases one’s faith read: “There are certainly signs in the earth for people with certainty; and in yourselves as well. Do you not then see?” (Qur’an, 51:20-21)

These verses explicitly state that the signs leading to faith in a person’s own body and self, and on the earth will lead to faith based on certain knowledge. And that will increase one’s fear of Allah, so one will be even more punctilious about obeying Allah’s commands and prohibitions. Someone who reflects on the signs of creation will be assured that Allah sees his observances and will reward him for his good deeds. In the same way, knowing that Allah will see his slightest error will encourage him to repent and abandon those errors very quickly. Allah calls on believers as follows:

“You who have faith! Have fear of Allah and seek the means of drawing near to Him, and strive in His Way, so that hopefully you will be successful.” (Qur’an, 5:35)

As revealed in this verse, seeking means to draw closer to Allah is a means whereby one may hope for salvation. Signs leading to faith bestow a deeper understanding of the presence and titles of Allah and are means of drawing closer to Him. For example, examining the life forms created by Allah, seeing and reflecting upon their perfect structures and systems, will enable one to witness His might and omniscience from a much closer perspective.

“It is He Who sends down water from the sky. From it you drink and from it come the shrubs among which you graze your herds.” (Qur’an, 16:10)

Reflecting on signs leading to faith and seeing the manifestations of Allah therein will allow one to know Allah better. Thanks to this virtue acquired by someone who begins to know Allah and see His manifestations, one will properly appreciate His might.

For instance, as a result of deep reflection on and knowledge of signs leading to faith, one will better understand this fact; all the billions of people on Earth are known to and under the control of Allah at every moment. The trillions of cells in a body, the billions of human bodies in the world and all the living things in the universe exist and survive by Allah’s choosing; this will obviously require an infinite might, knowledge, wisdom and intelligence to survive. Reflecting on that fact alone will allow one to closely witness the infinite attributes of Allah and properly appreciate His omnipotence.

Allah cites in the Qur’an a tiny fly as an example for people to reflect on, and then reveals that those who are heedless of these facts have failed to properly appreciate His might:

“Mankind! An example has been made, so listen to it carefully. Those whom you call upon besides Allah are not even able to create a single fly, even if they were to join together to do it. And if a fly steals something from them, they cannot get it back. How feeble are both the seeker and the sought! They do not measure Allah with His true measure. Allah is All-Strong, Almighty.” (Qur’an, 22: 73-74)

It is revealed in other verses of the Qur’an that people who do not reflect on signs leading to faith do not fear Allah: “Say: ‘Who provides for you out of heaven and earth? Who controls hearing and sight? Who brings forth the living from the dead and the dead from the living? Who directs the whole affair?’ They will say, ‘Allah.’ Say, ‘So will you not have fear?’ That is Allah, your Lord, the Truth, and what is there after truth except misguidance? So how have you been distracted?” (Qur’an, 10:31-32)

The importance of constant reflection on signs leading to growing in faith and closeness to Allah is emphasized in many verses. For example, it is revealed in the Qur’an that believers think long and hard about the creation of the earth and sky:

“In the creation of the heavens and the earth, and the alternation of night and day, there are signs for people with intelligence: those who remember Allah, standing, sitting and lying on their sides, and reflect on the creation of the heavens and the earth: “Our Lord, You have not created this for nothing. Glory be to You! So safeguard us from the punishment of the Fire’.” (Qur’an, 3:190-191)

As can be seen from these verses, investigating and learning about signs leading to faith, and thinking properly about them, must be a means whereby one can understand with sure and certain knowledge that all things, living or otherwise, are under the absolute control and dominion of Allah and that understanding will bring with it full submission to Allah.

A believer who knows and thinks about the complex systems in the body and their delicate balances will also realize that the mind that produced these flawlessly functioning systems are not his own; he will know that what he calls his body is a collection of cells made up of atoms with no consciousness, sensory organs or ability to think. As a result of that reflection he will definitively conclude that every cell, and even every atom in his body acts by the will and command of Allah. He will see that there is no room for chance anywhere.

source: arabnews.com