@Usermane

I can't believe that Muhammad ascended heaven and dialogued face to face with God, can't believe that God has a leg or has five fingers as today muslims preach from Sahih Bukhari. This is blasphemy, no better than trinity doctrine(Qur'an 6:103).

This is what is in Quran 6 v 103

Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.

@Usermane

Please I would like to have a clear understanding of who a traditional muslim is.

Fine discovery. You r not wrong in your observation. As a true believer in God, when ever one 's beliefs are questioned we should be able to cite qualified evidences to vindicate us rather than throwing mud at others beliefs.

Good point.

And i 'll like to confirm on the Saudi Blogger killed for leaving Islam, let me see if am truely an hypocrite as the OP claims.

Brother, kindly read through

Quran 5 v 54: O ye who believe! If any from among you turn back from his faith, soon will Allah produce a people whom He (Allah) will love as they will love Him lowly with the believers, Mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproachers of such as find fault. That is the Grace of Allah which He will bestow on whom He (Allah) pleaseth. And Allah encompasseth all, and He knoweth all things.

We did not read "kill apostate" in the above verse.

Quran 3 v 90: But those who reject faith after they accepted it, and then go on adding to their defiance of faith never will their repentance be accepted; for they are those who have (of set purpose) gone astray.

Quran 4 v 137: Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way.

In fact, there are lots of people who converted to other faith and still living.

Then later on, i 'll come with samples of teachings traditional Muslims abide by, which promote hate, violence, misorgyny and regression. They hide these teachings when they come to preach especially in the West.

Sir, please who are traditional Muslims and kindly come up with their teachings you mentioned.

If you r not smart enough you 'll think they are preaching a noble religion and you 'll get carried away by their self righteousness.

Sir, we would see how smart you really are.

But a soon as you become one of them, they start drumming those unholy teachings into you untill you not only accept them, but become passionate with those teachings too, eventually turning away from God 's path.

Please can you share part of those teachings with me as am a seeker of truth?

Assalam Alaykum

My name is Babs.

Barka Jumuah and please try to be punctual.

May Allah accept our Ibadah

Creating the Balance

Islam does not subscribe to the type of asceticism where we purify our hearts and yet remain immersed in political, economic or social corruption. Purification must encompass our entire life, the privacy of our thoughts as well as their social manifestations in our daily life.

Everything must be in conformity with Allah's will. This will of God also requires you to seek and maintain a delicate balance between the various obligations that demand your attention; between your obligations to Allah, your obligations towards others and your obligations towards yourself.

The Prophet advised us against extremism of any kind. It is reported that he said to Abdullah ibn Amr,

Have I heard right that you fast everyday and stand in prayer all night? Abdullah replied, "Yes, O Messenger of Allah" The Prophet said, "Do not do that. Fast, as well as eat and drink. Stand in prayer, as well as sleep. For your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right upon you." (Muslim)

Unless you approach purification as an all-embracing process, you will find that your life is compartmentalized, certain parts impeding the development of others. This can only result in a life of disharmony and unhappiness.

Approached as a comprehensive and all-embracing process, however, you will find that each part of your life will complement some other part.

This should, God willing, make your struggle on the path to God and Paradise easier and full of grace. As you struggle to make headway on the path to God, always remember that you have an excellent example before you. This is the example of the Prophet Muhammad, may God bless him and grant him peace.

Often we would like to emulate our sports heroes, our parents, our teachers, our friends or others who attract our attention.

For your spiritual development, however, the most beautiful example is that of the Prophet. Allah says in the Quran:

{You have, indeed, in the Messenger of God an excellent exemplar, whoever places his hopes in God and the Final Day, and who remembers Allah much.}(Al-Ahzab 33: 21)

Blessings and Benefits[b][/b]

The decision to purify and develop yourself requires that you clearly define the path and consider the ways and means to achieve Paradise. This whole process will not only purify your heart, but also affect your entire life and the will of Allah will become so much easier for you to follow.

Following the Divine Will is, of course, purification itself. Soon, all your efforts will be directed towards the ultimate goal – the pleasure of Allah and Paradise.

Know that every sin can be effaced through forgiveness, and forgiveness is a sure way to Paradise. As you strive to better yourself, then, simultaneously and continuously pray for forgiveness for all your shortcomings.

{God says: And whoever repents and believes and works righteous deeds, God changes evil deeds into good ones, and God is Ever-Forgiving, Merciful.}(Al-Furqan 25:70)

It is a misconception to believe that simply by setting up Paradise as the ultimate goal, one can get there without any further effort.

It is also a misconception that Paradise can solely be achieved by concentrating only on certain aspects of life, the "religious and the spiritual."

The very fact that Paradise is the ultimate objective means that purification must be pursued in all aspects of life, and in life as a whole. Consider, for example, the following:

· Is not honesty a means to enter Paradise?

· Will not a sense of responsibility enable me to enter Paradise?

· Will not striving to fulfill the needs of fellow human beings make me deserve Paradise?

· Will not abstaining from vain talk and aimless actions bring me closer to Paradise?

· Is not consciousness of the best use of my time a key to Paradise?

· Will not keeping promises and offering prayer on time, which are distinguishing traits of the righteous, put me on the highway to Paradise?

· Must not all of the above be sought to attain Paradise? Every effort that is legitimate and is aimed at attaining Paradise is also an integral part of the process of purification.

Insha' Allah (God willing), if you take heed of all the prerequisites, blessings and benefits of purification, you will surely find the right environment, the true companionship and brotherhood and the most appropriate training programs to make the task of self development easier and more rewarding.

{So give the good news to My servants who listen to the word [of God], then follow the beauty in it. Such are they whom God has guided. And such are they who are endowed with understanding } (Az-Zumar 39:17-18[b][/b]

The Gates of Hell

Allaah has told us that Hell has seven gates, as He (Subhaanahu Wa Ta'ala) said:

"And surely, Hell is the promised place for them all. It has seven gates, for each of these gates is a class assigned". (15:43-44)[/b]

Ibn Katheer commenting on this aayah, said: "[b]This means that each gate has been allotted its share of the followers of Iblees who will enter it, and the will not be able to avoid it. May Allaah (Subhaanahu Wa Ta'ala) protect us from it. Each will enter a gate according to his deeds, and will be assigned to a level of Hell according to his deeds."

When the disbelievers come to Hell, its gates will be opened, and they will enter it, to remain there forever:

"And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened . And its keepers will say, "Did not the Messengers come to you from yourselves - reciting to you the Verses of your Rabb, and warning you of the Meeting of this Day of yours". They will say, "Yes" but the Word of torment has been justified against the disbelievers". (39:71)[/b]

After they are admitted, they will be told:
[b]
"Enter you the gates of Hell, to abide therein. And what an evil abode of the arrogant!" (39:72)[/color]

These gates will be shut upon the evildoers, and they will have no hope of ever escaping from them after that, as Allaah (Subhaanahu Wa Ta'ala) says,

"But those who reject Our Signs, they are the Companions of the Left Hand. On them will be Fire vaulted over ." (90:19-20)[color=#990000]

Ibn 'Abbaas said, "vaulted" (literally: "shut over them" means that the gates will be locked". al-Mujaahid pointed out that the word used (mu'sadah) is the word used in the dialect of Quraysh to mean "locked" or shut" (Tafseer Ibn Katheer 7/298)

In the Qur'aan Allaah (Subhaanahu Wa Ta'ala) says:

"Woe to every scandalmonger and backbiter, who piles up wealth and lays it by. Thinking that his wealth would make him last forever! By no means! He will be sure to be thrown into that which Breaks to Pieces. And what will explain to you that which breaks to pieces? The Fire of Allaah, kindled , which mounts to the heart. It shall be made into a vault over them, in columns outstretched." (104:1-9)[/color]

Allaah (Subhaanahu Wa Ta'ala) states that the gates of Hell will be locked behind them. Ibn Abbaas said, "In columns outstretched" means that the gates will be stretched out". 'Atiyah said, "It is a pillar of iron". Muqaatil said, "The gates will be closed firmly behind them and locked with a bolt of iron, so that the pain and heat will be intensified. The expression "stretched forth" applies to the "pillar", meaning that the bolts with which the gates are locked will be very long, because a long bolt is stronger than a short one" (Ibn Rajab, at-Takhweef min an-Naar, p.61)



The Intensity of Its Heat and the Vastness of Its Smoke and Sparks

Allaah (Subhaanahu Wa Ta'ala) says:

"And those on the left hand - who will be those on the Left Hand? In fierce hot wind and boiling water. And shadow of black smoke, neither cool, nor good". (56:41-44)[color=#990000]

This aayah includes all of the things that people avail themselves of in this world when it is too hot; these three things are: water, air and shade. But the aayah states that these three things will be of no help whatsoever to the people of Hell. The air of Hell is al-Sumoom, which is an intensely hot wind; its water is al-Hameem, boiling water; its shade is al-Yahmoom, which is a part of the smoke of Hell. (at-Takhweef min an-Naar, p.85)

Just as this aayah emphasises the horrifying position of those on the Left Hand, who are the people of Hell, another aayah emphasises the horror of Hell itself. Allaah (Subhaanahu Wa Ta'ala) says:

"But he whose balance will be light, will have his home in a pit. And what will explain to you what this is? a Fire blazing fiercely!" (101:8-11)[/color]

The shade referred to in the aayah

"and the shadow of black smoke" (56:43)[color=#990000]

is the shade cast by the smoke of Hell. Shade usually makes one feel cool and comfortable, and people love to feel it, but this shade will neither be cool nor pleasant; it is the shadow of black smoke.

The Qur'aan tells us that this shade is the smoke of Hell which rises above the Fire:

"Depart you to a shadow in three columns, no shade of coolness and is of no use against the Fierce Blaze". Indeed! It throws about sparks as forts, as if there were yellow camels ." (77:30-33)[/b]

This aayah states that the smoke that rises from Hell is so great that it is divided into three columns. It gives shade, but it is not cooling and it offers no protection from the Raging Fire. The sparks that fly from this Fire are like huge castles, and they are likened to yellow or black camels.

Allaah (Subhaanahu Wa Ta'ala) explained how strong this Fire is, and how it affects the tormented:

[b]"Soon I will cast him into Hellfire. And what will explain to you exactly what Hellfire is? Naught does it permit to endure, and naught does it leave alone! Darkening and changing the colour of man!" (74:26-29)[/color]

The Fire consumes all, destroying everything and leaving nothing untouched. It burns skin, reaching to the bone, melting the contents of the stomach and exposing what is innermost.

The Prophet (Sallallaahu Alaihi Wa Salaam) told us: "Fire as we know it is one-seventieth part of the Fire of Hell." Someone said, "O Messenger of Allaah (Sallallaahu Alaihi Wa Salaam), it is enough as it is!" He said, "It is as if sixty nine equal portions were added to the fire as we know it." (al-Bukhaari)

[color=#000000]This Fire never dies down, no matter how much time passes:

"So taste you ; no increase shall We give you, except in torment". (78:30)

"...whenever it abates, We shall increase for them the fierceness of the Fire". (17:97)

The disbelievers will not taste the luxury of respite, and the torment will not be lessened for them no matter how long it lasts:

"Their torment shall not be lightened nor shall they be helped". (2:86)[/color]

The Fire is rekindled every day as is stated in the hadith reported by Muslim from 'Amr ibn 'Absah (Radiyallahu Anhu) who said:

"The Prophet (Sallallaahu Alaihi Wa Salaam) said, "Pray salaat as-subh (the early morning prayer) then stop praying when the sun is rising until it is fully up, for it rises between the horns of Shaytaan and the disbelievers prostrate to the sun at that time. Then pray, for the prayer is witnessed (by the angels) until the shadow becomes the length of a lance. Then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray.."

al-Bukhaari and Muslim report from Abu Hurayrah (Radiyallahu Anhu) that the Prophet said, "When it becomes very hot, wait until it cools down to pray, because the intense heat is a breeze from Hell".

The Fire of Hell will be further refuelled on the Day of Resurrection when it receives its inhabitants:

"And when Hellfire shall be kindled to a fierce blaze, and when Paradise shall be brought near". (81:12-13)[color=#990000]

The Keepers of Hell

Standing over Hell are MIGHTY and STERN angels who never disobey Allaah Subhaanahu Wa Ta'ala, Who has created them. They do whatever He commands them, as Allaah Subhaanahu Wa Ta'ala says:

"O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are angels stern severe, who flinch not the Commands they receive from Allaah, but do they are commanded."[/b] (66:6)

Their number is nineteen as Allaah (Subhaanahu Wa Ta'ala) says:

"Soon I will cast him into Hellfire. And what will explain to you what Hellfire is? Naught does it permit to endure, and naught does it leave alone! Darkening and changing the colour of man! Over it are nineteen " [b](74:26-30)

This number was a challenge to the kuffaar who thought that they would easily overcome such a small number, but they did not realise that one of these angels has the strength to confront the whole of mankind on his own. For this reason, Allaah (Subhaanahu Wa Ta'ala) said in the next aayah:

"And We have set none but angels as guardians of the Fire, and We have fixed their numbers [19] only as a trial for the disbelievers.." (74:31)[/b]

Ibn Rajab said, "What is known and well-established among the earlier and later generations (as-Salaf wal-Khalaf) is that the trial came about when the number of angels was mentioned and the kuffaar thought that it was possible to kill them. They thought that they would be able to fight and resist them. They did not know that humankind in its entireity would not be able to resist even ONE of them." (at-Takhweef min an-Naar, p.174)

These angels are the ones whom Allaah Subhaanahu Wa Ta'ala called the guardians of Hell:

[b]"Those in the Fire will say to the keepers of Hell: "Call upon your Rabb to lighten for us the torment for a day!" (40:49)[color=#990000][/color]

JazakhAllah. Just seeing this for the first time

How difficult is it to practice patience when being provoked? At the same time, how many times have we responded much too sensitively, although we were not the clear target of anyone’s malice?

How many hearts have been lost in an effort to win arguments? And yet, as human beings it is natural and even our right to disagree, and to think critically. One of the most difficult challenges of character for Muslims of every background is being able to practice hilm (forbearance) during times of anger and disagreement—that is to be able to disagree with a dignified and generous spirit, and to think critically without being argumentative, stubborn, and condescending. It is because we as a community fall into this so much, and on so many levels, that I found this issue to be a relevant reminder to myself and others.

The activist argues about strategy, the student argues about fiqh and other branches of knowledge, the community leader argues in the board room, and the Imam with those who disagree with his style or approach. Whether it be with our family, friends, community members or the Islamophobe—we often find ourselves in situations where anger and argumentation can creep in, sour the mood, and sully the spirit. Below is a collection of Quranic verses, Prophetic narrations, and sayings of righteous people mostly taken from Sa’eed Hawwa’s work “Selected Writings on Purifying the Soul.” These statements remind us to prevent anger and argumentation from getting the better of us.

May Allah help us to remember that when we deal with people, our transactions are actually with Him and not His creation. As such, may awareness of His presence (ihsan) bring goodness from our speech and characters during times of difficulty as well as ease. Ameen.

1. “And when the foolish address them (with bad words) they reply back with ‘Salamaa’ (peaceful words of gentleness).” (Qur’an, 25:63)

2. “If they pass by some vain speech or play, they pass by it with dignity.” (Qur’an, 25:72)

3. “And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys… But of the people is he who disputes about Allah without knowledge or guidance or an enlightening Book.” (Qur’an, 31:19-20)

4. The Prophet Muhammad ﷺ (peace be upon him) said: “He who gave up disputing while he is right, a palace of high rank in Paradise will be built for him. He who gave up disputing while he is a fabricator, a palace in the center of Paradise will be built for him.” (al-Tirmidhi who declared it as hasan)

5. “There are no people who went astray after having been guided except for indulging in disputation.” (al-Tirmidhi)

6. The Messenger of Allah ﷺ repeated three times, “Those who search deeply for confusing questions have perished.” (Muslim)

7. “Do not dispute with your brother, ridicule him, nor promise him and then break your promise.” (al-Tirmidhi)

8. Bilal ibn Sa’d radiAllahu `anhu (ra) said, “If you see a disputing, arrogant, and bigoted person, bear in mind that they are utterly lost.”

9. Luqman `alayhi assalam (as) said to his son, “O son! Do not dispute with the knowledgeable lest they detest you.”

10. `Umar (ra) said, “Do not learn knowledge for three things and do not leave it for three things. Do not learn it to dispute over it, to show off with it, or to boast about it. Do not leave seeking it out of shyness, dislike for it, or contending with ignorance in its stead.”

11. It was narrated that Abu Hanifa said to Dawud al-Taa’i, “Why do you prefer seclusion?” Dawud replied, “To struggle against myself to leave disputing.” Abu Hanifah said, “Attend meetings, listen to what is said, and remain silent.” Dawud said, “I have done so, but I have found nothing heavier than this.”

12. `A’ishah (ra) narrated that the Prophet Muhammad ﷺ said, “The most hated person with Allah is the most quarrelsome person.” (al-Bukhari)

13. Ibn Qutaybah said that his disputant said to him, “What is the matter with you?” He replied to him, “I will not dispute with you.” The disputant then said, “Thus you have come to know that I am right.” Ibn Qutaybah responded, “No, but I respect myself more than that.” At this the disputant retracted and said, “And I will not claim a thing that is not my right.”

14. The Messenger of Allah ﷺ said: “The one initiating abuse incurs the sin of abusing as long as the other did not return it.” (Muslim)

15. “The believer does not curse.” (al-Tirmidhi who declared it hasan)

16. “The believer does not defame, abuse, disparage, nor vilify.” (al-Tirmidhi, sahih)

17. “Do not invoke Allah’s curse, His anger, or Hellfire.” (al-Tirmidhi who declared it hasan sahih)

18. “Men accustomed to cursing will not be intercessors or witnesses on the Day of Resurrection.” (Muslim)

19. Abdullah ibn ‘Amr (ra) narrated, “I asked the Messenger of Allah ﷺ about what saves me from Allah’s wrath, and he said, “Do not become angry.” (al-Tabarani and Ibn Abdul Barr) Ibn `Umar, Ibn Mas’ud, and Abu Darda’ (ra) relate similar conversations on their own behalf.

20. The Messenger of Allah ﷺ said, “He who is victorious over his passion at the time of anger is the strongest among you. He who forgives having the power to release (his anger and take revenge) is the most patient among you.” (a-Baihaqi in Shu’ab al-Imaan)

21. Abu Hurairah (ra) narrated, “The Messenger of Allah ﷺ said, ‘The strong person is not he who has physical strength but the person is strong if he can control his anger.” (al-Bukhari and Muslim)

22. `Umar ibn Abdul Aziz wrote to one of his governors and said, “Do not punish at the time of anger. If you are angry with any man, keep him in detention. When your anger is appeased punish him in proportion to his crime.”

23. ‘Ali ibn Zaid mentioned, “A man of the Quraysh spoke harshly to the Caliph `Umar Ibn ‘Abdul ‘Aziz who remained silent for a long time and then said, “You wish that the devil rouses in me the pride of the Caliphate and I treat you so rudely that you can take revenge tomorrow (in the Afterlife) on me.”

24. Ibn ‘Abbas (ra) narrated, the Messenger of Allah ﷺ said, “And when you get angry, keep silent.” (Ahmad, Ibn Abi Dunya, al-Tabarani, and al-Bayhaqi)

25. The Messenger of Allah ﷺ said, “Anger is a burning coal. It burns in the heart.” (al-Tirmidhi and al-Bayhaqi)

26. “When anyone of you gets angry, let him perform ablution because anger arises from fire.” (Abu Dawud)

27. “Nobody swallows a more bitter pill than that of anger—seeking the satisfaction of Allah.” (Ibn Majah)

28. `Umar (ra) said, “He who fears Allah cannot give an outlet to his anger (by sinning). He who fears Allah cannot do what he likes.”

29. A nomad said to the Messenger of Allah ﷺ “Advise me.” And he ﷺ said, “If a man defamed you with what he knows about you, do not defame him with what you know about him. For the sin is against him.” The nomad said, “I never abused any person after that.”

30. Al-Hasan (ra) said, “He that did not safeguard his tongue did not understand his religion.”

Muslema purmur
http://www.suhaibwebb.com/personaldvlpt/character/30-reasons-to-avoid-being-an-angry-and-argumentative-person/

The Path to Paradise

The First Step to Paradise

The first step in self development is to concentrate single-mindedly on paradise. Indeed, the one who is unsure of his destiny in life, torn between this world and the next, like one standing with his feet in two separate boats, will be thrown off balance.

Many of the difficulties that we face are due to this lack of commitment and inability to focus on the real and ultimate goal. If you can keep your focus on paradise, then everything else will be possible.

Beginning a New Journey

The selection of the ultimate goal of paradise must be made consciously and may involve an absolute break with the past. To choose this new goal as the ultimate goal in one's life is in fact to choose a new life, to begin a new journey.

Embark on this new journey by refreshing your ablution and offering two rakahs (units) of Salah (prayer) reminding yourself of all the punishment of Hell-fire you have just resolved to avoid at all costs and all the rewards of paradise that you will strive to achieve.

Remind yourself also of the important stations and landmarks on the journey: imagine death as near; imagine the moment when the Angel of Death will declare, "your time is over, now you must follow me", i[/b]magine that moment when you will be made to stand in the presence of Allah, Most High, so that the final judgment of life may be passed on you and imagine the consequences of that judgment.

When you have completed the two rakahs then resolve once more that all efforts will be directed towards achieving paradise, beseech Allah and pray with humility:

[b]"O Allah, I ask for Your mercy and whatever brings me closer to it, in word and deed. O Allah, I ask for a faith that will never vanish, a blessing that will never diminish, a pleasure that will never abate, and the most elevated position in paradise distinguished by the companionship of Your Messenger, Muhammad."

While improvement in your habits and actions is a life-long process, the desire to achieve it can thus be sparked in a moment. This desire will provide the momentum for attaining your goal -- the good pleasure of Allah and paradise.

Your Mission

Having taken the first step and resolved to attain Paradise, you may ask yourself, what does Allah require from me in order for me to succeed?

What Allah requires of you, in Quranic vocabulary, is for you to be a mumin and mujahid.A mumin is one who is true and firm in his faith in God.

A mujahid is one who strives his utmost, with all the means at his disposal, to gain God's pleasure. If you are a mumin and a mujahid,Allah, the Most Exalted in Power and yet the Most Compassionate, will assist you to rise to higher stations both in this world and in the Hereafter. Allah has promised this to those who possess the qualities of iman (faith) and the active resolve for jihad, or struggle. The Quran states:

[The Believers are only those who have attained to faith in God and His Messenger and have left all doubt behind, and who strive hard in God’s cause with their possessions and their lives: it is they, they who are true to their word.] (Al-Hujurat 49:15)

You now have a mission: to become a mumin and mujahid. [/b]As you embark upon this mission you may come to feel that your knowledge of Islam is somewhat limited or perhaps that you are unable to attain those heights of submission and purification that you desire or others expect of you.

This is only natural. You must not, however, allow these feelings of personal shortcomings to undermine your efforts to practice Islam.
[b]
A State of Becoming

Remember that Islam is a state of becoming not a state of being. Each day you must strive to improve and better yourself -- and you will improve.

You cannot expect to change all at once. This is against the laws of nature. The Prophet was always aware of this when he was dealing with his Companions.

Whenever someone embraced Islam, the Prophet would not ask that person to do everything immediately. Instead, he would teach and expect that person to start fulfilling his obligations only as much as he could bear at a time.

This gradual process of change is also clearly reflected in the manner in which the Quran was revealed over a period of 23 years. In all your efforts towards becoming a better believer, you must bear in mind this principle of gradualism, otherwise you may try to attain the impossible, and when you do not achieve it, you may become frustrated.

A Bargain with the Divine

At this stage, what matters most is that your bargain with Allah,iman, remains sound and firm. This definition of iman is perhaps a little different from the definition you usually hear. It is, however, a definition that we find in the Quran.

Furthermore, attainment of such iman,allows you to be counted among the true and sincere servants in the eyes of your Lord. The Quran states:

[Behold, God has bought of the Believers their lives and their possessions, promising them Paradise in return, they fight in God’s cause, and slay, and are slain: a promise which in truth He has willed upon Himself in the Torah, and the Gospel, and the Quran. And who could be more faithful to his covenant than God?](At-Tawbah 9:111)

Once you have committed yourself to Allah, all that you have must be spent in His way. This is the ideal. Ideals, however, are always difficult to achieve -- and this you must understand and accept.

I[b]deals are always to be pursued; if they are easily and always achievable, they can hardly remain as ideals. Keeping to your side of the bargain then, is an ideal that you must always seek to maintain[/b].

It is this seeking and this striving to spend all that we have in the way of Allah that is known as jihad and alternatively, in this instance, as tazkiya.

The Food, Drink and Clothing of the People of Hell

The food of the people of Hell is ad-Daree and az-Zaqqum, and their drink is al-Hameem, al-Ghasleen and al-Ghassaaq.

Allaah (Subhaanahu Wa Ta'ala) says:

"No food will there be for them but a bitter Daree obnoxious thorny plant, which will neither nourish nor satisfy hunger". (88:6-7)[/b]

ad-Daree is a thorny plant know as ash-Shubruq that grows in the Hijaaz. Ibn 'Abbaas said, "It is a low-growing thorny plant; when it grows tall it is called daree". Qataadah said, "It is one of the very worst types of food" (Ibn Rajab, at-Takhweef min an-Naar, p.115). This food of the people of Hell will be of no benefit whatsoever to them, and they will not enjoy it in the least; this is one of the forms of punishment that they will suffer. Allaah (Subhaanahu Wa Ta'ala) says:

"Verily the tree of Zaqqum will be the food of the sinful, like molten brass, it will boil in their insides, like the boiling of scalding water." (44:43-46).[b]

The Tree of Zaqqum is described in another aayah:

"Is that the better entertainment or the tree of Zaqqum ? For We have truly made it a trial for the wrongdoers. For it is a tree that springs out of the bottom of Hellfire, The shoots of its fruit-stalks are like the heads of devils; Truly they will eat thereof and fill their bellies therewith. Then on top of that they will be given to drink a mixture made of boiling water. Then, shall their return by to the blazing Fire of Hell". (37:62-68)[/b]

Elsewhere in the Qur'aan, Allaah (Subhaanahu Wa Ta'ala) says:

[b]"Then, will you truly - O you that go wrong, and treat as Falsehood]! You will surely taste of the tree of Zaqqum. Then you will fill your insides therewith, and drink boiling water on top of it. Indeed you will drink like diseased camels raging with thirst! Such will be their entertainment on the Day of Requital!" (56:51-66)[/color]

What we may understand from these aayaat is that this tree is a repulsive tree, whose roots go deep into the bottom of Hell, and whose branches stretch forth all over. Its fruits are so ugly that they are likened to the heads of devils, so that everyone may easily understand just how ugly they are, even though they have never seen them. Although this tree is so vile and obnoxious, the people of Hell will become so hungry that they will have no choice but to eat from it until they are full. When they have filled their bellies, this food will start to churn like boiling oil, which will cause a great deal of suffering to them. At that point they will rush to drink al-Hameem, which is an extremely hot water, and they will drink it like camels that drink and drink but their thirst is never quenched because of some disease. Then it will tear their innards:

[color=#990000]".. will be given to drink, boiling water, so that it cuts up their bowels " (47:15)[/b]

This is the hospitality that will be offered to them on that awesome Day. May Allaah (Subhaanahu Wa Ta'ala) protect us from this by His Grace and Mercy.

When the people of Hell eat this vile food of ad-Daree and az-Zaqqum, they will choke because of its foulness:

[b]"Verily with Us are fetters and a raging Fire , And a food that chokes and a Penalty grievous". (73:12-13)[/color]

The food that makes people choke is the food that sticks in the throat.

The Prophet (Sallallaahu Alaihi Wa Salaam) portrayed for us the ugly and terrifying nature of az-Zaqqum:

[color=#990000]"If one drop from az-Zaqqum were to land on this world, the people of earth and all their means of sustenance would be destroyed. So how must it be for the one who must eat it?" It was reported by at-Tirmidhi, who said, it is a sahih hasan hadith. [Mishkaat al-Masaabeeh, 3/105, narrated by Ibn 'Abbaas][/b]

Another kind of food that will be eaten by the people of Hell is al-Ghasleen. Allaah (Subhaanahu Wa Ta'ala) says:

"So no friend has he here this Day, Nor has he any food except corruption from the washing of wounds [al-Ghasleen], which none do eat but those in sin". (69:35-37)

"Yea, such! - Then shall they taste it - a boiling fluid and a fluid dark, murky, intensely cold ! And other penalties of a similar kind - to match them!" (38:57-58[b])

al-Ghasleen and al-Ghassaaq mean the same thing, which is the festering pus that oozes out of the skin of the people of Hell. It was suggested that it refers to the offensive discharge that flows from the private parts of adulterous women, and the decaying skin and flesh of the kuffaar. al-Qurtubee said, "It is the juice of the people of Hell" [Yaqhadhat uli al-I'tibaar, p. 86]

Allaah Ta'ala tells us that al-Ghasleen is just one of many similarly obnoxious punishments.

The drink of the people of Hell will be al-Hameem. Allaah (Subhaanahu Wa Ta'ala) says:

"...and if they implore relief, they will be granted water like melted brass that will scald their faces. How dreadful the drink! How uncomfortable a couch to recline on!" (18:29)

"...and he will be made to drink boiling, festering water. He will sip it unwillingly, and he will find great difficulty in swallowing it.." (14:16-17)[/color]

These aayaat mention four kinds of drink that the people of Hell have to endure:

(1) al-Hameem: an extremely hot water.

[color=#990000]As Allaah says: "In its midst and in the midst of the boiling hot water will they wander round!" (55:44)[b][/b]

This was explained as being ultra-hot water. And Allaah (Subhaanahu Wa Ta'ala) says: "They will be given to drink from a boiling hot spring." (88:5)

(2) al-Ghassaaq: as discussed above.

(3) al-Sadeed (pus): what flows from the flesh and skin of the Kaafir. Muslim reports from Jaabir that the Prophet (Sallallaahu Alaihi Wa Salaam) said, "Anyone who drinks intoxicants will be made to drink the mud of khabaal". They asked, "O Messenger of Allaah, what is the mud of khabaal?" He said, "The sweat of the people of Hell", or "the juice of the people of Hell".

(4) al-Muhl: according to the hadith of Abu Sa'eed al-Khudri narrated by Ahmad and at-Tirmidhi the Prophet (Sallallaahu Alaihi Wa Salaam) said: "It is like boiling oil, and when it is brought near a person's face, the skin of the face falls off into it". Ibn 'Abbaas said, "It is like very thick oil".

Some of the sinners will be fed the burning coals of Hell as an appropriate punishment:

"Those who unjustly eat up the property of orphans, eat us a Fire into their own bellies, and they will soon be enduring a blazing Fire!" (4:10)

"Those who conceal Allaah's revelations in the Book, and purchase for them a miserable profit - swallow into themselves naught but Fire.." (2:174)[/b]

As for the dress of the people of Hell, Allaah (Subhaanahu Wa Ta'ala) has told us that garments of fire will be tailor-made for them, as it says in the Qur'aan:

"..But for those who deny for them will be cut out a garment of Fire; over their heads will be poured out boiling water" (22:19)

When Ibraaheem at-Taymi recited this Aayah he used to say, "Glory be to Allaah, Who has created garments out of fire" (at-Takhweef min an-Naar, p.126)
[b]
Allaah (Subhaanahu Wa Ta'ala) says,

"And you will see the sinners that Day bound together in fetters. Their garments of liquid pitch and their faces covered with Fire". (14:49-50)

The Punishment of the People of Hell:

The Intensity of the Suffering of the People of Hell

The Fire is an intense punishment, in which there are different types of torment, to escape which people would give the dearest possessions that they own:

"As for those who reject Faith, and die rejecting - never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is a penalty grievous and they will find no helpers". (3:91)

"As to those who reject faith - if they had everything on earth and twice repeated, to give as ransom for the Penalty of the Day of Judgement, it would never be accepted of them. Theirs would be a grievous Penalty." (5:36)

Muslim reports from Anas ibn Maalik that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said: "One of the people of Hell who found the most pleasure in the life of this world will be brought forth on the Day of Resurrection, and will be dipped into the Fire of Hell. Then he will be asked: O son of Aadam, have you ever seen anything good? Have you ever enjoyed any pleasure?"[b][/b] He will say, "No, by Allaah (Subhaanahu Wa Ta'ala), O Rabb"" (Muslim, Mishkaat al-Masaabeeh, 3/102).

Just a few short moments will make the kuffaar forget all the good times and pleasure that they had enjoyed. al-Bukhaari and Muslim report from Anas ibn Maalik that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "On the Day of Resurrection, Allaah will say to one whose punishment in the Fire is the lightest, "If you had whatever you wanted on earth, would you give it up to save yourself?" He will say, "Yes". Allaah (Subhaanahu Wa Ta'ala) will say, "I wanted less than that from you: when you were still in the loins of Aadam, I asked you not to associate anything in worship with Me, but you insisted on associating others in worship with Me"". (al-Bukhaari, in Kitaab ar-Raqaaq, Baab Sifaat al-Jannah wan-Naar, Fath al-Baari, 11/416, See also Mishkaat al-Masaabeeh, 3/102)

The horror and intensity of the Fire will make a man lose his mind, and he would give up everything he holds dear to escape it, but he will never be able to:

"..the sinner's desire will be: would that he could redeem himself from the Penalty of that Day by his children, his wife and his brother, his kindred who sheltered him, and all, all that is on earth, so that it could deliver him. By no means! For it would be the Fire of Hell! Plucking out right to the skull". (70:11-16)
[color=#990000][/color]

This horrendous ongoing punishment will make the life of these evildoers one of continual sorrow and pain.

Barka Jumah to all. May All spare our lives to witness more of this.

All channels are free for now with exception to M net channels which would show only for Saturday and Sunday.

Shia Ayatollah Issues Fatwa Permitting The Drinking Of Water During FASTING

Am I seeing something or missing something here?

Living to Die or Dying to Live

Death is a harsh and fearful reality faced by everyone who lives. No one has the power to avoid it, nor does anyone around a dying person have the ability to prevent it. It is something that happens every moment and is something encountered by the young and the old, the rich and the poor, the strong and the weak. They are all the same in that they have no plan, nor any means of escaping it, no means of intercession, no way to prevent it, nor to delay it.

Allâh - the Most High - says:"Say: Indeed, the death from which you flee will surely meet you, then you will be sent back to Allâh, the All-Knower of the unseen and the seen. And He will then tell you what you used to do." [Sûrah al-Jumu'ah 62:8]

"Every soul shall taste death. And We shall make a trial of you with evil and with good, and to Us will you be returned." [/b][Sûrah al-Anbiyâ 21:34-35].

Indeed it is death which causes fear in the souls, and with it one's actions are sealed, and what comes after is even more fearful and fear-inducing. For is there a place one can flee to in order to escape from the constrictions suffered in the grave? What will our reply be when we are questioned in the grave? Indeed, not a single one of us knows where we will end up. Will it be Paradise whose width is like the heavens and the earth, or shall it be the Fire whose fuel is of men and stones?

Ibrâhîm ibn Adham said, when he was asked about the verse: "Call upon Me and I will respond to you."[b] [Sûrah Ghâfir 40:60] They said: We call upon Allâh, but He does nor respond to us. So he said:

"You know Allâh; yet you do not obey Him.

You recite the Qur'ân; yet you do not act according to it.

You know Shaytân; yet you continue agreeing with him.

You claim to love Allâh's Messenger(Sallallaahu Alaihi Wasallam); yet you abandon his Sunnah (guidance and way).

You claim to love Paradise, yet you do not work for it.

You claim to fear the Fire; yet you do not stop sinning.

You say, Indeed death is true; yet you have not prepared for it.

You busy yourselves with the faults of others; yet you do not look at your own faults.

You eat the sustenance that Allâh provides for you; yet you are not grateful to Him and

You bury your dead; yet you have not heeded its lesson." [Khushû' fis-Salâh, Ibn Rajab]

So this - O noble reader - is the reality which must be firmly established in one's heart; the reality that life in this world is limited and has an appointed end, and that this end will surely come ...

The righteous will die; And the wicked will die. The warriors who fight jihâd will die; And those who sit at home will die. Those who busy themselves with correct beliefs will die; And those who treat people as their slaves will die. The brave who reject injustice will die; And the cowards who seek to cling to this vile life will die. The people of lofty-goals and ambitions will die; And the wretched who live for cheap enjoyment will die.

"Every soul shall taste death."[b][/b] [Âl-'Imrân 3:185].

So keep in mind the point of death, and of one's passing on to the next life, and the number of sins that one has committed and the small amount of good that one has done. Think of the good that you would earnestly like to do at that time - then bring that forward and do it today. And think of all those things which you would desire to clear yourself of- then clear yourself from them now.

The Reality of the Akhirah (Hereafter)

Akhirah. Akhirah. Akhirah. Allah Subhanahu wa ta'la insistently repeats and reminds us of it on almost every page of the Qur'an. So does Muhammad sallallahu alayhi wa sallam, the last Messenger of Allah (swt) for mankind, with every word he speaks and everything he does. They tell us that the Akhirah is more real than the ground under our feet. Real success or failure is success or failure in the Akhirah for which Allah (swt) will be the sole Judge. Nothing in this world has any value if it does not benefit man on the Day of Judgment. Thus, there is no Islam without the Akhirah, and no sensible Muslim can remain forgetful of it lest he become a loser on that Momentous Day.

Still, it is very easy to lose sight of the Akhirah, even for us believers, or to fail to be fully conscious of this most important reality. It is easy to forget that we will harvest in the Akhirah what we sow in this world, and that - for good or for bad - we are all engaged in sowing, each moment of our present life. There are various reasons for this loss of sight and forgetfulness.

One, we do not see the Akhirah before our eyes as we do other things. Two, we have no experience of it. And thirdly, of course, we have our many distractions. The vivid and variety-filled world that we see before our eyes absorbs our attention, time and energy. This world seems solid and permanent, while death seems remote and the Akhirah merely an abstract proposition of no immediate relevance.

In fact it was not meant to be easy for us to keep the Akhirah in mind. It is on the question of the Akhirah that our iman is sorely tested. Our attitude to the Akhirah depends solely on the strength and vitality of our iman.

To keep our iman healthy and strong and ensure its continuous growth we have to nourish and nurture it. This can only be done through our passionate engagement with Allah's (swt) Book of Guidance for us and His Noble Messenger Muhammad (saws).

In this connection it would help to ask ourselves what the basis of our iman is. First, we believe that the Qur'an is the word of Allah (swt). We have all the evidence we need to be sure that the Qur'an is the word of Allah and preserved in its original form. And thus we believe that whatever Allah has said in the Qur'an is true. Nothing can be truer. Allah (swt) has not said anything that we do not need. And since He has placed so much importance on the Akhirah, the Muslim has to take it seriously. Any confusion in the heart about the veracity of the Qur'an will naturally undermine a Muslim's sense of the reality of the Akhirah.

We further believe that Muhammad (saws) is a true Prophet of Allah (swt). Even the minutest details of his life are known to us. In fact, there is no one else in history or in our personal life whom we know better. His life convinces us. There is nothing false about him; he never told a lie or deceived anyone. Muhammad (saws) never sought any reward from others for what he did. All his struggles and hardships were for the sake of Allah (swt) alone. The Qur'an emphatically proclaims this: "No reward do I ask of you: it is (all) in your interest: my reward is only due from Allah: and He is Witness to all things." (Surah Saba 34:47). Even when we pray for him by saying sallahu alayhi wa sallam (Surah Al-Ahzab 33:56), it is for our benefit, not his. Our prayers do not advance Muhammad's (saws) place before Allah (swt) in any way. His position is secure with Allah (swt), but saying our taslim is an unfailing means for us to please Allah (swt). Thus we trust the most trustworthy, selfless and caring human being who ever lived.

We can also find confirmation for our belief by engaging our capacity for thinking. Islam does not require us to close our minds. On the contrary, it encourages us to think. Allah (swt) repeatedly prods us to observe and draw lessons from what we observe and rebukes us for our failure to think and reflect.

As thinking and reflecting beings, we can ask ourselves one question. What does life look like without the Akhirah? What meaning or sense and purpose is there in life if there is no Akhirah? None. Without the Akhirah, all is chaos, useless, valueless. On an entirely self-enclosed worldly level there cannot be any such thing as right and wrong, good or bad. All are equal and therefore meaningless. Without the Akhirah, an occasion for an absolutely thorough and flawless account-taking from man and according him what he truly deserves, any edifice of meaning or value that man might wish to erect crumbles even before it can be started. In such a case, what need or justification can there be in continuing to live in this state? Man would be in a void of despair.

But before one gives up and totally surrenders to despair, he can look at the universe around him and think about it. What should he make of the amazing beauty, variety, organization, interrelatedness, balance and harmony in the universe? What has brought about this harmony in variety? Surely, all these things could not have been there by themselves or by accident. Surely, some supremely powerful, intelligent and wise source must be behind all this, to bring all these qualities into being, to invest them in the universe and to guide and control it. And this source also needs to be one and indivisible. The presence of harmony unmistakably testifies to the unity and oneness of the source, for harmony is the imprint of unity on multiplicity.

This leads to another very important question. If that Source or Being can bring into existence such a universe of order and harmony, would He leave human beings, the most delicate and complex thing in the universe, outside His scheme? Since every element in the universe functions according to the law and principle impregnated into each, would He leave man without some law and principle to direct him? No, that cannot be. That would mean an element of disorder in an otherwise orderly universe. Reason demands a scheme and guidance for man also.

Here, however, we must recognize a crucial difference between all the other elements in the universe and man. While each of them obeys the guidance imbued into it, man has a will of his own and the freedom to use it the way he wishes. Man's case therefore is different: the scheme and guidance for man must also be different.

As man can choose how to behave, there has to be some arrangement for his proper accountability and a dispensation of what he has earned through his choice. This requires the presence of all the parties involved and the availability of all the evidence at one place and time, and a judge capable of dealing with everyone with unquestionable thoroughness and justice.

Before man faces his judgment, though, the basis on which he is going to be judged must be made known to him. Observing the orderly behavior of the minutest of particles in the universe, man can feel sure that the basis for order in his life is also available. If he looks for it, he will find it.

Man with his pure innate capacity for thinking and reflection can easily arrive at a point where he can feel the existence and working of a Supreme and Perfect Being, the need for guidance from that ultimate and unfailing Source and the advent of a final moment of resolution when all confusion and bewilderment will be dispelled and all conflicts resolved, a moment when there are no more loose ends or unanswered questions. These are the most urgent and profound truths that man needs to know and can realize by his own effort. And this is one of the urgent messages at the heart of Islam.

There is no difficult or complicated philosophy involved in all this thinking. It is within the reach of any sensible human being, as it should be. For it affects the ultimate and eternal destiny of each one of us. But man by his own efforts can go no further. He cannot know the full identity and will of that Supreme Source, the form of his guidance, or clearly imagine the final judgment. He needs help from the Supreme Source. The realization of this is the dawning of wisdom.

It is here that Allah's (swt) revelation and sending of human Messengers to guide and forewarn man fit in. Together, they can safely conduct man to the Akhirah. The human Messenger is needed not only to convey the message from Allah (swt) but no less importantly to also show man how to make use of the revelation. Thus Allah's (swt) scheme for mankind finds fulfillment through three things: the Revelation, the Messengers and the Akhirah.

We Muslims believe in these things because nothing else makes sense. All else is confusion and disorder.

Now, what remains for us to do is to keep our vision of the Akhirah real, vivid and fresh, and work to prepare ourselves while we are in this world for that inevitable and overwhelming eventuality. It is on our vision of the Akhirah that our response to life, its conditions and all that befalls us, depends.

As always, we have the example of our most beneficent friend Muhammad (saws). How real, immediate, acute and vivid the Reality of the Akhirah was to him can be seen from this Hadith: "They (his Companions) said: 'Oh, Messenger of Allah, we saw you reach out to something, while you were standing here, then we saw you restrain yourself.' He said, 'I saw Paradise and reached out to a bunch of its grapes, and had I taken it you would have eaten of it as long as the world endured. I saw Hell also'" (Sahih Muslim, Book 004, Hadith 1982). There are numerous other ahadith that convey the feeling that Muhammad (saws) is already there and is talking to his companions from there.

When we say we accept him as our Prophet (saws), we commit ourselves to molding our lives after him in every way. Let us try to keep our vision of the Akhirah clear and vivid, as Muhammad (saws) did, and to ready ourselves for it as he taught us to do.

The Month of Muharram

By E Islam


INTRODUCTION

With the sighting of the new moon the Islamic New Year is ushered in. The first month Muharram, is a month of great reward and virtue. Muharram itself means `sacred' and is from those months which have been mentioned as sacred in the Holy Qur’an. Almighty Allah states in the Holy Qur’an:


"Four of them ( Zil-Qadah, Zil-Hijjah, Muharram and Rajab) are sacred."(Surah At-Tawbah:36)

From out of the four sacred months, Muharram has been blessed with certain specific virtues:- The Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam) said: "The best of fasts besides the month of Ramadhan is the fasting of Allah's month of Muharram."(Hadith-Muslim)
[/b]

[b]"The one that keeps a fast in the month of Muharram will receive the reward of thirty fasts for each fast (in this sacred month)."(Hadith:Tabraani)

Although the fasts of the month of Muharram are not obligatory, the one who fasts in these days out of his own will and choice is entitled to a great reward by Almighty Allah.

THE DAY OF AASHORA (10TH MUHARRAM)

Although the month of Muharram is a sacred month as a whole, the 10th of Muharram is the most sacred among all its days. The day is named 'Ashurah'. It is one of the most important and blessed days of Allah Ta’ala in the Islamic calendar.

FASTING

The Prophet Muhammad (Sallallahu-Alayhi-Wasallam) has exhorted and encouraged his Ummah to fast on this day. He said:

"This fast is a compensation for the (minor) sins of the past year." (Hadith:Muslim)


"Observe the fast of Aashora and oppose the Jews. Fast a day before it or a day after."(Hadith:Baihaqi)[/b]

Hence, it is important to either fast on the ninth and the tenth or the tenth and the eleventh of Muharram. To fast only on the day of Aashora is Makrooh(undesirable).

[b]BEING GENEROUS

One should be generous on one's family and dependants and spend more on them than what is normally spent.

Rasulullah (Sallallahu-Alayhi-Wasallam) said: "One who generously spends on his family on the day of Aashora, Allah will increase (his provision) for the whole year." (Hadith:Baihaqi)

These are the actions supported by Ahadeeth. Let us observe this great Month according to the ways of Rasulullah (Sallallahu-Alayhi-Wasallam) and the Sahabah (Radhiyallahu-Anhum), and refrain from all actions which deprive us of the blessings from Almighty Allah.


May Allah guide us all upon the Straight Path and save us from every act which brings His displeasure. …Ameen.

The Qur’an & the Soul’s Alchemy



The Prophet, peace be upon him, remarked, ‘The best of you is the one who learns the Qur’an and teaches it to others.’1

For Muslims, not withstanding the sheer beauty of its composition and its cadences, the Qur’an is a repository of revealed teachings, a roadmap for the journey through life, and a fountain of timeless truths to meditate upon; deepening endlessly one’s sense of the divine glory. Moreover, the Qur’an is of God: His Word, Wisdom and Divine Will. God says:

We send down in the Qur’an that which is a healing and a mercy for the believers. [17:82]

O mankind! There has come to you a counsel from your Lord, and a healing for what is in the breasts. [10:57]

Its name is indeed telling, for the word Qur’an, in Arabic, literally means a ‘recital’ or ‘that which is recited’. To this end the Qur’an is possibly the most read or recited book in the world. It is certainly the world’s most memorised book, and is probably the one that exerts the most influence over its readers. It is a book that has caused countless people throughout history to accept its message upon reading it, or hearing its recital. It has moved hearts to tears, healed spiritual wounds, incapacitated opponents, and astounded academics and artisans alike. The essence of its message is that there is only one God: Allah, who created and sustains the material universe and the world of human experience, and that only He is to be deified and worshiped.

The alchemical effect of the Qur’an, the deep transformative impact it has upon the human soul, is such that even its most ardent of opponents have been profoundly affected by it. One such example is of ‘Utbah bin Rabi‘ah who, on hearing the Prophet recite the Qur’an, was compelled by its sheer and utter sublimity to confess: ‘I have heard an utterance the like of which I have never heard. By God! It is neither poetry, sorcery nor soothsaying. O men of Quraysh, listen to me and do as I bid. Do not come between this man and what he is about, but leave him be. For by God, the words I have heard from him will soon cause a great stir.’2

This sublimity was felt too by Goethe – the nineteenth century German poet, novelist, statesman and scholar – who wrote in his West-Oestlicher Divan how, after inspiring initial astonishment and fear, the Qur’an ‘soon attracts, astounds, and, in the end, enforces our reverence. Its style, in accordance with its content and its aim, is stern, grand, terrible, ever and anon truly sublime. Thus, this book will go on exercising, through the ages, a most potent influence.’3

Thus it is a case of pouring the Qur’an’s healing over our spiritual wounds, and allow it to work its miracle: Is there any, then, to take heed? [54:17]


1. Al-Bukhari, no.5027.

2. Ibn Hisham, Sirah, 1:185, its chain is sound (hasan). Cf. Muhammad al-Ghazali, Fiqh al-Sirah, ed. al-Albani (Cairo: Dar al-Kutub al-Hadithah, 1976), 113.

3. Cited in Shalabi, Islam: Religion of Life (USA: Starlatch Press, 2001), 25-6.

Month of Muharram: Ethics & Significance

The month of Muharram is one of the sacred months. A Muslim is supposed to gain the advantage of these months so as to draw nearer to Allah by offering voluntary religious deeds such as supererogatory prayers, voluntary fasting, charity, etc.

The 1st of Muharram marks the beginning of the Islamic (Hijri) Calendar. Its real significance lies in the major turning point in the course of Islam.

As told in the Noble Qur'ân: "Verily the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred. That is the right religion, so wrong not yourselves therein …". [At-Taubah: 36]

As we usher in the new year, many of us take the time to at least briefly reflect on the major lessons in the past year and anticipate new experiences in the fresh year of 1435 Hijrah. This is also the day that we should be reminded of the Prophet's [peace and blessing be upon him and his companions] last pilgrimage and the message that he wants us to carry in our hearts.

In the month of Muharram, we should remember the Hijrah of the Prophet (peace and blessings be upon him) from Makkah to Madinah. There are many lessons in this story and it can help us understand the basic significance of the Hijrah calendar. It is good to remember that Hijrah was a significant move for the growth of Islam and throughout history, Islam has benefited from the Hijrah. The presence and growth of Islam in America also came by the efforts of those who migrated to this land and worked for the cause of Allah.

It is also the Sunnah of the Prophet (peace and blessings be upon him) to fast on the 9th and 10th of Muharram. The Prophet (peace and blessings be upon him) used to fast on the 10th day (`Ashura'). When he came to Madinah, he found out that the Jews of Madinah were also fasting on this day remembering Prophet Musa (peace and blessings be upon him). The Prophet (peace and blessings be upon him) admired this tradition and he said to the Jews, "We are closer to Musa than you are." [/b]He fasted and he also told his Companions to fast on this day. Later, before the end of his life on this earth, the Prophet (peace and blessings be upon him) told Muslims to add the 9th day also. Thus, it is highly recommended to fast on both the 9th and 10th of Muharram by the Sunnah. Imam At-Tirmidhi reported that Ibn `Abbas (may Allah be pleased with them both) used to say: We should fast on two days: the 9th and 10th of Muharram to distinguish ourselves from the Jewish community. (At-Tirmidhi)

Moreover, in his well-known book, [b]Fiqh As-Sunnah, the late Sheikh Sayyed Sabiq states:

Abu Hurayrah reported: "I asked the Prophet: 'Which Prayer is the best after the obligatory Prayers?' He said: 'Prayer during the mid of the night.' I asked: 'Which fasting is the best after that of Ramadan?' He said, 'The month of Allah that you call Muharram’" (Ahmad, Muslim, and Abu Dawud).

Mu`awiyyah ibn Abi Sufyan reported that he heard the Messenger of Allah say: "Concerning the day of `Ashura’, it is not obligatory upon you to fast on it as I do. Whoever wishes may fast and whoever does not wish to is not obliged to do so" (Al-Bukhari and Muslim).

It is also good to remember the great sacrifice of Al-Husain and his family (may Allah be pleased with all of them). Theirs was the true Jihad for the cause of truth and justice.

The Day of `Ashura' (10th of Muharram) is certainly a sad day in the history of Islam. It was on this day that the grandson of the Prophet (i.e. Imam Al-Husayn, may Allah be pleased with him) along with many members of his family were brutally massacred in Karbala. We should learn the lessons of courage, patience and perseverance from the episode of Karbala' (year 61 A.H. / 680 C.E).

Prophet’s Love and Tolerance for Mankind


The Prophet Muhammad is introduced in the Qur’an in these words:

[And We have not sent you forth but as a mercy to mankind.] (Al-Anbiyaa’: 107)[/b]

This shows that his distinctive quality was that he was a blessing incarnate in word and deed.
According to a tradition recorded in the Sahih of Imam Muslim, when the Prophet’s opponents greatly increased their persecution, his Companions asked him to curse them. At this the Prophet replied, “I have not been sent to lay a curse upon men but to be a blessing to them.”[b] His opponents continued to treat him and his Companions unjustly and cruelly, but he always prayed for them.
Once he was so badly stoned by his enemies that the blood began to spurt from all over his body. This happened when he went to Ta’if, where the Hijaz aristocracy used to while away their summer days. When he attempted to call them to Islam, instead of listening to his words of wisdom, they set the street urchins upon him, who kept chasing him till nightfall. Even at that point, when he was utterly exhausted and bleeding from head to foot, all he said was, “O my Lord, guide my people along the true path, as they are ignorant of the truth.”
His heart was filled with intense love for all human kind irrespective of caste, creed, or color. Once he advised his Companions to regard all people as their brothers and sisters. He added, “You are all Adam’s offspring and Adam was born of clay.”[b][/b]

All this tells us what kind of awareness he wanted to bring about in man. His mission was to bring people abreast of the reality that all men and women, although inhabiting different regions of the world, and seemingly different from one another as regards their color, language, dress, culture, etc., were each other’s blood brothers. Hence a proper relationship will be established between all human beings only if they regard one another as sisters and brothers. Only then will proper feelings of love and respect prevail throughout the world.

According to a hadith, the Prophet once said, “A true believer is one with whom others feel secure. One who returns love for hatred.” [/b]The Prophet made it clear that one who would only return love for love was on a lower ethical plane. We should never think that we should treat people well only if they treat us well. We should, rather, be accustomed to being good to those who are not good to us and to not wronging those who harm us.

According to another hadith, the Prophet once said, “By God, he is not a believer, by God, he is not a believer, by God, he is not a believer, with whom his neighbors are not secure.” [b][/b]This hadith shows how much he loved and cared for all human beings. One of the lessons he taught was that we should live among others like flowers, and not like thorns, without giving trouble to anybody.

In another hadith the Prophet said, “If a believer is not able to benefit others, he must at least do them no harm.”[b] This shows that to the Prophet the man who becomes useful to others leads his life on a higher plane. But if he fails to do so, he should at least create no trouble for his fellow men. For a man to be a really good servant of God, he must live in this world as a no-problem person. There is no third option.

The Prophet’s own example was testified to by Anas ibn Malik, who served the Prophet for ten years. He said that the Prophet never ever rebuked him. “When I did something, he never questioned my manner of doing it; and when I did not do something, he never questioned my failure to do it. He was the most good-natured of all men.”[/b] Such conduct gained him the respect even of his enemies, and his followers stood by him through all kinds of hardship and misfortune. He applied the principles on which his own life was based in equal measure to those who followed his path and to those who had harmed or discountenanced him.

In the present world, everyone’s thinking, tastes, aptitude, likes, and dislikes can never exactly coincide. For many reasons, differences do arise in this world. But then, what is the permanent solution to the problem? The solution lies in tolerance. The Prophet’s entire life served as a perfect example of this principle. According to his wife `A’ishah, “He was a personification of the Qur’an.”[b]

That is to say, the Prophet molded his own life in accordance with the ideal pattern of life that he presented to others in the form of the Qur’an. He never beat a servant, or a woman, or anyone else. He did, of course, fight for what was right. Yet, when he had to choose between two alternatives, he would take the easier course, provided it involved no sin. No one was more careful to avoid sin than he. He never sought revenge on his own behalf for any wrong done to him personally. Only if God’s commandments had been broken would he mete out retribution for the sake of God. It was such conduct which gained the Prophet universal respect.
In the early Makkan period when the antagonists far exceeded the Prophet’s Companions in number, it often happened that when the Prophet would stand to pray, his detractors would come near him and whistle and clap in order to disturb him, but the Prophet did not even once show his anger at such acts. He always opted for the policy of tolerance and avoidance of confrontation.

When the opposition became very strong, the Prophet left Makkah for Madinah. But his antagonists did not leave him in peace. They began to attack Madinah. In this way a state of war prevailed between the Muslims and non-Muslims.
Since the Prophet avoided war at all costs, he strove to bring about a peace agreement between him and the Makkans. After great efforts on his part, the non-Muslims agreed to the finalizing of a 10-year peace treaty, which was drafted and signed at Al-Hudaybiyyah.

While the Hudaybiyyah treaty was being drafted, the Makkans indulged in a number of extremely provocative acts. For instance, the agreement mentioned the Prophet’s name as “Muhammad the Messenger of Allah.” [b][/b]They insisted that the phrase “the Messenger of Allah” be taken out and replaced by “son of Abdullah.” The Prophet accepted their unreasonable condition and deleted the appellation with his own hands. Similarly, they made the condition that if they could lay their hands on any Muslim they would make him a hostage, but if the Muslims succeeded in detaining any non-Muslim, they would have to set him free. The Prophet even relented on this point. For the restoration of peace in the region, the Prophet accepted a number of such unjustifiable clauses that were added by the enemy. In this way he set the example of peace and tolerance being linked with one another. If we desire peace, we must tolerate many unpleasant things from others. There is no other way to establish peace in society.

Once the Prophet was seated at some place in Madinah, along with his Companions. During this time a funeral procession passed by. On seeing this, the Prophet stood up. One of his Companion remarked that the funeral was that of a Jew. The Prophet replied, “Was he not a human being?”[b][/b]

This incident illustrates how an atmosphere of mutual love and compassion can be brought about in the world only when we consciously rise above all insidious demarcation of caste, color, and creed. Just as the Prophet did, we, too, must look at all men as human beings who deserve to be respected at all events.

I spent days searching for this thread.

A Fleeting Enjoyment


By Imaam Ibn Kathir .

"Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like a rain (Ghayth), thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment[/b]." [57:20]

Allah the Exalted degrades the significance of this life and belittles it by saying "that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children."[b]

Meaning, this is the significance of this life to its people, just as He said in another Ayah,

"Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with Him."[/b] (3:14)

Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,

"Like a rain (Ghayth)," which is the rain that comes down to mankind, after they had felt despair. Allah the Exalted said in another Ayah,

"And He is it Who sends down the Ghayth (rain) after they have despaired." (42:28)[b]

Allah's statement, "thereof the growth is pleasing to the tiller" meaning that farmers admire the vegetation that grows in the aftermath of rain. And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them, "afterwards it dries up and you see it turning yellow; then it becomes straw."

Meaning, that vegetation soon turns yellow in color, after being fresh and green. After that, the green fades away and becomes scattered pieces of dust. This is the parable of this worldly life, it starts young, then matures and then turns old and feeble. This is also the parable of mankind in this life; they are young and strong in the beginning. In this stage of life, they look youthful and handsome. Slowly, they begin growing older, their mannerism changes and their strength weakens. They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability. Allah the Exalted said, "Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and gray hair. He creates what He wills. And He is the All-Knowing, the All-Powerful." (30:54)[/b]

This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming. Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,

"But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment."
[b]
Meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure.

Allah the Exalted said, "And the life of this world is only a deceiving enjoyment."[/b]

Meaning, this life is only a form of enjoyment that deceives those who incline to it. Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it.

[b]Yet, in reality, this life is insignificant as compared to the Hereafter.

Barka juma'h.

Barka Jumah and Barka de sallah to my brothers & sisters.

Salam

My name is Babatunde or Babs. I am happy to be part of this forum and as well learn from my knowledgeable Ustaz.

Ramadan Kareem.

@Judek2

[john 8:24] I said therefore unto you, that ye shall die in your sins: for if ye believe not that I AM HE, ye shall die in your sins.

If you do not believe that he Is the MIGHTY GOD, YOUR CREATOR AND YOUR SAVIOR, you shall inshallah die in your sin.
But, all hope is not lost now that you are alive. Do not commit the unforgivable sin against the Holy Spirit.

You did not respond to my post in other thread on your fangled doctrine of TRINITY. Jesus did not say he is God and never believed nor preached TRINITY.

Even Mohammad alleged Mary as the third person of the Trinity.
Thats confusion from the source.

Please share it with me.

Sis Fayezik and babs87,Longtime,asalamu alaykum.

Wa Alaekun Salam. Thank you for the post.

The Birth of the Prophet Muhammed

Seerah of the Prophet Muhammed (Peace Be Upon Him)

Praise be to Allaah the Lord of the Worlds, and blessings and peace be upon our Prophet Muhammad and all his family and companions.

When Abdullah, the father of the Prophet (peace be upon him) grew up Abdul-Muttalib decided that he should get married. So he then got married to Amina Bint Wahb. She is also from Bani Abdi Manaf and hence from the Quraysh who are from the decendants of Ismaeel. So the Prophet (peace be upon him) is from the most respected and honourable lineage. Aminas’ mother was from Yathrib and Amina lived in Yathrib. Abdul-Mutallib hence took his son and got him married to Amina in Yathrib. They returned thereafter to Makkah. Amina got pregnant and after a few months into her pregnancy Abdullah passed away, the father of the Prophet(peace be upon him). He became an orphan before he was even born.

When the time came close to the birth of the Prophet (peace be upon him), his mother saw a dream that she gave birth to a boy and with this boy a magnificient emergence of light spread out and enveloped the earth until it reached Busra in al-Sham. She also saw herself in the dream saying ‘u’iithuhu bilahil-wahid min shari kuli hasid’ which means ‘I seek for him, refuge in Allah the One from the evil of every envier’.

On a Monday, the 12th of Rabee’ al-Awwal (based on the strongest opinion) during the year that became known as the ‘Year of the Elephant’, 50 days after the incident of the Elephant, the Prophet (peace be upon him) was born. And with his birth, a number of interesting and extraordinary incidents occurred. We recall them, keeping in mind that the greatness of the Prophet (peace be upon him) is not in these incidents, but simply that it is from the signs and glad tidings of his arrival. His greatness is not in his birth, but rather it is within the message and teachings that he brought to mankind.

Hassan Ibn Thabit, (the poet of the Prophet peace be upon him) who was in Madina when he was seven years old, says about the birth of the Prophet (peace be upon him) that, ‘One day when I was seven years old, I was with or at the place of the Jews in their suburb, and there was a rabbi from the Jews who was sitting high on top of a house and was calling out ‘O Jewish people, today the star of Ahmad has emerged or appeared, and it does not appear except with his arrival’.

From amongst the signs also was that his mother while she carried him during her pregnancy, it was a pregnancy with no hardships or discomfort. Even though the norm is that pregnancy brings with it hardship. Allah says about the pregnant woman, ‘She carried him with hardship and she bore him (gave birth to him) with hardship’.

Furthermore, from the extraordinary incidents reported, was that when he was born, he came out supporting himself with his hands, and he raised his head to the sky. He was born Makhtun (circumcised) and Masrur (his umbilical cord was cut off). His birth was made easy.

When his mother gave birth to him, the good news reached Abdul-Mutallib, who was overjoyed by the news. And when he heard about the way he was born, circumcised, umbilical cord cut off, and supporting his body with his hands, his joy and happiness increased, and he said, ‘By Allah, verily for this son of mine there is an important matter’. He took Muhammed (peace be upon him) before he was even named, into the Ka’bah and raised him and thanked Allah for his birth.

As for naming him Muhammed, there is a story behind it. Abdul-Mutallib was on a journey in al-Sham with three of his companions. Along the way they met with a group of rabbi Jews. The Jews asked, ‘From where did you come?’ They replied ‘We are from Makkah'. So one of the rabbis said to them 'That from your country a Prophet will emerge'. They asked, ‘What is the name of this Prophet?’ He replied ‘His name will be Muhammed’. Until then, the name Muhammed was not used by the Arabs. These four companions, when they returned, each one of them decided to name any of their new offspring Muhammed. Abdul-Mutallib could not have anymore children, so he wanted to name the first child that would be born to any of his children Muhammed. And so it happened to be the Prophet (peace be upon him) and so he named him Muhammed.

Rulings on celebrating the Prophet’s birthday

The commands mentioned in the Qur’aan and Sunnah to follow the laws of Allaah and His Messenger, and the prohibitions on introducing innovations into the religion are quite clear. Allaah says (interpretation of the meaning):

“Say (O Muhammad to mankind): ‘If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins’” [Aal ‘Imraan 3:31]

“Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!” [al-A’raaf 7:3]

“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path” [al-A’naam 6:153]

And the Prophet (peace and blessings of Allaah be upon him) said: “The most truthful of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad, and the most evil of things are those which are newly-invented.” And he (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Narrated by al-Bukhaari, no. 2697; Muslim, no. 1718). According to a version narrated by Muslim, “Whoever does anything that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.”

Among the reprehensible innovations that people have invented is the celebration of the birthday of the Prophet (peace and blessings of Allaah be upon him) in the month of Rabee’ al-Awwal. They celebrate this occasion in various ways:

Some simply make it an occasion to gather and read the story of the Mawlid, then they present speeches and qaseedahs (odes) for this occasion.

Some make food and sweets etc., and offer them to the people present.

Some hold these celebrations in the mosques, and some of them hold them in their houses. 1011426450

Some people do not limit themselves to the actions mentioned above; they include in these gatherings haraam and reprehensible things, such as free mixing of men and women, dancing and singing, or committing actions of shirk such as seeking the help of the Prophet (peace and blessings of Allaah be upon him), calling upon him, seeking his support against their enemies and so on.

Whatever form it takes and whatever the intentions of those who do this are, there is no doubt whatsoever that it is an invented, haraam innovation which was introduced by the Shi’a Faatimids after the three best centuries, in order to corrupt the religion of the Muslims.

This is the origin of this celebration on the occasion of the Prophet’s birthday. More recently idle entertainment, extravagance, and wasting of money and time have become associated with an innovation for which Allaah has not sent down any authority.

What Muslims should do is to revive the Sunnah and put an end to bid’ah (innovation); they should not do any action until they know the ruling of Allaah concerning it.

Celebrating the occasion of the birthday of the Prophet (peace and blessings of Allaah be upon him) is forbidden and is to be rejected for a number of reasons:

1 – it is not part of the Sunnah of the Messenger (peace and blessings of Allaah be upon him) or of the khaleefahs who succeeded him. Since this is the case, then it is a forbidden innovation, because the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs after me; adhere to it and cling to it firmly. Beware of newly-invented things, for every newly-invented thing is an innovation (bid’ah) and every innovation is a going-astray.” (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676).

If a person does anything in order to draw closer to Allaah which was not done by the Messenger (peace and blessings of Allaah be upon him) or enjoined by him, and was not done by the khaleefahs who succeeded him, this action implies that he is accusing the Messenger of not explaining the religion to the people, and that he disbelieves in the words of Allaah (interpretation of the meaning):

“This day, I have perfected your religion for you” [al-Maa'idah 5:3]

Because he is adding something extra and claiming that it is a part of the religion, but the Messenger (peace and blessings of Allah be upon him) did not bring this.

2 – Celebrating the birthday of the Prophet (peace and blessings of Allah be upon him) is an imitation of the Christians, because they celebrate the birth of the Messiah (peace be upon him). Imitating them is extremely haraam. The hadeeth tells us that it is forbidden to imitate the kuffaar, and we are commanded to differ from them. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them” (narrated by Ahmad, 2/50; Abu Dawood, 4/314). And he said, “Be different from the mushrikeen” (narrated by Muslim, 1/222, no. 259) – especially with regard to things that are the symbols or rituals of their religion.

3 – Besides being bid’ah and an imitation of the Christians, both of which are haraam, celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is also a means that leads to exaggeration and excess in venerating him, which even goes as far as calling upon him (making du’aa’ to him) and seeking his help, instead of calling upon Allah, as happens now among many of those who observe the bid’ah of the Mawlid, when they call upon the Messenger instead of Allah, and ask him for support, and sing qaseedahs (odes) of shirk praising him, like Qaseedat al-Burdah etc. The Prophet (peace and blessings of Allah be upon him) forbade going to extremes in praising him, as he said: “Do not extol as the Christians extolled the son of Maryam. For I am just His slave, so say, the slave of Allah and His Messenger” (narrated by al-Bukhaari, 4/142, no. 3445; al-Fath, 6/551), i.e., do not exaggerate in praising me as the Christians exaggerated in praising the Messiah and venerated him until they worshipped him instead of Allaah. Allah forbade them to do that when he said (interpretation of the meaning):

“O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth. The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (“Be!” — and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him” [al-Nisaa’ 4:171]

Our Prophet (peace and blessings of Allaah be upon him) forbade us to exaggerate concerning him lest the same thing happen to us as happened to them, so he said: “Beware of exaggeration, for those who came before you were destroyed because of exaggeration” (narrated by al-Nasaa’i, 5/268; classed as saheeh by al-Albaani in Saheeh Sunan al-Nasaa’i, no. 2863).

4 – Observing the innovation of the Prophet’s birthday opens the door to other kinds of bid’ah and being distracted by them from the Sunnah. Hence you find that the innovators are very active when it comes to bid’ah and very lazy when it comes to the Sunnah; they hate it and regard those who follow it as enemies, until their entire religion is innovated anniversaries and Mawlids.

May Allah (SWT) guide us to the right path.

Barka Juma'ah

25 Steps To Be Closer To Allah

1. Start off each day with ‘adhkaar al-istiyqaadh’ (waking up Supplications), thanking Allah for waking up in good shape.

2. Put Allah first in your life.

3. Broaden your horizons - learn 5 new verses from the Quran every day, travel to pray far in the mosque to brighten your day, take up a booklet having supplications and read them.

4. Pray Salaat Al-dhuhaa (after sunrise).

5. If someone says something mean to you, just shrug it off and dismiss it in a friendly, laidback manner, and pray that Allah shall forgive them.

6. When you get angry, remember Allah, and how short and worthless life is to waste in being Angry.

7. Remember that you can never have too many friends, but you can have few quality friends that help you fulfill the purpose of your creation (i.e. live for Allah).

8. When you’re happy, try to share your happiness with others. Thank Allah for that, and pray its continuation.

9. When something bad or embarrassing happens to you, just think that it could always be worse, remember the reward of patience, and thank Allah that it’s not worse than it is.

10. Do something extra of goodness once in a while, like feeding a poor person, or caressing an orphan’s head.

11. Never stop believing that you can win Allah’s love and thus work For it. Then you can win the love of Allah’s slaves.

12. Spend some time thinking of Allah’s amazing creation.

13. Always love those who love Allah unconditionally. This way you will ensure that you live for Him, love for Him, and hate for Him (those who are enemies of Him).

14. Find the righteous ways to express yourself, and if you think that what you are about to say shall cause no benefit, maintain silence (this is tough!!).

15. Every now and then, give yourself a break. Play sports, give time to your family, friends, but always remember Allah and that He is watching you.

16. Pray for blessing to come to those being lost, and pray to Allah to guide them to the right path.

17. Hug your parents, kiss their hands and heads and always obey but stop at Allah’s orders.

18. Smile to everyone, for your smile makes a big difference to him or her and you are rewarded.

19. Forgive, forget and smile.

20. Tears are not for women only… tears are for all human beings with feelings remaining in them. Don’t restrain your tears when remembering Allah.

21. When people criticize your actions and effort, revise your actions and see if they please Allah or not. If they do; then ignore and remember how the Prophet (SAW) and the Sahaba were criticized, made fun of and even physically harmed, so have patience.

22. Read the Quran daily and try to have a schedule for completing it as much as you could. As you open the Quran daily, read with observing not just passing your eyes through the words.

23. Don’t let popularity go to your head, for it never lasts and you may lose from it more than gain.

24. Never look down on anybody, for, to Allah, they may be better than you.

25. Send this to all with the intention of having a healthy society living for Allah and pray,

“This is by Grace of my Lord - to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for himself; and whoever is ungrateful, (it is for the loss of only himself).

Certainly my Lord is Rich, Bountiful.” (27:40).

RECOGNITION OF ALLAH

The question which arises here is, "How can all people be expected to believe in Allah given their varying- backgrounds, societies and cultures? For people to be responsible for worshipping Allah they all have to have access to knowledge of Allah. The final revelation teaches that all mankind have the recognition of Allah imprinted on their souls, a part of their very nature with which they are created.In Soorah Al-A'raaf, Verses 172-173; Allah explained that when He created Adam, He caused all of Adam's descendants to come into existence and took a pledge from them saying, Am I not your Lord? To which they all replied, " Yes, we testify to It:' Allah then explained why He had all of mankind bear witness that He is their creator and only true God worthy of worship. He said, "That was In case you (mankind) should say on the day of Resurrection, "Verily we were unaware of all this." That is to say, we had no idea that You Allah, were our God. No one told us that we were only supposed to worship You alone. Allah went on to explain That it was also In case you should say, "Certainly It was our ancestors who made partners (With Allah) and we are only their descendants; will You then destroy us for what those liars did?" Thus, every child is born with a natural belief in Allah and an inborn inclination to worship Him alone called in Arabic the "Fitrah".

If the child were left alone, he would worship Allah in his own way, but all children are affected by those things around them, seen or unseen.

The Prophet (PBUH) reported that Allah said, "I created my servants in the right religion but devils made them go astray". The Prophet (PBUH) also said, "Each child is born in a state of "Fitrah", then his parents make him a Jew, Christian or a Zoroastrian, the way an animal gives birth to a normal offspring. Have you noticed any that were born mutilated?" (Collected by Al-Bukhaaree and Muslim).

So, just as the child submits to the physical laws which Allah has put in nature, his soul also submits naturally to the fact that Allah is his Lord and Creator. But, his parents try to make him follow their own way and the child is not strong enough in the early stages of his life to resist or oppose the will of his parents. The religion which the child follows at this stage is one of custom and upbringing and Allah does not hold him to account or punish him for this religion.

Throughout people's lives from childhood until the time they die, signs are shown to them in all regions of the earth and in their own souls, until it becomes clear that there is only one true God (Allah). If the people are honest with themselves, reject their false gods and seek Allah, the way will be made easy for them but if they continually reject Allah's signs and continue to worship creation, the more difficult it will be for them to escape. Prophets were sent to every nation and tribe to support man's natural belief in Allah and man's inborn inclination to worship Him as well as to reinforce the divine truth in the daily signs revealed by Allah. Although, in most cases, much of the prophets' teachings became distorted, portions remained which point out right and wrong. For example, the ten commandments of the Torah, their confirmation in the Gospels and the existence of laws against murder, stealing and adultery in most societies. Consequently, every soul will be held to account for its belief in Allah and its acceptance of the religion of Islam; the total submission to the will of Allah.

We pray to Allah, the exalted, to keep us on the right path to which He has guided us, and to bestow on us a blessing from Him, He is indeed the Most Merciful. Praise and gratitude be to Allah, the Lord of the worlds, and peace and blessings be on prophet Muhammed, his Family, his companions, and those who rightly follow them.

@Frosbel

You have just made a complete caricature of yourself, when you say the bible was written thousands of years after Christ you show a complete ignorance of history. The Old testament books were completed in the Year 450BC , the New testament before 100AD. So what on earth are you on about. 

To  make matters worse, saying no one witnessed the teachings of Jesus is so hilarious it will make a good comedy. If there were no witnesses, how come we have many of the stories about Jesus plagiarised, albeit in a twisted fashion , in your so called Holy book.  You and your cohorts , have made a mockery of your religion today, go get am imam to debate with me.

You sure you are up to the task? Dude, you may fool your brethren in your section but not in this section. I still say it that no one could be said to have witnessed his teachings because all those verses, chapters you are using as cover up were written, re-written,edited, re-editted after his demise hence conflicting stories about him. You may as well start from Mathew,MARK that contradicted THEMSELVES in your book, also read self confession of Luke when he wrote that he received from those before himand HE FELT IT WOULD BE GOOD to give account to another third party while John on his own part claimed that Jesus is the ONLY BEGOTTEN son.

Dude, if you know that you are up to the task, pick a topic or topics and you and I discussed using the two books. If you are ready, let me know. I would take you on Deity of Jesus, Jesus being your savior as well as dying for your sins, his crucifixion and BLOOD ATONEMENT while you may take me up on any topic in Islam.

The ball is in your court dude. It seems time to dust all my bible versions has arrived