Showing posts with label Traits. Show all posts
Showing posts with label Traits. Show all posts

Tuesday 10 March 2020

Selected Verses from Quran: The Traits of True Believers

At many a place, Allah spells out traits of true Muslims - those who scarifies their comforts and continue to prostrate in front of their Creator to thank Him for the innumerous bounties and blessings showered on them. We have been sharing such verses from time to time. Today we share two verses from Surah 32 As Sajdah (The Prostration) in the same context:

اِنَّمَا يُؤۡمِنُ بِاٰيٰتِنَا الَّذِيۡنَ اِذَا ذُكِّرُوۡا بِهَا خَرُّوۡا سُجَّدًا وَّسَبَّحُوۡا بِحَمۡدِ رَبِّهِمۡ وَهُمۡ لَا يَسۡتَكۡبِرُوۡنَ ۩
تَتَجَافٰى جُنُوۡبُهُمۡ عَنِ الۡمَضَاجِعِ يَدۡعُوۡنَ رَبَّهُمۡ خَوۡفًا وَّطَمَعًا وَّمِمَّا رَزَقۡنٰهُمۡ يُنۡفِقُوۡنَ

None believes in Our Signs except those who, when they are given good counsel through Our verses, fall down prostrate and celebrate the praise of their Lord and do not wax proud. ۩ Their sides forsake their beds, and they call upon their Lord in fear and hope, and expend (in charity) out of the sustenance We have granted them (Surah 32 As Sajdah 15-16)

Note: Whenever ۩ symbol appears at the end of a verse, the reciter must prostrate twice.

In the verses above, it is being said that they, the true Muslims and believers do not regard it as below their dignity to give up their false notions and believe in Allah’s revelations and adopt His service and obedience. Their conceit does not hinder them from accepting the truth and obeying their Lord.

They worship their Lord instead of enjoying sensuous pleasures at night. They are not like the world worshipers, who seek entertainments in music and dancing, drinking and merry-making, in the night in order to get relief from the day’s fatigue and labor and toil. Instead, when they are free from their day’s work and duties, they devote themselves to the adoration of their Lord, spend their nights in His remembrance, tremble out of fear of Him, and pin all their hopes on Him. “Who forsake their beds” does not mean that they do not sleep at all at night, but that they spend a part of the night in Allah’s worship.

In the original, rizq means lawful provisions. Unlawful provisions have nowhere been called rizq by Allah. The verse therefore means: They spend from whatever little or much of pure provisions We have given to them; they do not overspend and do not grab unlawful wealth in order to meet their expenses.

Yusuf Ali Explains these two verses as under:
"In adoration": Sujjadan, or in a posture of prostration, expressive of deep humility and faith. This is the keyword of the Surah, which bears the title of Sajda. All the Signs of Allah lead our thoughts upwards towards Him, and when they are expounded, our attitude should be one of humble gratitude to Allah. At this passage it is usual to make a prostration.
Men and women "breathless with adoration" shun soft, comfortable beds, and luxurious sleep. Their limbs are better exercised in offices of devotion and prayer, especially by night. Commentators specially refer this to Prayers called Tahajjud, which are offered after midnight in the small hours of the morning.

In Fear and Hope: in spiritual fear lest their dedication to Allah should not be sufficiently worthy to be accepted, and a spiritual longing or hope that their shortcomings will be overlooked by the Mercy of Allah. And their adoration is not shown only in Prayer, but also in practical Service and Charity, out of whatever gifts they may have received from Allah.
May Allah help us understand Qur'an and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an

You may also refer to our Reference Pages for knowing more about Islam and Quran.
Photo | Read More of Surah As Sajdah:  | Overview | Exegesis |
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the Sūrahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
  • The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. 
  • The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. 
In order to augment and add more explanation as already provided, additional input has been interjected from following sources: 
In addition the references of  other sources which have been explored have also been given in each page. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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Monday 19 August 2019

Four Things a Muslim Should Never Leave

Islam is a wonderful religion for it provides immense opportunities to a true believer to live a blessed life. And the most amazing thing is that to be blessed, one doesn't have to work very hard. Small things, gestures, prayers, thankfulness and repentance is all what is needed to draw blessing from Allah.

Today a friend shared four things with me that a Muslim should never leave to stay blessed and receive Allah's unlimited rewards and bounties for Allah is always on the lookout for His servants who are busy remembering Him and seeking His pleasure. 

Without going into any further premise, let me go down straight to these small four acts which would take him closer to Allah:

Being Thankful to Allah
Yes, simply thankfulness. If we carry out a reappraisal of ourselves, we will find that Allah has given us far more than we truly deserve, and many of these blessings have been without even asking. Instead of lamenting of not having what others have, we must always be thankful for what we have and other do not have. A very large portion of the world population lives in deprivation and utter poverty. But we only look towards those who have a better car, house, job or worldly pleasures better than us. But we never compare ourselves with those who are suffering and cannot even afford a good meal in a day.

So thank Allah all the time for what has been given to us and what others do not have. The more one thanks Allah, the more pleased Allah is and gives them more:

وَاِذۡ تَاَذَّنَ رَبُّكُمۡ لَـئِنۡ شَكَرۡتُمۡ لَاَزِيۡدَنَّـكُمۡ​ وَلَـئِنۡ كَفَرۡتُمۡ اِنَّ عَذَابِىۡ لَشَدِيۡدٌ‏ 
"Also call to mind when your Lord proclaimed: "If you give thanks, I will certainly grant you more; but if you are ungrateful for My favours, My chastisement is terrible." [Surah Ibrahim 14:7]

In the above verse, Allah promises more to those who thank Him and are grateful to Him for having been blessed. But along with it comes a warning too: "But if you are ungrateful for My favours, My chastisement is terrible.

Allah tests His servants by giving them more even without asking to see whether they are grateful to Him or boast to others of their own abilities due to which they are being better than others. When such an approach of being ungrateful starts to take place, it invokes Allah's wrath and needless to mention "Allah's chastisement is terrible."

So always be grateful and thankful to Allah for it will usher in more blessings to you and your family. And do not forget to help others who have been blessed less as Allah has blessed us for we never truly deserved His bounties.

Remembering Allah
No matter in which condition you may be, never forget to remember Allah. The more you remember Allah, the more He will remember you:

فَاذۡكُرُوۡنِىۡٓ اَذۡكُرۡكُمۡ وَاشۡکُرُوۡا لِىۡ وَلَا تَكۡفُرُوۡنِ
"So remember Me and I shall remember you; give thanks to Me and do not be ungrateful to Me for My favours." [Surah Al Baqarah 2: 152]‏  

The above quoted verse says it all and is an add up to what has been written earlier. Those who remember Allah, they will be reciprocated accordingly. In fact remembering Allah is thanking Him so as not being ungrateful to Him for His favours. Offering prayers five times a day no matter where one may is the best form of thanking Allah. 

Praying (Dua)
Dua (prayer) is the most powerful tool in the hands of a true Muslim to invoke Allah's pleasures and goodwill. Those who profusely pray to allah whenever in need or even otherwise are never returned empty handed:

وَقَالَ رَبُّكُمُ ادۡعُوۡنِىۡۤ اَسۡتَجِبۡ لَـكُمۡؕ اِنَّ الَّذِيۡنَ يَسۡتَكۡبِرُوۡنَ عَنۡ عِبَادَتِىۡ سَيَدۡخُلُوۡنَ جَهَنَّمَ دَاخِرِيۡنَ
"Your Lord said: “Pray to Me, and I will accept your prayers. Surely those who wax too proud to worship Me shall enter Hell, utterly abased.” [Surah Mu'min 40:60]

Allah categorically says here that "you should not pray to others but pray to Me." To understand the spirit of this verse well, three points should be comprehended properly:
  • First, man should pray only to Allah and not the wordily deities who are themselves dependent upon Allah's mercy. Pray to the One Who is All- Hearing and All-Seeing and is Possessor of supernatural powers. And the real motive of prayer for man is the internal feeling that the natural means and resources of the material world are not enough to remove any of his troubles and to fulfill any of his needs, or are not proving to be enough. Therefore, a true believer must invoke that Being even without having seen Him; he invokes Him at all times, at all places, and under all circumstances; he invokes Him in solitude, aloud as well as in a low voice, and even in the depths of his heart. He does so inevitably on the basis of the belief that that Being is watching him everywhere, is also hearing whatever he has in his heart, and possesses such absolute powers that, it can come to the help of the supplicant wherever he is, and can help him out of every trouble and difficulty. After having known this truth about the prayer, it remains no longer difficult for man to understand that the one who invokes another than Allah for help, commits shirk absolutely and purely and clearly, for he believes those attributes to be belonging to the other being, which only belong to Allah. Had he not believed the other being to be an associate of Allah in the divine attributes, he would never have even thought of invoking it for help.
  • Second, one should fully understand that man’s merely thinking about a being that it is the possessor of powers and authority, does not necessitate that it should actually become possessor of the powers and authority. Being possessor of powers and authority is a factual matter, which is not dependent on somebody’s understanding or not understanding it. The one who is actually the Possessor of the powers will in any case remain the Possessor whether man regards Him so or not. And the one who is not in reality the possessor, will not be able to have any share whatever in the powers only because man has believed it to be possessing the powers. There is none else in this Universe, who may have any power to hear the prayers and to answer them or reject them. Those who entertain the belief that some prophets, saints, angels, jinns, planets or imaginary gods also are shareholders in the powers, the reality will not change in any way whatsoever. The Owner will remain the Owner and the helpless servants will remain the servants.
  • Thirdly, the one who invokes others than Allah behaves like the supplicant who takes his petition to a government office, but leaving aside the real officer who has authority, presents it before one of the other supplicants who may be present there with his petition, and then starts imploring him humbly, saying: you possess all the powers, and yours is the only authority here; so, you alone can fulfill my needs. Such a conduct, in the first place, is in itself highly foolish, but in a case like this it also amounts to high insolence, because the real officer who has the authority, is present and before his very eyes applications and petitions are being made before another, apart from him. Then this ignorance and folly reaches its height when the person before whom the petition is being presented makes the petitioner understand over and over again that he himself is a petitioner like him and possesses no power at all, and that the real officer who has the powers is present, and he should make his petition before him. But in spite of this counsel and warning, the foolish person goes on saying: You are my lord, you alone can fulfill my need.
Keeping these three things in view, one should try to understand what Allah has said here: Call upon Me, I shall answer your prayers, it is for Me to accept them.

In the verse above, Dua (prayer) and ibadat (worship) have been used as synonyms. The prayer of the first sentence has been called worship in the second. This makes it explicit that prayer itself is worship, rather the essence of worship.

According to Numan bin Bashir, the Prophet (peace be upon him) said: The prayer is the very essence of worship. Then he recited this verse. (Ahmad, Tirmidhi, Abu Daud, Nasai, Ibn Majah, Ibn Abu Hatim, Ibn Jarir). According to Anas, the Prophet (peace be upon him) said: Prayer is the marrow of worship. (Tirmidhi). Abu Hurairah says that the Prophet (peace be upon him) said: Allah becomes angry with him who does not ask Him for anything. (Tirmidhi).

It would be pertinent to mention here the enigma that often causes confusion in the minds is also resolved. In connection with prayer, people say that when the evil or the good destiny is in the control of Allah and whatever He has already decreed in accordance with His dominant wisdom and expedience has to take place inevitably. What is then the use of the prayer? This is a serious misunderstanding which destroys the importance of prayer from the heart of man, and with this false notion even if man prays, his prayer would be soulless. The above verse of the Quran removes this misunderstanding in two ways:
  • In the first place, Allah says in clear words: Call upon Me: I will answer your prayers. This proves that fate or destiny is not something which, God forbid, might have tied the hands of Allah Himself also, and the powers to answer the prayer might have been withdrawn from Him. The creatures have no power to avert or change the decrees of Allah: but Allah Himself certainly has the power to change His decrees and decisions on hearing a servant’s prayer and petition. 
  • The other thing that has been stated in this verse is that whether a prayer is accepted or not, it is never without an advantage. The servant by presenting his petition before his Lord and by praying to Him acknowledges His Lordship and Supremacy and admits his own servitude and helplessness before Him. This expression of servitude is in itself worship, rather the essence of worship of whose reward the servant will in no case be deprived, irrespective of whether he is granted the particular thing for which he had prayed or not.
The aspect of prayer (dua) is explained in the sayings of the Prophet (peace be upon him). Salman Farsi relates that the Prophet (peace be upon him) said: Nothing can avert destiny but the prayer. (Tirmidhi). That is, no one has the power to change the decisions of Allah but Allah Himself can change His decisions, and this happens when the servant prays to Him.

However, while praying one must be very mindful of one's language. Abu Hurairah says that the Prophet (peace be upon him) said: Whenever one of you prays, he should not say: O God, forgive me if You so please, show me mercy if You so please, grant me provisions if You so please, but he should say definitely: O God, fulfill my such and such need. (Bukhari).

There the Prophet (peace be upon him) said: Pray to Allah with the certainty that He will answer it. (Tirmidhi). The servant’s prayer is granted provided that he does not pray for a sin or for severing connections with the kindred. 

Continuous Astaghfar [Repentance]
"Astaghfar" means to pray to Allah that He may protect the supplicant from the evil consequences and poisonous influences of His transgressions and misdeeds, both in this world and the hereafter.

وَمَا كَانَ اللّٰهُ لِيُعَذِّبَهُمۡ وَاَنۡتَ فِيۡهِمۡ​ؕ وَمَا كَانَ اللّٰهُ مُعَذِّبَهُمۡ وَهُمۡ يَسۡتَغۡفِرُوۡنَ‏ 
"But Allah was not to chastise them while you are in their midst; nor was Allah going to chastise them while they sought His forgiveness." [Surah Anfal 8:33]

Asking for forgiveness of Allah is to accept that one has sinned or done a bad deed that may have hurt others. But repentance  / astaghfar means taking a solemn pledge of not repeating the sin again. Those who recognize that they have been negligent and heedless and have been guilty of iniquity, and thus seek Allah's forgiveness and strive to reform themselves are one of the most liked servants of Allah. For they not only acknowledge their sins and ask for forgiveness, but also pledge to reform themselves so as not to repeat any such act that displeases Allah.

Allah promises the believers that those who wholeheartedly confess and sincerely repent, would be forgiven:
فَمَنۡ تَابَ مِنۡۢ بَعۡدِ ظُلۡمِهٖ وَاَصۡلَحَ فَاِنَّ اللّٰهَ يَتُوۡبُ عَلَيۡهِؕ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ‏ 
But whosoever repents after his crime and does righteous good deeds (by obeying Allah), then verily, Allah will pardon him (accept his repentance). Verily, Allah is Oft Forgiving, Most Merciful." [Surah al-Maa’idah 5:39]  
Usually Muslims say "Astaghfirullah" when they see someone doing an utterly bad deed. Astaghfirullah  literally translates to "I seek forgiveness in Allah". But remember, as explained earlier, forgiveness is the first step, which must be followed by repentance for without pledging wholeheartedly not to reform oneself, asking for forgiveness bears no meaning.

So what do we do when we err, sin or do a wrong thing? Here are four steps one should so straightaway:
  • Ask forgiveness from the one who we have harmed and try to make good the loss so incurred to him
  • Beg for mercy and forgiveness from Allah (glorified and exalted be He).
  • Regret from the heart of the heart for the sin so committed.
  • Refrain from re-committing a sin or misdeed immediately.
  • Take a solemn pledge never to return to any sin or wrongdoing again.
Here it must be remembered that the sin / wrongdoing or transgression involved infringes on the rights of other (s), then one must return the infringed rights back to the individual to whom they belong. And then thereafter, try one's level best not to sin, err, or do a thing that is contrary to teachings of Islam.

Remember no priest, saint or a holy man can listen to your confession and assure you of your forgiveness. This matter is directly between the sinner and the God. For Allah is the Most Ever Forgiving and in fact All Forgiving. It is for this attribute of Allah that He is called Al Ghaffar  (الغفار) - The All-Forgiving, The Absolver,  Al-Ghafur (الغفور) - The Forgiving, The Pardoner, Al-'Afuw (العفو) - The Pardoner 

For details please read our earlier post on Repentance which also contains an enlightening commentary on "How do we know that our repentance has been accepted."

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Sunday 28 July 2019

Understanding Islam: Traits of a True Muslim

Islam is oft portrayed by non Muslims as a militant religion, preaching hate and spreading violence around the world. This observation is often made after a suicide attack or a hate speech made by some emotional cleric or by the acts of some radical Muslims. But they fail to understand that despite all these charges, more and more non Muslims, even of other Divine faiths, are reverting to Islam and living very contended lives after coming under the fold of Islam.

What is it they find in Islam that they could not find in their religion of birth then? I  have shared many accounts of reverts herein my blog and they all confessed that it is in Islam that they have finally found peace of mind and have since then been living  a far contended life than before.

Actually the problem is that non Muslims look at some Muslims who are radicals, a behaviors that comes due to inadequate knowledge of Islam. Yes let me say that becasue many born Muslims may not have read Qur'an with its detailed meaning and with reference to the context. Thus shallow knowledge makes them emotional rather than being rationale, which in fact is the essence of Islam.

In a other forum, I came across a question about why Muslims (in fact the question should have said "Why Some Muslims') do not portray traits of a true Muslim. And my answer to them is that they have never really pondered what traits they must inculcate in them as spelt out for them in the Holy Qur'an. With this in mind, let me list down the traits of a true Muslim as spelt out in the last verses of Surah Al Furqan, the 25th chapter of the Holy Qur'an:
(25:63) The true servants of the Merciful One are those who walk on the earth gently and when the foolish ones address them, they simply say: "Peace to you";
To be a true Muslim, the basic trait is humility in everything he does. In fact the very gait of a Muslim who lives a life of humility attracts others towards him. In complete humility he always addresses the ignorant people with words of peace, and spends the night worshiping Allah and asking to be kept safe from the fires of Hell.  They are not extravagant nor stingy and they never invoke any deity but Allah.  They do not kill except for a just reason, and they do not commit adultery or fornication.  Allah is able to change the bad deeds into good for those who repent and become righteous.  The believers do not bear false witness; they pass by frivolity with dignity and take head of God’s signs and revelations.  These are the ones whose patience will be rewarded with Paradise, where they will be welcomed with greetings and salutations and shall live forever.  Prophet Muhammad is told to say that God does not care if you invoke Him or not but if you reject His revelations you will face the punishment.

As for humility, Muslims are commanded to observe humility at other places in the Holy Qur'an as well:  "And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful." [Surah Luqman, 31:18]
(25:64) who spend the night prostrating themselves before their Lord and standing;
Humble prayer brings them nearer to Allah. And more nearer one comes to Allah, more humility and humbleness is infused in his personality.
(25:65) who entreat: "Our Lord! Ward off from us the chastisement of Hell, for its chastisement is one that clings. (25:66) Verily it is a wretched abode and resting place."
This is a prayer of humility: such a person relies, not on any good works which he may have done, but on the Grace and Mercy of Allah; and he shows a lively sense of the Day of Judgment, when every action will weigh for or against a soul. The misery which results from sin is not only grievous to live in ("an abode") but also grievous "to rest in" or "to stand in", if it be only for a short time.
(25:67) (The true servants of the Merciful One are) those who are neither extravagant nor niggardly in their spending but keep the golden mean between the two;
In ordinary spending this is a wise rule. But even in charity, in which we give of our best, it is not expected that we should be extravagant, i.e., that we should either do it for show, to impress other people, or do it thoughtlessly, which would be the case if we "rob Peter to pay Paul". We should certainly not be niggardly, but we should remember everyone's rights, including our own, and strike a perfectly just balance between them.

The true servants of Allah adopt the golden mean between the two extremes in spending their money. They neither go beyond prudence and necessity in expenditure nor live in wretched circumstances in order to save and hoard money but are frugal. This was the characteristic of the followers of the Prophet (peace be upon him), which distinguished them from the well-to-do people of Arabia, who were either spend thrifts in regard to the gratification of their own lusts or niggardly in spending their money on good works.

According to Islam extravagance is: (1) To spend even the smallest amount of money in unlawful ways. (2) To go beyond one’s own resources in expenditure even in lawful ways, or to spend money for one’s own pleasure. (3) To spend money in righteous ways not for the sake of Allah but for mere show. On the other hand, one is miserly if one does not spend money for his own needs and requirements and those of his family in accordance with his resources and position, or if one does not spend money for good works. The way taught by Islam is the golden mean between the two extremes. The Prophet (peace be upon him) has said: It is a sign of wisdom to adopt the golden mean in one's living. (Ahmad, Tabarani).

At another place Allah commands: "O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess." [Surah Al A'raf, 7:31]

Now this verse alone says it all about display of pomp and show. Unfortunately, many rich Muslims lack this quality and and are oft seen squandering money in casinos in the West, throwing lavish parties and involving in immoral activities, which are seen by non Muslims as a distaste and they wonder "Does Islam teach this ?" Well certainly not. In fact those who disregard this very verse of the Qur'an bring shame not only to them but Muslims in general.
(25:68) who invoke no other deity along with Allah, nor take any life - which Allah has forbidden - save justly; who do not commit unlawful sexual intercourse - and whoso does that shall meet its penalty;
Here three things are expressly condemned: (1) false worship, which is a crime against Allah; (2) the taking of life, which is a crime against our fellow-creatures; and (3) fornication, which is a crime against our self-respect, against ourselves. Every crime is against Allah, His creatures, and ourselves, but some may be viewed more in relation to one than to another. The prohibition against taking life is qualified: "except for just cause,": e.g., in judicial punishment for murder, or in self-preservation, which may include not only self-defence in the legal sense, but also the clearing out of pests, and the provision of meat under conditions of Halal.
(25:72) (The true servants of the Merciful One) are those who do not bear witness to any falsehood and who, when they pass by frivolity, pass by it with dignity;
Witness no falsehood has two significations, both implied in this passage: (1) They do not give evidence (in the court of law etc.) in regard to a false thing in order to prove it right, when in fact it is a falsehood, or at best a doubtful thing. (2) They have no intention to witness anything which is false, evil or wicked as spectators. In this sense, every sin and every indecency, every sham and counterfeit act is a falsehood. A true servant of Allah recognizes it as false and shuns it even if it is presented in the seemingly beautiful forms of art.

The Arabic word "laghv" used in this verse implies all that is vain, useless and meaningless and it also covers falsehood. The true servants pass by in a dignified manner if they ever come across what is vain, as if it were a heap of filth. They do not stay there to enjoy the filth of moral impurity, obscenity or foul language, nor do they intentionally go anywhere to hear or see or take part in any sort of filth.
(25:73) who, when they are reminded of the revelations of their Lord, do not fall at them deaf and blind;
The true servants of Allah do not behave like the blind and the deaf towards the revelations of Allah, when they are recited to them for their admonition. They do not turn a deaf ear to their teachings and message and do not deliberately close their eyes to the signs that they are asked to observe, but are deeply moved by them. They follow and practice what they are enjoined and retrain from what is forbidden.
(25:74) who are prone to pray: "Our Lord! Grant us that our spouses and our offspring be a joy to our eyes, and do make us the leaders of the God-fearing."
The most distinctive characteristic of the true servants is their eagerness for prayer to Allah. In (verse 65) their prayer for their own salvation and in (verse 74 ) their prayer for their wives and children have been cited: Our Lord, make our wives and children true believers so that they should practice righteousness and become a source of comfort for us. Their prayer shows that the true servants of Allah are more concerned about the salvation of their beloved ones in the Hereafter than the enjoyment of the world.

It should be noted that this characteristic has been cited here to show that the true servants had sincerely believed in the message. That is why they were so concerned about the faith of their beloved ones. It should also be kept in mind that many of the near and dear ones of the believers had not as yet embraced Islam. If a husband had embraced Islam, the wife was still an unbeliever, and if a youth had accepted Islam, his parents and brothers and sisters were still involved in disbelief, and vice versa. Therefore, the true servants wept and prayed for them, whenever the picture of their horrible state in Hell came before their eyes.

A true Muslim should there excel in piety, righteousness and good works; and become the leader(s) of the pious people so that he may lead others in the propagation of virtue and piety in the world. Incidentally, this characteristic of the true servants was in great contrast to that of the disbelievers, who strove in competition and rivalry with one another for superiority in worldly power and wealth. But it is a pity that some people in our time have misinterpreted this verse as containing sanction for seeking candidature for political leadership. According to them, the verse means: Our Lord, make us rulers over the pious people.

and for those who bear the above stated traits have a big reward i-waiting:
(25:75) They are the ones who will be rewarded for their patience: lofty palaces, will be granted to them, and they will be received with greeting and salutation.(25:76) Therein they shall abide for ever: how good an abode, and how good a resting-place!(25:77) Say to them (O Muhammad): "My Lord would not care for you were it not for your prayer. But now that you have given the lie to (the Message of Allah), an inextricable punishment shall soon come upon you."
Let us recapitulate the virtues of the true servants of Allah: (1) they are humble and forbearing to those below them in spiritual worth; (2) they are constantly, by adoration, in touch with Allah; (3) they always remember the Judgment in the Hereafter; (4) they are moderate in all things; (5) they avoid treason to Allah, to their fellow-creatures, and to themselves; (6) they give a wide berth not only to falsehood but to futility; (7) they pay attention, both in mind and manner, to the Signs of their Lord; (8) their ambition is to bring up their families in righteousness and to lead in all good. A fine code of individual and social ethics, a ladder of spiritual development, open to all.

And let me assure you majority of Muslims have these traits. It is a pity that those who hate Islam only target the deviators and radicals and call Islam with bad names.

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