The foremost aspect of the prophetic heritage is to call people toward the truth. Those who chose to respond to this call then were organized in the form of a community under the leadership of the respective prophets, and later on, under those who faithfully carry on the prophetic legacy. The next step in prophetic mission is to educate and purify those who choose to respond to the call to truth and become part of the community. This education and purification play pivotal role in preparing the community for the divine mission for which it has been evolved.

Such education and purification constitute a life-long pursuit. There is no end of learning and purification. But, at the base level, every muslim, men and women, needs to have a functional education so that they can live an Islamic life and can make a meaningful contribution to the fulfilment of divine mission. In addition, at the base level, every muslim needs to have purification of their intention, attitude, and conduct.

The process of da'wah, discussed earlier, is itself the primary facilitator of true Islamic learning and purification. Another important aspect of effective learning is being an educator. As we become more educated, by sharing one's learning with others, we learn and grow more. Furthermore, as educators when we encounter scrutiny, it motivates us to learn more and purify better.

But those will prosper (aflaha) who purify themselves. [87: al-A'la: 14]

Truly he succeds that purifies it,
And he fails that corrupts it! [91: ash-Shams: 9-10]

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Educating people about ease and flexibility in Deen

While Islam as a complete code of helps us to seek and receive guidance in every aspect of our life, it can also become burdensome to people. Often the details of the Islamic way of life with everything -- obligatory or optional, prohibited or disliked -- packaged together can be overwhelming on people. Insisting on the minute details, rather than leaving optional things for people to learn, discover, and adapt to, have created various kinds of extremity on one hand, and anxiety or cynicism about religion on the other.

For any cherished goal in this world, the effort has to be proportionate. Consider the effort people undertake working toward a degree, or establishing a new business, or raising a good family, or competing for an Olympic medal. Which one of these goals compares to the success in the life hereafter? Yet, similar to the case of worldly goals, who can offer a proportionate effort for achieving Falah -- to be admitted to Paradise? Yes, on our part we have to make the very best effort to achieve Falah, just like we work toward any cherished goal in this life. But, the good news is, and we must educate ourselves and inform others, that Islam is not burdensome. It is rather easy, given what we are working for.

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Narrated Anas bin Malik: Allah's Messenger (p) said: "Facilitate things to people (concerning religious matters), and do not make it hard for them and give them good tidings and do not make them run away." [ Sahih al-Bukhari; Vol. 1, #69]

Sahl b. Abi Umamah said that he and his father entered upon Anas b. Malik at Madinah during the time of Umar b. Abd al-Aziz, when he (Anas b. Malik) was the governor of Madina. He was praying very light prayer as if it was the prayer of a traveller or near it. When he uttered the concluding salam, my father said: May Allah have mercy on you! Tell me about this prayer: is it obligatory or supererogatory? He said: It is obligatory; it is the prayer performed by the Apostle of Allah (p). I did not make a mistake except in one thing that I forgot. He said: The Apostle of Allah (p) used to say: "Do not impose austerities on yourselves and so austerities would be imposed on you, for people have imposed austerities on themselves and Allah imposed austerities on them. Their survivors are to be found in cells and monasteries." (Then he quoted:) 'Monasticism, they invented it; we did not prescribe it for them.' Next day he went in the morning and said: Would you not ride and go, so that you may see and take lesson? He aid: Yes, Then all of them rode and reached a land whose inhabitants had perished, passed away and died. The town had falled down upon its roofs. He asked: Do you know this land? I said: Who acquainted me with it and its inhabitants? (Anas said): This is the land of the people whom oppression and envy had destroyed. Envy extinguishes the light of good deeds, and oppression confirms or falsifies it. The eye commits fornication, and hand-palm, foot, body, tongue and private part of the body confirm it or falsify it. [Sunan Abu Dawood; Vol. 3, #4886]

Narrated Abu Musa Al-Ansari: A man came to Allah's Apostle (p) said, "O Allah's Apostle! By Allah, I fail to attend the morning congregational prayer because so-and-so prolongs the prayer when he leads us for it. I had never seen the Prophet (p) more furious in giving advice than he was on that day. He then said, "O people! some of you make others dislike (good deeds, i.e., prayer). So whoever among you leads the people in prayer, he should shorten it because among them there are the old, the weak, and the busy." [Sahih al-Bukhari, Vol. 9, #273]

Planting the seed for desire to learn

Knowledge is a gift and blessing from Allah and essential to a viable Islamic life. Nurturing the quest of learning, accordingly, is so important. Although Islamic civilization has produced remarkable traces of scholarship and learning in virtually all fields of knowledge, we have lagged behind in our contemporary time due to our failure to inspire our generations to learn. Muslims are supposed to be life-long learners, explorers and educators. In a dynamic environment, that tradition can be revived again. The level of learning cannot be contained in any single entity, institution, or program. It will vary according to the level of people as well as their aptitude and interest. From the base level to all other possible levels, planting the seed of desire to learn, thus, is very important.

O you who believe! When you are told to make room in the assemblies, (spread out and) make room: (ample) room will Allah provide for you. And when you are told to rise up, rise up: Allah will raise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted knowledge. And Allah is well-acquainted with all you do. [58: al-Mujadilah: 11]

When Yusoof attained his full adulthood, We gave him authority and knowledge: thus do We reward those who do right. [12: Yusoof: 22]

High above all is Allah, the King, the Truth! Be not in haste with the Qur'an before its revelation to you is completed, but say, "O my Rabb! advance me in knowledge." [20: Ta-ha: 114]

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Systematic learning to practice; knowledge should lead to humility, not arrogance

One secret of the unique generation of the companions of the Prophet (p) was not just that they learnt from the Prophet (p) himself and became the trustees of the divine mission, but that everything they learnt was to put into practice, or in some ways, to relate the learning to their lives. There was no gap between their learning and practicing. The more they learnt, the more humble they became, and at the same time, their quest for knowledge grew even further. They lived in an environment where the learned was respected, but only those learned ones whose lives reflected the benefits of learning. To them, Islam was not a matter of theological dispute, intellectual excercise, or metaphysical speculation. They -- every one of them, even those advanced in age -- turned to the Qur'an and the Prophet (p) as a roadmap (Huda') to find their way to Falah. They clearly understood and acted on the fact that as human beings they desperately need the roadmap and work together as a team (Ummah, Jamaah) to build their lies based on divine guidance.

Furthermore, for them Islam did not come in one package: a Qur'an in the form of a printed book, one or more compilations of Hadith, volumes on juristice matters (fiqh), treatises on belief (aqeedah). Add to that the books written by others on Islam, commentaries on Qur'an, and then commentary on commentaries. Their learning was systematic and gradual. Even five pillars of Islam did not come to them as one package. Even when all the obligatory duties were already established, the people were not presented everything in one package, as illustrated in the instructions of the Prophet (p) to Hadrat Muadh ibn Jabal. That Islam was presented to them systematically and gradually was a natural process.

Systematic learning does not mean that one has to attend a Madrasah or religious institution., even though institutionalized learning could be appropriate and relevant.

But those who had been granted (true) knowledge said: "Alas for you! The reward of Allah (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)." [28: al-Qasas: 78]

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Iyad b. Himar reported the Apostle of Allah (p) as saying: " Allah has revealed to me that you must be humble, so that no one oppresses another and boasts over another." [Sunan Abu Dawood; Vol. 3, #4877]

Narrated Ibn Masud: Allah's Messenger (p) said: The Prophet (p) used to take care of us in preaching by selecting a suitable time, so that we might not get overwhelmed. [Sahih al-Bukhari; Vol. 1, #68]

Narrated Ibn Abbas: When the Prophet sent Muadh to Yemen, he said to him, "You are going to a nation from the people of the scripture, so let the first thing to which you will invite them, to the Tauhid of Allah. When they learn that, tell them that Allah has enjoined on them, five prayers to be offered in one day and one night. And, when they pray, tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor. And if they agree to that, then take from them Zakat, but avoid the best property of the people." [Sahih al-Bukhari; Vol. 9, #469]

[not hadith] Umar (r) said: Every one must acquire sound religious knowledge early before he becomes a leader." Abu Abdullah said: The companions of the Prophet had studied inspite of the fact that they were old in age. [Sahih al-Bukhari; Vol. 1, Kitab al-Ilm; Chapter title #16]

Collective & mutual learning (with emphasis on experience)

Human beings are social creatures. Islam, therefore, from the very beginning of the believers' entry into its fold, educates them to be conscious of their place in a social setting. Thus, we do not just pray, but call others to join the prayer -- Hayyiah alas salat (come to prayer). We do not seek falah for only ourselves, but invite others to this quest -- Hayyiah alal falah (come to success and salvation). While some prayers are best offered alone in privacy, the obligatory prayers are best offered in a congregation. In the prayer, we recite the Mother of the Qur'an -- Surah al-Fatiha. In this Surah, we are taught how to identify ourselves as "we," not as "me."

It is not surprising then that the learning and purification process for the believers are properly achieved only in a mutual and collective setting. Thus, the truly learneds of this Ummah always grew up in the gathering of the learneds and so much emphasis has been placed by Islam on that. In Islam, learning is not merely from book or from hearing others: it is an experience -- a comprehensive one. Also, this learning process should be continuous. When possible, even wars should not interrupt it.

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Sahl b. Abi Umamah said that he and his father entered upon Anas b. Malik at Madinah during the time of Umar b. Abd al-Aziz, when he (Anas b. Malik) was the governor of Madina. He was praying very light prayer as if it was the prayer of a traveller or near it. When he uttered the concluding salam, my father said: May Allah have mercy on you! Tell me about this prayer: is it obligatory or supererogatory? He said: It is obligatory; it is the prayer performed by the Apostle of Allah (p). I did not make a mistake except in one thing that I forgot. He said: The Apostle of Allah (p) used to say: "Do not impose austerities on yourselves and so austerities would be imposed on you, for people have imposed austerities on themselves and Allah imposed austerities on them. Their survivors are to be found in cells and monasteries. (Then he quoted:) 'Monasticism, they invented it; we did not prescribe it for them.' Next day he went in the morning and said: Would you not ride and go, so that you may see and take lesson? He aid: Yes, Then all of them rode and reached a land whose inhabitants had perished, passed away and died. The town had falled down upon its roofs. He asked: Do you know this land? I said: Who acquainted me with it and its inhabitants? (Anas said): This is the land of the people whom oppression and envy had destroyed. Envy extinguishes the light of good deeds, and oppression confirms or falsifies it. The eye commits fornication, and hand-palm, foot, body, tongue and private part of the body confirm it or falsify it. [Sunan Abu Dawood; Vol. 3, #4886]

Respecting the Learned (learn more from others; if need to learn, seek out others)

No one can become a true learner, until he or she develops a deep respect for learning as well as the learned. One does not need a title, certificate, or social recognition to receive respect from others. One should respect another if the latter has more knowledge about something, even if it is just one more hadith. Of course, some learnings are depository in nature. Another words, people may memorize and become experts of a particular aspect of learning. However, once again, those who learn to practice are better than those who learn for the sake of learning; those who understand more what they have learnt are better than those who simply have learnt something.

Thus, noted Muslim collectors of hadith have traveled far and wide to confirm just one hadith. They approached those who have narrated that hadith with respect. They did not just confirm the text of the hadith, but learnt as much as possible from that person about the hadith as well as any other matter available from that person. These collectors of hadith alse looked at the lives of those narrators of hadith and graded them according to their merit in terms of their reliability, integrity, and wisdom.

All prophets were taught by Allah Himself. Sometimes, these prophets also were taught the respect for learning and the learned as exemplified in the case of the Prophet Musa (a) and Khidhr. All the true scholars in our history have enriched themselves in terms of their spiritual and intellectual enlightenment from other teachers or scholars. This tradition was not just for those who wanted to be scholars, but the overall environment was conducive to broad based learning and purification. It is also important to stay away from people who are pseudo-scholars. One should be extra careful about learning Islam from those who have not suffered for it.

An important shortcoming of organizations or institutions offering Islamic education and learning today is that they simply want to breed prototypes within their own narrow framework. People devoted to Jama'at at-Tabligh may not think that they can learn something useful from Jama'at-e-Islami or Ikhwan al-Muslimoon. So is the case with those following Jama'at-e-Islami and Ikhwan. Students of one madrasah may not even think that they have something to benefit from another madrasah or scholars of that madrasah.

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Narrated Abdullah b. Amr: Allah's Messenger (p) said: "Verily, Allah does not take away knowledge by snatching it from the people, but He takes away knowledge by taking away the scholars, so that when He leaves no learned person, people turn to ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge; they go astray, and lead others astray." [Sahih Muslim; Vol. 4, #6462]

Narrated Sa'd: I was the first man among the Arabs to throw an arrow for Allah's Cause. We used to fight in Allah's Cause while we had nothing to eat except the leaves of the Hubla and the Sumur trees (desert trees) so that we discharged excrement like that of sheep. Today, (people of the) tribe of Bani Asad teach me the laws of Islam. If so, then I am lost, and all my efforts of that hard time had gone in vain." [Sahih al-Bukhari; Vol. 8, #460]

Life long commitment

As believers, this life is only a phase of our existence. Whatever we sow in this life, we reap the lasting harvest in the life hereafter. This is not to deny the benefits believers may receive in this life as well. Our Islamic identity is life-long. The mission and the necessary commitment that go with it are also life long. Thus, at no time we can detach ourselves from the prophetic mission, from the process of learning and purification, or from making a contribution toward improving ourselves and the society. There is no age that is too early or too late for this. One can begin his or her journey on this path to Falah at any time. The involvement, then, is life long.

It is this spirit or consciousness that goes with complete devotion to Allah and the mission He has entrusted to us. Furthermore, once a Muslim, a person may not always remain a Muslim. Therefore, it is not enough to have blessing of embracing or affirming Islam, one also needs to remain steadfast on Islam until death. That is one important implication of the Qur'anic verse that urges us not to die except in the state of Islam. For the same reason, Prophet (p) emphasized so much the dying on Kalima. As mentioned in the preface of the book, all these aspects apply to men and women equally.

Say: "Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds." [6: al-An'am: 162]

O you who believe! Be Allah-conscious as one truly should be conscious about Him, and die not except in a state of Islam. [3: ale Imran: 102]

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Narrated Aisha: The Prophet (p) used to take the Pledge of allegiance from the women by words only after reciting this verse from the Qur'an [60:12] ..." [Sahih al-Bukhari; Vol. 9, #321]

Basic, general learning to disseminate

To be a good and effective Muslim, one does not have to be a scholar, specialized or otherwise. Rather, it requires a coherent and meaningful education at the very basic level that sets the proper mind frame, tunes one to the spirit of Islam, nurtures the Islamic spirit, and then inspires to take further steps on the eternal journey.

One serious pitfall of traditional education of Muslims is that they do not really get any systematic education at all. Most people learn about Islam from their cultural setting rooted in their family and the surrounding. Their, I mean male Muslims', learning primarily comes from Jum'a prayer, Islamic gatherings, some religious education at school, and so on. In most cases, there is no genuine effort to motivate people to connect themselves directly to the Qur'an and Sunnah. They learn Islam through the eye glass of their cultures, rather than seeing everything from the eye glass of the Qur'an and the Sunnah. Sometimes, people are taught to learn to accept what their elders in the tradition have to offer. At other times, notable scholars or mentors become the window to Islam and then people look no further.

Another important pitfall of Muslims' learning is that from the early age Muslims are taught the codes and rituals of Islam without a sense of purpose or understanding. Many people are culturally brought up as Muslims with no understanding of Islam at all. Worse yet, sometimes children or young people are harshly disciplined to do things about which they still do not know why they should do it. Such people, sometimes, reject, or distance from, Islam when they become independent, or they simply become a part of a cultural group, where the life derives its argument, strength and continuity from tradition, not from truth and wisdom.

The basic education has to include the obligatory rituals, but only in the context of a sense of purpose, direction, and mission. The basic education's primary focus should be to develop and nurture Islamic spirit, the proper mind frame, and the value system of Islam. Building proper attitude is critical to developing our Muslim personality. This does not come about by simply doing what we are supposed to do, but doing, hopefully over time, with a sense of purpose and understanding. A sample list of verses, for example, are given below that are essential to developing proper Islamic attitude. Virtually all Muslims know about the contents of these verses, but rarely are exposed to a systematic education of these that can help them experience Islam in the context of social reality.

Consider the impact of knowing that Allah is well-acquainted with all things or that He sees well what we do. It makes a person Allah-conscious that we never can escape from Allah's view. Or consider the value of the verses that inform us about His omnipotence and His promise to protect us. It instills a glowing sense of courage and confidence. How about those verses that teach us about the compassion and mercy of Allah. Do not those verses help us become humble and optimistic?

Also notice that many of the Qur'anic verses begin with the imperative "know!". Shouldn't these verses be taken more seriously and integrated into the basic Islamic education?

... know that Allah is Exalted in Power, Wise. [2: al-Baqarah: 209]

... know that you are to meet Him (in the Hereafter), and give (these) good tidings to those who believe. [2: al-Baqarah: 223]

... know that Allah is well-acquainted with all things. [2: al-Baqarah: 231]

... know that Allah sees well what you do. [2: al-Baqarah: 233]

... know that Allah is Oft-forgiving, Most Forbearing. [2: al-Baqarah: 235]

... know that Allah hears and knows all things. [2: al-Baqarah: 244]

... know that Allah is free of all wants and worthy of all praise. [2: al-Baqarah: 267]

... know that Allah is strict in punishment. [8: al-Anfal: 25]

Know that your possessions and your progeny are but a trial; and that it is Allah with Whom lies your highest reward. [8: al-Anfal: 28]

... know that Allah is you Mawla (Protector), the best to protect and the best to help. [8: al-Anfal: 40]

... know that you cannot frustrate Allah (by your falsehood), but that Allah will cover with shame those who reject Him. [9: at-Tauba: 2]

... know that the life of this world is but play and amusement... [57: al-Hadid: 20]

Personalized learning

The learning and education at the base level should be as uniform and standardized as possible. However, at another level, people have to dedicate themselves to more personalized learning. It does not require any special elaboration. Sometime, even a prophet needed personalized learning as in the case of Hadrat Musa. Among the companions of Hadhrat Muhammad, there were some who were better in battle field, some were better in writing and scribing, others were better in the form of delegation to different tribes or empires. Again, some were better in reciting the Qur'an, others were better in matters related to Fiqh (laws and rules). Among the later generations, some devoted their lives to collecting and studying hadith, others devoted to legal (fiqhi) analyis, others to commentaries on the Qur'an, and others to compiling historical information.

Yet, despite all these specialized pursuits, all such noble personalities had the basic Islamic education that properly shaped their attitude and moulded their personality. The better and more they got from their basic education, the better was their personality. Thus, systematic, organized da'wah and educational effort at the base level should primarily focus on a standardized learning with proper interfacing of personalized learning for those who are capable and willing. That is why the Prophet (p) sometimes emphasized general importance of learning; at other times, he made special supplications for specific individuals, such as in the case of Ibn Abbas, and provided them the necessary support and opportunity.

Say: "Everyone acts according to his own disposition: but your Rabb knows best who it is that is best guided on the Way. [17: Bani-Israil: 81]

So they (Musa and those with him) found one of Our servants, on whom We had bestowed mercy from Ourselves and whom We had taught knowledge from Our own presence. [18: al-Kahf: 65]

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Flexible, open learning system

For the base level effort, the learning system should be flexible and open. People from diverse background should be able to benefit in varying degree from the learning system. Simplicity of the learning system and ongoing involvement of people can ensure such a system that is effective. People may begin their participation in such a system at any time. They do not have to wait for a session to begin, as long as they spent sufficient time to get what is essentially needed at the base level. During the life of the Prophet (p), people used to come to accept Islam and then they would be assigned to some companions to receive as much education as the new Muslim's time would permit. They then would often return to their own tribes. It is noteworthy that these new converts did not become scholars of Islam due to few days' of education, yet they had to assume the role of educators for their own people. Thus, it is a continuous process, but open and flexible as well.

Contemporary relevance

One of the hallmarks of the prophetic heritage is that each prophet gave the universal message of salvation and, also, dealt with issues of contemporary relevance. Hadhat Lut dealt with sexual perversions of the time, Hadhrat Salih with unfairness of monopolistic tendencies, Hadhrat Musa dealt with magic and polytheistic cultism on one hand, and the arrogant power of the Firawun that enslaved the Bani Israil, on the other.

That people cannot be insulated from and should not be indifferent to the contemporary environment are clearly illustrated in the role of Muslims when the Roman Empire was defeated by the Persian Empire. It is unfortunate that so few Muslims these days understand what the Muslims at the time of the Prophet (p) had to do with the conflict between the Persian and the Roman Empire. If they had reasons to feel sadness or joy when one of the empires was defeated, is it not important for us to understand the ongoing events in our contemporary time? In globalized environment in which we live, we are affected by the events in the world and we have potential to affect these events, if not in the short run, at least in the long run. Also, the conflict between those two empires and the emotional involvements of the Muslims at that time clearly indicate that to lead a Muslim life is not apolitical -- we cannot distance ourselves from the political trends, events, and processes of our time. That does not mean that we hav to participate in it and be part of the system. Rather, it means that as we cherish a change of the current order, we need to understand it and make a committed and capable effort to change it in a positive direction.

Furthermore, the historical reality is based on an ongoing struggle between Islam and Kufr. Thus, even though a Firawun was drowned in the Red Sea does not mean that there is no Firwaun anymore. In every period, people like Haman, Qarun, Namrud, Abu Lahab and Abu Jahl, led by Shaitan, would be there. To stand up against them are needed those who carry the heritage of the prophets.

In a land close by; but they, (even) after (this) defeat of their, will soon be victorious. --

Within a few years. With Allah is the decision, in the past and in the Future: On that Day shall the believers rejoice. --

With the help of Allah. He helps whom He will, and He is Exalted in Might, Most Merciful. [30: ar-Rum: 2-5]

By Allah, We (also) sent (Our Apostles) to peoples before you: but Shaitan made, (to the wicked), their own acts seem alluring: he is also their patron today; but they shall have a most grievous penalty. [16: an-Nahl: 63]

Adequate emphasis on education of women and young

An extremely important area of education and participation involves the women and the young. Adult men's education is no less important. However, Muslims now have an established legacy of persistent neglect to the education of women and of poor education of the young. We must recognize the Islamic imperative that education is a priority for and right of both men and women. Beyond our verbal recognition, an atmosphere conducive to women's involvement and participation has to be fostered. Since the Muslim societies are generally male-dominated, men are accountable for taking the necessary initiative. However, women also have to recognize their legitimate and valuable rights and assert themselves. Instead of looking at the petty details, Muslims, men and women, must work together in developing a Taqwa-oriented environment, and without violating any incontrovertible aspects of Sunnah related to mutual interaction, strive to achieve better opportunities for education and participation.

One should keep in mind that adequate participation and education of all constitute a clearly specified objective of a muslim society; due to a lack of consensus, other details, such as how to sit and interact within the Islamic guidelines, can differ and thus are of lesser importance. Women's education does not necessarily begin with hijab; rather, hijab may be a result of good Islamic education. Once the Islamic spirit is nurtured, people would seek Islamic identity and feel honored and dignified to live an Islamic life, inwardly and outwardly. Although both inward and outward aspects go hand in hand in Islam; the inward aspect has an undeniable priority.

Many Islamic works do not involve young people until they have become adults. The earliest part of youth of most muslims is not accommodated in formal Islamic works. Their curiosity, creativity, energy and enthusiasm are more suppressed than channelled into enriching Islamic pursuit and experience. Islamic works in our time cannot ignore these aspects any longer. Each generation must endeavor to improve their conditions and leave for the posteriority a better environment and future. Such improvement cannot happen by coercion and authoritarian parental pressure. Rather, personal example and moral persuasion should be the primary instruments of attracting them and securing their sustained commitment. Also, instead of emphasizing too much or exclusively on ceremonial aspects of religion, introducing to them the value system of Islam and inculcating the same should be the priority.

How we deal with our possessions and progeny in the path of Allah is a trial for us. The trial is not merely to control and direct them to whichover way we like them to go, but to be a model to them, or to inspire them so that they, by their own volition, choose the right path. Every person is accountable for his or own deeds. As prophets were not responsible beyond communicating and witnessing the truth in the best possible way, so are not the guardians of the household, male or female.

"O my Rabb! deliver me and my family from such things as they do!" [26: ash-Shuara': 169]

And those why pray, "Our Rabb! Grant to us spouses and offsprings who will be the comfort of our eyes, and give us (the grace) to lead the Muttaqeen. [25: al-Furqan: 74]

Enjoin Salat on your people (household), and be constant therein. We ask you not to provide sustenance: We provide it for you. But the (fruit of) the Hereafter is for those who have Taqwa. [20: Ta-ha: 132]

He (Ismail) used to enjoin on his people (household) Salat and Zakat, and he was most acceptable in the sight of his Rabb. [19: Maryam: 55]

Know that your possessions and your progeny are but a trial; and that it is Allah with Whom lies your highest reward. [8: al-anfal: 28]

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