Good Manners at Home

‘Aa’ishah (RA) said: “The Messenger of Allah (SAW) said: ‘When Allah (SWT) wills some good towards the people of a household,

He introduces kindness among them.'” (Reported by Imaam Ahmad in al-Musnad, 6/71; Saheeh al-Jaami’, 303)

According to another report:

“When Allah loves the people of a household, He introduces kindness among them.” (Reported by Ibn Abi al-Dunya and others; Saheeh al-Jaami’, no. 1704)

In other words, they start to be kind to one another. This is one of the means of attaining happiness in the home, for kindness is very beneficial between the spouses, and with the children, and brings results that cannot be achieved through harshness, as the Prophet (SAW) said:

“Allah loves kindness and rewards it in such a way that He does not reward for harshness or for anything else.” (Reported by Muslim, Kitaab al-Birr wa’l-Sillah wa’l-Aadaab, no. 2592)

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Does Islam really allow the killing of innocent unbelievers?

This is one misunderstanding that keeps rising up against Islam.   Islam does not in anyway allow for the killing of any innocent soul.  I have gathered some of the Noble Verses that I am aware of that deal directly with war and peace to shed some light upon my readers.

Noble Verses that order the killing of the enemies:

Let us look at Noble Verses 9:28-29“O ye believe! Truly the pagans are unclear; so let them not, after this year of theirs, approach the Sacred Mosque.  And if ye fear povery, soon will Allah enrich you, if He wills, out of His bounty, For Allah is All-Knowing, All-Wise.

Fight those who believe not in Allah nor the last day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of truth, from among the people of the book, until they pay the Jizya with willing submission, and feel themselves subdued.”

Let us look at Noble Verse 9:5Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful.”

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Number of View :902

Moral System of Islam

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much of formalism. We read in the Quran:

“It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans for the needy, for the wayfarer, for those who ask; and for the freeing of captives; to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the God-conscious.” (2:177)

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Number of View :820

Morals in the Life and Da‘wah of the Prophets

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was commanded to maintain the same methodology that had been adopted by all the previous prophets and messengers, may Allaah exalt their mention, as Allaah The Almighty Says (what means): {Those are the ones whom Allaah has guided, so from their guidance take an example.} [Quran 6:90] Allaah the Almighty granted the prophets perfection of morals and character so that people would not turn away from them with the excuse that they were repulsive or ill-natured. All prophets, may Allaah exalt their mention, only spoke what was revealed to them by Allaah the Almighty. Their message was not something that they fabricated or that was due to the surrounding social conditions of their age. Their message was a revelation from Allaah the Almighty, as each and every prophet testified: {I only follow what is revealed to me.}[Quran 6:50] The prophets, may Allaah exalt their mention, did not have the right to change, replace, add, or cancel anything that had been revealed to them. Concerning Prophet Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), Allaah the Almighty Says (what means):

·        {Nor does he speak from [his own] inclination. It is not but a revelation revealed.} [Quran 53:3,4]

·        {Say, [O Muhammad]: “It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed, I fear, if I should disobey my Lord, the punishment of a tremendous Day.”} [Quran 10:15]

Number of View :825

Is Apostasy a Capital Crime in Islam?

By Dr. Jamal A. Badawi**


Apr. 26, 2006


·         Methodology

·         Evidence from the Qur’an

·         Evidence from Hadith

·         Actions and Interpretation of the Companions and the First Generation

·         Conclusion


Apostasy, or riddah in Arabic, literally means defection or backsliding.1 As an Islamic legal term, it means denouncing Islam as one’s religion by a Muslim. There has been a wide variety of opinions by Muslim scholars throughout nearly fourteen centuries concerning punishment for apostasy with the majority of the opinion that apostasy is a capital crime as it threatens the integrity and stability of the Muslim community and state. This paper aims at critically evaluating these views in the light of the Qur’an and Hadith.2




Apostasy is a capital crime as it threatens the integrity and stability of the Muslim community and state.

Apostasy is a capital crime as it threatens the integrity and stability of the Muslim community and state.


Examination and evaluation of such diverse opinions requires clarity of the proper methodology in the study of any topic relating to Islam. While this methodology is the focus of a profound discipline known as ‘ilm usul al-fiqh,3 or the principles of Islamic jurisprudence, there are a few fundamental general rules that may be summed up as follows:

1. Actions of Muslims, whether or not they are claimed to be in the name of Islam or in the name of God are not to be equated with normative authentic Islam. It is the later that is the criterion of evaluating such actions and to judge whether they are consistent with it or not and to what degree.

2. Normative authentic Islamic teachings are based in the first place on its supreme source; the Qur’an which is to Muslims the verbatim word of God as revealed to Prophet Muhammad (peace and blessings be upon him). The Qur’an has been preserved intact since its revelation and in the original language in which it was revealed. Next to the Qur’an is Hadith, sometimes used interchangeably with the term Sunnah4. Hadith is defined as the words, actions, and approvals of the Prophet (peace and blessings be upon him) in the context of understanding and implementing Islamic teachings.5 In the case of Hadith, due care must be given to the degree of authenticity of each hadith.

With this hierarchy of sources, we can begin our enquiry by asking if there is any reference in the Qur’an to capital punishment for apostasy.

Evidence from the Qur’an

There is no single verse in the Qur’an which prescribes an earthly punishment for apostasy

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Number of View :748

Morality and Ethics in Islam

By Khalid Latif (edited by IslamReligion)

Islam is a comprehensive way of life, and morality is one of the cornerstones Islam.  Morality is one of the fundamental sources of a nation’s strength, just as immorality is one of the main causes of a nation’s decline.  Islam has established some universal fundamental rights for humanity as a whole, which are to be observed in all circumstances.  To uphold these rights, Islam has provided not only legal safeguards, but also a very effective moral system.  Thus, whatever leads to the welfare of the individual or the society and does not oppose any maxims of the religion is morally good in Islam, and whatever is harmful is morally bad.

Given its importance in a healthy society, Islam supports morality and matters that lead to it, and stands in the way of corruption and matters that lead to it.  The guiding principle for the behavior of a Muslim is “Virtuous Deeds”.  This term covers all deeds, not only acts of worship.  The Guardian and Judge of all deeds is God Himself.

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Number of View :697

Consideration for Neighbours

Prophet Muhammad, may God shower him with His praises, is a man loved by all Muslims.  He is honoured and respected by countless others and considered influential in both religious and secular matters.  Mahatma Ghandi described him as scrupulous about pledges, intense in his devotion to his friends and followers, intrepid, fearless, and with absolute trust in God and in his own mission.  Muslims all around the world consider him the example to follow in their worship of God and in their dealings with others.

The religion of Islam, as taught to us by Prophet Muhammad, urges kind and considerate treatment towards our neighbours.  They deserve our respect and good treatment regardless of their religion, race or colour.  In a saying narrated by Aisha[1], a wife of Prophet Muhammad, it is reported that the angel Gabriel insisted that Prophet Muhammad understand the importance of the good treatment of neighbours.  Prophet Muhammad said that at one stage he thought the angel Gabriel would bestow inheritance rights on neighbours; such was his insistence on their kind and fair treatment.

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Number of View :746

Respect (part 3 of 3)

By Aisha Stacey

In the previous articles about respect, we discussed how respect for each other, our environment and ourselves was inherent in the religion of Islam.  The concept of treating ourselves and everything around us with respect is not possible without complete submission to God, and without understanding how and why we surrender to His will.  God reminds us in Quran that our sole purpose in life is to worship Him.

“And I (God) created not the jinn and mankind except that they should worship Me (Alone).” (Quran 51:56)

Worshipping God does not spending  the entire day in one place praying, it does not mean that we neglect the life of this world in favour of a life of seclusion; what it means is that we fulfill our obligations towards God and attempt to have Him constantly on our minds and tongues.  The mundane tasks of life become worship when they are done to please our Creator.  When we fulfil our obligations such as to pray, fast, and give charity, it becomes worship when done with a sense of gratitude and humbleness.  God does not need us, for He is Self-sufficient and Omnipotent. We are the ones in need of Him.  He is the reason for our existence and He is the foundation on which we should build our lives.

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Number of View :767

Respect (part 2 of 3)

By Aisha Stacey


In this new century punctuated by astounding technological advancement, and instant global communication it has become commonplace to hear people talk about respect, or lack of it.  One hears about respect for the environment, respect for other cultures and religions, respect for each other and the catch cry of the 21st century – self respect.  We lose respect for our politicians and governments, we gain respect for our sporting heroes and actors.  We try to respect our planet by turning off taps and unnecessary lights.  We complain bitterly about our lives and the lack of respect we feel at home and at work.  We live in a topsy- turvy world where we talk reverently of actors who give charity to drought ravaged countries while we throw food into garbage bins.  We shed tears over drug-addicted singers yet step over the homeless cluttering our streets.  We respect the learned men that warn us of global warming but we ignore the commandments of our Creator.  We understand the significance of respect but we are unable to attain it.  For many of us the essence is lost!

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Number of View :767

Respect (1-3)

The condition of being honoured esteemed or well regarded.  This is the most commonly understood definition of respect.  In fact, the thesaurus goes on the describe respect as a courteous regard for peoples feelings and links respect to honour, kindness, obedience and tolerance.  So what is the role of respect in Islam?  Islam states that it is the responsibility of each individual to treat all of creation with respect, honour and dignity.  The most deserving of respect is the Creator Himself.  Respect begins with loving and obeying the commandments of God and from this respect flow all the manners and high standards of morality that are inherent in Islam.

“And whosoever obeys God and His Messenger, fears God, and keeps his duty (to Him), such are the successful ones.” (Quran 24:52)

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Number of View :799