We have no other choice but to spend our life in this world. When we are hungry we need to eat, when we are thirsty we need to drink, we need housing and means to earn a living. If we have to do all these things then how is it possible not to get attracted by this world? It seems very difficult. But it is the Prophets and their vicegerents who taught us how to live in this world without getting attracted to it. A true Muslim would live in this world fulfilling all his social duties but at the same time he would avoid getting attracted by it.
How do we acquire such a state of mind that we remain in this world, get involved in all the necessary affairs, yet not get attracted by it?
This very thing has been explained Read more…
Allah ta’ala has made this heart in such a way that it can have in it only one true love. There can be several relationships as and when necessary but true love can only be one, other Love cannot be of the same degree. For this reason the Prophet (salallahu ‘alayhi wasalam) said about Hazrat Abu Bakr (radiallahu ‘anhu):
“Had I made a friend (khalil) in this world I would have befriended (took as a khalil) Abu Bakr. [Sahih Bukhari, Hadith No.466]
The Prophet’s (salallahu ‘alayhi wasalam) relationship with Hazrat Abu Bakr (radhiallahu ‘anhu) was so strong that Read more…
Sometimes a desire springs up in a man’s heart to vie with a man who is doing some good deed, but at the same time he begins to feel that he is not equal to that task. He is not worthy of the sublime deed the other fellow is doing. When such discouraging ideas deter a man from virtuous deeds he should act upon the hadith which states seek Allah taala’s help and do not admit (in you) disability for the deed. Have full reliance on Allah Taala who will make the deed easy for you.
It is related about the righteous men that they offer the Tahajjud (Qiyamul Layl, night prayer) salat and make supplications before Allah at that blessed time of the night. You may also feel a desire to offer the Tahajjud salat and reap its blessings, but at the same time your weakness and inability keep you away from this task. In such a situation you should not surrender yourself to such discouraging thoughts, but should pray to Allah Taala hopefully that He may bestow upon you the necessary courage and strength to offer the Tahajjud salat and reap its blessings.
When a man prays to Almighty Allah for help to do some good deed his prayer is sure to bring him one of the two alternative gains. Either Allah Taala will help the man to perform the deed, or He shall grant him the reward for the deed. This is proved by a hadith.
The Noble Prophet (salallahu ’alayhi wasalam) has said in a hadith:
If a man prays with heart-felt sincerity for the honour of martyrdom, Allah grants him, by His mercy, that honour, even if he dies (at home) on his bed.
My respected father, Mufti Muhammad Shafi (rahmatullah ‘alayh) once related this incident of an ironsmith:
After the death of Hadrat Abdullah ibn Mubarak (rahmatullah ‘alayh) someone saw him in a dream  and asked him what happened to him after his death. In reply he said that Allah Taala was very kind to him, He forgave him and granted him a status which he hardly deserved. He added that he could, however, not get the status which was granted to the ironsmith who lived in the house opposite his.
On getting up from his sleep the person who had the dream felt a desire to find out who that ironsmith was and what righteous deed he did to supersede Hadrat Abdullah ibn Mubarak (rahmatullah ‘alayh) in the hereafter. This man then called at the house of the ironsmith Read more…
Ancient religions, especially Christianity, had divided life into two watertight compartments- temporal and spiritual- and the world into “men of the world” and “men of faith” which were not only seperate, but perpetually at war with each other. According to them, there was an intense rivalry between faith and the material world, and whoever chose one was compelled to give up the other and fight against it. No one, they asserted, could be both at the same time. Economic progress was not possible without the neglect of God-given laws, and power and rule could not be gained without giving up moral and religious precepts. In the same way, it was totally out of the question to think of piety and religiosness without renouncing the world Read more…
Do not hurt any creature, specially a human being, and most importantly, a Muslim, by any word or action of yours. Just as doing every act for the sake of Allah is the very essence of true faith, avoidance of causing hurt to anyone is the gist of Allah’s commands. Whichever principle of the Shari’ah you might ponder over, you will find this factor common in some form or the other: the Hudud punishments, the rules regarding divorce, the principles of commercial transactions and social intercourse. This is a very pervasive principle, so much so that it extends even to very minute matters. Hence people have been told not to conceal anyone else’s objects even by way of a practical joke, or even point a weapon at anyone, nor to occupy the seat of someone who has gone away for a short while, nor to jump over other people’s heads to find a place in the front rows of a congregation; nor to peep into other people’s homes, nor pry into the affairs of others, nor read someone else’s mail, nor get up at night in a way that would disturb others. Indeed, the principle is of such wide-ranging application that it is simply not possible to enumerate all such instances. Simply stated, make this principle your guiding light and the scale of all moral judgment: that you shall not cause any injury to anyone by your words or deeds. In dealing with others this should be your guiding principle. Read more…
Strive to become Allah’s sincere devotees. On the one hand there should be no worldly act that is not done as an act of servitude to Allah, not even such acts as sleeping, eating, dressing, speaking and laughing. The Prophet, blessings and peace be upon him, engaged in all these acts. But he was God’s devotee par excellence. As a consequence of that, every facet of his life, even the most ordinary of chores, was an act of devotion to Allah. It is important that every act of life should be for the sake of Allah, and for His Pleasure alone, as the Qur’an says: “And of men is he who would give himself away to seek the pleasure of Allah…” (al-Baqarah 2:207).
Without such spirit, even the most religious of acts — prayers, reciting the Qur’an, martyrdom, and infaq (spending in the way of Allah) — would all be merely worldly acts. Imbued with this spirit of total dedication, even the smallest religious act, and all acts of worldly life, would stand heavy in the scale of Divine Justice. If you are able to achieve this state of sincerity, even a little effort would suffice in imparting the colour of Allah in your life and soul. All the evils of the world — in men’s souls, in their lives, in their mutual relationships — have their roots in lack of sincerity. Lack of sincerity in matters pertaining to religious activities specially leads to very evil effects.
Designate your niyyah (intent) purely for Allah and strive always to keep it so. This brief and simple prescription is the gist of true religious faith and of the desire to shape your life completely according to that mould. It is also the most effective formula to remember Allah at all times. This is the perpetual dliikr (remembrance), one that suffices for all occasions.
Taken from: “Dying and Living for Allah: The Last Will of Khurram Murad”
Mawlana Mufti Muhammad Shafi Uthmani (may Allah have mercy on him) was the Grand Mufti of Pakistan. His life was spent in teaching and learning. He qualified from Dar ul Ulum Deoband and then also taught there. He was the chief Mufti of the Dar ul Ifta there.
He said once: “Whenever I am going anywhere and observe anyone delivering a sermon or reminder, I stop even for a while to listen to him even if I am in a hurry, for Allah may have inspired him with something that is beneficial to me.”
This was the Grand Mufti to whom people, including the ulama (scholars) came to solve their difficult issues. During his time the people giving the sermons were generally younger than he, his students, or students of his students, or even their students. But he did listen to them so that maybe he might learn what he did not know.
He said further Read more…
There are so many groups. If you try to identify each group and each sub-group, your task will never really end as they can go on forever.
So what group are we?
The thing to understand is that just look in the Quran.
What is the dawah? What is the teaching and call of all Prophets and Messengers? That is the real thing.
Just think that Read more…
The loss of a loved one is a time when a person may be overwhelmed with grief, and many customs surrounding bereavement reflect the depth of the feeling of loss. Wailing, eulogizing (i.e. praising the deceased excessively) and tearing one’s garments are all customs which were well known at the time of Jâhiliyyah, and are still common among some Muslims. Such conduct is not permitted in Islâm, as the believer is required to face bereavement, like all the other trials of life, with patience.
It is permitted to cry or weep, softy, before death, at the time of death, and after the person has died. According to ash-Shâfi‘î, however, it is makrûh to cry after the person has died, but permissible before the soul has departed.
The correct opinion is that crying is Read more…
It has been related that a righteous man used to say, “O self, be devout and you will be pure.” When any worldly fortune, in which the self finds comfort and towards which the heart inclines, intrudes upon our worship, then it impairs the purity of our efforts and ruins our sincerity. Man is preoccupied with his good fortune and immersed in his desires and appetites; rarely are his actions or acts of worship free of temporary objectives and desires of this kind. For this reason it has been said that whoever secures a single moment of pure devotion to Allah in his life will survive, for devotion is rare and precious, and cleansing the heart of its impurities is an exacting undertaking.
In fact, devotion is the purifying of the heart from all impurities, whether few or many, so that the intention of drawing nearer to Allah is freed from Read more…
Below is an Explanation By Imaam Ibn Hajr Al-Asqalaani of the meaning of the words of the Prophet Muhammed (ﷺ) :
“The Dunya is like a Prison for the Believer (Mu’min)”
Everyone who is too proud and arrogant to worship Allah inevitably worships something else, for man is sensitive and is always motivated by ideas. It is reported in al-Sahih that the Prophet ﷺ said, “The truest of names are Read more…
MISGUIDED CHARACTER: TYPES OF SELF-DELUSION
By Abu Hamid Al-Ghazali (D.505 AH)
Self-delusion is not peculiar to non-believers; it happens to believers as well. The following is a sincere look and discussion of self-delusion, its subtleties and how it could possibly happen to believers of varying degrees of faith, be they worshippers, men of learning, men of wealth, etc Read more…
Shaykh al-Islam ibn Taymiyyah writes in his work Al-’Ubudiyah (Being a True Slave of Allah):
Hence in this ummah the issue of shirk is subtler than the noise made by the footsteps of an ant.
According to a sahih hadith, the Prophet (salallahu ‘alayhi wasalam) said: “Wretched is the slave of the dirham, and the slave of the dinar Read more…
Assalaamu ‘Alaykum, please could you give me some advice on memorsing the Quran such as techniques Read more…
Maulāna Ashraf ῾Ali Thānvi rehmatullāhi ῾alayh replied to a questioner that every Muslim has Nūr ul Imān (Light of Faith) in him, whether its effects are apparent or not.
A similitude of this is like a handsome person who blackens his beautiful face and thus conceals his beauty. Then as soon as he washes his face with soap, the beauty shines like the full moon. Similarly, the Nūr ul Imān of most of Muslims has been concealed due to increase in disobedience (of Allāh’s commandments), but inshā’allāh as soon as they repent and increase in their Istighfār, their hearts will shine with Nūr.
Malfuzāt Hakīmul Ummat Malfuz # 412 – vol. 1 pg. 311
Here we see the judge and Imam Abu Yusuf (Ya’qub ibn Ibrahim al-Ansari al-Kufi, later al-Baghdadi, born in 113AH, died 182AH, may Allah have mercy on him), the companion of Imam Abu Hanifah, and his student who spread his knowledge and madhab, the judge of the three ‘Abbasid rulers: al-Mahdi, al-Hadi, and al-Rashid, the first to be called Qadi al-Qudat (the Supreme Judge): we see him on his deathbed, during his last moments in this life, discussing a matter of fiqh with some of his vistors, in order to benefit and teach, and not wishing to lose the last moment of his life without making use of it in benefiting himself and being beneficial to others. His student al-Qadi Ibrahim ibn al-Jarrah al-Kufi, later al-Misri, said Read more…
Jalal ad-Din as-Suyuti mentions the following in his book “The History of the Khalifahs”:
As for the name as-Siddiq, it is said about it, ‘He was given the affectionate nickname in Read more…
Maulana Maududi mentions in “A Short History of the Revialist Movement in Islam” regarding Tasawwuf:
True to God, I bear no personal grudge against the tasawwuf presented by these great reformers; in spirit it was indeed the real tasawwuf of Islam, nothing different from ihsan. But what I think should be carefully eschewed are the mystic allusions and metaphoric references, the mystic language, and the continuance of a peculiar mystic lore, customs and traditions. Obviously, the real Islamic tasawwuf does not stand in need of this particular mould. Some other form and some other Read more…