By Sadaf Farooqi

Most Muslims in Eastern countries employ domestic staff as a norm. For some, domestic helpers are a priceless resource who significantly ease our day-to-day chores. Conversely, for others, they can be a source of distress and chagrin.

Many women complain to each other about the trouble they face from the incompetence, treachery, and intentional misdemeanor of their servants. However, we need to remind ourselves that it is in managing our helpers according to Islamic injunctions where the secret lies to get the best out of them.

1. Think of their pay as Sadaqah: We need to change the way we view our servants’ wages. By considering it an “expense,” we tend to extract “full value” of the money. For instance, even if a maid is sick, her employer might say, “I pay her to work, so she must work.” But if we consider the salary a “Sadaqah” that helps fill their bellies, we will Insha Allah be more tolerant of their shortcomings as human beings.


2. Counsel them when they need it: You might notice that your domestic helpers are disturbed on some days. They are human beings who have problems and worries just like us. Ask them what is troubling them; then advise them to have patience and hope in Allah’s mercy. Keep the counsel short, but show them that you care.


3. Forgive and forget their mistakes: Just like other human relationships, it is not pleasant to have your past mistakes and wrongs thrown in your face repeatedly. Forgive them for the sake of Allah if they wrong you, and do not be harsh when scolding them.


4. Do not accuse them of stealing, cheating or lying on mere suspicion: Many employers are guilty of this unfair action – as soon as something in the house is missing due to their own absentmindedness, the domestic helper is squarely accused of theft or negligence.
   
   “O you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin.” (Qur’an, 49:12)
   
   Ask them normally if they have seen the missing object, but do not accuse them of theft or misplacement. In most cases, the object is eventually found after the maid has been fired, causing guilt and embarrassment to the employer for life.


5. Informally teach them Islamic manners and knowledge: One of the rights of our domestic helpers upon us is that they be taught about Islam, or given its message if they are non-Muslims. Without being overtly ‘preachy’, give them small doses of the truth. The best way is to act upon Islam yourself. This will eventually make them love and respect you for the sake of Allah – which results in a sincere relationship devoid of mistrust and treachery.


6. Eat with them occasionally without separating utensils: Domestic helpers are not animals. Some people treat them as if they are unhygienic beings from another planet. Allow them to use the utensils from which you and your family eat. If they have dirty habits, teach them hygiene. But do not separate their utensils as if they are untouchables. This will make them feel insulted. They will never return an insult with loyalty or obedience.
   
   Abu Bakr Bin Hafs said: “Abdullah Bin Umar would never eat food except in the company of an orphan.”


7. Give them gifts: Reward their work – whatever it is like – with occasional bonuses in the form of clothing, shoes or other items that you are yourself using. Do not cast off broken, torn or damaged goods to them unless they agree to take them. This is part of the Islamic etiquette taught by Prophet Muhammad (peace be upon him): “None of you truly believes until he loves for his brother what he loves for himself.” (Al-Bukhari and Muslim)


8. Ease work when they are sick: Allow your helpers to go home early by reducing their chores when they are not feeling that well. Help them if they need money for medicines or medical treatment. Consideration such as this, without reminding them of these favors later, is a good way to establish a relationship based on mutual trust and care.


9. They are not robots: Domestic helpers are human beings with feelings and self-esteem. Any treatment that you would dislike for yourself would hurt them too. Scolding them in public, pointing out their faults before others, and allowing your children to mock at them or hit them or treat them disrespectfully are totally unacceptable behaviors. Treat them with honor and dignity.


10. You are not superior: “It is We Who portion out between them their livelihood in the life of this world: and We raise some of them above others in ranks, so that some may command work from others.” (Qur’an, 43:32)
    
    It is one of Allah’s laws of the universe that some people possess higher worldly ranks than others, so that they employ the services of the latter in return for wages. But this doesn’t mean a wealthy person is superior than a poor person. This doesn’t mean you are better than your servant.
    
    Islam has mandated lofty treatment with slaves. But we don’t show that even to servants who are mere employees, and not slaves.
    
    Allah’s Messenger (peace be upon him) said to Abu Dharr regarding his treatment of his slave: “They are your brothers and servants whom Allah has placed under your authority.
    
    Anyone who has his brother under his authority let him feed him the same food as he eats and dress him in the same clothes as he wears. Do not overwhelm them with work and if you give them work to do then help them with it.” (Al Bukhari and Muslim)

Our servants are not our slaves. But is our treatment as good as what the Prophet (peace be upon him) commanded with regard to slaves during his time?

By Sheikh Salam al Oadah

Be mindful of Allah in prosperity, and He will remember you in adversity." [Sunan al-Tirmidhî (2516)]

A believer should be with Allah under all circumstances – in weakness and in strength, in poverty and prosperity, in happiness and sorrow, in the flower of youth and in old age, in outward expression, and in the deepest recesses of the soul.

It is very nice to speak about the great people of history – the reformers, the leaders, the scholars, and cultural icons. Far better than that is to speak about the Prophets and Messengers, at the forefront of whom is Muhammad (peace be upon him). But better and greater than all of that is to speak of the majesty of our Lord and of His most noble names and attributes. We need to remain mindful of Allah at all times, as our Prophet advised us: "Be mindful of Allah in prosperity, and He will remember you in adversity." [Sunan al-Tirmidhî (2516)]

We remain mindful of Allah be mentioning and contemplating his beautiful names and sublime attributes. This God-consciousness provides solace in times of sorrow, reassurance in times of fear, strength in times of weakness, sufficiency in times of want. Allah is the source of honor and strength that never wavers and that knows no limit.

All people, no matter how powerful, wealthy, or famous they might be, sooner or later feel the need to turn to Allah. However, many only do so when their backs are to the wall and they have nowhere else to turn. When misfortune strikes, when the pain becomes too much to bear, or when faced with the imminent prospect of death, only then do they cry out: "O Allah!"

Even those who at some time in their lives deny that Allah exists – and this goes equally for those advocates of atheism who spend most of their lives touring and lecturing people to convince them that there is no God – as soon as they are faced with a major life crisis they realize how powerless they are and, willfully or instinctively, cry out: "O Allah!"

None other than Pharaoh, the man who boasted "I am your Lord on high!", and: "I know of no other god but myself!" was forced at the end of his life to declare his faith in Allah. When the sea was falling upon him and his death by drowning was imminent, he cried: "I believe that there is no god but the God of the Children of Israel."

At that final moment, Pharaoh believed in Allah. He called out to his Lord and beseeched Him. But it was too late.

Allah said: "What! Now! When hitherto you had rebelled and been of the spoilers? But We will this day deliver forth your body so that you may be a sign to those after you, and most surely the majority of the people are heedless to Our communications." [Sûrah Yûnus: 91-92]

This is the lot of those who are arrogant and shun their Lord, thinking Him to be of little consequence, because they are beguiled by the charms of their worldly lives: by the prospects of wealth, power and beauty that they see before them. They might ultimately turn to their Lord, only when it is too late to avail them. This is the time of death – the time when a person moves from the realm of free will to the realm of Divine Decree, from the world where knowledge of Allah's promise requires faith in the unseen to the world where the articles of faith come into plain sight. This is the time when faith is of no benefit for someone who had not believed beforehand.

"But their faith could not avail them after they saw Our doom. This is Allah's law which has ever taken course for His servants. And then the disbelievers are ruined." [Sûrah Ghâfir: 85]

We should think about the fate of all those dictators and despots whose names have gone down in history: the likes of Genghis Khan, Hulagu, Hitler, and Stalin, despoilers of the world who never gave a single thought of their duty to Allah.

For believers, the, why should they not turn readily and willingly to Allah and not wait until the pain of their circumstances forces their hearts?

What does it cost us? Drawing close to Allah does not keep us away from any of life's wholesome pleasures. It does not take away from our provisions. Instead, it blesses our provisions and makes them more bountiful. God-consciousness safeguards us from the quagmire of vice where so many people waste away their lives and earn nothing of account for their worldly lives or for their souls.

The best and brightest times in a person's life are those times spent in closest communion with the Lord – not only when we speak about Allah, give thanks to Him, or busy ourselves in His worship, but also in our everyday lives when we remain conscious of our obedience to Him or help our fellow human beings, or serve the common good.

Indeed Allah has made all of this easy for us: "And He has made of service to you everything in the heavens and on Earth. I t is all from Him. Most surely there are signs in this for those who reflect. " [Sûrah al-Jâthiyah: 13]

Our Lord is close to us. Every heartbeat, every fleeting thought, every movement of our bodies, each moment of every day and every night is in the Lord's hands. Not an atom's weight of our concerns escapes Him.

Allah said to Moses: "I am with you, I hear and I see." [Sûrah TâHâ: 46]

We would consider it a shame to forget a dear fried whom we love and long to meet again. We would feel it a shame to forget someone who has been kind to us and stood by our sides throughout our hardships and our sorrows and gave us the support that we needed when we were too weak to cope on our own.

Allah is greater than all of that. He is closer to you than your jugular vein. It is unfitting for someone who believes in Allah to forget Him for even a moment.

By Sheikh Salman al Oadah

Every limb of the body has some act of worship to perform. Let us take the eyes as an example. The eyes worship Allah by looking at what they are commanded to look at.

Allah says: "Will they not look at the kingdom of the heavens and the Earth." [Sûrah al-A`râf: 185]

He also says: "Say: Travel through the Earth and look upon what was the end of those who rejected faith." [Sûrah al-An`âm: 11]

Using the gift of sight can be an act of worship. It is worship to look upon the Creation of Allah and marvel at its perfection. It is worship to use one's eyes to read and acquire knowledge.

The ears also have their designated acts of worship. They are used to listen to what pleases Allah, like the recitation of the Qur’ân, the remembrance of His name, and the acquisition of knowledge. This is why Allah says: "Surely the hearing, the sight, the heart, all of these shall be questioned." [Sûrah al-Isrâ’: 36]

The Prophet (peace be upon him) has told us that Allah says: "My servant continues to come closer to me with voluntary acts of worship until I love him, and if I love him, I become his hearing by which he hears, and his sight by which he sees." [Sahîh al-Bukhârî (6502)] Such a person gives the attention of his or her hearing and sight to only what is pleasing to Allah.

The hands have their worship to do as well. They give in charity and engage in numerous good works. They are used for the prevention of evil. The Prophet (peace be upon him) said: "Whoever amongst you sees something wrong being done, he should change it with his hands. If he cannot do that, then with his tongue. If he cannot do that, then at least in his heart, and this is the weakest of faith." [Sahîh Muslim (49)]

Greeting others and shaking hands with them is worship, since this wipes away sins and purifies the heart.

Even the feet have there share of worship designated to them. With them, the worshipper walks to the daily prayers at the mosque and the Friday prayer. Allah says: "Verily We shall give life to the dead and We shall record that which they send forward and the traces they leave behind." [Sûrah YâSîn: 12]

When the tribe of Banû Salamah wished to relocate in order to be closer to the Mosque, the Prophet (peace be upon him) told them to stay at their present homes, explaining to them that every step they take while walking to the mosque is recorded with Allah, saying: "Your homes record the traces you leave behind." [Sahîh Muslim (665)]

And Allah describes in the Qur’ân how this recording takes place "...in a Book wherein my Lord never errs nor forgets." [Sûrah TâHâ: 52]

Allah also says: "It is He who made the Earth traversable, so walk through its tracts…" [Sûrah al-Mulk: 15] Traversing the Earth to ponder over the lessons to be found therein is worship which the feet can engage in.

Just as the devotions of the limbs are mentioned, so are their sins. The sin of the eyes is for them to gaze upon forbidden things. The sin of the ears is for them to listen to backbiting, slander, calumny, curses, music, and whatever else displeases Allah. The sin of the tongue is for it to utter lies, to backbite, slander, and curse, and to ridicule the believers. The sin of the hands is for them to steal, abuse others, and transgress against the Muslims. The sin of the feet is for them to walk towards sin, whether it be in the home, the marketplace, or a foreign land. All of these are sins of the limbs.

The tongue is one of the greatest appendages possessed by the human being, since its devotions include such noble activities as the remembrance and praise of Allah, the recitation of the Qur’ân, enjoining what is right, and forbidding what is wrong.

From all of this, we can see why the formal prayers are one of the greatest forms of worship, since these prayers require devotions from every limb of the body.

The eyes engage in worship by fixing their gaze upon the spot where the forehead will be placed during prostration.

The ears engage in worship during prayer by listening to the recitation of the imam with silent concentration. Allah says: "While the Qur’ân is being recited, listen to it attentively and silently that perhaps you might receive mercy." [Sûrah al-A`râf: 204]

The Prophet (peace be upon him) said: "When the imam is reciting, listen to him quietly." [Sahîh Muslim (404)]

The arms and legs engage in worship when the person engaged in prayer stands, bows, prostrates, and sits. The tongue engages in worship by remembering and glorifying Allah and by reciting the Qur’ân.

In this way the whole body humbles itself before Allah and engages in His worship, making prayer one of the greatest forms of worship.

Though the limbs perform all these acts of worship we have described, our worship only has value to the extent that the heart is sincere and devoted.

This is why, that in spite of the tremendous virtue of prayer, Allah directs the following stern warning to some of the people who pray: "So woe to the people who pray, but who are inattentive about their prayers; those who but want to be seen of others but refuse to supply even neighborly needs." [Sûrah al-Mâ`ûn: 4-7]

This lets us know that what matters is not merely the outward motions of prayer, since the people that are being addressed by these verses are described as people who perform their prayers. Though they pray, they are threatened with woe, meaning that they will face punishment in the Hereafter. This is because they only performed the prayers with their bodies while there hearts were devoid of humility and devotion. Their bodies were lined up in the mosques in the ranks of the worshippers. Their faces were turned towards Mecca. Their hearts, however, were directed towards something else, longing only to achieve the praise of men and win their trust or to attain some other worldly benefit.

Allah describes these people in the following words: "When they stand up to prayer, they stand lazily to be seen of men, but little do they remember Allah." [Sûrah al-Nisâ’: 142]

Source: www.islamtoday.com

By Sheikh Salman al-Oadah

If we want Allah to forgive us, we should be forgiving of others and willing to overlook their wrongs. This is part of what it means to be good to others. Allah describes his believing servants as “those who restrain their anger and are pardoning towards people.” He then says: “Indeed, Allah loves those who do good.” [Sūrah Āl `Imrān: 134]

Indeed, Allah says: “And let not those of you who possess wealth and abundance swear against giving to the near of kin and the poor and those who have had to emigrate for Allah’s sake. They should forgive and forebear. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.” [Sūrah al-Nūr: 22]

Righteous deeds of all kinds bring us closer to Allah, but especially kindness to others. We should show kindness to all creatures as well as to human beings, whether this kindness comes in the form of our personal behavior, our sharing of our wealth, giving assistance with our abilities and our influence, or praying to Allah on their behalf. We need to especially consider the disenfranchised, the widows and orphans, and the poor.

The Prophet (peace be upon us) said: There was a merchant who used to extend credit to people. If he found one of his customers to be in straightened means, he would say to his assistants: “Forgive them their debt, perhaps Allah will forgive us.” Allah did forgive him. [Sahīh al-Bukhārī (2078) and Sahīh Muslim (1562)]

Pardon, tolerance, and magnanimity should exemplify the way we treat one another. We should be willing to overlook the faults of others. We should even be willing at times to waive some of our rights. We should not always demand everything that is due to us. All relationships are a matter of give and take.

This applies to everyone we have dealings with. It is the way things should be between the husband and wife, between parents and children, between teachers and students, and between governors and the governed. In each of these relationships, there are clearly defined rights and duties, and we should do our best to fulfill them. However, in every relationship, people fass short at times. Forgiveness, forbearance, and pardon bring harmony and love into our relationships.

Imagine a marriage based solely on accounting for rights and obligations. Would there be any love or mercy in such a marriage, any room for tenderness and affection?

Tolerance and magnanimity, stabilize those relationships and bolster the esteem and human worth that people have for one another. By Allah’s grace, these qualities make our dealings more successful, and certainly make our dealings more pleasing to Allah. 

Source:www.islamtoday.com

By Imam Mohamed Hagmagid Ali

Of the Quran's more than 6,000 verses-a number greater than the stars one can see in even the darkest sky-one stands out. So great is it that verse that Prophet Muhammad once called it "al-Sayyidah" (the chief) and encouraged us to recite it after every fard salaat (Compulsory Pray) and just before sleeping. We call it Ayat al-Kursi:

"0 God. There is nothing worthy of worship but He, the Living, the Sustainer. Neither slumber nor sleep overtakes Him. His is what is in the heavens and what is in the earth. Who can intercede with Him except by His permission? He knows what is before them and behind them, and they can grasp only His knowledge He wills. His throne embraces the heavens and Earth, and it tires Him not to uphold them both. He is the High, the Formidable". (Quran 2:255)

God's fullest self-description

This verse is God's fullest self-description to humanity, a jewel that enables us to know Him as more than a mere abstraction so that we can connect to Him. Let's take a moment to ponder its myriad meanings.

After commencing with the profession of faith, this verse mentions two of God's names: al-Hayy the Living) and al-Qayyum (the Sustainer). We might wonder -why these two names follow the profession of faith. One possibility is that they help clarify what elevates someone to be worthy of worship. As we know, what is worthy lasts forever, and what is unworthy does not.

And how many are the finite things that we may revere. We may busy our minds and bodies with the material (food, money, and possessions) or the immaterial (pleasure, fame, and security) things of life, but to what end? Even the wealthiest, most famous, best fed, and most secure people can still find themselves spiritually unsatisfied. The wise person must thus do as Abraham did: While contemplating the various objects of human worship, including the stars, he said: "I do not love those that set" (Quran 6:76).

As we think about God's next self description, that He is not overtaken by slumber or sleep, let's reflect upon what an extraordinary attribute this is. How often do we yearn to speak to someone about something wonderful that has happened or seek their consolation in moments of grief, only to find that their cell phone is turned off, they are in a meeting, have gone to sleep, and so on? Yet God is always available whenever we call upon Him. He never asks us to "hold on" or call back. Even in the depths of night, He remains closer to us than our jugular vein (Quran 50:16).

God's dominion over the heavens and Earth

God then mentions His dominion over the heavens and Earth. This important statement clarifies our relationship to Earth and its creatures. Earth is not a gift that has been given to us unconditionally, but rather a sacred trust in our hands for safekeeping. The mountains and valleys, animals and plants, water and air are thus ultimately borrowed property that He will recall one day. As Muslims, we are bound to preserve them in the best manner possible.

So too do we - our bodies and - talents - belong to God. This is important, because we may wonder why we are bound to the rules He has established for us. For example, why can we not drink alcohol if we want to socialize, or skip our prayers if we find their timing in convenient? The answer is that our bodies are trusts given to us for our benefit from the Divine Mercy, but nonetheless property that He will recall one day. Just as a teenager who borrows the family car must accept the parents' conditions, such as washing it once a month, so are we bound by the terms of the trusteeship of our body. Yet so merciful is God that He requires nothing in return. Moreover, all of His requests are strictly for our own benefit.

God's all encompassing knowledge

In the middle of the verse, God describes His knowledge as encompassing all that is before and after us. Take a moment to consider the unease we all experience when a police officer appears in our car's rear-view mirror. How many of us begin to pay extra careful attention to our speedometer lest we accidentally exceed the speed limit? Yet God sees infinitely more than any police officer ever could. Why does God's knowledge of our acts so often fail to stir us the way a police officer's does? God says: "One day ... the Book [of Deeds] will be placed [before you], and you will see the sinful in great terror because of what is [recorded] therein. They will exclaim: 'Ah! Woe to us! What a Book is this! It leaves out nothing small or great, but takes account thereof!" (Quran 18:47-49).

Moreover, when cited for a traffic violation, we usually accrue points and receive a ticket. Yet when we violate God's law, if we "pay our ticket" (sincerely repent), He converts our bad deeds into good deeds - as if paying a ticket resulted in a deduction of points and a financial reward!

Trust in God

Sometimes we experience difficult times and become frustrated, even despondent. Our health can fail and our wealth can disappear. Worse, we can feel that there is no one to turn to, no one who can fully understand our plight. When this happens, remember God's promise: "If anyone puts his/her trust in God, sufficient (is God) for him/her" (65:3). Ayat al-Kursi reminds us of God's splendor and majesty, closeness and understanding, mercy and care. Indeed, there is no One more worthy of our worship than Him.

Imam Mohamed Hagmagid Ali is the Imam and Executive Director of the All Dulles Area Muslim Society (ADAMS) Center in Sterling, Virginia and  Vice President of ISNA

Source: www.islamicity.com

IF a person starts telling you, whether in private or public, something that you already knew very well, pretend as if you do not know it. Do not rush to reveal your knowledge or to interfere with the speech. Instead, show your attention and concentration.

Imam Ata Bin Abi Rabah said: “A young man would tell me something that I may have heard before he was born. Nevertheless, I would listen to him as if I had never heard it before.”

Ata was a Tabi’ee, i.e. the one belonging to the generation coming after the Companions.

Khalid Bin Safwan Al-Tamimi, who frequented the courts of two Caliphs, Umar Bin Abdul Aziz and Hisham Bin Abdul Malik, said: “If a person tells you something you have heard before, or news that you already learned, do not interrupt him to exhibit your knowledge to those present. This is being rude and ill-mannered.”

Ibrahim Bin Al-Junaid said: “A wise man said to his son: ‘Learn the art of listening as you learn the art of speaking.’”

Listening well means maintaining eye contact, allowing the speaker to finish the speech, and restraining your urge to interrupt his speech. Al-Hafiz Al-Khateeb Al-Baghdadi said in a poem: “Never interrupt a talk; though you know it inside out.”

Source: Received as an Email

Fighting the evil within us is more difficult than fighting in a battlefield. 
Ibn Qayyim mentions in Za'd Al-Ma'ad the four states of Jihaad against the self:

First: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Hereafter, except through it.

Second: Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.

Third: Striving to invite others towards it and to teach those who do not know, otherwise you may be considered among those who hide what Allaah has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allaah.

Fourth: Striving to be patient and persevering against those who oppose this da'wah (call) to Allaah and those who seek to cause harm – patiently bearing all these hardships for the sake of Allaah.
 
When a person succeeds in all these four stages, he is considered to be amongst the Rabbaniyyun (Allaah's men). Early scholars have agreed that a scholar does not deserve the title of Rabbani until he recognizes and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered among the Rabbaniyyun.

Source: http://www.saudigazette.com

Dr. Muhammad Ali Al-Hashimi

Many Hadith describe the status of two people who love one another for the sake of Allah and describe the high position in Paradise which He has promised them and the great honour which He will bestow upon them on the Day when mankind is resurrected to meet the Rabb of the Worlds: Among them is the Hadith which describes the seven whom Allah will shade on the Day when there is no shade but His:

"...a just leader; a youth who grows up worshipping Allah; a man who is deeply attached to the mosque; two men who love one another for the sake of Allah meeting for His sake and parting for His sake; a man who is called by a beautiful woman and says, I fear Allah; a man who gives charity in secret such that his left hand does not know what his right hand is doing; and a man who remembers Allah when he is alone and his eyes fill with tears." [Bukhari and Muslim]

The two who love one another for the sake of Allah are clearly shown to be among those whom Allah will shelter with His shade and upon whom He will shower His mercy and kindness. What a great honour! It is enough honour for those who love one another for the sake of Allah that their Almighty Rabb will greet them on the Day of Resurrection and say to them:

"Where are those who loved one another for My glory? Today I will shade them in My shade on the Day when there is no shade but Mine." [Muslim]

Such is the magnificent honour and tremendous reward that will be bestowed upon those who truly loved one another for the sake of Allah on that awesome Day.

Love for the sake of Allah and not for the sake of anything else in this life which is filled with greed, desires and interests, is very difficult, and none can attain it except the one who is pure of heart, for whom this world is as nothing compared to the pleasure of Allah. It is not surprising that Allah should give them a status and blessing which is commensurate with their position in this world, above whose concerns they have risen. We find proof of this in the Hadith of Mu'adth who said that the Prophet (peace and blessings be upon him) said:

"Allah said: 'Those who love one another for My glory, will have Minbars of light, and the Prophets and martyrs will wish that they had the same." [Reported by al-Tirmidhi, who said it is a Hasan Sahih Hadith]

Allah gives to those who love one another for His sake a gift which is even greater than this status and blessing: that is His precious love which is very difficult to attain. This is proven by the Hadith of Abu Hurairah in which the Prophet (peace and blessings be upon him) said:

"A man went to visit a brother of his in another village. Allah sent an angel to wait for him on the road. When the man came along, the angel asked him, 'Where do you intend to go?' He said, 'I am going to visit a brother of mine who lives in this village.' The angel asked, 'Have you done him any favor (for which you are now seeking repayment)?' He said, 'No. I just love him for the sake of Allah.' The angel told him, I am a messenger to you from Allah sent to tell you that He loves you as you love your brother for His sake."' [Muslim]

What a great love, that raises a man to a position where Allah loves him and is pleased with him!

The teaching of the Prophet (peace and blessings be upon him) goes even further and states that the better of two brothers who love one another for the sake of Allah is the one who loves his brother more.

The Prophet (peace and blessings be upon him) said:

"No two men love one another, but the better of them is the one whose love for his brother is greater." [Reported by Bukhari in al-Adab al-Mufrad]

Islam goes even further in spreading love in the rightly guided Muslim society by telling the Muslim that if he loves his brother, he should tell him.

The Prophet (peace and blessings be upon him) said:

"If a man loves his brother, let him tell him that he loves him." [Reported by Abu Dawud and al-Tirmidhi, who said it is a Sahih Hadith]

The Prophet (peace and blessings be upon him) understood the impact of this strong, pure love in building societies and nations, so he never let any occasion pass without advocating this love and commanding the Muslims to announce their love for one another, in order to open hearts and spread love and purity among the ranks of the Ummah.

Anas said that a man was with the Prophet (peace and blessings be upon him), when another man passed by. The first man said, "O Messenger of Allah, indeed I truly love this man." The Prophet (peace and blessings be upon him) asked him, "Have you let him know that?" He said, "No." The Prophet (peace and blessings be upon him) said, "Tell him." He caught up with him and told him, "Truly I love you for the sake of Allah," and the man said, "May Allah love you who loves me for His sake." [Reported by Abu Dawud, with a Sahih Isnad]

Mu'adth began to spread this pure love among the Muslims throughout the Muslim lands, telling them what he had heard from the Prophet (peace and blessings be upon him) about the great reward that Allah had prepared for those who loved one another for His sake, and about His great love for them. In al-Muwatta', Imam Malik gives a report with a Sahih Isnad from Abu Idris al-Khulani who said:

"I entered the mosque of Damascus, where I saw a young man who had a bright smile, and I saw the people gathered around him. When they disagreed on some matter, they referred it to him, and accepted his opinion. I asked who he was, and they told me, 'This is Mu'adth ibn Jabal." Early the next day, I went to the mosque but I found that he had arrived even earlier than I. He was praying, so I waited until he had finished, then I approached him from in front, greeted him and said, 'By Allah I love you.' He said, 'For the sake of Allah?' I said, 'For the sake of Allah'. He repeated his question, 'For the sake of Allah?' and I said, 'For the sake of Allah.' So he took hold of my collar and pulled me towards him and said, 'I have good news for you. I heard the Prophet (peace and blessings be upon him) say: "Allah Almighty says: 'My love is granted to those who love one another for My sake, who visit one another for My sake, and who spend on one another for My sake.'"'

Source: www.shareislam.com

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Source: www.productivemuslim.com