₦airaland Forum

I Have a volks wagen sharan 2000 that shows airbag and EPC light can i enjoy this offer
thanks

I just bought my own last August and it has not give any problem

Thanks all
the vehicle is Volkswagen sharan 2000 model with auto drive.
the light came on yesterday on my way to work, since that yesterday it come on and off at interval

Hi everyone,
Can someone educate me on the meaning of "EPC" light on the dash board and what could have gone wrong before the light comes on.
Thank you

great job

this is a great job
thumb up for you!

No, not like that
the message is that he has tried to solve someone's problem although he supposed to acknowledge the owner of the message

Thanks every body,
Which ever way, he has searched for the information and has passed it accross

Pls, kindly help me check this VIN: WVWZZZ7MZ1V024361
thank you

where is your location in Abuja,
I have a volks wagen sharan that I will want you to check the rear Ac for me
thank you
08093678690

HELLO NAIRALANDERS,
Pls, I need someone to explain to me the major difference between alloy rim and the ordinary rim especially in terms of safety or any other application to the vehicle.
thank you

THANKS,
I WILL CHECK

GOOD DAY EVERY ONE,
CAN SOMEONE HELP ON WHERE TO GET THE VIN NO OF VOLKS WAGEN SHARAN
THANK YOU

ok i dey watch ooo

“A generous one is nearer to Allah, nearer to people, nearer to paradise and farther away from hell,
but the miser is farther from Allah, farther from people, farther from paradise and nearer to hell.
Indeed, an ignorant one who is generous is dearer to Allah than worshiper who is miserly.”
Qashiriya, Al-Jud wul Sikha.

OK THANKS ALL

Good day every body in the house,
I just bought volks wagen sharan 2001 model (auto drive) but I could not locate/find where to check the gear oil level
Can somebody help me out on this issue
thank you

BE A GOOD EXAMPLE TO OTHERS
Several years ago an Imam moved to London. He often took the bus from his home to the town area. Some weeks after he
arrived, he had occasion to ride the same bus.[code][/code]
When he sat down, he discovered that the driver had accidentally given him twenty pence too much change. As he considered what to do, he thought to himself, you better give the twenty pence back. It would be wrong to keep it. Then he thought, oh forget
it, it’s only twenty pence. Who would worry about this little amount? Anyway, the bus company already gets too much fare; they will never miss it. Accept it as a gift from Almighty
Allah and keep quiet.
When his stop came, the Imam paused momentarily at the door, then he handed the twenty pence back to the driver and said
“Here, you gave me too much change.”
The driver with a smile replied “Aren’t you the new Imam in this area? I have been thinking
lately about going to worship at your mosque. I just wanted to see what you would do if I gave you too much change.”
When the Imam stepped off the bus, his knees became weak and soft. He had to grab the nearest light pole and held for support,
and looked up to the heavens and cried “Oh Allah, I almost sold Islam for twenty pence!”
Remember, we may never see the impact our actions have on people. Sometimes we. the only knowledge of Quran someone will
read, or the only Islam a non-Muslim will see.
What we need to provide, In sha Allah is an example for others to see. Be careful and be honest everyday, because you never know
who is watching your actions and judging you as a Muslim.
SHARE IT ! Surely, ﺍﻟﻠﻪ Will Give The Reward For Spreading Righteousness.

Abuja
RSH for Karshi

The Holy Prophet is the Last Law-Giver
Narrated by Ḥaḍrat Abū Hurairah, Allāh be pleased with
him: The Prophet of Allāh (may peace of Allāh and His
blessings be on him) said:
“I am the last Prophet and this mosque of
mine (at Medina) is the last mosque.”
(Muslim)
Explanatory Notes
In this pleasing Ḥadīth, our Lord, the Holy Prophet
(peace and blessings of Allāh be on him) says: He is the last
prophet and no such reformer dare come after him as would
terminate his prophetic dispensation and, instead, initiate
another dispensation. If one came along, he would
necessarily be of his own following, his disciple, and as a
servant of his Sharī‘ah, within the fold of his prophethood
and not beyond its pale.
In order to clarify its purport, our Master (peace of Allāh
be on him and His blessings) added the words “And this
mosque of mine is the last mosque.” It is clear that, by these
words, it was not meant, nor subsequent events support the
sense that there would never be built another mosque in the
world. On the contrary, it meant that there would not be a
mosque in opposition to his mosque and that, all mosques
hence-forth, shall be constructed in line with and in
imitation of his mosque, as its copies and as its reflections.
Similarly,(i.e., I am verily the last of prophets) means that there can be
no prophet, in future, independent of allegiance to him and
with a rival prophethood and with a religion other than his.
On the contrary, whosoever comes along, would be his
servant, his disciple, his subject, his reflection and so to say,
a part of his person. And this is the deep philosophy
underlying the designation of Khātaman-Nabiyyīn (Seal of
the Prophets) given to the Holy Prophet (peace and blessings
of Allāh be on him) in a verse of the Qur’ān. Ponder well the
point that, if the sense underlying the saying, “My this
mosque is the last mosque,” remains intact in spite of tens of
thousands of mosques having been built in Muslim
countries, besides his mosque at Medina, how can then the
grant of prophethood to a servant, a disciple, and a subject of
his from among his followers, militate against the idea of
Khatm-i-Nabuwwat (finality of prophethood) or against the
spirit of the Ḥadīth, “I am verily the last of Prophets”?
This Ḥadīth, therefore, definitely means that he was the
last law-bearing Prophet and that no Prophet would come
after him, independent of his bondage and with a Sharī‘at
other than that of Islām and that his mosque (of Medina)
was the last and there shall be no mosque in rivalry to it. A
little reflection will show that it is not consistent with exalted
status of the Holy Prophet (peace and blessings of Allāh be
on him) that he should be regarded as the terminator of the
free-flowing former favors. On the contrary, his glory
demands that all the diverse streams should be stopped and
issue forth afresh from his vast river. And this is the
wholesome explanation that the leading Divines of Islām and
great reformers have been putting forward in every age. Here
are some of them.
(1) The chief of mystics Ḥaḍrat Shaikh Akbar
Muḥayyuddīn Ibni ‘Arabī (A.H. 560 to A.H. 638) says:
“The prophethood that ceased with the
coming of the Prophet of Allāh—peace of Allāh
and His mercy be on him—is the law-bearing
prophethood.” (al-Futūḥāt al-Makkiyyah, Vol.
II, p. 3)
(2) Ḥaḍrat Imām Abdul-Wahhab Shīrānī, a reputed
Imām (died A.H. 976) observes:
“Prophethood as such did not cease with the
advent of the Prophet of Allāh (peace of Allāh
be on him and His blessings) but only the law
bearing prophethood came to a close.” (Al-
Yawāqīt wal-Jawāhir, Vol. I, p. 22)
(3) Ḥaḍrat Shaikh Aḥmad Sirhindī, Mujaddid Alf-Thānī,
(died A.H. 1034), a leading and reputed reformer of Islām
says:
“It is in no way repugnant to the sense of
Khātaman-Nabiyyīn that the followers of the
Prophet of Allāh should attain to the
excellences of prophethood, by virtue of their
allegiance to him, as their heritage. So be not of
the doubters.” (Maktūbāt-i Aḥmadiyyah, Vol. I,
letter No. 271)
(4) Ḥaḍrat Shah Waliyyullāh Muḥaddath Dehlawi,
Mujaddid of the 12th century Hijrah (born A.H. 1114, died
A.H. 1176), widely known for his profound learning and
whose exalted rank is acknowledged on all hands, says:
“That the prophethood ended with the Holy
Prophet (peace be on him and blessings of
Allāh) means that no prophet shall be raised
after him bearing a new law.” (Tafhīmāt-i-
Ilāhiyyah, Tafhīm 53)
(5) Ḥaḍrat Maulawī Muḥammad Qāsim Nānotvī (A.H.
1248—A.H. 1297), a learned scholar of the recent past and
the founder of the Deoband University, known far and wide,
in the Indo-Pakistan sub-continent, as a center of oriental
science, says:
“The idea of the common people is that the
Prophet of Allāh (peace of Allāh be on him and
His blessings) is the Khātam, in the sense, that
his period is at the end of that of rest of the
prophets. But, to men of understanding it is
clear that there is no superiority merely in
precedence or in subsequence, in terms of
period of time, as a mark of praise. How can
then the verse “But He is the Messenger of
Allāh and the Seal of the Prophets” [33[Al-
Aḥzāb]:41] be appropriate in this sense? If, by
way of supposition, a prophet were to appear
after the Prophet of Allāh (peace of Allāh be on
him and His blessings) it will not be a breach of
the Muḥammadī Khātamiyyat.” (Taḥzīrun-Nās,
page 3 and p. 28)
Little doubt, therefore, that the view that prophethood
has found its perfection in the august person of the Holy
Prophet (peace of Allāh be on him and His blessings) and
everlasting Sharī‘ah has been revealed and there is no
prophet after him, but, one who partakes of his garden-fruit
in his service, bearing his seal of authentication inherits the
favor of his reflected prophethood and is raised to serve the
religion brought by him. Would that people cared to grasp
this minute point and recognize the Holy Prophet (peace of
Allāh be on him and His blessings).

Gentle man tell the whole world about the beauty of your own prophet, if you are sincere

Five Distinctions
Granted to the Holy Prophet
Narrated by Jābir, Allāh be pleased with him: The
Prophet of Allāh (peace and blessings of Allāh be on him)
said: “I have been granted five distinctions which
none of the Prophets was granted before me.
Firstly, I have been reinforced with awe
extending as far as a month’s journey, secondly
the entire earth has been made for me a
mosque and a means of purity, thirdly, the
booty of war has been made lawful for me; it
was never made lawful before me; fourthly, I
have been granted the honor of intercession
with the Lord and fifthly, while Prophets before
me were commissioned to their particular
people, I have been sent to the entire
mankind.”
(Bukhārī)
Explanatory Note
In this Ḥadīth our Chief (may my life be dedicated to his
service) has detailed five distinctions granted to him
exclusively which go to show his exalted station and the
abounding mercy of Allāh the Excellent on him.
His first distinction is the divine gift of awe extending to
as far as a month’s journey. [The] history of Islām furnishes
strong supporting evidence showing how notwithstanding
his apparently slight physical frame and unostentatious
living, an enemy would tremble in awe before him, surely a
God-given gift. Even it so happened on many occasions that
the enemy planned to attack Medina and as the Holy Prophet
(peace of Allāh be on him and His blessings) sallied forth
with a small group of companions, to meet him, he (the
enemy) fled on the first alarm. Again when the Holy Prophet
(peace of Allāh be on him and His blessings) addressed a
letter to the Roman Caesar inviting him to accept Islām and
the Caesar learnt further details about him he exclaimed,
“If I could go and pay obeisance to this
Messenger of Allāh, I would indeed consider it
a great honor if he permitted me to wash his
feet.”
The second distinction of the Holy Prophet is that the
entire earth has been made a mosque for him. As a result of
this, a Muslim can offer Prayers anywhere as and when the
time for his Prayer comes and he does not require a special
place for worship like followers of other faiths. This was
necessary in order to facilitate the extensive campaign of the
Muslims to carry the message of Islām all over the world.
Similarly, the earth was made for him the means of
purification. A minor aspect of this is the fact that in the
event of non-availability of water, a Muslim can perform
Tayammum in place of Wuḍū. This combination of water
and earth is in keeping with the creation of Adam who was
created, according to Qur’ānic idiom, out of moist earth.
His third distinction is that, as against the laws of earlier
religions, which required the war booty to be burnt, the
Islāmic law allowed the Holy Prophet to use the booty that
fell in his hands, as lawful. The wisdom underlying this was
firstly to stop this needless wastage of national wealth, and
secondly to teach aggressors the lesson that if they did not
desist from oppressing others, their own wealth would be
taken away from them and given to the oppressed; and
thirdly to provide the weak among Muslims with a source of
strength in the Islāmic defensive wars.
The fourth distinction of the Prophet is the grant to him
of the highest office of intercession. Shafā‘at literally means
‘mate’ or ‘like,’ and according to the idiom too it does not
mean common prayer. Instead it signifies the special office
held by a favorite of God by virtue of his dual role, on the one
hand, of close contact with God and on the other of his near
association with men. He is entitled to intercede with the
Lord. The gist of this intercession would run as follows: “O
God, in the name of your past favors to me and my heartfelt
solicitude for the good of your creatures (or some particular
individual from amongst them), I beg and pray that have
mercy on your poor frail creatures and grant them your
forgiveness,” urging, on the one hand, the plea of his special
contact with Him and on the other the heartfelt solicitude for
the welfare of His creatures (or for that matter a particular
person), begging thereby of Him mercy for His frail creatures
and His forgiveness. In this connection, the Holy Prophet
(may peace of Allāh and His blessings be on him) says, in
another Ḥadīth that when, on the day of Judgment, the
people will be seized with extreme panic and consternation,
despairing of all others, they will ultimately turn to him, and
then, he will intercede for them with God, and that, his
intercession will be accepted.
The fifth destination of the Holy Prophet is that whereas
the former prophets were sent to particular peoples for
particular periods of time, he was raised for the entire world,
for all peoples and for all times. This is a special
characteristic and a great distinction indeed. The result was
that his God-granted mission extended to every people, to
every country and to every age and he was declared the
perfect and Perfected manifestation of God. In other words,
it meant that as God of the entire world is One, through His
appointment, there was likewise one prophet for the entire
mankind.
Allāh! Bless Muḥammad and grant him and his offspring
peace.

Five Pillars of Islām
Narrated by Ḥaḍrat ‘Abdullāh bin ‘Umar, (Allāh be
pleased with him): Said the Prophet of Allāh (peace of Allāh
be on him and His blessings):
“Islām is based on five (pillars):
(1) Testimony, by heart and tongue, that
there is none worthy of worship but Allāh and
that Muhammad is His Messenger;
(2) Observing Prayer;
(3) Paying the Zakāt;
(4) Performing the pilgrimage to the House
of Allāh and
(5) Fasting in the month of Ramaḍān.”
(Bukhārī)
Explanatory Notes
It must be remembered that while the preceding Ḥadīth
defined faith (Īmān), this Ḥadīth gives a definition of Islām,
and the difference between the two is that whereas Īmān
stands for faith, Islām connotes practice and it will be
realized that together the two make religion a complete
whole. Belief in God and the Prophet is common to the above
two Aḥādīth. In the preceding Ḥadīth belief in Allāh and in
the Prophet has been incorporated to emphasize faith by
heart and its attestation by tongue. In the present Ḥadīth
this has been included as a basis of action. In any case
according to this Ḥadīth, in the definition of Islām, belief in
the unity of Allāh, the Excellent, and in the Prophethood of
the Holy Messenger of Allāh (peace and blessings of Allāh be
on him), has been accorded the first place so that the belief
of every Muslim is based on the holy article that God is One
and Muḥammad, the Prophet of Allāh (peace and blessings
of Allāh be on him), is His last law-bearing Messenger. This
is followed by four practical acts of worship which are:
1. The first act of worship is Prayer; i.e., Ṣalāt which in
Arabic means “glorification and praise.” It has been
obligated in the form of five Prayers during the course of the
day and is offered after the prescribed Wuḍū (ablution) in a
prescribed manner. Of these five Prayers, one is the morning
Prayer which its offered after the first twilight of dawn and
before daybreak. The second Prayer is the Ẓuhr or midday
prayer which is offered after the decline of the sun at noon.
The third Prayer is the ‘Asr Prayer which is offered when the
sun has far advanced in its decline. The fourth is the Maghrib
or evening Prayer which is offered immediately after
sundown. And the fifth Prayer is the ‘Ishā Prayer which is
offered after the twilight has faded away. Thus, not only
different periods of the day, but also the two ends of the
night are dedicated to the glorification and worship of God
and to prayers addressed to Him.
The object of prayer is to establish personal communion
with God, keep His remembrance ever-fresh in the heart and
cleanse one’s inner self of all evil and evil inclinations and
seek His aid in all difficulties. According to another saying of
the Holy Prophet (peace and blessings of Allāh be on him),
perfect Prayer is one during which the worshipper has the
immediate and sure feeling that he is seeing God or, at least,
that God is seeing him.
Timing of Prayers too are a subtle hint about the various
periods of human life period. It is not without purpose,
therefore, that the intervals between Prayers are shortened
during the latter part of the day when the darkness of night is
drawing near. The idea is to remind us that, with increase in
age, the pace of preparation for the next world should be
accelerated.
Ṣalāt is the kind of worship which in reality is the very
soul of spiritual life, and therefore, it has been termed the
mi‘rāj (the acme of spiritual exaltation) of the faithful. The
extent of the Holy Prophet’s attachment to and enjoyment of
Prayer is shown by the following words of his. He would
often say:
“The coolness (delight) of my eyes lies in
Prayer.”
2. The second item of practical worship, enjoined by
Islām, is Zakāt which means “purification of property and
increase of goods.” The principal object of Zakāt tax is that,
on the one hand, the share of the poor should be deducted
from the wealth of the rich and on the other, the poor and
supportless people should be provided with means of
assistance to help raise the position of the group and
improve the lot of the individuals belonging to it. The Zakāt
is levied on property which is surplus to a minimum basic
slab of property and it is called Niṣāb in legal terminology.
This is assessed on the value of gold and silver, gold and
silver ornaments, gold and silver coins including paper
currency at the rate of 2½ %. It must however, be
remembered that there is no separate Niṣāb for gold and its
Niṣāb is determined on the basis of the current value of the
Niṣāb for silver, which will vary with the variation in the
relative value of the two metals. Commercial goods are also
assessed at the rate of 2½ %. As far as agricultural land and
fruit gardens are concerned, it is 10 % of the crop in case of
bārānī1 and 20 % in case of lands irrigated by artificial
means. Leaving aside details, it is assessed at the rate of one
goat per 40 to 120 goat or sheep, one calf per every 30 cows
and buffaloes, one goat for every five camels, and one young
she-camel for every 25 camels. On mines, hidden treasures
and sealed deposits, it is charged at the flat rate of 20 %. The
1 Land dependent upon rain water.
whole proceeds of the Zakāt tax are to be expended in
helping the poor and the destitute, the insolvent, the
wayfarers, and those who are not free and in softening hearts
and in supporting those who are actively engaged in
promoting the cause of the Faith and in remunerating the
administrative staff of the Zakāt organization. Zakāt thus
plays a great part in regulating national wealth.
3. The third practical form of worship is Ḥajj. Ḥajj means
journeying to a Holy Place, and in Islāmic terminology, it
means visiting the House of God at the Holy City of Mecca,
and making a circuit of the Ṣafā and Marwah Mounts, and
halting to pray at the historic site of Arafat plain, 9 miles
from Mecca, and on return stopping and worshipping at
Muzdalifah, and in the end offering sacrifice at Minā, three
miles from Mecca. Ḥajj falls on the 8th, 9th and 10th of the
lunar month of Dhul-Ḥajj. It is not merely a pilgrimage to
the holiest of places associated with the sacrifice performed
by Abraham and Ishmael (may God shower His blessings on
them) but the holy traditions of the early sufferings and
sacrifices of the Holy Prophet (peace and blessings of Allāh
be on him) are also bound up with it. Besides, Ḥajj offers a
great opportunity to Muslims of different countries and
diverse races to meet one another, to know one another and
to consult one another in matters of general interest. The
performance of the Ḥajj (pilgrimage) is obligatory once in
one’s lifetime but, as is explicitly stated in another Ḥadīth
concerning the subject, good health, necessary funds to cover
expenses of the return journey and peaceful conditions on
the way are the necessary conditions precedent to the
performance of Ḥajj.
4. The fourth practical form of worship consists in fasting
during the month of Ramaḍān. It is obligated on every
Muslim who is of age, is neither sick nor is in course of
journey. The sick and the traveler must fast at another time
for the same number of days. Fasting is called (Ṣaum) in
Arabic, which means “holding one’s self in restraint.” This
disciplinary form of worship is performed during the month
of Ramaḍān, which according to [the] lunar calendar,
coincides with different seasons of the year by rotation. After
taking a meal before the dawn of the morning twilight till
sunset one must abstain from food and drink and mating. In
other words, during the fast, Muslims set a silent example of
the sacrifice of their persons and progeny (through selfdenial
and restraint). In addition to purifying the mind and
inuring one to hardships, fasting creates a sense of fellowfeeling
with the poor and has been prescribed to promote the
spirit of sacrifice among the Muslims.
In truth, fasting is a source of infinite blessing.

Six Articles of Faith
Narrated by Ḥaḍrat ‘Umar bin al-Khaṭṭāb, (Allāh be
pleased with him): said the Holy Prophet (peace of Allāh be
on him and His blessings),
“The requirements of Faith are that thou
should believe in Allāh and in His Angels and
in His Books and in His Prophets and in the
Last Day, i.e., the Day of Requital, and that
thou should also believe in Allāh’s
determination of good and in His
determination of evil.”
(Muslim)
Explanatory Notes
The above tradition carries a definition of faith which, as
expounded in the teaching of Islām, consists of six
fundamental articles of faith:
1. Belief in Allāh Who, as the Creator and Master of the
world, is the central theme of all faith and religion. It should
be remembered that, in Arabic, the word Allāh is not applied
to any being other than the One God, and it denotes a being
free from all defects and drawbacks, possessing all the best
attributes, having all knowledge and all powers.
2. Belief in angels, who are an invisible but extremely
important creation of God. Angels operate the working of the
universe under Divine Command and supervise the Godcreated
chain of causes. They also act as media of
communication between God and His Prophets.
3. Belief in Books revealed by God through which the
world comes to know of the Divine Purpose. The last and
everlasting of these books is the Holy Qur’ān which has
superseded all the earlier laws that were of a periodic and
racial character and henceforth, there is no law, till the Last
Day, except the Qur’ān.
4. Belief in the Prophets of God to whom were revealed,
from time to time, inspired books and who acquainted the
world with the purpose of God, by personal example.
Prophets appeared among every people, but of Divine
messengers, the last law-giving prophet, the Master Prophet,
is the Prophet Muḥammad (peace and blessings of Allāh be
on him), who was raised in Arabia 1400 years back, and is
the pride of the progeny of Adam, and topmost of the
prophets.
5. Belief in the Last Day, which must inevitably follow
death, when every individual will be requited for the good or
bad deeds he performed in this life.
6. Belief in the orderly existence of good and evil which is
operating in the world, in the form of a Divine law. It means,
in other words, believing that the law of nature and the law
of religion (Sharī‘at) are both divinely-devised laws and God
alone is the Founder and Guardian of this material and
spiritual universe. He it is Who has laid down the principle
for everything, whether of a physical or a spiritual nature,
that certain actions lead to good results while certain other
actions yield evil consequences as a matter of course. And
above all, God holds supreme power over the laws He has
created. Under certain circumstances, therefore, He brings
about phenomenal changes in these laws, for the sake of His
prophets and saints. Such changes, however, always form
exceptions to these laws and never run counter to His known
ways or promises or attributes. The phenomenon of miracles
belongs to the category of these exceptional Laws

The Importance of Financial Sacrifice in Light of the Holy Qur’an
"And spend in the cause of Allah, and cast not yourselves into ruin with your own hands, and do good;
surely, Allah loves those who do good." Al-Baqrah 2:196.

"Who is it that will lend Allah a goodly loan that He may multiply it for him manifold? And Allah receives and enlarges, and to Him shall you be made to return."
Al-Baqrah 2:246
.
"O ye who believe! Spend out of what We have bestowed on you before the day comes wherein there
shall be no buying and selling, nor friendship, nor intercession, and it is those who disbelieve that do
wrong to themselves."
Al-Baqrah 2:255.

Those who accept God here, who lose themselves in divine love and who take their stand on the right path, have in store special honor which will not be attained by other people.

Can anybody pls advice me on on this car as i am planninng to get one very soon.
The advice should cover durability and maintenance.
useful advice will be apreciated.
thank in anticipation

JUST A JOKE
A man is taking a walk in Central park in New York. Suddenly he sees a little girl being attacked by a pit bull dog . He runs over and starts fighting with the dog. He succeeds in killing the dog and saving the girl's life. A policeman who was watching the scene walks over and says: "You are a hero, tomorrow you can read it in all the newspapers: "Brave New Yorker saves the life of little girl" The man says: - "But I am not a New Yorker!" "Oh ,then it will say in newspapers in the morning: 'Brave American saves life of little girl'" – the policeman answers. "But I am not an American!" – says the man. "Oh, what are you then? " The man says: - "I am a Saudi !" The next day the newspapers says: "Islamic extremist kills innocent American dog

Alhamdulillah today marks my second year wedding anniversary.
I thank God for the journey so far.

"you travel by road a tanker will catch fire. By air, the plane crashes... You sit in your house the plane will come and meet you there. You go to church boko haram will attack you. You go by sea militant will attack you. You finally return to your village and you are kidnapped! No save place in nigeria.
What a life!"
details in "THE NATION" tomorrow.

O ye men, worship your Lord Who created you & those who were before you, that you may become righteous.
Quran 2v22