Make a Mu'min Happy
Nabi (sallallahu alayhi wasallam) was sent as "Rahmatul lil Aalameen"– "Mercy to Mankind". He displayed the sublime and superb quality of being compassionate towards others, irrespective of color, creed or race.
The teachings of Nabi (sallallahu alayhi wasallam) are primarily based on brotherhood, kindness, compassion, friendship and all the qualities of a good relationship. The Sahaba (RA) were taught to integrate as one unit/Ummah despite their diverse backgrounds. In a short space of time they were nurtured into the beautiful teachings of Islam, which gave birth to an exceptionally high profile group under the masterly tutorship of Nabi (sallallahu alayhi wasallam). It is for this reason that Nabi (sallallahu alayhi wasallam) referred to the Sahaba (RA) as stars – each one glowed outstandingly in the darkness of the night. They created such a bond and example among themselves which was unheard of in history. The love, care and brotherhood they shared and enjoyed resulted in a strong community with strong value systems.
Nabi (sallallahu alayhi wasallam) advised that the best deed is to make a mu'min happy, for example, to clothe or feed or fulfill any permissible need. Teachings of this nature created fondness, loving hearts, togetherness and most of all unity, for which people are crying out nowadays throughout the world. A simple effort – make someone happy – a wonderful and powerful way to bond the hearts of people.
There are a number of places in the Holy Quran where the words are not pronounced as they are written.
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Three Tough Questions…
There was a young man who went overseas to study for quite a long time. When he returned, he asked his parents to find him a religious scholar or any expert who could answer his three Questions. Finally, his parents were able to find a Muslim scholar.
Young Man: Who are you? Can you answer my questions?
Scholar: I am one of Allah (Subhanahu wa Ta'ala)'s slaves and Insha Allah (God willing), I will be able to answer your questions.
Young Man: Are you sure? A lot of professors and experts were not able to answer my questions.
Scholar: I will try my best, with the help of Allah (Subhanahu wa Ta'ala).
Young Man: I have three questions.
1. Does God exist? If so, show me His shape.
2. What is taqdeer (fate)?
3. If shaitan (Devil) was created from the fire, why at the end he will be thrown to hell that is also created from fire. It certainly will not hurt him at all, since Shaitan (Devil) and the hell were created from fire. Did God not think of it this far?
Suddenly, the Scholar slapped the young man's face very hard!
The young man [feeling pain]: Why did you get angry at me?
Scholar: I am not angry. The slap is my answer to your three questions.
Young Man: I really don't understand.
Scholar: How did you feel after I slapped you?
Young Man: Of course, I felt the pain.
Scholar: So do you believe that pain exists?
Young Man: Yes.
Scholar: Show me the shape of the pain!
Young Man: I cannot
Scholar: That is my first answer. All of us feel God's existence without being able to see His shape... Last night, did you dream that you will be slapped by me?
Young Man: No
Scholar: Did you ever think that you will get a slap from me, today?
Young Man: No.
Scholar: That is taqdeer (fate) my second answer…My hand that I used to slap you, what is it created from?
Young Man: It is created from flesh.
Scholar: How about your face, what is it created from?
Young Man: Flesh.
Scholar: How did you feel after I slapped you?
Young Man: In pain.
Scholar: That's it. This is my third answer. Even though Shaitan (devil) and also the hell were also created from the fire, if Allah wants, Insha'Allah (God willing), the Hell-fire will become a very painful place for Shaitan.
The wise Scholar was Imam Abu Hanifa [Rahmatullah Alaiy] and the man, was a famous Jewish scholar of that time and after this incident he became a Muslim and accepted the right path. This shows that logical proofs are also the way to spread Islam.
The Nature of Islam
By RIAD SALOOJEE
An enduring aftermath of Sept. 11 is the continued spotlight on Islam. Almost daily, self-declared experts dissect Islam in articles, commentaries, political prognostications, and, too often, the apocalyptic scenario of a clash of civilizations. Some of these attempts at understanding Islam betray a shocking and simplistic method. Two fallacies — one textual, the other sociological — seem to predominate.
First are those whose analysis reflects their own cultural, historical or political prejudices. They utilize a crude, cut-and-paste analysis that uses Koranic texts self-servingly without concern for context. Verses discussing the combative aspect of jihad figure prominently and demonstrate, we are told, Islam’s dark side.
It is forgotten (or conveniently ignored) that one tenet of Islamic interpretation, as in Talmudic interpretation or Christian scriptures, is that a verse cannot be explained apart from its context. Verses on a given topic must be read together, holistically, for only then can their intent be gleaned. In Islamic law, rules pertaining to human interactions always have a rationale or understandable cause, which, if absent, renders the legal ruling inapplicable.
Take one oft-quoted verse: “Kill the unbelievers wherever you find them.” It usually escapes mention that the intent behind legislating the combative aspect of the jihad here is self-defence. Specifically, this verse refers to a situation of war at the beginning of the seventh century, when the tribal elite in Arabia had persecuted the nascent Islamic community unrelentingly for 15 years, intent on eradicating it.
To read this verse as requiring that all non-Muslims are to be killed runs counter to verses that prohibit killing civilians or non-combatants, or to this important verse: “God does not forbid you with regard to those who do not fight you or your faith nor drive you from your homes from dealing kindly and justly with them; for Allah loves those who are just” (Koran 60:8). It is worth noting that the Arabic word for “kind” in the verse, birr, is used to express the affection and gentleness mandated to parents.
…History has recorded the full entitlements of citizenship granted by the Prophet to non-Muslims in treaties, the amnesty he gave to those who persecuted him, and his moral exhortations to maintain justice: “On the Day of Judgment, I will be the advocate of non-Muslim subjects who were oppressed” and “Observe scrupulously the protection accorded by me to non-Muslim subjects…”
…To be fair, there is sometimes another cause of misunderstanding: Muslims themselves. Too easily, some Muslims blame modernity for their own malaise, and all too often act contrary to the universal constants of justice, moderation and mercy, which are the essential animating values of any Islamic individual or social action…
Taken from Islam101.com
Hazrat Abu Zar Ghaffari [R.A] reports that my beloved friend, Nabi (sallallahu alayhi wasallam) instructed with seven advices:
1. Love the poor and needy and keep close to them.
2. In this world, look at the people below you [i.e. those who possess
less than you in worldly wealth and not those who possess more than
3. Enjoin family ties and keep relationship with family members even
if they do not.
4. Do not ask anything from any person. [i.e. ask your needs from Allah only]
5. Speak the truth at all times.
6. Not to fear the reproach of any person and bad words of other people.
7. Recite in abundance "Laa hawla wala quwata illa billa hil
Aliyil Azeem", because it is from the treasures of Allah, which is
directly under the Throne of Allah.
Abu Hurayrah ( Radhiallahu 'anhu ) narrated - he said: "Allah has ninety-nine names - one hundred less one - no one memorises them except that he enters Paradise, and He (Allah) is [an] odd [number] and He loves odd [numbers].
Abu Hurayrah ( Radhiallahu 'anhu ) narrated from the Prophet ( Sallallahu 'alayhi wa sallam ) that he said: "Allah has ninety-nine names. Whosoever memorises them shall enter Paradise. And verily Allah is [an] odd [number] and He loves odd [numbers].
The great scholar, the Shaykh al-Islam, al-Hafidh Ahmad Ibn 'Ali Ibn Hajar al-'Asqalani al-Shafi'i ( 773 A.H - 852 A.H ) has written a very detailed commentary on this Hadith in his monumental work Fath al-Bari. He says: [The scholars] have held different opinions regarding this number. [Does this Hadith mean that] the Beautiful Names [of Allah] are limited to this number [of ninety-nine] or [does it mean that] they are more than this but these [ninety-nine names] are special in that whosoever commits them to memory shall enter Paradise? The majority of the scholars held the second opinion.
Al-Nawawi ( 631 A.H - 676 A.H ) has reported the consensus of the scholars. He says:
'There is not in the Hadith any limitation of the Beautiful Names of Allah.It does not mean that He does not have any other names except these ninety-nine. [In fact] the meaning of the Hadith is that whosoever commits these names to memory shall enter Paradise. This is substantiated by the Hadith of Ibn Mas'ud [Radhiallahu 'anhu], which has been reported by Imam Ahmad and authenticated by Ibn Hibban: [The Prophet said:] "I ask You [O Allah] by every name with which You have named Yourself, or which You have revealed in Your Book, or which You have taught anyone from amongst Your creation, or the knowledge of which You have kept specifically to Yourself”
Choose Your Friend
The people around you make an impact on your everyday life. The people who surround you have probably the greatest influence on you and your thinking.
Friendship is a means to unite and bond society. Like all other things there are limits within the confines of family and Shariah, otherwise the same friendship can cause untold disaster and waves of fitnah. Good friends take you towards good and bad ones can make life a misery.
Nabi (sallallahu alayhi wasallam) guided us, saying that a person is on the religion of his friend, so therefore everyone should think about who his friend should be. In the light of this Hadith, a person’s ideology largely rests on the belief and thinking of his friend. His ways would also largely be determined by his friend’s deeds and actions.
The best friend is one who is pious and righteous.
Backbiting is like a disease. It is extremely cancerous and in a very short time it could develop into a chronic ailment. For many people, backbiting is a way of life.
This is due to the fact that we become unmindful of and complacent to a particular life style of gossip, vain talk, vulgarity, tale carrying and backbiting. The normal day-to-day discussions and friendly talks without any concern result in backbiting as if it is routine. Many people argue that speaking of another person is acceptable since a habit or trait is truly found in the person. In that case the Hadith explicitly
defines backbiting and removes any doubt in the meaning and understanding of ghibat.
Nabi [Sallallahu Alaiyhi Wa Sallam] once asked the Sahaba [RA], "Do you know what backbiting is?" The Sahaba [RA] replied, "Allah and His Rasool know best," Rasulullah [Sallallahu Alaiyhi Wa Sallam] explained that to speak ill about your brother, that is backbiting. One Sahabi asked, "What if that particular thing is found in that person [will that be backbiting]?" Nabi [Sallallahu Alaiyhi Wa Sallam] replied, "Even if that bad quality is found in the person it would be regarded as backbiting and if it is not found [in the person] then it amounts to an accusation." [Muslim]
In other words, should this bad quality not be found in the person then it would be a bigger sin, as [in actual fact] one is accusing the person. Literally, it's a sin [ghibat] to speak of someone even if
the bad quality is found in that person. There is no difference as to whether the bad quality is of a worldly or deeni nature, or for that matter something to do with the body or the character of the person.
The fact of the matter is that which is seen as disrespectful to the other however small it may be, will be considered as backbiting.
According to some scholars it is reprehensible to also talk ill of the person in front of him. Allama Alousi [RA] (author of Roohul Ma'ani) writes that backbiting is equally immaterial if the person is present or
not; it would be no difference. At times people confirm having spoken in front of a person as if to say that the person "did not mind". However to speak that which the person will find offensive is
detestable according to the explanation of many commentators of the Noble Quraan.