How the Quran Shapes the Brain

by Mohamed Ghilan

“If it wasn’t for their political problems and constant fighting between each other, the Muslims would have been on the moon by the 1400’s” was the statement made by a non-Muslim professor in a 400-level undergraduate class on the history of science. It seems that the rate of discovery and advancement in science achieved by the Muslims was quite impressive and has yet to be replicated. What was it that they were doing that allowed for their fast progress?

The teacher in me immediately thinks about their education system, and the neuroscientist in me wants to examine the factors involved in shaping the brains of such a civilization. Interestingly, many Muslim religious scholars will say something about how the Muslims were the leaders when the Quran was the center of their education, and only when they abandoned the Quran that they lost their reign.  The amazing thing about this is that while Muslim religious scholars are typically talking about spiritual and moral realities, there is actually a material reality to what they’re saying, which takes place in the brain.

A quick disclaimer here: The list of all that is affected in the brain by the Quran and how that can influence other functions is quite exhaustive. But in the interest of keeping it short, I chose some major areas to present in this article.

Before getting into the brain and how the Quran changes it, one should be familiar with how traditional Muslim education took place. In case you’re wondering where I’m getting this from, it’s from reading the biographies of major figures of scholarship in the traditional Muslim world such as Ibn Rushd, Ibn Sina, and others. This is also based on my personal experience and what I have been told by some of my teachers.

The very first thing taught to an aspiring student was the Quran, which had to be memorized completely. Unlike anything else encountered in spoken Arabic, Quran recitation is a very specific science. Local dialects of Arabic or different ways of pronunciation are not permitted when reciting the Quran. In fact, part of learning the Quran is learning what is called in Arabic taj’weed, which means elocution. The very first thing the student must do is replicate exactly how the teacher is reciting the verse. This refers to where individual letter sounds are being generated in the mouth and throat and where the tongue is to be placed exactly. Once this is done, the student writes the verse on a wooden board in the Othamni script, which follows different spelling rules than regular Arabic writing. The student then takes his board and goes away to memorize the verse. A typical memorization session for a beginner starts with repeating one verse multiple times as it is read on the board to also memorize how it is spelled using the Othmani script. The next day the student reviews the verse several times before returning to the teacher to receive the following verse. After repeating it with the teacher to ensure exact replication of sound and pronunciation, the student writes the new verse and goes away to begin a new memorization session. The third day begins with reviewing the first verse one final time, followed by the second verse several times before going to receive the third verse. On the fourth day the first verse is not reviewed anymore as it would have taken hold in memory, and the second verse takes its place for being reviewed while the third verse is repeated several times before going to receive the fourth verse. At the end of the week is a complete review session for everything that was memorized in the previous days.

As the days pass the capacity for memorization increases and the student is able to take on several verses or even pages at a time instead of only one or two verses. The writing using Othmani spelling continues, as well as the review sessions. Eventually, the whole Quran having more than 6,200 verses is memorized word for word with their specific pronunciation and Othmani spelling. Now the hard task begins as the student works to review all the verses on a monthly basis so as to not forget them. This usually means taking the 30 parts of the Quran as it has been divided to facilitate memorization, and reviewing one part everyday until all 30 have been recited by the end of the month.

It should be mentioned here that the Quran has 10 different modes of recitation. This refers to the placement of diacritical marks on the words and how certain words are pronounced. Some students take this task on and memorize the Quran in all the different modes of recitation, which requires a very careful attention to where the pronunciations are different so they’re not confused with each other given how subtle they sometimes can be.

There are a couple of important qualities about the Quran that relates to how it sounds. Verses in the Quran rhyme and change rhythm often, which gives a pleasurable effect to the listener. Furthermore, as one recites, they’re supposed to sing it rather than simply read it. In fact, the very practice of Taj’weed (elocution) forces the reciter into a singing tone as they enunciate the words of each verse.

A final note to bring up is in regards to the Arabic language and writing in Othmani script. Part of studying the different modes of recitation requires the student to write not only in an unusual spelling, but also to exclude the diacritical marks from the words. This would allow the student to learn the variations of recitation without having the diacritical marks visually interfere with their memorization of different modes of recitation. Moreover, the grammar of the Arabic requires the proper use of diacritical marks in pronunciation so as to not confuse things such as the subject and predicate. This means that the one learning the Quran must always keep track of how the words are enunciated so as to not alter the overall meaning of the verse.

How all of this relates to the brain is quite impressive. The brain is recognized to be a malleable organ that can change its connections and even its size of certain areas based on how active they become. Understanding how involved the brain is of someone learning the Quran using the traditional Muslim method can explain how they were able to achieve such success in their knowledge endeavours.

While learning the Quran, the careful attention to listening and pronunciation of verses stimulates an area of the brain located in the temporal lobe. The temporal lobe is also where the hippocampus is located, which is the memory consolidation center. It’s also the brain region activated for processing of musical sounds such as the case when the Quran is recited. Moreover, it becomes involved when the student engages in handwriting exercises similar to the ones on the wooden board. Where this matters is that this is the part of the brain whose activity levels and capacities have been correlated with a person’s aptitude for learning new information. The more activation this area receives, and the more involved this activation is such as the case with the Quran, the better and more efficient it becomes in its functions for learning and memory.

The parietal lobes are also quite heavily engaged as one learns the Quran. The left parietal lobe deals with reading, writing, and functions in speech. It’s also the part whose activity is important for math and logic problems. The right parietal lobe handles speech tone, which is related to elocution. It’s also responsible for visuospatial relationships and understanding facial expressions. The front part is responsible for the sense of touch discrimination and recognition, which is active during handwriting. The back part plays an important role in attention. Both lobes are also activated during skill learning tasks. Overall, having parietal lobes that have been well activated translates to better logic and math-solving skills, eloquence in general speech, better ability at reading emotional states from facial cues, improved attention, and enhanced capacity for understanding visuospatial relationships. This last one can explain why Muslims were so good at astronomy.

Other brain regions the activity of Quran recitation strongly activate are the frontal lobes and the primary motor cortex. The frontal lobes activity deals with higher order functions, including working memory, memory retrieval, speech production and written-word recognition, sustained attention, planning, social behavior, in addition to others. For example, as the student is reading the Othamni script, his brain must quickly decide on the proper pronunciation of the word, which without the diacritical marks means it must be distinguished from other possibilities that include not only wrong words, but also wrong enunciation depending on the specific recitation he’s using out of the 10 valid ones. The amazing thing about this is that the brain after practice will do these things without conscious control from the student. This trains the area of the brain responsible for inhibition, which is important for social interaction. Children with ADHD have been shown to have this area to be under-developed.

Given the Quran’s content that for example includes descriptions of individuals and places, it activates the occipital lobes, which are involved in generating mental imagery. This brain region is also important in visual perception. Becoming active as a result of generating mental imagery indirectly improves visual perception capacities since the area activated is within the same region. The Quran is also rich in its content for history, parables, and logical arguments, all of which recruit different areas that become more efficient and better connected as they are continually activated due to the consistent review sessions.

Putting all this together, it’s no wonder Muslims were able to make such vast contributions to human knowledge in a relatively short amount of time, historically speaking. After the aspiring student during the height of Muslim rule has mastered the Quran, his education in other sciences began by the time he was in his early teenage years. Given the brain’s malleable nature, the improved connections in one region indirectly affect and improve functions in adjacent locations. The process in studying the Quran over the previous years has trained his brain and enhanced its functions relating to visual perception, language, working memory, memory formation, processing of sounds, attention, skill learning, inhibition, as well as planning just to name a few. Now imagine what such an individual will be able to do when they tackle any subject. It makes sense how someone like Imam Al Ghazali can say he studied Greek philosophy on the side during his spare time and mastered it within 2 years.

What was the Muslims’ secret for their exponential rise in scientific advancement and contribution to human knowledge? Literally, the Quran when it was the centre of their education system.

It is a good wife that ma…

It is a good wife that makes a good husband and a good husband that makes a good wife

Nahila Partee

Jawahir of The Day

Ayahs of the day:
Or do you suppose you will enter paradise without there having happened to you the likes of what happened to those who passed away before you? Misery and distress befell them, and they were so shaken that the messenger and those who believed with him said, “When will God’s help come?” Ah, but the help of God is near! [2: 214]

Hadith of the day:
By He in whose Hand my soul is, you will enjoin good and forbid evil, or God will soon send upon you a chastisement from Him, then you will pray Him and He will not respond. [Ahmad]

Wise quote of the day:
Don’t just grow up, grow better with time and grow more experienced with age, keep being passionate about whatever you do, keep trying new things, be patient and keep trying your best, the path to God is straight through will full surrender to God’s commands.

Guidance of the day:
Allah Almighty has commanded His believing servants to fear Him. It is as if He has gathered in this fear of Him every good, both immediate and delayed, then enjoined it upon His believing servants, that they may succeed and gain all the goodness and merits in it, as well as happiness and success. This He did in compassion to His believing servants, for He is ever Compassionate to the believers.

Taqwa, is the counsel that the Lord of Worlds gave both ancients and the latecomers. For there is no good, immediate or remote, outward or inward, but that the fear of God is the path leading to it and the means to reach it. And there is no evil, immediate or remote, outward or inward, but the fear of God is the strongest protection and most powerful defense against it, to escape its harm. How numerous are the benefactions and immense good fortunes said to depend on it by God the Formidable in His August Book. [Counsels of Religion by Imam al-Haddad]

Food for thought:
Forgiveness is the sweetest revenge. The glory of Islam is to conquer by forgiveness. Life is an adventure in forgiveness. He who does not forgive others, breaks the bridge over which he must pass himself, for every man has the need to be forgiven. The weak can never forgive, forgiveness is the attribute of the strong. Forgiveness does not change the past, but it does enlarge the future.

What is the significance of Color? What do they represent?

In the Western World:

Traffic lights: Red means stop, yellow means caution, and green means go. Yellow signs also warn drivers of upcoming curves, pedestrian crossings, and animal crossings.

Patriotism: Most, if not all countries have a flag. The colors of each flag are usually seen as patriotic. Red, white, and blue symbolizes patriotism in the U.S.A.

Holidays: Red and green are favorite Christmas colours. Colors of Autumn such as orange, brown, yellow and red are associated with Thanksgiving with black and orange associated with Halloween. Pastel colors are used for Easter. Because flowers are a common gift for Mother’s Day, colors such as yellow, pink, and red are used frequently.

Emotions: Blue is seen as conservative. Red is power and aggression. Brighter colors such as yellow and orange represent warmth not only with emotions but also with temperature. Cool colors are blue, green, black or any color with a dark shade. When someone is feeling down or depressed, it is said they are feeling “blue.” When someone is angry they “see red.” When someone is seen to be afraid or “chicken” they are called “yellow.”

Ecology: Obviously green is the major color symbolizing ecology. The new phrase for people or companies who find ways to cut back on electricity, fuel, or things that damage the environment is “going green.”

Phrases: When something is seen as opposite, extreme, or a firm position, it is said to be “black or white.” When something is not clear or not in a firm position, it is said to be a “gray area.” The blues describe a form of music.

Color Chart
	Red is a very strong color. It is a noticeable color that is often used on caution and warning signs. It is often associated with stop or “beware”. It’s a hot color that evokes a powerful emotion of passion, lust, sex, energy, blood and war. Red is a good color to use for accents that need to take notice over other colors. Red is often used in flags for nations, as it is a symbol of pride and strength. It is also a sporty color that many car manufactures choose to showcase their signature vehicles.  Excitement, energy, passion, love, desire, speed, strength, power, heat, aggression, danger, fire, blood, war, violence, all things intense and passionate.
	Pink symbolizes love and romance, caring, tenderness, acceptance and calm.
	Beige and ivory symbolize unification. Ivory symbolizes quiet and pleasantness. Beige symbolizes calm and simplicity.
	Yellow is the brightest color to the human eye. It represents youth, fun, happiness, sunshine and other light playful feelings. It is a cheerful energetic color. Yellow is often used for children’s toys and clothes. Yellow is often hard to read when placed on a white background so designers must be careful when using yellow, that it isn’t’t too difficult to read or notice. Though yellow is a bright cheerful color, as it starts to darken it, however, quickly becomes a dirty and unpleasant color. Yellow can also be associated with being scared and, cowards. The term “yellow belly” is proof of that.  Joy, happiness, betrayal, optimism, idealism, imagination, hope, sunshine, summer, gold, philosophy, dishonesty, cowardice, jealousy, covetousness, deceit, illness, hazard and friendship.
	Blue is a cool calming color that shows creativity and intelligence. It is a popular color among large corporations, hospitals and airlines.  It is a color of loyalty, strength, wisdom and trust. Blue has a calming effect on the psyche. Blue is the color of the sky and the sea and is often used to represent those images. Blue is a color that generally looks good in almost any shade and is a popular color among males. Blue is not a good color when used for food as there are few blue foods found in nature and it suppresses the appetite.  Peace, tranquility, cold, calm, stability, harmony, unity, trust, truth, confidence, conservatism, security, cleanliness, order, loyalty, sky, water, technology, depression, appetite suppressant.
	Turquoise symbolizes calm. Teal symbolizes sophistication. Aquamarine symbolizes water. Lighter turquoise has a feminine appeal.
	Purple combines the stability of blue and the energy of red. Throughout history purple has been associated with royalty, nobility and prestige. It symbolizes mystery, magic, power and luxury. Purple is often used to portray rich powerful kings, leaders, wizards and magicians. Purple combined with gold can be flashy and portray wealth and extravagance. Light purple and pink is good for a feminine design and is a popular color among teenage girls. Bright purple along with yellow is commonly used in promoting children’s products. It gives the appearance of something that is fun and easy to do.  Royalty, nobility, spirituality, ceremony, mysterious, transformation, wisdom, enlightenment, cruelty, arrogance, mourning.
	Lavender symbolizes femininity, grace and elegance.
	Orange is a combination of Red and Yellow. It is also a bright and warm color. It represents fire, the sun, fun, warmth and tropical images. It is considered a fun light color that has appetizing qualities to it. Orange increases oxygen supply to the brain and stimulates mental activity. It is highly accepted among young people. As a citrus color, orange is associated with healthy food and stimulates appetite. Any design relating to the tropics, something fun, easy going and youthful should incorporate some type of orange into the design. A darker, richer shade of orange can be associated with autumn. Energy, balance, enthusiasm, warmth, vibrant, expansive, flamboyant, demanding of attention.
	Green is the color of nature and health. It represents growth, nature, money, fertility and safety. Green is a relaxing color that is easy on the eye and has a healing power to it. It is often used to represent anything having to do with health. Many pharmaceutical and nutritional companies use green in their logos and material to advertise safe natural products. Dark green is commonly associated with the military, money, finance, and banking. However it can also be associated with being new or inexperienced as being green or a “green horn”. Green is becoming a very popular color in design for web sites.  Nature, environment, healthy, good luck, renewal, youth, spring, generosity, fertility, jealousy, inexperience, envy, misfortune, vigor.
	Earth, stability, hearth, home, outdoors, reliability, comfort, endurance, simplicity, and comfort.
	Security, reliability, intelligence, staid, modesty, dignity, maturity, solid, conservative, practical, old age, sadness, boring. Silver symbolizes calm.
	Reverence, purity, birth, simplicity, cleanliness, peace, humility, precision, innocence, youth, winter, snow, good, sterility, marriage (Western cultures), death (Eastern cultures), cold, clinical.
	Power, sexuality, sophistication, formality, elegance, wealth, mystery, fear, evil, unhappiness, depth, style, evil, sadness, remorse, anger, anonymity, underground, good technical color, mourning, death (Western cultures).

 

How Do We See Color?

The color we see comes from our sun and from light bulbs. Our sun gives off light that lights up our world during the day and indirectly lights us at night as a reflection off the moon. The moon may seem to be shining on us like a flashlight but really we are only seeing sunlight bouncing off the moon. Light from the sun includes all colors of the spectrum (See picture below) and when every color is present, the light appears white. The absence of all color appears as the color black to the eye. As we all know, when there is no light it is dark.

We see color several ways. We see color from lights and colors that are reflected back to our eye from two-dimensional and three-dimensional surfaces. The interesting thing about surfaces is that they soak up colors differently. The surfaces of apples suck in all light except for the color red. This color is reflected out and is seen by our eyes. Have you noticed that colors are duller at sunset? This is because much less light from the sun is there and being reflected by surfaces.

Once the colored light reaches the eye, the eye sends a signal to our brains through our nerves and our wonderful brains make sense out of the color. Our eyes are also wonderful machines. There is a hole in the front of them called a pupil. The pupil closes or opens depending on how much light there is. In bright light, the pupil closes to keep it from getting too bright and hurting our eyes. When the light goes inside our eyes it goes through a lense just like the lenses on glasses you or your friends wear. The light goes through this lense and hits the back of the eye called the retina. The retina has lots of sensors called rods and cones. The cones then send a signal to the brain about what it sees.

Eye cones are special machines too. They are made to see three different colors: red, green, and blue. When the color blue goes into the eye, the blue cone tells the brain, “Hey, that color is blue.” Because we have only three different colors of cones, we aren’t able to see all colors. Ultraviolet light is a color that isn’t able to be seen, for example. Some animals and insects have more cones and can see colors that we can’t see. People who are color blind have damaged or missing cones.

Colour From Lights

As I said earlier, we see colors two ways- from lights or from reflections off objects. When you have a light bulb that is red, it makes everything look red. Photographers who make prints have to make them in “dark-rooms.” Dark-rooms had red lights in them called infra-red lights. Red will not ruin photo paper or film because it is made not to be sensitive to the color red. Another way we see colors from lights is from televisions, and overhead projectors. Televisions actually only shine three different colors- red, green, and blue- just like the cones of our eyes. When more red lights are lit, the colors on the TV or overhead appear reddish. When more green lights are lit, colors appear greenish. Depending on how many other colors are lit, the green light can be seen as yellow.

Color From Surfaces

Color is very important to artists who create things in color. As I said earlier, the colors we see from surfaces are actually colors that are reflected off an object. Each surface and object soaks up different colors. This includes paint and ink. Paint and ink soak up different colors too. Red paint soaks up all colors except for red. The color red then bounces off the paint and goes to our eyes. Ink that is printed on paper also soaks up different colors. People who think they know how things soak up colors will use big words like atomic vibrations and rotations, molecular orbitals, ligand-field effects, and charge transfer.

Color Theory

Most of us study color by looking at color wheels. Color wheels have all the colors go around in a circle. The simplest color wheel shows three colors: red, yellow and blue. We call these primary colors because depending on how much of each color is mixed, we can mix all colors with them. Most elementary students who play with mixing colors usually end up with the color brown. This is because when you mix these three colors together, you get the color brown. They end up with brown because they don’t clean their paint brush well or they mix the colors too much.

When you mix two primary colors, you get secondary colors. When you mix red and blue, you get the color purple (violet). When you mix red and yellow you get orange. When you mix blue and yellow you get green. Purple, orange, and green are secondary colors. When you add one color to secondary colors you get tertiary colors. Yellow-orange and blue-green are tertiary colors. Colors on the opposite side of the color wheel are called complimentary color. The complimentary of green is red. The complimentary color of blue is orange. You can see them in the color wheel below. They call them complimentary colours because they compliment each other. Complimentary colors look good together.

Tint, Shades, Value, Saturation, Tone, And Intensity

Tint is the lightness of a color. You can make color a lighter tint by adding the color white or if you are painting in watercolor, use more water. If you add the color black to a color, you make it a darker shade. So when you lighten a color change its tint. When you darken a color you change its shade. The lightness or darkness of a color is called a value. Intensity is the brightness or saturation of a color. A color is more intense when it is a pure color and not mixed with white or black. When you mix a color on the opposite side of the color wheel to your color you change its tone. Jay Johansen is an artist who uses colors with more intensity.

Love Begins

I always knew that love would come find me someday
but never did I know that it would be you who was headed my way
you caught me off guard and took me by surprise but you simply captivated me, the same way you do when I look into your eyes

It’s true that every good and perfect gift is from above
you were presented to me as a beautifully packaged gift full of humor, talent, intelligence, beauty and love “it isn’t finding the perfect person but learning to see an imperfect person perfectly” we all have our flaws but when I view you through my eyes, perfection is all I see.

From when you laugh to when you’re upset, I still love the little things you do especially hearing you laugh and seeing your nose wrinkle the same way mine does too coming into this relationship has been hard at times but we’ve made it through I know as long as we’re on this journey together, there’s nothing that we can’t do.

Sometimes I wonder if what we have is too good to be true too scared to get my heart broken and scared of the thought of losing you but in the end, I trust in the author and perfecter of what I believe because what we ask for in Him, we in return shall receive

“Where your treasure is, your heart will be also” is how the saying goes….. I may not know what tomorrow may bring, for God is the only one who knows…. the one thing…. I do know is that you are my one and only, a treasure in my heart that I want to devote my whole life to completely.

I know I don’t need to prove my feelings to know they’re true
because what I’ve known in my past, doesn’t come close to the experience I’ve shared with you.

I’ve had the experience of being in relationships before
however, this is the first time I’ve been truly happy… I couldn’t ask for anything more…it’s an honor to know that I am yours, as you are mine and I trust God that He’ll bring us together in His beautiful time

For now, I’ll be waiting patiently for that day when we’ll be together
that precious moment in time when I’ll say, “it’s you that I want to be with forever”

God made everything beautiful, precious and new just as beautiful and precious as the day will be, when I look into your eyes and say, “I Love You”

Purifying And Striving Against The Ego (nafs)

The soul possesses vile qualities and blameworthy character traits, and that removing these qualities and traits is individually obligatory – as was stated by the generality of the jurists. Having said that, the deficient qualities of the ego are not removed by mere wishful thinking, [or by] knowing the ruling of purifying it, and reading the books of Sufism and good character. In addition to all that, there must be real and actual spiritual striving, practical purification, and weaning the ego from its unruly tantrums and tempestuous desires.

The self is like an infant child –
if you leave it, it will grow up loving to suckle,
but if you wean it, it will soon be weaned away.

Al-Raghib al-Isfahani said in: Mufradat Gharib al-Qur’ân:

Jihad and mujahada: striving with one’s utmost in repelling the enemy. Jihad is three types: striving against the outward enemy, striving against Satan, and striving against the ego. All three of these are included in Allah’s words: { Strive for the sake of Allah with a true striving } Sura (22) al-Hajj: 78 and { And strive with your wealth and lives in the path of Allah.} Sura (9) al-Tawba: 41 The Prophet  said: “Struggle against your vain desires just as you struggle against your enemies.”

Striving against the ego is done by weaning it and forcing it to carry out that which is against its blameworthy desires, as well as committing it to implement the law of Allah (swt) , in both prohibition and command.

(2.) Its Evidence From The BOOK AND THE SUNNA

Allah (swt) said: { Those who strive for Our sake, We shall certainly guide them unto Our paths.} Sura (29) al-‘Ankabut: 69

From Fadâla b. ‘Ubayd   : The Messenger of Allah  said: “The mujahid is he who struggles against his self for the sake of Allah.” In another narration it says: “…who struggles against his self in Allah.”

(3.) ITS RULING

Purifying the ego is individually obligatory as we explained, and since it is not completed save by striving against the ego (nafs), striving is also individually obligatory, as the principle states: ‘What is necessary in order to fulfil an obligation is itself an obligation’.  “Striving against the ego is an act of worship and it is not acquired save through knowledge. It is individually obligatory on every legally responsible adult.”

(4.) THE POTENTIAL FOR CHANGE

There is no doubt whatsoever that the human character has the potential for change and that it is possible to remove its bad character traits and habits and replace them. If this were not the case, then there would be no benefit in (Allah) sending the noble Messenger  and there would be no need for inheritors after him among the practicing scholars and righteous spiritual guides. If it is possible for many predatory birds and other beasts of pray to change many of their supposedly innate character traits, then certainly humans – whom Allah (swt) has honoured and created in the best of forms – can change their character a fortiori. The intent behind struggling against the ego is not a complete and total eradication and effacement of its character, rather, it is to elevate it and pick it up from bad to good, and force it to travel according to Allah’s will and in pursuit of His good pleasure.

Anger is blameworthy when one exhibits it for his own ego, whereas it is praiseworthy when he exhibits it for the sake of Allah -as the Messenger of Allah (swt) would get angry if the rights of Allah were violated or if any of His limits were transgressed against. On the other hand, whenever he would be harmed for the sake of Allah, struck, or pelted – as he was on the day he was in Ta’if – he would not get angry for his own sake, rather, he would pray for those who harmed him, asking for their guidance. He would give them excuses and say: “O Allah! Guide my people for they know not!” Amiin

Likewise, arrogance is also blameworthy when a Muslim behaves arrogantly towards his Muslim brothers. On the other hand, when he behaves proudly in front of arrogant disbelievers, this trait becomes praiseworthy because it is for the sake of Allah (swt) and within the bounds of the Sacred Law. The same may be said for most blameworthy character traits. They can be transformed through spiritual struggle and elevated to praiseworthy characteristics.

(5.) THE PATH OF SPIRITUAL STRUGGLE

The first stage in spiritual struggle is for one to not be satisfied with his self and to believe in the description of his self that his creator and originator informed him of when He said: { Indeed, the soul commands to evil. } Sura (12) Yusuf: 53 He must also know that of the things that sever him and cut him off from Allah, the biggest of them is his own ego (nafs) fn6, and at the same time, it is the greatest thing that shall cause him to arrive unto Him. When the ego commands its owner to evil, it takes no delight except in acts of opposition and disobedience, yet after spiritual struggle is waged against it and it is purified, it becomes pleased and well pleasing and is not delighted in anything save acts of obedience, agreement, and intimacy with Allah (swt).

When the servant uncovers the defects of his self (nafs) and is truthful in his pursuit to remove them, he will have no time to busy himself with the faults of other people and waste his life enumerating their mistakes. Know that he who spends his time enumerating the mistakes of others and is heedless of his own faults is an idiotic ignoramus.

Abu Madyan (rahimahu-Allah) said:

Regard not any fault but that acknowledged within you
As a manifest, clearly apparent fault, though it be hidden fn7

And others said:

Condemn not a person for doing an action
To which you are equally ascribed

He who blames something while at the same time doing it himself
Has only demonstrated his own ignorance

For this reason, they said: “Do not see someone else’s faults as long as you have your own faults – and the servant will never be free of faults.” When the Muslim comes to realize this, he will hasten to wean his ego from its lower desires and deficient day-to-day habits, and he will oblige it to implement acts of obedience and deeds that draw close (to Allah).

Spiritual struggle is a step by step process that changes course according to the progress of the aspirant in his journey. In the beginning of his affair, he is to remove all of the acts of disobedience that relate to his seven body parts. They are:

1.The tongue
2.The ears
3.The eyes
4.The hands
5.The feet
6.The stomach
7.The private parts

Afterwards, he should adorn his seven body parts with acts of obedience appropriate to each of them.

These seven body parts are the windows into the heart that shall either be smeared and sullied with the darkness and grime of disobedience, thereby making the heart sick, or they shall be made clear to allow the light and illumination of acts of worship enter it.

After waging spiritual struggle against his seven body parts, the aspirant should then focus on the inward traits, replacing his lowly character traits such as: pride, ostentation, and anger, with complete character traits such as: humility, sincerity, and forbearance.

Since the path of spiritual struggle is a rugged one with numerous side paths and it is very difficult for the spiritual wayfarer to enter it alone, it is of practical significance for him to accompany a completed spiritual guide who knows the defects of the soul and knows the path of spiritual struggle and treatment. By keeping the company of a spiritual guide, the spiritual aspirant gains practical experience in the ways of purifying his soul, just as he obtains the sacred spiritual effulgence of the Shaykh who pushes him to perfect his own self and personality; raising him above the defects and evil traits. The Messenger of Allah  was the spiritual guide of the highest rank and the greatest purifier who trained his noble Companions and purified their souls through his statements and spiritual state – as Allah described him: { It is He who sent a Messenger unto the unlettered ones, reciting unto them His verses, furifying them, and teaching them the Book and the wisdom, whereas before they were in manifest error.} Sura (62) al-Jumu’a: 2

When the spiritual aspirant keeps close company with his guide and surrenders unto him just as the patient surrenders himself to the physician, he shall find uprightness and benefit. When Satan injects the heart of the aspirant with the delusional idea that he is independent, and he becomes conceited and feels that he does not need to associate with his Shaykh, he will fail utterly and be debarred from the path, whereas he thinks that he is still on his journey, and he will be cut off whereas he thinks that he is arriving.

Shaykh Isma’îl al-Haqqî (rahimahu-Allah) said in his Qur’anic exegesis:

Many in the intermediate part of this path (meaning the Sufis) are afflicted with numerous pitfalls in their spiritual wayfaring. These pitfalls present themselves when their souls become bored of the spiritual struggles and tired of the spiritual rigors. Satan comes to them and whispers to them and their lower selves, fooling them into thinking that in their spiritual wayfaring, they have reached such a level that they are no longer in need of keeping the company of a Shaykh or submitting their affairs to him. As a consequence, they leave the company of the Shaykh and begin their pursuit in accordance to their egos, falling into the trap of failure and becoming the laughing stock of Satan.

(6.) “Quotes” CONCERNING SPIRITUAL STRUGGLE

Abu ‘Uthman al-Maghribî (rahimahu-Allah) said: “Whoever imagines that he shall obtain a spiritual opening in this path or have anything of it unveiled to him without being steadfast in spiritual struggle, then he is in clear error.”

Imam al-Junayd – may Allah the Exalted have mercy upon him – said: “I heard Sarî al-Saqatî say: ‘O assembly of youth! Take the path with resoluteness before you become weak and unable as I have.’ He said this, even though none of the youth could outstrip him in worship.”

Abu ‘Uthman al-Maghribî said: “No one who is pleased with himself can see his own faults. The only one who can see his own faults is he who accuses his own soul in all states.”

Abû ‘Alî al-Daqqâq (rahimahu-Allah) said: “He who adorns his outward self with spiritual struggle, Allah will fill his inward self with the secrets of Divine beholding. Allah the Exalted said: { And those who struggle for Our sake, We shall certainly guide them to Our paths.} Sura (29) al-‘Ankabut: 69 You should know that he who is not given to spiritual struggle in the beginning of his affair will not even smell the fragrance of this path.

mam al-Barkawî (rahimahu-Allah) said:

“How quick to destruction is he who lines not know his own faults, for indeed, acts of disobedience lead to disbelief.”fn16 Shaykh al-Islam Zakariyya al-Ansarî (rahimahu-Allah) said: “The salvation of the soul rests in the ability of the servant to oppose its vain desires and force it to carry out what its Lord has ordered it.”

Imam al- Barkawî (rahimahu-Allah) said:

Spiritual struggle is: weaning the soul and forcing it to go against its base desires at all times. It is the commodity of the devout worshippers, the capital of the ascetics, and the crucial factor for rectifying and reforming the soul. It is the prerequisite for purifying and cleansing the soul so it can arrive in the Divine presence of He who is the Possessor of all might and honour. O spiritual wayfarer! If you desire Allah’s guidance, you must see to it that you roll up your sleeves and forbid your lower self from its vain passions, and force it to struggle. Allah (swt) said: { And those who struggle for Our sake, We shall certainly guide them to Our paths.} Sura (29) al-‘Ankabut: 69 And: And whoever struggles then he does so only for the benefit of himself.} Sura (29) al-‘Ankabut: 6

Ibn ‘Ajîba (rahimahu-Allah) said:

When the initiate into the spiritual path enters it, he must first exert himself in rigors and struggle as well as truthfulness and belief. These things will make clear and manifest his end state -for he whose beginning is illuminated will have his ending illuminated. He who we witness seeking after the truth in earnestness, spending out his possessions, self, soul, honour, and prestige -all for the sake of attaining the rank of actualizing slavehood and fulfilling the rights of Godhood -we know that his ending will be illumined by reaching his Beloved. On the other hand, he who we witness in a state of laxity we know that he will not reach it.

Foods Which Beloved Prophet Muhammad (s.a.w)

By: Abdulr Qureshi

Foods Which Beloved Prophet Muhammad (صلى الله عليه واله وسلم) Liked And Their Benefits From Tib Al-Nabwi.

1. Barley ( جو jau):
Good in fever, while use in a soup form.

2. Dates ( کھجور ):
The Prophet (صلى الله عليه واله وسلم) said that a house without dates has no food. It should also be eaten at the time of childbirth.

3. Figs ( انجير ):
It is a fruit from paradise and a cure for piles.

4. Grapes ( انگور ):
The Prophet (صلى الله عليه واله وسلم) ) was very fond of grapes – it purifies the blood, provides vigour and health, strengthens the kidneys and clears the bowels.

5. Honey ( شہد ):
Considered the best remedy for diarrhoea when mixed in hot water. It is the food of foods, drink of drinks and drug of drugs. It is used for creating appetite, strengthening the stomach, eliminating phlegm; as a meat preservative, hair conditioner, eye soother and mouthwash. It is extremely beneficial in the morning in warm water.

6. Melon ( تربوز – خربوزا – سردا ):
The Prophet (صلى الله عليه واله وسلم) said: ‘None of your women who are pregnant and eat of water melon will fail to produce off spring that is good in countenance

7. Milk:
The Prophet(صلى الله عليه واله وسلم) said that milk wipes away heat from the heart just as the finger wipes away sweat from the brow. It strengthens the back, improved the brain, renews vision and drives away forgetfulness.

8. Mushroom ( کھمبي ):
The Prophet (صلى الله عليه واله وسلم) said that mushroom is a good cure for the eyes; it also serves as a form of birth control and arrests paralysis.

9. Olive Oil ( زيتون )
Excellent treatment for skin and hair, delays old age, and treats inflammation of the stomach.

10. Pomegranate ( انار ):
The Prophet (صلى الله عليه واله وسلم) said it cleanses you of Satan and evil aspirations for 40 days.

11. Vinegar ( سرکہ ):
A food Prophet Muhammad (SAW) used to eat with olive oil.

12. Water ( پاني ):
The Prophet (صلى الله عليه واله وسلم) said the best drink in this world is water, when you are thirsty drink it by sips and not gulps, gulping produces sickness of the liver

Ya Allah please remove the fast foods from our Life n Grant us thee Ability to live the way of Your Beloved Prophet&Extreme Love only for Your Messenger( صلى الله عليه واله وسلم )”

What is Bid’at Hasana

Bidat is classified into 2 :

1.) Bid’at I’tiqaadi (innovation in belief)
2.) Bid’at Amali (innovation in action)

Then it says Bidat Amali is classified into 2 types:

a.) Bid’at-e-Hasana (praiseworthy innovation) Now it mentions Bidat Hasana
b.) Bid’at-e-Sai’yya (offensive innovation)

If the innovation was brought into practice in the age of the Sahaba then we should not call it Bid’at but Sunnat of the Sahaba as it is respectful to call it so, though it is Bid’at-e-Hasana. Because the word Bid’at is mostly understood to mean Bid’at-e-Sai’yya (vile innovation).

Is that action which does not contradict with the Holy Quran and the Sunnah and was brought into practice after the time of the Holy Prophet (sallal laahu alaihi wasallam) for example, to construct religious institutions, to print the Holy Quran in the press, to drive cars, to use computers,  etc. Bid’at-e-Hasana is not only permissable (Ja’iz) but at times it can be appreciable (Mustahab) and even essential (Wajib).

By this Hadith and its commentary we come to know that an offensive Bid’at is that which will annihilate a Sunnat. For example, it is Sunnat to say the Friday or Eid Khutba in Arabic, but if someone says that it in some other
language then it is Bid’at-e-Sai’yya because he has obliterated the Sunnat of saying it in Arabic. So to hold gatherings of Maulid Shareef wherein the Holy Prophet (sallal laahu alaihi wasallam) is praised is not Bid’at because no Sunnat has been erased because of it. Likewise you may compare other things like Fatiha, Khatam Shareef, Isaal-e-Thawab, etc, with this principle and see for yourself if they are Bid’ats or not. The difference between an offensive Bid’at and appreciable Bid’at should be well understood because this is where many get confused.

Bid’at Hasana is divided in three categories:
A. Bid’at Ja’iz (permissable)
B. Bid’at Mustahab (appreciable)
C. Bid’at Wajib (essential)

Bid’at Sai’yya is categorised in two:
A. Bid’at Makruh (abominable)
B. Bid’at Haraam (prohibited)

BID’AT MUSTAHAB :
is that act which is done with an anticipation for earning reward, for example to pray the Milad-un-Nabi (sallal laahu alaihi wasallam) or to pray Fatiha for the souls of deceased Muslims, etc. If is done with the intention of gaining rewards, he will gain reward for it, and if one does not do it, he will not be reprimanded for omitting it. 

Mirqat Bad-ul I’tisaam says, “Hazrat Abdullah ibn-e Mas’ood (radi Allahu anhu) has narrated from the Holy Prophet (sallal laahu alaihi wasallam) that, ‘What the Muslims consider as good then it is also considered as good by Allah.’

Another Hadith which is Marfu’ says, ‘My Ummah will not agree upon a thing which is misleading.’” In the first pages of Miskhat there is a Hadith, “Verily actions depend upon intentions and a man will get whatever he intends for.”

BID’AT WAJIB :
is that new action which has not been prohibited in the Shari’at but to omit it will lead to critical complications in the religion. For example, to put the expressions (I’raab) in the Holy Quran such as Fatha (Zabar), Kasra (Zer) and Dhumma (Pesh), to construct madressas for teaching the Holy Quran and Hadith and to learn and teach the knowledge of nahv (Arabic syntax), etc. are all Bid’at Wajib. Let’s take an example of the complication which the Muslims will face if one of these things was to be omitted. Supposing the expressions of the Holy Quran were to be erased, then millions of Muslims who are not familiar with the Arabic syntax (Nahv – the learning of which is also Bid’at Wajib) will not be able to read the Holy Book correctly and will be sinful for reading it incorrectly.

BID’ATS IN OUR DAILY RELIGIOUS ACTIVITIES

We will now see that no worship in Islam is void of Bid’at-e-Hasana.

IMAAN:
Every Muslim child is taught Imaan-e-Mujmal and Imaan-e-Mufassal whereas no such categories or names for Imaan were in practice in the age of the Holy Prophet (sallal laahu alaihi wasallam) or the three blessed generations after him.(*)
(*) By the three blessed generations we mean the ages of the Sahaba, the Tabe’een and the Tab’e Tabe’een.

KALIMAH:
Every Muslim memorises six Kalimahs. These six Kalimahs, their enumeration and their sequence that, this is the first Kalimah, this the second, etc. are all Bid’ats which were not there in the commencing period of Islam.

QURAN:
To divide the Holy Quran into thirty Paras (sections) and to divide the Paras into Rukus, to put the I’raab (expressions such as Zabbar, Zer, Pesh) in the Holy Quran and to have the Holy Book printed by offset in the press are Bid’ats which could not be traced in the commencing era of Islam.

HADITH:

To collect the Hadith in book form and state the chain or narrators and to characterise the Hadiths by saying this is Sahih, this is Hassan or Da’if, Mu’addaal or Mudallas, etc. and to establish the commands with the help of Hadith suchas Makruh, Mustahab, etc. are all appreciable Bid’ats which were not in practice in the blessed age of Rasulullah (sallallaahu alaihi wasallam).

PRINCIPLES OF HADITH (USUL-E-HADITH):
This whole branch of knowledge along with its rules is itself Bid’at Hasana.

FIQH:
Now a days all the matters in our daily life depend upon this knowledge because it contains the rules and commands for everything which may come across our lives, but this field of knowledge also is Bid’at Hasana.

USUL FIQH AND I’LM-E-KALAAM:
These two branches of knowledge too, along with their principles and injunctions are all Bid’at Hasana.

SALAAT:
It is Bid’at-e-Hasana to intend for praying Salaat by proclaiming the intention loudly or to pray the 20 Rakaah Tarawih prayer in congregation during the Holy Month of Ramadaan.

FASTING:
At the time of breaking fast (Iftaar) to say the Du’a: “O Allah, for Thee have I Fasted and in Thee I believe and upon Thee I trust and with the food given by Thee I open my fast” and to intend for fasting by saying this Du’a audibly at the time of Sehri: “O Allah, I intend to fast for Thy sake tomorrow” are all Bid’at Hasana.

ZAKAAT:
To give Zakaat with the currency which is currently used such as coins and paper notes is Bid’at because these were not in vogue in the commencing centuries of Islam.

HAJJ:
To perform Hajj by travelling in aeroplanes, ships, cars, lorries, buses and to go to the field of Arafaat by car or bus are all Bid’ats because such conveyances had not been invented in that age. When Bid’at has been introduced in such things as Imaan and Kalimah then how will we succeed in abstaining from it.  So we will have to agree that all Bid’ats are NOT Haraam and only those Bid’ats are Haraam which contradict the Kitaab and Sunnah.

Inshallah you have a better understanding of Bid’at Hasana.

Allah knows best Amiin

Dhikr of the Frogs

 

David said – peace be upon him: “I shall praise God with a kind of praise that none among his creatures ever used before.” Thereupon a frog called out to him: “Do you pride yourself before God for your praise, while for seventy years my tongue has been moist from remembering Him, and I have eaten nothing in the past ten nights because I kept busy uttering two words?” David said: “What are these two words?” The frog replied: “O Praiser of Thyself with every tongue, O remembered One in every place!”

It is related in “Nuzhat al-nufus wa al-afkar” [The Recreation of Minds and Thoughts] that an angel once said to David: “O David, understand what the frog is saying!” whereupon he heard it saying: “Glory and praise to You to the farthest boundary of Your knowledge!” David said: “By the One Who made me a Prophet, verily I shall sing my Lord’s praise in this way.” The commentators have said that the frogs’ words are: “Glory to the King, the Holy One!” (subhan al-malik al-quddus) while al-Baghawi has: “Glory to my Lord Most Holy!” (subhana rabbi al-quddus), and of `Ali’s words – may God be well pleased with him – is “Glory to the One Who is worshipped in the abysses of the sea!”

Word of The Day

Ibn `Ata’ Allah said: “The one who utters the Word of Oneness (kalimât al-tawhîd = La ilaha illallah = no god but the One God) needs three lights: the light of guidance (Nûr al-hidâya), the light of sufficiency (nûr al-kifâya), and the light of divine help (nûr al-`inâya). Whoever God graces with the first light, he is immune (ma`sum) from associating a partner to God; whoever God graces with the second light, he is immune from committing great sins and indecencies; and whoever God graces with the third light, he is protected (mahfuz) from the corrupt thoughts and motions that typify those given to heedless actions. The first light belongs to “the ones who wrong themselves,” the second to “those that are lukewarm,” and the third to “the ones who outstrip others through good deeds.”

Quran 35:32

Then We gave the Book the Quran for inheritance to such of Our slaves whom We chose. Then of them are some who wrong their ownselves, and of them are some who follow a middle course, and of them are some who are, by Allah’s Leave, foremost in good deeds. That, that is indeed a great grace.

Thumma awrathna alkitaba allatheenaistafayna min AAibadina faminhum thalimunlinafsihi waminhum muqtasidun waminhum sabiqun bilkhayratibi-ithni Allahi thalika huwa alfadlualkabeer

Al-Wasiti was asked about the remembrance of God, may God have mercy on him. He said: “It is the exiting from the battlefield of heedlessness into the outer space of direct vision (mushahada) on the mount of victory over fear and intensity of love.”

Recipe of The Day

Moroccan-Bean Sliders

Serves: Up to 4

Prep Time: 10 min

Cook Time: 12 min

Ingredients:

• 1/2  red bell pepper, quartered
• 3  scallions, quartered
• 1/2 cup(s) cilantro leaves
• 1 clove(s) garlic, smashed
• 1 teaspoon(s) ground coriander
• 1 teaspoon(s) cumin
• 1/2 teaspoon(s) harissa
• 1/2 teaspoon(s) kosher salt
• 1 can(s) (15.5-ounce) white beans (cannellini), drained and rinsed
• 3/4 cup(s) panko breadcrumbs
• 1 large egg
• 3 tablespoon(s) olive oil
• 8 small (4-inch) pita breads
• 1/2 cup(s) light mayonnaise, mixed with 1 tablespoon harissa
•  Lettuce leaves and tomato slices

Directions

1. In a food processor, pulse red bell pepper, scallions, cilantro, garlic, coriander, cumin, harissa, and salt until vegetables are very finely chopped. Add beans; pulse until beans are coarsely mashed.
2. Transfer mixture to a bowl; add breadcrumbs and egg. Mix with your hands until well combined. Shape into 8 (1/4-cup) burgers. Place on a waxed-paper-lined plate and refrigerate 30 minutes.
3. Heat oil in a large skillet over medium heat. Add sliders and cook 3 to 4 minutes per side, or until golden brown. Drain on a paper towel.
4. Cut 1 inch off the tops of pitas. Spread insides with harissa mayonnaise, then line each with a lettuce leaf, a tomato slice, and a slider.

French Word of The Day

foutu(e) (foo-tew) adjective

1. damned, ruined, done for

2. kaput, worn out, shot (exhausted)

3. capable (elle est foutue de le faire = she’s very capable of doing it)

Warning! today’s word is slang and not appropriate for all social situations (!!!)

Spanish Word of The Day

durante – du RAN te –

prep – during, while

Word of The Day

If You’re Not Failing… You’re Not Trying… If You’re Not Questioning… You’re Not Growing… And If You’re Not Willing To Grow Into New Levels Of Development… New Norms… New Life… And Living… Then R.I.P. Because There’s Nothing Left For You… (Jibreelism: Thru & Through)

Arabic Word of The Day

(عند) ‘inda

Meanings:

1. near
2. at
Examples:

1.  Ayna firsha_tu asna_ni? hiya ‘inda ‘l-hanafiyyah.
(أين فرشاة أسناني؟ هي عند الحنفية.);
Where is my toothbrush? It is near the faucet.

2.  kamula Nisa_bu ‘l-Zakati ‘indi
(كمل نصاب الزكاة عندي);
I’ve reached the limit for zakat liability.

Spanish Word of The Day

soez

dirty, filthy, vulgar, crude, coarse

 

Hay personas que cuando hablan se expresan con palabras soeces. No está justificado en ningún momento.

There are people that express themselves with crude words when they speak. This isn’t justified at any time.

FRENCH WORD OF THE DAY

non-voyant (nohn-voy-ahn) noun, masculine*

:  a blind or visually impaired person

* the feminine is “non-voyante” (nohn-voy-ahnt)

French definition:
“une personne qui ne voit pas; aveugle
(a person who does not see; blind)

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aveugle (a-vuhgl) noun, masculine/feminine

: blind man, blind woman

adjective
blind

Le monde est aveugle. Rares sont ceux qui voient.
The world is blind. Rare are those who see. –Bouddha

Recipe of The Day

Mysore Chilli Chicken

Ingredients :
300 gms chicken
1 tbsp oil
1/4^th tsp turmeric powder
1 tsp salt

To be ground into paste :
15 gms whole dhania
5 gms whole jeera
5 gms black peppercorn
5 gms charmagaz
5 gms khus khus
5 gms saunf
5 gms mustard seeds
2 cloves
2 elaichi
50 gms onion sliced
25 gms green chillies slit & deseeded
4 tbsp oil
1/4 ^th tsp turmeric powder
140 ml water

Other Ingredients :
2 tsp oil
100 gms tomato puree
4-5 curry leaves
3-4 green chilli slit

Method :
Marinate the chicken for 10 minutes with 1 tsp oil, 1/4 ^th tsp turmeric powder & salt and keep aside.
Take 4 tbsp of oil in a pan and add all the ingredients and saute till light brown.
Add 140 ml. of water and remove from fire.
In another pan take 2 tsp of oil and saute the marinated chicken for 2-3 minutes and add 100 gms of above paste and cook.
Add 100 gms of tomato puree and some water to make gravy.
Bring to a boil and cook on slow fire for 5-6 minutes or until chicken is cooked.
Just before removing from fire add slit green chillies and curry leaves.
Mix well and remove from fire. Serve with steamed rice.

11 yr old Muslim girl attacked because she was wearing a headscarf

A race attack in Surrey on an 11-year-old girl will be the focus of community talks in Sunbury-on-Thames.

The girl was attacked by older white girls who kicked her, pushed her to the ground and drew on her face.

Surrey Police said it seemed the girl had been targeted on 11 January because she was wearing a headscarf.

Spelthorne councillor Colin Strong said the incident was being raised at a meeting with neighbourhood police as an issue that affected the community.

‘On busy road’

Det Con Simon Egan

Surrey Police

Detectives said they were treating the incident in Vicarage Road as a racially-aggravated assault.

Det Con Simon Egan said the girl had been targeted as she waited for a bus.

He said the suspects had kicked the victim in the leg, pulled her rucksack from her, pushed her to the floor, used make-up to draw on her face and racially abused her.

After the incident, the girl picked up her bag and ran away.

Det Con Egan said: “This was an appalling assault where a young victim has been targeted in a completely unprovoked attack.

“It would seem that suspects targeted the victim for no reason other than because she was wearing a headscarf.”

In an appeal for witnesses, he said the assault had taken place at the side of a busy road in daylight and urged any pedestrians or drivers who saw the attack to come forward.

The issue will be discussed at a neighbourhood policing meeting at the Sunbury Youth Centre, in Bryony Way, on Thursday evening.

Violent sex crimes by U.S. Army soldiers rise

(Reuters) – Violent sex crimes committed by active U.S. Army soldiers have almost doubled over the past five years, due in part to the trauma of war, according to an Army report released on Thursday.

Reported violent sex crimes increased by 90 percent over the five-year period from 2006 to 2011. There were 2,811 violent felonies in 2011, nearly half of which were violent felony sex crimes. Most were committed in the United States.

One violent sex crime was committed by a soldier every six hours and 40 minutes in 2011, the Army said, serving as the main driver for an overall increase in violent felony crimes.

Higher rates of violent sex crimes are “likely outcomes” of intentional misconduct, lax discipline, post-combat adrenaline, high levels of stress and behavioral health issues, the report said.

“While we have made tremendous strides over the past decade, there is still much work to be done,” Army Vice Chief of Staff General Peter Chiarelli said in a statement.

“Many of our biggest challenges lie ahead after our soldiers return home and begin the process of reintegrating back into their units, families and communities,” Chiarelli said.

Violent sex crimes committed by U.S. Army troops increased at a rate that consistently outpaced the national trend, a gap that is expected to continue to grow, the Army said.

The top five violent felony offenses committed by soldiers in 2011 were aggravated assault, rape, aggravated sexual assault, forcible sodomy and child pornography.

Soldiers suffering from issues such as Post-Traumatic Stress Disorder (PTSD), traumatic brain injury, and depression have been shown to have higher incidences of partner abuse, according to the report.

Soldiers with PTSD are up to three times more likely to be aggressive with their female partners than those without such trauma, the report said.

The report also said that family abuse cases are typically underreported.

As the largest branch of the U.S. armed forces, the Army has done the bulk of the fighting in Iraq and Afghanistan, including years of extended duty and repeated deployments. The rate of suicides among Army soldiers was steady in 2011 after years of rising, the report said.

PROTECT IP / SOPA Breaks The Internet

Tell Congress not to censor the internet NOW! – fightforthefuture.org/pipa

PROTECT-IP is a bill that has been introduced in the Senate and the House and is moving quickly through Congress. It gives the government and corporations the ability to censor the net, in the name of protecting “creativity”. The law would let the government or corporations censor entire sites– they just have to convince a judge that the site is “dedicated to copyright infringement.”

The government has already wrongly shut down sites without any recourse to the site owner. Under this bill, sharing a video with anything copyrighted in it, or what sites like Youtube and Twitter do, would be considered illegal behavior according to this bill.

According to the Congressional Budget Office, this bill would cost us $47 million tax dollars a year — that’s for a fix that won’t work, disrupts the internet, stifles innovation, shuts out diverse voices, and censors the internet. This bill is bad for creativity and does not protect your rights.

Words of The Day

Arabic Word of the Day

 oppressed – مظلوم

(mathluum)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

French Word of the Day

brosse à dents (bros a don) noun, feminine

: toothbrush

brosse à dents jetables = disposable toothbrush
brosse à dents électrique = electric toothbrush

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Spanish Word of the Day

triste

tree’-steh

• (adjective) sad, gloomy, dreary, dull

EXAMPLES

1. No estés triste. ¡Estoy aquí contigo, amigo mío!Dont’ be sad! I am here with you, my friend.

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English Word of the Day

• graupel   GROU-pul (“OU” is as in “cloud”)\

• DEFINITION

: granular snow

• EXAMPLES

As we sat inside, enjoying the cozy warmth of the fire, the storm deposited an inch of graupel on the deck.

The word “graupel” is Germanic in origin; it is the diminutive of “Graupe,” meaning “pearl barley.”

Jawahir of The Day

Ayahs of the day:
And spend for the sake of God, and do not invest in ruin by your own hands. And do good; for God loves those who do good. [2: 195]

Hadith of the day:
Traders will be gathered on the Day of Judgment as transgressors, except those who feared Allah, were righteous in their oaths and spoke the truth. [Tirmidhi, Ibn Majah]

Wise quote of the day:
Before the time of prayer comes, the servant must be in a state of preparation and his attitude must be that which is essential for prayer, namely a state of meditation and recollection, free from wandering thoughts and consideration or remembrance of anything save God alone. [Abu Nasr al Sarraj]

Guidance of the day:
The Qur’an says backbiting is like eating flesh of a dead brother. It is a grave sin, a kabirah, not an ordinary one. Backbiting is a sin just as consuming wine, eating pork, stealing or robbing are sins. Rather, it is more severe. To drink wine or to consume pork is to violate rights of Allah and the sin pertains to the self of the perpetrator and has no relation with rights of fellow men. Hence, if Allah will enable the sinner at anytime and he repents to Him then He will forgive the sin.

The sin of backbiting, however, pertains to fellow human beings. The principle in such cases is that the sin is not forgiven unless the owner of the rights forgives it. The sinner may make repentance and seek forgiveness for thousands of times, offer salah and fasting, but the sin of backbiting will not be forgiven. Allah has said, “I will forgive you My rights. But, if you damage My slave physically or his property, or his honor; or you violate his rights then until he pardons you or you repay him his rights, I will not forgive you.” The case of rights of fellow men is very serious but we have considered it very ordinary and minor. Backbiting is also among rights of fellow men. [Spiritual Discourses by Mufti Muhammad Taqi Usmani]

Food for thought:
Faith means, no worrying. Faith is passionate intuition. Every tomorrow has two handles — we can take hold of it with the handle of anxiety or the handle of faith. He who has faith has an inward reservoir of courage, hope, confidence, calmness, and assuring trust that all will come out well, even though to the world it may appear to come out badly.

Jawahir of Wisdom

1. If you want to know your standing with Him, look at where He has made you abide now.

2. When He gives you obedience, making you unaware of it because of Him, then know that He has showered you liberally with His graces both inwardly and outwardly.

3. The best that you can seek from Him is that which He seeks from you.

4. Hope (raja) goes hand in had with deeds, otherwise it is a wish.

5. Sometimes He gives while depriving you, and sometimes He deprives you in giving.

6. If you want a glory that does not vanish, then do not glory in glory that vanishes.

7. The real journey is when the world’s dimension is rolled away from you so that you see the Hereafter closer to you than yourself.

8. Suffice it as a recompense for the doers of good that He judged you worthy of obedience.

9. It suffices as a reward for the doers of good that He has inspired obedience to Him in their hearts and brought upon them the existence of His reciprocal intimacy.

10. He made the Hereafter an abode to reward his believing servants only because this world cannot contain what He wishes to bestow upon them and because He deemed their worth too high to reward them in a world without permanence.

Jawahir of The Day

1. One of the signs of relying on one’s own deeds is the loss of hope when a downfall occurs.

2. Your striving for what has been guaranteed to you (i.e. dunya), and your remissness in what is demanded of you (i.e. akhirah), are sings of the blurring of your intellect.

3. If in spite of intense supplication, there is delay in the timing of the Gift, let that not be the cause for your despairing. For He has guaranteed you a response in what He chooses for you, not in what you choose for yourself, and at the time He desires not the time you desire.

4. Actions are lifeless forms, but the presence of an inner reality of sincerity within them is what endows them with life-giving spirit.

5. Nothing benefits the heart more than a spiritual retreat wherein it enters the domain of meditation.

6. How can it be conceived that something veils Him, since He is the one who manifests every thing?

7. How can it be conceived that something veils Him, since He is more manifest than anything?

8. How can it be conceived that something veils Him, since He is nearer to you than anything else?

9. How can it be conceived that something veils Him, since He is alongside of whom there is nothing?

10. How can it be conceived that something veils Him, since were it not for Him, the existence of everything would not have been manifest? [Ibn Ataillah Iskandari]

Reminders

‘When intending to do something good, do not delay it until tomorrow.

When involved in something to do with the hereafter, keep yourself involved as long as you can.

When involved in some worldly matter, put your mind to it-
so as to get it done

And if you are praying and Satan whispers, ‘You are showing off,’ then make your prayer even longer.

Ibn Al-Mubârak in Al-Zuhd wa Al-Rqâ’iq Vol.1 p126

The Muslim is Contented and Satisfied
Abu Hurairah (radiyallaahu ‘anhu) said :-

Allaah’s Messenger (salallaahu ‘alaihi wa’sallam) said:-

“Richness is not having many belongings, but richness is the richness of the soul” (contentment).
Muslim -2/501/ # 2287)

“You are not here merel…

“You are not here merely to make a living. You are here in order to enable the world to live more amply, with greater vision, with a finer spirit of hope and achievement. You are here to enrich the world, and you impoverish yourself if you forget the errand.”

lâ hawla wa lâ quwwata illâ billâh

The magnificent phrase lâ hawla wa lâ quwwata illâ bi Allâhis mentioned numerous times in the hadith (sayings of Muhammad) as being highly regarded and highly recommended by the Prophet Muhammad. The phrase is a part of daily prayers for many Muslims, and is a common phrase in ceremony and dhikr.

It is not uncommon to find the phrase lâ hawla wa lâ quwwata illâ bi Allâh translated simply asthere is no power or strength except through Allâh. However that translation fails to capture the grandeur and deeper significance of this magnificent phrase.

Translating the word hawla simply as power is an over-simplification. The Arabic root h-w-l depicts all manner of change and transformation. The root h-w-l has led to a wide variety of words, but they all share this common thread of change and transformation. Certainly it is true that transformation and change require power, but power alone is not an adequate translation…. change and transformation are the keys to this magnificent phrase.

The phrase may be translated word-by-word as:

lâ = no, not, none, neither
hawla = change, alteration, transformation, movement, motion
wa = and
lâ = no, not, none, neither
quwwata = strength, power, potency, force, might, vigor
illâ = but, except, if not
bi = with, to, for, in, through, by means of
Allâh = Arabic name for the Supreme Being

 

Progress is only achieved through change and transformation… and spiritual progress requires the highest degree of change and transformation. We may wish to change, but we alone do not have the power to make such changes.

Such change and transformation can only occur through the tahwîl (transformation) of Allâh. That is to say, true change and transformation can arise only through the awesome and glorious powers of Allâh.

Here are some literal translations of the phrase lâ hawla wa lâ quwwata illâ billâh that incorporate the idea of change and transformation:

There is neither change nor power except by means of Allâh.

There is no transformation or strength except through Allâh.

There is neither progress nor might except through Allâh.

 

Lesson of the Day

Ayahs of the Day:

O you who believe! If you obey those who disbelieve, they will drive you back on your heels, and you will turn back (from faith) to your own loss. But Allah is your protector, and He is the best of helpers. Soon shall We cast terror into the hearts of those who disbelieve, because they ascribe partners to Allah, for which He had sent no authority; their abode will be the Fire; and evil is the home of wrongdoers. [3:149, 150,151]

Hadith of the Day:

Bear in mind that if all the people combine together to grant you some benefit, they would not be able to do so except that which Allah has determined for you and that if all of them were combined together to harm you, they would not be able to do so except that which Allah has determined for you. The pens have been set aside and the writings of the book of fate have become dry.[Tirmidhi]

Jewel of the Day:

A man while he is alive, needs a decent house to live in respectably. If he has such a house, he should endeavor for a house in the next world. [Imam abu Hanifah]

Guidance of the Day:

The second cure for heedlessness is in visiting (ziyara) righteous people, those with sound heart and excellent character. More specifically, those who fulfill God’s commandments, and avoid what is prohibited, who have excellent behavior towards other people, who do not cheat or lie. He or she is the kind of person whom one should seek out as company. Scholars have always encouraged visiting righteous people as part of the protocol of the spiritual ascendency.

These people include the living as well as the dead. The Prophet (peace be upon him) visited the grave sites of his fallen companions. Visiting graves is a poignant reminder of death and the Hereafter. It is an armament against heedlessness.

When visiting a righteous person, the discourse should be substantive and not one of idle talk. The benefits one should seek are gaining knowledge and the supplication of the righteous person. In fact, ask them to remember you in their prayers, for their prayers might be more acceptable to God than yours. Just as one is recommended to visit the righteous, one should strive to be the righteous person that others seek out to visit. [Purification of the Heart]

Food for Thought:
Don’t just retire from something, have something to retire to. If one does not know to which part one is sailing, no wind is favorable.

Essential Friendships

8 Friends Every Woman Needs

Did you know just how much of a health boost they can be? According to a 10-year study of older people in Adelaide, Australia, satisfying friendships predict longevity better than even close family ties, and they can protect against obesity, depression, and heart disease, among other health problems. “When women get stressed, our instinct is often to find a friend and talk things through,” says Joan Borysenko, PhD, author of Inner Peace for Busy Women. “Both touch and talk release the hormone oxytocin, which has a profoundly calming effect on your mind and body.”

You don’t need 600 Facebook friends or a jam-packed social calendar to reap these impressive perks (in fact, both can backfire). Research shows the following “types” of relationships are especially potent for your health. Here’s how to cherish these friendships and make sure you stay close for the long haul.

1. A Childhood Friend
She can still remember the artistic girl you were at 16.
Longtime intimates are special for many reasons. They knew you and your family while you were growing up and likely have many memories and stories of you that no one else does. “These friends remind you that you are still the person you’ve always been.”

Nurture these ties by starting a members-only Web site—groups on Yahoo, Google, or Facebook are free and make it easy. Use them to plan vacations or share links to digital photo albums. Or keep things low tech—just stick a card in the mail now and then, and stay in touch with phone calls.

2. A New Friend
Unlike members of your grade school crew, newly acquired pals have no preconceived notions about you.
“As we get older, we can fall into ruts,” New friends ignite different kinds of thinking and fresh ways of being. What’s more, they’ll connect you to another network of people

Find new friends at the office, befriend your kids’ friends’ parents, or try new activities, like that Zumba class at the gym, hiking, running, cooking, and other social gatherings which brings us to …..

3. A Workout Friend
She’ll drag you out for a jog on days when you’d rather be parked on the couch.  
Experts agree that exercising—whether walking, golfing, or salsa dancing—is one of the most important things you can do for your physical and mental health and longevity. And a good friend may be the glue that makes this healthy habit stick. A University of Connecticut study of 189 women ages 59 to 78 found that strong social support was key to maintaining a new exercise regimen for 1 year.

For best results, set a joint exercise goal together—whether it’s going for a neighborhood walk 4 days a week or running a 5K. It’s the best way to boost the get-healthy payoff of a workout partner because neither of you is poking and prodding the other, which is a recipe for resentment.

4. A Spiritual Friend
Being part of a spiritual community—not necessarily an organized religion—helps people stay resilient, research shows.
A study from Duke University Medical Center found that people who regularly attended religious services or engaged in activities such as prayer, meditation, or Bible study had a 50% lower risk of dying over a 6-year period than others of the same age and health status.

That’s not to say it’s easy to forge a connection in a room of 300 worshippers or while meditating on your own.  Seek more intimate opportunities at a local Masjid: Volunteer in a canned food drive campaign, or attend a lecture series. Or try a neighborhood yoga center or community college; they often offer spiritually meaningful courses.

 

 

5. A Younger Friend

How did you juggle your full-time job and three kids? Your 10-years-younger friend really wants to know. Research shows that an essential element of a happy life is to nurture and feel useful to others—by cooking a wholesome meal, say, or passing on what you’ve learned through experience. For many women, that itch gets scratched by raising children. But mentoring younger friends (from the office, for example) can give you that same feeling, Blieszner says.

To maximize the benefits of this friendship, learn to be a friend as well as a parent!

6. Your Partner’s Friends
Becoming associates or maybe even friends with your spouses  pals is good for your marriage.  The more a couple’s family and friends intermingle, the happier spouses are after even just 1 year of marriage, found one study that examined the social circles of 347 couples.  This is a way to build bridges and network among one another.

7. Your Mom
About 85% of adult women say they have a good relationship with their mother, according to a Pennsylvania State University study.
Despite the inevitable conflicts between grown moms and daughters, the relationships are generally strong, supportive, and close. “There is great value in this bond because mothers and daughters care so much for one another. If you’d like to be closer but run into the same roadblocks over and over, here’s some advice to overcome the most common issues. You find it hard to enjoy time with mom: Stop trying to change her, and focus on what you do enjoy, says Fingerman.
You keep clashing over the same old issues: The women who had the strongest relationships didn’t take the conflicts personally. Instead, they tended to see criticism as a reflection of their mother’s habits or traits.
The relationship feels too close for comfort: Daughters who did the best with this accepted that their mothers wanted more time together. Instead of telling their moms what they couldn’t do, these daughters focused on when they could get together and what they could do for their mothers.

If you are one of the women who has lost her Mother, hold on to the memories you have.  Be sure to conduct yourself in a respectful manner at all times.  For you are a reflection of the woman who bore you, and most of all pray for Allah to have mercy on her soul, daily.

8. Yourself
If you’re like a lot of women, you’d drop everything to help a friend in need—but often we don’t pay ourselves the same respect.
So, how does one befriend herself, exactly? It starts with self of knowledge.  Getting to know yourself is an amazing journey,

Think of what makes you fall in love with someone: how genuine, sincere, and caring they can be; the unconditional love they offer, no matter what. Doesn’t that describe how you should feel about yourself?”

Peeke recommends you repeat the following mantra as a reminder: “I love and honor myself as I do the other important people in my life.” To give yourself the TLC you deserve, write down seven things that make you feel happy and healthy (cooking dinner, talking to a friend, running, reading a book), and make sure you do at least one every day.

Family

Family is the strongest organization made for man. Unfortunately, we allow forces to split us up, most of all turn us against one another. No matter what my parents, siblings, and most of all children do, I will forever stand by them and try to understand the problems we face. When one is ill we are all ill, when one is hurt we all hurt, when one is challenged we are all challenged, when one is ignorant, we have all played a part in that ignorance. When one is down we are all down, When we have LOVE nothing can defeat us! Family

Al Fayda

Islam is a raging Spiritual Flood… If Allah allowed us to live 200 years and do NOTHING but STUDY the deen of Islam we would still never grasp it’s depth.   LOVE…. for his creation…. Meaning we could only hope mankind would understand we are to be of one unity!!! Will we ever get there?

 

The Pink Viper Striking Butterfly

The Pink Viper Striking Butterfly of Death is the most deadly of all butterflies. It is known to fly about 9000 km up in the air – diving from there it reaches an incredible speed, too fast to measure by human technology, piercing straight through the head. It happens so fast that the human actually is alive for 9 seconds after the incident, despite the fact that ones brain has been penetrated. When Rigor Mortis has occured, the butterfly feasts on the human brains

Sweet Daily Dhikr

“The-one-who-mentions-or-remembers-God (dhâkirullâh) among those who forget Him is like a green tree in the midst of dry ones”;

“The one who mentions or remembers God among those who forget Him, God shows him his seat in Paradise during his life”;

“The one who mentions or remembers God among those those who forget Him is like the fighter behind those who run away”;

“The one who mentions or remembers God among those who forget Him, God looks at him with a look after which He will never punish him”;

“The one who mentions or remembers God among those who forget Him is like a light inside a dark house”;

“The one who mentions or remembers God among those who forget Him, God forgives him (sins) to the amount of every eloquent and non-eloquent speaker,” that is, the number of animals and human beings;

“The one who mentions or remembers God in the the marketplace, will have light in every hair of his on the Day of Resurrection.”

God, the Exalted, said: { Verily in the remembrance of God (dhikr Allah) do hearts find rest!} (13:28). If it is asked: How is the meaning of this verse reconciled with that of His saying: { They only are the true believers whose hearts feel fear (wajilat = tremble or shake) when God is mentioned (dhukir Allah)} (8:2), the answer is that in the latter the purpose of God’s mention is to bring to mind His greatness and the intensity of His vengeance against those who disobey Him. This verse was revealed at a time when the Companions had a disagreement concerning the spoils of the battle of Badr. Therefore the mention or the remembrance of what is fearsome became appropriate. As for the former verse, it concerns whoever God guided and who has turned to God with love. Therefore the mention of God’s mercy became appropriate.

The two meanings (of fearsomeness and mercy) are reunited in Surat al- Zumar: { God hath now revealed the fairest of statements, a Scripture consistent, wherein promises of reward are paired with threats of punishment, whereat doth creep (taqsha`irr = shudder or shiver) the flesh of those who fear their Lord, so that (thumma = and then) their flesh and their hearts soften to God’s reminder (or: to the celebration of God’s praises; or: to God’s remembrance) } (39:23), meaning, to God’s mercy and generosity.

The Prophet said: “He who remembers God much (man akthara dhikr Allah), God loves him (aHabbahu Allah),” and he said: “The night that I was enraptured to my Lord (laylata usra bi) I passed by a man extinguished within the light of God’s Throne (mugheeb fi nûr al-`arsh). I asked, Who is this, and is he an angel? I was told No, and I asked again, Is it a Prophet? I was told No, and I said, Who then? It was said: This is a man who, while he was in the world, his tongue was (constantly) moist with the mention of God and his heart was attached to the mosques.”

The Prophet (saw) said: “He who remembers God much (man akthara dhikr Allah), God loves him (aHabbahu Allah),” and he said: “The night that I was enraptured to my Lord (laylata usra bi) I passed by a man extinguished within the light of God’s Throne (mugheeb fi nûr al-`arsh). I asked, Who is this, and is he an angel? I was told No, and I asked again, Is it a Prophet? I was told No, and I said, Who then? It was said: This is a man who, while he was in the world, his tongue was (constantly) moist with the mention of God and his heart was attached to the mosques.”

On the authority of Mu`adh ibn Jabal , the Prophet said that God said: “No servant of Mine mentions Me in himself (fi nafsihi) except I mention him in an assembly of My angels, and he does not mention Me in an assembly except I mention him in the Highest Friend (fi al-rafeeq al-a`la).”

On the authority of Abu Hurayra who said: “While on the road to Mecca the Prophet passed on top of a mountain called Jumdân (= frozen in its place), at which time he said: Move on (seeru), for here is Jumdân which has overtaken the single-minded (al-mufarridûn). They said: What are the single-minded? He said: The men and women who remember God much (al-dhâkirûn Allah katheeran wa al-dhâkirât).” Muslim related it.

The version in Tirmidhi has: “It was said: And what are the single-minded? He replied: Those who dote on the remembrance of God [i.e. who love it much] and are ridiculed because of it (al-mustahtarûn bi dhikr Allah), whose burden the dhikr removes from them (yaDa`u `anhum al-dhikru athqâlahum), so that they come to God fluttering (fa ya’tûn Allaha khifâqan)!

Dhikr “ALLAH, ALLAH”

Dhikr: “Verily in the remembrance of God do hearts find rest” Qur’an 13:28

Question was asked:
Is it permissible to make dhikr by saying the name of Allah alone i.e. saying “Allah Allah Allah” without any accompaning phrase i.e. saying “subhaanallah, alhamdulillah,allahuakbar, la ilaha illallah.” Is there consensus among ulama on this issue? If not, which prominent scholars have approved/disapproved of this?

Asta`idhu billah, Bismillah al-Rahman al-Rahim:

{Say: ALLAH. Then leave them to their playing} (6:91).
{Surely by mentioning ALLAH hearts become peaceful} (13:28).
From Abu Sa`id al-Khudri, the Prophet said, upon him peace:

“No people mention ALLAH but the angels surround them, mercy covers them, tranquility descends on them, and ALLAH mentions them to those who are with Him.” (Muslim, at-Tirmidhi)

From Abu Hurayra, the Prophet said that Allah Most High said:

“I am as My servant thinks of Me and I sit with him when he remembers Me. If he mentions Me in himself I mention him in Myself. If he mentions Me in a gathering I mention him in a better gathering.” (Al-Bukhari, Muslim, al-Tirmidhi, Ibn Majah, and Ahmad)

The Prophet said, upon him blessings and peace:

“ALLAH, ALLAH! Fear Him with regard to my Companions! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!”

Narrated from `Abd Allah ibn Mughaffal by al-Tirmidhi who said: gharîb (single-routed), by Ahmad with three good chains in his Musnad, al-Bukhari in his Tarikh, al-Bayhaqi in Shu`ab al-Iman, and others. Al-Suyuti declared it hasan in his Jami` al-Saghir (#1442).

Asma’ bint `Umays the wife of Abu Bakr and mother of `Abd Allah ibn Ja`far ibn Abi Talib – Allah be well-pleased with all of them! – said:

“The Messenger of Allah – upon him blessings and peace – taught me words for me to say in times of duress: ‘ALLAH, ALLAH is my Lord nor do I associate with him anything!'” (Abu Dawud and Ibn Majah with a good chain)

The Prophet upon him peace – said as narrated from Anas:

“The Hour will not rise until ALLAH, ALLAH is no longer said on the earth.”

Through another chain from Anas, Allah be well-pleased with him:

“The Hour will not rise on anyone saying: ALLAH, ALLAH.”

Muslim narrated both in his “Sahih,” Book of Iman (belief), chapter 66 titled (by al-Nawawi): “The Disappearance of Belief at the End of Times.”

Imam al-Nawawi said in his commentary on this chapter:

“Know that the narrations of this hadith are unanimous in the repetition of the name of Allah the Exalted for both versions and that is the way it is found in all the authoritative books.” (Sharh Sahih Muslim, Dar al-Qalam, Beirut ed. vol. 1/2 p. 537)

Additional Remarks on the two narrations of ALLAH, ALLAH

1. Note that Imam al-Nawawi placed Anas’s hadith under the heading of the disappearance of belief (iman) at the end of times although there is no mention of belief in the hadith. This shows that saying “ALLAH, ALLAH” stands for belief. Those who say it have belief, while those who don’t, don’t. Those who fight those who say it, are actually worse than those who merely lack belief and do not say “ALLAH, ALLAH.”

2. Note that al-Nawawi highlights the authenticity of the repetition of the form to establish that the words “ALLAH, ALLAH” are a Sunna ma’thura (invocation inherited from the Prophet and the Companions) as it stands. Ibn Taymiyya’s claim that the words must not be used alone but _obligatorily_ in contruct, e.g. with a vocative form (“Ya Allah”) is therefore an innovation departing from the Sunna.

3. One who knows that the dhikr “ALLAH, ALLAH” has been mentioned by the Prophet himself, is not at liberty to muse whether it was used by the Companions or not in order to establish its basis. It suffices for its basis that the Prophet said it! Sami`na wa-Ata`na!

4. One who knows that “ALLAH, ALLAH” is a dhikr used by the Prophet, is not at liberty to object to similar forms of dhikr such as HU and HAYY and HAQQ. { “To Allah belong the most beautiful names, so call Him by them” } (7:180). Moreover, it is established that Bilal used to make the dhikr “AHAD, AHAD” while undergoing torture. As for the hadith of the ninety-nine Names, it does not limit the Names of Allah to only ninety-nine, as al-Nawawi made clear in his commentary of that hadith.

5. Note that the Siddiqi translation of Sahih Muslim, which is almost as flawed as the Khan translation of Sahih al-Bukhari, mistranslates the first as: “The Hour (Resurrection) would not come so long as Allah is supplicated in the world” and the second as “The Hour (Resurrection) would not come upon anyone so long as he supplicates Allah.”

This is wrong as translation goes, although it is right as a commentary, since saying “ALLAH, ALLAH” is supplicating Him, as is all worship according to the hadith of the Prophet: “Supplication: that is what worship is.” (Tirmidhi and others narrate it.) However, concerning accuracy in translation, the word form highlighted by al-Nawawi must be kept intact in any explanation of this hadith. It is not merely “supplicating Allah”. It is saying: “ALLAH, ALLAH” according to the Prophet’s own wording, upon him peace.

6. The fact that an alternate version exists in Musnad Ahmad with the words “LA ILAHA ILLALLAH” instead of “ALLAH, ALLAH” in no way cancels out the wording in Muslim. We do not leave a wording in Sahih Muslim for a wording in Musnad Ahmad nor do we make TA`TEEL and TA’WEEL of an established, explicit, and authentic Nass which, furthermore, confirms the letter of the Glorious Qur’an!

“The path of dhikr is to purify the heart; built upon breath,” meaning God-consciousness, death to the world, presence of heart, and the remembrance of ALLAH with every breath<<<< this should be the AIM of  every mumineen.  May Allah sanctify his secret and benefit us with him Amiin.

“During the average human lifespan, a person will breathe 500 million times.” Dr. Adel M.A. Abbas, _His Throne Was on Water_ (p. 81).

Sahl al-Tustari said – Allah be well-pleased with him:

“There are three types of eaters: one eats light and faith from the start of his food to the end; one eats nothing but food; and one eats garbage (sirjeen). The first one names ALLAH at the beginning, remembers Him with every bite, and thanks Him at the end; the second one names Him at the beginning and thanks Him at the end; the third one neither names Him nor thanks Him nor remembers Him.”

Imam al-Ghazzali said in Ihya’ `Ulum al-Din (3:19-20), Quarter on Muhlikaat, Book on Wonders of the Heart, Chapter on “The Difference between inspiration and learning,” describing dhikr:

“He secludes himself, doing no more than the obligatory worships (faraa’id) and their non-obligatory additions (rawaatib), does not distract his thoughts (while per- forming the following dhikr) by reciting the Qur’aan, nor by reflecting about Tafseer, books of Hadeeth or other subjects. On the contrary, he makes an effort that none but Allah Ta`aala crosses his mind.

“So after sitting in seclusion, he persists in continuously saying with the tongue “ALLAH, ALLAH” with presence of heart until he ends up in a state where he quits moving the tongue and sees as if the word is (still) running over his tongue. Then he perseveres until its traces disappear from the tongue yet he finds his heart continuing the Dhikr.

[This Dhikr of the heart is the Dhikr of the Naqshbandi Path. The explanations about dhikr that follow are identical to those of the Naqshbandi Path.]

“Then he perseveres with this (Dhikr of the heart) until are erased from the heart the image of the expression (‘ALLAH’), its letters, and the form of the word, while the meaning of the word remains alone in his heart, present therein, as if established in the heart and not leaving it.

“He has the choice to reach this limit and the choice to preserve this state by repelling away waswasah (and all thoughts) but he has no choice (after that) in acquiring Allah’s Mercy (which might come then): he became, as a result of what he did, exposed to the bestowing breezes of Allah’s Mercy! So what remains is but to wait for what Mercy Allah may open up, as He opened it up upon the Prophets and Awliya’ in this manner.

“Then, if his resolve (irada) is truthful and his determination pure, and if he perseveres well, such that his desires do not keep attracting him and his internal prattle about worldly bonds does not distract him, then the brilliances of truth will shine in his heart!

“This will initially be unstable like swift lightning. Then it will return, and may delay. If this returns, it may persist and it may also be short. And if it persists, it may be for a long while, and it may be for a short duration. Similar but different states may follow each other, or it may only be one type, and the levels therein of Allah’s Awliya’ (beloved ones) are countless just as their individual natures and moral features are countless.

“Thus this method goes back to – sole purification, cleansing and polishing on your part, – then followed only by readiness and waiting.”

In his Hashiya, Ibn `Abidin said about group Dhikr, “Imam al-Ghazzali compared doing dhikr alone and the dhikr of a group to the adhan of someone alone and the adhan of a group. He said, ‘As the voices of a group of mu’adhdhins reach farther than the voice of a single mu’adhdhin, so the dhikr of a group on one heart has more effect in lifting dense veils than the dhikr of a single person.'”

In his Hashiya, al-Tahtawi said: “Al-Sha`rawi stated that Scholars early and late agree that it is recommended to remember Allah Almighty in a group in the mosques and elsewhere without any objection unless their dhikr aloud disturbs someone sleeping, praying, or reciting the Qur’an, as is confirmed in the books of fiqh.”

Yes, al-Nabulusi, al-Lacknawi, and al-Gangohi said there is disagreement in the Hanafi position over loud dhikr (al-dhikr al-jahri) in the mosque ranging from ja’iz – permissible – to makruh, to haram, and the correct position according to Imam al-Lacknawi is that it is ja’iz as stated in the Fatawa Khayriyya. This is also the position of al- Shurunbulali, Kayr al-Din al-Ramli, al-Nabulusi, Ibn `Abidin, Gangohi, and others, Allah have mercy on them.

In this respect the correct Hanafi position is in line with that of the other Three Schools wal-Hamdu lillah.

As for the mention that the Faqih and Sufi Shaykh, Sidi Ahmad al-Zarruq (d. 846) disapproved of the Hadra – the standing moving Dhikr practiced by Shadhilis – that, surely, was in his first phase, when he disapproved of many aspects of tasawwuf on the grounds of external knowledge. In his second and final phase there is no such disapproval. Ibn `Ajiba narrates from his Shuyukh’s Shuyukh concerning Sidi al-Zarruq that in Tariqa he was an Imam, but not in Haqiqa and Dhawq – until very late in life: “He was not granted an opening (fat-h) until the last part of his life and almost parted with it empty- handed, hence his frequent objections to the people of Nisba and his hard stances and criticism of them” as stated in al- Talidi’s al-Mutrib (p. 152) and “I heard Mawlay al-`Arabi al- Darqawi al-Hasani – radyAllahu `anh – say: Shaykh Zarruq among the people of external knowledge is something big, but among the people of internal knowledge he is something small… And among the Awliya those of the upper levels know those below them, not the reverse.”

As for the mawquf report of Ibn Mas`ud that some adduce against the permissibility of collective dhikr in mosques, this report is inauthentic:

Amr ibn salmah said: We used to sit in front of Abdullah Ibn Masoud’s house before the Fajr prayer, so that when he came out we would go with him to the Masjid. {one day} Abu Moosa al-Ash’aaree came and asked us: ‘Did Abu Abdur Rahmaan (i.e. Ibn Masoud) leave yet? ‘ We answered: ‘No.’
So Abu Moosa al-Ash’aaree sat with us waiting for him. When he came out, we all stood up. Abu Moosa told him: “Oh, Abu Abdur Rahmaan! I recently saw something in the Masjid which I deemed to be evil, but all praise is for Allah, I did see anything except good ” Ibn Masoud then asked: “then What was it?”
Abu Moosa said: “You will see it if you stay alive. In the Masjid, I saw a group of people sitting in circles waiting for the Salââh. Each circle is led by a person. And every person in these circles carries small stones (pebbles).
The leader of a circle would say: “Say ‘Allah-u Akbar’ a hundred times” so they would repeat Allah-u Akbar a hundred times; then he says “Say ‘Laa ilaaha illallaah’, a hundred times” so they would say Laa ilaaha illallaah a hundred times; then he would say: “Say ‘Subhaanallah’, a hundred times”, they will say Subhana Allah a hundred times.
Then Ibn Masoud said: “What did you tell them?”
He said: ‘I didn’t say anything, I waited to hear your opinion.”
Abdullah Ibn Masoud said: “Could you not order them to count their evil deeds, and assured them of getting their rewards.”
Then Abdullah Ibn Masoud went ahead and we accompanied him. As he approached one of the circles, he said: “What is this that you are doing?”
They said: “Oh! Abu Abdur Rahmaan, these are pebbles to count the number of times we say Allah-u Akbar, La ilaaha Illallah, and Subhaanallah.”
He said: “Count your evil deeds, and I assure you that you are not going to lose anything of your rewards (Hasanat). Woe unto you, people of Muhammad, how quickly you go to destruction! Those are your Prophet’s companions available, these are his clothes not worn out yet, and his pots are not broken yet. I swear by Whom my soul is in His Hands that you are either following a religion that is better than the Prophet’s religion or you are opening a door of misguidance.” They said: “We swear by Allah Almighty, oh, Abu Abdur Rahmaan, that we had no intention other than doing good deeds.” He said: “So what? How many people wanted to do good deeds but never got to do them? The Prophet of Allah has told us about people who recited the Qur’ân with no effect on them other than the Qur’ân passing through their throats. [I.e. You are Khawarij]…
Al-Darimi in the Muqaddima of his Sunan, narrated from al-Hakam ibn al-Mubarak who narrates from `Amr ibn Salima al-Hamadani. This `Amr ibn Yahya ibn `Amr ibn Salama al- Hamadani is da`if. Ibn Ma`in saw him and said: “his narrations are worth nothing”; Ibn Kharrash: “he is not accepted; al-Dhahabi listed him among those who are weak and whose hadith is not retained in al-Du`afa’ wal-Matrukin (p. 212 #3229), Mizan al-I`tidal (3:293), and al-Mughni fil-Du`afa’ (2:491); and al-Haythami declared him weak (da`if) in Majma` al-Zawa’id, chapter entitled Bab al-`Ummal `ala al-Sadaqa.

Further, its authenticity was questioned by al-Suyuti in al-Hawi (2:31); al-Hifni in Fadl al-Tasbih wal-Tahlil as cited by al-Lacknawi, Sibahat al-Fikr (p. 25 and 42-43).

Further, it is belied by Imam Ahmad’s narration in al-Zuhd from Abu Wa’il who said: “Those who claim that `Abd Allah [= Ibn Mas`ud] forbade dhikr [are wrong]: I never sat with him in any gathering except he made dhikr of Allah in it.” Cited by al-Munawi in Fayd al-Qadir (1:457), al-Suyuti in Natijat al-Fikr fil-Jahri bil-Dhikr in al-Hawi, al-Nabulusi in Jam` al-Asrar (p. 66), al-Hifni in Fadl al-Tasbih wal- Tahlil as cited in al-Lacknawi, Sibahat al-Fikr (p. 25).

In addition, the Prophetic narrations affirming loud dhikr are sahih and innumerable, and definitely take precedence over a mawquf Companion-report even if we were hypothetically to consider it authentic.

Naysayers mention other pseudo-evidence against loud dhikr, all weak, such as the hadith “The best Dhikr is soft, and the best sustenance is what is sufficient,” “One silent du`a is seventy times more superior than one loud du`a,” and other da`if and maqtu` reports for which we are supposed to leave Qur’an and Sahih evidence and the understanding of the Imams!

A final note:

“It is better for one to mention Allah once, pray one prayer, or recite one Sura or the like of that with the state of the Shari`a of Muhammad SallAllahu `alayhi wa-Alihi wa-Sallam than to do it a thousand times with the blameworthy state which is intense thirst for this world and devotion to idle talk, and absorption in misguidance. Allah save us!”

“First condition for protection is to believe in God, and second to continue worshiping. Run and put your prayer-carpet, pray, make Dhikr and glorify the Lord. No protection now except that. Even whole armies can’t protect one single person.

“Angels glorify without tiring, and they are fed by it. The power of one angel is enough to carry away the power of whole mankind; that special power may stop everything in a moment. One spiritual person may carry away all nuclear weapons in one moment.

“We don’t fear a nuclear war. It is not going to be as they like and think, because the control is in the hands of a wali. The world is under heavenly control. On every bomb there is a jinn. People think they are controlling, but they control nothing. There are the 5 Qutubs, and they control.

“Allah likes and orders to be glorified. It gives power and peace to you. Try to say more: La ilaha ill’Allah, say: ALLAH, ALLAH, make Salawat [invocations of blessings on the Prophet].

“Try to give more time of your day to reach to spiritual power. Every worshipping and Dhikr helps, giving you more love for the Lord, and real life comes through love. Saints say: people without love are like dead people walking on earth.

“Love is life, light and our perfection. As much as your love is growing, you live more enjoyful, happy. The main purpose of tariqats is to train people to make Dhikr, so that they may take support and power from it.

“Time of Qiyama approaching now. Hundreds of signs appeared, and one of them is that people leave glorification of the Lord. And sufferings rain on them. Then they ask treatment by drugs.

“All illnesses go away by glorifying the Lord. Through your love for the Lord you will reach health, pleasure and happiness here and hereafter.”

Concerning Claim Made About The Sahaba (Mawlid)

Concerning Loving the Prophet,
Regarding the following claim made about the Sahaba:

None of them ever celebrated Prophet’s birthday.
This is a statement with which the Companions no doubt will take issue against Brother Lashay on Qiyama, given (a) their knowledge that the Prophet was born on Yawm al-Ithnayn and (b) their observance of supererogatory fasting on that day for that very reason. This amounts to the Companions’ celebration of the Prophet’s birthday.

Mostly, (c) their explicit celebration of the day he was born in poetry:

The uncle of the Prophet al-`Abbas ibn `Abd al-Muttalib (RA) said:

And then, WHEN YOU WERE BORN, a light rose over the earth until it illuminated the horizon with its radiance. We are in that illumination and that original light and those paths of guidance and thanks to them we pierce through.
Ibn Sayyid al-Nas narrated it with his isnad through al-Tabarani and al-Bazzar in Minah al-Madh (p. 192-193), also Ibn Kathir in al-Sira al-Nabawiyya (ed. Mustafa `Abd al-Wahid 4:51), and `Ali al-Qari in his Sharh al-Shifa` (1:364) says it is narrated by Abu Bakr al-Shafi`i and al-Tabarani, and cited by Ibn `Abd al-Barr in al-Isti`ab and Ibn al-Qayyim in Zad al-Ma`ad.

The light mentioned by al-`Abbas is confirmed by the Prophet himself in the famous narration describing his own birth. `Irbad ibn Sariya and Abu Umama – Allah be well-pleased with both of them – said that the Prophet said: “I am the supplication of my father Ibrahim, and the good tidings of my brother `Isa. The NIGHT I WAS DELIVERED my mother saw a light that lit the castles of Damascus so that she could see them.”

It is narrated by al-Hakim (2:616-617), Ahmad in his Musnad, and al-Bayhaqi in Dala`il al-Nubuwwa (1:110, 2:8). Ibn al-Jawzi cites it in al-Wafa` (p. 91, ch. 21 of Bidayat Nabiyyina ), and Ibn Kathir in his Mawlid Rasul Allah and his Tafsir (4:360). Al-Haythami (8:221) said al-Tabarani and Ahmad narrated it, the latter with a fair (hasan) chain. Also narrated by Ibn Hisham in Sirat Rasul Allah (Dar al-wifaq ed. 1/2:166) and al-Tabari in his History.

The poet of the Prophet Hassan ibn Thabit (RA) said:

By Allah, no woman has conceived and GIVEN BIRTH To one like the Messenger, the Prophet and guide of his people. Nor has Allah created among his creatures One more faithful to his sojourner or his promise Than he who was the source of our light.
Narrated by Ibn Hisham in the last lines of his Sirat Rasul Allah .

Accordingly, it would have been better and more precise to say: “None of them ever celebrated Prophet’s birthday in our fashion.”

Then of course: none of them prayed in our fashion either. Nor fasted in our fashion. Nor paid zakat in our fashion. Nor accomplished pilgrimage or jihad in our fashion. Etc.

As a rule we should be very careful when comparing ourselves to the Salaf, most expecially the Companions – Allah be well-pleased with them. The speaker stands as the first one condemned by his own words when mentioning them. Astaghfirullah.

As for statements made about the Muslims in the wake of the above false premise, apparently as a criticism of the celebration of Mawlid:

Today our lives and our outlooks bear little resemblance to theirs. We praise but do not listen to him; we claim to love, but refuse to follow; we claim to believe but lead lives like those who don’t. We emphasize what the Companions ignored and ignore what they emphasized.
They loved the Prophet, , and had their lives to show for it. And we? Can we honestly say that we love the Prophet as he should be loved?
The Prophet told us: “Do not be conformers who say: “If people do good we shall do good, and if they do wrong we shall do wrong. Rather, make yourselves ready to do good if people do good, and, if they do wrong, not to do wrong.” Al-Tirmidhi declared it hasan gharîb. It is narrated by al-Bukhari in al-Tarikh al-Kabir (4:367 #3169) with the wording: `Do not be conformers who turn with every wind.” Also narrated * in its full wording * mawqîf from `Abd Allah ibn Mas`ud by al-Tabarani in al-Kabir (9:152 #8765).

In other words, we should never stop doing something good just because people are generally not as good as before!

None but Allah SWT loves the Prophet as he should be loved, and those whom Allah SWT favors with a special favor.

The latter Awliya are present at all times until Qiyama.

Need I remind Brother Lashay of the mutawatir hadith: `A party of my Community shall not cease to remain victorious, standing for truth, until the Hour rises�?

We should stand with that party and not with any other.

And as for that party – undoubtedly formed of those who bear true love for the Prophet – has anyone, honestly, ever witnessed any of them counsel us to abandon celebrating the birth of the Prophet on the dubious bases cited above? Astaghfirullah.

As I recall the same Brother Lashay, a year ago, had quoted an excerpt, apparently from the Maktubat of our Naqshbandi Grandshaykh Imam Ahmad Sirhindi (QAS) condemning the Mawlid. To which the following excerpt was posted from another brother, also apparently from the Imam’s Maktubat:

” Gatherings of Meelaad as-Shareef with the recitation of Holy Quraan with good (melodious) voice and Naats and Qasidaas are recited for Huzoor Sallallaho alayhi wa sallam then what is the hesitation ? ” [Ahmed Sirhindi, Maktobaat, Volume 1, First Chapter, Maktoob number 42, page 154]

I am still waiting for Brother Lashay’s comment on the apparent contradiction of the two fatwas from Mujaddid Alf al-Thani.

In the meantime, we will continue to invoke abundant blessings and peace on the Best of Creation and to celebrate his Light day and night after the model provided by his noble Ansar Companions who said:

The full moon rose over us from the mountains of al-Wada`! WE MUST GIVE THANKS as long as there remains one who calls unto Allah!
Narrated by al-Tabari in al-Riyad al-Nadira (1:480) and Ibn Kathir in al-Bidaya wa al-Nihaya (Ma`arif ed. 3:197, 5:23)

Why did Prophet Muhammad (pbuh) marry many wives?

Compiled by:  Ahsan Ahmed Niazi

Why did prophet Mohammad (pbuh) marry many wives, and who were they, their names and brief background on each one of them (may Allah bless them all)

When people hear that the prophet had many wives they conclude without much thought that the prophet was a sensuous man. However, a quick historical review of his marriages, proves otherwise. When he was twenty-five years old he married for the first time. His wife, Khadijah, was fifteen years older than him. She remained the only wife of the prophet for the next twenty-five years, until she died (may Allah be pleased with her).

Only after her death, did the prophet marry other women. Now, it is obvious that if the prophet was after physical pleasure he did not have to wait until he was more than fifty years old to start marrying more wives. He lived in a society in which it was quite acceptable to have many wives. But the prophet remained devoted to his only wife for twenty-five years. When she died she was sixty-five years old.

His later marriages were for various reasons. Some marriages were with the view to help the women whose husbands had been killed while they were defending their faith. Others were with a view to cement relationships with devoted followers like Abu Bakr, may Allah be pleased with him. Yet others were to build bridges with various tribes who were otherwise at war with the Muslims. When the prophet became their relative through marriage, their hostilities calmed down, and much bloodshed was averted. Recent non-Muslim writers who had the opportunity to study the life of the prophet first-hand reach a similar conclusion about his plural marriages.

John L. Esposito, Professor of Religion and Director of the Centre for International Studies at the College of the Holy Cross, says that most of these marriages had “political and social motives” (Islam: The Straight Path, Oxford University Press, 1988, p. 19). This he explained as follows: “As was customary for Arab chiefs, many were political marriages to cement alliances. Others were marriages to the widows of his companions who had fallen in combat and were in need of protection” (John L. Esposito, Islam: The Straight Path, pp. 19-20). Esposito reminds us of the following historical fact: “Though less common, polygyny was also permitted in biblical and even in postbiblical Judaism. From Abraham, David, and Solomon down to the reformation period, polygyny was practiced” (p. 19).

Another non-Muslim Caesar E. Farah writes as follows: “In the prime of his youth and adult years Muhammad remained thoroughly devoted to Khadijah and would have none other for consort. This was an age that looked upon plural marriages with favor and in a society that in pre-Biblical and post-Biblical days considered polygamy an essential feature of social existence. David had six wives and numerous concubines (2 Samuel 5:13; 1 Chronicles 3:1-9, 14:3) and Solomon was said to have had as many as 700 wives and 300 concubines (1 Kings 11:3). Solomon’s son Rehoboam had 18 wives and 60 concubines (2 Chronicles 11:21). The New Testament contains no specific injunction against plural marriages. It was commonplace for the nobility among the Christians and Jews to contract plural marriages. Luther spoke of it with toleration” (Caesar E. Farah, Islam: Beliefs and Observances, 4th edition, Barron’s, U.S. 1987, p. 69). Caesar Farah then concluded that Muhammad’s plural marriages were due “partly to political reasons and partly to his concern for the wives of his companions who had fallen in battle defending the nascent Islamic community” (p. 69).

1. KHADIJAH : She was 40 years old when she proposed to marry the Prophet when he was 25 years old. After 15years of their marriage he became a prophet. She had been married twice before she married Prophet Muhammad (pbuh). Her first husband was Aby Haleh Al Tamemy and her second husband was Oteaq Almakzomy. They had both died leaving Khadijah a widower. Khadijah died in 621A.D. This was the same year the Prophet ascended into heaven (Meraj).

2. SAWDA BINT ZAM’A: Her first husband was Al Sakran Ibn Omro Ibn Abed Shamz. He died within a few days after his return from Ethiopia. She was 65 years old, poor, and had no one to care for her. This was why Prophet Muhammad (pbuh) married her.

3. AISHA SIDDIQA: A woman named Kholeah Bint Hakeem suggested that Prophet Muhammad (pbuh) marry Aishah, the daughter of Aby Bakr, to form a close relationship with Aby Bakr’s family. She was already engaged to Jober Ibn Al Moteam Ibn Oday. At this time Jober was not yet a Muslim. The people of Makkah did not object to Aishah becoming married because although she was young, she was mature enough to understand the responsibility of marriage. Prophet Muhammad (bpuh) was engaged to Aishah for 2 years before he married her. Aby Bakr was the first leader after Prophet Muhammad’s (pbuh) death.

4. HAFSAH BINT U’MAR : She was the daughter of Omar, the second Calipha. Omar asked Othman to marry Hafsah. Othman refused because his wife had recently died and Othman did not want to remarry. Omar then went to Aby Bakr but he also refused to marry Hafsah. Aby Bakr knew that the Prophet had already considered marrying Hafsah. Omar then went to Prophet Muhammad (pbuh) and complained that Othman and Aby Bakr did not want to marry his daughter. The Prophet told Omar that his daughter will marry and Othman will also remarry. Othman married the daughter of Prophet Muhammad (pbuh), Om Kolthoom, and Hafsah married the Prophet. This made Omar and Othman both happy.

5. ZAYNAB BINT KHUZAYMA: Her husband died in the battle of Uhud, leaving her poor and with several children. She was old when Prophet Muhammad (pbuh) married her. She died 3 months after she married the Prophet 625 A.D.

6. SALAMA BINT UMAYYA: Her husband, Abud Allah Abud Al Assad Ibn Al Mogherah, died leaving Hend poor and with many children. Hend was at least 65 years old at the time. Aby Bakr and several others asked her to marry them, but because she loved her husband very much, she refused the marriage’s offers. But finally she accepted Prophet mohammad’s offer to marry her and take care of her children.

7. ZAYNAB BINT JAHSH: She was the daughter of Prophet Muhammad’s aunt, Omameh Bint Abud Almutaleb. The Prophet arranged for Zaynab to marry Zayed Ibn Hareathah Al Kalby. This marriage did not last and the Prophet received a verse in the Quran which stated that if they became divorced, then the Prophet must marry Zaynab (Sura 33:37).

8. JUWAYRIYA BINT AL-HARITH: Her first husband’s name was Masafeah Ibn Safuan. Prophet Muhammad (pbuh) wanted Juayreah’s tribe (Beni Al Mostalag)to convert to Islam. Juayreah became a prisoner after the Muslims won the Battle of Al Mostalaq. Juayreah’s father came to the Prophet and offered a payment for her return. The Prophet asked her father to give her a choice. When she was given a choice she said she accepted Islam and Prophet Muhammad as the last God’s Messenger. The Prophet then married her. Her tribe of Beni Almostalag accepted Islam.

9. SAFIYYA BINT HUYAYY: She was from the tribe of Beni Nadir, who were from the children of Levi (Israel). She was married twice before, then she married Prophet Muhammad (pbuh). Her first husband Salam Ibn Moshkem, and her second husband was Kenanah Ibn Al Rabeeah.

10. UMMU HABIBA BINT SUFYAN: Her first husband was Aubed Allah Jahish. He was the son of the aunt of Prophet Muhammad (pbuh). Aubed Allah died in Ethiopia. The king of Ethiopia arranged the marriage of Ramelah to Prophet Muhammad (pbuh).

11. MAYAMUNA BINT AL-HARITH : She was 26years old when she married Prophet Muhammad (pbuh). Her first husband was Abu Rahma Ibn Abed Alzey. When the Prophet opened Makkah in 630 AD , she came to the Prophet, accepted Islam and proposed to marry him. Her actions encouraged Many Makkahans to accept Islam and Prophet Muhammad (pbuh).

12. MARIA AL-QABTIYYA : She was sent to Prophet Muhammad (pbuh) as a hand maid servant from the king of Egypt. Maria had a son from the Prophet. His name was Ibrahim

A Muslim’s Character

~Muhammad Al-Ghazali~

PILLARS OF ISLAM AND MORAL VALUES

~ Purpose of Prophethood — Perfection of Morals

The holy Prophet has stated the foremost purpose of his being sent down in this world and the method of his call to the people in these words: “I have been sent only for the purpose of perfecting good morals.” –(Al-Muta)

That great message which has left an indelible impression on the history of life, and for propagating which and for bringing people under whose influence Prophet Muhammad (p.b.u.h.) worked ceaselessly. Its purpose was nothing else but to strengthen the moral character of the people so that the world of beauty and perfection may be illuminated before their eyes and they may try to achieve it consciously and with knowledge.

Worshiping has been made compulsory in Islam, and it has been included in the basic pillars of faith. But the Islamic forms of worship are not some sort of mystic exercises that link men with some unknown, mysterious being, and which subject men to perform useless acts and meaningless movements. All the Islamic compulsory forms of worship are designed as exercises and training to enable people to acquire correct morals and habits and to live righteously, and to adhere to these virtues till the end, whatever be the changes in their circumstances.

~ Prayer prevents commitment of Evil

Salat (prayer) is a compulsory form of worship, which is like an exercise towards which man is attracted with interest and willingness. He offers it continually, so that his life may be free from all diseases and the body may be healthy and strong.

The holy Qur’an and the Sunnah of the Prophet-both are the open proofs of these realities.

When Allah commanded the compulsory prayers to be established, He stated its wisdom in this way: “Prayer prohibits obscenity and evil.”

To keep away from evil, wickedness and to purify from bad deeds are also realities of the prayer. In a Hadith-e-Qudsi it is stated: “I accept the prayers of the person who adopts the policy of humility with it on account of My greatness, obliges My creatures, does not insist on sinning against Me, spends his day in remembering Me, and is kind to the poor, travelers, weak and the suffering people.

~ Zakat is a means of purification

Zakat has been made compulsory on the eligible ‘scheduled’ ( sahibe Nisab ) persons. It is not merely a tax that is collected from the pockets of the people, but its foremost purpose is to sow the seeds of kindness. sympathy and benevolence, and to provide a chance of introduction among the various sections of the society and to establish the relationship of love and friendliness.

The purpose of paying Zakat has been stated in the Qur’an in the following words: “O Prophet ! Take charity from their property so that if may clean them and purify them.” –(Tauba: 103)

To clean the self of the worldly impurities and to raise the standard of the society to the heights of decency and purity are the wisdom behind the levy of Zakat.

For this reason the Prophet has taken it in a very wide sense, and to pay Zakat has been made compulsory for every eligible Muslim. The Prophet has said: “To smile in the company of your brother is charity. To command to do good deeds and to prevent others from doing evil is charity. To guide a person in a place where he can go astray is charity. To remove troublesome things like thorns and bones from the road is charity. To pour water from your jug into the jug of your brother is charity. To guide a person with defective vision is charity for you.” –(Bukhari)

The environment of desert and the Bedouin life–an environment which had its basis on internal bickerings and fights–in such an environment the teachings of Islam were presented to the world and they show what aims and purpose these teachings had, and it shows where these teachings led the Arabs in that dark and dismal environment.

~ Fasting is a stepping stone to Righteousness

Similarly Islam has made fasting compulsory. But it is not envisaged that men should keep away from their carnal desires and other prohibited things for a fixed period only. The Prophet has said: “Pasting is not the name of merely keeping away from eating and drinking, but it is keeping away from wicked and obscene things. If in the state of fasting, someone abuses you or picks up a quarrel with you, say: “I am fasting.”

Qur’an states the purpose of the imposition of fasting in these words: “Fasting has been made compulsory for you, as it was made compulsory for those (followers of earlier prophets) who preceded you, so that you may become righteous.” (Baqarah: 183)

~ Hajj is a compulsory pilgrimage to weaken the love for the world

Sometimes man thinks that to travel to the holy places and to perform pilgrimage, which has been made compulsory for every rich Muslim, and which is included in the basic pillars of Islam, is merely a form of worship that has no relation with the world of morality and character. This is a clear misunderstanding. Giving commands about this compulsory worship, Allah states: “The months of Hajj are well-known. In these months whoever intends to perform Hajj should not indulge in sexual act, wicked act, and Fighting during the Hajj. Whatever righteous act you will perform will be known to Allah. Take with you provision for the journey (for Hajj), and the best provision is righteousness. So fear me, 0 men of understanding !” -(Baqarah: 197)

This is merely the main outline of the forms of worship which are well known and generally practiced in Islam and they are its basic pillars. They show us what a deep relationship is there between religion and morality and how strong and lasting is this relationship. How varying are these forms of worship in their spirit and appearance from one another, but in those aim and purpose how close they are, which the holy Prophet declared his main objective.

Therefore, saint (prayer), sawm (fasting), zakat, Hajj and other forms of worship like these are the stepping stones for real perfection, and are the means of cleanliness and purity that make life secure and magnificent. On account of high attributes and noble qualities that are the inalienable parts and the consequences of these forms of worship, they have been given a very high and important place in Allah’s religion.

If these forms of worship do not purify the hearts of men, if they do not nourish best qualities in those who observe them, and if they do not improve and make firm the relationship between Allah and His slaves, then there is nothing left for men but destruction and devastation.

Allah says: “Surely, he who appears before his Lord as a criminal, there is hell for him, in which he will neither die nor will he live. And he who will appear before Him as a faithful, who has performed good deeds–for all such people there are high positions, ever green paradise, beneath which canals will be flowing; they will live in them for ever. who adopts purity.” This is the reward for him (Taha: 74-76)

Do you have a Lack of Faith?

Faith is such a power that it keeps men away from low attributes and mean acts, and encourages him to achieve high attributes and clean morals. That is why whenever Allah called his slaves towards virtue or whenever He wanted them to hate evil, He declared it as an essential requirement of the Faith in their hearts. For example when He, in Surah Tauba, commands men to adopt righteousness and to speak truth, He addresses them as ”0 you who have faith” (or “O you who believe”): “0 you, who have faith ! Fear Allah and be with the truthful people.” (Tauba: 119)

Allah’s Messenger has nicely explained it that when faith is firm and belief is strong, then strong and lasting moral will be developed, and if the moral character is low then faith will accordingly be weak.

A man, who is immodest and ill-mannered and who adopts bad habits without caring for others, is like the person about whom the holy Prophet has said: “Modesty and faith are twins. One who gives up one has to lose the other too.”

Once the Prophet passed by an Ansari who was scolding his brother about his immodesty. The Prophet advised him to let him go as modesty was a branch of faith.

A man who harasses his neighbor and makes him suffer any kind of damage is called cruel and stone hearted by the religion. In this connection the decision of the Prophet is:

“By God, he cannot be a Momin ;by God, he cannot be a Momin; by God, he cannot be a Momin. He was asked: ‘who”? He answered: ‘He from whose misdeeds his neighbor is not safe.” –(Bukhari)

The holy Prophet advises his companions to keep away from the talk that is trash, the acts that are wicked, and the deeds that are senseless. He says: “A person who believes in Allah and the Hereafter should speak about good things or else should keep quiet.” –(Bukhari)

In this way through the truth of faith and by means of its perfection noble qualities are nurtured and developed and they are guarded and kept secure till they bear fruits.

Rows disrupted, hearts sad, prayers tasteless

However, you will also find such people, who will be calling themselves Muslims, yet they will be lazy in offering compulsory prayers, and will be posing in the public as if they are very keen on establishing these prayers. But they will not lag behind at the same time in acting in such a way that will be contrary to the demands of the noble character and perfect faith. Such people have been warned by the holy Prophet and the Ummah has been asked to be careful of them.

A man who commits the mistake of performing the various forms of worship without understanding their significance can only be a man who had not understood the spirit of the worshiper has been unable to rise to that standard.

Many times even a child can copy the movements of salat and is able to repeat what is recited during the prayer. Sometimes an actor also offers prayer with all humility and concentration, and performs all the necessary rites.

But these kinds of movements do not benefit belief or meet the purpose. There is only one way of offering prayers in the best manner or performing other forms of worship that will never bring out wrong results, and that is: high moral character. Any person who has this attribute in him, his prayer is useful. But one who is deprived of this attribute, his worshiping is useless.

It is narrated by Imam Ahmed: “One person asked the Prophet: ‘O Messenger of Allah ! a certain woman is very famous for her prayers, fasting and many charities, but she talks rudely with her neighbors. Tell me, what will be her fate ?’ He replied that she would go to Hell. Then that person asked: “O Messenger of Allah! Another woman does not do much by way of prayers and fasting ; gives pieces of cheese in charity and does not harm her neighbors. He replied: ‘She is of the Paradise.’ ”

This reply gives an idea of the high value attached to good character. It also shows that charity is a collective prayer whose benefit reaches the society. For this reason there is no room for any reduction in them. As salat and fasting are apparently individual forms of worship, a little relaxation–to a very little extent–is allowed in not making very elaborate arrangements about them.

The holy Prophet did not merely answer a casual question that explains the relationship between morality and the religion, shows its connection with the correct forms of worship, and forms the basis of reform and improvement in the world and salvation in the next world.

The problem of morality was much more important. It was necessary that he should have continually provided guidance to his followers. He should have persisted in giving good advice to them so that its importance takes root in the mind and heart and it becomes quite clear that faith, goodness and morality are all dependent on each other. They are connected with each other and none can separate them.

Who is Poor?

One day the Prophet asked his dear companions whether they knew who was poor. They answered that poor was one who had no dirham or dinar (money)’ He said: “In my Ummah, the poor is that man who would appear on the Day of the Judgment before Allah; he had offered prayer; he had paid Zakat ;he had observed fast; but he would have abused somebody, he would have falsely accused some one; he would have unauthorizedly taken some one else’s property; he would have murdered some one; would have hit some body. All his virtues would be given to his victims. If his Virtues are finished before his wicked deeds are finished, then the errors and sins of the victims would be given to him and he would be thrown into the Hell.” (Muslim)

Such a man is really poor. His condition is like that trader who has goods worth one thousand rupees but he is a debtor for two thousand rupees. How can such a man be called rich ?

A religious man who offers certain prayers or performs certain forms of worship, but even after that performs certain evil deeds, behaves rudely with the people, treats poor and helpless people cruelly, how then such a man will be called righteous?

The Prophet has explained by quoting an example. He said that the best moral character melts errors like water and bad morals spoil man’s record as vinegar spoils honey.

Identification of a Hypocrite

When wickedness is nourished in the self, and the loss caused by it has become manifest and the danger has increased, then that man has come out of his religion like a nude who has come out of his garments. At that time his claim of righteousness or faith would be false.

What will be the value of religiousness without good morality? How is it possible that a man should belong to Allah and at the same he should be a victim of corruption?

This relationship between faith and morality is clearly shown in the hadith of the holy Prophet: “The man who has these three habits is a hypocrite even if he observes fast, offers prayers, performs umra (pilgrimage), and calls himself a Muslim: when he talks he speaks untruth, when he makes a promise he does not keep it, and when he is given something in trust, he commits dishonesty.” -( Muslim ).

In another tradition, he has said: “There are three signs of a hypocrite: when he talks he speaks untruth, when he makes a pro mise he does not keep it, and when he makes a contract he deceives, although he may be offering prayers, observing fast and calling himself a Muslim.”

He has also said: “There are four habits, in whosoever they are found, he will be a complete hypocrite. If any one of these habits is found in a man, he will have one habit of disruption till he gives it up, when something is given to him in trust he commits dishonesty, when he talks he tells lies, when he makes a contract he deceives, and when he quarrels he starts abusing. -( Bukhari ).

How to Evaluate Self

 

Question:  How do I evaluate myself?

 

Answer: As far as the five basic tenets of Islam and the injunctions about Haram food are concerned, there can be no compromise in any situation except as and when allowed by Islam itself; for example reduced prayer in travel and Haram food in unbearable hunger. Similarly, big sins as fornication, theft and murder are to be avoided in all situations. In other matters, try to avoid evil as much as possible without putting so much burden on yourself that you be ultimately bound to commit a greater sin. In these areas, Islam gives a lot of allowance in case of an evil that has pervaded the society. Moving gradually towards the ideal is more natural here.

 

In ethics and social responsibility, ask yourself: What would the Prophet (sws) have done in this matter? It is he who is our ideal in morality and ethics. Although we can never reach his level, we can use the example of his life to chart out the course of our own. Blessings of Allah be upon him.

 

I know, in a far off land, practising your religion poses immense difficulties and you are bound to feel lonely. Learn to talk to God. His hotline is Tahajjud – when the world sleeps, wake whenever conveniently possible to open your heart to Him. Learn how to speak to Him through the prayers of the Prophet (sws)1.Train you ear to listen to Him as He speaks through the Qur’an. Then, you’ll hear Him talking to you2.

 

Seek His refuge in your prayer and in your perseverance, in occasional fasting3, and in the study and the propagation of religion4. Let your prayer and perseverance be your strength, your fasting your shield and the knowledge and propagation of your religion your sword. With these, you shall prevail. Insha‘Allah.

 

1. Many booklets of the Prophet’s prayers are available. You can say these prayers before turning your head for salam in each prayer.
2. I strongly recommend recitation of Surah al-Duha and Surah Alam Nashrah~.
3. Three times a month is quite enough.
4.As much as is conveniently possible in your circumstances.

Flirtation and Love Affairs

Question: A friend of mine has a realtionship with this girl in Pakistan. They have a completely non-physical relationship, but they depend a lot on each other and also express their feelings every now and then. He wants to know if this is wrong or not, and, if it is, how should he cut off with her as there is a lot of emotional dependence involved?

Answer: It is not unnatural to have feelings for a member of the opposite sex. However, there are certain things that must be given consideration in expressing those feelings.

First of all, there should be nothing immoral or indecent in the feelings or their expression.

Secondly, there should be nothing against the good norms of society (2:235, especially note the words Qawlan ma‘rufan).

Furthermore, there are situations in which it is advisable to abstain from not only a sin but also from activities which may lead to it. In verse 151 of the sixth surah, the words ‘Do not go near indecency’ also point to this principle.

Moreover, it must be borne in mind that there is a spirit behind every law. In Islam, the underlying spirit in every law pertaining to morality and ethics is the purity of one’s soul. This purity is essential if one wants to become a true servant of one’s Lord and enter the Kingdom of Heaven. The object of the Divine law is to ensure that a man’s soul is purged and that its purity is not profaned.

Therefore, in following these directives one must make sure that one is not negating the spirit behind the law through subterfuges. Of particular relevance in the Divine directives pertaining to social interaction between men and women are the directives in Surah Nur (24:30 & 31).

ne more thing. A Muslim’s heart should be filled with remembrance of God and with love for Him. In the absence of this remembrance, it becomes easy for the Satan in our souls to lead us to such subterfuges as negate the spirit of the Divine law, if not its structure.

In the light of what has been said above, your friend should decide for himself whether his attitude and behaviour are appropriate or not. If he feels they are not, then he can explain the whole rationale to his friend, and invite her as well to follow a course of action which, in affording them their mutual pleasure, does not earn them the displeasure of their Lord.

Also, love without loyalty is merely infatuation, if not flirtation. And this ‘humour’ more often than not proves to be ‘dark and portentous’ in matters which are no joke: love, relations, family and family values.

True love is never afraid of venturing into a commitment. Unless there is some extraordinary hindrance, your friend should think about marriage. This legal bound keeps the two people involved together ‘when they are out of love until they are in love again’ and thereby ensures that the sanctity of higher and indispensable ideals as love, relations and family values is not desecrated at the unhallowed hands of base desires.  by Asif Iftikhar

Pride

 

It is We who created you and gave you shape. Then We bade the angels, “Bow down to Adam,” and they bowed down. Not so Iblis. He refused to be of those who bowed down.
And God said, “What prevented thee from bowing down when I commanded thee?’ He said, “I am better than he. Thou didst create me of fire and him from clay.”

 

And God said, “Get thee down from here. It is not for thee to be arrogant here. Get out, for thou art the meanest of creatures.”‘ (7:11-13)

 

The word or the name for pride in Arabic is ‘kibr’. This is the inner quality of pride. The name of the outward quality is ‘takabbur’ which means arrogance. It is the worst attribute of a human being, and owing to this sin, Shaytan, Iblis as he was known, was expelled from Paradise.

 

There is a hadith or saying of the Prophet, salla’llahu ‘alayhi wa sallim, with regard to pride. Ibn Mas’ud reported that the Messenger of Allah, salla’llahu ‘alayhi wa sallim, said, ‘No one who has got faith in his heart to the weight of a mustard-seed shall enter the Fire and nobody who has got pride in his heart to the weight of a mustard-seed shall enter Paradise.’

 

There are essentially two kinds of pride.

 

The first is pride before Allah. The second is pride with other people. Pride with other people also could be divided into two – that is, pride against the superiority of the Prophets of God and pride in relation to other people.

 

The ugliest form of pride is pride before Allah, before God, as we see in the example of Shaytan. This is why prayer, and particularly sujud, which means prostration, putting one’s head on the ground or bowing, separates the obedient from the disobedient. To be too proud to bow before Allah or to bow to His will is the greatest height of arrogance and ingratitude. People who do not bow when God commands them are in a way denying the very existence of Allah and the inevitable Day of Judgement. They deny the clear and obvious signs of God’s majesty and power and they refuse to follow the straight path of the righteous.

 

We will read two verses from Surat Al-A’raf (7:146-147)

 

Those who behave arrogantly on the earth in defiance of right, them will I turn away from My signs. Even if they see all the signs, they will not believe in them. And if they see the way of right conduct, they will not adopt it as the way. But if they see the way of error, that is the way they will adopt. For they have rejected Our signs and failed to take warning from them.

 

Those who reject Our signs and the meeting in the Hereafter, vain are their deeds. Can they expect to be rewarded except as they have worked?

 

Abu Hurayra reported that the Messenger of Allah, salla’llahu ‘alayhi wa sallim, said that the Almighty, Allah, had revealed, ‘Pride is My cloth and Greatness is My robe. So whoso vies with Me regarding either of these two, I shall admit him into the Fire.’

 

The second kind of pride is to refuse to follow and obey God’s Messengers or to deny their superiority and the superiority of any of the Prophets of God, peace be upon them. This is the second worse kind as the Prophets were the chosen ones of Allah Almighty, sent for the guidance of mankind. Are they not better than those who are not chosen? No one should think that the Prophets were short of intelligence or wisdom and they cannot be compared with modern scientists or politicians. They were chosen and sent with the truth and the criterion of right and wrong. Whoever rejects the truth of the revelation which they brought becomes a rebel in the sight of Allah and becomes full of pride.

 

Another verse from the same chapter, verses 35-40, O ye Children of Adam! Whenever there came to you apostles from amongst you rehearsing My signs unto you, those who are righteous and mend their lives, on them shall be no fear nor shall they grieve.

 

But those who reject Our signs and treat them with arrogance, they are the Companions of the Fire, to dwell therein forever.

 

Who is more unjust than the one who invents a lie against God or rejects His signs? For such, their portion appointed must reach them from the Book of Decrees until when Our messengers of death arrive to take their souls, they said, “Where are the things that ye used to invoke besides Allah?” They will reply, “They have left us in the lurch,” and they will bear witness against themselves that they had rejected God.

 

He will say, “Enter ye among the peoples who passed away before you, men and jinns, into the Fire.” Every time a new people enters, it curses its sister people that went before until they follow each other, all into the Fire. Sayeth the last about the first, “Our Lord, it is these that misled us, so give them double penalty in the Fire.” He will say, “Doubled for all, but this you do not understand.”

 

Then the first will say to the last, ‘See then! No advantage hast thou over us, so taste ye of the penalty for all that ye did.”

 

‘To those who reject Our signs and treat them with arrogance, no opening will there be of the gates of heaven nor will they enter the Garden until the camel can pass through the eye of a needle. Such is Our reward for those in sin.

 

Ibn Mas’ud reported that the Messenger of Allah, salla’llahu ‘alayhi wa sallim, said, ‘Whoso has got pride in his heart to the weight of an atom shall not enter Paradise.’ Then a man asked the Prophet, salla’llahu ‘alayhi wa sallim, about dressing well. He said that he liked to be well-dressed and his dress should be fine and his shoes shall be fine, and he said, ‘Allah is beautiful and likes beauty. Pride is denying truth and despising people.’

 

So the Prophet, salla’llahu ‘alayhi wa sallim, indicated that there is nothing wrong with looking nice, neat, clean and tidy, but he said that pride is in fact denouncing or denying the truth and despising or looking down at people.

 

The other aspect of pride with people is to believe oneself to be better than others whereas the only basis upon which some are more honoured than others is in piety or righteousness.

 

So essentially there are two cures for pride.

 

I’m going to read something from the Kitab Usulu’d-Din by ‘Uthman dan Fodio which gives some cures for pride.

 

“The two cures are: first, knowledge. The second, action.

 

“First, the knowledge cure is to know and recognise your Lord and to know and recognise your own self as you should be recognised and that it is not worthy of greatness and that true greatness and pride are only for Allah; and, as for self-recognition, we read in the Qur’an:

 

“Allah ta’ala said, ‘Perish man! How thankless he is! Of what did He create him? Of a sperm-drop. He created him, and determined him, and then made the way easy for him. Then He makes him die, buries him, and then, when He wills, raises him.’

 

“This ayat points to the beginning of man’s creation, his end, and his middle. Let us understand its meaning.

 

“As for the beginning of man, he was ‘a thing unremembered.’ He was concealed in non-existence. Non-existence has no beginning. What is lower and meaner than obliteration and non-existence? He was in non-existence. Then Allah created him from the basest of things, and then from the most unclean thing. He created him from earth and then from a sperm-drop, then a blood-clot. Then He made the bones, and then clothed the bones in flesh. This was the beginning of his existence.

 

“When you begin in this manner, how can you have arrogance, pride, glory and conceit? In fact, man is the weakest of the weak. During your existence, Allah Almighty has given illnesses power over you, whether you like or not, and whether you are content or enraged. You become hungry and thirsty without being able to to do anything about it. You do not possess any power to bring yourself either harm or benefit.

 

“You want to know something but you remain ignorant of it. You want to remember something and yet you forget it. You want to forget something and yet you cannot forget it. You want to direct your heart to what concerns it and yet and you are caught up in the valleys of whisperings and thoughts. You own neither your heart nor your self. You desire something while your destruction may be in it, and you detest something while your life may be in it. You find some foods delicious when they destroy and kill you, and you find remedies repugnant when they help you and save you.

 

“If you truly know yourself, how can you think yourself worthy of pride?…Your end is death. It is indicated by His word, “Then He makes him die and buries him. Then, when He wills, He raises Him.” The meaning here is that your ruh, hearing, sight, knowledge, power, senses, perception, and movement are all stripped away. You revert to the inanimate as you were in the first place. Only the shape of your limbs remains. Your form has neither senses nor movement. Then you are placed in the earth and your limbs decay. You become absent after you existed. You become as if you were not. As you were at first for a long period of time.

 

“How then can he be arrogant? How can he see himself as anything to which excellence is attached? This is the knowledge-cure.”

 

Then as far as the action-cure is concerned, it says, “it is to humble yourself to people in a constrained unnnatural manner until it becomes natural for you.”

 

Al-hamdu lillah. May Allah guide us to this knowledge and to this action.

 

This talk was first given by Yusuf Islam on January 1988 as part of the Islamic Circle Talks presented every Saturday at London’s Regent’s Park Mosque.

Remember Allah’s Mercy and His Wrath

The majority of us have heard of this hadith: Narrated Jabir ibn Abdullah: A man came to the Apostle of Allah (peace_be_upon_him) and said: Messenger of Allah, what are the two things quite unavoidable? He who dies without associating anyone with Allah would (necessarily ) enter Paradise and he who dies associating anything with Allah would enter the (fire of) Hell. Sahih Bukhari: Book 1, Number 0168

As a result of knowing this, we assume that as long as we are Muslims, the fire will be prohibited to us, but few of us think much about the other hadiths which talk about Muslims in the hellfire. It would seem that the two are mutually incompatible, but they are not. Muslims who pray and fast will be in the Hellfire, even though they did not associate anything with Allah. How can this be? Simple, for them the fire is a temporary punishment, not a permanent one as it is for the one who associates partners with Allah.

Many hadiths talk about the Muslim in the Hellfire, such as:

Narrated AbuSa’id al-Khudri: The Messenger of Allah (peace_be_upon_him) said: The (permanent) inhabitants of the Fire are those who are doomed to it, and verily they would neither die nor live in it. But the people whom the Fire would afflict (temporarily) on account of their sins, or so said (the narrator) “on account of their misdeeds,” He would cause them to die till they would be turned into charcoal. Then they would be granted intercession and would be brought in groups and would be spread on the rivers of Paradise and then it would be said: O inhabitants of Paradise, pour water over them; then they would sprout forth like the sprouting of seed in the silt carried by flood… Sahih Bukhari: Book 1, Number 0357:

And

Narrated Anas:

Allah’s Apostle said, “Allah will gather all the people on the Day of Resurrection and they will say, ‘Let us request someone to intercede for us with our Lord so that He may relieve us from this place of ours… (They will go to Adam, Moses, Noah and Issa but will eventually be told), “go to Muhammad as Allah has forgiven his past and future sins.’ They will come to me and I will ask my Lord’s permission, and when I see Him, I will fall down in prostration to Him, and He will leave me in that state as long as (He) Allah will, and then I will be addressed. ‘Raise up your head (O Muhammad)! Ask, and your request will be granted, and say, and your saying will be listened to; intercede, and your intercession will be accepted.’ Then I will raise my head, and I will glorify and praise my Lord with a saying(i.e. invocation) He will teach me, and then I will intercede, Allah will fix a limit for me (i.e., certain type of people for whom I may intercede), and I will take them out of the (Hell) Fire and let them enter Paradise. Then I will come back (to Allah) and fall in prostration, and will do the same for the third and fourth times till no-one remains in the (Hell) Fire except those whom the Qur’an has imprisoned therein.” (The sub-narrator, Qatada used to say at that point, “…those upon whom eternity (in Hell) has been imposed.”) (See Hadith No. 3, Vol 6). Sahih Bukhari Volume 8, Book 76, Number 570:

And

Narrated Abu Sa’id Al-Khudri: The Prophet said, “You (Muslims) cannot be more pressing in claiming from me a right that has been clearly proved to be yours than the believers in interceding with Almighty for their (Muslim) brothers on that Day, when they see themselves safe. They will say, ‘O Allah! (Save) our brothers (for they) used to pray with us, fast with us and also do good deeds with us.’ Allah will say, ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one (gold) Dinar.’ Allah will forbid the Fire to burn the faces of those sinners. They will go to them and find some of them in Hell (Fire) up to their feet, and some up to the middle of their legs. So they will take out those whom they will recognize and then they will return, and Allah will say (to them), ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one half Dinar.’ They will take out whomever they will recognize and return, and then Allah will say, ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant), and so they will take out all those whom they will recognize.” Abu Sa’id said: If you do not believe me then read the Holy Verse, “‘Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.” (4.40) The Prophet added, “Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, ‘Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life. They will grow on its banks, as a seed carried by the torrent grows. You have noticed how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. Those people will come out (of the River of Life) like pearls, and they will have (golden) necklaces, and then they will enter Paradise whereupon the people of Paradise will say, ‘These are the people emancipated by the Beneficent. He has admitted them into Paradise without them having done any good deeds and without sending forth any good (for themselves).’ Then it will be said to them, ‘For you is what you have seen and its equivalent as well.'” Sahih Bukhari: Volume 9, Book 93, Number 532s.

There are those for whom Allah has promised eternal Hellfire, as we can see in the Quraan:

Allah Says,

(Surely it has been revealed to us that the chastisement will surely come upon him who rejects and turns back. 20:48;

And:

Then leave Me alone with such as reject this Message: by degrees shall We punish them from directions they perceive not. (68:44) ,

And: (As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise 4:56).

But there are also those who must suffer for a bit. Now I want to reflect upon this part. Let us ask ourselves, “How much time am I willing to stay in the Hellfire?” Remember,

Narrated AbuSa’id al-Khudri: Verily, the Messenger of Allah (peace_be_upon_him) said: The least tormented of the inhabitants of the Fire would be he who would wear two shoes of Fire and his brain would boil on account of the heat of the shoes. Sahih Bukhari: Book 1, Number 0412.

This is the least of the punishments. Allah tells us about drinking boiling water:

 Just imagine drinking a boiling water whose heat is not even on our scales!

Allah says,

Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world. But proclaim (to them) this (truth): that every soul delivers itself to ruin by its own acts: it will find for itself no protector or intercessor except Allah: if it offered every ransom, (or reparation), none will be accepted: such is (the end of) those who deliver themselves to ruin by their own acts: they will have for drink (only) boiling water, and for punishment, one most grievous: for they persisted in rejecting Allah. (6:70)

This is a punishment for those who take their religion as play and amusement. This includes the Muslim, if it is not meant exclusively for us. Also, look to the above hadith. The people are saying, “(Save) our brothers (for they) used to pray with us, fast with us and also do good deeds with us.” Reflect on this. These people who are in the Hellfire are Muslims. Not only are they Muslims, they are Muslims who used to pray, fast and do good deeds. What will happen to us if we are not praying or not fasting or not doing good deeds? Islam is easy, and Allah’s Mercy is so Great, but we can not rely so much on His Mercy that we forget His Wrath.

We know that a single act can give us forgiveness, like the prostitute who gave water to the dog and was forgiven all her sins (Sahih Bukhari: Volume 4, Book 54, Number 538) , but we must also remember that a single act can also get us hellfire, like the woman punished for torturing her cat (Sahih Bukhari: Volume 1, Book 12, Number 712. )

These were simple gestures towards animals. Think about it. We can be forgiven for a single act which may seem small in our eyes or punished for an act that seems equally small. We try to console ourselves by telling ourselves, “I love Allah, and He knows I am good in my heart,” but we don’t do the deeds which match this love. Or we ratinalize that since we pray and fast that Allah will definitely forgive us if we do this one small thing. Allah may forgive us, but we can’t forget that He may not forgive us. We need to stack the scales in our favor. We need to be careful and diligent in our pursuit of Jannah.

Brothers and sisters, please reflect. Most of us spend the better part of our lives in search of comfort in this life. Most of us have spent at least 12 years of our lives studying. Many of us continued to study in college, 4 or 5 or 10 more years. We have sacrificed fun and sleep for the sake of good grades and success in our studies. We forsake our comforts and our pleasures in order to do well. All of this is based on the firm belief that in the end, we will be rewarded by a good job, money, prestige or honors. Now, how much time do we devote towards studying Quraan? Learning hadiths? Praying? Fasting? Doing good deeds? How much sleep do we sacrifice? How many pleasures do we forego for the sake of the ultimate in comfort and prestige and honor, Jannah?

We waste our hours with our secular education at the expense of our Islamic education. Not to say it is wrong to study, but we must not neglect the next life in favor of this life. Also we need to reflect on what is true in our faith. We have faith in education, do we have faith in Allah’s promise? Are we putting as much effort into seeking Jannah as we are for a piddly piece of paper that supposedly raises us in stature in this life? The only true reward is the reward with Allah. The only true honor is the honor of Allah’s Favor. The only true success is the success we gain from Allah.

Allah warned our beloved Prophet and us:

Let not the vicissitude (of the success) of those who disbelieve, in the land, deceive thee (O Muhammad). Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (To lie on)! But those who keep their duty to their Lord, for them are Gardens underneath which rivers flow, wherein they will be safe for ever. A gift of welcome from their Lord. That which Allah hath in store is better for the righteous. (3: 196-198).

And

…Let not the life of the world beguile you, nor let the deceiver beguile you, in regard to Allah. (31:33).

Brothers and sisters, I leave you with this thought. Never forget Allah’s Mercy and never forget His equally Great Wrath. Don’t despair His punishment nor count too greatly on His Forgiveness. Inshallah, by maintaining this balance, we can achieve the ultimate true success, Jannah.

O Allah! Please let us strive for Your Great pleasure. Oh Allah! Please let us strive for Your Great reward. O Allah! Please forgive us and treat us with your mercy while forbidding from us your Wrath. Ameen

Be and Do Good

t3.1 (Muhammad Sa`id Burhani:) Do not limit yourself to deep words and profound spiritual allusions but make provision for the afterlife before death comes, when fine words will be lost and the rak`as you prayed by night or day will remain..

t3.2 Give voluntary charity as much as possible, for you owe more than merely the zakat obligatory. Make provision for the afterlife by giving while you have health and want to cling to your money out of fear of poverty, seeing life before you. Allah Most High says, “Whoever is watchful against the stinginess of his own soul, those shall be the successful” (Koran 59:9), meaning they shall be saved.

t3.3 Never obey anyone of Allah’s servants, even father or mother, in an act of disobedience to Allah, for there is no obedience to a creature in disobedience to the Creator.

t3.4 Do not wrong another person, for wrongs done to others are clouds of darkness on the Day of Judgement. Wronging others includes not doing what Allah has obliged you to do for them.

t3.5 Beware of enmity against anyone who has said, “La ilaha ill Allah’ (There is no god but Allah), for Allah has honored them with faith, and particularly the righteous of them, for Allah Most High says in a rigorously authenticated (sahih) hadith, “He who makes an enemy of a friend of Mine, I declare war against,”

t3.6 Tell the truth when you speak. It is one of the worst betrayals to tell your brother something he thinks you are being honest about when the matter is otherwise.

t3.7 Be honest in your clothes and dress. It is an outrage against Allah to appear to His servants in the guise of the righteous while secretly contradicting it with the works of the wicked.

t3.8 Recite the Koran and contemplate its meanings. Reflect while reading it on the qualities Allah has praised, with which He describes the people He loves. Acquire these qualities yourself and shun those Allah has condemned. Do your utmost of memorize the Holy Koran by acts as you do by words.

t3.9 Never explain a verse of Holy Koran by your own opinion, but check as to how it has been understood by the scholars of Sacred Law and men of wisdom who came before you. If you comprehend something else by it and what you have understood contradicts the Sacred Law, forsake your wretched opinion and fling it against the wall.

t3.10 Beware lest you ever say anything that does not conform to the Sacred Law. Know that the highest stage of the perfected ones (rijal) is the Sacred Law of Muhammad (Allah bless him and give him peace). And know that the exoteric that contravenes the exoteric is a fraud.

t3.11 Take care to eat lawful food bought with a lawful income, for the entire body of someone who eats what is lawful, his hearing, eyesight, hands, and feet, are disposed to obey Allah whether he wishes to or not; while the whole body of someone who eats the unlawful is disposed to do wrong whether he wants to or not.

t3.12 Keep the thought of Allah Mighty and Majestic ever before you with respect to what He takes from you and what He gives. He takes away nothing except that you may show patience and win His love, for He loves the patient, and when He loves you, He will treat you as a lover does his beloved. And so too, when He gives to you, He bestows blessings upon you that you may give thanks, for He loves the thankful.

t3.13 Do not walk a step, take a bite, or make a move without intending thereby to draw nearer to Allah.

t3.14 Perform the remembrance of Allah (dhikr) silently and aloud, in a group and when alone, for Allah Most High says, “Remember Me: I will remember you” (Koran 2:152).

It is sufficient as to its worth that Allah is remembering you as long as you are remembering Him.

t3.15 Give frequent utterance to the axiom of Islam “La ilaha ill Allah” (There is no god but Allah), for it is the greatest invocation (dhikr), as is mentioned in the hadith, “The best thins I or any of the prophets before me have said is ‘La ilaha ill Allah.”’

And in a hadith qudsi, “Were the seven heavens and seven earths placed on one side of a balance scale and’`La ilaha ill Allah’ placed on the other, the latter would outweigh them all.”

t3.16 Train you children in points of Islamic behavior so they grow up to be Muslims who love Islam and respect the religion of Islam.

t3.17 Do not seek exaltation on earth, but have humility in whatever degree Allah has raised you to. For Allah has brought you forth from the earth, you mother, and it is unseemly to exalt yourself above her. As a hadith says, “Allah has charged Himself to raise nothing in this world, save that He will lower it again.”

So if you are such a thing, you may expect to be lowered by Allah.

t3.18 Always visit those who are ill, as it helps one reflect and take admonition, for someone ill is close to Allah. One has only to consider that the sick person has no one to call upon but Allah, nothing to reflect on but Allah, and his condition reminds one of the blessing of health (al-Hall al-sadid li ma astashkalahu al-murid (y46), 29-32).

Islamic Psychology: Our 5 Needs

1. Spiritual need
–we were created to worship Allah (tala)
–when we don’t we suffer pain, sorrow, mental diseases, emotional and spiritual needs
–to function in society as a happy person, we need to cater to our spiritual needs

Methods to cater to Spiritual needs:

1. Be in the company of the righteous Muslims
–avoid the company of the zindeeq and apostates, the kaafiroon, and the pagans
–don’t die unless you die as a Muslim

And die not except in a state of Islam (as Muslims) with complete submission to Allah. (Aali Imran 3:102)

–some Sahabahs apostated and followed a false prophet
–how did they meet the Prophet Muhammad (saws) and then apostate?

(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.” (Aali Imran 3:8)

–our hearts don’t remain the same so they turn over all the time
–so Allah tala gave us a dua in case we’re in a change of heart
–changing our heart might be something as canceling a nikah, we say, “my heart has changed”

One sign of last days:
–man goes to bed as a Muslim and wake up as a kaafir

Nay, you prefer the life of this world; (Al-A’la 87:16)
Nay, you prefer the life of this world; (Al-A’la 87:16)
Although the Hereafter is better and more lasting. (Al-A’la 87:17)

The heart is fragile
–in order to die as a Muslim, you must take care of your heart
–the same as if you were given a rose: it needs water and plant food, so the same
–as our heart dying spiritually
–therefore, take care of your spiritual needs
–so please be in the company of the righteous people

Hadith: Before the Hour comes, there will be a tribulation like patches of dark night. A man will get up a believer and go to sleep a kaafir, or will go to sleep a believer and get up a kaafir. (Abu Dawud.)

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds). (At-Tawbah 9:119)

Keeping company w/ the believers:
–how often do you go to chatrooms where they mock Qur’an and Sunnah
–or one made up to solely insult Muhammad (saws)
–this is not a chatroom, we are a CLASSROOM

This is NOT a chatroom but a classroom, where we discuss everyday topics facing the Ummah and acquire BENEFICIAL ILM.

–if you’re not serious about Qur’an and Sunnah, this room is NOT for you
–we love Allah tala and His Rasool (peach be upon him) so we teach of like-minds
–why do the Admins work hard to bring hujjah and keep the room open 24/7 so you can learn

“Ah! Woe to me! Would that I had never taken so-and-so as a friend! (Al-Furqan 25:28)

“Woe unto me, I wish I didn’t choose so and so for my friend” see 25:28

HADITH: On the authority of Abu Hurairah, may Allah be pleased with him, who narrated that the Prophet, peace and blessings be upon him, said, “A man is upon the religion of his best friend, so let one of you look at whom he befriends.” [Sunan Abu Dawud, Book of Manners, #4833, Hasan-good]

–when you’re weak in personality, you can’t say not to haraam things
–so be in the company of righteous people
–we’re only to have righteous friends
–be in the company of sincere Muslims

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds). (At-Tawbah 9:119)

–these are smear, sneer & jeer campaigns
–when you go to these chatrooms to debate w/ them, you’re not a kaafir
–when you go just to hang out and socialize, you become a kaafir

And it has already been revealed to you in the Book (this Qur’an) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell, (An-Nisa 4:140)

–the hypocrites and disbelievers will be in the Hellfire together
–Shaikh was bounced from a Christian room for quoting Leviticus 11:6

And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. (LEVITICUS 11:6) KJV

HADITH: The Prophet(pbuh) said: “There is a lump of flesh within the body. When it is sound, the whole body is sound. But if it is corrupt, the whole body is corrupt. Indeed it is the heart (al-Qalb)” – ~Saheeh al-Bukhari & Saheeh Muslim~

“Lo! Verily, there is in the body a small piece of flesh; if it is good the whole body is good and if it is corrupted the whole body is corrupted; lo! it is the heart ”

(more) Methods to cater to Spiritual needs continuing

2. Join a study circle
–learn your deen from a sincere scholar
–avoid those from modernists, philosophers

3 types of scholars:
1. Sinful (he has a girlfriend and you don’t know about it)
2. Wicked (makes up his own “Hislam”)
–he makes haraam, halal

HADITH: Shaykh al-Islam Ibn Taymiyyah (d. 728H): “Whenever a person makes halal what is haraam by consensus or makes haraam what is halal by consensus or replaces the Sharee’ah that is agreed upon by consensus, then he is a Kaffir by the agreement of the scholars of Fiqh.” – “Al-Fataawa”, Vol. 3/267.

3. Sincere scholars
–you’re not permitted to insult one of the 4 great scholars
–Imam Shafi’i, Imam Malik, Abu Hanifa and Ibn Taymiyyah

When you grocery shop:
–you buy pure orange juice, not one w/ acid
–you buy the best food to cater to yourself physically, so also
–you should put proper food into your heart and mind re: the deen
–what you put in your heart MATTERS, physically and spiritually

Don’t take your deen from:
–a fatalist (he blames Allah’s qadr for everything haraam in his life)
–Jabriyya
–some men blame Allah ‘tala for their mistakes and crimes and ills

(more) Methods to cater to Spiritual needs

3. You need to have the DVDs and CDs in your home ~ do you have them?
–when you’re saying it’s all online, then spend your time online learning your deen
–many online classes to go to online and here on PalTalk
–get e-reader
–spend 8 hours a day online learning your deen
–don’t have the movies of Hollywood and Bollywood
–they can cause you to become a hypocrite

WHEN LAST HAVE YOU GONE TO A KHUTBAH AND CRIED

HADITH ON CRYING: Ibn Abbas related that he heard Rasulullah (Sallallahu Alayhi Wasallam) saying: “The fire will not touch the two pairs of eyes; one that sheds tears out of fear of Allah and the other that keeps watch throughout the night in the cause of Allah.” (Nasa’i, Tirmidhi)

Shaikh Faisal doesn’t preach poverty
–and Allah tala said not to die unless you die as a Muslim
–Umar said “poverty leads to kufr”
–Umar said, “if poverty was a man, I would kill him w/ my own two hands”

Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.)(Al-Baqarah 2:268)

–Shaitan uses poverty as a weapon
–this is a reason some women resort to commit zina for money

Ibn Abbas related that he heard Rasulullah (Sallallahu Alayhi Wasallam) saying: “The fire will not touch the two pairs of eyes; one that sheds tears out of fear of Allah and the other that keeps watch throughout the night in the cause of Allah.” (Nasa’i, Tirmidhi)

Shaikh-Faisal: khawla bint al azwar
–Khawla bint al Azwar did Jihaad and ribaat
–she helps in the Fuhaat ash-Sham

HADITH Narrated ‘Aisha: The Prophet used to seek refuge with Allah (by saying), “O Allah! I seek refuge with You from the affliction of the Fire and from the punishment in the Fire, and seek refuge with You from the affliction of the grave, and I seek refuge with You from the affliction of wealth, and I seek refuge with You from the affliction of poverty, and seek refuge with You from the affliction of Al-Masih Ad-Dajjal.” (Bukhari Book #75, Hadith #387)

4) Go to salah of Jumu’ah and listen to khutbah that will touch your heart
–the same way you need to charge your cell phone,
–you need to charge your eeman by going to Jumu’ah and listening to a great khutbah

In 2008, Shaikh spent Ramadan with Dr. Hakim Quick
–He told Shaikh couldn’t become an Imam to all masjid because Shaikh is extremely outspoken
–Shaikh spoke @ over 100 masjids in South Africa
–Shaikh spoke over 100 masjid in South Africa
–but they all had their politics so he couldn’t speak on every topic
–don’t go where they can’t deliver khutbah to touch your heart
–when Hasan went to masjid he said either there is a disease in my heart or his heart
–because the khutbah didn’t move him
–so establish your own jummah [3 people are all you need]
–don’t pray behind Khawarijj and those who call the mujahideen, ‘terrorists’

~~WE HAVE 100’s of lectures they can teach from the notes and the audios~~

Many of our sisters find the haqq in university
–then they come home to Barelvis family, what to do?

(more) Methods to cater to Spiritual needs

5. Go to the front line
–Taifa al Mansoora is the mujahideen, the elite of the ummah
–firqa naajia are ahlul sunnah wa jama’ah (the saved sect)

And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur’an and worship of Allah), We appoint for him Shaitan (Satan ¬ devil) to be a Qarin (an intimate companion) to him. (Az-Zukhruf 43:36)

–the peak of the matter is jihad

The peak of the matter is Islam; the pillar is prayer; and its topmost part is jihad.” Nawawi’s 40 Hadiths, No. 29

“Shall I not also tell you of the peak of the matter, its pillar, and its topmost part?” I said: “Yes, O Messenger of Allah.” He said: “The peak of the matter is Islam (submission to Allah), the pillar is prayer; and its topmost part is jihad.”…. [Related by Al-Tirmidhi, who said it was a fine and sound Hadith]

5. do Dhikr constantly
–marry ones w/ taqwah

6. Marry a pious person
–show me your wife and I’ll tell you who you are
–we’ll know if you’re ready for the frontlines
–you marry a man / woman according to the level of YOUR OWN eeman
–some use excuse they only started practicing a year ago
–that is an “excuse”
–Muslim girls who watch the UK TV shows turn into harlots and are spiritually destroyed
–you are what you read, see, listen to, the company you keep, places you go

Prophet (pbuh) said: “A man marries a woman for four reasons: for her property, for her rank, for her beauty, and for her religion (and character). So marry the one who is best in the religion and character and prosper”. (Bukhari and Muslim)

~~YOU ARE THE COMPANY YOU KEEP~~

7. Marry a pious sister
–one who will sprinkle water on your face to wake you up for Fajr

THE 2nd of 5 NEEDS is

2. Emotional need
–we need to feel love

“May ALLAH have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may ALLAH have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face.” [Abu Daawood]

–we need to give love

Narrated Abu Huraira: Allah’s Apostle kissed Al-Hasan bin Ali while Al-Aqra’ bin Habis At-Tamim was sitting beside him. Al-Aqra said, “I have ten children and I have never kissed anyone of them,” Allah’s Apostle cast a look at him and said, “Whoever is not merciful to others will not be treated mercifully.” (Bukhari Book #73, Hadith #26)

HADITH: Prophet (pbuh) said: “If a Muslim loves his Muslim brother, he should inform him.” (Tirmidhi)

I marry women. Whoever turns away from my Sunnah is not of me.”(Sahih Bukhari and Sahih Muslim)

–it is haraam to live by yourself
–you must get married for nikah is half of your Deen, you must get married
–you love your fellow Muslim for the sake of ALLAH****

HADITH: Aisha that the Prophet said, “The best of you is he who is the best to his family, and I am the best to my family”. (Ibn Hibban)

3. Physical Need
–food, drink, clothing shelter

Prophet (pbuh) said: “The best among you is the one who is the best towards his wife” (Muslim, #3466)

–food, drink, clothing, shelter, oxygen, take rest,

The Prophet Muhammad (pbuh) once asked a companion: “(Is it true) that you fast all day and stand in prayer all night?” The companion replied that the report was indeed true. The Prophet then said: “Do not do that! Observe the fast sometimes and also leave (it) at other times. Stand up for prayer at night and also sleep at night. Your body has a right over you, your eyes have a right over you and your wife has a right over you.” – Sahih Al-Bukhari, Volume 7, Hadith 127

And have made the night as a covering (through its darkness), (An-Naba 78:10)

8 types of physical need
–food, drink, clothing, shelter, oxygen, sleep (taking rest) , sex, cleanliness
–food, drink, clothing, shelter, oxygen, take rest, intercourse, and Tahara
–if no ghusl, your salah is bautil
–after major impurity, ghusl is a must
–you may fast after major impurity, no connection between janabah and saum
–nikah caters your physical needs because you feel loved

But the Monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance. So We gave those among them who believed, their (due) reward, but many of them are Fasiqûn (rebellious, disobedient to Allah). (Al-Hadid 57:27)

–bida’h not to fulfill your physical needs
–catholic priests become pedophiles as we know it
–catholic priests and nuns are active but we do not know it
–bida’h not to fulfill your physical needs
–catholic priests become pedophiles as we know it
–ALLAH did not make physical relationships haraam
–they claim it brings them nearer to ALLAH, but ALLAH said it wrong relationships**
–catholic nuns have relations with the priests in the churches
–catholic priests and nuns are active but we do not know it

Sigmund Freud, a therapist said you are motivated by your physical needs (intimate needs)
–but girls have these needs from ago 11 and 13 and on
–when Sh lived in Guyana, many married at age 14 [customary]
–their husbands were not pedophiles
–as long as a girl menstruates, they are able to get married [it causes intimate needs]
–remember our 8 physical needs: food, drink, clothing, shelter, oxygen, sleep (taking rest), sex, cleanliness
–it would be more logical if age of intimate consent at age of 14

–we don’t endorse honor killing but it is rife in those communities that do
–they said Umar killed his son because he fornicated but when war broke out,
–he was carrying the flag for Ali
–it’s not Islamic to kill for fornicate:
–give 100 lashes and ban from the land for 1 year
–men are dogs, so when they sleep around (it’s expected)
–but daughters are diamonds so we won’t tolerate them fornicating

The prophet said: “Marry! For the best of this ummah are those with the most women.” Collected by Al Bukhari in the book of Marriage, chapter: Plurality of Women [no. 5069].

Men are the protectors and maintainers of women. (An-Nisa 4:34)

4. Financial Need

“Allaah has decreed jealousy for women and jihad for men, so whoever bears that with patience out of faith and in the hope of reward will have a reward like that of a martyr.” This hadeeth was classed as da’eef (weak) by al-Albaani in Da’eef al-Jaami’ al-Sagheer, No. 1626.

5. Intellectual / Mental need
–it’s important to finds someone to have a proper conversation
–anyone can find someone to go to bed with
–when you are conversing, you’re stimulating your brain cells

Abu Hanifa and Ibn Hanbal and Imam Shafi’i….
–said if you are a doctor do not marry a janitor
–all three said to marry someone on your own level not beneath you

 

Shaikh Abdullah Faisal

Share:

“Indolence is a delightful but distressing state we must be doing something to be happy.”

Misconceptions

By: Lady Zay

Why do you want me to fail and I want you to succeed
Why do I call you to truth and you label me your enemy
Why do I include you in my prayers and you are not even aware
I keep caring for you and you still treat me unfair
I admit I am not the best but I try to be humble
But every time we speak over your lies you stumble
Why do you not tell me what’s in your heart
Why don’t you just tell me straight up that from me that you want no part
Speak truth to words and stop hiding it
Remember Allah is enough and a reliable witness
If prayer is not affecting the heart
You have to turn back and restart
Remember death is a lofty reminder
Getting the soul ripped out is enough for a silencer
The Grave is enough for a divider
Every soul has a story
Every life have a end
Only the things you are taking with you
Are the things that you send
Say goodbye to material
And your next of Kin
Your deeds will become your best or worst friend
In death no one will have no deeds to lend.

And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], “O my sons, indeed Allah has chosen for you this deen, so do not die except while you are Muslims.”(2:132)

“Every soul shall have a taste of death: and only on the Day of Judgement shall you be paid your full recompense.” (Quran 3:185

POLYGAMY

POLYGAMY HAS BEEN PRACTICED BY MANKIND FOR THOUSANDS OF YEARS. Many of the ancient Israelites were polygamous. Some having hundreds of wives. King Solomon (Sulaymaan) alayhis Salaam is said to have had seven hundred wives and three hundred concubines. David (Daawood) alayhis Salaam had ninety nine and Jacob (Ya’qoob) alayhis Salaam had four. Advice given by some Jewish wise men state that no man should marry more than four wives. No early society put any restrictions on the number of wives or put any conditions about how they were to be treated. Jesus (’Eesaa) alayhis Salaam was not known to have spoken against polygamy. As recent as the 17th century, polygamy was practiced and accepted by the Christian Church. The Mormons (The Church of Jesus Christ of the Latter-day Saints) has allowed and practiced polygamy in the United States.

Monogamy was introduced into Christianity at the time of Paul when many revisions took place in Christianity. This was done in order for the Church to conform to the Greco-Roman culture where men were monogamous but owned many slaves who were free for them to use: in other words, unrestricted polygamy.

Early Christians invented that women were “full of sin” and man was better off to “never marry” Since this would be the end of mankind these same people compromised and said, “Marry only one.”

In our American society many times when relations are strained, the husband simply deserts his wife. Then he cohabits with a prostitute or other immoral woman without marriage. Actually there are three kinds of polygamy practiced in western societies:

1.  Serial polygamy, that is, marriage, divorce, marriage, divorce and so on any number of times.

2.  A man married to one woman but having and supporting one or more mistresses.

3.  An unmarried man having a number of mistresses.
Islaam condones, but discourages, the first and forbids the other two.

Wars cause the number of women to greatly exceed the number of men.  In a monogamous society these women, left without husbands or support, resort to prostitution, illicit relationships with married men resulting in illegitimate children with no responsibility on the part of the father, or lonely spinsterhood, or widowhood.

Some men here in the west take the position that monogamy protect the rights of women.  Are they really concerned about the rights of women?  Societies world wide has many practices which exploit and suppress women, leading to women’s liberation movements from the suffragettes of the early twentieth century to the feminist of today.

The truth of the matter is that monogamy protects both women and men. However, often times we see brothers who “play around” without responsibility. Meaning, they have a wife and continue to look for no valid reason except for they want a toy to play with outside of the marriage they are currently in. In this case polygamy does not work. Unfortunately, when this happens the women are the ones who suffer mentally and socially; after all she is the one who suffers the trauma of abortion and the side effects of the birth control methods (which is not of Islam). We all must protect ourselves from the plagues of venereal disease, herpes and Aids, by getting tested before marriage and if a brother wishes to have more than one wife the sisters and the brother should be tested all together before and 6 months into the plural marriage.

Wo/Men are protected by monogamy if properly executed; and if not then the women continue to become the victim of men’s desires. Polygamy would be a wonderful way to build families and take the numbers down for financial welfare in this country. It would force us to take responsibility our polygamous inclinations and would protect and provide for women and children.

Among all the polygamous societies in history there were none which limited the number of wives. All of the relationships were unrestricted. In Islaam, the regulations concerning

polygamy limit the number of wives a man can have while making him responsible for all of the women involved.

(Al Qur’aan 4:3)

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا

Transliteration

Wa-in khiftum alla tuqsitoo feealyatama fankihoo ma tabalakum mina annisa-i mathna wathulathawarubaAAa fa-in khiftum alla taAAdiloo fawahidatanaw ma malakat aymanukum thalika adnaalla taAAooloo

And if you fear that you shall not be able to deal justly with the orphan-girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.

This verse from the Qur’aan allows a man to marry more than one woman but only if he can deal justly with them. Another verse says that a person is unable to deal justly between wives, thus giving permission but discouraging.

(Al Qur’aan 4:129)

وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا

Walan tastateeAAoo an taAAdiloobayna annisa-i walaw harastum falatameeloo kulla almayli fatatharooha kalmuAAallaqatiwa-in tuslihoo watattaqoo fa-inna Allaha kanaghafooran raheema

You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is right and fear Allah by keeping away from all that is wrong, then Allah is Ever Oft-Forgiving, Most Merciful.

While the provision for polygamy makes the social system flexible enough to deal with all kinds of conditions, it is not necessarily recommended or preferred by Islaam. Taking the example of the Prophet Muhammad sallallahu alayhi wasallam is instructive. He was married to one woman, Khadeejah radhiyallahu anhaa, for twenty five years. It was only after her death when he reached the age of fifty that he entered into other marriages to promote friendships, create alliances or to be an example of some lessons to the community; also to show the Muslims how to treat their spouses under different conditions of life.

The Prophet Muhammad sallallahu alayhi wasallam was given inspiration from Allah about how to deal with multiple marriages and the difficulties encountered therein. It is not an easy matter for a man to handle two wives, two families and two households and still be just between the two. No man of reasonable intelligence would enter into this situation without a great deal of thought and very compelling reasons (other than sexual too).

Some people have said that the first wife must agree to the second marriage. Others have said that the couple can put it into the marriage contract that the man will not marry a second wife. First of all, neither the Qur’aan nor Ahaadeeth state that the first wife need be consulted at all concerning a second marriage let alone gain her approval. Consideration and compassion on the part of the man for his first wife should prompt him to discuss the matter with her but he is not required to do so or to gain her approval. Secondly, the Qur’aan has explicitly given permission for a man to marry “two, three or four.” No one has the authority to make a contract forbidding something that has been granted by Allah.

The bottom line in the marriage relationship is good morality and happiness, creating a just and cohesive society where the needs of men and women are all taken care of.  Unfortunately, in our present western society, its permitted to have free sex between consenting adults and teens/children,  has given rise to an abundance of irresponsible sexual relationships, an abundance of “fatherless” children, many unmarried  teenage mothers; all becoming a burden on the country’s welfare system. In part, such an undesirable welfare burden has given rise to a bloated budget deficits which even an economically powerful country like the United States cannot accommodate.  Bloated budget deficits have become a political football which is affecting the political system of the United States.

In short, we find that artificially created monogamy has become a factor in ruining the family structure, and the social, economic, and political system of a country.

It must be a Prophet, and indeed it was Prophet Muhammad sallallahu alayhi wasallam who directed the Muslims to get married or observe patience until one gets married. Abdullaah Ibne Mas’ood radhiyallahu anhu reported Allah’s Messenger Prophet Muhammad sallallahu alayhi wasallam as saying, “Young men, those of you who can support a wife should marry,  for it keeps you from looking at strange women and protects you from immorality; but those who cannot should devote themselves to fasting, for it is a means of suppressing sexual desire.”
(Bukhaari, Muslim)

Islaam wants people to be married and to develop a good family structure. Also Islaam realises the requirements of the society and the individual in special circumstances where polygamy can be the solution to problems. Therefore, Islaam has allowed polygamy, limiting the number of wives to four, but does not require or even recommend polygamy.

In the Muslim societies of our time, polygamy is not frequently practiced despite legal permission in many countries. It appears that the American male is very polygamous, getting away with not taking responsibility for the families he should be responsible for.

I Realize

To realize

The value of a sister/brother

Ask someone

Who doesn’t have one.

To realize

The value of ten years:

Ask a newly

Divorced couple.

To realize

The value of four years:

Ask a graduate.

To realize

The value of one year:

Ask a student who

Has failed a final exam.

To realize

The value of nine months:

Ask a mother who gave birth to a stillborn.

To realize

The value of one month:

Ask a mother

Who has given birth to a premature baby..

To realize

The value of one minute:

Ask a person

Who has missed the train, bus or plane.

To realize

The value of one-second:

Ask a person

Who has survived an accident.

Time waits for no one.

Treasure every moment you have.

You will treasure it even more when

You can share it with someone special.

To realize the value of a friend or family member:

LOSE ONE.

Remember….

Hold on tight to the ones you love!

Please feel free to share w/ friends & family to whom you wish A good, long, happy, life

Arabic word of the Day (Aakhraja)

 

To extract – أخْرَخَ / يُخْرِج

(Aakhraja / yukhriju)

أخرج الكتاب من الحقيبة
He took the book out of the bag.

Qur’aanic code of Life

IT IS A MATTER OF FAITH WITH EVERY MUSLIM that the Qur’aan is a complete code of life. One can attain the highest purpose in this life as well as the Hereafter, and also enjoy the benefits of peace and tranquillity by following the Qur’aan faithfully. This is a claim which needs to be explained in great detail. Voluminous books have been written on this subject. The purpose of this article is to discuss briefly only the more important aspects of this code.

The glorious Qur’aan itself epitomised in four brief words the code of life which it enjoins upon mankind for its salvation. It says, The decision belongs to none but Allah. (6:57)

This is the first, yet the most vital as well as the most comprehensive clause of the Qur’aanic code of life, and ipso facto encompasses Qur’aanic teachings and precepts concerning each and every aspect of human life. It follows, therefore, that whosoever wishes to be guided by the way of life shown by the Qur’aan will have to accept as a matter of faith the concept that sovereignty and supreme authority of the universe belongs only to Allah, and all his votaries should bow their heads in submission to all His Commands. Allah’s Sovereignty is so supreme, pervasive and eternal that the authority and power of worldly rulers can bear no comparison to it. For instance, the worldly rulers govern only the visible actions of human beings, and have no control over their secret lives. Therefore there is no man-made law anywhere in the world which can regulate a man’s secret life, and conduct his behaviour and the working of his mind. On the other hand Allah’s Sovereignty omniscience encompasses all aspects of human life, from his open and visible action to his conduct and behaviour as well as what passes in the remote recesses of his heart and mind. Not a breath of human life is out of His Reach. In consequence, it is expected that an individual, whether in power or in public life, whether in the company of his family members or in solitude should regard himself subject to the Will of Allah in all aspects of his life, whether they be in his words and deeds or in thinking and views. One should have total faith in the verse,
“Verily one will be answerable for everything-the ears, the eyes and the heart.” (17:36)

Therefore, the command given by Allah through the Qur’aan and His Prophet sallallahu alayhi wasallam maybe divided into five major headings as follows:

Belief
Worship / Rituals
Dealings
Social Obligations
Morality
Under the heading ‘Beliefs’, Allah has taught some fundamental truths, and their understanding and acceptance for a proper comprehension of the purpose of man’s creation. For instance, Unity of Allah (Tawheed), Prophethood (Risaalat), the Hereafter (Aakhirat), Predestination (Taqdeer), Angels (Malaa’ikah) and such other basic Islaamic beliefs not only constitute acceptance of the metaphysical truths but also lead to the serene and contended worldly life. Once these beliefs take roots in one’s heart, and one starts believing that the real power in the universe belong only to Allah the Almighty, and that he is constantly and incessantly watching all our utterances and deeds, and that one will be answerable for each and every act before Him, then automatically one feels revulsion for evil and gets drawn closer towards good deeds gradually.
The second heading is ‘Worship’, which includes Salaat, Sawm, Hajj, Zakaat and sacrifice of animals. The purpose of all these rituals is to develop a special relationship and tie with Allah, the Almighty. Through ‘beliefs’ man accepts certain things as eternal truths and ‘worship’ enable them to take such a firm root in his heart and soul that in time they lead to total faith in, and adoration of Allah. Human nature craves that man should love adore his Creator and Master, bow before Him, call him in his miseries and sufferings and surrender himself completely to His Will. These ‘worships( then, by satisfying his natural instinct, give him a spiritual joy. As a result of this he does not accept Allah’s Supreme Authority as something forced upon him but voluntarily with eager love and devotion. And in a state of extreme love and devotion he calls out, “My prayer, my offering, my life and my death are for Allah the Lord of al the worlds ” (6:162) ‘
The third heading of the Qur’aanic code of life is ‘Dealings’ i.e. such dealing which a man carries out with other men in his daily life. These dealings include trading, employment., industrial and agricultural transactions as well as day to day sales and purchases. Under this heading Islaam has prescribed very elaborate and comprehensive rules. The source of all these rules is the following verse from the noble Qur’aan, O those who believe, do not eat up each others property by false means, unless it be trade with your mutual consent. (4:29)

In this verse, Allah has discredited for all times the materialistic mentality, which justifies for material advantage anything whether right or wrong. This type of thinking regards money making (by any means) as the right of an individual. Allah has ordained that earning a living is not only permitted for men but also obligatory, but its parameters have to be prescribed by Allah. You are permitted to strive for your economic betterment while remaining in the parameter set out by Allah, which he has declared lawful (halaal). Any other means of earning a living outside the prescribed limits are wrong and unlawful. If you have accepted the Sovereignty of Allah then you must abstain from adapting those means, no matter how much material gain they might bring. Allah ta’aalaa has given, through Qur’aanic injunctions and the sayings of Rasoolullah sallallahu alayhi wasallam, complete details of permitted and prohibited means of earning livelihood. All such means and methods have been declared unlawful and are banned which might even remotely deceive others or where there is chance of injustice, or which may benefit only a section of society at the cost of others. In consequence, in a society which faithfully follows the injunctions of the Qur’aan and Sunnah in its dealings with others there would neither be exploitation of man by man as in the capitalist system, nor would there be any deprivation of one’s lawful and natural rights, as in the case of socialist / communist system. Without going in to detail, yet to provide an idea, it will suffice to point out that only one-fourth of the injunctions of Qur’aan and Sunnah which the Fuqahaa have compiled in the form of science of Fiqh (jurisprudence) comprises of ‘worship’ and the other three-fourths cover ‘dealings’.

The fourth heading of Qur’aanic code of life is ‘Social Obligations’ which deals with man’s activities in his daily life as an individual, such as eating, drinking, dressing, sleeping, etc. At the same time his behaviour and obligations towards others, e.g. parents, wife, children, brothers, sisters, relations, friends, acquaintances and others are also defined. This is a very vast subject in itself on which considerable literature is available. However, the basic principle governing this aspect is elucidated by Rasoolullah sallallahu alayhi wasallam in his saying, “A Muslim is he whose tongue and hand do not harm another Muslim.”

The gist of this saying is that no one should cause any harm to others by any deeds, action or utterance. All social obligations preached by Islaam revolve round this basic principle. As such Qur’aan and Sunnah have forbidden all such deeds and actions which might cause harm to other fellow beings.  According to Qur’aanic verse, harming an individual is like harming the entire humanity. The Qur’aan says, Whoever kills a person, not (to retaliate) for a person killed nor (to punish) for spreading disorder in the earth, is as if he has killed the whole mankind. (5:32 )
Soorah Hujuraat of the noble Qur’aan specially emphasises the injunctions on social obligations, which prohibits in very strong terms backbiting, violence, derision and ridicule.

The fifth and the last heading of the Qur’aanic code of life is ‘Morality’. Under this heading some very sensitive issues of human nature have been touched upon, which despite being very delicate make a deep impact on human life. Fact of the matter is that whatever one does in one’s outward life is a reflection of his inner character. Therefore the noble Qur’aan has provided injunctions related to inner character in great detail. It has been made incumbent upon man to practice humility, sacrifice, manliness, generosity, courage, forbearance and other noble attributes, and keep away from evil habits of arrogance, egotism, anger, jealousy, hatred, animosity, miserliness, cowardice, haste etc. It is not an easy thing to mould one’s life so as to conform fully with the precepts prescribed by Allah, and people cannot be expected to follow them merely by teaching. Hence, as the noble Qur’aan has explained, Allah sent His Messengers in this world to demonstrate and teach morality to people by personal example. After the Messengers, the task was taken up by their true followers. Therefore it is the duty of every Muslim to seek company of the genuine followers of the Messengers in order to receive practical training in Islaamic morality The glorious Qur’aan commands, O you who believe, fear Allah, and be in the company of the truthful. (9:119)
Therefore the best way to get practical training in morality is that one should seek and adopt the company of those who are already trained and adorned with a high degree of morality.

May Allah grant His Divine Help so as to enable us to follow and practice the Qur’aanic code of conduct as it calls for, and may He bestow on us its benefits fully, both in this world and in the Hereafter. Aameen.

Mu’aasharat… An Integral Part of the Deen

It should now be realised that Mu’aasharat  is an inseparable part of the Deen. A perfect Muslim will, therefore, be one who adopts all the branches of the Deen. In all aspects he has to behave like a Muslim. There has to be no resemblance with the Kuffaar.
People have generally understood Mu’aamalaat  and Mu’aasharat to be beyond the scope of the Deen. It is indeed surprising that a person regards his dealings and his social conduct beyond the confines of Divine Law, but at the same time he acknowledges that his dealings and social conduct are governed by the laws of worldly governments. No one ever ventured to tell the state authorities that the government has no right in our private business enterprises, etc. People readily submit to governmental laws and restrictions applicable to their trade and commerce, etc.

Etiquettes Of Social Life

The Five Branches of the Sharee’ah

The Sharee’ah consists of following five branches or parts:

Aqaa’id (Beliefs): e.g. beliefs in the Oneness of Allah Ta’aala and the Risaalat (Prophethood) of Rasoolullaah sallallahu alayhi wasallam

A’maal (Righteous deeds): e.g. Salaat, Sawm.

Mu’aamalaat (Transactions, Contracts): e.g. trade and commerce.

Akhlaaq (Moral character): e.g. humility, generosity, etc.

Husn-e-Mu’aasharat (Beautified social conduct): i.e. good relationship with people, e.g. abstention from acts which cause others inconvenience, such as disturbing a person in his sleep.
Of the above five constitutional branches of Islaam, Muslims in general nowadays regard only two branches as being integral parts of the Deen. These are Aqaa’id (beliefs) and Ibaadaat (worship).

The Ulama-e-Zaahir (those Ulama concerned only with the external dimension of Islaam – with only the letter of the law) consider the third branch, viz. Mu’amalaat (mutual dealings and transactions) also an integral part of Deen.

The Mashaa’ikh (of Tasawwuf) consider the fourth branch, viz. Akhlaaq (moral character) also as part of Deen.

However, the fifth branch, viz. Aadaab-e-Mu,aasharat
(Social Etiquette) has been excluded by all three groups, excepting a few among them. In fact, it is believed that this branch is totally unrelated to Deen.

The other branches of the Deen are more or less all dealt with and discussed in lectures and discourses. On the contrary, no mention whatever is made of this fifth branch (Mu’aasharat)(). Hence, this branch has been assigned to the limbo of oblivion both theoretically and practically.

Importance Of Husn-e-Mu’aasharat

The above mentioned five departments are collectively known as the Sharee’ah. It is essential for the Muslims to adopt all five departments of the Sharee’ah. But, in the present age people have abbreviated the Sharee’ah. Some have taken only Aqaa’id  , believing that only the proclamation of Laa ilaaha illallaahu  suffices for immediate entry to Jannah. Such persons, while they believe Salaat, sawm, etc., are fardh, they do not obtain the good fortune of practically executing these acts of worship. Others again, along with Aqaa’id observe Salaat, Sawm, etc, as well. However, they have discarded Mu’aamalaat . In their transactional dealings they are not concerned with the Deen, whether their acts are lawful or not. They are indifferent to the question of Halaal and haraam regarding their earnings and dealings.
Then there are those who maintain their Mu’aamalaat on a healthy footing, but are unconcerned with the reformation of their moral character.
Those who are concerned about Akhlaaq are exceptionally few. In fact there are even such persons who spend considerable time to reform others while others are inconvenienced and annoyed by their behaviour and attitude. They remain unaware of the difficulty they are causing others by their actions and behaviour. They are completely uncaring about their own detestable condition. There are numerous such persons who will not venture to offer salaam to a poor Muslim along the road. On the contrary they wait in expectation of the salaam to be initiated by the poor.

Some people, along with Aqaa’id , A’maal and Mu’aamalaat are concerned about the reformation of Akhlaaq , hence they adopt ways and measures for the treatment of their morals. But, they have discarded Husn-e-Mu’aasharat . In fact, they have excised it from the Deen. They assert that there is no relationship between the Sharee’ah and social conduct with people. They therefore behave as they please, thinking that the Sharee’ah has no say in such matters. Many people are pious with good qualities such as humility, but in Mu’aasharat they are lacking. They are not concerned whether they annoy and inconvenience others by their behaviour. In most insignificant things they bring about difficulty and inconvenience to others. Their attention is totally diverted from little things which cause difficulty to others while in the Hadeeth there are numerous incidents narrated which show that Rasoolullah sallallahu alayhi wasallam cared for the little things just as much as he cared for important matters.

AKHLAAQ

Khalq and Khulq are two different terms. Khalq refers to external form while Khulq means internal form. Man, while consisting of body and physical parts, also consists of spiritual parts, viz., Rooh and Nafs. His physical body has been given the faculty of Basaarat (sight) which is exercised by the eyes of the body. Similarly, has he been given the faculty of Baseerat (insight or seeing with the “eyes” of the heart). The external eyes lack the ability to perceive the internal dimension.

Allah Ta’ala has created men with these two component parts (physical body and spiritual form) in different moulds. He has bestowed to them different physical forms along with various internal forms. Some have a beautiful form and character and some have ugly form and character. The physical form is known as Soorat while the spiritual or internal form is known as Seerat. The rank of Seerat is higher than that of Soorat because Allah Ta’aalaa has related the former to Himself. In this regard He said:

“I blew in him (Aadam) My Rooh.”

In this Aayat, Allah Ta’aalaa relates “Rooh” to Himself. In another Aayat, He says:

“Say, the Rooh is of My Command.”

This indicates that the Rooh is not lowly nor of dust. However, Allah Ta’aalaa has related the physical body to soil. He says:

“Verily, I shall be creating man from soil.”

The meaning of Rooh in this context is the substance which was generated by the direct Ilhaam (inspiration) of Allah Ta’ala. Each such substance (Rooh) acquire cognition of things in proportion to its inherent ability.

It has thus been established that the object of greater honour and importance is the Command of Allah, viz. the Seerat of man. As long as beauty is not inculcated into the Baatini (internal) dimension of man, he will not be described as having a beautiful Seerat. Allah Ta’ala has granted the physical body limbs, e.g. hands, feet, etc. Similarly, has He bestowed “limbs” to the internal form. The “limbs” of the internal form are the faculties of knowledge, anger, desire and justice. A Seerat will not be called beautiful until these four faculties have been adorned. Imperfection in the Seerat is comparable to deformity in the physical body (Soorat). Like a deformed physical body cannot be called beautiful, so too will a defective internal form not be described as beautiful. For example: if one’s faculty of anger (Quwwat-e-Ghadhabiyyah) is below the level of equilibrium and one’s faculty of desire (Quwwat-e-Shahwaaniyah) is excessive above the degree of equilibrium then one’s character (Seerat) will not be described as beautiful.

THE TECHNICAL TERMS OF SHARI’AT AND TAREEQAT

The fountain of all Islamic teaching is the Qur’aan and the Sunnat. The inception of this teaching was in the Majlis (gathering) of Nabi Sallallaahu alayhi wasallam . It was the initial stage of Islam which was present in its headquarters. It had a confined number of adherents, hence all branches of Islaamic instruction – Tafseer, Hadith, Fiqh and Tasawwuf – were imparted at one venue, the Madrasah of Nabi Sallallaahu alayhi wasallam. Separate departments did not exist. However, in this Madrasah of Nabi Sallallaahu alayhi wasallam there was a permanent group of lovers of Allah and devotees of Rasulullah Sallallaahu alayhi wasallam who were at all times engaged in the purification of the nafs, and the reformation of the Baatin by, means of practical education-This group is called As’haab -e- Suffah, later when Islam acquired an universal status, the Ulama of the Deen formulated the teachings of Islam into separate departments. Those who rendered service to the Knowledge of Hadith are called the Muhadditheen; those who undertook the responsibility of Tafseer are called the Mufassireen; those who specialized in Fiqh are called the Fuqaha while those who took custody of the department of Islaah -e- Baatin (purification of the nafs) became known as the Mashaa’ikh Sufiya. Hence, not a single one among the great authorities of former times ever divorced the Shariat from Tareeqat. On the contrary they also held Tareeqat in subservience to the Shariat.

SHARIAT, TAREEQAT, HAQEEQAT AND MA’RIFAT

The whole combination of the teachings imposed by Islam is known as the Shariat. Both sets of acts, viz., A’maal -e Zaahiri and A’maal-e Baatini, are included. In the terminology of the Mutaqaddimeen (the early authorities of the Shariat) the term Fiqh was synonymous with the word Shariat. Thus Imaam A’zam Abu Hanifah (Rahmatullah Alayh) defined Fiqh as follows:

“The recognition of that which is beneficial and harmful to the nafs.”

Later, in the terminology of the Muta-akh-khireen (the later authorities of the Shariat) the word Fiqh was used for that branch of Islam which related to A’maal-e Zaahiri while the branch which dealt with A’maal-e Baatini became known as Tasawwuf. The ways or methods of acquiring the A’maal-e Baatini are called Tareeqat.

The reformation of the A’maal-e Baatin brings about spiritual lustre and glitter of the heart to which is revealed, in consequence, certain realities (haqa-iq-e-kauniyah) pertaining to tangible and intangible occurrences especially virtue and vice; as well as certain realities (Haqaa’iq-e Ilahiyyah) pertaining to Divine Attributes and Acts especially related to affairs between Allah and servants. These revelations (makshoofaat) are known as Haqeeqat. The process of these revelations (i.e. inkishaaf) is called Ma’rifat while the Saint of Inkishaaf is known as a Muhaqqiq and Aarif.

All the aforementioned relates to the Shariat. The notion that the Shariat and Tareeqat are entities apart – this notion has gained prominence in the public – is totally false and baseless. Now that the nature and reality of Tasawwuf and Sulook have become clear, it will be understood that:

Kashf (inspiration and revelation) and karaamat (miracles) are not necessary.
It does not promise success in the worldly affairs.
It does not assert that one’s work will be achieved by means of ta’weez and potions; nor does it claim that one will be successful in court cases by means of du’a.
It does not promise increase in one’s earnings nor does it promise one cure from physical ailments.
It does not foretell future events.
It does not contend that the disciple’s (mureed) reformation will be achieved by the spiritual focusing of the Shaikh. Extra-normal operation is not necessary to Tasawwuf.
It does not contend that the one who trods this Path will not be afflicted by even the thought of sin nor does it claim that the mureed will automatically (without effort) engage in Ibaadat.
It does not promise total self-annihilation so that one is not aware even of one’s presence.’
It does not promise the experiencing of states of ecstasy and spiritual effulgence in Zikr and Shaghl (spiritual exercise) nor does it claim that one will see beautiful dreams and wonderful visions. All these are not the aims of Tasawwuf. The purpose is the Pleasure of Allah Ta’ala. This then, should be kept in sight.

 

HUBB-E-JAAH (LOVE FOR FAME)

 

Allah Ta’ala says:

“That (abode) which is Daar-ul Aakhirah, We will reserve it for those who do not desire greatness on earth nor (do they desire) strife. And, the ultimate success is for the pious.”

Rasulullah Sallallahu alayhi wasallam said:

“Two hungry wolves let loose in a flock of sheep do not cause as much harm as the harm to a man’s Deen wrought by his greed for wealth and fame.”

 

The desire in one that other honour, respect and be submissive to one is termed hubb-e-jaah. It is difficult to diagnose the malady of love for fame. It is only in the event of an incident in which one is not honoured that this disease becomes detectable. Hubb-e-jaah is a quality which lies in one’s imagination, hence its nature is transitory. It is extremely flimsy in that it is dependent on thoughts of others, for Jaah entails honour of one by others. The thoughts of others thus form the basis of Jaah. If others divert their thoughts, one’s Jaah is eliminated. Hence, he who desires to be considered famous and honourable has to rely on the thoughts of others– thoughts which are not within the control of the one who desires the Jaah. But, Inspite of Hubb-e-Jaah being so flimsy in nature and temporary, man hankers after it.

 

Only such Jaah is detestable which has been acquired by one’s desire and pursuit. Such Jaah is a calamity which destroys one’s worldly life as well as one’s life of the Hereafter. When man sees that the world acclaims him, he is overtaken by pride and vanity. These diseases finally destroy him. His Deen is thus destroyed. Many people have fallen into this trap and were utterly annihilated.

 

A famous person has many envious enemies who engage in conspiracies to harm and eliminate him. This then is the harm to one’s worldly life. Thus, both Deen and Dunya suffer in the wake of Jaah.

 

On the other hand, Jaah which Allah Ta’ala bestows upon man without him requesting it, is a Ni’mat (bounty). Like man stands in need of wealth to a certain degree, so does he stand in need of Jaah to a certain degree. Such limited Jaah enables him to remain in safety and be protected against injustice and oppression. Such safety enables him to engage in the Ibaadat of Allah Ta’ala without fear and in peace. This amount of Jaah is therefore not harmful.

 

THE REMEDY

 

Meditate on the futility of hubb-e-jaah. Neither the one who honours nor the one who is honoured will remain. All will perish. It is therefore childish to be delighted over such a transitory and illusionary attribute. Contemplating in this way will eliminate this malady.

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 that the meaning of

“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 waswasah (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.

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:

Happiness with the Benefactor.
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.

The Nature of Mujaahidah

The reality in Mujaahidah consists of the habitual practice of opposing the nafs (man’s lowly desire). In other words, to check and control the physical, monetary, egoistical and mundane desires, delights and preferences of the nafs in the pursuit of the Pleasure and Obedience of Allah Ta’aalaa.

Two types of benefits accrue to the nafs.

Huqooq. Huqooq (rights or obligations) are such benefits necessary for the endurance and existence of the physical body and life.
Huzooz. Huzooz (pleasures, delights, luxuries) are benefits in excess to the Huqooq.
Mujaahidah and Riyaazat (abstinence-forms of austere exercises designed to establish the control of the mind over matter) are directed towards the Huzooz. In Mujaahidah, reduction or total abstention from the Huzooz. (pleasures) are advocated. (Pleasures here refer to lawful pleasures and not to such pleasures which are forbidden in the Shariat). In the employment of Mujaahidah, the Huqooq (rights and obligations) are not destroyed, for such destruction is contrary to the Sunnat. The Hadith Shareef states:

“Verily, your nafs has a haqq (right) over you…”

Destruction of the huqooq brings about physical weakness and the health deteriorates. When this happens, one finds it difficult to execute even the necessary duties and Ibaadaat.

THE NEED FOR A SHAYKH

It has always been in the Divine Scheme of things that perfection cannot be attained without an ustaad (expert instructor). Thus when one is endowed with the guidance to enter into the Road of Tareeqat, one should search for an Ustaad of Tareeqat so that one may reach the true goal through the medium of his graceful instruction and auspicious companionship.

“O my heart! If you desire to undertake this sojourn hold on to the garment of the guide. Whoever trod the Path of Love without Companion his life passed by without attaining love.”

Hadhrat Hakeem ul Ummat rahmatullahi alayh therefore says:

“What! Has anyone attained perfection by only books? It is simple to understand that one cannot become a carpenter without sitting in the company of a carpenter,- one cannot become a tailor without the companionship of a tailor,- one cannot become a calligraphist without the company of a calligrapher. In short, one cannot attain perfection or become an expert without the companionship of an expert.”

The companionship of a pious man will induce piety in you. Similarly, the companionship of an evil man will induce evil in you. He who searches for association with Allah Ta’aalaa, has to acquire the association of the Auliyaa-e-Kiraam. A short while spent in the companionship of Auliyaa is nobler and superior to a century of unostentatious obedience. Companionship with the pious for even a moment is superior to a century of zuhd (abstention) and taa’at (obedience).

A LETTER AND ITS REPLY

The following letter and reply given by Hadhrat Hakeemul Ummat Rahmatullahi Alayhi demonstrates the need for a Shaikh.

The letter:

“I am presently in Daurah-e-Hadith (the final year in the Aalim Faadhil course). For quite a while I had intended to write, but a certain aspect prevented me from doing so. I am a voracious reader and lover of your writings and have been engaged in reading your books since my childhood days. By the grace of Allah I have benefited much.

I have learnt one particular thing from your writings, viz. the commands of the Shariat are all voluntary (Ikhtiyaariyyah). Since the commands are Ikhtiyaariyyah (volitional) it follows that the commands to abstain are likewise volitional. Thus the remedy for all spiritual ailments is to refrain (volitionally). I have always adopted this method for myself. The question now is this: Now that this principle has been learnt from the Mashaa’ikh of Tareeqat does the need still remain to refer to the Mashaa’ikh and obtain remedies from them? I do not understand this.

I have ruminated for quite a while regarding this matter. I trust that you will advise me so that I may practice accordingly. After realizing this general principle, what is the need for obtaining the diagnosis and prescription of a Shaikh? I hope that if I have erred, I will be informed.”

The reply:

“The commands and the prohibitions are all volitional. However, errors do happen in this regard. At times what has already been acquired (Haasil) is considered as not having been attained yet (Ghair-e-Haasil), and sometimes vice versa. For example, a person intend to attain khushu'(concentration based on humility) in Salaat, and in reality he then attains khushu’. But, while having attained ‘khushu’ he is simultaneously afflicted by an abundance of stray thoughts (wasaawis). This person then regards the accident of such wasaawis as contradictory and nugatory of khushu’. He thus considers that he has not attained khushu’. In the initial stages of Ibaadat, wasaawis are non-volitional (Ghair-Ikhtiyaari) – coming of their own accord – however, later the musallee is diverted towards volitional (Ikhtiyaari) wasaawis and he is deceived into believing that such wasaawis are yet the of the non volitional kind of the initial stages. He thus considers himself to have khushu’ while in actual fact khushu’ has been eliminated.

At times he considers what is not firm (Ghair raasikh) to be firm (raasikh). For example, in a few light mishaps he considers himself to have attained the state of radha bil qadha (satisfied with what has been divinely decreed). His contentment in the face of some slight misfortunes leads him to believe that he has attained advanced capability in firmness and steadfastness. But, if some great calamity overtakes him and he fails to be contented then too he labours under the deception that he has attained the desired degree and goal of rusookh (firmness).

The consequence of regarding the attained (Haasil) as unattained (Ghair Haasil) is frustration and depression which in turn induce one to become careless and neglectful. Thus, the attained becomes truly eliminated. The harm of the opposite condition (i.e. considering the unattained as attained-Ghair-Haasil as Haasil) is deprivation. Since one labours under the false notion that one has already achieved the goal, one does not make any effort in this direction.

The same danger lurks in considering Ghair-raasikh (infirmity) as raasikh (firm), viz., one remains careless, not making any effort or arrangement to attain the desired goal of firmness and steadfastness. Sometimes one commits the error of believing that the state of rusookh has not been attained despite it having been attained. For example, one combated unlawful lust during a time when the effect of ones zikr was dominant. As a result, the condition of unlawful lust remained suppressed so much so that one’s attention was totally diverted from it. Later when the effect of the zikr decreases and the natural propensities assert themselves even if in slight degree one is misled to believe that one’s mujaahidah (striving against the nafs) hat gone wasted, hence the return of the evil propensities. The consequence of this feeling is that one loses hope and is overtaken by stagnation and retrogression.

The above are merely some examples of errors and the resultant harm. A qualified Shaykh (of Tareeqat) by virtue of his insight and experience discerns the reality and if one is connected to such a Shaikh, he informs one of the errors and pitfalls. The mureed is thus saved from these dangers. Assuming that the Saalik (one who trods the Path of Tasawwuf) because of intelligence and correct understanding discerns the pitfalls, then too, he will not attain tranquillity and peace of mind because of inexperience. He will remain perplexed. And, perplexity impedes the attainment of the goal.

This is the duty of the Shaikh’s office. More than this is not his responsibility. Nevertheless, in kindness he performs another function as well. In realizing the goal or the initial stage of the goal or in eliminating an evil attribute, the searcher of the truth undergoes great stress and difficulty although repeated subjection to such difficulty finally becomes transformed into ease. But, the Shaikh sometimes as a favour devises such a scheme that the difficulty disappears from the very inception.

This is a brief exposition for understanding. The need for a Shaykh is felt and understood once one commences in the Path and systematically inform the Shaykh of one’s particular conditions and at the same time following his advice and instructions. Furthermore, such total obedience is possible only if one has full trust and confidence in the Shaykh, fully submitting to him. At that time one will actually feel and realize that it is not possible to attain the goal normally without a Shaykh.”

HIRS (GREED)

AKHLAAQ-E-RAZEELAH

(THE LOWLY AND DESPICABLE AITRIBUTES)

Allah Ta’ala says:

“Do not raise your eyes towards the glitter of the worldly life which We have granted to various groups among them (Kuffaar).”

Rasulullah Sallallahu alayhi wasallam said:

“The son of Aadam ages while two things of his grow younger, viz., greed for wealth and greed for (longer) life,”

THE NATURE OF HIRS

The engrossment of the heart with wealth, etc. is Hirs. Hirs is the root of all spiritual ailments. It is, therefore, proper to describe it as the mother of all maladies. All mischief and strife are the consequences of this lowly attribute. It is because of Hirs that people plunder and usurp the rights of others. The basis of immorality is the lust for bestial pleasure. The root of all Akhlaaq-e-Razeelah is this very Hirs.

All the Aarifeen (Auliyaa of Allah) maintain that the foundation of Akhlaaq-e-Razeelah is Kibr (pride) and Kibr is synonymous with the desire for fame. Thus, the basis of Kibr too is Hirs.

If man possesses two valleys filled with gold and silver, by nature he will desire a third. The more the demands of greed are satisfied, the greater will be its demands. Greed is like one afflicted with rash. The more he scratches, the worse the rash becomes. Allah Ta’ala says:

“What! Is there for man everything he desires?”

In other words, it is not possible for man to fulfill all his desires. It is for this reason that the Harees (the one who has greed) has no peace of mind. Nothing besides soil (i.e. the grave) can satiate his greed. Before a wish can attain fulfillment, another develops. When one is not contented with Taqdeer, one is smitten by a multitude of desires and hopes, the fulfillment of which is most difficult. The result of non-fulfillment of desire is frustration and worry. The Harees Inspite of perhaps possessing wealth in abundance and enjoying luxury, is perpetually afflicted with frustration.

THE REMEDY

Reduce expenditure. This will diminish concern and yearning for more earnings. Forget about the future and bear in mind that the Harees always is contemptible.

Jawahir of The Day

Ayahs of the day:
Righteousness is not that you should turn your faces to the East or the West; rather, the righteous are those who believe in God and the last day, and the angels and scriptures and prophets; and who give material gifts out of love for God, even what they care for, to relatives and orphans, and the poor and the traveler and the needy…….[2: 177]

Hadith of the day:
If the son of Adam possessed a valley of gold he would want to have two valleys, yet his mouth will only be filled by earth. Allah turns towards those who turn to Him in repentance. [Bukhari & Muslim]

Wise quote of the day:
A man of bad character punishes his own soul. [Imam al Ghazali]

Guidance of the day:
Courage is such a thing created by Allah that it enables a man, Muslim or non-Muslim, to accomplish exceptional feats and Allah blesses his efforts. Allah will certainly bless the courage of a believer who works hard to submit to Him and avert disobedience. Allah has blessed the quality of courage with exceptional power so that great things can be achieved with firm resolve.

The tasks that a person is asked to do are within his ability. He only has to show courage. One has to courageously show obedience and keep away from sin. One has to spend one’s whole life doing it and if there ever is a slip, he must courageously renew his efforts. It is through courage that man moves forward but without courage he can do nothing in the world. Only courage enables him to do everything.

The method to correct deeds and inner condition is to oppose the sentiments of the nafs(lower self) and accustom it to hard work. The more you accustom it to hard work, the more it responds and you will get your work done, inshaAllah. As a result, the apparent deeds will be corrected and the unseen character will also be reformed. [Spiritual Discourses by Mufti Muhammad Taqi Usmani]

Food for thought:
Good judgment comes from experience and often experience comes from bad judgment. What one has not experienced, one will never understand. Experience is simply the name we give to our mistakes. Learn all you can from the mistakes of others — you won’t have time to make them all yourself. Nothing is a waste of time if you use your experience wisely.

Jawahir of the Day

Hadith of the day:
Fear Allah wherever you are and follow up an evil deed with a good action which will wipe it out. Treat people well. [Tirmidhi]

Wise quote of the day:
The outward appearance of an angry person is ugly enough, yet his inner appearance is even uglier. [Abdul Khaliq al Shabrawi]

Guidance of the day:
If man was free from urge to commit sin then there would have been no difference between him and angels. The angels lack the urge to sin, as also anger, sexual incitement, hunger and thirst. If man was also deprived of these things then he would have no excellence over the angels. Man enjoys excellence over them because he is endowed with the capacity to do good as well as evil and resists the temptation to do evil.

The angels are not only innocent, they are also devoted exclusively to prostration and glorifying Allah while man is endowed with possibility to commit sin and he resists that urge for the sake of Allah. The merit itself demands that the ability to err and sin should remain in him. With that possibility there, he will continue to struggle against temptation. In the beginning, the struggle will be severe but after mujahidah (striving) it will become mild. He should not be anxious or hopeless because of it nor neglect it.

In short, one should suppress the temptations and urge of the soul through mujahidah so that they are moderated and keep him away from the unlawful. He must continue this all his life. The struggle mitigates with passage of time. [Spiritual discourses by Mufti Muhammad Taqi Usmani]

Food for thought:
No one can confidently say that he will still be living tomorrow. As a well spent day brings happy sleep, so life well used brings happy death. Healthy children will not fear life and their elders have the integrity not to fear death. He who doesn’t fear death dies only once.

Eye and Tongue of Mankind

Let not your tongue mention the shame of another
For you yourself are covered in shame

And all mankind have tongues.

If your eye falls upon the sins of your brother and sister
Shield them and say:-

“O my eye! All mankind have eyes!”

“Never Despair Of The Mercy Of Allah”

‘Son and daughter of Adam! You are nothing but a number of days, whenever each day passes then part of you has Gone.’

Jawahir of Wisdom

1. Your postponement of deed till when you are free is one of the frivolities of the ego.

2. No search pursued with the help of your Lord remains at a standstill, but any search pursued by yourself will not be fruitful.

3. Among the signs of success at the end is, the turning to God at the beginning.

4. He who is illumined at the beginning is illumined at the end.

5. Appeal to no one but Him to relieve you of a pressing need that He Himself has brought upon you.

6. Travel not from creature to creature, otherwise you will be like a donkey at the mill. Rather go from creatures to the Creator.

7. Do not keep company with anyone whose state does not inspire you and whose speech does not lead you to God.

8. You might be in a bad state: then, your associating with one who is in worse state makes you see virtue in yourself.

9. No deed arising from a renouncing heart is small, and no deed arising from an avaricious heart is fruitful.

10. Good works are the results of good states. Good states arise from the stations wherein those having spiritual realization abide

Jawahir of the Day

Ayahs of the day:
Believers, eat of the good things We have provided for you, and be grateful to God, if it is God that you worship. [2: 172]

Hadith of the day:
Allah does not look at your bodies nor your forms, but He looks at your hearts and your actions. [Bukhari & Muslim]

Wise quote of the day:
Try to gladden the hearts of believers in every possible way, as long as these ways are not sinful.

Guidance of the day:
The lower self (nafs) is like a child. It is accustomed to sin and disobedience and finds pleasure in these things. It keeps away from obedience. If it is not stopped from sinning, it will never give up its habit. If it is prevented from those things, there certainly will be much difficulty in the beginning but finally it will relent and give up its sinful ways. Man must resist laziness and be submissive and give up his sinful ways.

Allah has given man the character trait of laziness and also courage. Courage is a great thing. It can be compared to rubber which will stretch as much as we pull it. Courage is like that. One can stretch it as much as he wills and take it to heights. The accomplishments of men in this world have courage behind them whether it relates to worldly affairs or religion. Even meaningless pursuits and sinful feats are accomplished through courage. [Spiritual Discourses by Mufti Muhammad Taqi Usmani]

Food for thought:
Education is an ornament in prosperity and a refuge in adversity.
Education is a progressive discovery of our own ignorance.
Education’s purpose is to replace an empty mind with an open mind.
Education is the ability to listen to almost anything without losing temper or self-confidence.
Education is being able to differentiate between what we know and what we do not know.

Jawahir of Wisdom

1. Do not abandon the invocation (dhikr) because you do not feel the presence of God therein. For your forgetfulness of the invocation of Him is worse than your forgetfulness in the invocation of Him.

2. Perhaps He will take you from an invocation with forgetfulness to one with vigilance, and from one with vigilance to one with the presence of God (hudur), and from one with the presence of God to one wherein everything but the invoked (al-Madhkur) is absent. “And that is not difficult for God.”

3. There is no minor sin (saghira) when His justice confronts you; and there is no major sin (kabira) when His grace confronts you.

4. No deed is more fruitful for the heart than the one you are not aware of and which is deemed paltry by you.

5. He only made an inspiration (warid) come upon you so that you would go to Him.

6. He made an inspiration come upon you so as to get you out of the grip of alterities (aghyar) and free you from the bondage of created beings.

7. He made an inspiration come upon you so as to take you out of the prison of your existence to the unlimited space of your contemplation.

8. Whoever does not draw near to God as as result of the caresses of love is shackled to Him with the chains of misfortune.

9. Whoever is not thankful for graces runs the risk of losing them, and whoever is thankful fetters them with their own cords.

10. Be fearful lest the existence of His generosity towards you and the permanence of your bad behavior towards Him not lead you step by step to ruin.

Give them Foundation

1. Commit to Raising A Moral Child
How important is it for you to raise a moral child? It’s a crucial question to ask, because research finds that parents who feel strongly about their kids turning out morally usually succeed because they committed themselves to that effort. If you really want to raise a moral child, then make a personal commitment to raise one.

2. Be a Strong Moral Example 
Parents are their children’s first and most powerful moral teachers, so make sure the moral behaviors your kids are picking up from you are ones that you want them to copy. Try to make your life a living example of good moral behavior for your child to see. Each day ask yourself: “If my child had only my behavior to watch, what example would he/she catch?” The answer is often quite telling.

3. Know Your Beliefs And Share Them 
Before you can raise a moral child, you must be clear about what you believe in. Take time to think through your values then share them regularly with your child explaining why you feel the way you do. After all, your child will be hearing endless messages that counter your beliefs, so it’s essential that he/she hears about your moral standards. TV shows, movies, newspapers, and literature are filled with moral issues, so use them as opportunities to discuss your beliefs with your child.

4. Use Teachable Moments 
The best teaching moments aren’t ones that are planned—they happen unexpectedly. Look for moral issues to talk about as they come up. Take advantage of those moments because they help your child develop solid moral beliefs that will help guide his behavior the rest of his life.

5. Use Discipline as a Moral Lesson 
Effective discipline ensures that the child not only recognizes why her behavior was wrong but also knows what to do to make it right next time. Using the right kind of questions helps kids expand their ability to take another person’s perspective and understand the consequences of their behavior. So help your child reflect: “Was that the right thing to do? What should I do next time?” That way your child learns from his mistakes and grows morally. Remember your ultimate goal is to wean your child from your guidance so he or she acts right on his or her own.

6. Expect Moral Behavior 
Studies are very clear: kids who act morally have parents who expect them to do so. It sets a standard for your child’s conduct and also lets her know in no uncertain terms what you value. Post your moral standards at home then consistently reinforce them until your child internalizes them so they become his or her rules, too.

7. Reflect on the Behaviors’ Effects 
Researchers tell us one of the best moral-building practices is to point out the impact of the child’s behavior on the other person. Doing so enhances a child’s moral growth: (“See, you made her cry”) or highlight the victim’s feeling (“Now he feels bad”). The trick is to help the child really imagine what it would be like to be in the victim’s place so he or she will be more sensitive to how his or her behavior impacts others.

8. Reinforce Moral Behaviors 
One of the simplest ways to help kids learn new behaviors is to reinforce them as they happen. So purposely catch your child acting morally and acknowledge his or her good behavior by describing what he or she did right and why you appreciate it.

9. Prioritize Morals Daily 
Kids don’t learn how to be moral from reading about it in textbooks but from doing good deeds. Encourage your child to lend a hand to make a difference in his world, and always help him or her recognize the positive effect the gesture had on the recipient. The real goal is for kids to become less and less dependent on adult guidance by incorporating moral principles into their daily lives and making them their own. That can happen only if parents emphasize the importance of the virtues over and over and their kids repeatedly practice those moral behaviors.

10. Incorporate the Golden Rule 
Teach your child the Golden Rule that has guided many civilizations for centuries, “Treat others as you want to be treated.” Remind him or her to ask himself before acting, Would I want someone to treat me like that? It helps him or her think about his behavior and its consequences on others. Make the rule become your family’s over-arching moral principal

If you have done these things your job is complete.  Consistency is the key, if they waiver, just know you have done what you needed to do!  Allah will take it from there!!!

What are you planting?

If you plant honesty, you will reap trust.
If you plant goodness, you will reap friends.
If you plant humility, you will reap greatness.
If you plant perseverance, you will reap victory.
If you plant consideration, you will reap harmony.
If you plant forgiveness, you will reap success.
If you plant openness, you will reap intimacy.
If you plant patience, you will reap improvements.
If you plant faith, you will reap miracles.

If you plant dishonesty, you will reap distrust.
If you plant selfishness, you will reap loneliness.
If you plant pride, you will reap destruction.
If you plant envy, you will reap trouble.
If you plant laziness, you will reap stagnation.
If you plant bitterness, you will reap isolation.
If you plant greed, you will reap loss.
If you plant gossip, you will reap enemies.
If you plant worries, you will reap wrinkles.
If you plant sin, you will reap guilt.

Jawahir of the Day

Ayahs of the Day:
It is God who produced for you hearing and seeing and feeling: you are scarcely grateful. And it is God Who scattered you over the earth, and you will be gathered to God. [23: 78,79]

Hadith of the Day:
A liar is not he who settles disagreements between people and (as such) speaks well (of them to each other) and conveys good. [Bukhari & Muslim]

Wise Quote of the Day:
That part of your life that has gone by is irreplaceable, and that which has arrived is priceless.

Guidance of the Day:
Avarice is a sign of lack of faith in God, who provides the sustenance of His creatures. A stingy person both suffers himself and causes suffering in his dependents by skimping with what he possesses because he imagines that someday he may not have his present means. Thus from a fear of imaginary hard times for which he has no forbearance, he causes immediate pain.

He lacks the faith necessary to accept that what he has in his hand is not his. He believes that his future is guaranteed only by his own efforts. He also lacks the humanity and the intelligence to realize that what has been given to him is to be delivered to his and others’ needs. The reverse of avarice is to be a spendthrift——to waste away all one’s substance unnecessarily, for pointless things. This behavior is unacceptable both for humanitarian reasons and according to Islam. [The Path of Muhammad]

Food for Thought:
Gratitude is a duty which ought to be paid, but which none have a right to expect. It is the fairest blossom which springs from the soul. It is not only the greatest virtues, but the parent of all the others. There is as much greatness in acknowledging a good turn, as in doing it. Nothing tires a man more than to be grateful all the time.

Jawahir of the Day

Ayahs of the Day:
They have divided their common interest into sects, each party pleased with what they have. So leave them in their confusion for a while. [23: 53,54]

Hadith of the Day:
One who does not have mercy on our young or respect for our old and does not enjoin the good and forbid the wrong is not of us. [Tirmidhi]

Wise Quote of the Day:
Who is better among Allah’s worshippers than the one who sees others as better than him? [Abu Bakr Saidlani]

Guidance of the Day:
Forbearance is a kind of behavior superior to the suppression of anger. When an adverse situation seems to violate our well-being, it creates a nervous upheaval. Great effort is required for us not to manifest this upheaval in anger, and it takes time for us to calm down. Forbearance is a condition that prevents such upheaval altogether: it keeps the nervous system in balance at all times.

People who possess forbearance have patience and gentleness of character. These are signs of faith and wisdom, which enable such people to use their minds to govern their emotions. The gentle in character hope for God’s love in response to their forbearance. Such response is promised by the Messenger of Allah. The gentle person realizes that this ability to control negative emotions creates a favorable condition for acquiring knowledge and wisdom. [The Path of Muhammad]

Food for Though:
If there be any truer measure of a man than by what he does, it must be by what he gives. Generosity during life is a very different thing from generosity in the hour of death; one proceeds from genuine liberality and benevolence, and the other from pride and fear.

Jawahir of the Day

Ayah of the Day:
The acts of those who repudiate their Lord are like ash blown violently by the wind on a stormy day. They have no control over any thing they have earned, that is the outlandish error. [14: 18]Hadith of the Day:
Do not hate or envy one another. Instead, be slaves to Allah and brothers. [Bukhari & Muslim]Wise Quote of the Day:
Understanding is what makes relationships. Many a spoken word is more piercing than an attack. [Ali radi Allah anhu]

Guidance of the Day:
Stay away from debt in your personal life. Debt, not poverty, is the greatest enemy of financial well-being and peace of mind. There are massive forces arrayed in the world to tell you of the great benefits of debt. They will tell you that by borrowing you establish your legitimacy in the eyes of lenders, and that you can have tomorrow’s pleasures at today’s prices.

They will present arguments and inducements that are convincing and seductive. They dress debt in a suit and call it credit. But it all comes down to the same thing: You have mortgaged your future to pay for your present, and this is something you don’t ever want to do. Debt can make you money because it allows you to invest. Debt can help you in the present and leave your problems for what you hope will be a better time in the future.

But debt defines your future, and when your future is defined, hope begins to die. You have committed your life to making money to pay for your past. Stay away from debt if you can. There is no sadder sight than the person with dreams and promise whose eyes have dulled and whose days are spent pushing the heavy wheel of debt toward an endless horizon. [Simple Truths]

Food for Thought:
Be careful what you wish for. The faculties of humanity were not given in order to gain worldly life like an animal.

Jawahir of the Day

Ayah of the Day:
So recognize that there is no deity but God, and seek forgiveness for your fault, and for the believing men and believing women: for God knows your comings and goings and your dwellings. [47: 19]

Hadith of the Day:
If you love what Allah and His messenger love, you will be among their beloved ones. [Ahmad]

Wise Quote of the Day:
Sincerity is that you call upon no one other than God to be a witness to your doings.

Guidance of the Day:
Understand well the meaning of service. You must now put your ideas into practical expression, for time is short and the need paramount. Though you understand the necessity of service, you must understand its urgency in this time of shadows. In a darkened room, a tiny candle casts a great beam.

As you enter the ranks of those who serve humankind, you awaken to the very purpose of those whose intention is the end of all suffering. Hold to your highest values in all of your endeavors. Set your mind on the Kingdom of Heaven, even when you act on earth. Be not dissuaded by thoughts of mediocrity and mundane goals. Your goal is the expression of Love to God. Accept nothing less, for nothing else has any meaning. 

Food for Thought:
Sin makes its own hell, and goodness its own heaven. Little sins make room for great, and one brings in all. Every man carries the bundle of his sins upon his own back. God pardons those who do through frailty sin, but not those that persevere therein.

Jawahir of the Day

Ayahs of the Day:
We will certainly test you until we know those of you who strive and those who are constant; We will certainly bring out the facts about you. As for those who scoff and obstruct others from the way of God, and contend with the messenger after guidance has been made clear to them, they will never harm God at all, and God will defeat their actions. [47: 31,32]

Hadith of the Day:
If you do not loose your temper with any of your fellow creatures, you will be safe from the wrath of Allah on the Day of Judgment. [Ahmad]

Wise Quote of the Day:
Beneficial knowledge is that which increases your fear of God Most High, improves your ability to discern the faults of your ego, discloses to you the plots and delusions of the Devil, and makes you more cognizant of how to worship your Lord.

Guidance of the Day:
The feeling and expression of Love is the common need of all human beings. There is never a person with tough exterior who was not soft and sensitive underneath. When we ask for anything, we are asking for love. The meanest person in the world craves the feeling of love just as much as you and I do, perhaps even more so. It is the seeking of love that is the hidden motive behind all questions and disruptions, and the giving of love that satisfies them.

Yet, too often we speak unthinkingly, with sarcasms, innuendoes, barbs, and banter, acting as if the other guy would be able to take a joke that we, ourselves, could not. We must never underestimate the healing potential of any act of kindness that we do, however small. We can overcome negativity with love. The fruit of thoughtfulness sometimes remain hidden until the moment is ripe. [Cohen, The Dragon Doesn’t Live Here Anymore]

Food for Thought:
It is no coincidence that the words human and kind have been put together to form this family. Let us live what our name implies. We are one entity, humankind. And, like our bodies, to injure one part is to hurt the whole. We are a team and when one player is injured, the entire team suffers. It is time that we look past our external differences and realize that we are all the same color on the inside. The man who lives for self alone, lives for the meanest mortal known.

Jawahir of the Day

Ayahs of the day:
Thus We have made you a centered nation, that you may be witnesses to humanity. [2: 143]

Hadith of the day:
Faith wears out in the heart of anyone of you just as clothes wear out, so ask Allah to renew the faith in your heart. [Tabrani]

Wise quote of the day:
The religious traits of character cannot take firm root in the soul until it has grown accustomed to every good habit and renounced every evil one. [Imam al-Ghazali]

Guidance of the day:
God bestows material wealth and poverty upon individuals for reasons known only to Him. There is good in whatever He bestows. It is not wealth or poverty in itself that is good, but rather the state of mind that has disciplined (and triumphed over) the worldly self and set its sight upon eternal life.

The surest way for the believers to progress is to understand that whatever God gives is designed to perfect them. Regardless of personal circumstances, believers should strive to improve the welfare of others and trust inwardly and outwardly in the All-Mighty and All-Merciful. The best attitude toward this world, which is only a resting place on the way to our everlasting destination, is expressed in this brief poem:

I accept, my Lord, whatever comes to me from You,
For whatever comes to me from You is my good;
Whether a robe of honor comes or a shroud,
Whether a sharp thorn or a sweet, fresh rose,
If it comes with Your blessing,
It is my good that comes. [M. Fethullah Gulen]

Food for thought:
Death is no more than a turning of us over from time to eternity. The day which we fear as our last is but the birthday of our eternity. We cannot banish dangers, but we can banish fears, we must not demean life by standing in awe of death. To be idle is a short road to death, and to be diligent is a way of life; foolish people are idle and wise people are diligent.

A MUSLIM / DIVIDING THE UMMAH

All Religions are singing the same song…. Peace Be Unto You

I am hanafi ?
I am shafi ?
I am ahmed bin hanbali ?
I am maliki ?
What is this Brother, and Sister, ?
We are One Nation 

As Allah says in the Quran 41:33 mina muslimeen “I am  Muslim.”

مِنَ الْمُسْلِمِينَ

The Muslim has to seek the truth. If he finds an Islamic center which promotes the truth, or a group in any place which promotes the truth – i.e., which calls people to the Book of Allaah and the Sunnahof His Messenger, and to sound belief – in Europe or Asia or in any place – then he should join them and seek the truth, doing so with patience, and being with the people of truth.
Call yourself Muslim 
Which Muslim
Shafi, Hanafi, Maliki, Hanbali . which one?
No! I am muslim I follow Quran and Sunnah

I follow the way of salaf-sahaba
Now if a none muslim ask a question that i want to be a muslim but which of the sect should i follow hanafi shafee malikee hanbale alots of sects are there barelvi sufi shia qadyani ahle sunnah wal jammah ….
This time we should open the Quran What Allah subhana watala says 

Allah swt has said in this aya if you love him and his Prophet saws then follow Rasoolulah alehi Salam . It is an order for all the Muslims. Taqleed is refuted here and the order of Itiba is given to all Muslim those who do taqleed is going against this aya. Surah al emran

Allah swt has said in this aya if you love him and his Prophet saws then follow Rasoolulah alehi Salam . It is an order for all the Muslims.
Hadith of Rasoolullah alehi salam comes to mind
: Omar radilaho anhu one day was reading Turat infront of Rasoolullah alehi salam ..The face of Rasoolullah alehi salam became read (he was angry) …..Prophet Peace be upon him said
والذي نفس محمد بيده، لو بدا لكم موسى فاتبعتموه وتركتموني لضللتم عن سواء السبيل، ولو كان حيا وأدرك نبوتي لاتبعني.
By the one who has the soul of Muhammad, If Musa comes in front of you and if you follow him and leave me, you will go astray from the Right path. If he (Musa AS) comes back to life and sees (witnesses) the period of my prophet hood, he will certainly follow me.[Mishqat al Masabih Volume 001 hadeeth no: 194]

When Musa alayhi salam have no authority than why to follow a fatwa or Ijtehaad of a particular Imam against Qur`an and Sunnah?
Sect in islam 
Quran 3:103
WaAAtasimoo bihabliAllahi jameeAAan wala tafarraqoo wathkurooniAAmata Allahi AAalaykum ith kuntum aAAdaanfaallafa bayna quloobikum faasbahtum biniAAmatihiikhwanan wakuntum AAala shafa hufratinmina annari faanqathakum minha kathalikayubayyinu Allahu lakum ayatihi laAAallakumtahtadoon

And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren,, and you were on the brink of a pit of Fire, and He saved you from it. Thus Allah makes His Ayat clear to you, that you may be guided.

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

(Obey Allah and obey the messenger)Al Quran

3:32
3-v-102
4-v-30
4-v-59
4-v-69
4-v-80
5-v-92
8-v-1
8-v-20
8-v-46
9-v-71
24-v-47
24-v-52
24-v-54
33-v-31
33-v- 33
47-v-33
48-v-17
49-v40
58-v-30
64-v-12

(Obey Allah and obey the messenger)
We are not allowed to divide ummah

We are not allowed to create sects

We are not allowed to reject the Quran and Sunnah . 

Jawahir of the Day

Ayahs of the Day:
Allah does wish to make clear to you and to show you the ordinances of those before you; and (He does wish to) turn to you (in mercy); and Allah is all knowing, all Wise. Allah does wish to turn to you, but the wish of those who follow their lusts is that you should turn away (from Him) far, far away. Allah does wish to lighten your (difficulties); for man was created weak. [4: 26, 27, 28]

Hadith of the Day:
None amongst you should observe fast on Friday, but only that he observes a fast before or after it. [Muslim]

Wise Quote of the Day:
Truth is timeless, and returning to truth is better than continuing in falsehood. [Omar Radi Allahu anhu]

Guidance of the Day:
The actions of those who strive out of hope are more resplendent and exalted than one whose striving is compelled by fear. This is especially true when the benefits of one’s acts touch the lives of others, which is the case with sadaqa (charity) for the needy. There is so much hope in Islam, its creed and ethos are rife with optimism and buoyancy. Planting a tree from which birds eat reaps the planter reward so long as that tree stands.

Of particular benefit is that which extends beyond the individual or is difficult for the self, such as fasting for the glutton, one who has a difficult time controlling his or her food intake. The principle applies to the miser who is blessed enough to recognize his shortcoming, that he should battle his soul by giving charity, detaching himself from his want of wealth and its hoarding, no matter the internal resistance. The miser should give to cleanse his heart of miserliness; and the fear of poverty should not prevent him from giving. [Purification of the Heart]

Food for Thought:
An educated man knows his rights and knows how to defend them, time does not hang heavily on his hand, he can be alone, he is never at a loss for what to do with time.

Fighting the Ego (Jihad an-Nafs) By Imam Nawawi (may Allah be pleased with him)

Imam Shafi`i said, may God have mercy on him:
“Only the sincere one (mukhlis) knows hypocrisy (riya’).” This means that it is impossible to know the reality of hypocrisy and see its hidden shades except for one who resolutely seeks sincerity. That one strives for a long time (yajtahidu azmanan) searching and meditating and examining at length within himself until he knows or knows something of what hypocrisy is. This does not happen for everyone. Indeed, this happens only with the special ones (al-khawass). But for a given individual to claim that he knows what hypocrisy is, this is real ignorance on his part.

I shall mention in this book a chapter, God willing, in which you will see a type of wonder that will cool your eyes. To illustrate the great extent of the concealment of hypocrisy we only need relate the following from the Teacher and Imam Abu al-Qasim al-Qushayri [the sufi shaykh], may God have mercy on him, from his ‘Risala’ with our isnad previously mentioned.

He said:
“I heard Muhammad ibn al-Husayn say: I heard Ahmad ibn `Ali ibn Ja`far say: I heard al-Hasan ibn `Alawiyya say: Abu Yazid [al-Bistami], may God be well pleased with him, said: I was for twelve years the blacksmith of my ego, then for five years I became the mirror of my heart (mir’atu qalbi), then for a year I looked at what lay between the two of them and I saw around me a visible belt [i.e. of kufr]. So I strove to cut it for twelve years and then looked again, and I saw around me a hidden belt. So I worked to cut it for five years, looking to see how to cut. Then it was unveiled for me and I looked at creation and saw that they were all dead. So I recited the funeral prayer over them.”

I (Imam Nawawi) say: That hypocrisy should be as inscrutable as this to the peerless master in this path [i.e. tasawwuf] is enough to show how greatly hidden it lies. His phrase: “I saw them dead” is the apex of worth and beauty, and seldom do other than the Prophet’s words, Blessings and Peace be upon him, gather up such wealth of meanings. I shall touch upon its meaning briefly. It means that after he had struggled long and hard and his ego had been disciplined and his heart illumined, and when he had conquered his ego and subdued it and achieved complete mastery over it, and it had subjected himself to him totally, at that time he looked at all created beings and found that they were dead and completely powerless:

• they cannot harm nor can they benefit;
• they cannot give nor can they keep back;
• they cannot give life nor can they give death;
• they cannot convey nor can they cut off;
• they cannot bring near nor can they take away;
• they cannot make happy nor can they make sad;
• they cannot bestow nor can they deprive;
• they possess for themselves neither benefit nor harm,
• nor death, nor life, nor resurrection.

This, then, characterizes human beings as dead: they are considered dead in all of the above respects, they are neither feared nor entreated, what they have is not coveted, they are not shown off to nor fawned upon, one does not concern oneself with them, they are not envied nor disparaged, their defects are not mentioned nor their faults pursued and exposed, one is not jealous of them nor thinks much of whatever God-given favors they have received, and they are forgiven and excused for their shortcomings, although the legal punishments (al-hudud) are applied to them according to the Law. But the application of such punishment does not preclude what we have mentioned before, nor does it preclude our endeavoring to cover up their faults without disparaging them in the least.

This then is how the dead are viewed. And if someone mentions human beings in a dishonorable manner we forbid him from entering into that subject in the same way that we would if he were going to examine a person who died. We do not do anything for their sake nor do we leave Him for them. And we no more stop ourselves from fulfilling an act of obedience to God on their account than we do on account of a dead person, and we do not over-praise them. And we neither love their own praise for us nor hate their insults, and we do not reciprocate them.

In sum, they are as it were non-existent in all the respects we have mentioned. They are under God’s complete care and jurisdiction. Whoever deals with them in such a way, he has combined the good of the next world with that of the lower world. May God the Generous grant us success towards achieving this. These few words are enough to touch upon an explanation for his [Abu Yazid al-Bistami’s] saying — May God be well pleased with him.

Blessings and Peace upon the Purified Prophet, his Family, and his Companions

Imam Nawawi’s ‘Bustan al-`arifin’ (The Garden of Gnostics), Beirut: Dar al-kitab al-`arabi, 1405/1985 p. 53-54.

Look To God With Fear And Hope

After the Fast has been broken, the heart should swing like a pendulum between fear and hope. For one does not know if one’s Fast will be accepted, so that one will find favor with God, or whether it will be rejected, leaving one among those He abhors. This is how one should be at the end of any act of worship one performs.

It is related of al-Hasan ibn Abil Hasan al-Basri that he once passed by a group of people who were laughing merrily. He said: ‘God, Great and Glorious is He, has made the month of Ramadan a racecourse, on which His creatures compete in His worship. Some have come in first and won, while others have lagged behind and lost. It is absolutely amazing to find anybody laughing and playing about on the day when success attends the victors, and failure the wasters. By God, if the veil were lifted off, the doer of good would surely be preoccupied with his good works and the evildoer with his evil deeds.’ In too full of joy to indulge in idle sport, while for one who has suffered rejection laughter will be precluded by remorse.

Of al-Ahnaf ibn Qays it is reported that he was once told: ‘You are an aged elder; Fasting would enfeeble you.’ But he replied: ‘By this I am making ready for a long journey, Obedience to God, Glorified is He, is easier to endure than His punishment.’

Such are the inwardly significant meanings of Fasting.

Avoid Overeating

Not to over-indulge in lawful food at the time of breaking Fast, to the point of stuffing one’s belly. There is no receptacle more odious to God, Great and Glorious is He, than a belly stuffed full with lawful food. Of what use is the Fast as a means of conquering God’s enemy and abating appetite, if at the time of breaking it one not only makes up for all one has missed during the daytime, but perhaps also indulges in a variety of extra foods? It has even become the custom to stock up for Ramadan with all kinds of foodstuffs, so that more is consumed during that time than in the course of several other months put together. It is well known that the object of Fasting is to experience hunger and to check desire, in order to reinforce the soul in piety. If the stomach is starved from early morning till evening, so that its appetite is aroused and its craving intensified, and it is then offered delicacies and allowed to eat its fill, its taste for pleasure is increased and its force exaggerated; passions are activated which would have lain dormant under normal conditions.

The spirit and secret nature of Fasting is to weaken the forces which are Satan’s means of leading us back to evil. It is therefore essential to cut down one’s intake to what one would consume on a normal night, when not Fasting. No benefit is derived from the Fast if one consumes as much as one would usually take during the day and night combined. Moreover, one of the properties consists in taking little sleep during the daytime, so that one feels the hunger and thirst and becomes conscious of the weakening of one’s powers, with the consequent purification of the heart.

One should let a certain degree of weakness carry over into the night, making it easier to perform the (tahajjud) and to recite the praises (awrad). It may then be that Satan will not hover around one’s heart, and that one will behold the Kingdom of Heaven. The Night of Destiny represents the night on which something of this Kingdom is revealed. This is what is meant by the words of God, Exalted is He:’We surely revealed it on the Night of Power.’ [al-Qadr, 97:1]

Anyone who puts a bag of food between his heart and his breast becomes blind to this revelation. Nor is keeping the stomach empty sufficient to remove the veil, unless one also empties the mind of everything but God, Great and Glorious is He. That is the entire matter, and the starting point of it all is cutting down on food.

All limbs of the body can fast…

Do Not…

Keeping all other limbs and organs away from sin: the hands and feet from reprehensible deeds, and the stomach from questionable food at the time for breaking Fast. It is meaningless to Fast — to abstain from lawful food – only to break one’s Fast on what is unlawful. A man who Fast like this may be compared to one who builds a castle but demolishes a city. Lawful food injurious in quantity not in quality, so Fasting is to reduce the former. A person might well give up excessive use of medicine, from fear of ill effects, but he would be a fool to switch to taking poison. The unlawful is a poison deadly to religion, while the lawful is a medicine, beneficial in small doses but harmful in excess. The object of Fasting is to induce moderation. Said the Prophet, on him be peace: ‘How many of those who Fast get nothing from it but hunger and thirst!’ This has been taken to mean those who break their Fast on unlawful food. Some say it refers to those who abstain from lawful food, but break their Fast on human flesh through backbiting, which is unlawful. Others consider it an allusion to those who do not guard their organs from sin

Fasting of the Ears

Hear Not…

Closing one’s ears to everything reprehensible; for everything unlawful to utter is likewise unlawful to listen to. That is why God, Great and Glorious is He, equated the eavesdropper with the profiteer, in His words, Exalted is He: ‘Listeners to falsehood, consumers of illicit gain.’ [al- Ma’idah, 5:42]

God, Great and Glorious is He, also said: ‘Why do their rabbis and priests not forbid them to utter sin and consume unlawful profit?’ [al-Ma’idah, 5:63]

Silence in the face of backbiting is therefore unlawful. God, Exalted is He, said: ‘You are then just like them.’ [al-Nisa, 4:140] That is why the Prophet, on him be peace, said: ‘The backbiter and his listener are copartners in sin.’

Fasting of the Tongue

Speak NOT:

Speak Not…

Guarding one’s tongue from idle chatter, lying, gossiping, obscenity, rudeness, arguing and controversy; making it observe silence and occupying it with remembrance of God, Great and Glorious is He, and with recitation of Quran. This is the fasting of the tongue. Said Sufyan: ‘Backbiting annuls the Fast.’ Layth quotes Mujahid as saying: ‘Two habits annul Fasting: backbiting and telling lies.’

The Prophet, on him be peace, said: ‘Fasting is a shield; so when one of you is Fasting he should not use foul or foolish talk. If someone attacks him or insults him, let him say: “I am Fasting, I am Fasting!”‘

According to Tradition: ‘Two women were Fasting during the time of God’s Messenger, on him be peace. They were so fatigued towards the end of the day, from hunger and thirst, that they were on the verge of collapsing. They therefore sent a message to God’s Messenger, on him be peace, requesting permission to break their Fast. In response, the Prophet, on him be peace, sent them a bowl and said: “Tell them to vomit into it what they have eaten.” One of them vomited and half filled the bowl with fresh blood and tender meat, while the other brought up the same so that they filled it between them. The onlookers were astonished. Then the Prophet, on him be peace, said: “These two women have been Fasting from what God made lawful to them, and have broken their Fast on what God, Exalted is He, made unlawful to them. They sat together and indulged in backbiting, and here is the flesh of the people they maligned!”‘

Jawahir of The Day

Ayahs of the day:
That was a people that has passed away; they will get what they earned, and you will get what you earned. And you will not be questioned about what they used to do. [2: 134]

Hadith of the day:
Rights will be given to those who they are owed on the Day of Judgment, even the hornless sheep will have retaliation from the horned sheep. [Muslim]

Wise quote of the day:
Do not dispute anyone in any matter as far as possible. For in argumentation lies much harm and its evil is greater than its benefit. [Imam al-Ghazali]

Guidance of the day:
We cannot attribute evil to God, for that comes from ourselves. We have only ourselves to blame for what we suffer. What happens to us is based upon our choices and actions, and accords with the law of the cause and effect that God has decreed for His creation. Thus, those who persistently adhere to false beliefs and refuse to listen to and obey Divine commandments gradually lose the ability to perceive the truth.

Happiness in the Hereafter is the natural consequence of our efforts to attain righteousness and inner illumination while alive. God does not cause anyone to go astray. Deserving His favor and blessings or deserving their withdrawal depend upon our free choice, and nothing else. [M. Fethullah Gulen]

Food for thought:
Things do not change unless we change. If there is something we wish to change in a child/adult, we should first examine it and see whether it is something that could better be changed in ourselves. If we don’t change, we don’t grow, if we don’t grow we aren’t really living. They must often change, who would be constant in happiness and wisdom. We cannot become what we need to be by remaining what we are.

Jawahir of The Day

Ayahs of the Day:

Ruined are the hands of the one who flares up, and ruined is he: His wealth is no avail to him, nor what he’s acquired: He will roast in a flaming fire, his wife carrying the fuel, with a rope around her neck. [111: 1 TO 5]

Hadith of the Day:

Whoever is slowed by his deeds, will not be hastened by his lineage. [Muslim]

Wise Quote of the Day:

The night is long, so do not shorten it by sleeping, and the day is brilliant, so do not obscure it with your sins. [Yahya ibn Mu’adh]

Guidance of the Day:

While we cannot count our blessings, we are charged to be grateful for having them. The fact that the Quran has been revealed to us to reflect on these blessings is in itself a great blessing, for the human being cannot on his own figure out how to live with guidance. To deny God’s blessings can lead to outright disbelief and denial of God the Exalted. God will not take away a blessing unless people show ingratitude. A poet said, “If you are in a blessing, guard it, for disobedience shall snatch away.” Gratitude to God protects one from having blessings removed.

There is an interesting concept called istidraj, in which God allows an ingrate to flaunt his blessings, while God does not diminish the ingrate’s blessings in the least. In fact, He may increase it. The person will then begin to think that God really loves him, and the only thing worse than a person who is misguided is the person who is stray but believes himself to be favored by God. [Hamza Yusuf, Purification of Heart]

Food for Thought:

The world hates change, yet it is the only thing that has brought progress. We must always change, renew, rejuvenate ourselves; otherwise we harden. Readjusting is a painful process, but most of us need it at one point or another. Change the fabric of your soul and your own visions, and you will change all. He that will not apply new remedies must expect new evils.

Jawahir of the Day

Ayahs of the Day:
When the earth is flattened, demolished and devastated, and your Lord and angels come, row after row, and hell is brought forth that day, on that day man will take counsel, but how will advice avail him? He will say, “Oh, would that I had prepared for my life!” For no one can inflict the divine punishment that day, and no one can bind the divine bond that day. “O tranquil soul, return to your Lord, pleased and accepted: Enter the company of My servants; enter into My garden.” [89: 21 to 30]

Hadith of the Day:
As you were to rely on Allah as He should be relied on, He would provide for you as He provides for the birds — they go out in the morning hungry and return in the evening full. [Tirmidhi]

Wise Quote of the Day:
It’s about you, your Lord and the grave, nothing else matters. [Shaykh Nuh Keller]

Guidance of the Day:
Appreciate your in-laws! For many people, in-laws present quite a personal challenge, to say the least. And even if you like your in-laws, you do have to make certain sacrifices simply because of the nature of marriage. You will, for example, have to make trade-offs as to where you spend holidays. You will also have to deal with the almost unavoidable problems of conflicting backgrounds and upbringings — different religious philosophies, differing views on parenting, discipline, spending, saving, the relative importance of spending time with family, and so forth.

Yet, despite the probable differences among you, I believe that most in-law relationships have the potential to be loving and filled with mutual respect. The trick to making the most of your relationship with your in-laws is to stay focused on gratitude. While there almost certainly will be differences you will have to deal with, gratitude will enable you to appreciate, rather than struggle against, those differences. [Carlson, Don’t Sweat the Small Stuff — with your family]

Food for Thought:
It is preoccupation with possessions, more than anything else, that prevents us from living freely and nobly. But how many of these things truly have value, and how many are simply objects we have accumulated? If you were on the Titanic and had a life preserver in one hand and a bag of gold in the other, would you sink rather than let go of the gold? Let go of what is pulling you under or draining your energy so that you can keep your head above water.

Jewels of the Day

Ayahs of the Day:

Say,”I take refuge in the Lord of dawn from the ill of what is created, and from the ill of darkness when it’s gloomy, and from the ill of those who curse, and from the ill of the envious when he envies.” [113: 1 to 5]

Hadith of the Day:

Allah has revealed to me that you must be humble, so that NO ONE boasts over another. [Muslim]

Wise Quote of the Day:

Your time is your life, and your life is your capital, it is the basis of your transactions (with God), and the means to attain everlasting felicity, in the proximity of God the Exalted. [Imam Ghazali]

Guidance of the Day:

It is no coincidence that those very people who do good and hope to do more of it are in fact those who reflect on death and work for the Hereafter the most, so that the Day of Judgment will be a moment of joy and light for them. It is wise to meditate on death — its throes and the various states after it. For example, one should imagine — while he or she has life and relatively safe — the trial of the Traverse(Sirat) that every soul must pass over in the Hereafter, beneath which is the awesome inferno and the screams and anguish of those evildoers who already have been cast therein.

People of spiritual elevation prepare themselves psychologically for the ultimate journey. Although death is a sudden severance from this life, one remains conscious in a different way. In fact, the deceased is in a hyper-conscious state that makes this life appear life a dream. Ali ibn Abi Talib, may God be pleased with him, said, “People are asleep. When they die, they wake up.”

Many of the righteous forbears of Muslim civilization stressed that one should visualize the states of death and the Afterlife — their bodies being washed and prepared for burial, being lowered into the grave, having soil cove them, being questioned by the angels, climbing out of the grave on the Day of Resurrection, and being called to stand in judgment before God the Exalted. Reflecting on death brings sobriety to one’s state. [Hamza Yusuf,Purification of the Heart]

Food for Thought:

What most counts is not to live, but to live aright. Not only must we be good, but we must be good for something. Purpose is what gives life a meaning. A useless life is an early death. Be a life long or short, its completeness depends on what it was lived for. Strong lives are motivated by dynamic purposes. Only he who can see the invisible can do the impossible.

Arabic Word of the Day

soccer – كُرَة القَدَم

(kuratul qadam – is what it would sound like together, but if you say the words separately it would be kura for ball and al-qadam for the foot)

Nur & Hiqma of the evening

1. We must go through the fire of self-mortification and purge ourselves from self’s pollution.

2. Nothing is of greater merit in this world of afflictions than a good disposition.

3. From good disposition good manners arise.

4. Good manners are forbearance with the ill-mannerly people.

5. Whatever gloom and grief comes upon us is the result of our insolence, that is, of flouting religious injunctions; it is the result of our indiscipline.

6. Abstinence is the result of piety. It involves abstaining from what the Lord has forbidden. It also involves abstaining from everything except God.

7. Full abstinence cannot be achieved so long as desire is not renounced.

8. Exertion is necessary in our daily life as well as on the spiritual path.

9. Envy is the worst of all evils. Pride and envy led Satan to disobey the Lord’s command to bow to Adam and caused his expulsion from Paradise.

10. Trust in God is an important station on the spiritual path. The elect do not tremble for fear of hunger — in trust in God, they live full-fed. [Above quotes by Mawlana Rumi]

Virtues of Kindness

The Noble Qur’an 3:159

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affair. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).

The Noble Qur’an 42:43

And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah.

The Noble Qur’an 31:17-19

O my son! Aqim-is-Salat (offer prayers perfectly), enjoin (people) for Al- Ma’ruf (Islamic Monotheism and all that is good), and forbid (people) from Al- Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily! These are some of the important commandments ordered by Allah with no exemption.
And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not each arrogant boaster.
And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the voice (braying) of the ass.
Hadith – Muslim & Bukhari

“Allah is not kind to him who is not kind to people.”
Hadith – Tirmidhi, Saheeh: Related by Aboo Daawood (no. 4177) and at-Tirmidhee (no. 1877). It was declared authentic by Imaam al-Albaanee in as-Saheehah (no. 417):

“He who does not thank people does not thank Allah.”
Hadith – Abu Dawud and Tirmidhi

“Those who are kind and considerate to Allah’s creatures, Allah bestows His kindness and affection on them. Show kindness to the creatures on the earth so that Allah may be kind to you.”
The Noble Qur’an – Al-Fath 48:29

Muhammad (SAW) is the Messenger of Allâh, and those who are with him are severe against disbelievers, and merciful among themselves. …

Arabic Phrase of the Day

Winter Clothes – مَلابس شِتويَّة

(malaabis shitwiyah)

Act on it

Even the best idea is only an idea. To give it value, act on it.

Even the most ambitious intention is only an intention until you begin to act on it. Once you take action and put some commitment behind it, then you begin to transform that intention into real value.

Most of the world doesn’t really care about what you think you’ll do or what you plan to do. To make the world take notice, take action.

Very few people care about what you think or how you feel. What will give you credibility and influence is what you actually do.

By all means, think and plan and dream. Then stand up, step forward, follow through and do.

Zero in on an intention that has real meaning for you. Then act on it, persistently and enthusiastically, and bring it fully to life.
— Ralph Marston

Lesson Of The Day

Ayahs of the day:
And make us submissive to You, our Lord, and make our descendants a people submissive to You. And show us our places for rituals, and be relenting toward us, for You are Most Relenting, Most Merciful. [2: 128]

Hadith of the day:
It is sin enough for a man that he neglects someone whom he is supposed to feed. [Abu Dawud]

Wise quote of the day:
Never break a Muslim’s heart by refusing what he offers you, when you know that anything that comes to you through him is in reality from God, and he is only His powerless and compelled means. [Imam al Haddad]

Guidance of the day:
Satan also uses obscene scenes to lead believers astray. He torments us with call to illicit pleasures. On such occasions, we must remind ourselves that indulging in any illicit pleasure will engender remorse and may engender both our present and future lives. We must never forget that the life of this world is but a passing plaything, a comforting illusion, and that the real or true life is that of the Hereafter.

When Satan whispers evil thoughts, believers should realize that he is using his weakest strategy and it can be ignored. Dwelling on such thoughts only exaggerates and aggravates our weakness or susceptibility. We also must avoid heedlessness and make sure that we do not neglect of worship, for such oversights attract Satan’s attention. If we remember the All-Merciful, focus on noble or sacred phenomena and living a religious life, we will be able to resist Satan. [M. Fethullah Gulen]

Food for thought:
You must be the change you wish to see in the world. Life belongs to the living and he who lives must be prepared for changes. Without change, something sleeps inside us, and seldom awakens — the sleeper must awaken. The world hates change, but it is the only thing that has brought progress.

Jibreel Muse’ic

Show & Prove… On Leadership… When Leadership Is Working… Everyone Has The Opportunity Of Advancing The Cause… Or The Time To Critique & Complain… But When The Leadership Steps Back… And Lets Them Lead… Nothing Happens… And Their Voices Go Silent… This Is One Way… A Leader Can Kill The Noise… Without Having To Kill The Noisemakers… Because This World Has Been & Will Always Be A… Show & Prove World… So If You Can’t Lead… Or It’s Not Your Time Or Place… Play Your Role… Shut-Up & Move Out Of The Way… Because You Are Holding Back… Persons, People, Families, Groups, Neighborhoods, Cities, Villages, Nations, And Movements… Like A Small Rock Under The Wheel…

Can You Imagine What It Would Have Been Like… If People Would Have Mind Their Own Damned Business… Instead Of Needing To Be In The Middle Of Something… That Was Never Theirs… How Many Times Do You Find Yourself… Reminding An Individual To Stay In Their Lane… Now’s The Time To Cut Some Ties… If It’s Not A Help… It’s A Hindrance… “Jibreel

The Rights of a Wife Over Husband

بسم الله الرحمن الرحيم

Among His signs is that He created for you wives from among yourselves, that you may find tranquility in them, and He has put between you affection and mercy.) [30:21]

One of the great signs of the Benevolence, Mercy and Power of Allah, the Exalted, is that He created for mankind mates, one from the other, so that they are comforted, satisfied and assisted by one another. The basic foundation of the society is the family, and the husband and the wife are co-partners in that family upon which a Muslim home is established. For the success of the family and the tranquility of the home, Islam grants each spouse certain rights and duties. We will only focus on the rights of the wives in the following section.

Dowry

A dowry is the right of every bride at the time of marriage. A marriage contract is not considered legal and complete unless and until a dowry has been specified. This right cannot be forfeited, even if the bride approves, until after the marriage contract is completed. The dowry belongs to the woman entering marriage, and she has the freedom to do whatever she wants with what she owns after the marriage contract is fulfilled. Allah, the Exalted, states in the Glorious Qur’an:

(Give the women whom you marry their dowry with a good heart. If they remit any part of it to you, of their own good pleasure, take it and enjoy it fully without fear of any harm.)

[4:4]

The husband is not allowed to take anything back from the dowry if he decides later to divorce her; as Allah, the Exalted, states in the Glorious Qur’an:

(If you intend to replace a wife by another and you have given one of them a huge sum of gold as dowry, take not the least of it back; would you take it wrongfully without a right and with a manifest sin. And how can you take it back while you have entered with intimate relationship unto each other, and they (the wives) have taken from you a firm and strong covenant?)

[4:20-1]

This verse indicates, significantly, the sacredness of the marriage vows and the intimacy of the marriage relationship, as well as the right of retaining the dowry gift in case of divorce. Allah, the Exalted, also states in the Glorious Qur’an:

(O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the dowry you have given them, unless they commit open illegal sexual intercourse. Live with them honorably; if you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good.

[4:19]

This verse ensures the wife’s rights and complete justice even if the man dislikes her for any reason. This is also mentioned in an authentic prophetic tradition wherein Abu Hurairah (may Allah exalt their mention) reported that the Messenger of Allah (Peace be upon Him) said:

“A believer must not hate a believing woman (i.e. his wife): if he dislikes one of her characteristics, he will be pleased with another.”

[Muslim #1469]

Financial Support

The husband must give honorable and sufficient sustenance to his household according to his status and means. Allah, the Exalted, says:

(Let the rich man spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship ease.)

[65:7]

If a sufficiently rich man refuses to spend on his family in accordance with his level of means, and the wife was able to take a portion of his wealth, she may take that which satisfies her essential needs and that of her children, avoiding wastage and extravagance. <strong>Hind bint ‘Utbah</strong> came to the Prophet (Peace be upon Him) complaining about her husband, saying:

“My husband is a miser and does not spend enough on me and his children.”

He replied: “Take whatever suffices you and your child within proper bounds.”

[Bukhari #5049]

If a husband came under heavy financial strain and was incapable of fulfilling his family’s financial needs, or if he left his wife for an extensive period of time, whereby the wife was harmed due to that absence, the wife is entitled to seek court intervention, if she desires to annul that marriage, as indicated by the verdicts of the jurists in Islamic jurisprudence. The Prophet of Allah (Peace be upon Him) explained these rights when he said:

“Fear Allah in (the affairs of) women for you have taken them by the oath of Allah, and made their intimate relations legal by the sacred word of Allah: your right is that no one you dislike should (be allowed to enter) sit on your bed (or cushions), and if this happens then you may hit them lightly, and their right is that you feed and clothe them within proper bounds.”

[Muslim #1218]

The Prophet (Peace be upon Him) said to his companion Sa’ad ibn Abi Waqqas (may Allah exalt their mention):

“No amount you spend on your family seeking reward from Allah but that He will reward you even if it is a bite of food that you put in your wife’s mouth.

[Bukhari #2592 &amp; Muslim #1628]

Justice, Equality and Fairness

Men who are married to more than one wife are required to act with justice, fairness and equality in dealing with them. This includes provision, clothing, housing and sharing his time, concerns and intimate relations. Allah, the Beneficent, says:

(And if you fear that you shall not be able to deal justly with the orphan-girls, then marry (other) women of your choice, two or three or four, but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is better to prevent you from doing injustice.)

[4:3]

The Prophet of Allah (Peace be upon Him) said:

“He who has two wives and leans to one as opposed to the other will come on the Day of Resurrection with one of his sides fallen.”

[Abu Dawood #2133 &amp; Tirmidhi #1141, &amp; others and verified]

This indicates that the husband must demonstrate justice, fairness and equality amongst all his wives. He is warned of this dire punishment of paralysis and deformity in the hereafter, just as he paralyzed and deformed the rights of one of his wives in this world. It is unlawful for a man to mistreat his wife in any fashion with abuse, hardships, harassment, undue burdens, insults, beatings, abuse to her wealth and funds, forbidding her from lawful outings, etc in an attempt to force her to pay all that she possesses as ransom to her husband so that he may release her through divorce. Islamic laws do permit the husband to impose certain restrictions upon the wife that displays some immoral and shameful conduct, dishonorable to him and his family, and harmful to the entire society and social order. The purpose of these restrictions is to seek her to return to proper behavior. Those who continue to act indiscreetly, leading to suspicion of actual infidelity may be offered divorce, just as she may seek <em>”Khul”</em> wherein she asks for dissolving the marriage contract due to his misbehavior.

Protection and Preservation

A husband must protect and prevent his wife and children from any possible harm or immorality to the best of his abilities. Allah, the Exalted, says:

(O you 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 disobey not the Commands they receive from Allah, and do what they are commanded.)

[66:6]

All that protects from unlawful and shameful deeds is commendable, but extremism is not. He (Peace be upon Him) also said:

“There is a kind of jealousy that Allah loves and a kind which He hates: the kind that he loves is in the doubtful acts, and the kind he hates is in the acts without any doubt.”

[Abu Dawood #2659 &amp; Nasa`e #2558]

Certain types of jealousy are acceptable and commendable, and others are not, as the Prophet of Allah (Peace be upon Him) explained above, and in a verified tradition he said:

“Verily Allah gets jealous and the believer gets jealous and the jealousy of Allah is to see a believer doing unlawful acts.”

[Bukhari #4925, &amp; Muslim #2761]

Companionship, care and intimate relationships

A husband must live with his wife honorably, kindly and with respect. He must maintain a decent, clean and acceptable appearance when he relaxes in his household, just as he likes his wife to do for him at home, since this is only mutual respect and decency to one another. The Prophet of Allah (Peace be upon Him) said, encouraging and explaining the comprehensive principle about good character and behavior:

“The most complete believers are those with the best characters, and the best of you are those who are best to their womenfolk.”

[Tirmidhi #1162 &amp; Ibn Hibbaan and verified]

The Messenger of Allah (Peace be upon Him) used to mend his own clothes or shoes and help his wives with their daily chores. His wife <strong>Aishah </strong>(may Allah exalt their mention) was once asked:

“What did the Messenger of Allah use to do while at home?”

She responded: “He used to serve and assist his household, and when he would hear the call to prayer, he would leave to pray.”

[Bukhari #644]

The Messenger of Allah (Peace be upon Him) was always pleasant, kind and caring to all, and would occasionally play and joke politely with his family members. The Prophet of Allah (Peace be upon Him) said:

“Everything without containing the remembrance of Allah is just amusement and play except four: <em>to joke and play with one’s wife, to train one’s horse, to walk between two destinations, and to learn swimming.”</em>

[Nasa’e # 8939 and verified]

This tradition indicates that most pastimes and amusements are built merely for play, a waste of time and are therefore without reward, except these mentioned above which are useful, lawful, and fulfill valid beneficial purposes. Allah’s Prophet (Peace be upon Him) is also well known for being cheerful and decent in joking with his family and playing with them. An example of this fun pastime is when <strong>’Aishah</strong>(Peace be upon Him) the mother of the believers, said:

Allah’s Prophet (Peace be upon Him) raced with me and I won the race before I grew and gained weight. After I became a bit older and put on weight he raced with me again and he won. The Prophet of Allah (Peace be upon Him) said to me upon winning the race:

“This (win of mine makes up) for that (win of yours).”

[Ahmad #26320 &amp; Abu Dawood #2578 ]

The Messenger of Allah (Peace be upon Him) is reported to have sat in the house for a short while with his family, talking to them, giving them company and showing kindness, before going to sleep, and after offering the late evening prayer. In the authentic traditions we find that Ibn Abbas (may Allah exalt their mention) narrated:

“I slept at the house of Maymunah (his aunt and the Prophet’s wife) one night to see the Prophet’s worship in night prayer. He talked with his wife for a period of time, and then slept. Later in the night he awakened and prayed what Allah had written for him.”

[Bukhari #4293 &amp; Muslim #763 ]

Allah, the Exalted, states in the Glorious Qur’an:

(Indeed in the Messenger of Allah you have a good example to follow for whoever has hope in (the Meeting with) Allah and the Last Day, and remembers Allah much.)

[33:21]

Hence, Allah’s Prophet (Peace be upon Him) is the best exmple to follow for all of us, the believing Muslims. Muslims ought to follow the pattern of Allah’s Prophet (Peace be upon Him) in all of their affairs, personal and public, throughout their lives. All the secrets of the wife should be kept and preserved and her shortcomings hidden. No private affairs should be made public or shared as a conversation item, even among the closest friends. The Messenger of Allah (Peace be upon Him) said:

“One of the worst people in the sight of Allah on the Day of Resurrection is a man who has intimate relations with his wife, or a wife who has the same with her husband, then one of them discloses that privacy to others.

“[Muslim #1437 &amp; others]

It is the right of the married woman to spend the night with her husband and have sexual fulfillment, satisfaction, and gratification. This right is one of the most emphasized rights in Islam, equal to the need of man to have his fulfillment. The husband is required and obliged by Islamic law to fulfill the sexual rights of his spouse, to ensure the satisfaction of the spouse so as to prevent her from being inclined towards shameful acts, may Allah forbid. A spouse, as any other female, has a great need for being loved and cherished, cared for, and fulfillment of her natural and physical rightful desires.

Islam forbids husbands from engaging themselves in matters of physical worship and devotions, like prayers and fasting, in a way that may detract them from attending to their spouses physical, sexual and social needs. In a famous incident Salman Al-Farisi (may Allah exalt their mention) reported:

“I went to visit my brother in faith, Abu-Darda (may Allah exalt their mention) and upon arrival, I was greeted by his spouse Um Darda (may Allah exalt their mention) who was in an unkempt state. Seeing that, I asked her, What is the matter with you; why are you in this state and not attentive to your husband?’

She said: Your brother, Abu-Darda has no interest in this world and its affairs. He spends his nights praying and days fasting!

Upon the arrival of Abu-Darda, who welcomed Salman and offered him some food, Salman said: Why do not you eat with me?

Abu-Darda said: I am fasting.

Salman said: By Allah you must break your fast and eat with me.

Abu-Darda broke his fast and ate with Salman. Salman spent that night with Abu-Darda, and Abu Darda got up during the night to offer some night prayers whereupon Salman stopped him from doing so, saying: Your body has certain rights upon you, your Lord has certain rights upon you, and your family has certain rights upon you. Fast some days and break the fast on others, approach your spouse (for marital relations). Grant everyone their due right.

Just before the break of dawn, Salman permitted Abu-Darda to get up and offer prayers. Both of them rose, performed ablution, offered prayers and then headed to the Masjid to offer Fajr (dawn) prayer. Upon finishing the prayer with the Prophet of Allah (Peace be upon Him) Abu-Darda reported to the Prophet about the incident. The Prophet of Allah (Peace be upon Him) said: Salman has spoken the truth.”

[Bukhari #1867 ]

Considering the needs of his wife, a husband should not be away from home for an extended period of time. Caliph Umar ibn Al-Khattab (may Allah exalt their mention) after consulting with his daughter Hafsa (may Allah exalt their mention) about the length of the period a woman can patiently bear her husband’s absence, set this period six months.

Abdur-Razaq and others narrated a famous story that:

“Umar ibn al-Khattab (may Allah exalt their mention) was making night rounds when he heard a woman lament:

The night has grown long, and its end is dark and black,

I am sleepless since I have, with whom to play, no lover,

If there was not (the Lord) whose Throne is above the Heavens,

The sides of this bed, would roll, shake and quiver!

In the morning he went to her and asked her the reason for her poetry, and she answered that her husband had gone with the soldiers on a long campaign. Umar then conferred with his daughter Hafsa on how long a woman can be patient for her husband to return. After some moments of hesitation and embarrassment, in which he convinced her that this question was for the general good of the Muslims, she replied six months.”

After this, Umar would close a campaign within six months so that they could return to their wives within that time. This period is approximate since circumstances may allow it to be less, or force it to be more. She may tolerate the absence of her husband for more than six months, or she may demand him to come back before that time.

The husband may not refuse or deny his spouse’s legitimate request unless he has a valid excuse. A husband must not make any financial decisions on behalf of his spouse unless she gives him such permission. The husband has no right to take any of his spouse’s financial assets without her approval. He should also consult his spouse in the major household decisions, children’s affairs and other mutual affairs. It is not wise to dictate a man’s opinion upon the other members of the family without listening to the spouse’s opinion, as long as her opinion is wise and correct. Allah’s Prophet (Peace be upon Him) gave us a practical example in this matter. On the “Day of the Pact” with the Quraish tribe, the Prophet (Peace be upon Him) commanded his companions to shave their heads and to exit the state of Ihraam’, but they were slow and did not hasten to fulfill his command. Um Salamah (may Allah exalt their mention) his wife, recommended that he do so himself and then go out before his companions. Allah’s Prophet acted upon the recommendation of his wife, doing what she suggested, and when the companions saw his action they all hastened in obedience.

A husband must avoid counting every innocent mistake his spouse may make. For instance, the Prophet of Allah (Peace be upon Him) said:

“A husband should not come to his home from a journey late at night (i.e. without announcing his arrival in advance).”

[Bukhari #4948 &amp; Muslim#715]

This recommendation is given so that the wife may comb her hair or wash herself and that the husband may not find his spouse in an unprepared state, which might become a reason for his displeasure. Of course with the modern facilities, nowadays husbands have the ability to inform their wives well in advance, whether the arrival is during the daytime or late in the night. It is the obligation of a husband to be kind, attentive, sharing and caring with his spouse. He must deal with her with honesty, decency, patience and care, and must take into consideration her human nature. Women appreciate being loved tenderly and well taken care of. A husband must demonstrate his affection, love, appreciation, caring, consideration and genuine keenness of his spouse.

The system of divorce in Islam is designed to protect the rights and interests of the women, and allow ample opportunity and time for reconciliation. We will discuss in more detail below, but here we only mention that in divorce, as in marriage, one must act decent with civil behavior to assure the right of both parties, as Allah, the Most Wise, says:  (Divorce is two times: then one may retain with goodness (and reasonable terms), or let go with goodness (and reasonable terms).)

Importance of a Spiritual Life

The first necessity for progression along the path of spiritual development is MAN (faith). The mind and heart of a man should always be aware: Allah alone is His Master, Sovereign and Deity; seeking His pleasure is the aim of all his endeavors; and His commands alone are the commands that are to be obeyed. This should be a firm conviction, based not merely on the intellect, but also on acceptance by the will. The stronger and deeper this conviction, the more profound a man’s faith will be. The second stage is that of obedience (it~ ’at), meaning that man gives up his independence and accepts subservience to Allah. This subservience is called § slam (submission) in the language of the Qur’~ n. Thus, man should not only acknowledge Allah as his Lord and Sovereign but should actually submit before Him and fashion his entire life in obedience to Him. The third stage is that of taqw~ (Allah-consciousness). It consists in a practical manifestation of one’s faith in Allah in one’s daily life. Taqw~also means desisting from everything which Allah has forbidden or has disapproved of; man must be in a state of readiness to undertake all that Allah has commanded and to observe the distinctions between lawful and unlawful, right and wrong, and good and bad in life. The last and the highest stage is that of ihs~ n (godliness) It signifies that man has attained highest excellence in words, deeds and thoughts, identifying his will with the will of Allah and harmonizing it, to the best of his knowledge and ability, with the Divine will. He thus begins to like what is liked by the Lord and to dislike what He dislikes. Man should then not only avoid evil, for it displeases his Lord, but should use all his powers to eradicate it from the face of the earth; he should not be content with adorning himself with the good which Allah wants to flourish but should also strive to attain and propagate it in the world, even at the cost of his life. A man who reaches this stage attains the highest pinnacle of spirituality and is nearest to Allah. This path of spiritual development is not meant for individuals only but for communities and nations as well. Like individuals, a community, after passing through the various stages of spiritual elevation may reach the ultimate stage of ihs~ n a state also, through all its administrative machinery, may become mu’min (faithful), muslim(obedient), muttaq§ (God-conscious) and muhsin (godly). In fact, the ideals aimed at by Islam are fully achieved only when the whole community accepts them and a muttaq§ and muhsin state comes into existence. The highest form of civilization, based on goodness, is then reached. Let us now look at the mechanism of spiritual training which Islam has laid down to prepare individuals and society for this process. The methods that Islam lays down for spiritual development rest, in addition, obviously, to faith (Im~ n), on five pillars. The first is the Prayer (Salat), which brings man into communion withAllah five times a day, reviving his remembrance, reiterating his fear, developing his love, reminding him of this Divine commands again, and thus preparing him for obedience to Allah. It is obligatory to offer some of these Prayers in Congregation as well so that the whole community and society may be prepared to journey on the path of spiritual development. The second is the Fast (Sawm), which for a full month every year trains each man individually, and the Muslim community as a whole, in righteousness and self-restraint,; it enables society, the rich and the poor alike, to experience hunger, and prepares people to undergo any hardships in their search to please Allah. The third is the Almsgiving (Zakat), which develops the sense of monetary sacrifice, sympathy and co-operation among Muslims. There are people who wrongly interpret Zakat as a tax; in fact, the spirit underlying Zakat is entirely different from that of a tax. The real meaning of Zakat is sublimity and purification. By using this word, Islam seeks to impress on man the fact that, inspired by a true love of Allah, the monetary help which he renders to his brethren will uplift and purify his soul. The fourth is the Pilgrimage (Hajj), which aims at fostering that universal brotherhood of the faithful which is based on the worship ofAllah, and which results in a worldwide movement that has been responding to the call of Truth throughout the centuries and will, Allahwilling, go on answering this call till eternity. The last is Jihad, that is, exerting oneself to the utmost to disseminate the word of Allah and to make it supreme, and to remove all the impediments to Islam ¾ through tongue or pen or sword. the aim is to live a life of dedication to the cause of Allah and, if necessary, to sacrifice one’s life in the discharge of this mission. This is the highest spirituality, rooted in the real world, which Islam wants to cultivate. Life-affirmation based on goodness and piety, and not life-denial, is what Islam stands for. And this lends a unique character to Islam.

Resources for Beginners

A
Aameen – May God Accept
Adhaan – The Muslim Call To Prayer
Ahadeeth – The Sayings And Traditions Of The Holy Prophet Muhammad (Peace Be Upon Him) – Singular – Hadith
Akhirah – After-Life
Alhumdulillah – Praise Be To God
Alim – An Islamic Religious Scholar – Plural – Ulamaa’
Allah – God
Allah Hu Akbar – God Is The Greatest
Anbiyaa – The Prophets
Ansar – Helpers
Aqeedah – Belief (The Articles Of Faith)
Arafat – A Mountain East Of Mecca
(AS) – ‘Alayhee As-Salaam
Asma-ul-Husna – The Beautiful Names Of God
Asr – The Afternoon Prayer
As-Salaamu ‘Alaykum – Peace Be On You
Astagfirullah – I Seek Forgiveness Of God
Ayah – A Verse Of The Holy Qur’an – Plural – Ayat

B
Barzakh – Life In The Grave
Bid’a – An Innovative Practice
Bismillah – In The Name Of God

C

D
Dajjal – Anti-Christ
Dawah – Propagation Of Islam
Deen – Way Of Life
Dhikr-ul-Llah – Remembrance of God
Du’a – Supplication
Duhr – Noon Prayer
Dunya – This World

E
Eid Al-Adha – The Feast Of The Sacrifice (Commemorating The Obedience Of Abraham To God To Sacrifice His Son Ishmael)
Eid Al-Fitr – Marking The End Of Ramadan

F
Fajr – The Dawn Prayer
Faqeeh – An Islamic Scholar Who Can Give An Authonatative Legal Opinion Or Judgement
Fardh – Obligatory
Fatihah – The Opening Chapter
Fatwa – Ruling/Verdict
Firdows – The Middle And Highest Part Of Paradise
Fitna – Corruption

G
Gheeba – Talking Evil About Someone In His Or Her Absence (Backbiting)
Ghusl – Washing Of The Body To Be Pure

H
Hadith – Narrations/Reports Of The Deeds And Sayings Of The Holy Prophet
Hadith Qudsi – Sayings Of God Narrated By The Holy Prophet Muhammad (Peace Be Upon Him)
Hajj – Pilgrimage To Mecca During The Islamic Month Of Dhul-Hijjah
Halaal – The Lawful
Haraam – The Prohibited
Hassana – Good Deeds Committed In The Path Of God – Plural – Hassanaat
Hayaa’ – Bashfulness, Modesty
Hijaab – A Covering (i.e. Covering Of The Head For Muslim Women)
Hijrah – Migration In The Path Of God

I
Ibaadah – Worship
Iblis – Satan – Also Known As – Shaytaan
Iftar – Breaking Of The Fast Immediately After Sunset (In The Month Of Ramadan – The Holy Month Of Fasting)
Ihsan – Highest Level Of Obedience In Worship – The Worship Of God As If You See Him Knowing That Although You Do Not See Him But He Sees You
Ikhlas – Complete Faith – Sincerity Of The Heart In Worship And Purity Of Intention
‘Ilm – Knowledge
Imam – A Leader In The Community (Also Leads Prayer)
Imaan – Faith
Insan – Human
Insha Allah – If God Wills
Iqamaa – The Call Of Prayer Which Announces The Congregational Prayer Is About To Begin
Iqraa – Read
Isha – The Night Prayer
Islam – Submission To The Will Of God
Istighfar – Seeking God’s Forgiveness For One’s Own Misdeeds

J
Jahanam – Hell
Jahiliyah – Ignorance
Jam’ah – Congregation
Jannah – Paradise
Jazak Allah – May God Reward You
Jibreel – The Angel Gabriel
Jihad – A Struggle
Jin – God’s Creation Made Of Smokeless Fire
Jum’ah – Friday
Juz – A Part Of The Holy Qur’an

K
Ka’aba – Where All Muslims Face When Praying – The Holiest Mosque
Kaafir – Unbeliever – Plural – Kuffar
Kalimah – Statement – Also Known As – Sahadah
Khalifa – A Muslim Ruler
Khutba – Sermon
Kitab – Book
Kufr – Disbelief in God’s Commands (A word the Prophet Muhammad never used to reference slaves of Allah’s creations) Stay away from people who use this word loosely.

L
Lailatul-Qadr – The Night Of Power – One Of The Last Odd Nights In The Last 10 Nights Of The Holy Month Of Ramadan
La Illaha Ill Allah – There Is No Deity Except God

M
Maghfirah – Forgiveness
Maghrib – Prayer After Sunset
Mahram – A Man Whom A Woman Can Never Marry Because Of Closeness Of Relationship (I.E. Father, Brother, Uncle, Son) – Her Husband Is Also Her Mahram
Mahr – Dowry Given By A Husband To His Wife
Malaikah – Angels – Singular – Malak
Masjid – Mosque – Plural – Masajid
Mubarak – Blessed
Mujahid – One Who Takes Active Part In A Jihad – Plural – Mujahideen
Munafiq – Hypocrite – Plural – Munafiqeen
Mushrik – People Who Associate Partners With God – Plural – Mushrikeen
Muslim – Submission Of Will (To God)
Mustahab – Recommended But Not Obligatory

N
Nabi – Prophet – Plural – Anbiya
Nafilah – Optional Prayer – Plural – Nawafil
Nas – Mankind
Nikah – Marriage
Nisaa – Women
Niyaah – Intention Of The Heart
Noor – Light

O

P

Q
Qabr – Grave
Qadr – Power
Qari – One Who Memorizes The Qur’an By Heart And Constantly Recites It – Religious Scholar Or Teacher – Plural – Qurra
Qiblah – Direction In Which All Muslim Pray (Towards Mecca – The Holy Ka’aba)
Qur’an – The Word Of God – The Final Revelation From God

R
(RA) – Radi Allahu ‘Anhu/’Anha – May God Be Pleased With Him/Her – Plural – Radi Allahu ‘Anhum – May God Be Pleased With Them
Rabb – Lord
Rak’ah- A Unit Of Prayer – Plural – Rak’at
Ramadan – The Holy Month In The Islamic Calander
Rasool – Messenger – Plural – Rusull
Riba – Usury
Rooh – Spirit
Rukn – Pillar – Singular – Arkan

S
Sabr – Patience And Perseverance
Sadaqa – Anything Given Away In Charity For The Pleasure Of God
Sahabi – Companion Of Prophet Muhammad – Plural – Sahabiyeen Sahih – Healthy And Sound With No Defects
Sakinah – Calm, Peaceful Tranquillity
Salaam – Peace
Salat – Prayers
(SAW) – Salallahu ‘Alayhee Wa Sallam (May The Peace And Blessings Of God Be Upon Him)
Shahada – To Bear Witness
Shaheed – Martyr
Shariah – The Islamic Law
Shaytaan – Satan – Also Known As – Iblis
Shuhadaa – Person Who Die For The Sake Of (In The Path Of) God
Shura – Consultation
Siratul-Mustaqeem – The Straight Path
Subhan Allah – Glory Be To God
Sunnah – The Traditions And Practices Of Muhammad – Plural – Sunnan
Surah – A Chapter Of The Holy Qur’an

T
Tafsir – A commentary
Tahara – Purification
Tajweed – Recitation Of The Holy Qur’an With Precise Articulation And Exact Intonation
Taqwa – Fear Of God (Fear To Do Anything That Would Displease God)
Taubah – Repenting After Committing A Sin
Tawheed – The Divine Unity
Thawab – Spiritual Reward Given By God
Tilawat – Reciting The Holy Qur’an And Conveying It’s Message To Others

U Ummah – The Body Of Muslims As One Distinct Integrated Community
Umrah – Pilgramage To Mecca But Not During Hajj

W

Wa-‘Alaykum As-Salaam – And On You Be Peace (Reply To The Muslim Greeting Of – As-Salaamu ‘Alaykum – Peace Be Upon You)
Wahy – Revelation
Walee – A Guardian – Plural – Awliyaa
Walima – Marriage Banquet
Witr – A Prayer With An Odd Amount Of Unit
Wudu – Ritual Washing With Water To Be Pure For Prayer

X

Y
Yarhamuku’llah – May God’s Mercy Be Upon You (A Response To A Sneezer When He/She Says – Alhumdulillah – Praise To God)

Z Zakat – The Muslims Wealth Tax – It Is Compulsory On All Muslims – One Must Pay 2.5% Of One’s Yearly Savings