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  1. Yesterday
  2. عَنِ ابْنِ جُرَيْجٍ، أَخْبَرَنِي أَبُو الزُّبَيْرِ، أَنَّهُ سَمِعَ جَابِرًا رَضِيَ اللهُ عَنْهُ، يَقُولُ: رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَرْمِي عَلَى رَاحِلَتِهِ يَوْمَ النَّحْرِ، وَيَقُولُ: «لِتَأْخُذُوا مَنَاسِكَكُمْ، فَإِنِّي لَا أَدْرِي لَعَلِّي لَا أَحُجُّ بَعْدَ حَجَّتِي هَذِهِ» صحيح مسلم كِتَابُ الْحَجِّ بَابُ اسْتِحْبَابِ رَمْيِ جَمْرَةِ الْعَقَبَةِ يَوْمَ النَّحْرِ رَاكِبًا، وَبَيَانِ قَوْلِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «لِتَأْخُذُوا مَنَاسِكَكُمْ» ١٢٩٧ Jābir b. ʿAbdillāh k narrated that he saw the Prophet ﷺ stoning the Jamarāt from his ride on the Day of Sacrifice (yawm al-naḥr) and saying, “Learn your rites (from me) for I do not know; maybe I will not be performing Hajj after this Hajj of mine.” We learn how to perform Hajj and ʿUmrah mostly from the Farewell Hajj of the Prophet ﷺ. He spent much time demonstrating and talking about all aspects of Hajj and repeatedly reminded the people around him to pay attention and learn. This is similar to his saying, “Perform salah as you see me perform it.” Certainly, we learn the entire religion from him. But as the best teacher that there ever was, he puts greater emphasis on certain subject matters as appropriate. But there is another reason for this emphasis here. Hajj and ʿUmrah had been going on since the time of Prophet Ibrāhīm alayhi salam. The thousands who had joined the Prophet ﷺ for the Farewell Hajj already “knew” how to do it. The practice had been corrupted due to ignorance and paganism, but the corrupted practices were deeply rooted in the culture and in the psyche of the people. It is easy to start something entirely new, but it is much more complicated if you want to change an entrenched tradition. Further, we are not talking here about a few people but more than a 100,000 of them. Most had just recently shed their pagan religion and converted to Islam. They had spent little time learning the Islamic ways and none in learning about the Islamic way of performing Hajj. With all the mass media available today, it would be a daunting task today to make a 100,000 people change the way they had always performed a ritual. Imagine telling such crowds, “Take this road, but do not turn left where you always turned left, rather go straight or turn right. Do not come back from point A, but continue to point B.” And on and on and on. Now imagine doing it without the use of any mass media. It is in this context that we can begin to appreciate the Prophet’s miracle in the Farewell Hajj. The Prophet ﷺ did use the means that were available. He rode a camel during the rites so more people would be able to see him; he spoke to the gatherings multiple times; he spent much time answering individual questions; and he observed people’s practices and corrected them on the spot. It was just one Hajj. But it forever changed how Hajj was to be performed. Pagan practices were uprooted and class distinctions were eliminated. The true spirit of Hajj as a commemoration of the devotion of Prophet Ibrāhīm, Ismāʿīl, and Hājar and an occasion for deep and unmixed remembrance of Allah was fully restored. Things were really turned around completely. The Quraish would not go to ʿArafa as a matter of pride and a measure of self-importance. The Prophet ﷺ declared that standing in ʿArafa was the essence of Hajj and there was no Hajj without it. “Learn the rites,” he said. And the thousands fell in line and learned them from him.[1] Blessed were those who learned from the best teacher ﷺ of all time. And blessed are those who in the centuries since have been following in his footsteps. Excerpted from our latest publication, Downpour of Blessings [1] This also shows the intellectual bankruptcy of those who would reject hadiths. Rejecting hadith amounts to refusing to learn from the Prophet ﷺ. This means no Hajj and no salah and none of the pillars of Islam. In fact, it amounts to dismantling the entire edifice of Islam. al-balagh
  3. Last week
  4. https://central-mosque.com/index.php/General-Fiqh/meat-of-ahlul-kitaab-people-of-the-book.html
  5. A few hours left before Ahmad's trial. Pray for Ahmad sincerely. We all love #AhmadManasra dearly. We all want him to be released immediately from the occcupation prisons.
  6. A barber was once cutting a man's hair and the barber said: I don't believe in the existence of God The man asked: 'Why not?' The barber said: There is so much misery and chaos in the world. If God existed, there would be no mess... The man said: 'I also don't believe in barbers...' The barber asked confused: 'How do you mean?' The man said to the barber: 'Do you see those men outside with long hair?' The barber said: 'Yes' ..... The man said: If barbers existed, those people would not walk around with long and messy hair. The barber said: 'We exist, but people don't come to us!' The man said: 'Exactly. God also exists, but people don't turn to God for guidance. That's why there are so many problems in the world.
  7. Q. Can a person be gay and Muslim? A. It is not permissible to engage in homosexual activities in Islam. However, the question, "Can you be gay and Muslim" has three levels to it: 1) A person has homosexual desires, but does not act on them: This person is still a Muslim and will be rewarded for staying away from sins. 2) A person engages in homosexual acts, but considers it impermissible: This person is a major sinner, but still a Muslim. Taubah and Istighfaar are required. 3) A person considers homosexual acts to be permissible: Such a person is not a Muslim as they have legalised what Allah and his Rasool Sallallahu Alayhi Wa Sallam have forbidden. Such an act removes one from the fold of Islam. This ruling applies whether a person engages in such activities or not. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Mufti Moosa Salie (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)
  8. Did you know that an adult can drown in just 60 seconds, and a child can drown in just 20 seconds? Did you know that it takes just half a cup of water entering your lungs to cause you to drown? Did you know that in most cases, drownings are silent, without any desperate splashing or shouting for help? Did you know that the majority of drownings occur within 10 meters of safety? The above statistics probably come as a surprise to most people, but they highlight a crucial point – drowning occurs very quickly, and it is generally due to a brief lapse in the attention of those supervising the children. Thus, experts advise that when children are in water, adults should scan the water every 10 seconds, looking for signs of distress, and should be able to reach a child in trouble within 20 seconds. Now, just as a child can drown in water and lose his life, there is another form of drowning which can take place which is even worse than drowning in water. This is the drowning of our children’s imaan in the floods of fitnah (Deeni and imaani trials). This drowning is far worse and far more tragic, as the child losing his imaan, and later on passing away in a state of disbelief, will result in him being condemned to Jahannam for eternity. When we examine the two forms of drowning, we find that they are similar in most respects. A child’s imaan can be affected in mere seconds, and it takes just a small influence, such as a movie, book, or corrupt friend, to drown his imaan. Likewise, the drowning of the imaan is generally silent, due to which parents only recognize the damage when it is already too late. Similarly, the drowning of the imaan can take place close to home – or even under the parents’ roof – if the parents are lax and do not exercise vigilance in monitoring and supervising their children. Hence, just as parents need to constantly keep an eye on their children when they are in the water, and need to look out for signs of distress, parents must keep an eye on their children in these times of fitnah and look out for signs of the imaan being eroded and destroyed. Subtle changes in the child’s attitude and behaviour, such as a change in language (use of vulgar language, etc.), changes in dressing and secretive and furtive behaviour are all signs that should sound the warning bells. Nevertheless, among the main fitnahs which cause a child’s imaan to drown are the following: > Friends: The blessed hadeeth of Rasulullah (sallallahu ‘alaihi wasallam) teaches us that a person’s behaviour, attitude, mindset and ways will be moulded by his friends and the company that he keeps. (Sunan Abi Dawood #4833) Hence, most smokers and drug users will admit that the habit commenced through the influence of friends. Likewise, in many cases, watching pornography and other similar evils were also learnt through corrupt friends. > Media: Books (novels), movies, songs and TV series are all major contributors to the loss of imaan. In regard to these influences, it should be borne in mind that the danger to the imaan is over and above the sin of listening to music and watching movies and TV (as photography and movies of animate objects are haraam). Such is the subtle yet fatal influence of such media that a child once professed that he finds more inspiration in watching The Lord of the Rings (a certain movie based on a fictitious novel) than he finds in reading incidents from the lives of the illustrious Sahaabah (radhiyallahu ‘anhum)! Similarly, such media has even managed to romanticize lesbianism, satanism and other evils which a believer, by his very nature, should abhor and detest. > Cell phone and Internet: Though it’s been said before, the danger can never be overstated and hence it will be said again – at the mere swipe of a finger, the cell phone and internet gives one access to the darkest of evils and most twisted of sins. Furthermore, social media has promoted illicit relationships to such an extent that let alone the effect it has on the youth - it has even caused countless marriages to shatter and fall apart. Through a cell phone and the internet, one can access every other fitnah such as corrupt friends, illicit relationships, movies, etc. > Other Influences: Other influences include the school curriculum which now preaches tolerance and support for LGBTQ+ relationships, advocates for equality between men and women, teaches Darwin’s theory of human evolution, etc. whereas these teachings diametrically oppose the pristine teachings and beliefs of Islam. If any parent is negligent in supervising his child and the child thereafter drowns, the parents will forever be blameworthy as their negligence led to the disaster that befell their child. In the very same way, if we are negligent in monitoring the imaan of our children, we will be taken to task by Allah Ta‘ala, as it is the fardh obligation of every parent to make an effort to save his household from Jahannam. Rasulullah (sallallahu ‘alaihi wasallam) has advised that in times of fitnah, people will find safety through remaining at home. (Sunan Tirmizi #2406) Likewise, another hadeeth mentions that when Dajjaal emerges, people will try to keep their family members at home so that they remain safe. (Musnad Ahmad #5353) Thus, we should exercise extreme caution in sending our children out of the home (e.g. sleepovers, etc.), as their imaan can drown in mere moments. If a child is able to swim, he will be safer in the water, though he will still be at risk. In fact, the stronger he is at swimming, the better his chances of survival will be. Thus, together with monitoring and supervising our children, we must make an effort to strengthen their imaan so that they will be able to remain afloat and swim against the tides and floods of fitnahs. This effort will be made through ensuring that the child attends the maktab madrasah, engaging in daily home ta’leem, and also illuminating the home and hearts with zikr, du‘aa, recitation of the Quraan Majeed, etc. These are the ‘life vests’ that will keep the child’s imaan afloat and help him to survive the temptations and fitnahs that try to drag him beneath the flood water and drown his imaan. May Allah Ta‘ala safeguard our imaan and the imaan of our progenies until the Day of Qiyaamah, aameen. Uswatul Muslimah
  9. Who Has Created Your Lord? By Mohammad Rafique Etesame Narrated Abu Huraira: Allah's Apostle said, "Satan comes to one of you and says, 'who created so-and-so?’ Till he says, 'Who has created your Lord?' So, when he inspires such a question, one should seek refuge with Allah and give up such thoughts"( Bokhari). This hadith reveals that Satan Iblis whispers to a believer about Allah’s existence saying that “who has created God? So that he may cast doubt on him and make him speechless about Allah-Almighty as being a Creator of this universe. And also he may mislead him and causes him not to act upon the teachings of Islam. So in this whisper touches him, the believers must seek refuge in Allah and read: اعوذ باللہ من الشیطٰن الرجیم and put away this whispering. As regards that how can one recognize God, so, a man should consider in various signs i.e. signs in his soul and signs in the horizon. As regards the signs of Allah’s existence in the human’s soul, so he should think about himself that where he come from and how did he was created? So he was a thickened fluid in the womb of mother at first, and then he is delivered in this world and then by and by he becomes young and old and then he embraces the death, this is the reality of human being. A hadith reveals that من عرف نفسہ فقد عرف ربہ “who has recognized himself i.e. his reality, then he can recognize Almighty.” As regards the horizontal signs, so man should consider over the sky, Moon, Sun, Stars, Planets Galaxies and their movements into a fixed circle. Because they are Billions of trillions, but they do not collide with each other at all. The holy Qur’an reveals,” And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit. ﴾ Al-Anbiya :33﴿ Those who want to recognizes Allah Almighty sincerely and strive for it, then they can find Him surely as the holy Qur’an reveals,” But as for those who strive hard in Our cause -We shall most certainly guide them onto paths that lead unto Us: for, behold, God is indeed with the doers of good” (Al-'Ankabut 29:69). Only Discussion for discussion is not useful in this way.
  10. Earlier
  11. Wednesday the 22nd June 2022/ 21st Zul Qa’dah 1443, marked the sad demise of Sheikh Mahmud Effendi (Rahimahullah), one of the most well-renowned scholars of Turkey. Sheikh Effendi dedicated his life to the re-establishment of Islam in Turkey and he was the means that Allah Ta’ala used for bringing millions of the Turkish population back on the path of Deen. Sheikh Effendi became a hafiz at the tender age of six. He began studying Arabic and Persian at first, and then went on to study the Islamic Sciences and graduated at the young age of sixteen. Sheikh Effendi was appointed Imam of the Ismail Agha mosque in Istanbul in 1954, where he remained until he retired in 1996. Upon the demise of his spiritual mentor, Shaikh Ali Haydar Effendi, he took upon himself the task of spiritual guiding and advising his community to live their life in the obedience of Allah and upon the beloved teachings of Nabi (sallallahu’alayhi wasallam). In addition to travelling to every region in Turkey, Sheikh Effendi also travelled to the Middle East, Central Asia, India and Europe in an attempt to call people to the beautiful religion of Islam and the truth. Whenever possible, he would visit Makkah and Madinah every year to perform Hajj, and once a year to perform Umrah. In April 2011, he performed a spectacular Umrah, together with over 50,000 of his followers – something like this had not been witnessed for centuries. Sheikh Effendi’s outstanding knowledge of the Sunnah, his profound knowledge of the sciences of the Shariah and his Islamic demeanour as a whole made great impressions on both the scholars and the laymen of the Islamic world whom he met during his journeys and on their visits to him. The most notable work of Sheikh Effendi is the work of translating Qur’an to into the Turkish language, named Qur’an Majeed. Another voluminous work by Sheikh Effendi is the Tafseer of the Qur’an in Turkish named Rouhul Furqaan. May Allah Ta’ala accept Sheikh Effendi’s efforts in the service of Islam and grant that his legacy of knowledge remains in perpetuity as a continuous reward for him. May Allah Ta’ala grant him the highest of stages in Jannatul Firdaus and admit him in the company of His chosen servants, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians
  12. This series of articles are taken from lifewithallah
  13. 18: Always Be Mindful That You Are Talking To Allah & That He Is Responding To You In ṣalāh, you are conversing with your Lord. As you talk to Him, He responds to you. Being mindful of this will increase your khushūʿ in ṣalāh. The Messenger of Allah ﷺ said, “Indeed, when one of you stands to pray, he stands up and privately converses with his Lord. Therefore, he should be careful in how he converses with Him” (Ḥākim). Allāhu Akbar! Ṣalāh is your chance to privately converse with your Lord, your Master and your Creator. This is demonstrated beautifully in the following ḥadīth: The Messenger of Allah ﷺ said, “Allah, the Most High, said, ‘I have divided the prayer (i.e. the Fātiḥah) between Myself and My slave equally and My slave shall have what he asked for.’ Therefore, when the slave says, ‘All praises and thanks are due to Allah, the Lord of the worlds,’ Allah says, ‘My slave has praised Me.’ When he says, ‘The All-Merciful, the Very Merciful,’ Allah says, ‘My slave has extolled Me.’ When he says, ‘Master of the Day of Judgement,’ Allah says, ‘My slave has glorified Me.’ (In another narration, he says, ‘My slave has entrusted his affairs to Me.’). When he says, ‘You Alone we worship and You Alone we ask for help,’ Allah says, ‘This is between Me and My slave and My slave shall have what he asked for.’ When he says, ‘Guide us to the Straight Path, the Path of those whom You have favoured, not of those who incur [Your] anger, nor of those who have gone astray,’ Allah says, ‘This is for My slave and My slave shall have what he asked for’” (Muslim). Imagine this! Each time you read an āyah, Allah responds to you. Though you may be a weak, sinful and broken slave, Allah (ʿazza wa jall) listens to you! Not only does He listen, but He responds. Continuous awareness of Allah being present, listening and responding will increase your khushūʿ in ṣalāh. Ibn al-Qayyim (raḥimahullāh) said, “How extreme is the delight and happiness of the slave when his Lord says ‘My slave’ three times. By Allah, if the hearts were not clouded by the smoke of desires and lusts, they would erupt from joy and delight when their Lord, Creator and God says, ‘My servant has praised Me, My servant has extolled me, My servant has glorified Me.’” Once, the Messenger of Allah ﷺ said to Ubayy b. Kaʿb (raḍiy Allāhu ʿanhu), “Indeed Allah has commanded me to recite the Qur’ān to you.” Ubayy asked him, “Did Allah mention me to you by my name?” The Messenger ﷺ replied, “Allah mentioned you by your name.” Upon hearing this, Ubayy started crying (Bukhārī). On hearing that Allah had mentioned him by name to His Prophet, Ubayy was overwhelmed with joy. Similarly, you should feel deep happiness and privileged to have Allah call you “My slave”. To be in direct conversation with the King of kings is truly a privilege. Bakr b. ʿAbdillāh al-Muzanī (raḥimahullāh) said, “Who is like you, O son of Ādam? If you wish to enter upon your Master without permission, you can do so.” He was asked, “How so?” He replied, “By perfecting your wuḍū and entering your place of prayer, you have entered upon your Master to speak to Him without any intermediaries.”
  14. The Best Days Of Your Life – Journey To Allah In The Days Of Dhul Hijjah From His infinite mercy, Allah has made certain periods of time superior to others. In these periods, He multiplies the rewards of good deeds and forgives abundant sins. The first 10 days of Dhul Ḥijjah are amongst these special periods. Unlike Ramaḍān, this season of worship is often overlooked and neglected by many of us. The Messenger of Allah ﷺ however described these days as the best days in the sight of Allah (Ibn Ḥibbān). The subsequent three days are also of great significance: days of eating, drinking and remembering Allah. ‘The Best Days of Your Life’ is a short book compiled to help you make the most of these blessed days. The book gives a detailed explanation on: The virtues of these blessed days How to deepen your connection with Allah The Day of ʿArafah The significance of qurbānī The Days of Tashrīq We ask Allah to make this book is a means of cultivating an atmosphere of worship and dhikr in our homes and communities in the blessed month of Dhul Ḥijjah. DOWNLOAD NOW
  15. 17: Remember Death & The Hereafter In & Outside Salah Whenever you stand to pray, pray as though this ṣalāh is your final ṣalāh. The Messenger of Allah ﷺ said, “Remember death in your ṣalāh because when an individual remembers death in his ṣalāh, he is more likely to perfect his ṣalāh. And pray the ṣalāh of an individual who thinks he is not going to be able to perform another prayer” (Daylamī). Whilst praying ṣalāh, imagine that you are standing before Allah (ʿazza wa jall) and your reckoning is about to take place. Imagine you are on the Ṣirāṭ (the bridge): try to visualise Paradise in front of you and the Hell-fire beneath you. During congregational prayers, try to visualise yourself on the Day of Judgement when you are standing in front of Allah (ʿazza wa jall) as He says, “And they will be presented before your Lord in rows…” (18:48). Allah (ʿazza wa jall) says, “And seek help through patience and prayer, and indeed, it is difficult except for those who have khushūʿ; those who are certain that they will meet their Lord and that they will return to Him” (2:45-6). This āyah states that in order to enjoy khushūʿ, you must firmly believe that you will meet Allah (ʿazza wa jall). To attain khushūʿ, strengthen your īmān in the hereafter and in meeting Him. Develop the yearning (shawq) and eagerness to meet Him and see Him in Jannah. Death Remembering death is vital to eliminate the love of this world from our hearts and getting closer to Allah. The Messenger of Allah ﷺ said, “Frequently remember the destroyer of pleasures” i.e. death (Tirmidhī). An effective way to remember death is to visit graveyards. The Prophet ﷺ said, “I used to forbid you from visiting graves, but now go and visit them; for this softens the heart, makes the eyes weep and reminds one of the Hereafter” (Ḥākim). Whilst visiting the graveyard, Imām al-Qurṭubī (raḥimahullāh) advises one to ponder and think about the lives and deaths of those who have gone. Reflect on how they achieved their worldly ambitions and gathered wealth, but were then cut off from it all. It is no longer of any use. Consider how the earth has wiped away the beauty of their faces; how they have disintegrated in their graves; and how their wives have become widows and their children orphans. Reflect on the folly of being deceived by material means, relying on good health and youth, and attaching oneself to entertainment and leisure. Reflect on the inevitability of ending up where they have ended up. Ponder on the state of the deceased: his legs are destroyed, his eyes have liquified, the worms have eaten his tongue, and the earth has consumed his teeth (adapted from al-Tadhkirah).‬‬‬‬‬‬‬‬‬‬ It was as though he could see Hell-fire burning and raging in front of him, whilst its inhabitants cry out, “‘Lord, let us out, and we will do righteous deeds, not what we did before!’ – ‘Did We not give you lives long enough so that whoever wanted to be mindful could have done so? The warner came to you, now taste the punishment.’ The evildoers will have nobody to help them” (35:37).
  16. Religion: Muslim Aqeedah: Abu Ja'far Ahmad al-Tahawi (RA) Fiqh: Imam al-Adham Abu Haneefa (RA) To be proven from Qur'aan & Sunnah in the next video...
  17. Be in this world as if you are a stranger or a way-farer! By Mohammad Rafique Etesame `Abdullah bin Umar R.A. said, "Allah's Messenger (ﷺ) took hold of my shoulder and said, 'Be in this world as if you were a stranger or a traveler." The sub-narrator added: Ibn `Umar used to say, "If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death." This hadith reveals that a man (faithful believer) should live in this world as if he is a stranger or a traveler! But, although this is not impossible yet difficult definitely. Only the companions R.A. of the holy Prophet PBUH could act upon this advice. As regards the current era, we see that everyone wants to pass a comfortable and luxury life. In which he should have all facilities, a furnished and spacious home, a sound business and a car etc. Although everyone cannot get all of this, but he tries his best to do so. The hadith further reveals that, “take from your health for your sickness, and (take) from your life for your death. It means that he should value his time and don’t waste it, and does sufficient work lest any sickness falls on him and he cannot do any more. Similarly, he should get from his life that will be useful to him in the Hereafter. It means he should pass his life following to the good example of the holy Prophet PBUH and act upon Shariah orders. Because this is a temporary life while the life after death is everlasting and unlimited. Therefore, the wise man is the one who should value his time and do good actions. May Almighty give us power to act upon this hadith, Amin.
  18. Success in this world is directly related to the strength of your relationship with Allah Ta’ala. The further one is from Allah Ta’ala and the teachings of Nabi Sallallahu alayhi wa sallam, the less likely one is to achieve success in this world and, even less likely to achieve success in the hereafter. It is necessary for us to reflect upon our Islamic teachings and become a highly successful Muslim youth. Here are seven habits which are essential for a Muslim youth to be highly successful, derived from the Qur-aan and the teachings of Nabi Sallallahu alayhi wa sallam. 1. BE TRUTHFUL Being truthful is the greatest quality of a Muslim. Nabi Sallallahu alayhi wa sallam was known as As-Saadiq (The Truthful) even before he became a Nabi. The highest position on the Day of Qiyaamah will be afforded to those who are truthful. Many a times we feel it difficult to speak the truth especially when we make a mistake. We worry over whether or not to disclose exactly what happened. We are often afraid that if we speak the truth about what we have done or said, we will be in trouble with our parents or friends. What we forget is that Allah Ta’ala knows exactly what took place, whether the people around us know or not. A person is immediately relieved when he speaks the truth even if he will be punished for what he did. One who speaks the truth is always respected by people whereas a liar is always disgraced in the sight of people. He will have to keep on lying to cover up for his first lie. Rasulullah Sallallahu alayhi wa sallam has said, “Truthfulness leads to righteousness, and righteousness leads to Jannah. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to Fujoor (wickedness, evil-doing), and Fujoor leads to Jahannam, and a man may keep on telling lies till he is written before Allah as a liar.” (Sahih Bukhari) 2. BE TRUSTWORTHY Are you considered a trustworthy person? Nabi Sallallahu alayhi wa sallam was known in Makkah to be the most trustworthy person. If you want to progress in life you have to become trustworthy and reliable. You can read in the beautiful biography of our Nabi Sallallahu alayhi wa sallam how people used to entrust him with their valuables, knowing that upon their return they would find their valuables safe and unharmed. His personal and business practices were commendable to such an extent that he was known for it in his community. Even before he became aware that he was the Nabi of Allah Ta’ala, he was known as the one who is most truthful and trustworthy. 3. HAVE TAQWA Perhaps the most difficult challenge while passing through youth is to restrain oneself from one’s evil desires. Our success in life depends to a great extent on how well we are able to restrain ourselves from what is impermissible. Shaytaan’s goal is to make man a slave of his desires. To become a highly successful Muslim youth, that is, a youth deserving of the greatest fortune, it is important that you develop self-restraint. How wonderful it will be if in your old age you can look back at your life and say to yourself, “All praise is due to Allah Ta’ala that I did not succumb to my desires and instead adopted Taqwa." 4. BE SYSTEMATIC AND ORGANISED A Muslim youth must be systematic and organised in everything that he does. We should never get into the habit of doing things haphazardly. If we are entrusted to do some work by our elders, we should make sure it is done correctly and respectably. Nabi Sallallahu alayhi wa sallam liked people to be organised and systematic in what they did. He praised those Sahaabah (radiyallahu anhum) who were organised in their work. 5. BE FOCUSED A Muslim youth must always be focused on what he is doing. One should never allow his mind to wander around and day dream. This then takes his focus away from his goals. Developing the habit of being focused ensures that you are awake, alert, and totally motivated to work on and complete the task at hand, whatever it may be. Being distracted by video games and constantly changing scenes on television shows, makes one unable to concentrate and focus. Among the best ways to develop focus is to perform ones salaah with deep concentration focusing on the Greatness of Allah Ta’ala. Do your best to develop focus, no matter what activity you are engaged in whether it is Ibaadat, in studies, at work or with your family. Nowadays it has become a trend for people to be glued to their phones in such a way that they cannot focus on anything else around them. 6. BE PUNCTUAL Punctuality is the stepping stone to success in any field. Successful people understand and appreciate the value of not only their time but the time of everyone else with whom they interact. Keeping people waiting for hours on end is neither something to be proud of nor a habit that has a place in the mind-set of a person who tries to be successful. When Abdullah (radiyallahu anhu) asked, “Which deed is the dearest to Allah?” Nabi Sallallahu alayhi wa sallam replied, “To offer the Salaah at its fixed time.” (Sahih Bukhaari) If indeed your day is to be considered successful, you must have performed all the Salaah at their prescribed times and as many voluntary Salaah as possible. If your day is planned around the times of Salaah, you should perform Salaah exactly at its time. 7. BE CONSISTENT Apart from all the habits listed above, the one that is sure to help you become a highly successful Muslim youth is that of being consistent. Be consistent on what you do. Don’t be a shirker. Let your elders have trust in you knowing full well that they can be rest assured you will fulfil all the necessary tasks correctly and accurately. Nabi Sallallahu alayhi wa sallam has said that the action that is most beloved to Allah Ta’ala is the one that is done with consistency, though it maybe a little. We urge you to be as consistent as possible, especially in those areas of your life which need constant improvement, such as your Salaah, your fasting, your manners, your studying habits, etc. https://jamiat.org.za/tuhfatush-shabaab-new-book/ Jamiatul Ulama (KZN) Council of Muslim Theologians
  19. 16: Be Calm & Lengthen Your Salah Calmness and Tranquility Attaining khushūʿ in ṣalāh requires time. Give each posture its due and perform it according to the Sunnah. Be calm and do not rush through your ṣalāh just to reach the end. Abū Hurayrah (raḍiy Allāhu ʿanhu) narrated that a man entered the Masjid to pray whilst the Messenger of Allah ﷺ was in the corner of the Masjid. He then came and greeted him. The Messenger of Allah ﷺ said to him, “Go back and pray, for you have not prayed.” The man went back and prayed and then came to greet him again. The Prophet ﷺ returned his greeting and said, “Go back and pray, for you have not prayed.” On the third time, the man said, “Teach me.” He ﷺ said, “When you stand up for ṣalāh, perform wuḍū thoroughly, then face the qiblah and do takbīr. Recite what is easy for you from the Qur’ān, and then bow until you feel at rest in your rukūʿ. Then raise your head until you stand straight. Then prostrate until you feel at rest in your sajdah. Then get up until you feel at rest in your sitting posture. Then prostrate until you feel at rest in your sajdah. Then get up and stand straight. Then do that in your entire prayer” (Bukhārī). On another occasion, he ﷺ saw a man who did not perform rukūʿ properly and was pecking in his sujūd whilst he was praying. So he said, “If he was to die like this, he would die on other than the religion of Muḥammad.” Then he said, “The example of the one who does not perform rukūʿ properly and pecks in his sujūd is like the hungry person who eats a date or two; they are not sufficient for him” (Majmaʿ al-Zawā‘id). Just as eating one or two dates will not satisfy you, rushing through your ṣalāh will prevent you from feeling its sweetness and joy. The ṣalāh will feel laborious and constrictive, and will not nourish your soul. It is for this reason that the Prophet ﷺ forbade us from ‘pecking’ in our ṣalāh. Pecking refers to the time it takes a bird to peck at its food. The Prophet ﷺ said, “The ṣalāh of a man who does not straighten his back in rukūʿ and sujūd is not sufficient” (Tirmidhī). Whilst praying, avoid glancing to your right or left. Do not fidget or play with a thread in your clothes. Instead, be calm, give each posture its due and keep your thoughts focused on Allah. Saʿīd b. al-Musayyib (raḥimahullāh) once saw a man playing with his beard, so he remarked, “If his heart had khushūʿ, his limbs would also have khushūʿ, i.e. they would be still and humble.” Be Eager and Lengthen Your Ṣalāh Lengthen your ṣalāh to attain khushūʿ. Do this especially when you feel spiritually inspired and can ward off Shayṭān’s whispers. Likewise, aim to lengthen your ṣalāh in virtuous places and during special occasions, such as in the holy cities and during Ramaḍān. Your heart will be more receptive at such times and places, so take advantage by pushing yourself to stand for long durations. Soon, inshā’Allāh, you will taste the sweetness of standing in front of Him and will rush to it eagerly. ʿĀ’ishah (raḍiy Allāhu ʿanhā) narrated that the Prophet ﷺ used to pray (for so long) during the night that his feet would swell up. She asked him, “Why do you do this, O Messenger of Allah when Allah has already forgiven your previous and upcoming sins?” He ﷺ replied, “O ʿĀ’ishah, should I not be a thankful slave?” (Muslim). The Prophet ﷺ would stand up during the night and recite lengthy sūrahs. Ḥudhayfah (raḍiy Allāhu ʿanhu) narrates that he saw the Messenger of Allah ﷺ praying at night. He ﷺ “prayed four rakʿāt and recited in them al Baqarah, Āal ʿImrān, al-Nisā’, al-Mā’idah or al-Anʿām” (Abū Dāwūd). In addition to qiyām, the Prophet ﷺ remained in rukūʿ and sujūd for an equally long amount of time. ʿAwf b. Mālik (raḍiy Allāhu ʿanhu) says, “I stood up to pray along with the Messenger of Allah ﷺ one night. He got up and recited Sūrah al-Baqarah. When he came to an āyah of mercy, he stopped and made duʿā’, and when he came to an āyah of punishment, he stopped and asked for Allah’s protection. Then he bowed for as long as he stood (reciting Sūrah al-Baqarah), saying in his rukūʿ: سُبْحَانَ رَبِّـيَ الْعَظِيْمِ . Then he prostrated for as long as he stood, reciting the (above). Then he stood up and recited Sūrah Āl ʿImrān and then recited many sūrahs, one after the other” (Abū Dāwūd). In another narration, ʿĀ’ishah (raḍiy Allāhu ʿanhā) mentioned that the duration of each of his prostrations would be equivalent to reciting fifty āyāt (Bukhārī). The Prophet ﷺ would pray for so long that even his Companions (radiy Allāhu ʿanhum) would become tired. ʿAbdullāh b. Masʿūd (raḍiy Allāhu ʿanhu) said, “One night, I prayed with the Messenger of Allah ﷺ. He prayed for so long that an evil thought came to me.” It was said, “What was it?” He replied, “I thought of sitting down and leaving him” (Muslim). The length of the Prophet’s recitations and prostrations indicate how much joy and contentment he experienced in his ṣalāh. Following in his footsteps, the Companions (radiy Allāhu ʿanhum) and the righteous of this ummah have also been known to spend hours conversing and pleading with their Lord. ʿUthmān (raḍiy Allāhu ʿanhu) would complete the entire Qur’ān in one rakʿah. Similar feats have also been reported about Tamīm al-Dārī, Saʿīd b. Jubayr and Imām Abū Ḥanīfah (raḥimahumullāh) amongst others . Such lengthy acts were only possible because Allah placed barakah in their time.
  20. Israeli Nakba denial yet promise another one According to Israeli officials, Palestinian accusations that they were violently and willfully expelled from their homeland in 1948 are a slur against Israel’s character and its army, supposedly “the most moral in the world”. It is even suggested that commemorating the Nakba equates to antisemitism.Nakba denial was the Israeli state’s default position.And yet paradoxically, Israeli politicians seem only too ready to echo these supposed calumnies against the founding of the self-declared “Jewish state”. In 2017, Tzachi Hanegbi, while serving as a senior cabinet minister, warned Palestinians that they faced a “third Nakba” - after the mass expulsions of 1948 and 1967 - if they resisted the occupation.In threatening a second Nakba, Katz and Dayan are simply confirming that Israeli leaders, despite their protestations, have always known what the Nakba was - and have always approved of the goal of ethnic cleansing Palestinians.The irony is that, while Israel denounces Palestinians and their supporters as liars for speaking of the Nakba, its own officials publicly cite the Nakba as a real event that can be repeated if Palestinians do not submit completely.While Palestinians are effectively banned from publicly referring to the Nakba and may soon be barred even from waving a Palestinian flag in public spaces, Israelis can march through Palestinian communities calling out: “Death to the Arabs!” and “May your village burn!” middleeasteye
  21. Why is Israel so afraid of the Palestinian flag? Proposed legislation to prohibit Palestinian flags at state-funded institutions is part of Israel's quest to deepen its control over the Arab population In a 63-16 vote, the Israeli Knesset this week gave initial approval to a bill that would prohibit Palestinian flags from being flown at state-funded institutions. Proposed by the Likud Party and backed by Israeli Prime Minister Naftali Bennett, the bill is a clear demonstration of the state’s weakness in the face of Palestinian solidarity, showing that Israel - more than seven decades since its establishment on the ruins of historic Palestine - is in a state of panic. The vote indicated once again that when the ruling coalition is unable to pass a bill, they resort to the Zionist ultra-rightwing parliamentary opposition. The remarkable issue here is not the fragility of the ruling coalition, but rather the Zionist national consensus and the dominance of the far-right, especially the religious settler movement, over Israeli political life. The flag battle is not about the flag per se, but about the legitimate existence of Palestinians in their homeland For Arab students to raise the Palestinian flag during demonstrations on Israeli campuses is nothing new. It has long been used as a national symbol in popular movements, and it was raised once again on 29 May 2022 in a spontaneous reaction to the Jerusalem "flag march", which saw tens of thousands of Jews storm the Old City. During the event, marchers hoisting the Israeli flag were protected by Israeli forces who occupied the city. The real challenge was to hoist the Palestinian flag so that it could fly above the sea of blue-and-white flags. Israel attaches special importance to the issue of raising the Palestinian flag in Jerusalem, portraying it as a violation of Israeli sovereignty, even though it is an occupying power. It resorts to the Oslo Accords, and in particular to the Paris Protocol of 1994, to confirm that the Palestinian Authority cannot interfere in internal Israeli affairs. Israel thus depicts Jerusalem as an Israeli affair, and raising the Palestinian flag as interference. More on middleeasteye
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