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…
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…
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…
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…
From that which has been established in the Sharee’ah (prescribed law) is that mankind was – in the beginning – a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah – the Most Blessed, the Most High:
“Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings.” (Soorah Baqarah 2:213)
Ibn ‘Abbaas – radiallaahu ‘anhu – said: “Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee’ah (law) of the truth, then they differed Read more…
It has been clearly stated in the Ahaadith of Nabi (salallahu ‘alayhi wasalam) that as far as possible, graves should not be desecrated and disrespected, that is, one should not sit on the graves, walk upon them, urinate or defecate on them, change their form, etc. All such acts are prohibited in the Shariah. The grave of a believer is a resting place in the Aalam-e-Barzakh, which should be respected, and not desecrated.
Some say that building structures around graves is a sign of respect and therefore should be allowed, The question arises as to whether building up of the graves and building solid structures around them and placing domes upon them, is included as respect or not. The answer is simple and straight-forward Read more…
Allah Most High has granted Hujjatul-Islam Imam Ghazali rahimahullah a peculiar understanding of the intricacies of the human soul, along with a remarkable talent of instruction and moral grooming. Imam Ghazali holds that there are four ways to recognise one’s evil traits.
UNITY OF THE UMMAH
By: Mufti Muhammad Shafi Uthmani (rahimahullah)
An exellent treatise by the late Grand Mufti of Pakistan on the major issue of disunity amongst Muslim scholars and groups. A must read for those scholars, students of knowledge and activists running Islamic organisations on how they should deal with this great obstacle.
Uploaded by: kondori.wordpress.com
THE MESSAGE OF THE TEACHINGS
By Imam Shaheed Hassan al-Banna
Ml. Ashraf Ali Thanvi writes in Al-Intibahat al-Mufeedah:
“Arguing from the conditions prevailing in the modern world, one may still raise a doubt, and say that one daily observes that if one tries to follow the Shariah, one has to face many obstructions in conducting the ordinary business of life, which only shows that its injuctions are not suitable for this age. We would reply that the complaint about life becoming difficult can be justifiable only if all the people follow the Shariah, and yet the business of life should get obstructed. And this nobody can prove. The difficulties which one has to experience these days are due to the fact that those who do not follow the Shariah far outnumber those who do, and when this minority has to deal that majority, a tension is sure to follow. Thus the real source of difficulties is our present way of life, and not the injuctions of the Shariah. It is just like physician instructing a patient to eat ten different thing, and the patient not being able to get any of these in his village. The impediment, in this case, lies not in the science of medicine, but in the condition of the village market.”
Taken from Answer to Modernism (Al-Intibahat al-Mufeedah) by Maulana Ashraf Ali Thanwi:
“The sixth error is again related to the injunctions of the Shariah. Some people invent certain raisons d’être for these injunctions on the basis of their personal opinion, and insist on making the validity of the injunctions depend solely on the presence or absence of these very raisons d’être. In consequence of this, they start misinterpreting, distorting and even annulling the injunctions laid down by the Holy Qur’an and Hadith. Read more…
Now let us cast a cursory glance at the history of Prophethood. Let us see how this long chain began, how it gradually unfolded itself and finally culminated in the Prophethood of the last of the Prophet, Muhammad (ﷺ).
The human race began from one man: Adam. It was from him that Read more…
It has become well-known of Christians that they distinguish between religion and politics by their well-known dictum “Render unto Caesar what is Caesar’s and unto God what is God’s”. It is thus as though religion has no relationship with politics and politics has no connection with religion. This worthless concept has slowly advanced to its ugliest form in recent times in the name of “secularism” (al-’almaniyah) or “secularisation” Read more…
`Ibadah (act of worship) is an Arabic word derived from `abd (a slave) and it means submission. It portrays that God is your Master and you are His slave and whatever a slave does in obedience to and for the pleasure of his Master is `ibadah. The Islamic concept of `ibadah is very wide. Read more…
“I am a traveller seeking the truth, a human searching for the meaning of humanity and a citizen seeking dignity, freedom, stability and welfare under the shade of Islam.
I am a free man who is aware of the purpose of his existence and who proclaims:
“Truly, my prayer and my sacrifice, my living and my dying are all for Allah, the Lord of the worlds; no partner has He. This I am commanded and I am of the Muslims (who submit to Him)!” [Quran 6:162-163]
This is who I am…
…who are you?”
Imam Hassan Al-Banna Shaheed
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