Boycott Israel [IslamCity] Encouragement to fast al-ayyaam al-beed and the month of Sha�baan
Encouragement to fast al-ayyaam al-beed and the month of Shabaan Question: I have developed the habit of fasting al-ayyaam al-beed each month, praise be to Allaah, but this month I did not fast. When I wanted to fast I was told that it is not permissible and is bidah. I fasted on Monday the 1st of the month, then I fasted on Wednesday the 19th of Shabaan, and if Allaah wills I will fast tomorrow, Thursday, then I will have fasted three days. What is the ruling? And what is the ruling on fasting a great deal during the month of Shabaan?. Answer: Praise be to Allaah. Firstly: Allaah has forbidden us to speak about Him without knowledge, and He mentions that alongside shirk and major sins. Allaah says (interpretation of the meaning): Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins and every kind of unlawful acts) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge [al-Araaf 7:33] An example of speaking about Allaah with no knowledge is what is mentioned in the question, that some people say it is a bidah (an innovation) to fast three days in Shabaan in the manner described in the question. Secondly: it is mustahabb to fast three days each month, and it is best to fast the ayaam al-beed, which are the 13th, 14th and 15th of the month. ~~ It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: My close friend [the Prophet (peace and blessings of Allaah be upon him)] advised me to do three things which I will not give up until I die: fasting three days of each month, praying Duha and going to sleep after Witr. Narrated by al-Bukhaari (1124); Muslim (721). ~~ It was narrated that Abd-Allaah ibn Amr ibn al-Aas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: It is sufficient for you to fast three days every month, because for every good deed you will have (the reward of) ten like it, so that will be like fasting for a lifetime. Narrated by al-Bukhaari (1874); Muslim (1159). ~~ It was narrated that Abu Dharr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: If you fast any part of the month, then fast the thirteenth, fourteenth and fifteenth. Narrated by al-Tirmidhi (761); al-Nasaai (2424). This hadeeth was classed as hasan by al-Tirmidhi, and al-Albaani agreed with him in Irwa al-Ghaleel, 947. Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy on him) was asked: It was narrated in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) advised Abu Hurayrah (may Allaah be pleased with him) to fast three days of each month. When should these fasts be observed, and should they be one after the other? He replied: It is permissible to fast these days one after the other or separately, and they may be at the beginning of the month, or in the middle, or at the end. The matter is broad in scope, praise be to Allaah, because the Messenger of Allaah (peace and blessings of Allaah be upon him) did not state any specific days. Aaishah (may Allaah be pleased with her) was asked: Did the Messenger of Allaah (peace and blessings of Allaah be upon him) fast three days of each month? She said: Yes. It was asked: In which part of the month did he fast? She said: He would not bother in which part of the month he would fast. But the 13th, 14th and 15th are better, because these are al-ayyaam al-beed. Narrated by Muslim, (1160). Majmoo Fataawa al-Shaykh Ibn Uthaymeen, 10/ question no. 376. Thirdly: Perhaps the one who told you not to fast on those days in this month (Shabaan) said that because he knew that the Prophet (peace and blessings of Allaah be upon him) forbade fasting in the latter part of Shabaan. In the answer to question no. 49884 we have explained that this prohibition applies to one who is starting to fast in the latter part of Shabaan and does not have a prior habit of fasting. But if a person starts to fast in the first half of Shabaan and continues to fast in the latter half, or he has a prior habit of fasting, then there is nothing wrong with him fasting in the latter half of Shabaan, such as one who has the habit of fasting three days each month, or
Boycott Israel [IslamCity] Ruling on independence day celebration
Ruling on independence day celebration Various questions about asabiyyah (tribalism) and nationality Question: Some of my colleagues have started having discussions on the topic of nationality in islam. I am, therefore, putting the following questions before you. Please be kind enough to reply them in the light of shariah. 1- Talking about an independent country in the world where Muslims are in majority, if they celebrate the independence day then what is the status of this celebrations according to Islamic Shariah ? 2-Is it Asabiyah ? or Jahilia ? or Haram? 3- Whats the true definition of Asabiyah according to our Shariat? 4- As a Muslim how should we feel about the land/Country where we are born and brought up and get education and job ? Can we have feelings of love with this land? Does it means Asabiyah ? Can we have national celebrations which does not contradicts with Islamic teachings? What types of national celebrations are prohibited and which types of them are allowed ?? 5- How about using the passport of a country if attachment and affiliation with any country is considered as Jahilia and Asabiyah ?? 6- What examples are present in history of Sahaba (R.A) the Companions of PROPHET HAZRAT MUHAMMAD (PBUH) regarding the love of their land where they lived? Answer: Praise be to Allaah.Firstly: It is not permissible to celebrate independence day or any similar occasions, because that entails imitation of the kuffaar. From another angle it is also a kind of innovation. So these celebrations combine sin and bidah (innovation). Ibn al-Qayyim said: The word Eid is used to refer to something that is repeated, in the sense of both place and time. With regard to time, this is like saying the Day of Arafah, the day of Sacrifice and the days of Mina are Eids for us Muslims. This was narrated by Abu Dawood and others. With regard to place, this is like the report narrated by Abu Dawood in his Sunan, that a man said, O Messenger of Allaah, I have vowed to sacrifice a camel in Bawaanah. He said, Is there one of the idols of the mushrikeen there, or one of their places of festivity? He said, No. He said, Then fulfil your vow. And he said, Do not take my grave as a place of festivity (which you visit repeatedly). The word Eid is taken from the same root as the words muaawadah (repeating) and itiyaad (doing a thing repeatedly). If it refers to a place, then it means a place where people gather regularly for the purpose of worship or other purposes, as Allaah made al-Masjid al-Haraam [the Sacred Mosque, in Makkah], Mina, Muzdalifah, Arafah and al-Mashaair places of gathering and worship for those who believed in Him alone, and a focal point, and as He made the days of worshipping in those places an Eid. The mushrikeen had Eids in the sense of time and place (gathering in certain places on certain days), but when Islam came it abolished them and replaced them for the monotheists with Eid al-Fitr and Eid al-Adha and the days of Mina. And it replaced the places where they used to gather for festivals with the Kabah, the Sacred House, and Arafah, Mina and al-Mashaair. Ighaathat al-Lahfaan, 1/190 One of the things that is forbidden for Muslims is to imitate the kuffaar, especially with regard to their festivals. This issue of festivals and innovated celebrations is one of the things that the Muslims became most careless about after the best generations. Many of them hastened to imitate other nations in their festivals and celebrations. Some of them introduced the innovation of celebrating the Prophets birthday, and celebrating the night of the Isra and Miraaj (Prophets night journey and ascent into heaven), and these national festivals which are increasing day after day among the Muslims. We have quoted in our answer to question no. 10070 a fatwa from the Standing Committee concerning national holidays and other celebrations. Please refer to this fatwa. Secondly: These forbidden and innovated celebrations stir up tribalism and racism, and imply approval of what the colonialists did by dividing the Muslims land and making it into scattered states and peoples. Allaah says (interpretation of the meaning): O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allaah is that (believer) who has At#8209;Taqwa [i.e. he is one of the Muttaqoon (the pious)]. Verily, Allaah is All#8209;Knowing, All#8209;Aware [al-Hujuraat 49:13] Allaah created Adam and Hawwa [Eve], and made their offspring into peoples, tribes, races and colours. All people come from Adam and Hawwa, and no colour or race is superior to another. Rather
Boycott Israel [IslamCity] You catch more flies with honey than with vinegar
You catch more flies with honey
than with vinegar [Shaykh Aaid Al-Qarni]
Muhammad said that Everything that has gentleness within it is beautified, and
whatever lacks it is spoiled.
When you meet someone, giving them a bright smile and a kind word, you are
displaying a characteristic of the truly successful man, a characteristic that
even a bee exhibits.
When a bee lands on a flower (doing so for a practical purpose) it does not
destroy it, because Allah rewards gentleness with that which He does give for
harshness.
There are certain people whose personalities are like magnets, attracting
everyone who is nearby, simply because they are loved for their gentle talk,
their good manners, and their noble deeds.
Winning the friendship of others is an art that is mastered by those that are
noble and pious; a circle of people constantly surrounds them. Their mere
presence in a gathering is a blessing, and when they are absent they are missed
and asked about.
These people have a code of conduct entitled:
Repel [evil] with one which is better, then verily! He, between whom and
you there was enmity, [will become] as though he was a close friend.
[Surah Fussilat Ayah 34.]
They suck out malice from others with their sincerity, forgiveness, and
gentleness. They forget evil that was enacted upon them and preserve the memory
of kindnesses received.
Biting, harsh words may be aimed at them, but such words pass by their ears
without entering and continue on their path without ever returning. They are in
a state of calmness.
People in general, and Muslims in particular, are safe from suffering any harm
at their hands.
The Prophet said:
'The Muslim is the person whose tongue and hand do not harm others. And the
Believer is he whom others trust, about their blood and wealth.'
He further said:
'Verily, Allah ordered me to keep relations with those that cut me off; to
forgive the one who does an injustice with me, and to give to those who
withhold from me.
Allah Ta'ala has said:
Those who repress anger, and who pardon men: verily, Allah loves the
good-doers.
[Surah Al-Imran Ayah 34.]
Give to such people glad tidings of a reward close at hand in terms of peace
and tranquility. Also give glad tidings to them of a great reward in the
Hereafter, of gardens and rivers, wherein they will be in close proximity to
their forgiving Lord.
In a seat of truth [Paradise], near the omnipotent King [Allah].
[Surah Al-Qamar Ayah 55.]
---
'Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni!
OH ALLAH! Make useful for me what You taught me
and teach me knowledge that will be useful to me!
How perfect You are O Allah, and I praise You. I bear witness that none has the
right to be worshipped except You. I seek Your forgiveness and turn to You in
repentance.
'Our Lord, give us good in this world, and good in the hereafter, and safeguard
us from the punishment of the Fire.' (Qur'an, 2:200-201)
(AAMEEN)
With kind and humble regards,
Your sister-in-Islam
Umme Safoora
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Boycott Israel [IslamCity] Allah the Forgiver of Sin, the Accepter of Repentance
ALQURANIC Mail [The Best Guide ALQURAN] Assalam-u-Alaikum Wa Rahmatullahi Wa Barakatuhu, Forward this message to as many people you can. Allah the Forgiver of Sin, the Accepter of Repentance [40. Surah Gafir : Ayah 1-4] Ha Mim. The revelation of the Book is from Allah, the Mighty, the Knowing, The Forgiver of the faults and the Acceptor of repentance, Severe to punish, Lord of bounty; there is no god but He; to Him is the eventual coming. None dispute concerning the communications of Allah but those who disbelieve, therefore let not their going to and fro in the cities deceive you. [9. Surah At-Tawba : Ayahs 104] Do they not know that Allah accepts repentance from His servants and takes the alms, and that Allah is the Oft-returning (to mercy), the Merciful? [Sahih Bukhari : Volume 9, Book 93, Number 592] Narrated Abu Huraira (Radi Allah Anhu): Allah's Apostle (sal-allahu- alleihi-wasallam ) said, Allah says, If My slave intends to do a bad deed then (O Angels) do not write it unless he does it; if he does it, then write it as it is, but if he refrains from doing it for My Sake, then write it as a good deed (in his account). (On the other hand) if he intends to go a good deed, but does not do it, then write a good deed (in his account), and if he does it, then write it for him (in his account) as ten good deeds up to seven-hundred times.' [Sahih Bukhari : Volume 9, Book 93, Number 598] Narrated Abu Huraira (Radi Allah Anhu): I heard the Prophet Muhammad (sal-allahu- alleihi-wasallam ) saying, If somebody commits a sin and then says, 'O my Lord! I have sinned, please forgive me!' and his Lord says, 'My slave has known that he has a Lord who forgives sins and punishes for it, I therefore have forgiven my slave (his sins).' Then he remains without committing any sin for a while and then again commits another sin and says, 'O my Lord, I have committed another sin, please forgive me,' and Allah says, 'My slave has known that he has a Lord who forgives sins and punishes for it, I therefore have forgiven my slave (his sin). Then he remains without Committing any another sin for a while and then commits another sin (for the third time) and says, 'O my Lord, I have committed another sin, please forgive me,' and Allah says, 'My slave has known that he has a Lord Who forgives sins and punishes for it I therefore have forgiven My slave (his sin), he can do whatever he likes. Best regards Umme Safoora - Be a better Heartthrob. Get better relationship answers from someone who knows. Yahoo! Answers - Check it out.
Boycott Israel [IslamCity] BUKHL (NIGGARDLINESS, STINGINESS)
* * ** ** BUKHL (NIGGARDLINESS, STINGINESS) *Allah Ta'ala* says: *He who is stingy is in fact stingy because of his nafs.* *Rasulullah* Sallallahu alayhi wasallam said: *The miser is far from Allah, far from Jannat, far from people and close to the Fire.* *Bukhl* is to withhold spending when such spending is necessary according to the Shariat and in order to be kind. *Bukhl* has two stages: 1. Contrary to the order of the *Shari'ah*. This stage is sinful. 2. Contrary to kindness (*Murawwat*). This degree of *Bukhl* although not sinful is not good. Elimination of even this degree of *Bukhl* is commendable and meritorious. According to the Hadith Shareef wealth spent to protect one's honour is also sadaqah (charity). Bukhl is a severe malady, hence *Rasulullah* Sallallahu alayhi wasallam exhorted: *Save yourself from Bukhl, for it has destroyed nations before you* It does not, therefore, behoove a Muslim to be miserly. In being stingy one is paving the path to *Jahannam*. *Bukhl* in reality is the effect of love for wealth which directs man's attention to the world. The consequence of this is the weakening of the bond of love with *Allah Ta'ala*. At the time of death the miser looks on his wealth with regret and sorrow. He has to embark on his journey into the *Aakhirah* reluctantly and forcibly because in him there is no desire to meet *Allah Ta'ala*. According to the Hadith, the one who at death has no desire to meet *Allah Ta'ala* is a *Jahannami *(one who will enter Jahannam). *THE REMEDY* Remembrance of *maut* (death) in abundance expels the love of wealth from the heart. -- *-- Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam Safoora*
Boycott Israel [IslamCity] Dawah (Preach): An Obligation Upon Every Single Muslims
*Dawah: Preach:* *An obligation upon every single Muslims * ** *It is NOT only Duty of Scholars to do Dawah (Tell the TRUTH about the Message of Allah), to save the whole world from Disasters. A single Scholar may not be able to do door to door Dawah to tens of millions of people. It is DUTY on EVERY Single Muslims to do Dawah with Wisdom. Do some dialog and give them Quraan, if they are really interested and give the address of Scholars to contact for more clarifications. * *Allah Saved Only those Who were doing Dawah:* * Ye are the best of peoples, evolved for mankind, enjoining ( order) what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it was best for them: among them are some who have faith, but most of them are perverted transgressors. (Al_Quraan_003.110) * * O ye who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive from Allah, but do (precisely) what they are commanded. (Al_Quraan_066.006) * *An important matter for Muslims to realize is that Dawah is an obligation (DUTY) upon them. * ** *Allah (subhaanahu wa ta`aalaa) says in the Quraan:* * INVITE to the Way of your Lord ( i.e. Islam) with WISDOM and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided. (Al-Quraan_016.125) * -- *Call yourself Muslims: * * And strive for Allah with the endeavor, which is His (Allah's) right. He (Allah) has chosen you and has imposed no difficulties (hardship) on you in religion. It is the faith of your father Abraham (PBUH) (is yours). It is He (Allah) Who named you Muslims , both before and in this (Scripture),that the Messenger may be witness against you, and that you may be witness against mankind. So establish regular Prayer (Worship), pay the poor due (Charity), and hold fast to Allah. He (Allah) is your Protecting Friend. A blessed Patron and a blessed Helper. [Al_Quraan_022.078] * *(Don't Call yourself Shiaa, Sunnee, Berelvee, Deubandee, Ahle-Hadees etc, Just call yourself Muslims, since Allah named you as Muslims )* -- *Salwaat O Salaam (Sending Blessing) on Rasool Allah (SAW): * *It is an order of Allah to send Blessings on Rasool Allah (SAW). Even Allah as well as Angles send Blessings on Rasool Allah (SAW). The best way to send Blessing on Rasool Allah (SAW) is to recite Darood-e-Ibraheem, which we recite in every Salaat. * * Allah and His Angles send Blessing on the Prophet: O ye who Believe send ye Blessings on him, and salute him with all respect. (Al_Quraan_033.056). * -- *Be Patience after doing Dawah :* *If a person has faith on Allah , he must be doing Righteous Deeds and also he must be doing Dawah (mutual teaching of Truth). Then of course, on every truth, people may react badly. So at this time one should be very patience . This is one of the fundamentals of teaching of Islaam.* *Al_Quraan: Surat Al_Asr_103:* * Ayah - 1 By Time Ayah - 2 Verily Man is in loss Ayah - 3 Except those who have Faith , and do righteous deeds, and( joint together) in the mutual teaching of Truth , and of Patience and Constancy. * -- *Allah Protects ONLY Those who keeps doing Dawah and those who helps them in doing Dawah :* *At many places Allah mentioned that HE protects ONLY those who keeps doing Dawah and those who helps them as well (Ref: specially read Al_Quraan chapter_007). * ** * So don't fear Shaitaan and Fear Allah only and keep doing Dawah from the depth of your heart. *** *When some of them said: Why do you preach to a people whom Allah will destroy or visit with a terrible punishment? - * ** * said the preachers : To discharge our duty to your Lord, and perchance they may fear Him. (Al_Quraan_007:164) * *Here points to be noted, what happened to those who were not doing Dawah nor helping those who were doing Dawah , instead they were asking those who were doing Dawah that Why do you preach to a people whom Allah will destroy or visit with a terrible punishment?. They were not saved while those who were doing Dawah were saved only.* -- * Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam Safoora*
Boycott Israel [IslamCity] Positive Dawah!
*Positive Dawah * *Urgent Need to Help the Needy: * *Needy are not only those who need foods, money and sustains etc., BUT are those also who have not yet known the TRUTH, and are in the dark. So HELP those also by telling the TRUTH in a positive manner, who have not yet been known. If not then More and More record breaking Disasters may arrive around the Globe. Do NOT do pre-assumption that they already know, perhaps not or at least not from the right and true source.* ** * Helping those who don't know is actually helping yourself, since because of them if flood comes high above 30 feet to your next door, means you are also in trouble. Yes probably Allah may protect you if and only if you already told the truth. ** That you may warn a people whose fathers were not warned, so they are unaware. (Al_Quraan_036:006) ** Invite (all) to the way of thy Lord, with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious! (Al-Quraan_016:125) *** *Be aware of Negative Dawah and MIND your Language:* * Always use the best words and never target anyone directly, never ever directly say to any one you are Kafir and you will go to Hell etc. Show forgiveness, speak for justice and avoid the ignorant . (Al_Quraan_007.199) **It is noticed that some ignorant people even among us directly point FIVE fingers to each other and even use words like SHAITAAN or KAFIRor other abusing and hurting words etc. * *Try to use soft and polite words. Try to unite on those which are common among us first and try to make the environment friendly to inform each other and make Duaa for each other. It is not proper Muslim behavior to use any words which might hurt others. There should be wisdom when we talk as a good friend, good informer and effective communicator. Remember we are helpers. So help as many people as you can from Fires of Hell, with Positive Dawah.* * Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance . (Al_Quraan_016.125) **Here I would like to mention few tips to start the short dialogue to tell the TRUTH. These are from my personnel experiences and need to do more research to HELP the needy to tell the real TRUTH. Generally I try to start some of the topics and immediately try turn that towards the Disasters and Miracle of the Quraan. Then, if I feel that the person is interested in finding the truth and is positive to learn more about Islaam, then I use to send them interesting articles, along with few Islamic web sights (not many to confuse them). * *BUT first I try my best that I am the TRUE Dedicated Muslimah, full fill all my promises as well and try be an extra ordinary active member of their team, to open the way to start the positive dialogue with positive attitude. Also I do keep asking from Allah, YAA ALLAH HELP, and also for them, May Allah help them to accept the TRUTH from the depth of their heart. AMEEN. * *Global Family: * *The World is shrinking and becoming a Global Family. I found this as a KEY point in cooling down the mind of others, so always remember and keep reminding, that we are the children of Adam and Eve and we are Cousin Brothers and Cousin Sisters and we are a Global Family.* * And surely We have honored the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created. (Al_Quraan_017.070) * *-- Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam* *Safoora*
Boycott Israel [IslamCity] Ghussah (Anger)
*GHUSSAH (Anger) * *Allah Ta'ala* says: *And those who swallow anger and those who forgive people, Allah loves the righteous. * *Rasulullah* Sallallahu alayhi wasallam said: *Do not become wrathful.* *A powerful man is not one who defeats (another) in physical combat. Verily, a powerful man is he who controls his nafs at the time of anger.* In another narration it appears that a strong man is he who controls anger. It is essential to keep anger under control. One should never act spontaneously in accordance with the dictates of anger. On the contrary, anger should be made subservient to the instruction of the *Shari'ah*. It is natural to be aroused in the state of anger. Such natural propensity is not rebuke able. But, *Allah Ta'ala* has endowed man with volition ( *Ikhtiyaar*-- will-power). Anger has therefore to be controlled since it is within the scope of man's volition to do so. Failure to exercise this volitional power is contrary to *Insaaniyyat* (humanity). There are many reasons for the inclusion of anger in the natural attributes of man. Along with the quality of anger *Allah Ta'ala* has endowed man with the ability to control such anger to ensure that the latter is not misappropriated and unjustly employed. *Ghussah* in itself comes into (notion involuntarily. It is automatically activated. But, acting in accordance with its demand is voluntary, hence refraining from it is likewise voluntary. The remedy for a volitional act (the way of curbing it) is nothing other than the exercise of one's volitional power to bring about restraint and control. This is within one's ability even if one experiences a degree of difficulty in the exercise of such volition. Repeated exercise of the volition of restraint weakens the demand of anger. In consequence, refraining from anger becomes a relatively simple task. The following narration appears in the hadith Shareef: *The Qaadhee should not decide between two parties while in anger.* The judge or the ruler is not permitted to issue a verdict while in anger, but should postpone the trial or case for a later date. The term, *Qaadhee*in the context of this hadith applies to every person having authority over people. The instructor, teacher and head of a family all fall within the purview of this hadith. They should not be hasty in meting our punishment to their subordinates while in the state of anger. Those in authority should remember that *Allah Ta'ala* is the defender of the rights of those who have no defender. *Allah Ta'ala *will demand from the aggressor the rights of the oppressed. According to the Hadith Shareef, *Allah Ta'ala* and *Rasulullah* Sallallahu alayhi wasallam will claim from The tyrannical ruler the rights which he usurped even from his non-Muslim subjects. It is therefore imperative to exercise caution when punishing. In cases of injustice executed in the stated of anger, it is essential that the aggressor, after his anger has subsided, publicly apologize and humble himself in the presence of the one whom he has wronged. The aggressor should personally apologize in profusion and seek the pardon of the one whom he had wronged. This measure will restore the intelligence of the aggressor to equilibrium. He will thus be prevented from the perpetration of injustice at the behest of anger. At all times refrain from haste. One has to strive greatly in opposing the dictates of anger. Whenever one succumbs, resort to *Istighfaar* and obtain the pardon of the one whose rights have been violated. Recite: *Aa-uozo-Billahi-minash-ShaitaaniRrajeem.* when overtaken by anger; sit down if you happen to be standing; if you happen to be sitting then lay down. Make wudhu with cold water or drink cold water. Divert your attention by immediately engaging in some other activity, especially reading which is very efficacious in curbing anger. If all this fail to eliminate the anger, withdraw from the presence of the one who is the target of your anger. *Remember* that *Allah Ta'ala* has greater power and authority over you and that you are also disobedient to Him. Should he also adopt the attitude of Wrath with you, what will be your condition? Also reflect that nothing can happen without the Will of *Allah Ta'ala*. Ponder then: *Of what worth am I? I am an absolute none-entity.* *How can I then act in conflict with Allah Ta'ala?* -- *-- Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam Safoora*
Boycott Israel [IslamCity] TAMAA' (Coveting-desire)
* http://www.islaam.org/Tasawwuf/Tasa_56.htm* TAMAA' (Coveting-desire) *Allah Ta'ala* says: *Follow not desire, for it will lead you astray, away from the Path of Allah. * *Rasulullah* Sallallahu alayhi wasallam said: *A weakling is one who follows his desire and then has hopes on Allah (for reward). * Desire means preference for things which conflict with the *Shari'ah*. The highest degree of such desire is Kufr and shirk. The lowest degree is diversion from perfect obedience. Straying from *Siraat-ul -Mustaqeem* (the Straight Path) is common to all forms of *Tamaa'*. *THE REMEDY* The remedy for *Tamaa'* is *mujaahidah*-- to accustom oneself to oppose the desires of the lowly nafs so that the carnal and material desires of the lowly nafs are subordinated to the Pleasure of *Allah Ta'ala*. *Mujaahidah*is to exercise restraint on the demands of the *nafs *irrespective if such restraint is simple or difficult. *-- Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam Safoora*
Boycott Israel [IslamCity] RIYAA (Show)
RIYAA (Show) *Allah Ta'ala* says: *They display to people (their acts of Ibaadat).* *Rasulullah* Sallallahu alayhi wasallam said: *Most certainly, even a little riyaa is Shirk.* *Riyaa* is the intention to enhance one's dignity in the eyes of the people by means of acts of obedience to *Allah Ta'ala*. This attitude totally defeats the purpose of *Ibaadat*. The purpose of *Ibaadat* is to gain the Pleasure of *Allah Ta'ala*. Since show or display of *Ibaadat* involves division of purpose, *riyaa *is termed *shirk-e-asghar* ((he lesser shirk). By means of riyaa one splits the purpose of lbaadat by endeavouring to attain both public acclaim as well as the Pleasure of *Allah Ta'ala*. In this regard the Qur'aan Shareef says: *He who hopes for the meeting with His Rabb should practise righteousness and associate none with the Ibaadat of his Rabb.* The Mufassireen have explained ... *and associate none with the Ibaadat of his Rabb is to refrain from riyaa.* Qadhi Thanaa-ullah explained this aayat in Tafseer-ul Mazhari as follows: *He (the worshipper) does not exhibit his good acts nor does he seek reward or praise for his virtuous deeds from anyone besides Allah Ta'ala.* It is also mentioned in the Hadith Shareef that on the *Day of Qiyaamah*when *Allah Ta'ala* will be compensating people for their deeds, the people of riyaa will be commanded to proceed for reward to those for whom they had intended the exhibition of their acts of Ibaadat. In a lengthy Hadith it is said that on the *Day of Qiyaamah* three persons will be ushered into the presence of *Allah Ta'ala*. These three will be an *Aalim*, a *generous person *and a *Mujaahid* who had waged *jihaad*. These three will proffer their respective acts of *Ibaadat* to *Allah Ta'ala* Who will say to them: *You have rendered these deeds for riyaa and acclaim. You rendered these acts so that people may say: 'You are a great Aalim, a generous person and a great Mujaahid. 'You have already obtained what you had sought. People have already praised you on earth. You have therefore no right here. Enter the Fire.* *Rasulullah* Sallallahu alayhi wasallam also said that a deed contaminated by even an atom of riyaa is unacceptable to *Allah Ta'ala*. Heed this and reflect! In view of the afore-going, never intend to display any act nor intend to conceal it. Concern yourself with the act itself, intending thereby only the Pleasure of *Allah Ta'ala*. Ignore all diversionary *w aswasah* (stray thoughts and whisperings of the *nafs* and *shaitaan*) which enter your mind. You may at times be assaulted by the thought that your act is to obtain the acclaim of the people. Ignore this *waswasah* which in fact is a ploy of shaitaan or the nafs engineered to side-track you from executing the righteous act. Prior to rendering a good deed, reflect and ascertain your motive. What is your intention for doing the act? Is it to seek the Pleasure of *Allah Ta'ala* or the pleasure of others? If you discern any of the contamination in your *niyyat*, then purify your intention. Divest it of the contamination and firmly resolve to render the deed for the Pleasure of *Allah Ta'ala*. *THE REMEDY* The cure for riyaa is the expulsion from the heart of the desire for fame and name. *Riyaa* in fact is a branch of *hubb-e-jah* (love for name, fame and glory). Execute your acts of lbaadat in solitude. This Ibaadat in solitude refers to such *Ibaadat* which does not have to be performed in * jama'at*. However, regarding congregational *Ibaadat* the elimination of * hubb-e-jah* will be sufficient to combat *riyaa* in this avenue. Another efficacious remedy regarding riyaa developing in an act of *Ibaadat* is to render that specific act of *Ibaadat* in abundance. Within a short while the *riyaa* will be dispelled and by force of habit the *Ibaadat* will become sincere. *-- Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam Safoora *
Boycott Israel [IslamCity] What is to be said upon wakening?
*-- Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam Safoora*
Boycott Israel [IslamCity] THE LEVELS OF PEOPLE WITH REGARD TO THEIR PRAYER
** ** ** *THE LEVELS OF PEOPLE WITH REGARD TO THEIR PRAYER* by Ibn al-Qayyim l-Jawziyya *Excerpted from the book The Path to Guidance* *Ibn al-Qayyim (may Allah have mercy on him) said, * ** *And mankind, with regard to their performance of prayer are in five levels. * *The First: The level of the one who is negligent and wrongs his soul. He is the one who falls short in performing ablution properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars. * *The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his ablution with care. However, his striving is wasted due to whisperings in his prayer so he is taken away by thoughts and ideas. * *The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Shaitan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihad. * *The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord, the Exalted. * *The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord, the Mighty and Majestic, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord, the Mighty and Majestic, delighted with Him. * *The first type will be punished,* * the second type will be held to account,* * the third will have his sins and shortcomings expiated,* * the fourth will be rewarded .* *and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. * ** *Whoever makes his prayer the delight and pleasure of his eye, will have the nearness to his Lord, the Mighty and Majestic, made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allah the pleasure of his eye in this world, every other eye will become delighted and pleased with him. * *http://www.sunnah.org/tasawwuf/levels_of_salat.htm *http://www.sunnah.org/tasawwuf/levels_of_salat.htm *-- Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam **Safoora *
Boycott Israel [IslamCity] Taubah! (Repentance)
** ** ** * * *TAUBAH* *Allah Ta'ala says:* *O Believers.' Make taubah unto Allah Ta'ala a pure taubah. * *Rasulullah Sallallahu alayhi wasallam said:* *O people! Make taubah unto Allah. * *Muslim* *The Nature of Taubah* *Taubah (repentance) is the regret and sadness which arise in the heart when remembering a sin. For the validity of the taubah, shunning the sin, firmly resolving to abstain from it in future and controlling the nafs when it urges for the sin, are necessary.* *The meaning of taubah is to return and to return from the far side to the near side. It has a beginning and an end. The beginning (Ibtidaa) of taubah is the spreading of the rays of Noor-e-Ma'rifat (the Light of Divine Recognition) of the heart which thus realizes that the sin committed is a fatal poison which wroughts great spiritual disaster. This realization induces regret and fear which result in a true and sincere yearning to compensate for the sin. This yearning is to such a degree that shunning of the sin is immediate. Further, a firm resolve and intention are made to totally abstain from the sin in future. Along with this intention a full effort is made to compensate for the past shortcoming. When the result is this fruit of taubah pertaining to the past, present and future, then perfection of taubah has been acquired. This then is the end (Intihaa) of t aubah.* *The Need for Taubah* *It should be clear that taubah is Waajib (compulsory) upon every person because Allah Ta'ala addresses all Muslims in the Aayat:* *O Believers! Make taubah unto Allah, a pure taubah.* *Since the reality of taubah is to regard sin as a fatal poison and disaster for the life of the Hereafter, and to firmly resolve to shun sin this much of taubah is part of Imaan it being waajib and necessary are apparent to every Mu'min. Hence, Allah Ta'ala says:* *He who makes taubah after his transgression arid reforms, verily Allahturns towards him. * *Qur'aan * *The meaning of this Aayat is:* *Allah Ta'ala will forgive, have mercy upon and aid the person who after having sinned renders taubah according to the rule of the Shari'at and reforms his acts for the future, i.e. he abstains from all evil, practices in conformity with the Shari'at and remains firm on his taubah.* *THE WAY OF MAKING TAUBAH* *Taubah or repentance is to confess to Allah Ta'ala one's sins and to regret such commission. Resolve firmly to discharge all Huqooq-ul-Ibaad (rights of others) and other duties which are obligatory, but which have not been rendered. This intention should be immediately made and thereafter the actual fulfillment of such rights and duties put into motion. Alternatively, the pardon of those whose rights were usurped should be obtained. When a sin has been committed, immediately perform two Rak'ats Salaat with the intention of Taubah. One then has to offer repentance with both the tongue and heart. The taubah should be made fervently and vigorously. If one is unable to shed tears, then one's face should take on the appearance of a concerned and crying person while making taubah.* *For the purpose of making taubah, recall your sins and then offer repentance in profusion. However, do not meditate about the sins committed or do not make vigorous attempts in a bid to remember what sins had been committed, for this attitude will create a barrier between the repenter and Allah Ta'ala. This constitutes an obstacle in the path of love and progress. After having made a sincere taubah, if previous sins come to mind then renew the taubah. Do not be too much concerned about sins for which taubah has already been made.* *While making taubah there should be a degree of moderation in mentioning the sins. There is no need to recite a whole list of sins while making t aubah. Seek forgiveness for all sins in general. According to the Hadith Shareef one should say:* *And, I repent of even such sins which you are more aware of.* *I repent of such sins which l am aware of and of such sins which I am unaware.* *Pondering about sins is in actual fact destruction of time and diversion from the remembrance of Allah. However, one should make special taubah for sins which one recalls automatically. The real Goal is Allah Ta'ala and not the remembrance of sins neither the remembrance of acts of obedience. The purpose of remembering sins is to offer repentance. Hence, once taubah has been made, one should not deliberately and consciously ponder over sins thereby making such remembrance a definite purpose because this will engender the idea that Allah Ta'ala is displeased with one, and this is a dangerous idea.* *THE METHOD OF ACQUIRING TAUBAH* *Remember and reflect about the warnings sounded in the Qur'aan and Hadith in regard to sins. The pang of regret which enters the heart as a result of such reflection is in actual fact taubah.* http://www.islaam.org/Tasawwuf/Tasa_40.htm -- *-- Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni!
Boycott Israel [IslamCity] SHUKR : (Gratitude)
* * ** ** *SHUKR* *Allah Ta'ala* says: *Be grateful unto Me.* *Rasulullah* Sallallahu alayhi wasallam said: *If happiness reaches him (the believer), he is grateful.* *THE NATURE OF SHUKR* Accepting that all benefit is from the True Benefactor (*Mun'im-e- Haqeeqee*), the effect of which is to be happy with the Benefactor and be ever ready to render obedience to Him, is the meaning of *Shukr*. The meaning of *Shukr *envisages: Acceptance of the fact that all benefit is from *Allah*, the True Benefactor (*Mun'im -e-Haqeeqee*). This acceptance induces: 1. Happiness with the Benefactor. 2. Eagerness to execute the commands of the Benefactor and to abstain from his prohibitions. One should consider all benefit, goodness and pleasant conditions as the bounties of *Allah* and regard these to be in greater measure than what one really deserves. Praise is to be offered to *Allah* and His bounties should not be employed in evil and sin. His favours should be used in obtaining His Pleasure. This is the true meaning of *Shukr*. This conception of *Shukr* will be comprehended only when one has realized the purpose underlying creation and the functions of the various aspects of creation. For instance, the eye is a *Ni'mat* of *Allah Ta'ala*. Its *shukr*is to employ it correctly--to employ it in only lawful avenues, e.g. making *Tilaawat of the Qur'aan Majeed*, *acquiring knowledge*, *studying the wonderful creation of Allah so as to gain lesson and realize the greatness and Splendour of Allah Ta'ala*, etc. The *shukr* of the eye further demands that it be restrained from glancing at and viewing objects which *Allah Ta'ala* has prohibited. Similarly, the ear is a *Ni'mat*. Its shukr is to employ it correctly, e.g. in listening to the *Zikr* of *Allah*, to such talks which remind one of the *Aakhirat*, and to prevent it from listening to evil, nonsensical and futile talk. The tongue is a *Ni'mat*. Its shukr is to employ it in *Zikr*, in expressing hamd, thanaa and shukr of *Allah*, and to restrain it from complaining in adversity and from all evil generally. It is highly inappropriate and sinful for such a worthless slave as man to complain about any condition which *Allah Ta'ala*, the True King, has imposed on him. A word of shukr emanating from the tongue is recorded as an act of obedience. Mere expression of shukr with the tongue unaccompanied by the true state of *shukr* of the heart is only lip-service. It is essential that along with verbal expression of *shukr*, the heart should value and honour the *Ni'mat*of The Benefactor. Mere verbal *shukr* will be like the outer-casing, like the outer-covering which is its external form. The rooh (soul and essence) of *shukr* is that the honour and appreciation of the *Mun'im* (Benefactor) and the *Ni'mat* (the bounty) are ingrained in the heart. The *initial* stage of *shukr* is at the intellectual level. In other words, it is the correct understanding of the true meaning of shukr and the realization of the honour of the Benefactor. The *final* stage of *shukr* is the manifestation of its effect on one's body, movements and all states. In short, all the beliefs, acts of worship, mundane acts, moral and social life of the shaakir (the one who is truly grateful to *Allah*) will be in conformity with the *Shari'at*. *ACQUIRING SHUKR* *Shukr* is acquired by contemplating the bounties of *Allah Ta'ala*. Every Ni'mat is to be related to Him. By degrees such meditation will imbue the * Love* of *Allah* in the heart, the result of which will be the attainment of the perfect stage of *Shukr*. -- *-- O Allaah, place light in my heart, light in my tongue, light in my hearing, light in my sight, light behind me, light in front of me, light on my right, light on my left, light above me and light below me; place light in my sinew, in my flesh, in my blood, in my hair and in my skin; place light in my soul and make light abundant for me; make me light and grant me light. * Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam Safoora*
Boycott Israel [IslamCity] Allah has complete power over everything !
** * * ** ** لِّلَّهِ ما فِي السَّمَاواتِ وَمَا فِي الأَرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ فَيَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (2:284)*(2:284) To Allah belongs whatever is in the heavens and the earth. *334 Allah will call you to account for what is in your minds whether you disclose it or hide *335 it. He, however, had full authority to pardon or punish anyone He pleases, for Allah has complete power over everything. *336 * **334.* This is the first fundamental principle of Islam. That God is the Sovereign of the heavens and the earth and all they contain, and that it is improper for man not to bend himself in obedience and service to God. **335.* This sentence mentions two other matters. First, that man is individually responsible to, and answerable before, God. Second, that the Lord of the heavens and the earth, before Whom man is answerable, is All-Knowing. Thus, nothing is concealed from Him, not even intentions and thoughts which lie hidden deep in the hearts and minds of people. **336.* This refers to God's absolute authority. He is not bound by laws framed by others which might limit Him to operating in a certain manner. He is an absolute sovereign and has the full power either to punish or pardon people. آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّهِ وَمَلآئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ (2:285)*(2:285) The Messenger has believed in the Guidance which has been sent down to him from his Lord, and those who believe in the Messenger have also sincerely accepted the same. They all believe in Allah, His Angels, His Books and Messengers. And they say, We do not discriminate against any of His Messengers. We have heard the Message and submitted to it. Our Lord, we look up to You for forgiveness, for to You we shall all return. *337* *337. This verse outlines what one is required to believe in and what should be the distinguishing characteristics of one's conduct. They consist of the following: belief in God, in His angels, in His Books, in all His Messengers (instead of some rather than others), and in the fact that ultimately one will have to stand before God's judgement. These are the five fundamental articles of faith in Islam. Having accepted them, the only proper attitude for a Muslim is to cheerfully accept and follow whatever directives he receives from God. Instead of exulting in his moral excellence he should be humble and should constantly seek God's forgiveness and mercy. -- *Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni! OH ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me! Please take a moment to forgive me for all mistakes and make du`a' for me if you have received anything of benefit. Jazak Allahu khairan !!! Wassalam Safoora*
