Pray to ALLAH, because ALLAH is enough for everyone.
Friday, 29 June 2012
Friday, 24 February 2012
Saying Of Allah's Messenger (P.B.U.H) On Jumma Mubarak
Allah’s Messenger Sallallaahu 'Alaihi Wa Sallam Said:
((خير يوم طلعت فيه الشمس يوم الجمعة؛ فيه خلق الله آدم،
وفيه أدخل الجنة، وفيه أخرج منها، ولا تقوم الساعة إلا في يوم الجمعة))
"The best day on which the sun has risen is Friday; on it Allaah created Aadam.
On it, he was made to enter paradise, on it he was expelled from it.
And the last hour will take place on no day other than Friday".
Ref : (Ahmad & Tirmithi)
Saturday, 4 February 2012
12 Rabi-Ul-Awal
The Holy Prophet of Islam and Allah’s Messenger (peace be upon him) was born on 12 Rabi-ul-Awwal . His birth took place in Makkah on a Monday in the house known as Dar Al-Mawlid, in the year of the Elephant, which corresponds to 571 C.E. Both his father, Abdullah Ibn Abdul Muttalib, and mother, Amina Bint Wahab, were well-known individuals. The Holy Prophet never knew his father, who had died in the months before his birth. It was left to his grandfather to name him Muhammad (s.a.w.). It is incumbent upon Muslims to know the importance of this noble Prophet (pbuh) and to abide by the Quran, which was revealed to him
Rabi'ul-Awwal is the most significant month in the Islamic history, because humanity has been blessed in this month by the birth of the Holy Prophet Muhammad , Sall-Allahu alayhi wa sallam. Before the birth of the Holy Prophet, (Sall-Allahu alayhi wa sallam), not only the Arabian peninsula, but also the so-called civilized nations of Rome and Persia were drowned in the darkness of ignorance, superstitions, oppression and unrest. The Holy Prophet, Sall-Allahu alayhi wa sallam, came with the eternal truth of Tawhid (Oneness of Allah), the only faith which provides a firm basis for the real concepts of knowledge, equity and peace. It was this faith which delivered humanity from ignorance and superstitions and spread the light of true knowledge all over the world.
1) Shereh Bukhari Imam Ahmad Qistalaani (radi Allahu anhu) states in hismost distinguished work "Mustataab Mawahibul Laduniyah" that Hazrat Imam
Zainul Aabideen (radi Allahu anhu) narrated from His father Hazrat Imam
Hussain (radi Allahu anhu) who narrated from His father Hazrat Ali Mushkil
Kusha (radi Allahu anhu) that the Beloved Prophet (Sall Allaho Alaihi Wa
Sallam) has stated," 14000 years before the creation of Hazrat Adam (Alaihis
Salaam) I was a Noor by my creator."
2) Hazrat Abu Bakr Siddique (radi Allahu anhu) says, "Whosoever spends one
dirham on the birthday (Moulood) of the Prophet (sall Allaho alaihi
wasallam), he will be with me in Jannat." (An Ne'matul Kubra)
3) The Beloved Prophet Hazrat Muhammad Mustafa Salla Allahu ta'ala 'alayhi
wa Sallam celebrated his own Milad by having fast. When the Beloved Prophet
Muhammad Salla Allahu ta'ala 'alayhi wa Sallam was asked about the fast of
Monday. He Salla Allahu ta'ala 'alayhi wa Sallam said:
"I took birth and the Quran was revealed upon me in this day."
(Mishkat Sharif, Page 179)
4) The blessed and distinguished Sahabi-e-Rasool Hazrat Abu Hurairah (radi
Allahu anhu) states, "When the beloved Prophet (Sall Allaho Alaihi Wa
Sallam) used to smile then the walls would glow with his Noor."
(Mawahibul Laduniyah pg 271 vol 1, Anwaarul Muhammadiya pg 133, Shifa
Shareef pg 39, Hashia Shamail Tirmizi pg 16, Shara Shifa Mulla Ali Qaari,
Madarijun Nabuiwat (Persian) pg 12, Hujatullahi Alal Alameen pg 689)
5)Hadrat Abdullah Ibn Abbas Radi Allahu anhu reported that one day at his
home he was discussing with others the events of the birth of our beloved
Prophet Sayyedina Muhammad Mustufa Salla Allahu ta'ala 'alayhi wa Sallam and
the listeners were enhanced by what they heard, they thanked Allah Subhanahu
wa Ta'ala and sent Durood upon our Beloved Prophet Sayyedina Muhammad
Mustufa Salla Allahu ta'ala 'alayhi wa Sallam.
t that moment our Beloved Prophet S! ayyedina Muhammad Mustufa Salla Allahu
ta'ala 'alayhi wa Sallam came, to them suddenly and said to them,
" My Intercession for you is made accepted"
(Kitabul- Tanweer, p25)
6) It is reported in Tirmizi Shareef that the Prophet (sall Allaho alaihi
wasallam) was great in eyes and grand in heart. His face was brilliant,
shining like a full moon and was brightly coloured. His forehead was broad,
wide and the beard was thick."
7) It is on the authority of Hazrat Abu Moosa Ash'ari (radi Allahu anhu)
that the Prophet (sall Allaho alaihi wasallam) said, "I am Muhammad and
Ahmed and I am the one who came after all the Prophets (Khaatimun Nabiyeen)
and I am the one who will give Hashr to the creation (in other words all
will be present before the Prophet (sall Allaho alaihi wasallam) on
Maidaan-e-Hashr) and I am the Prophet of Mercy."
(Musnad Imam Ahmed - Muslim)
8) Hazrat Abi bin Ka'ab (radi Allahu anhu) reports that the Prophet (sall
Allaho alaihi wasallam) said, "On the day of Qiyamaah I will be the Leader
and Khatib of all the Ambia (Alaihimus Salaam) and I will be the master of
their intercession and I do not say this out of pride."
9) Hazrat Abdullah ibn Ka'ab (radi Allahu anhu) narrated: "I heard Kaab bin
Maalik (radi Allahu anhu) talking about his failure to join (the Ghazwa of)
Tabuk. He said, "When I greeted Allah's Nabi (sall Allaho alaihi wasallam) ,
his face was glittering with happiness, for whenever Allah's Messenger (sall
Allaho alaihi wasallam) was happy, his (blessed) face used to glitter, as if
it was a piece of the moon, and we used to recognise (his happiness) from
his face."
(Bukhari)
10) Hazrat Ali Radi Allahu anhu says, "Whosoever respects the Meelad
Shareef and is a means of motivating a Meelad gathering, He will take from
this world the gift of Imaan and He will enter Jannat without any
questioning." (An Ne'matul Kubra)
May ALLAH TALAH Make This Month Great Blessing For All Muslims.
AMEEN.
Tuesday, 24 January 2012
Islam, Culture And Women
How can anyone justify Islam's treatment of women, when it imprisons Afghans under blue shuttlecock burqas and makes Pakistani girls marry strangers against their will?
How can you respect a religion that forces women into polygamous marriages, mutilates their genitals, forbids them to drive cars and subjects them to the humiliation of "instant" divorce? In fact, none of these practices are Islamic at all.
Anyone wishing to understand Islam must first separate the religion from the cultural norms and style of a society. Female genital mutilation is still practised in certain pockets of Africa and Egypt, but viewed as an inconceivable horror by the vast majority of Muslims. Forced marriages may still take place in certain Indian, Pakistani and Bangladeshi communities, but would be anathema to Muslim women from other backgrounds.
Indeed, Islam insists on the free consent of both bride and groom, so such marriages could even be deemed illegal under religious law.
A woman forbidden from driving a car in Riyadh will cheerfully take the wheel when abroad, confident that her country's bizarre law has nothing to do with Islam. Afghan women educated before the Taliban rule know that banning girls from school is forbidden in Islam, which encourages all Muslims to seek knowledge from cradle to grave, from every source possible.
The Koran is addressed to all Muslims, and for the most part it does not differentiate between male and female. Man and woman, it says, "were created of a single soul," and are moral equals in the sight of God. Women have the right to divorce, to inherit property, to conduct business and to have access to knowledge.
Since women are under all the same obligations and rules of conduct as the men, differences emerge most strongly when it comes to pregnancy, child-bearing and rearing, menstruation and, to a certain extent, clothing.
Some of the commands are alien to Western tradition. Requirements of ritual purity may seem to restrict a woman's access to religious life, but are viewed as concessions. During menstruation or postpartum bleeding, she may not pray the ritual salah or touch the Koran and she does not have to fast; nor does she need to fast while pregnant or nursing.
The veiling of Muslim women is a more complex issue. Certainly, the Koran requires them to behave and dress modestly - but these strictures apply equally to men. Only one verse refers to the veiling of women, stating that the Prophet's wives should be behind a hijab when his male guests converse with them.
Some modernists, however, claim that this does not apply to women in general, and that the language used does not carry the textual stipulation that makes a verse obligatory. In practice, most modern Muslim women appreciate attractive and graceful clothes, but avoid dressing provocatively.
What about polygamy, which the Koran endorses up to the limit of four wives per man? The Prophet, of course, lived at a time when continual warfare produced large numbers of widows, who were left with little or no provision for themselves and their children.
In these circumstances, polygamy was encouraged as an act of charity. Needless to say, the widows were not necessarily sexy young women, but usually mothers of up to six children, who came as part of the deal.
Polygamy is no longer common, for various good reasons. The Koran states that wives need to be treated fairly and equally - a difficult requirement even for a rich man. Moreover, if a husband wishes to take a second wife, he should not do so if the marriage will be to the detriment of the first.
Sexual intimacy outside marriage is forbidden in Islam, including sex before marriage, adultery or homosexual relationships. However, within marriage, sexual intimacy should be raised from the animal level to sadaqah (a form of worship) so that each considers the happiness and satisfaction of the other, rather than mere self-gratification.
Contrary to Christianity, Islam does not regard marriages as "made in heaven" or "till death do us part". They are contracts, with conditions. If either side breaks the conditions, divorce is not only allowed, but usually expected. Nevertheless, a hadith makes it clear that: "Of all the things God has allowed, divorce is the most disliked."
A Muslim has a genuine reason for divorce only if a spouse's behaviour goes against the sunnah of Islam - in other words, if he or she has become cruel, vindictive, abusive, unfaithful, neglectful, selfish, sexually abusive, tyrannical, perverted - and so on.
In good Islamic practice, before divorce can be contemplated, all possible efforts should be made to solve a couple's problems. After an intention to divorce is announced, there is a three-month period during which more attempts are made at reconciliation.
If, by the end of each month, the couple have resumed sexual intimacy, the divorce should not proceed. The three-month rule ensures that a woman cannot remarry until three menstrual cycles have passed - so, if she happens to be pregnant, the child will be supported and paternity will not be in dispute.
When Muslims die, strict laws govern the shares of property and money they may leave to others; daughters usually inherit less than sons, but this is because the men in a family are supposed to provide for the entire household.
Any money or property owned by women is theirs to keep, and they are not obliged to share it. Similarly, in marriage, a woman's salary is hers and cannot be appropriated by her husband unless she consents.
A good Muslim woman, for her part, should always be trustworthy and kind. She should strive to be cheerful and encouraging towards her husband and family, and keep their home free from anything harmful (haram covers all aspects of harm, including bad behaviour, abuse and forbidden foods).
Regardless of her skills or intelligence, she is expected to accept her man as the head of her household - she must, therefore, take care to marry a man she can respect, and whose wishes she can carry out with a clear conscience. However, when a man expects his wife to do anything contrary to the will of God - in other words, any nasty, selfish, dishonest or cruel action - she has the right to refuse him.
Her husband is not her master; a Muslim woman has only one Master, and that is God. If her husband does not represent God's will in the home, the marriage contract is broken.
What should one make of the verse in the Koran that allows a man to punish his wife physically? There are important provisos: he may do so only if her ill-will is wrecking the marriage - but then only after he has exhausted all attempts at verbal communication and tried sleeping in a separate bed.
However, the Prophet never hit a woman, child or old person, and was emphatic that those who did could hardly regard themselves as the best of Muslims. Moreover, he also stated that a man should never hit "one of God's handmaidens". Nor, it must be said, should wives beat their husbands or become inveterate nags.
Finally, there is the issue of giving witness. Although the Koran says nothing explicit, other Islamic sources suggest that a woman's testimony in court is worth only half of that of a man. This ruling, however, should be applied only in circumstances where a woman is uneducated and has led a very restricted life: a woman equally qualified to a man will carry the same weight as a witness.
So, does Islam oppress women?
While the spirit of Islam is clearly patriarchal, it regards men and women as moral equals. Moreover, although a man is technically the head of the household, Islam encourages matriarchy in the home.
Women may not be equal in the manner defined by Western feminists, but their core differences from men are acknowledged, and they have rights of their own that do not apply to men
How can you respect a religion that forces women into polygamous marriages, mutilates their genitals, forbids them to drive cars and subjects them to the humiliation of "instant" divorce? In fact, none of these practices are Islamic at all.
Anyone wishing to understand Islam must first separate the religion from the cultural norms and style of a society. Female genital mutilation is still practised in certain pockets of Africa and Egypt, but viewed as an inconceivable horror by the vast majority of Muslims. Forced marriages may still take place in certain Indian, Pakistani and Bangladeshi communities, but would be anathema to Muslim women from other backgrounds.
Indeed, Islam insists on the free consent of both bride and groom, so such marriages could even be deemed illegal under religious law.
A woman forbidden from driving a car in Riyadh will cheerfully take the wheel when abroad, confident that her country's bizarre law has nothing to do with Islam. Afghan women educated before the Taliban rule know that banning girls from school is forbidden in Islam, which encourages all Muslims to seek knowledge from cradle to grave, from every source possible.
The Koran is addressed to all Muslims, and for the most part it does not differentiate between male and female. Man and woman, it says, "were created of a single soul," and are moral equals in the sight of God. Women have the right to divorce, to inherit property, to conduct business and to have access to knowledge.
Since women are under all the same obligations and rules of conduct as the men, differences emerge most strongly when it comes to pregnancy, child-bearing and rearing, menstruation and, to a certain extent, clothing.
Some of the commands are alien to Western tradition. Requirements of ritual purity may seem to restrict a woman's access to religious life, but are viewed as concessions. During menstruation or postpartum bleeding, she may not pray the ritual salah or touch the Koran and she does not have to fast; nor does she need to fast while pregnant or nursing.
The veiling of Muslim women is a more complex issue. Certainly, the Koran requires them to behave and dress modestly - but these strictures apply equally to men. Only one verse refers to the veiling of women, stating that the Prophet's wives should be behind a hijab when his male guests converse with them.
Some modernists, however, claim that this does not apply to women in general, and that the language used does not carry the textual stipulation that makes a verse obligatory. In practice, most modern Muslim women appreciate attractive and graceful clothes, but avoid dressing provocatively.
What about polygamy, which the Koran endorses up to the limit of four wives per man? The Prophet, of course, lived at a time when continual warfare produced large numbers of widows, who were left with little or no provision for themselves and their children.
In these circumstances, polygamy was encouraged as an act of charity. Needless to say, the widows were not necessarily sexy young women, but usually mothers of up to six children, who came as part of the deal.
Polygamy is no longer common, for various good reasons. The Koran states that wives need to be treated fairly and equally - a difficult requirement even for a rich man. Moreover, if a husband wishes to take a second wife, he should not do so if the marriage will be to the detriment of the first.
Sexual intimacy outside marriage is forbidden in Islam, including sex before marriage, adultery or homosexual relationships. However, within marriage, sexual intimacy should be raised from the animal level to sadaqah (a form of worship) so that each considers the happiness and satisfaction of the other, rather than mere self-gratification.
Contrary to Christianity, Islam does not regard marriages as "made in heaven" or "till death do us part". They are contracts, with conditions. If either side breaks the conditions, divorce is not only allowed, but usually expected. Nevertheless, a hadith makes it clear that: "Of all the things God has allowed, divorce is the most disliked."
A Muslim has a genuine reason for divorce only if a spouse's behaviour goes against the sunnah of Islam - in other words, if he or she has become cruel, vindictive, abusive, unfaithful, neglectful, selfish, sexually abusive, tyrannical, perverted - and so on.
In good Islamic practice, before divorce can be contemplated, all possible efforts should be made to solve a couple's problems. After an intention to divorce is announced, there is a three-month period during which more attempts are made at reconciliation.
If, by the end of each month, the couple have resumed sexual intimacy, the divorce should not proceed. The three-month rule ensures that a woman cannot remarry until three menstrual cycles have passed - so, if she happens to be pregnant, the child will be supported and paternity will not be in dispute.
When Muslims die, strict laws govern the shares of property and money they may leave to others; daughters usually inherit less than sons, but this is because the men in a family are supposed to provide for the entire household.
Any money or property owned by women is theirs to keep, and they are not obliged to share it. Similarly, in marriage, a woman's salary is hers and cannot be appropriated by her husband unless she consents.
A good Muslim woman, for her part, should always be trustworthy and kind. She should strive to be cheerful and encouraging towards her husband and family, and keep their home free from anything harmful (haram covers all aspects of harm, including bad behaviour, abuse and forbidden foods).
Regardless of her skills or intelligence, she is expected to accept her man as the head of her household - she must, therefore, take care to marry a man she can respect, and whose wishes she can carry out with a clear conscience. However, when a man expects his wife to do anything contrary to the will of God - in other words, any nasty, selfish, dishonest or cruel action - she has the right to refuse him.
Her husband is not her master; a Muslim woman has only one Master, and that is God. If her husband does not represent God's will in the home, the marriage contract is broken.
What should one make of the verse in the Koran that allows a man to punish his wife physically? There are important provisos: he may do so only if her ill-will is wrecking the marriage - but then only after he has exhausted all attempts at verbal communication and tried sleeping in a separate bed.
However, the Prophet never hit a woman, child or old person, and was emphatic that those who did could hardly regard themselves as the best of Muslims. Moreover, he also stated that a man should never hit "one of God's handmaidens". Nor, it must be said, should wives beat their husbands or become inveterate nags.
Finally, there is the issue of giving witness. Although the Koran says nothing explicit, other Islamic sources suggest that a woman's testimony in court is worth only half of that of a man. This ruling, however, should be applied only in circumstances where a woman is uneducated and has led a very restricted life: a woman equally qualified to a man will carry the same weight as a witness.
So, does Islam oppress women?
While the spirit of Islam is clearly patriarchal, it regards men and women as moral equals. Moreover, although a man is technically the head of the household, Islam encourages matriarchy in the home.
Women may not be equal in the manner defined by Western feminists, but their core differences from men are acknowledged, and they have rights of their own that do not apply to men
Saturday, 21 January 2012
Monday, 16 January 2012
Quranic Way of Life - The Best Way to Live life
Many non-muslim claims Quran is book of terrorism,creates hates.
Geert Wilders,the Dutch MP says its book of violence…nauzbillah…but i’m sure he never read quran and he is Just a Lier….becoz The Facts are totally different,and this post will proove this…InshahAllah….
If You will Apply the guidance of Quran in your life,you can live the Best life,you will be loved by ALLAH (God) and indeed peoples too…
below are the few lessons you can apply in your life to live the BEST LIFE !
Some of the lessons from Quran that apply to our general living!
1. Respect and honor all human beings irrespective of their religion, colour, race, sex, language, status, property, birth, profession/job and so on [17/70]
2.Talk straight, to the point, without any ambiguity or deception [33/70]
3. Choose best words to speak and say them in the best possible way [17/53, 2/83]
4.Do not shout. Speak politely keeping your voice low. [31/19]
5.Always speak the truth. Shun words that are deceitful and ostentatious [22/30]
6. Do not confound truth with falsehood [2/42]
7.Say with your mouth what is in your heart [3/167]
8. Speak in a civilized manner in a language that is recognized by the society and is commonly used [4/5]
9. When you voice an opinion, be just, even if it is against a relative[6/152]
10. Do not be a bragging boaster [31/18]
11. Do not talk, listen or do anything vain [23/3, 28/55]
12. Do not participate in any paltry. If you pass near a futile play, then pass by with dignity [25/72]
13. Do not verge upon any immodesty or lewdness whether surreptitious or overt [6/151].
14. If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously [3/134].
15. Do not be contemptuous or arrogant with people [31/18]
16. Do not walk haughtily or with conceit [17/37, 31/18]
17. Be moderate in thy pace [31/19]
18. Walk with humility and sedateness [25/63]
19. Keep your gazes lowered devoid of any lecherous leers and salacious stares [24/30-31, 40/19].
20. If you do not have complete knowledge about anything, better keep your mouth shut. You might think that speaking about something without full knowledge is a trivial matter. But it might have grave consequences [24/15-16]
21. When you hear something malicious about someone, keep a favorable view about him/her until you attain full knowledge about the matter. Consider others innocent until they are proven guilty with solid and truthful evidence [24/12-13]
22. Ascertain the truth of any news, lest you smite someone in ignorance and afterward repent of what you did[49/6]
23. Do not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning [17/36].
24. Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! Above everyone endowed with knowledge is another endowed with more knowledge [12/76]. Even the Prophet [p.b.u.h] was asked to keep praying, “O My Sustainer! Advance
me in knowledge.” [20:114]
me in knowledge.” [20:114]
25. The believers are but a single Brotherhood. Live like members of one family, brothers and sisters unto one another [49/10].
26. Do not make mockery of others or ridicule others [49/11]
27. Do not defame others [49/11]
28. Do not insult others by nicknames [49/11]
29. Avoid suspicion and guesswork. Suspicion and guesswork might deplete your communal energy [49/12]
30. Spy not upon one another [49/12]
31. Do not backbite one another [49/12]
32. When you meet each other, offer good wishes and blessings for safety. One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy [4/86]
33. When you enter your own home or the home of somebody else, compliment the inmates [24/61]
34. Do not enter houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure [24/27]
35. Treat kindly
” Your parents
” Relatives
” The orphans
” And those who have been left alone in the society [4/36]
36. Take care of
” The needy,
” The disabled
” Those whose hard earned income is insufficient to meet their needs
” And those whose businesses have stalled
” And those who have lost their jobs. [4/36]
37. Treat kindly ” Your related neighbours, and unrelated neighbours ” Companions by your side in public gatherings, or public transportation. [4/36]
38. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition [4/36]
39. Be nice to people who work under your care. [4/36]
40. Do not follow up what you have given to others to afflict them with reminders of your generosity [2/262].
41. Do not expect a return for your good behaviour, not even thanks [76/9]
42. Cooperate with one another in good deeds and do not cooperate with others in evil and bad matters [5/2]
43. Do no try to impress people on account of self-proclaimed virtues [53/32]
44. You should enjoin right conduct on others but mend your own ways first. Actions speak louder than words. You must first practice good deeds yourself, then preach [2/44]
45. Correct yourself and your families first [before trying to correct others] [66/6]
46.Pardon gracefully if anyone among you who commits a bad deed out of ignorance, and then repents and amends[6/54, 3/134]
47. Divert and sublimate your anger and potentially virulent emotions to creative energy, and become a source of tranquility and comfort to people [3/134]
48. Call people to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently [16/125]
49. Leave to themselves those who do not give any importance to the Divine code and have adopted and consider it as mere play and amusement [6/70]
50. Sit not in the company of those who ridicule Divine Law unless they engage in some other conversation[4/140]
51. Do not be jealous of those who are blessed [4/54]
52. In your collective life, make rooms for others [58/11]
53. When invited to dine, Go at the appointed time. Do not arrive too early to wait for the preparation of meal or linger after eating to engage in bootless babble. Such things may cause inconvenience to the host [33/53]
54.Eat and drink [what is lawful] in moderation [7/31].
55. Do not squander your wealth senselessly [17/26]
56. Fulfill your promises and commitments [17/34]
57.Keep yourself clean, pure [9/108, 4/43, 5/6].
58. Dress-up in agreeable attire and adorn yourself with exquisite character from inside out[7/26]
59. Seek your provision only by fair endeavour [29/17, 2/188]
60. Do not devour the wealth and property of others unjustly, nor bribe the officials or the judges to deprive others of their possessions [2/188]
Tuesday, 10 January 2012
Dua's For Renewal Of Faith
Dua # 1 Sura Fateha – Ayah # 1
1:1. All praise is due to Allah, the Lord of the Worlds.
Dua # 2 Sura Baqara – Ayat # 45 & 46.
2:45. And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones,
2:46. Who know that they shall meet their Lord and that they shall return to Him.
2:46. Who know that they shall meet their Lord and that they shall return to Him.
Dua # 3 Sura Baqara – Ayah # 107.
2:107. Do you not know that Allah’s is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?
Dua # 4 Sura Baqara – Ayah # 285.
2:285. The apostle believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His apostles; We make no difference between any of His apostles; and they say: We hear and obey, our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course.
Dua # 6 Sura Baqara – Ayah # 156.
2:156. Who, when a misfortune befalls them, say: Surely we are Allah’s and to Him we shall surely return.
Dua # 7 Sura Baqara – Ayah # 201.
2:201. And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.
Dua # 5 Sura Ale Imran – Ayah # 53.
3:53. Our Lord! we believe in what Thou hast revealed and we follow the apostle, so write us down with those who bear witness.
Dua # 8 Sura Ale Imran – Ayat # 8 & 9.
3:8. Our Lord! make not our hearts to deviate after Thou hast guided us aright, and grant us from Thee mercy; surely Thou art the most liberal Giver.
3:9. Our Lord! surely Thou art the Gatherer of men on a day about which there is no doubt; surely Allah will not fail (His) promise.
3:9. Our Lord! surely Thou art the Gatherer of men on a day about which there is no doubt; surely Allah will not fail (His) promise.
Dua # 9 Sura An’am – Ayat # 161 thru 165.
6:161. Say: Surely, (as for) me, my Lord has guided me to the right path; (to) a most right religion, the faith of Ibrahim the upright one, and he was not of the polytheists.
6.162. Say. Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds;
6:163: No associate has He; and this am I commanded, and I am the first of those who submit.
6:164: Say: What! shall I seek a Lord other than Allah? And He is the Lord of all things; and no soul earns (evil) but against itself, and no bearer of burden shall bear the burden of another; then to your Lord is your return, so He will inform you of that in which you differed.
6:165: And He it is Who has made you successors in the land and raised some of you above others by (various) grades, that He might try you by what He has given you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful.
6.162. Say. Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds;
6:163: No associate has He; and this am I commanded, and I am the first of those who submit.
6:164: Say: What! shall I seek a Lord other than Allah? And He is the Lord of all things; and no soul earns (evil) but against itself, and no bearer of burden shall bear the burden of another; then to your Lord is your return, so He will inform you of that in which you differed.
6:165: And He it is Who has made you successors in the land and raised some of you above others by (various) grades, that He might try you by what He has given you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful.
Dua # 10 Sura Rum – Ayah # 26
30:26. And His is whosoever is in the heavens and the earth; all are obedient to Him.
Dua # 11 Sura Yasin(36/22-34) – Ayat 22 thru 24.
36.22: And what reason have I that I should not serve Him Who brought me into existence? And to Him you shall be brought back;
36.23: What! shall I take besides Him gods whose intercession, If the Beneficent God should desire to afflict me with a harm, shall not avail me aught, nor shall they be able to deliver me?
36.24: In that case I shall most surely be in clear error: 25 Surely I believe in your Lord, therefore hear me. 26 It was said: Enter the garden. He said: O would that my people had known
36.23: What! shall I take besides Him gods whose intercession, If the Beneficent God should desire to afflict me with a harm, shall not avail me aught, nor shall they be able to deliver me?
36.24: In that case I shall most surely be in clear error: 25 Surely I believe in your Lord, therefore hear me. 26 It was said: Enter the garden. He said: O would that my people had known
Dua # 12 Sura Ha-Mim – Ayat 30 thru 32.
42:30. And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He pardons most (of your faults).
42:31. And you cannot escape in the earth, and you shall not have a guardian or a helper besides Allah.
42:31. And you cannot escape in the earth, and you shall not have a guardian or a helper besides Allah.
Dua # 13 Sura Hashr ( 59) – Ayat 22 thru 24 and
59.22: He is Allah besides Whom there is no god; the Knower of the unseen and the seen; He is the Beneficent, the Merciful
59.23: He is Allah, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness Glory be to Allah from what they set up (with Him).
59.24: He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise.
59.23: He is Allah, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness Glory be to Allah from what they set up (with Him).
59.24: He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise.
Dua # 14 Sura MU-minun (23) – Ayah # 116
23.116: So exalted be Allah, the True King; no god is there but He, the Lord of the honorable dominion.
Dua # 15 Sura Luqman ( 31) – Ayah # 26
31.26: What is in the heavens and the earth is Allah’s; surely Allah is the Self-sufficient, the Praised.
Dua # 16 Sura Al Kafirun – Complete.
In the name of Allah, the Beneficent, the Merciful.
109.1: Say: O unbelievers!
109.2: I do not serve that which you serve,
109.3: Nor do you serve Him Whom I serve:
109.4: Nor am I going to serve that which you serve,
109.5: Nor are you going to serve Him Whom I serve:
109.6: You shall have your religion and I shall have my religion.
109.1: Say: O unbelievers!
109.2: I do not serve that which you serve,
109.3: Nor do you serve Him Whom I serve:
109.4: Nor am I going to serve that which you serve,
109.5: Nor are you going to serve Him Whom I serve:
109.6: You shall have your religion and I shall have my religion.
Dua # 17 Sura (#112) Akhlas – complete.
In the name of Allah, the Beneficent, the Merciful.
112.1: Say: He, Allah, is One.
112.2: Allah is He on Whom all depend.
112.3: He begets not, nor is He begotten.
112.4: And none is like Him.
112.1: Say: He, Allah, is One.
112.2: Allah is He on Whom all depend.
112.3: He begets not, nor is He begotten.
112.4: And none is like Him.
Equality In ISLAM
Allah created a human pair to herald the beginning of the life of mankind on earth and all the persons inhabiting this world today have sprung from this pair. For some time in the initial stages the progeny of this pair remained a single group. It had one religion and spoke the same language. There were little or no difference among them. But as their numbers gradually increased, their diversification and growth were divided into various tribes, and nationalities. Their languages became different; their modes of dress varied; and their manners of living also became distinct from one another.
All these differences are said to be signs from Allah. They do exist in the world of reality. Hence, Islam recognizes them as matters of fact. It does not seek to wipe them out or to ignore them but affirms that their advantage consists in affording the only possible means of distinguishing one form the other. But the prejudices which have arisen among mankind out of these differences in the shape of groupings and organizations based on race, color, language, nationality, etc., are disapproved by Islam. Islam regards all distinctions of birth, of high and low amen, of upper and lower classes, on natives of the soil and aliens as the manifestation of their ignorance. It declares that all men in the world have sprung from the same parents and therefore, are equal in their status as human beings.
After propounding this concept of equality of mankind, Islam adds that if there can be any real difference between man and man it cannot be one of race, color, country or but one of their relationship with their Creator. The most honored of people in the sight of God is the most righteous. On the basis of this fundamental tenet, Islam seeks to build principled society as against the racial, national and parochial societies existing in the world. The basis of cooperative effort among men in such a society is not one's birth but a creed an a moral principle. Any one, if he believes in God as his Master and Lord and accepts the guidance of the prophets (the essence of which is embodied in Islam, the message of the last Prophet Muhammad (peace be upon him)) as the law of his life, can join this community, whether he is a resident of America or Africa whether he belongs to the Semitic race or the Aryan; whether he is black in color or white skinned; whether he speaks a European language or Arabic. All those who join this community will have the same rights and social status. They will not be subjected to any racial, national or class distinct of any kind. No one will be regarded as high or low. There will be no untouchable among them, nor could be polluted by the touch of anyone's hand. There will be no handicaps for them in the matter of marital relations, eating and drinking and social contacts. None will be looked down upon as lowly or mean by reason of his birth or profession. Nobody will claim any distinctive rights by virtue of his caste, community or ancestry. Man's merit will not depend on his family connections or riches, but only on whether he is better than others in moral conduct or excels others in piety and righteousness.
Such a social order, out-stepping the geographical boundaries and limits of race, color and language as it does, can spread itself in all parts of the world and on its foundations can be raised the edifice of the universal brotherhood of men. In societies based on race or nationality, only those people can join who belong to a particular race or country and the door is closed in the face of those who do not belong to them. But in Ns highly principled society anyone who accepts the creed and its moral standard can become its member, possessing equal rights with everyone else. As for those who do not accept this creed, the community, while it cannot receive them within its fold, is prepared within the limits laid down by law and decency. To give them all the basic human rights on condition that they are from the people of the Book or those who are classified under their category.
Such a social order, out-stepping the geographical boundaries and limits of race, color and language as it does, can spread itself in all parts of the world and on its foundations can be raised the edifice of the universal brotherhood of men. In societies based on race or nationality, only those people can join who belong to a particular race or country and the door is closed in the face of those who do not belong to them. But in Ns highly principled society anyone who accepts the creed and its moral standard can become its member, possessing equal rights with everyone else. As for those who do not accept this creed, the community, while it cannot receive them within its fold, is prepared within the limits laid down by law and decency. To give them all the basic human rights on condition that they are from the people of the Book or those who are classified under their category.
After appreciating these foundations of Islamic social order, we would like to cast a glance over the principles and patterns of social relationship which have been fostered by Islam.
Friday, 6 January 2012
99 Names Of ALLAH
Allah: He who has the Godhood which is the power to create the entities.
Ar-Rahman: The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
Ar-Rahim: The One who has plenty of mercy for the believers.
Al-Malik: The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
Al-Quddus: The One who is pure from any imperfection and clear from children and adversaries.
As-Salam: The One who is free from every imperfection.
Al-Mu'min: The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.
Al-Muhaymin: The One who witnesses the saying and deeds of His creatures.
Al-'Aziz: The Defeater who is not defeated.
Al-Jabbar: The One that nothing happens in His Dominion except that which He willed.
Al-Mutakabbir: The One who is clear from the attributes of the creatures and from resembling them.
Al-Khaliq: The One who brings everything from non-existence to existence.
Al-Bari': The Creator who has the Power to turn the entities.
Al-Musawwir: The One who forms His creatures in different pictures.
Al-Ghaffar: The One who forgives the sins of His slaves time and time again.
Al-Qahhar: The Subduer who has the perfect Power and is not unable over anything.
Al-Wahhab: The One who is Generous in giving plenty without any return.
Ar-Razzaq: The One who gives everything that benefits whether Halal or Haram.
Al-Fattah: The One who opens for His slaves the closed worldy and religious matters.
Al-'Alim: The Knowledgeable; The One nothing is absent from His knowledge.
Al-Qabid: The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
Al-Basit: see above
Al-Khafid: The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
Ar-Rafi': see above
Al-Mu'iz: He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degradeswhoever He willed, hence there is no one to give Him esteem.
Al-Muthil: see above
As-Sami': The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
Al-Basir: The One who Sees all things that are seen by His Eternal Seeing without a pupil or any otherinstrument.
Al-Hakam: He is the Ruler and His judgment is His Word.
Al-'Adl: The One who is entitled to do what He does.
Al-Latif: The One who is kind to His slaves and endows upon them.
Al-Khabir: The One who knows the truth of things.
Al-Halim: The One who delays the punishment for those who deserve it and then He might forgive them.
Al-'Azim: The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.
Al-Ghafur: The One who forgives a lot.
Ash-Shakur: The One who gives a lot of reward for a little obedience.
Al-'Aliyy: The One who is clear from the attributes of the creatures.
Al-Kabir: The One who is greater than everything in status.
Al-Hafiz: The One who protects whatever and whoever He willed to protect.
Al-Muqit: The One who has the Power.
Al-Hasib: The One who gives the satisfaction.
Aj-Jalil: The One who is attributed with greatness of Power and Glory of status.
Al-Karim: The One who is clear from abjectness.
Ar-Raqib: The One that nothing is absent from Him. Hence it's meaning is related to the attribute ofKnowledge.
Al-Mujib: The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
Al-Wasi': The Knowledgeable.
Al-Hakim: The One who is correct in His doings.
Al-Wadud: The One who loves His believing slaves and His believing slaves love Him. His love to His slavesis His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Mu sa -peace be upon them- . It is not a sound nor a language nor a letter).
Al-Majid: The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
Al-Ba'ith: The One who resurrects His slaves after death for reward and/or punishment.
Ash-Shahid: The One who nothing is absent from Him.
Al-Haqq: The One who truly exists.
Al-Wakil: The One who gives the satisfaction and is relied upon.
Al-Qawiyy: The One with the complete Power.
Al-Matin: The One with extreme Power which is un-interrupted and He does not get tired.
Al-Waliyy: The Supporter.
Al-Hamid: The praised One who deserves to be praised.
Al-Muhsi: The One who the count of things are known to him.
Al-Mubdi': The One who started the human being. That is, He created him.
Al-Mu'id: The One who brings back the creatures after death.
Al-Muhyi: The One who took out a living human from semen that does not have a soul. He gives life bygiving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
Al-Mumit: The One who renders the living dead.
Al-Hayy: The One attributed with a life that is unlike our life and is not that of a combination of soul, fleshor blood.
Al-Qayyum: The One who remains and does not end.
Al-Wajid: The Rich who is never poor. Al-Wajd is Richness.
Al-Majid: The One who is Majid.
Al-Wahid: The One without a partner.
As-Samad: The Master who is relied upon in matters and reverted to in ones needs.
Al-Qadir: The One attributed with Power.
Al-Muqtadir: The One with the perfect Power that nothing is withheld from Him.
Al-Muqaddim: The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
Al-Mu'akhkhir: see above
Al-'Awwal: The One whose Existence is without a beginning.
Al-'Akhir: The One whose Existence is without an end.
Az-Zahir: The One that nothing is above Him and nothing is underneath Him, hence He exists without aplace. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributesof bodies.
Al-Batin: see above
Al-Wali: The One who owns things and manages them.
Al-Muta'ali: The One who is clear from the attributes of the creation.
Al-Barr: The One who is kind to His creatures, who covered them with His sustenance and specified however He willed among them by His support, protection, and special mercy.
At-Tawwab: The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
Al-Muntaqim: The One who victoriously prevails over His enemies and punishes them for their sins. It maymean the One who destroys them.
Al-'Afuww: The One with wide forgiveness.
Ar-Ra'uf: The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willedamong His creatures.
Malik Al-Mulk: The One who controls the Dominion and gives dominion to whoever He willed.
Thul-Jalal wal-Ikram: The One who deserves to be Exalted and not denied.
Al-Muqsit: The One who is Just in His judgment.
Aj-Jami': The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
Al-Ghaniyy: The One who does not need the creation.
Al-Mughni: The One who satisfies the necessities of the creatures.
Al-Mani': The Supporter who protects and gives victory to His pious believers. Al-Mu'tiy The Withholder.
Ad-Darr: The One who makes harm reach to whoever He willed and benefit to whoever He willed.
An-Nafi': see above
An-Nur: The One who guides.
Al-Hadi: The One whom with His Guidance His belivers were guided, and with His Guidance the living: beings have been guided to what is beneficial for them and protected from what is harmful to them.
Al-Badi': The One who created the creation and formed it without any preceding example.
Al-Baqi: The One that the state of non-existence is impossible for Him.
Al-Warith: The One whose Existence remains.
Ar-Rashid: The One who guides.
As-Sabur: The One who does not quickly punish the sinners.
Wednesday, 4 January 2012
ISLAM Stands For Peace And Justice
Islam Prohibits Violence and Aggression, and stands for Peace and Justice.
Islam clearly prohibits all kinds and forms of aggression and violence against anyone, except in self-defense. Islam is a practical religion, meant to be implemented in every aspect of our life. Therefore, it realizes the fact that a person who commits aggression and violence against others will not cease these actions unless they are deterred by similar actions taken against them.Islam also places very high importance on justice, and allows for aggressors and unjust people be punished accordingly, unless they repent before they are brought to justice. At the same time, Islam encourages people to forgive those who have wronged them whenever possible.
Evidence of these ideals can be found in the Holy Qur'an, which is the word of God revealed to the messenger of God, Mohammad peace be upon him. It can also be found in the Hadeeth, the sayings of Mohammad peace be upon him, and in his teachings to Muslims. A few examples of this are shown below from the Holy Qur'an:
- "Fight in the cause of Allah those who fight you, and do not transgress; for Allah loveth not transgressors." (Surah 2, Verse 190).
- "But if they cease (fighting you), Allah is Oft-Forgiving, Most Merciful." (Surah 2, Verse 192).
- "But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is the One that Heareth and Knoweth (all things)." (Surah 8, Verse 61).
- "The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves." (Surah 2, Verse 194).
- " ... and let not the hatred of some people in (once) shutting you out of the Sacred Mosque lead you to transgression (and hostility on your part). Help ye one another in righteousness and piety, but help ye not one another in sin and rancour: fear Allah: for Allah is strict in punishment." (Surah 5, Verse 2).
- "Nor can Goodness and Evil be equal. Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate!" (Surah 41, Verse 34).
- "O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do." (Surah 4, Verse 135).
- "God advocates justice, charity, and regarding the relatives. And He forbids evil, vice, and transgression. He enlightens you, that you may take heed." (Surah 16, Verse 90).
- "And if ye do punish them, punish them no worse than they punished you: but if ye show patience, that is indeed the best (course) for those who are patient." (Surah 16, Verse 126).
The fourth verse mentioned above instructs Muslims that if someone transgresses against them, they should respond to them likewise, and it reminds Muslims to fear God and to restrain themselves to this limit.
The fifth verse reminds Muslims not to let hatred of some people for past reasons to lead them to transgress against those people or be hostile towards them. It also instructs us to help each other in good and righteous actions, and not to cooperate in aggression and sin, and it reminds them finally of the strict punishment of God to encourage them to abide by these principles.
The sixth verse reminds us that goodness and evil are never equal, and that we should repel evil with good actions. This means that when someone is unjust to us or commits evil against us, we are encouraged to respond with kind and good actions, so that the hatred between us and that person will evaporate and will become an intimate friendship!
The seventh verse mentioned reminds us to stand up for justice, even if it is against ourselves or our family, and even if it is against those who are rich or powerful, because justice applies to everyone. It also reminds us that God knows everything we do, and so if we act unjustly even in our hearts, God knows what we did and we will be accountable for that.
The eighth verse informs us that God enjoins us to follow justice, and that God forbids us from committing evil, vice and transgression.
The ninth and final verse reminds Muslims that if they are punished, that they may only respond with the same punishment and not to go over this limit. However, they are reminded that forgiveness and patience is the best course of action.
These are the wonderful ideals of Islam:
- To pursue peace with everyone including past enemies, except when they fight the Muslims and refuse peace, then Muslims are allowed to fight in self-defense.
- To ensure that we always apply justice and never transgress against others even if they are our enemies.
- To repel evil actions with good actions, in order to replace hatred with an intimate friendship.
- To respond to punishment with the same punishment, but that forgiveness and patience is even better than retaliation.
Faith In ALLAH
A Little Faith In ALLAH Will Take You To Heaven..
But A Strong Unconditional Faith In ALLAH Will Bring Heaven To You.
But A Strong Unconditional Faith In ALLAH Will Bring Heaven To You.
Monday, 2 January 2012
Sunday, 1 January 2012
Pillars Of Islam
Iman or Faith
"There is none worthy of worship except God (Allah) and Muhammad is the messenger of God." This declaration of faith is called the Shahadah, a simple formula that all the faithful pronounce. The significance of this declaration is the belief that the only purpose of life is to serve and obey God, and this is achieved through the teachings and practices of the Last Prophet, Muhammad (pbuh).
Salah or Prayer
Salah is the name for the obligatory prayers that are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam and there are no priests. Prayers are led by a learned person who knows the Qur'an and is generally chosen by the congregation.
Prayers are said at dawn, mid-day, late-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. These five prescribed prayers contain verses from the Qur'an, and are said in Arabic, the language of the Revelation. Personal supplications, however, can be offered in one's own language and at any time.
Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Oftentimes visitors to the Muslim world are struck by the centrality of prayers in daily life.
A translation of the Adan or Call to Prayer is:
God is Great.
God is Great.
God is Great.
God is Great.
I testify that there is none worthy of worship except God.
I testify that there is none worthy of worship except God.
I testify that Muhammad is the messenger of God.
I testify that Muhammad is the messenger of God.
Come to prayer!
Come to prayer!
Come to success!
Come to success!
God is Great!
God is Great!
There is none worthy of worship except God.
Zakah. The financial obligation upon Muslims.
An important principle of Islam is that everything belongs to God, and that wealth is therefore held by human beings in trust. The word zakah means both "purification" and "growth." Our possessions are purified by setting aside a proportion for those in need and for the society in general. Like the pruning of plants, this cutting back balances and encourages new growth.
Each Muslim calculates his or her own zakah individually. This involves the annual payment of a fortieth of one's capital, excluding such items as primary residence, car and professional tools.
An individual may also give as much as he or she pleases as sadaqa-h, and does so preferably in secret. Although this word can be translated as "voluntary charity" it has a wider meaning.
The Prophet said, "Even meeting your brother with a cheerful face is an act of charity." The Prophet also said: "Charity is a necessity for every Muslim." He was asked: "What if a person has nothing?" The Prophet replied: "He should work with his own hands for his benefit and then give something out of such earnings in charity." The Companions of the Prophet asked: "What if he is not able to work?" The Prophet said: "He should help the poor and needy." The Companions further asked: "What if he cannot do even that?" The Prophet said: "He should urge others to do good." The Companions said: "What if he lacks that also?" The Prophet said: "He should check himself from doing evil. That is also an act of charity."
Sawm or Fasting
Every year in the month of Ramada-n, all Muslims fast from dawn until sundown--abstaining from food, drink, and sexual relations with their spouses.
Those who are sick, elderly, or on a journey, and women who are menstruating, pregnant or nursing, are permitted to break the fast and make up an equal number of days later in the year if they are healthy and able. Children begin to fast (and to observe prayers) from puberty, although many start earlier.
Although fasting is beneficial to health, it is mainly a method of self-purification and self-restraint. By cutting oneself from worldly comforts, even for a short time, a fasting person focuses on his or her purpose in life by constantly being aware of the presence of God. God states in the Qur'an: "O you who believe! Fasting is prescribed for you as it was prescribed to those before you that you may learn self-restraint." (Qur'an 2:183)
Hajj or Pilgrimage
The pilgrimage to Makkah (the hajj) is an obligation only for those who are physically and financially able to do so. Nevertheless, over two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another.
The annual hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that hajj and Ramada-n fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments that strip away distinctions of class and culture, so that all stand equal before God.
The rites of the hajj, which are of Abrahamic origin, include going around the Ka'bah seven times, and going seven times between the hills of Safa and Marwa as did Hagar (Hajir, Abraham's wife) during her search for water. The pilgrims later stand together on the wide plains of 'Arafat (a large expanse of desert outside Makkah) and join in prayer for God's forgiveness, in what is often thought as a preview of the Day of Judgment.
The close of the hajj is marked by a festival, the 'Id al Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This and the 'Id al Fitr, a festive day celebrating the end of Ramadan, are the two holidays of the Islamic calendar.
"There is none worthy of worship except God (Allah) and Muhammad is the messenger of God." This declaration of faith is called the Shahadah, a simple formula that all the faithful pronounce. The significance of this declaration is the belief that the only purpose of life is to serve and obey God, and this is achieved through the teachings and practices of the Last Prophet, Muhammad (pbuh).
Salah or Prayer
Salah is the name for the obligatory prayers that are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam and there are no priests. Prayers are led by a learned person who knows the Qur'an and is generally chosen by the congregation.
Prayers are said at dawn, mid-day, late-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. These five prescribed prayers contain verses from the Qur'an, and are said in Arabic, the language of the Revelation. Personal supplications, however, can be offered in one's own language and at any time.
Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Oftentimes visitors to the Muslim world are struck by the centrality of prayers in daily life.
A translation of the Adan or Call to Prayer is:
God is Great.
God is Great.
God is Great.
God is Great.
I testify that there is none worthy of worship except God.
I testify that there is none worthy of worship except God.
I testify that Muhammad is the messenger of God.
I testify that Muhammad is the messenger of God.
Come to prayer!
Come to prayer!
Come to success!
Come to success!
God is Great!
God is Great!
There is none worthy of worship except God.
Zakah. The financial obligation upon Muslims.
An important principle of Islam is that everything belongs to God, and that wealth is therefore held by human beings in trust. The word zakah means both "purification" and "growth." Our possessions are purified by setting aside a proportion for those in need and for the society in general. Like the pruning of plants, this cutting back balances and encourages new growth.
Each Muslim calculates his or her own zakah individually. This involves the annual payment of a fortieth of one's capital, excluding such items as primary residence, car and professional tools.
An individual may also give as much as he or she pleases as sadaqa-h, and does so preferably in secret. Although this word can be translated as "voluntary charity" it has a wider meaning.
The Prophet said, "Even meeting your brother with a cheerful face is an act of charity." The Prophet also said: "Charity is a necessity for every Muslim." He was asked: "What if a person has nothing?" The Prophet replied: "He should work with his own hands for his benefit and then give something out of such earnings in charity." The Companions of the Prophet asked: "What if he is not able to work?" The Prophet said: "He should help the poor and needy." The Companions further asked: "What if he cannot do even that?" The Prophet said: "He should urge others to do good." The Companions said: "What if he lacks that also?" The Prophet said: "He should check himself from doing evil. That is also an act of charity."
Sawm or Fasting
Every year in the month of Ramada-n, all Muslims fast from dawn until sundown--abstaining from food, drink, and sexual relations with their spouses.
Those who are sick, elderly, or on a journey, and women who are menstruating, pregnant or nursing, are permitted to break the fast and make up an equal number of days later in the year if they are healthy and able. Children begin to fast (and to observe prayers) from puberty, although many start earlier.
Although fasting is beneficial to health, it is mainly a method of self-purification and self-restraint. By cutting oneself from worldly comforts, even for a short time, a fasting person focuses on his or her purpose in life by constantly being aware of the presence of God. God states in the Qur'an: "O you who believe! Fasting is prescribed for you as it was prescribed to those before you that you may learn self-restraint." (Qur'an 2:183)
Hajj or Pilgrimage
The pilgrimage to Makkah (the hajj) is an obligation only for those who are physically and financially able to do so. Nevertheless, over two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another.
The annual hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that hajj and Ramada-n fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments that strip away distinctions of class and culture, so that all stand equal before God.
The rites of the hajj, which are of Abrahamic origin, include going around the Ka'bah seven times, and going seven times between the hills of Safa and Marwa as did Hagar (Hajir, Abraham's wife) during her search for water. The pilgrims later stand together on the wide plains of 'Arafat (a large expanse of desert outside Makkah) and join in prayer for God's forgiveness, in what is often thought as a preview of the Day of Judgment.
The close of the hajj is marked by a festival, the 'Id al Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This and the 'Id al Fitr, a festive day celebrating the end of Ramadan, are the two holidays of the Islamic calendar.
Scientific Facts and Quran
Science: Finger tips can be used for Identification
Qur'an : Does man think We cannot assemble his bones?
Yes . . . We are able to put together in perfect
order the very tip of his fingers.
Qur'an : Does man think We cannot assemble his bones?
Yes . . . We are able to put together in perfect
order the very tip of his fingers.
Science : Atoms are found in pairs
Qur'an : Glory be to ALLAH, Who created in pairs all things
that the earth produces, as well as their own( human )
kind, and other things of which they have no knowledge.
Qur'an : Glory be to ALLAH, Who created in pairs all things
that the earth produces, as well as their own( human )
kind, and other things of which they have no knowledge.
Science : Honey is healing for mankind
Qur'an : Comes from their ( the bees ) belleis
a drink of varying colours, wherein is healing
for human being. Verily in this is a sign for people who reflect.
Qur'an : Comes from their ( the bees ) belleis
a drink of varying colours, wherein is healing
for human being. Verily in this is a sign for people who reflect.
Science : Separation of salt and sea water
Qur'an : Verily He is the One Who has joined
the two seas: this is palatable and sweet, and
this is salty and bitter. And He made a barrier
between the two of them, and a partition that is forbidden to be passed
Qur'an : Verily He is the One Who has joined
the two seas: this is palatable and sweet, and
this is salty and bitter. And He made a barrier
between the two of them, and a partition that is forbidden to be passed
Science : Milk as a wholesome meal
Qur'an : And verily for you in the cattle there
is an instructive sign ( lesson ). We give you to
drink of that which is in their bellies from
between excretions and blood, pure milk palatable to the drinkers.
Qur'an : And verily for you in the cattle there
is an instructive sign ( lesson ). We give you to
drink of that which is in their bellies from
between excretions and blood, pure milk palatable to the drinkers.
Science : Oceans have darkness under their surfaces
Qur'an : Or as darkness in a vast, deep sea,
there it covers waves, from above which are
waves, from above which are clouds. Darkness
on top of each other. If a man stretches out his
hand, he can hardly see it. And whoever ALLAH
does not make light for him, for him there is no light.
Qur'an : Or as darkness in a vast, deep sea,
there it covers waves, from above which are
waves, from above which are clouds. Darkness
on top of each other. If a man stretches out his
hand, he can hardly see it. And whoever ALLAH
does not make light for him, for him there is no light.
Science : Iron and steel
Qur'an : And We sent down Iron, in which is
severe strength and benefits for mankind.
Verily in this is a Sign for people who reflect.
Qur'an : And We sent down Iron, in which is
severe strength and benefits for mankind.
Verily in this is a Sign for people who reflect.
Science : Sun and Moon
Qur'an : It is not permitted to the sun to catch
up with the Moon, nor the night outstrip the Day. Each floats in an orbit.
Qur'an : It is not permitted to the sun to catch
up with the Moon, nor the night outstrip the Day. Each floats in an orbit.
Science : Creation of living creatures from water
Qur'an : We made from water every living thing.
Qur'an : We made from water every living thing.
Science : Mountains have roots inside the earth
Qur'an : Have We not made the earth as a
wide expanse, and the mountains as pegs.
Qur'an : Have We not made the earth as a
wide expanse, and the mountains as pegs.
ISLAM Terror Or Peace?
This past Friday a bomb blast rocked the American Consulate in Karachi, Pakistan. The act was carried out by a suicide bomber driving a Suzuki van into the surrounding protective barriers. The toll was 11 killed and numerous people injured. Those killed were primarily Pakistanis. Sadly it was but another violence wracked day in a long history of violence. Many mourned the violence, and long for peace and security. But some think otherwise..
Why has this brutal violence flared up once again? Why does it continue to occur over and over? Why do we see Islam and brutal violence together again and again? Why do those who kill act with such callous disregard for life, their own lives included? What is it that motivates them? What is it that brings men to fight what they perceive to be evil and destructive and in so doing become participants in far greater evil and destruction themselves? What is it about the heart of man that leads to this? What kind of worldview or mentality is it that persuades men that evil and brutality are good and necessary? To believe as the witches in Shakespeare’s Macbeth declared "that foul is fair, and fair is foul"?
A Pakistani Muslim friend told me some time ago of the corrupt grip of Islamic radicalism on the educational systems of Pakistan. He argued that it was the mullahs, the madrassas, certain Islamic student unions and their preying upon the disaffected intellectuals to the poverty stricken and frustrated, along with their intimidation of others, that led to such evil and violence. He said it was that the hopeless were indoctrinated into believing that by a 'heroic' death of murdering civilians, under the name or aim of Islamic expansion, there would be certain entry into paradise.
Recently I read of the publishing of an open letter to those who practice Islam. It called them to self-examination. To not side-step the heart issues, but to face them head on. It asked why is it that there is debate also in the North American Muslim community over the events of the past year? Why not unanimous and wholehearted condemnation of violence among those within the mosques and Islamic centers? Why there were/are feelings of sympathy, support, or even jubilation among some at the events of September 11? And disappointment by some that September 11 did not lead to the downfall of America, but appeared to be merely a bump in the road to that nation? Why do the same long for the implementation of sharia in North America and Europe? Is it the claimed desire for peace that rules, or is it for some at heart a hatred and callousness against any who would stand in the way of a lust for power and control? Can there really ever be true peace or happiness within a worldview founded by violence and intimidation? Or will it prove itself to be merely a vortex of increasing suspicion and violence leading to self-destruction? These are questions that must be answered if truth and peace are truly to prevail.
The prophet Isaiah spoke of the day when the Promised One would come (Isaiah 9:6-7). The Prince of Peace is Jesus Christ. This is illustrated when he spoke of the day when the Child would be born and His name would be called "Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace" and whose peace would increase and come to prevail by the power of the Lord. The Bible teaches this many times in the Injil, or Gospel. In John chapter 18:1-11, we read of the account of Jesus' wrongful arrest, and how his disciple Peter drew his sword and attacked his enemies, cutting the ear off one. Jesus tells Peter to put away his sword. The same event is recorded in the writing of Luke who gives us the added information that Jesus at the same time healed the man who had been injured. (Luke 22:51) Time and again we see the Gospel teaching that Jesus came to bring peace -- that is peace with God, reconciling men to God through His sacrifice for their sins. He taught time and again that the fruit, the result of peace with God will be at peace with your fellow man. Jesus said "You have heard that it was said, 'you shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hurt you, and pray for those who spitefully use you and persecute you, that you may be the sons of your Father in heaven." (Matthew 5:43-45)
The Bible teaches that Jesus' death was a self-sacrifice of love. Love for men and women who by their sin had become the enemies of God. Jesus took upon Himself the punishment and penalty of God's wrath against sinners -- those who rejected and ignored God and His true way. That is real grace and love -- forgiveness by God, through Jesus for everyone who will repent of sin and seek forgiveness by Him. So it is the love of Jesus Christ -- who died selflessly for those who least deserved it, who sought forgiveness even for those who treated Him violently and abusively, and who taught that true religion can never be advanced by the sword -- it is His love that stands in stark contrast to the beliefs of those who live by violence. It is His love that makes men willing to peacefully stand up for truth, even if the cost is death. (consider the Christians who died while worshipping in the Protestant International Church in Islamabad in March 2002, and those in Bahawalpur in October 2002, all who were slain because they dared worship God for His grace and love in Jesus Christ, rather than give in to threats and intimidation). It is God's love and true way of peace that exposes the darkness of a falsehood that would lead men to destroy both themselves and others.
Why has this brutal violence flared up once again? Why does it continue to occur over and over? Why do we see Islam and brutal violence together again and again? Why do those who kill act with such callous disregard for life, their own lives included? What is it that motivates them? What is it that brings men to fight what they perceive to be evil and destructive and in so doing become participants in far greater evil and destruction themselves? What is it about the heart of man that leads to this? What kind of worldview or mentality is it that persuades men that evil and brutality are good and necessary? To believe as the witches in Shakespeare’s Macbeth declared "that foul is fair, and fair is foul"?
A Pakistani Muslim friend told me some time ago of the corrupt grip of Islamic radicalism on the educational systems of Pakistan. He argued that it was the mullahs, the madrassas, certain Islamic student unions and their preying upon the disaffected intellectuals to the poverty stricken and frustrated, along with their intimidation of others, that led to such evil and violence. He said it was that the hopeless were indoctrinated into believing that by a 'heroic' death of murdering civilians, under the name or aim of Islamic expansion, there would be certain entry into paradise.
Recently I read of the publishing of an open letter to those who practice Islam. It called them to self-examination. To not side-step the heart issues, but to face them head on. It asked why is it that there is debate also in the North American Muslim community over the events of the past year? Why not unanimous and wholehearted condemnation of violence among those within the mosques and Islamic centers? Why there were/are feelings of sympathy, support, or even jubilation among some at the events of September 11? And disappointment by some that September 11 did not lead to the downfall of America, but appeared to be merely a bump in the road to that nation? Why do the same long for the implementation of sharia in North America and Europe? Is it the claimed desire for peace that rules, or is it for some at heart a hatred and callousness against any who would stand in the way of a lust for power and control? Can there really ever be true peace or happiness within a worldview founded by violence and intimidation? Or will it prove itself to be merely a vortex of increasing suspicion and violence leading to self-destruction? These are questions that must be answered if truth and peace are truly to prevail.
The prophet Isaiah spoke of the day when the Promised One would come (Isaiah 9:6-7). The Prince of Peace is Jesus Christ. This is illustrated when he spoke of the day when the Child would be born and His name would be called "Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace" and whose peace would increase and come to prevail by the power of the Lord. The Bible teaches this many times in the Injil, or Gospel. In John chapter 18:1-11, we read of the account of Jesus' wrongful arrest, and how his disciple Peter drew his sword and attacked his enemies, cutting the ear off one. Jesus tells Peter to put away his sword. The same event is recorded in the writing of Luke who gives us the added information that Jesus at the same time healed the man who had been injured. (Luke 22:51) Time and again we see the Gospel teaching that Jesus came to bring peace -- that is peace with God, reconciling men to God through His sacrifice for their sins. He taught time and again that the fruit, the result of peace with God will be at peace with your fellow man. Jesus said "You have heard that it was said, 'you shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hurt you, and pray for those who spitefully use you and persecute you, that you may be the sons of your Father in heaven." (Matthew 5:43-45)
The Bible teaches that Jesus' death was a self-sacrifice of love. Love for men and women who by their sin had become the enemies of God. Jesus took upon Himself the punishment and penalty of God's wrath against sinners -- those who rejected and ignored God and His true way. That is real grace and love -- forgiveness by God, through Jesus for everyone who will repent of sin and seek forgiveness by Him. So it is the love of Jesus Christ -- who died selflessly for those who least deserved it, who sought forgiveness even for those who treated Him violently and abusively, and who taught that true religion can never be advanced by the sword -- it is His love that stands in stark contrast to the beliefs of those who live by violence. It is His love that makes men willing to peacefully stand up for truth, even if the cost is death. (consider the Christians who died while worshipping in the Protestant International Church in Islamabad in March 2002, and those in Bahawalpur in October 2002, all who were slain because they dared worship God for His grace and love in Jesus Christ, rather than give in to threats and intimidation). It is God's love and true way of peace that exposes the darkness of a falsehood that would lead men to destroy both themselves and others.
Closeness Of ALLAH
Abu Huraira (R.A) narrated that Rasool Allah (P.B.U.H) said, “Allah Tabaraka wa Ta’ala says I am closer to my slave than his supposition of which he keeps of me. And when he/her does Zikr of Allah, I am with him/her. If he does Zikr in his heart, I do his Zikr near MY proximity (closeness) and if he does Zikr in a gathering, I mention him in a gathering Afdhal (better) than it. (Bukhari)
Gunah Aik Bemari
Hazrat Muhammad (S.A.W.W) Ne Farmaya :
[Ibn-e-Majah, Vol # 02, Page #1254]
Kya Main Tumhein Tumhari Bemari Aur Dawa Bata Dun?To Sun Lo, (GUNAH) Bemari Hai Aur (ASTAGHFAR) Iski Dawa Hai.Us Shakhs Ke Liye Jannat Ki Khush Khabri Hai Jis Ke Nama-e-Amal Mein ASTAGHFAR Kasrat Se Paya Jaye.REFERENCE:
[Ibn-e-Majah, Vol # 02, Page #1254]
