[IslamCity] Assalamu Alaikum All.

2006-01-01 Thread fatimah khan

Assalamu Alaikum All.I am a new member of the group, and wish to learn and share knowledge with u all.Fi Amanallah,  Fatimah Khan.

O Allah!Guide us, make our intentions sincere, accept our deeds,answer our prayers, and make us of those who are patient.
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{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) 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.} 
(Holy Quran-16:125)

{And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33)
The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] 

The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. 
[Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] 

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2006-01-20 Thread fatimah khan

WAMY - Dammam  Jan 15, 2005  ISLAM AND UNITYUnit is strength. When the sand grains unite they become a vast desert. When the sea drops units they become a boundless ocean. The conglomeration of stars in the firmament of sky soothes our eyes. The seven colors emerge in the shape of a bewitching rainbow. The unity of people makes an invincible strong nation. This is the reason Islam lays great stress on the importance of unity. The Islamic concept of Tawhid is the other name of the unity of humankind. The corner stone in Islam is the unity of God. Allah's unity teaches us the message that we should not divide humans into
 sections and sects. Almighty Allah in the Qur'an says that the division of people in the races and clans is only for their introduction. The best one out of them is the man of piety. Dr. Mohammad Ali Al-Khuli is his book titled "The Light of Islam" writes. "Islam is the greatest unifying force in the world. It is a religion to all humans regardless of color, race and language. It is a religion that tolerates other religions and orders its followers to respect and protect all humans." According to Hadith of the Holy Prophet all persons belong to Adam, and Adam was from soil. The racial discrimination has been strictly prohibited in Islam. In the last sermon from the Mount of Arafat the Holy Prophet had clearly announced that no Arab has any superiority over a non-Arab; or the white over the black. This is the reason that in Muslim countries we do not find racial discriminations. Islam gives clear injunctions for the respect, safety, security and prosperity of the non-Muslims as well. Unity teaches peace, equality and paternity. The absence of unity breeds disruption, devastation and disputes. Islam ordains protection of non-Muslims simply to show the respect for the Cannons of divinity and humanity. God is not only of the Muslims. God is the God of all human beings. The unity of all humans is the ultimate aim of the teachings of Islam. The doctrinal and ideological differences should not lead to war or bloodshed. Man is a thinking creature. Aristotle, the Greek Philosopher introduced Rationalism in Philosophy. The Quran time and again asserts on the need of cogitation. "Ijtihad" is an analogical and analytical approach towards the matters of jurisprudence. Ashab-e-suffa was the people of wisdom. They gave more time to cogitate on social and academic matters along with their saintly
 and spiritual practices. They were praised by the Holy Prophet for their involvement in intellectual pursuit. Once the Holy Prophet said: "The juristic scholar who receives two rewards for every correct decision and even one for every incorrect one, for he is endeavoring with all his effort to reach the correct decision." The difference of opinion must be positive. It should not lead to prides and prejudices of priests. It should be decent difference on the bases of logic like the difference on the bases of logic like the differences of Philosophers. Aristotle was the pupil of
 Plato. He differed from his teacher on many points but he never issued the edict of his assassination. Hegel and Bergson difefred. Immunel Kant differed with Nietzche. None cursed or condemned the other. These differences were on principles; not personal.   
  But unfortunately the so called scholars and clerics of different religions brought immense misery to mankind in the name of religion. The Jews, the Christians, the Muslims, the Hindus, the Buddhists and others had mercilessly shed the blood of each other in the name or religion. Each of these sects then killed the followers of their own religions on minor
 interpretative issues. Even to date to bloodshed in the name of faith is rampant. This is the greatest error and must be rectified. The Quran discusses the concept of unity of three levels. Foremost is the unity of humanity. The Quran in Sunnah Al-Hujurat (The Inner Apartments) says: "O, Mankind! We have created you from a male and female, and made you into nations and tribes that you may know one another. Verily, the most honorable of you with Allah is the one who has piety." (49:13). The Quran no where addresses
 the Muslims. Either it addresses the believers (momineen) or the people (Annas). The Quran on second level refers to the unity of the people of the Books: the Jews, the Christians and the Muslims – In Surah Al-e-Imran the Qur'an says: "O, people of the Book! Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with him, and that none of us will take others as lords besides Allah. Then if they turn away say; Bear witness that we are Muslims". (3:64). The fifth verse of the Surah the clear Evidence and the forty eighth verse of Surah the Table Spread also shed light on the unity of the people of
 the Book. Then on third level the Quran asserts on the unity of the Muslims. In Surah Al-e-Imran the Quran says: "And hold fast, all 

[IslamCity] Forgiving Nature of THE Prophet (PBUH)

2006-06-27 Thread fatimah khan

  June 25th 2006  Forgiving Nature of THE Prophet (PBUH)One of the great qualities of Prophet Muhammad (peace be upon him) was that he never
 took revenge on anyone for personal reasons and always forgave even his firm enemies. His wife `A ishah reported that Allah s Messenger was not unseemly or obscene in his speech, nor was he loud-voiced in the streets, nor did he return evil for evil, but he would forgive and pardon. The people of the Quraysh rebuked him, taunted and mocked at him, beat him and abused him. They tried to kill him and when he left for Madinah, they waged many wars against him. Yet when he entered Makkah victorious with an army of 10,000, he did not take revenge on anyone. He forgave all. Even his deadliest enemy, Abu Sufyan, who had fought so many battles against him, was forgiven, as was anyone who stayed in his house.   Prophet Muhammad (peace be upon him) also pardoned the leaders of Ta if, who had engaged ruffians to pelt him with stones when he visited that town to invite them to Islam.   Abdullah Ibn Ubayy, the leader of the hypocrites of Madinah, worked all his life against Prophet Muhammad (peace be upon him) and Islam and left no stone unturned in trying to defeat his mission. He withdrew his 300 supporters in the Battle of Uhud, which almost broke the backbone of the Muslims. He engaged in intrigues and acts of hostility against the Prophet of Islam and the Muslims.   An Abyssinian slave who had killed Prophet Muhammad s (peace be upon him) beloved uncle Hamzah in the Battle of Uhud was also forgiven when he embraced Islam after the Conquest of Makkah. The wife of Abu Sufyan, who had cut open Hamzah s chest and torn his liver and heart into pieces in the Battle of Uhud, quietly came to the Prophet (peace be upon him) and accepted Islam. He recognized her but did not say anything. She was so impressed by his magnanimity and stature that she said, O Allah s Messenger, no tent was more deserted in my eyes than yours; but today no tent is dearer in my eyes than yours.   Habar Ibn Al-Aswad was another vicious enemy of Prophet Muhammad (peace be upon him) and of Islam. He had inflicted a grievous injury on Zaynab, daughter of the Prophet (peace be upon him). She was pregnant when she emigrated from Makkah to Madinah. The polytheists of Makkah obstructed her and Habar Ibn Al-Aswad intentionally threw her down from the camel. She was badly hurt and miscarried as a result. Habar committed many other crimes as well. He wanted to run away to Persia but then he came to Prophet Muhammad (peace be upon
 him), who forgave him.  Prophet Muhammad (peace be upon him) was all for forgiveness and no amount of crime or aggression against him was too great to be forgiven by him. He was the complete example of forgiveness and kindness.   He always repelled evil with good, for, in his view, an antidote was better than poison. He believed and practiced the precept that love could foil hatred and aggression could be won over by forgiveness. He overcame the ignorance of the people with the knowledge of Islam, and the folly and evil of the people with his kind and forgiving treatment.   With his forgiveness, he freed people from the bondage of sin and crime, and also made them great friends of Islam. He was an exact image of the following verse of the Qur an: The good deed and the evil deed cannot be equal. Repel (the evil) with what is better (i.e. Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend (Fussilat 41:34). 

O Allah!Guide us, make our intentions sincere, accept our deeds,answer our prayers, and make us of those who are patient. 
		Want to be your own boss? Learn how on  Yahoo! Small Business. 


{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) 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.} (Holy Quran-16:125)

{And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33)
The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] 

The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, 

Boycott Israel [IslamCity] The Etiquette of Butting In

2006-07-21 Thread fatimah khan

Assalamu Alaikum.  The Etiquette of BUTTING IN  BY SALMA
 SANWARIFriends give each other advice on almost everything—what to wear, what to do and even what to say. But how do you give unsolicited advice, advice to someone who did not really ask for it? Imagine your friend headed for trouble because of a bad habit or a bad decision. What if she decided that she found the right guy to marry, even though her parents disapproved of him? Or what if a
 friend has started to try drugs or alcohol? How do you intervene without being intrusive? And how do you approach your friend without feeling like you are "butting" into someone else's business?The reality is that it is your duty to butt in when you sense that someone is in danger physically, emotionally or spiritually. However, the fact remains that there is a certain degree of tact and etiquette that we should use when giving advice, especially
 if the situation is sensitive. Let us take, for example, the friend that wants to marry a guy who is not the best choice for her. If there is something that you know that could significantly affect her decision, you should let your friend know what you know. The value of giving sincere advice ranks high among Islamic morals, surely, but it also ranks high when it comes to true friendship and camaraderie. No true friend would give someone advice that is insincere or misleading.Similarly, no true friend should refrain from giving advice to someone in need. Some friends might be afraid to give advice, especially when the know that the advice will not be received happily. But, if you think about, that is probably the advice that is most essential. You may already know that your friend will not like what you have to say, but consider it your duty to speak your mind. And then make sure that you are there to collect the pieces. No one appreciates a busy body that gives advice and then turns the other way. A true friend will give advice, and then ride it out with the
 other person --- see the decision come to fruition, if you will.Contrary to what some might believe, giving good advice is not intrusive, as long as it is offered with sincerity, care, and purpose. Advice should be given carefully and with concern for the recipient's well being; anything less is not good advice. We should heed the feelings of the other person when we give our opinions about their life. Think it out before you spit it out. Taking a moment to think about how to phrase the advise is a good idea. Often times, the reason a bit of advice is rejected is simply because of its delivery. A lack of tact turns even the most sincere of opinions sour. A great way of following advice etiquette is to think about how you would feel as the recipient to your own advice. This should help you better articular your advice and better anticipate your friend's reaction.As you anticipate your friend's reaction to your advice, imagine your own reaction to this same advice, as if it were coming from your friend to you. Giving advice requires not only decorum and good intentions, but also understanding and genuine concern. If you are a diplomatic friend and can comprehend the ramifications of your advice, you will be that much more prepared and equipped to offer the advice in the best possible way, to achieve the best results.The best advice-giver is also one who can receive it. For many, giving advice is easier than taking it. Let that not be the case. If you want your friends to accept your advice as genuine, then you must also be prepared to accept advice from others. Much of the tact required in giving advice is also required in receiving it. As a friend who is receiving advice, you should be open-minded and receptive. Hear out the advice before you bark at your friend to mind his own business. Realize that your friends have a different vantage point.
 They can see things in a different light and can offer advice that you might not have considered. Talk it out rather than getting offended or upset.True friends will offer each other sincere advice, so have faith in your friendship and trust that your friend is advising in you in your best interest. It is easy to get annoyed at someone, even a friend, for 'butting in', but if you reconsider the situation and realize that involvement is not necessarily intrusion you can accept advice
 wholeheartedly.(Courtesy: Jumuah Magazine)  

O Allah!Guide us, make our intentions sincere, accept our deeds,answer our prayers, and make us of those who are patient. 
		Want to be your own boss? Learn how on  Yahoo! Small Business. 


{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) 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 


2008-06-28 Thread fatimah khan

O Allah! Guide us, make our intentions sincere, accept our deeds, answer our 
prayers, and make us of those who are patient.


CALAMITYDate: Tue, 3 Jun 2008 07:12:31 +


Translation From Madarij-Us-Salikeen By Imam Ibnul Qayyim
A servant of Allah must strive to attain patience when tried or afflicted at 
the hands of oppressors, and also when coping with natural calamity.  And by 
three means should one seek divine help to sustain it.
The more solemn and certain is one's focus on the Heavenly reward of patience 
and faith in one's affliction, the lighter the calamity becomes-just as when 
one looks forward to the plenitude of an expected recompense or salary for 
one's work, the burden of one's labor grows easier. Were this not the case, 
were no one to put forth effort for a future whose reward is not already in 
hand, the affairs of this world would grind to a halt.  The nafs, of self, is 
shortsighted, looking only for what is immediate.  It is a characteristic of 
the intellect, or aql, however, to anticipate consequences and plan ahead to 
accomplish goals.
The wise of all nations agree that luxuries cannot be obtained by indulging in 
luxuries.  One who opts for comfort at a time of hard work faces hard luck at 
the time of reaping comfort.  The more diligently one works, the better the 
The point is that observing anticipating, and being certain of goodly reward in 
the future sustains patience.  And being patient when things are difficult 
means both endurance in things that are beyond one's control and perseverance 
in deeds that are within one's control.
Expecting relief after hardship lightens the encumbrance of calamity – 
especially if one's hope is strong and one recognizes that comfort after 
calamity is certain.  A servant of God finds, even in the midst of trials and 
tribulations, a ray of hope and a breeze of comfort, and this subtle 
anticipation alone itself becomes a comfort to him.  These are the moments when 
one grasps the meaning of God's name, Al-Lateef (the Kind, the Gentle, but also 
the  Knower of subtleties).
One realizes the true triviality of calamity by two means:

1.  By recounting the copious blessings and benefits bestowed 
by Allah upon one.  For when the servant recognizes that he is incapable of 
counting or encompassing them on account of their sheer plenitude and 
magnitude, his calamities appear minute to him by comparison.  Thus one 
realizes that measured against the blessings of God that one enjoys, one's 
calamities are like a drop in the ocean.
2.  By recalling the immense blessings of Allah bestowed upon 
one in the past, and using this as a means to the realization that the goodly 
reward (that  accompanies patience over calamities) is great, indeed.  Hence, 
one is to dwell on the delight of the coming reward and wait with excitement 
for its arrival in the near future, both in this world and (with bliss) in the 

It is reported that there once was a pious woman given to much worship who 
stumbled, fell and severed her finger completely.  Yet she (neither cried nor 
screamed) but laughed.  Someone asked her why she laughed, and she said: Let 
me respond  to you according to the extent of your understanding. The sweetness 
of the reward that I anticipate because of it made me forget the bitterness of 
its loss.
By the extent of your understanding, she meant that the questioner's 
spiritual awareness was limited to the overt.  Otherwise, he would have  seen 
–not merely the suffering she experienced – but rather the One who caused the 
suffering, His wisdom in choosing this suffering for her, how graciously He 
granted to her the joy of gratitude to Him, the pleasure of being pleased with 
Him in all things, and the high praise and spontaneous gratefulness that came 
out of her loss.
Sabr can be looked at in three grades:  Patience 'by' God (sabr billah) – 
namely, that in which a servant seeks God's help for other purposes, patience 
'for' God (sabr lillah), and finally, patience 'with' God's commandments (sabr 
ala ahkamih).  The first is patience driven by hope in God's reward, fear of 
His chastisement, and desire for God.  A person exercising this kind of 
patience does not see himself as having patience within him.  Nor does he see 
himself as capable of it (on his own).  But his state is one of having attained 
the realization of the phrase:  There is neither capacity nor power save 'by 
God'.  Thus, his is a state of knowledge, awareness, and embodiment (of this 
Patience 'for' God is of a higher status than patience 'by' God, 


2008-07-24 Thread fatimah khan

  st1\:*{behavior:url(#default#ieooui) }AS RECEIVED….
  Q. Is KFC chicken Halal?  

  A. Unfortunately we currently do not use Halal chicken in any of our 




O Allah! Guide us, make our intentions sincere, accept our deeds, answer our 
prayers, and make us of those who are patient.


Bismillah [IslamCity] Helping Yourself Helping Others

2008-08-01 Thread fatimah khan
abusaajid syed mohammed [EMAIL PROTECTED] wrote:
  Salma Sanwari
  Most Muslim Women understand the meaning of the Hollywood-popularized saying, 
Pay it forward, doing kindness to others in need because someone did good to 
you when you were in straits.  Long before Benjamen Franklin explained the 
concept to Benjamin Webb in an April 1784 letter, apparently having given him a 
no-pay loan, the Quran enshrined an even higher charitable spirit in the 
wonderfully lofty notion of giving for the Sake of God.:
  And (know that) whatever good you (believers) spend, it is for (the good of) 
your own souls.  So whatever you  spend (in charity), do so seeking only the 
Face of God.  Thus whatever good you spend shall be rendered to you in full-and 
never shall you be wronged (in the least)-- Those who spend their wealth 
(for the sake of God), by night and by day, secretly and openly – they shall 
have their reward with their Lord.  And there shall be no fear upon them (when 
they assemble for judgment).  Nor shall they ever grieve lover the life of the 
world) (2:272-274).
  Many Muslim women practice this daily.  We know some who virtually live to do 
good for others – volunteering at their children's school, visiting the sick 
and newborn, carpooling and cooking for friends in need.  We all know them 
because at one time or another we all become one of them.
  We are women who care for others while managing to look after ourselves and 
the sacred trusts that are ours.  But how do we find that gentle balance 
between caring for others and ourselves without going to an extreme on either 
end?  How do we toe that tender line between bestowing unto others and 
ourselves, between giving and getting?
  Balancing Between Others And Ourselves:
  Women, I think, find particular happiness in doing for others.  We bake a 
cake for someone who just had a baby and feel good.  We pick up the children of 
a mom busier than ourselves with a sense of pleasure. We offer an attentive ear 
to a sad friend and grow comforted ourselves.  There is so much we can do for 
our friends and family in every day, little favors and extras that make someone 
else's life a little lighter.
  Most of us are overwhelmed with our own work, school, children and family, 
but still make the time and put the energy into a considerable amount of 
thinking about yet others.  We know what it means to go above and beyond what 
we consider our simple duty.  It is our Muslim obligation to be good to our 
neighbors, for instance.  But so many of us go further and knock on our 
neighbor's door every few days to be sure she is well and to see if she has a 
need we might help out with.
  Islam binds us to due civic responsibility.  But many Muslim women take 
considerable time out to volunteer for community service in programs at the 
local masjid or school, cleaning up the neighborhood, or working on charitable 
drives for the poor.  Many among us donate toys and gifts to local hospitals to 
cheer up children.  And how many of us wear a perpetual smile, making everyone 
who sees us happier and calmer.
  But what happens when we have to decide between doing for ourselves and 
someone else?  The answer might seem easy:  Do for yourself and then your 
sister.  Airline attendants tell us to apply our own oxygen masks in an 
emergency before assisting anyone else.  This makes perfect sense.  We can not 
be much help to others if we can not breathe ourselves.  This can be true in 
our day-to-day lives, as well.  If we are not fair to ourselves with proper 
care, we won't be able to adequately meet the needs of others for very long.  
And that's bad all the way around.
  So it makes sense to take time out  to tend to our own emotional, 
intellectual, spiritual, physical, and even imaginative needs-if for no other 
reason than to recuperate to better serve others!.
  Here are eight things you can do, sister, to give you that replenishing 
cognitive, affective, or devotional pick-me-up.  When we are pressed for time 
(meaning always), take a little relieving time out, comfort yourself, and 
  Nurturing ME-TIME
  1. Do Something Just For You: Take a long, hot bath.  Read a good 
  Take a walk by yourself (no strollers!). 
  2. Get Physical:  Do something that's going to make you feel good 
because it's making you look better!:  Exercise.  Get a massage or facial.  Get 
your haircut.  Take time to make a knock-out salata lunch.  Then sit down and 
dig in.
  3. Visit A Friend:  Go see someone you love to be with, not have to 
  4. Halal Indulge!  No excess, just get some good, wholesome pleasure. 
 Sometimes, the smallest delights bring on the biggest smiles.  So, next time 
you're to the market, detour to the candy store and get that piece of chocolate 
you've been dreaming of (and don't feel 

Bismillah [IslamCity] Contemplating the Purpose Source of Knowledge

2008-08-04 Thread fatimah khan
.ExternalClass .EC_hmmessage P  {padding:0px;}  .ExternalClass 
body.EC_hmmessage  {font-size:10pt;font-family:Tahoma;}[EMAIL PROTECTED]
  Kherta Abubakar
  That the Quran and the Sunnah encourage the believers – and humankind in 
general – to seek knowledge is rarely questioned.  Who can argue against Islam 
setting learning as the primary human mission when the Quran's very first verse 
of revelation is Read in he name of your Lord who created (96:1).
  The question that is rarely asked in this regard, however, is one that 
requires honest reflection:  What is the nature of the knowledge that 
constitutes the main focus of this verse?   
  Many have taken it, and the subsequent four verses that with it make up the 
Quran's opening divine pronouncement, as an encouragement to seek out and excel 
in the so-called natural sciences.  Contemplating the constituents and 
mechanisms  of our physical and living environment are important aspects, not 
only of learning, but of confirming our belief and engaging in worship, and we 
are right to esteem them.  Yet, in the age of science become religion we must 
not lose sight of the fact that our learning must first and foremost revolve 
around internalizing the prime message the Quran descended from Heaven to equip 
us with on earth.  There is no god but the God, Allah, our Lord-Creator.
  To possess knowledge of tawheed, that is, the Oneness of Allah as being the 
only God – and thus the only one to be worshiped – is to understand that He is 
above everyone  and everything else, that He alone is the source of knowledge, 
and that we benefit from it solely by His grace.  This is exactly what the 
angels confess in acknowledging the limitations of their knowledge in the 
Quran's account of our father Adam's creation: Highly exalted be You (O God)!  
We have no knowledge other than what You, Yourself have taught us.  Indeed, it 
is You alone who is the All-Knowing, the All-Wise (2:32).
  The challenge for us, then, is to seek out knowledge (spiritual or worldly) 
in a fashion that benefits us in our relationship with our Lord, first and 
foremost.  Thereafter, consideration is given to other benefits-what accrues to 
our fellows in humanity, our co-beings in creation, and our host environment, 
for that too is part of Allah's message.  More precisely, our need and love of 
God, our desire to please and be near Him and to evince with every thought and 
breath our unrivaled appreciation for Him-all this impels us to discover 
ourselves and the laws that Allah built into us and our world, at every level 
of obviousness and subtlety, in order to benefit ourselves and all other being, 
in accordance with the will of Allah, for that is, in fact, His will for us, 
and the breadth of divine benevolence.
  Thus the Prophet (PBUH) said: When Allah wants good for someone, He gives 
him understanding of the (knowledge of the) deen-the religion (of Islam) 
(Bukhari and Muslim).  Scholars have explained that this understanding is 
that of the Quran and the Sunnah, the prophetic model, in a way that enables 
one to lead a life as God has intended human life to be lived, in accordance 
with knowledge that ever increases us in virtue and uprightness.
  The purpose of seeking, obtaining, and applying knowledge is, therefore, to 
make of us good men and good women, as individuals and peoples, with that same 
goodness radiating from us into the natural world.  The single most significant 
challenge in achieving this becomes knowing and finding the source of this 
knowledge and learning how to seek it.  These first-order axioms become the 
bases for all that follows from them.
  As for learning Islam, becoming knowledgeable about religion, there is good 
news.  In just the last five years, Islamic education in the West has 
sky-rocketed, with everything from Quran memorization schools, Arabic language 
classes, to Islamic Studies degree programs that can be done on a part-time, or 
course-by-course basis.  Such knowledge is becoming accessible to us.  What 
remains is to take advantage of this, to free ourselves from the obstacles, 
internal and external, that obstruct us from learning. 
  Al-Khateeb al-Baghdadi (d.463 AH/1070 CE) left this piece of advice to those 
in search of real learning: O Student of Knowledge! I exhort you to purify 
your intention in pursuing knowledge and to strive to make your soul act 
according to knowledge's dictates.  For the science (of this religion) is a 
tree the deeds of which are its fruit.  Thus he is not counted learned who does 
not put his learning into practice.
  The path is clear, and the choice, of course, is yours….for a time.
  And say: My Lord, increase me in knowledge (20:114).
(Courtesy: Al 

Bismillah [IslamCity] In a Selfness World

2008-08-12 Thread fatimah khan
  .ExternalClass .EC_hmmessage P  {padding:0px;}  .ExternalClass 
body.EC_hmmessage  {font-size:10pt;font-family:Tahoma;}[EMAIL PROTECTED]
  By Nour Habib
  HOLD ON TO your sandwich, honey.  Make sure no one takes it from you.  Don't 
share your stuff with other people.  They're just tricking you into giving them 
something better than they will give you
  Difficult as it is to believe, we actually give advice like this to our 5- 
and 6- year-old children as we send them off to school.  It obviously speaks to 
the concern parents harbor that their children get the best out of life and 
don't get taken advantage of.
  But something rings wrong in this advice in a very shrill way.
  If you look over the previous words of wisdom once more, you'll realize that 
not a single syllable even acknowledges the ethic of sharing.
  It is a scenario played out over and over in households across the Middle 
East, at odds as it is with their historic and religious emphasis on 
hospitality.  Unfortunately, today's societies have brainwashed individuals 
into looking out only for themselves and their families.
  Now, if we follow these children to school, and enter any given classroom, we 
will see a continuation of the non-sharing principle.  Teachers do not 
encourage students to share crayons with their neighbors.  Nor do they chastise 
the kids for keeping others away from the building blocks.  The classroom seems 
to be governed  by an unspoken first-come, first-serve concept.
  One child psychologist on an Egyptian show discussing social problems 
highlighted selfishness as a main cause of the problems that society now faces. 
 There is no community effort to make life better.  No one sacrifices for the 
other.  No one cares about the comfort of a neighbor.
  But the very idea of sharing underpins all human society, the psychologist 
noted.  We cannot live without the people around us.  We cannot live in the 
world alone.  Interdependency is a defining human characteristic.  When we 
think harder about the needs of the people around us, ultimately, we are making 
life easier for ourselves. 
  Selflessness is no foreign concept to Muslims.  Everywhere we look in our 
religion, we see examples of people caring for others, sharing their wealth, 
and having the interest of their fellow Muslims at heart.
  The Prophet (PBUH), famously said: None of you truly believes until he loves 
for his brother what he loves for himself (Muslim).
  Allah states in SurahAli-Imran: You shall never attain to (the highest) 
virtue (of faith) until you spend (in charity) from that which you love (3:92).
  These texts are proof that selfishness has no place in Islam.  Not only do 
they exhort Muslims to share what they have, they call upon them to give from 
the very best of what they love.  Allah does not simply command His servants to 
be charitable with what is extra in their lives.  By His wisdom and mercy, He 
orders His servants to impart what is most dear to them.  Numerous reports from 
the life of the Prophet (PBUH), exemplify how seriously he and his Companions 
took Allah's exhortation.  They were completely selfless.
  One striking example took place after the hijrah, when the Prophet (PBUH), 
asked each of the Ansar (the Muslims from Madinah) to take one of the 
Muhajireen (the Muslim emigrating to Madinah from Makkah) as a brother.  So 
many beautiful stories unfolded in this instance.  Among them is the Ansari who 
divided all his possessions, offering half of them to his brother from the 
  There is also the story of the Companion who invited another to his house. 
Upon returning home, he asked his wife if they had enough food, for they were 
poor.  She said they did not, and what they did have would only be enough for 
one.  He told her that was fine and asked her to prepare the food  for the 
night, after putting the children to bed.  Thus when the guest came over, he 
would not see that his host was not eating with him.
  Allah revealed an ayah about this incident in Surah Al-Hashr: As for those 
who were (already) settled in the abode (of Madinah), and who were firm in 
faith before (the Emigration), they love those who emigrated to them and find 
no (covetous) want in their breast for what (the Emigres) have been given.   
Rather, they give them preference over their own selves—even when they 
themselves are in pressing need.  And whoever is safeguarded from the avarice 
of his own soul-then it is these who are the (truly) successful (59:9).
  This Companion whose action this verse immortalizes had almost nothing to 
give.  But what he had, he gave it all, leaving nothing for himself, his wife, 
or children.  Even the poorest of the poor are able to share.
  These stories are amazing.  Every time I hear them, my love for the 
Companions grows even more.  Their actions go straight to 

Bismillah [IslamCity] Top 5 skills to teach your kids this summer

2008-08-14 Thread fatimah khan
Top 5 skills to teach your kids this summer
While we want our kids to relax after a grueling school year, it's important 
their brains don't turn to mush while school's out. 
There are many productive things kids can do, but here is our list of top five 
skills they should learn to succeed in school and beyond.
1. Learn CPR (Cardiopulmonary resuscitation)
And if anyone saved a life, it would be as if he saved the life of the whole 
people (Quran 5:32)
What could be a more useful skill than one that helps preserves life itself? 
Check out your local Red Cross to find out where and when the next CPR class is 
being offered. 
2. Writing a letter to the editor
This teaches assertiveness, clarity in thought, and basic writing skills all in 
one. All it requires is being able to write simple English. Find an article 
that your child feels strongly about in the local newspaper. Discuss it first, 
then put your thoughts down on paper. Then help him or her compose a letter to 
the editor and send it off. If it gets published, post it up on the fridge!
3. Swimming
Prophet Muhammad, peace and blessings be upon him, emphasized teaching children 
how to swim. It is not only great exercise and fun, but it could also save your 
life. Check out your local park district or gym for lessons. 
4. Managing money
Help your kids avoid problems like debt, impulsive shopping, and overspending 
by teaching them money management skills this summer. If you already don't, 
start giving your child a weekly allowance. Then, help him or her draft a 
budget of how to spend and save. Also, make sure they give to charity.
5. Volunteering for a cause
Giving and not receiving any monetary return is a skill critical in our 
increasingly materialistic culture. Assess your child's skills, talents, and 
interests, and find a volunteer opportunity for him or her this summer. Some 
ideas include: helping peace and justice groups; helping younger kids learn 
English; making and delivering meals to an elderly person who cannot get out 
much; writing articles for a non-profit organization's website or helping with 
its technical aspects; answering phone calls, etc. 
Top 10 skills to teach your kids this summer - Samana Siddiqui 

O Allah! Guide us, make our intentions sincere, accept our deeds, answer our 
prayers, and make us of those who are patient.


Bismillah [IslamCity] Tell them Daddy's not home!!

2008-08-16 Thread fatimah khan
Tell them Daddy's not home!! 
  The different forms of lying --by Asma bint Shameem 
  So you see, said Hamza's father as he finished reading the storybook, A 
Muslim never lies and always tells the truth. That's what Islam teaches us.

Just then, the telephone bell rang sharply in the house. As little Hamza ran to 
answer it, his father called out, If it is for me, tell them Daddy is not 
Subhaan Allah!
This is just one the scenarios in our everyday lives. We claim to be Muslims 
and unhesitatingly say that we are proud to follow it, but when it comes to 
putting our words into actions, unfortunately, we are far from it. We teach our 
children one thing but we do another. We preach piety but we ourselves don't 
practice it.

We lie in our everyday lives and in our dealings with everyone yet we are 
totally unaware of it. 
There are many of us who, pray and fast, and are the first to criticize others. 
But our practical lives are full of all forms of lying, fraud and dishonesty. 
And we see examples of such lying left and right, day in and day out. 
And lying doesn't just mean out rightly telling untruths to someone on their 
face. Lying includes all kinds of 'little white lies', deceit, deceptions and 
So, telling your kid to say Daddy's not home' when, in fact, you are right 
there is absolutely a from of lying.

And not fulfilling your promises on purpose, when you had the power to do 
so, is a form of lying.

And cheating in the exams is a form of lying.

Your 'friend' marking you present, although you were absent, is another 
form of lying.

Faking a 'doctor's note' when in reality, you were not sick, you just 
overslept or were too lazy to go to work or school is also lying.

Telling the cop that your wife is having surgery or your kid is sick, (or 
whatever else excuses one can think of) when he pulls you over for speeding is 
also lying.

Dishonesty in your business dealings as well as in your interaction with 
others is lying.

   Giving false witness is one of the gravest forms of lying.

   Making a false claim that your injury happened at work, although it didn't, 
so that you could get compensation is lying.

   Pretending to be of low income and applying for government aid, although you 
are not in need of it, is another form of lying and deception.

   Forging or altering university certificates to get a job or visa, is just 
plain and simple, lying and fraud.

 Altering a bill to 'save' some money or for insurance purposes or some 
other kind of personal gain is also trickery and deceit.
And the list goes on and on... 
We forget that Ibaadah doesn't mean just praying and fasting. TRUE Ibaadah 
includes our 'Mu'amalaat', how we deal with others, Muslims as well as 
non-Muslims, our manners and our behavior. 
We forget that lying is on of the MAJOR SINS. 
The Prophet (Sal Allahu Alaiyhi wa Sallam) said: Shall I not tell you of the 
greatest of major sins? 
They said: Yes, O Messenger of Allah. He said: Association of others with 
Allah, disobedience towards one's parents – and he was reclining, but he SAT 
UP and said: And false speech and false witness. 
And we forget that lying is one of the signs of the hypocrites. 
The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: The signs of the hypocrite 
are three: when he speaks, he lies, when he makes a promise he breaks it, and 
when he is entrusted with something he breaks that trust. (al-Bukhaari, 
We also forget that any apparent 'gain' that we get from all these forms of 
lying is not actually any gain at all.

Actually, any money that we earn or save is all haraam because we didn't earn 
it lawfully. And it is one of the reasons why dua is rejected by Allah 
Subhaanahu wa Ta'ala.

 Remember the Hadeeth of the Prophet (Sal Allaahu Alaiyhi wa Sallam): Then he 
mentioned a man who had been traveling for a long time and was dishevelled and 
dusty; he stretches out his hands towards the heavens and says, 'O Lord, O 
Lord', but his food is haraam, his drink is haraam, his clothing is haraam. He 
is nourished by haraam, so how can his du'aa' be accepted? (Muslim) 
And one of the biggest harms of lying is that it is the key to the door of 

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: Beware of telling lies, for 
lying leads to immorality and immorality leads to Hellfire. A man will keep 
telling lies and striving to tell lies until he is recorded with Allah as a 
liar. (Muslim) 
Thus we as Muslims, must learn to recognize the different forms of lying as we 
come across them. We must realize what being truthful really means. It means 
speaking the truth and saying and doing things that reflect reality.We have to 
remember the gravity of sin involved in lying and strive to the best of our 
ability to tell the truth under all circumstances, no matter what 

Bismillah [IslamCity] Wamy Summer Camp 2008 - For Boys [10 - 13]

2008-08-21 Thread fatimah khan
  Da'wah Committee – Eastern  Province
  WAMY – Eastern Province, invites all Muslim Boys, ages between 10 – 13, for a 
3 – day Summer Camp [held in Dammam] full of FUN ACTIVITIES, LEARNING 
  Prerequisite: Muslim Boys, age between (10-13)
  Venue:   Dammam, Saudi Arabia
  Duration:Aug 20th – 22nd 2008 (Wednesday – Friday)
  Timing:   4.00 pm – 9.00 pm
  Transport arrangement will be made from the following pick-up junctions:
  Al-Khobar – Darussalam Islamic Book-Store
  Dammam   – Masjid Rayyan
  The buses will leave at 3.00 pm sharp! Salatul Asr will be prayed at the 
  All those interested in registering, please contact us for the Registration 
  For further details regarding transport / address, please contact:
  Mohammad Sadaaqat: 0500526411   /   8140099 *Ext- 22
  Shaikh Zafar: 0509541802/8140099 *Ext- 23
  Age criteria will be strictly adhered to. Those below 10 or above 13 will not 
be permitted.

O Allah! Guide us, make our intentions sincere, accept our deeds, answer our 
prayers, and make us of those who are patient.


Bismillah [IslamCity] Heart Wheel Journal

2008-12-09 Thread fatimah khan

O Allah! Guide us, make our intentions sincere, accept our deeds, answer our 
prayers, and make us of those who are patient.