 The death of Prophet Muhammad ﷺ in 632 CE marked a turning point in the history of Islam. The Muslim community, united under his leadership for over two decades, faced a major challenge: who would succeed him? This article explores the events following the Prophet's death, a period known as the "Wars of Apostasy," and the establishment of the Caliphate.
Uncertainty and Disagreement The news of the Prophet's ﷺ death caused immense grief and uncertainty among Muslims. Some initially refused to believe it, and the question of leadership rose to immediate prominence. Muhammad ﷺ had been both a spiritual and political leader, guiding the community through divine revelations. Now, his absence created a void that needed to be filled. Leadership and Unity Even before the Prophet's ﷺ burial, prominent figures from Mecca (Muhajirun) and Medina (Ansar) gathered to address the leadership issue. Disagreements arose, with some proposing a "two-state solution" – one led by a Meccan and another by a Medinan. However, a consensus emerged, and Abu Bakr ؓ, a close companion of the Prophet ﷺ, was nominated as the first Caliph (successor). Abu Bakr ؓ | The First Caliph Abu Bakr's qualifications were undeniable. He was one of the first converts to Islam, a trusted confidant of the Prophet, and had even led prayers during the Prophet's final days. His title, "Khalifa-tul-Rasul" (Successor of the Messenger), made it clear that he wasn't a new prophet, but a political leader responsible for governing the Muslim state. Establishing Continuity - Military Campaigns Abu Bakr ensured continuity with the Prophet's goals by dispatching an army to fight the Byzantines, a continuation of earlier conflicts. But a more pressing threat emerged: Arab tribes who had recently converted to Islam began rebelling. Their logic was simple – they had pledged allegiance to the Prophet, not to a successor. Additionally, some tribes harbored a dislike for centralized authority and embraced new prophets like Musaylima. Maintaining Religious Integrity - The Wars of Apostasy The refusal to pay religious taxes (zakat) and the acceptance of false prophets threatened the very foundations of Islam. Abu Bakr saw this as a rebellion against the core principles of the religion. He declared these tribes apostates (those who left Islam) and launched military campaigns to suppress the rebellions. Military Leadership - Khalid ibn al-Walid Leading the military effort was Khalid ibn al-Walid, a renowned strategist who had never lost a battle. His expertise in desert warfare proved crucial in defeating Musaylima's forces and subduing other rebellious tribes. By 633 CE, the "Wars of Apostasy" concluded with the Arabian Peninsula unified under a single Muslim state once again. The Significance of the Wars of Apostasy The Wars of Apostasy established several important precedents:
Another significant legacy of Abu Bakr's ؓ caliphate was the standardization of the Quran. During the Prophet's lifetime, revelations were written down in fragments, with memorization being the primary method of transmitting knowledge. Fearing the potential loss of these written records, Abu Bakr oversaw the compilation of the Quran into a single, unified text. A Short but Influential Reign Abu Bakr's reign lasted only two years (632-634 CE). However, he played a pivotal role in stabilizing the Muslim state and setting the stage for future expansion. He established the essential role of the Caliph, ensuring the continuity of leadership and religious practice after the Prophet's death. Finally, his decision to nominate Umar ibn al-Khattab as his successor marked another key precedent – the peaceful transfer of power within the caliphate. edit.
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 Ostentation in Spirituality: A Brief Overview
Ostentation, or ‘riya’ in Arabic, is a spiritual condition where religious acts are performed for others’ approval rather than for God. The Prophet labeled this as “the lesser idolatry.” Imam Mawlud identifies three signs of ostentation: lethargy in private worship, increased actions when praised, and decreased actions when praise is absent. The root of ostentation is desire, particularly for something from a source other than God. The cure for ostentation, according to the Imam, is to actively seek heart purification by eliminating love of praise, fear of blame, desire for worldly benefit from people, and fear of harm from people. This is achieved by nurturing the certainty that only God can benefit or harm one. People often expend energy seeking others’ approval, such as seeking prestige or promotion by pleasing someone in authority. However, praise is often ephemeral and fickle. When a person gains wealth and fame, friends appear everywhere. But if they lose their wealth and standing, those friends disappear. Helen Keller once said that there is no slave in this world who didn’t have a king somewhere in his ancestry, and there is no king who didn’t have a slave somewhere in his ancestry. This world has peaks and valleys. Nothing in creation is permanent. To spend time and energy seeking permanence in the fleeting things of the world— like praise—and then neglect what lasts forever with our Maker is the summit of human folly. The Imam further elaborates on ostentation, specifically, performing acts of worship to misuse an orphan’s wealth for personal needs, desiring worldly benefit, and displaying good works to keep the scorn and criticism of others at bay. These are all forms of hypocrisy and are highly despised. The least form of ostentation is cured by knowing that only God possesses the dominion of the heavens and the earth, and only He recompenses people for their actions in this world and the Hereafter.  Fear is a natural human emotion, but when it becomes excessive and all-consuming, it can morph into a spiritual illness. This article explores the concept of fearing poverty from an Islamic perspective, highlighting its detrimental effects and offering antidotes for a healthier and more trusting relationship with God. Scholars have identified the fear of poverty as one of the "diseases of the heart." This stems from the belief that nurturing such fear implies a lack of faith in God's providence. The Quran (2:268) explicitly states that Satan uses the threat of poverty to lead people astray, urging immorality and a desperate clinging to wealth. This hoarding mentality deprives not only the needy but also the individual of the blessings of charitable giving. One who succumbs to this irrational fear becomes vulnerable to transgression. They might resort to unethical means to acquire wealth, jeopardising their moral compass. The Quran (65:2-3) offers solace. It reminds us that God is the ultimate Provider, and those who trust and give for His sake will be abundantly rewarded. However, this provision comes with a condition: true taqwa (God-consciousness) and a dignified existence. Fear of poverty can be a deceptive tool, leading to anxieties and problems that may never materialise, mirroring the famous quote by Mark Twain: "Most of my problems, I never actually encountered." A wealthy person, constantly worried about losing their fortune, might find their life devoid of peace and riddled with conflicts. A Hadith even suggests that anxiety ages us, while righteousness fosters longevity. Imam Mawlud connects the fear of poverty to another spiritual illness: mudahana. A mudahin is someone who manipulates religion for worldly gain, becoming a "sycophantic hypocrite" who ultimately loses both religion and worldly benefits. The Quran (68:9) exemplifies this with the disbelievers who sought compromises with Prophet Muhammad, hoping to exploit religion for their own benefit. The great historian Ibn Khaldun observed how some societies "mend their livelihood with the cloth of their religion," ultimately losing both. True prosperity comes not by compromising faith, but by trusting in God's plan. Shaykh Muhammad al-Yadali defines mudahana as sacrificing one's faith for security or wealth, even condoning the wrongdoings of others. In our modern context, this may translate to a silent acceptance of societal transgressions. Remedy The remedy for the fear of poverty lies in cultivating a positive view of God. The Quran (51:57) affirms that God is not dependent on us. His provision for creation is limitless. Developing wholesome thoughts about God leads to contentment with what we have, as expressed in the Prophet's saying, "Contentment is a treasure that is never exhausted." This journey requires actively combating negative thoughts about God and trusting in His ultimate plan. It means recognising that God provides for all His creation, and avoiding envy towards those with more. The focus shifts from a fear of lack to an appreciation for what we have and the opportunity to share it with others. By overcoming the fear of poverty and embracing trust in God, we can cultivate a life of spiritual well-being, generosity, and a reliance on the Divine Provider.  Prophet Muhammad's ﷺ Life and Legacy
By the time he conquered Mecca, Prophet Muhammad ﷺ was around 60 years old, considered elderly for his time. Islam's core beliefs were established through his teachings and the ongoing revelations of the Quran. These encompassed religious practices, societal regulations, and the principles of Islamic governance. A new social order emerged, replacing tribalism and nationalism with a unified Muslim community governed by divine laws. Prophet Muhammad ﷺ codified this concept in his final sermon, declaring everyone's origin from Adam and emphasizing piety as the sole basis for distinction. A Uniquely Unified Empire Prophet Muhammad's ﷺ message transcended the religious, incorporating a political element that forged the first united Muslim empire across the Arabian Peninsula. This unification of Arab tribes was unprecedented. He even made inroads with tribes bordering the Byzantine and Persian empires, an act that wouldn't go unnoticed by these powerful neighbours who would soon take the rapid spread of Islam seriously. Preparing for the Future of Islam After conquering Mecca, Prophet Muhammad ﷺ returned to Medina, his adopted home. He had promised to lead the Muslim community (Ummah) from this city, fulfilling his agreement with the Aws and Khazraj tribes eight years earlier. His focus shifted towards ensuring the community's future beyond his lifetime. He emphasized the obligations of a true believer, the importance of preserving the Quran, and following his example. The Farewell Pilgrimage and a Message of Equality In early 632 CE, Prophet Muhammad ﷺ embarked on his final pilgrimage (Hajj) to Mecca. Addressing thousands of followers dressed uniformly in white robes, regardless of wealth, he reminded them of their shared humanity. He urged them to avoid oppression, respect and cherish women, and leave behind the tribal rivalries that had plagued Arab civilization for centuries. This "Farewell Sermon" encapsulated his prophethood, a complete revolution in every aspect. His followers understood it as the dawn of a new world order based on God's law and his prophethood. Laying the Foundations for Expansion Upon returning from the pilgrimage, Prophet Muhammad ﷺ returned to Medina and initiated efforts for Islam's continued growth. Scholars were dispatched to newly converted communities in distant regions to teach the fundamentals of Islam. Medina, the centre closest to the Prophet, served as the hub of Islamic knowledge, educating the Muslim world even after his passing. A military expedition was also prepared against the Byzantine Empire, with Prophet Muhammad ﷺ reiterating the Islamic ethics that would guide Muslim armies for centuries to come. The Completion of a Mission According to Islamic belief, Prophet Muhammad's ﷺ role was to deliver God's message (the Quran) and serve as a role model for Muslims. After 23 years of prophethood, his mission was complete. The Quran was finalized, written on various materials and, more importantly, memorized by many of his companions. The pre-Islamic tradition of memorizing long poems equipped the Arabs to ensure the preservation of Islam's holy book. Narrations of Prophet Muhammad's ﷺ actions and sayings were also held in high regard and disseminated throughout Arabia. As per Islamic tradition, one of the final Quranic verses revealed to him stated, "Today I have perfected for you your religion and completed My favour upon you and have approved for you Islam as your religion" (Quran 5:3). A Time of Loss and Transition In the early summer of 632 CE, Prophet Muhammad ﷺ fell ill. He suffered from severe headaches and fever, eventually requiring assistance from his cousin Ali and uncle Abbas to walk. Unable to lead daily prayers, he appointed his trusted companion Abu Bakr as his replacement. He spent his final days in the house of his wife Aisha. From there, he witnessed the Muslim community following his guidance to worship God despite his absence. A Legacy of Faith and Unity This was undoubtedly an emotionally taxing period for his followers. They had journeyed with him through hardship in Mecca, fierce battles against Quraysh, and the triumphant conquest of Mecca. He had been their source of guidance and leadership in all aspects of life. His frequent mentions of death and his inability to lead prayers weighed heavily on them. Prophet Muhammad ﷺ passed away on June 8th, 632 CE, with his head resting on Aisha's lap and his followers gathered in the mosque, hoping for his recovery. This marked the end of the first era of Islamic history, spanning 23 years of prophethood. However, the legacy of Prophet Muhammad ﷺ lived on, shaping a unified Muslim community with a foundation of divine law. Islam continued to flourish, guided by the Quran and the teachings of Prophet Muhammad ﷺ, which continue to inspire and guide Muslims around the world today.  In Islam, modesty is considered a virtue, but it's important to understand that not all forms of modesty are commendable. While shying away from indecency and impropriety is encouraged, a modesty that prevents one from speaking out against injustice is not. It's crucial to denounce acts of tyranny or corruption, even if it means confronting individuals of high status or authority.
True scholars, who possess deep knowledge of Islamic jurisprudence, are rarely quick to condemn others. Their restraint stems not from timidity but from a profound understanding of the nuances within Islamic law. This contrasts sharply with the tendency of some individuals to hastily judge and condemn, often fueled by self-righteousness. It's essential to distinguish between harmful modesty, which leads to silence in the face of wrongdoing, and a modesty rooted in generosity and kindness. The Prophet Muhammad ﷺ exemplified this latter form of modesty. On his wedding night, he patiently tolerated guests who overstayed their welcome, reluctant to ask them to leave due to his generous nature. Eventually, divine intervention was needed to address the situation, demonstrating even the Prophet's ﷺ exceptional modesty. This incident highlights the importance of respecting boundaries and understanding social cues, especially when visiting individuals with significant responsibilities and time constraints. While modesty is generally a positive trait, it should not hinder one's ability to speak out against injustice or to uphold appropriate social etiquette. In essence, modesty, when properly understood and practiced, is a noble quality that fosters righteousness and good character. However, it's crucial to discern between the types of modesty, embracing the kind that promotes virtue and avoiding the kind that stifles necessary action and perpetuates wrongdoing.  Conquering Envy: Practical Steps to Cultivate Contentment. Envy, a destructive emotion known as hasad in Arabic, can poison our hearts and relationships. Here, we explore practical solutions offered by Imam Mawlud to combat envy and cultivate contentment. Opposing Your Caprice (Hawa): The first step involves consciously opposing your hawa (caprice). This term, derived from words meaning "to fall" and "wind," represents fleeting desires and emotions. Like the wind, they come and go, often leading us astray. Imam Mawlud emphasizes that truth is constant and recognizable, while caprice lacks foundation. The Quran warns against following one's whims (5:70), reminding us of past communities who rejected truth due to their desires. Conversely, those who resist their whims are promised Paradise (79:40). The Quran even uses the word "hawiya" (derived from hawa) for Hell, suggesting how surrendering to whims leads to destruction (101:9). Combating Envy with Kindness: Imam Mawlud offers a unique remedy for the type of envy that compels you to harm the envied person. He suggests contradicting this temptation by doing something kind for them. This could be a gift, a favour, or even praising them – essentially starving envy of the negativity it thrives on. Often, acts of kindness foster positive relationships. People naturally gravitate towards those who show them good. This approach is not hypocritical; it simply cuts off the fuel supply of envy. Understanding the Self-Harm of Envy: Another key aspect is recognising that envy ultimately harms yourself. Our primal instinct is to avoid harm. Realising envy hurts your soul, mind, and body makes it easier to combat it. Envy can even affect mental health. Resentment hinders achievement, while those who shun envy find motivation to excel without succumbing to depression and resentment. Beyond Ourselves: Envy in the Muslim World: Imam Mawlud highlights the prevalence of envy within the Muslim world. Muslims sometimes criticize Americans and Europeans, seemingly out of moral outrage, but often rooted in envy of their possessions. Similarly, when comparing themselves to oil-rich Gulf nations, some Muslims resort to judgmental rhetoric. This dialogue of envy, comparing oneself to others, fosters negativity and has no constructive outcome. Criticism, when offered, should be aimed at building, not destroying. Historical Examples: The Communist revolution is another example where envy played a significant role. Karl Marx's writings reveal resentment towards the wealthy, and much of his theory stems from the desire to see them lose their possessions. Sacred Law and the Balance of Wealth: While the wealthy should be held accountable for injustice towards the poor, Islamic principles establish obligations for both parties. The poor are not to harbour envy towards the rich, and the affluent are expected to avoid arrogance, hoarding wealth, or neglecting those in need. The Power of Reflection and Taqwa: Imam Mawlud emphasizes solemn reflection on the futility of envy. Recognising that God, in His infinite wisdom, bestows blessings, helps dismantle the perception of someone else having something that rightfully belongs to you. A hadith states, "If you have envy, do not wrong [others]." Envy that does not lead to harming others, while still negative, doesn't necessarily consume good deeds. It's the envy that fuels wrongdoing that becomes destructive. Distinguishing Degrees of Envy: Imam al-Ghazali differentiates between various types of envy. He suggests that if someone hates their envy and feels ashamed, it doesn't necessarily make them an envious person. Self-Awareness as the First Step: Developing self-awareness is key to identifying and uprooting envy. By understanding what resides within our hearts, we can undertake on a journey of purification. Conclusion: Envy is a universal challenge. By adopting Imam Mawlud's practical methods – opposing our whims, countering envy with kindness, understanding its self-harming nature, and cultivating taqwa (God-consciousness) – we can overcome envy and cultivate a more content and peaceful life.  Envy, known as hasad in Arabic, is a destructive emotion that can poison our hearts and relationships. This blog delves into the nature of envy, its consequences, and Islamic perspectives on how to overcome it.
The Root of Discontent: Scholars debate the exact position of envy in the hierarchy of negative emotions. Some consider it the source of all negativity, while others identify covetousness (tama'a) as the root cause. Regardless, most agree that envy manifests as the first sign of wrongdoing. The Quran narrates the story of Satan's (Iblis) refusal to bow before Adam (peace be upon them). This act of disobedience stemmed from envy, as Satan felt inferior to Adam, chosen by God as His vicegerent on Earth. This refusal highlights how envy can lead to rebellion against God's will. The Envier and the Envied: In Arabic, hasud refers to the person experiencing envy, and mahsud is the object of that envy. The Quran teaches us to seek refuge from the envious person's evil (113:5). Prophet Muhammad ﷺ compared envy to fire consuming good deeds. Envy: A Universal Phenomenon: The Prophet ﷺ also stated that everyone with a blessing attracts envy. This phenomenon holds true across social classes. A wealthy individual will be envied for their possessions, while even two street sweepers might envy each other – one pulling the cart wishing for the other's donkey. Beyond Envy: The Evil Eye: While some believe envy can harm the envied, the Quran warns that the true harm falls upon the envier. The concept of the evil eye often relates to envy, but not always. Some believe in a psychic power causing harm, independent of envy. This belief is present across cultures, with rituals to ward off the evil eye through mirrors or specific attire. The Prophet ﷺ distinguished between the evil eye and superstition. He condemned beliefs like the eclipse signifying a great person's death. He emphasized that eclipses are signs of God's power. The Desire for Loss: Imam Mawlud clarifies the core of envy – the desire for someone to lose a blessing, whether material (a house, car, job) or relational (a spouse). Jealousy can manifest in resentment towards a coworker's promotion or the desire for another's marital discord. Envy arises from the perception of another's fortune. Imam Mawlud warns that an envious person might even attempt to remove the blessing through deceit. However, what one perceives as a blessing could be a disguise for hardship, while a perceived misfortune might hold a hidden benefit. The Giver of Blessings: Ni'ma (blessing) is a gift from God, who is also known as al-Mun'im (The Giver of Blessings). Therefore, envy is essentially questioning God's wisdom and fairness in bestowing blessings. It's as if we are saying God made a mistake by not giving us this specific blessing instead. A Story of Submission: The story of al-Asma'i, a renowned scholar, offers a powerful example. Invited by a Bedouin, he remarked about the contrast between the host's appearance and his beautiful wife. The woman's response was a reminder to fear God and recognize blessings as gifts from Him, even if they seem unexpected. Conclusion: Envy is a harmful emotion that undermines our faith and relationships. By understanding its destructive nature and the Islamic perspective on blessings, we can cultivate gratitude and avoid the pitfalls of envy.  From Oppression to Permission:
The Prophet's arrival in Medina did not signify the end of conflict with the Quraysh tribe in Mecca. The Muslims, both the migrants (Muhajirun) and the local converts (Ansar), felt a deep sense of betrayal and injustice for the persecution they had endured in Mecca. However, initiating warfare wasn't a decision taken lightly. The Arabian Peninsula had a complex code of honor and vengeance, and the Quran itself emphasized the sanctity of life. This created a moral dilemma: seeking justice while respecting the sanctity of human life. A turning point arrived in the early years of Medina. The Quran revealed new verses granting permission to fight back against those who initiated aggression and expelled them from their homes solely for believing in God (Quran 22:39-40). This marked a crucial shift, establishing the right to self-defense and portraying Islam as a comprehensive way of life encompassing every aspect of society. The Muslim community embraced this revelation, eager to defend themselves and live freely according to their faith. The Battle of Badr (624 CE): A David and Goliath Moment The opportunity for action arose in 624 CE. A small Muslim force of around 300 men intercepted a Meccan trade caravan. Although they missed the caravan, they encountered a much larger Meccan army sent to protect it. The ensuing Battle of Badr, fought about 100 kilometers southwest of Medina, was a major test for the fledgling Islamic community. Despite being outnumbered, the Muslims, led by Prophet Muhammad's ﷺ uncle Hamza, emerged victorious, routing the Meccans and taking prisoners. This battle proved to be a pivotal moment for Islam. It established the Muslims as a formidable force, both politically and militarily, while simultaneously undermining the prestige of the Quraysh tribe among other Arab communities. The Battle of Uhud (625 CE): A Setback and its Lessons The humiliating defeat at Badr wouldn't sit well with the Quraysh. The following year, they assembled a larger army aiming to crush Muhammad's ﷺ newfound power and challenge his ability to protect his followers. The Meccans camped near Medina, prompting Muhammad to lead a fighting force to confront them. However, there were disagreements within Medina about the best strategy. Some favoured staying within the city's defences, while others, including the Prophet, felt the need to engage the enemy head-on. This internal discord led to a smaller Muslim army facing the Meccans in the Battle of Uhud. The battle initially favoured the Muslims, but a tactical manoeuvre by the Meccan leader Khalid ibn al-Walid turned the tide. The Muslims suffered heavy losses, including the death of Hamza. Prophet Muhammad ﷺ himself was injured. Despite the setback, the Quraysh, perceiving their victory as sufficient to restore their reputation, retreated back to Mecca. The Battle of Uhud, though a loss, wasn't a complete disaster for the Muslims. It showcased their resilience and highlighted the consequences of internal divisions. Beyond Battlefield Battles: The Siege of Medina and the Banu Qurayza Neither the Muslims nor the Quraysh could achieve a decisive military victory. Both sides started seeking support from other Arab tribes to gain an advantage. The Meccans targeted Medina's Jewish communities, hoping to exploit potential rifts. Five years after the Hijra, they besieged Medina, seeking the aid of the Banu Qurayza tribe residing near the city. However, this gamble backfired. Muhammad ﷺ, advised by a Persian convert named Salman, ordered the construction of a trench around the city, effectively thwarting the siege. The Battle of the Trench marked a significant defeat for the Quraysh. Furthermore, the Banu Qurayza faced punishment for violating the terms of the "Constitution of Medina," an agreement established by Muhammad that aimed for peaceful coexistence between different communities. This event set a precedent for how Islamic law interacted with non-Muslim communities within a Muslim-led state. Conclusion: A Legacy of Conflict and Coexistence The early battles fought by the nascent Muslim community in Medina were crucial in shaping its future. They demonstrated the willingness to fight back against oppression and the importance of building alliances. They also highlighted the challenges of internal disagreements and the complex question of how to interact with non-Muslim communities. The legacy of these battles extended far beyond the Arabian Peninsula, influencing Muslim military strategies, legal principles, and political structures for centuries to come.  Love of the World: A Balanced Islamic Perspective In Islamic teachings, the concept of "love of the world" is a complex and nuanced one, not simply a blanket condemnation of worldly pleasures and possessions. A well-known tradition attributes the following to Jesus: "The world is a bridge; so pass over it to the next world, but do not try to build on it." This metaphor serves as a reminder that our earthly existence is temporary and should be viewed as a passage to the eternal life in the Hereafter. What is Blameworthy Love of the World? The love of the world that is considered blameworthy is an excessive attachment to worldly things, a preoccupation that hinders one's spiritual growth and pursuit of the Divine. It is the kind of love that leads to greed, arrogance, and a disregard for the needs of others. However, this does not mean that all desires for worldly things are inherently wrong. Islam recognizes the importance of basic needs like food, shelter, and financial security. Additionally, seeking worldly provisions with the intention of benefiting oneself and others, and ultimately attaining a higher status in the Hereafter, is not only permissible but can be commendable. Different Categories of Love of the World The Islamic legal tradition categorizes the love of the world into five levels:
A Balanced Approach The Prophet Muhammad (peace be upon him) prohibited the vilification of the world, emphasizing that it is a creation of God and a means to attain knowledge of Him. The Quran also states that God has provided us with all the resources of the earth for our benefit. Therefore, Islam promotes a balanced approach to worldly matters. While excessive attachment and the pursuit of forbidden things are condemned, the enjoyment of permissible pleasures and the responsible use of resources are encouraged. It is crucial to maintain a focus on the spiritual journey while fulfilling our earthly responsibilities. The Dangers of Excessive Love of the World Scholars warn against the potential dangers of excessive wealth and the love of praise, as they can easily lead to arrogance, greed, and a neglect of spiritual duties. The pursuit of wealth can become an addiction, and the love of praise can lead to hypocrisy and a desire for recognition for things one has not done. The Importance of Sincerity and Gratitude Islam emphasizes the importance of sincerity in our actions and gratitude for the blessings we receive. Praise should be given genuinely and for actions that are truly deserving of it. It is equally important to express gratitude to both God and people, as the Prophet Muhammad (peace be upon him) said, "Whoever is not thankful to people will not be thankful to God." In conclusion, Islam offers a comprehensive and balanced perspective on the love of the world. It encourages us to utilize worldly resources responsibly while maintaining a focus on our spiritual development. By avoiding excessive attachment, pursuing permissible pleasures, and maintaining sincerity and gratitude, we can navigate our earthly journey in a way that is pleasing to God and beneficial to ourselves and others. |
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