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Bint e Aisha

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  1. The Correct Reaction to Knowledge Ayyūb Al-Sakhtiyānī reports that Abū Qilābah – Allāh have mercy on him – said: O Ayyūb, when Allāh brings about knowledge for you, bring about worship of him, and do not let your [sole] concern be to narrate it. Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm, article 1279. It is reported that the inscription on the ring of Ḥusayn b. ʿAlī – Allāh be pleased with them – read: You know, so now act (علِمت فاعمل). Op. cit. article 1280.
  2. Question Is it right to make heart ( <3 ) (on facebook) under posts like hadees or ayat? Answer In the Name of Allaah, the Most Gracious, the Most Merciful. As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh. It is permissible to express ones liking to a ayah or Hadith by “liking”, “showing love” or commenting with a heart on social media. However, the “liking” is not to be restricted to social media. One should act upon the ayah or Hadith that they “liked”. It is an unfortunate phenomenon of our time that we are always “liking” Islaamic posts online but we do not heed to the purpose of the post; our lives remain unposted. And Allaah Ta’aala Knows Best. Muajul I. Chowdhury Student, Darul Iftaa Astoria, New York, USA Checked and Approved by, Mufti Ebrahim Desai. Askimam
  3. Question Is purchasing emoticon pillows, that don't have eyes such as the sunglasses one & heart eyes one, for kids allowed? JazakAllah. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Printed Emojis are animated pictures which clearly describes a living being. Therefore, it falls under the category of photography. [ii] [iii] [iv] [v] There are severe punishments mentioned in the ahadith for displaying the pictures, etc. See the following ahadith, عَنْ سَالِمٍ، عَنْ أَبِيهِ، قَالَ: وَعَدَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جِبْرِيلُ فَقَالَ: إِنَّا لاَ نَدْخُلُ بَيْتًا فِيهِ صُورَةٌ وَلاَ كَلْبٌ (بخاري) Translation: Narrated by Salim's father: Once Jibreel Alaihissalam promised to visit the Rasullullah Sallalahu Alaihi Wassalam but he delayed and the Rasullullah Sallalahu Alaihi Wassalam got worried about that. At last he came out and found Jibreel Alaihissalam and complained to him of his grief (for his delay). Jibreel Alaihissalam said to him, "We do not enter a place in which there is a picture or a dog." (Bukhari) عَنْ مُسْلِمٍ، قَالَ: كُنَّا مَعَ مَسْرُوقٍ، فِي دَارِ يَسَارِ بْنِ نُمَيْرٍ، فَرَأَى فِي صُفَّتِهِ تَمَاثِيلَ، فَقَالَ: سَمِعْتُ عَبْدَ اللَّهِ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: إِنَّ أَشَدَّ النَّاسِ عَذَابًا عِنْدَ اللَّهِ يَوْمَ القِيَامَةِ المُصَوِّرُونَ (بخاري) Translation: Narrated by Muslim: We were with Masruq at the house of Yasar bin Numair. Masruq saw pictures on his terrace and said, "I heard `Abdullah saying that he heard the Rasullullah Sallalahu Alaihi Wassalam saying, “The people who will receive the severest punishment from Allah will be the picture makers.” (Bukhari) Accordingly, we advise you to buy non-animated pictured pillows for your kids and adopt taqwaa by avoiding all forms of animated pillows. [vi] [vii] And Allah Ta’āla Knows Best Ibn Muhammad Ali Student Darul Iftaa Checked and Approved by, Mufti Ebrahim Desai. An emoji is an image small enough to insert into text that expresses an emotion or idea. Emoji are most often used in emails and text messages, though may be found in any type of electronic communication. The word emoji is a combination of the Japanese word “e” which means picture, and “moji” which means character. Emoticons are punctuation marks, letters, and numbers used to create pictorial icons that generally display an emotion or sentiment. (That’s actually where the portmanteau “emoticon” comes from: emotional icon.) and because of the limits of our keyboard, most emoticons need to be read sideways. Emoji are a slightly more recent invention. Not to be confused with their predecessor, emoji are pictographs of faces, objects, and symbols. So, if you come across a smiley face that contains a character you can find on your computer keyboard, it’s an emoticon. If it’s a little cartoon figure that is free from the binds of punctuation, numbers, and letters, it’s an emoji. https://www.britannica.com/story/whats-the-difference-between-emoji-and-emoticons [ii] Emoji vs emoticon – Grammarist https://grammarist.com/new-words/emoji-vs-emoticon/ [iii] The development of emoji was predated by text-based emoticons, as well as graphical representations, inside and outside of Japan. The first emoji was created in 1999 in Japan by Shigetaka Kurita. He was part of the team working on NTT DoCoMo's i-mode mobile Internet platform Emoji - Wikipedia https://en.wikipedia.org/wiki/Emoji [iv] Originally meaning pictograph, the word emoji comes from Japanese e (絵, "picture") + moji (文字, "character"); the resemblance to the English words emotion and emoticon is purely coincidental. ... In 2015, Oxford Dictionaries named the Face with Tears of Joy emoji the Word of the Year Emoji - Wikipedia https://en.wikipedia.org/wiki/Emoji [v] For more details on emoticons: http://idealwoman.org/2012/is-it-permissible-to-use-emoticons/ [vi] صحيح البخاري (4/ 114) دَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، قَالَ: حَدَّثَنِي عُمَرُ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، قَالَ: وَعَدَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جِبْرِيلُ فَقَالَ: إِنَّا لاَ نَدْخُلُ بَيْتًا فِيهِ صُورَةٌ وَلاَ كَلْبٌ صحيح البخاري (7/ 167) حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الأَعْمَشُ، عَنْ مُسْلِمٍ، قَالَ: كُنَّا مَعَ مَسْرُوقٍ، فِي دَارِ يَسَارِ بْنِ نُمَيْرٍ، فَرَأَى فِي صُفَّتِهِ تَمَاثِيلَ، فَقَالَ: سَمِعْتُ عَبْدَ اللَّهِ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: إِنَّ أَشَدَّ النَّاسِ عَذَابًا عِنْدَ اللَّهِ يَوْمَ القِيَامَةِ المُصَوِّرُونَ مسند أحمد (8/ 51) حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ الصَّمَدِ، حَدَّثَنَا أَيُّوبُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " إِنَّ الْمُصَوِّرِينَ يُعَذَّبُونَ يَوْمَ الْقِيَامَةِ، وَيُقَالُ: أَحْيُوا مَا خَلَقْتُمْ [vii] امداد الاحکام 4/ 384 فتاوی قاسمیہ: ۲۴/۵۴۷-۵۷۸ باب التصاویر المسائل المہمة فیما ابتلت بہ العامة ۔ اہم مسائل جن میں ابتلائے عام ہے جلد 10، ص۲۶۹ - مؤلف : حضرت مفتی محمد جعفر ملی رحمانی صاحب - ناشر : مکتبہ السلام جامعہ اکل کوا ضلع نندوہار مہاراشٹر انڈیا فیس بُک یا واٹس ایپ وغیرہ پر تصویر اَپ لوڈ کرنا مسئلہ(۱۷۵):آج کل فیس بُک اور واٹس ایپ وغیرہ عام ہے، اور اس میں لوگ اپنی تصاویر چسپاں کرتے ہیں ، پھر ان کے دوست احباب فرینڈ لسٹ والے ’’ماشاء اللہ‘‘ وغیرہ کے الفاظ لکھتے ہیں ، شرعاً یہ دونوں عمل درست نہیں ہیں ، کیوں کہ بغیر سخت ضرورت کے جاندار کی تصاویر بنانا ، اور فیس بُک میں ڈالنے کے لیے اپنی تصاویر بنانا شرعی ضرورت میں سے نہیں ہے، لہٰذا فیس بُک میں اپنی تصاویر چسپاں کرنا ، ناجائز ومنع ہے، اور پھر ان تصاویر پر تبصِرہ کرنا، اور ’’ماشاء اللہ‘‘ وغیرہ کے الفاظ کہنا، یہ بھی ناجائز وگناہ ہے۔(۱) الحجة علی ما قلنا : (۱) ما في ’’ صحیح البخاري ‘‘ : [عن] عبد اللّٰہ قال : سمعت النبي ﷺ یقول : ’’ إن أشد الناس عذاباً عند اللّٰہ المصورون ‘‘ ۔ (۲/۸۸۰ ، کتاب اللباس ، باب عذاب المصورین یوم القیامۃ ، صحیح مسلم : ۲/۲۰۱ ، کتاب اللباس ، باب تحریم صورۃ الحیوان) ما في ’’ شرح النووی علی ہامش مسلم ‘‘ : قال أصحابنا وغیرہم من العلماء : تصویر صورۃ الحیوان حرام شدید وہو من أکبر الکبائر ، لأنہ متوعد علیہ بہذا الوعید الشدید المذکور في الحدیث ، وسواء صنعہ بما یمتہن أو بغیرہ ، فصنعتہ حرام بکل حال ، لأن فیہ مضاہاۃ لخلق اللّٰہ تعالی ، وسواء کان في ثوب أو بساط أو درہم أو دینار أو فلس أو إناء أو حائط أو غیرہا ۔ (۲/۱۹۹، کتاب اللباس ، فتح الباري : ۱۰/۴۷۱ ، باب عذاب المصورین ، مرقاۃ المفاتیح : ۸/۳۲۳ ، کتاب اللباس ، باب التصویر ، الفصل الأول ، رد المحتار :۲/۴۱۶ ، کتاب الصلاۃ ، باب ما یفسد الصلاۃ وما یکرہ فیہا ، مطلب : إذا تردّد الحکم بین سنۃ وبدعۃ کان ترک السنۃ أولی ، البحر الرائق : ۲/۴۸ ، ۴۹) ، باب ما جاء في التماثیل والصور ، رقم :۸۸۹۵) ما في ’’ الجامع لأحکام القرآن للقرطبي ‘‘ : یدل علی المنع من تصویر شيء أي شيء کان۔ (۱۲/۲۷۴) ما في ’’ الدر المختار مع الشامیۃ ‘‘ : لا تمثال إنسان أو طیر ۔ (در مختار) ۔ وفي الشامیۃ: قال الشامي رحمہ اللّٰہ تحت قولہ : (أو طیر) لحرمۃ تصویر ذي الروح ۔ (۹/۵۱۹ ، کتاب الحظر والإباحۃ ، فصل في اللبس) ما في ’’ الموسوعۃ الفقہیۃ ‘‘ : یحرم تصویر ذوات الأرواح مطلقاً ، أي سواء أکان للصورۃ ظلّ أو لم یکن ، وہو مذہب الحنفیۃ والشافعیۃ والحنابلۃ ۔ (۱۲/۱۰۳) (فتاویٰ بنوریہ، رقم الفتویٰ: ۶۰۴۵) امداد الفتاوی جدید ۔ جدید مطول حاشیہ شبیر احمد القاسمی جلد 9، ص۳۸۳ ( مؤلف : حضرت مولانا مفتی شبیر احمد القاسمی صاحب، ناشر : زکریا بک ڈپو دیوبند ، سہارنپور ، یوپی انڈیا) جاندار کی تصویر کشی کے سلسلہ میں تحقیق رسالہۃ _ تصویر کی ممانعت وعیدیں مروجہ شکلیں اور اس سے بچنے کا طریقہ کار - مؤلف : حضرت مولانا مفتی محمد سلمان زاہد صاحب - صفحات کی تعداد : 21 رسالۃ_حرمت تصویر ۔ علمائے عرب و عجم کے فتاوی - مؤلف : حضرت مولانا مفتی محمد شعیب اللہ خان صاحب مفتاحی - ناشر : مکتبہ مسیح الامت دیوبند و بنگلور انڈیا - صفحات کی تعداد : 122 کتاب النوازل جلد 16 - یونیکوڈ - غیر موافق للمطبوع،ص۴۰۴، مؤلف : مولانا مفتی سید محمد سلمان منصور پوری صاحب ٹیلی ویژن اور تصاویر وغیرہ کے بحوث اور اِسلام میں موسیقی اور ناجائز تفریحات کا حکم · نفائس الفقہ جلد چہارم، ص۳۲۶ - مؤلف : حضرت مولانا مفتی محمد شعیب اللہ خان صاحب مفتاحی - ناشر : مکتبہ مسیح الامت دیوبند و بنگلور انڈیا ٹی وی اور ویڈیوکی تصاویر کا حکم Source: Askimam
  4. Hadith regarding smelling a rose من شم الورد الأحمر، ولم يصل علي، فقد جفاني[1] Translation: “Whoever smells the red rose but does not send salutations upon me, then he has indeed been discourteous to me.” This narration is a fabrication (mawdhoo’)[2]. And Allaah Ta’aala Knows Best. Muajul I. Chowdhury Student, Darul Iftaa Astoria, New York, USA Checked and Approved by, Mufti Ebrahim Desai. Askimam
  5. Reading List: Recommended Books on Sirah (Prophetic Biography) By Maulana Bilal Ali Ansari The list of available works on the Sīrah, or prophetic biography, is almost too long to mention. I have, therefore, confined this list to English works and, then, to works that are the most useful for students of my Sirah courses (HST101: Prophetic Biography – The Makkan Era and HST102: Prophetic Biography – The Madinan Era). This list, therefore, is not meant to be exhaustive, nor is a student required to read through all of the works. In fact, I would suggest that a student choose only or two works from each sublist to read along with the in-class lectures. 1. Muhammad: His Life Based on the Earliest Sources by Martin Lings(Inner Traditions International) Probably the most recognized and popular English work on the sīrah, Martin Lings’s narrative of the Prophet’s life (upon him blessings and peace) is now a classic. With the exception of several factual errors and the use of some weak sources, this work remains the most recommended amongst traditional scholars and is unparalleled in its language and narrative description. Because it is a one-volume work and avoids any sort of interruptive academic discussions, it is easy to get through and equally enjoyable. If one does not purchase and study the more detailed sīrah works, this is an absolutely necessary read. 2. Prophet of Mercy by S. Abul Hasan Ali Nadwi (Haji Arfeen Academy) Translated by Mohiuddin Ahmad One of my favorite works because of its emphasis on the aspect of the Prophet’s da’wah and struggles (upon him blessings and peace). The author’s passion for religious revival can be seen throughout the work and highlights the inspirational and transformational leadership style of the Prophet (upon him blessings and peace). The first chapters of the book, which focus on the reigious, social, and political context in which the Messenger of Allah (upon him blessings and peace) was sent, are of particular importance. The printed edition, however, is lacking in many respects. The translation is wanting and the actual binding and paper is of poor quality. A revised translation is available online, but I have yet to find it in published form. Still, it is definitely worth the read. I studied that original Arabic version of the book with my teacher Mawlana Tariq Jameel, who showered it with high praise and considered it a must-read for every Islamic activist. [Update: Turath has recently published a beautiful revised edition that includes maps and fixes the complaints I mentioned above. The recent print, in my humble opinion, makes this work an even more essential read and places it easily at the top of my new list.] 3. The Jurisprudence of the Prophetic Biography by Dr. M Sa‘id Ramadan al-Buti (Dar al-Fikr) Translated by Nancy Roberts Also a one-volume work, this book concentrates on lessons that can be learned from the life of the Messenger of Allah (upon him blessings and peace), especially lessons of a political and legal nature. A unique feature of the work is the author’s rebuttal of Orientalist and modernist objections to the prophetic biography and a clarification of the stance of the Ahl al-Sunnah on those important issues. The work has fewer details than other works because of its emphasis on morals and lessons, which incorporate nearly half of the text. 4. Ar-Raheeq al-Makhtum (The Sealed Nectar) by Safi-ur-Rahman Al-Mubarakpuri One of the more recognized and widely-distributed short works on the sīrah, The Sealed Nectar is a highly accurate and concise narration of the Prophet’s life (upon him blessings and peace). Although a bit drier than Martin Lings’s work, I have found that many students and teachers prefer its clear quotation of primary sources and citation of books. The book has gone through at least a couple reprints and editions. The most recent, I’ve been told, has had significant improvements made to it and should be preferred when purchasing. The author, recently deceased, was a renowned Ahle Hadith scholar of the subcontinent with an eye for accuracy in hadith transmission. This is perhaps the work’s strongest feature. 5. Siratul Mustafa by Maulana Idris Sahib Kandehlawi (Zam Zam Publishers and Madrasah Arabia Islamia) Translated by Mufti Muhammed Kadwa I must thank Mawlana Hussain Kamani for reintroducing me to this book. I had previously only read sections of the second volume of this three-volume masterpiece in the original Urdu while studying hadith in Karachi, Pakistan. At the time, my focus was on the legal nature and details of the Madinan campaigns and I saw the book then as more of a maghāzi-focused work than a complete sīrah. Having revisited the work upon Mawlana Hussain’s suggestion, I’ve quickly fallen in love with it and use it as a primary resource for my teaching. Haven been written by an erudite hadith scholar, the book’s discussions on the hadith are excellent and unique to the work. Although it is a bit technical at times for the novice, scholar and non-scholar alike will benefit highly from the book. Essentially written in response to another popular work on the sīrah, it does go out of its way to clarify important issues and counter recent misconceptions that have arisen around the Prophet’s noble life (upon him blessings and peace). 6. The Noble Life of the Prophet (Peace be upon Him) by Dr. ‘Ali Muhammad As-Sallaabee (Darussalam) Translated by Faisal Shafeeq I must admit that I have yet to thoroughly read the English translation of Sallābī’s recent one-volume Arabic book. The English translation occupies three thick volumes and based on a cursory look, seems up to par in respect to language and overall accuracy. What is unique about this work is its avoidance of weak hadith transmissions and the devotion of a section after each chapter to a discussion of morals and lessons that can be learnt from the Prophet’s life (upon him blessing and peace). Although it is a lengthy work, I have benefited extensively from the book while preparing lessons and have used it in the past for lectures. Again, I can not vouch for the translation as I have only read the Arabic original. 7. Atlas on the Prophet’s Biography: Places, Nations, Landmarks by Dr. Shawqi Abu Khalil (Darussalam) A supplemental work really, this book is essentially a compilation of maps, charts, and pictures that will help any student visualize the places, environment, climate, and geography of the prophetic biography. This book is especially important to those who have not visited the Hijaz and visited the landmarks of the prophetic biography in person. There is a plethora of other works available in English, Arabic, and Urdu that will be helpful to any student of the sīrah. However, in an attempt at keeping this list concise, I have chosen to leave most of them out. In reality, I would be doing the list injustice if I didn’t mention some other books that I benefited from in my study of the sīrah during different stages of my life. In particular, I must mention Manṣūrpūri’s magnificent compilation Rahmatan li ‘l-ʿĀlamīn (a horrific translation exists called Muhammad: Mercy for the Worlds in one volume; I have not read the 3-volume translation that is said to be much better), Ibn Isḥāq’s Sīrah (translated by Guillaume as The Life of Muhammad: Translation of Ibn Ishaq’s Sirat Rasul Allah), Ibn Hishām’s Sīrah, Ibn al-Qayyim’sZād al-Maʿād, and last but not least, Sayyid Sulayman Nadwi’s Muhammad: The Ideal Prophet: A Historical, Practical, Perfect Model for Humanity. My wife, a passionate reader of the sīrah, particularly enjoys Adil Salahi’s Muhammad: Man and Prophet and often first recommends Ar-Raheeq al-Makhtum to her students. Keep in mind that I have not include books of the Shamāʾil in the above list, since I hope to devote a separate detailed article to such books in the future, Allah-willing. Source: https://attahawi.com/2014/09/05/reading-list-recommended-books-on-sirah-prophetic-biography/
  6. Following is taken from http://www.ummati.blogspot.com/ Intermingling of the sexes I I begin in the name of Allah Most Gracious Most Merciful. The topic in discussion is one that will surely create some controversy amongst the minds of many. Some of you may read the first paragraph and decide you would like to read no further. Others may read the entire post and quietly dismiss what is said. However I place a small request before you: please do ponder upon what is said. Jazakallah. You may all agree that having a physical relationship with a non-mehram is totally forbidden in Islam. And if one was to trangress these boundaries then punishment would be the inevitable consequence. However, if one was to put it simply then we would agree that any form of communication that is likely to lead to ones carnal desires being aroused, is strictly forbidden. One does not know whether one's desires will be aroused or not- though there is always a possibility, hence such communication is forbidden. By communication I mean conversations between a non mehram man and a woman in person, or via the phone, even by a mere look and yes, let me utter the deadly words, the most common form of communication amongst non-mehrams is taking place on the internet. It is the most easiest form and sadly it is succeeding beyond measure in corrupting our minds and leading us astray. (Let me stress, this form of contact I am referring to is one that is keptunnecessarily, there are instances where non-mehrams can communicate, these shall me mentioned later on inshallah) One specific ploy used by people who want to make an excuse to chat to the opposite sex, is to refer to them as their 'brother' and 'sister.' Does this really convince you that what you are doing is islamically acceptable? Yes, every muslim is a brother and sister to one another, but these so called brothers and sisters of ours are people who we can marry, hence the ruling of it being forbidden. Neither does the excuse of being 'friends' work because such a thing as friends between a non-mehram man and a woman exist in Islam. I would like to end by asking, what do we derive from an hours long conversation or even merely keeping in contact with a guy/girl? Yes, it is a form of pass-time, or maybe we think it to be 'fun' and lastly, and most definitely we derive pleasure out of it. I ask you, what is our pleasure in comparison to that of the displeasure of Allah (swt)? What is our comfort in comparison to that of the discomfort and pain of the Blessed Prophet (saw)? Is it fair, that this very Prophet who experienced such hardhship and pain for the sake of his ummah to remain strong on his/her Imaan, so that Allah may grant his ummah salvation from hell, this very Prophet's teachings are being torn to shreads. Do we feel even the slightest bit of remorse? In conclusion I would like to say that this post is not directed at a specific individual, but rather to the entire ummah as a whole. I would like to apologize if I may have said anything that has caused any one of you readers to feel offended. This is not my attempt to be judgemental but rather I am placing a genuine concern before you, I pray that this entry creates an awareness of the evils of men and women chatting online. I pray that Allah gives me and all you readers the hidayah to practice upon what has been said. Jazakallah for reading.
  7. *When you die don't worry...* *Don't be concerned over your decaying body..* *Because people will take care of what is required..* *They will..* *1 - Strip you of your clothes* *2 - Wash you* *3 - Shroud you* *4 - Take you out of your home...* *5 - ... to your new place of stay (the grave)* *6 - Many will come to bid farewell at your funeral - infact many will cancel work for the sake of your burial, even though most of them didn't think about advising you even once whilst you were alive..* *7- Your belongings will be gotten rid of:* *your keys* *your books* *your bags* *your shoes* *your clothes* *If your family are wise, they will give it to charity so that it may benefit you (in your record of good deeds)* *And be assured..* *That this dunya will not grieve over you* *Nor will the world* *And the economy will continue..* *Your job, someone else will take your position* *Your wealth will go to your inheritors* *Whereas you will remain to be questioned about every minor and major deed* *There will be 3 types of grievers over you:* *1- The people who knew you only at face value will say 'poor man/woman'* *2- Your friends will grieve for hours or days but then return to laughter* *3- The deep grief at your household will last for a week, two weeks, a month, 2-months or even a year ?* *And thereafter they will add you to their memories* *And so..* *Your story amidst the people ended..* *And your story with the reality begins...* *And that is the life after death..* *Indeed, these things left you..* *1- Beauty* *2- Wealth* *3- Health* *4- Children* *5- The mansions and cars* *6- The spouse..* *7- EVERYTHING!* *And your real life has started..* *And the question here is..* *What have you prepared for your grave and hereafter?* *This reality needs to be thought over..* *Take care of..* *1- The obligations (e.g. Prayer..)* *2- Voluntary Good Deeds* *3- Secret Charity* *4- Righteous Deeds* *5- Night Prayer* *Perhaps you will be saved..* *And don't forget to pass this message on to many...* *وذكّر فإن الذكرى تنفعُ المؤمنين* *'And continue to Remind.. For surely the Reminder Benefits the Believers..' (Qur'an 51:55)*
  8. Be Productive with Your Time | Mufti Abdur-Rahman ibn Yusuf https://youtu.be/AO216cgWilI
  9. Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned: Jannah is only for the servants who are humble. If a person has an iota of pride in him, he will first be entered into Jahannum where he will have to be cleansed and purified of the pride. Once he is fully cleansed and purified of pride and only humility remains within him, he will be ushered into Jannah. In essence, no person who has pride can enter Jannah. Jannah is the abode of the people of humility. Hence, one should endeavour to rid oneself of pride and inculcate complete humility. (Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 57)
  10. Chapter 82 Surat Al-'Infitar (The Cleaving) - سورة الإنفطار Recited by Qari Abdur-Razzaq bin Abtan al-Dulaimi
  11. The Clear Proof (al-Bayyinah) Recited by: Omar Hisham Al Arabi
  12. May Allah ta'ala make us His true friends.
  13. بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم Bismi Llāhi r-Raḥmāni r-raḥīm In the name of Allah the Merciful and Compassionate بِسْمِ اللهِ، اللهُ أكْبَرُ، اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، أَقُوْلُ عَلَى نَفْسِي وَعَلَى دِيْنِي وَعَلَى أَهْلِي وَعَلَى أَوْلادِي وَعَلَى مَالِي وَعَلَى أَصْحَابِي وَعَلَى أَدْيَانِهِمْ وَعَلَى أَمْوَالِهِمْ. Bismi Llāhi, Allāhu akbaru, Allāhu akbaru, Allāhu akbaru, aqūlu ʿalā nafsī wa ʿalā dīnī wa ʿalā ahlī wa ʿalā awlādī wa ʿalā mālī wa ʿalā aṣḥābī wa ʿalā adyānihim wa ʿalā amwālihim. ‘In the name of Allah. Allah is most great, Allah is most great, Allah is most great’ I say upon myself, upon my religion, upon my family, upon my children, upon my property, upon my companions, upon their religion, and upon their property. أَلْفَ بِسْمِ اللهِ، اللهُ أَكْبَرُ،اللهُ أَكْبَرُ،اللهُ أَكْبَرُ، أَقُوْلُ عَلَى نَفْسِي وَعَلَى دِيْنِي وَعَلَى أَهْلِي وَعَلَى أَوْلادِي وَعَلَى مَالِي وَعَلَى أَصْحَابِي وَعَلَى أَدْيَانِهِمْ وَعَلَى أَمْوَالِهِمْ. Alfa Bismi Llāhi, Allāhu akbaru, Allāhu akbaru, Allāhu akbaru, aqūlu ʿalā nafsī wa ʿalā dīnī wa ʿalā ahlī wa ʿalā awlādī wa ʿalā mālī wa ʿalā aṣḥābī wa ʿalā adyānihim wa ʿalā amwālihim. One-thousand ‘In the name of Allah, Allah is most great, Allah is most great, Allah is most great’, I say upon myself, I say upon my religion, upon my family, upon my children, upon my property, upon my companions, upon their religion, and upon their property. أَلْفَ أَلْفِ بِسْمِ اللهِ، اللهُ أَكْبَرُ اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، أَقُوْلُ عَلَى نَفْسِي وَعَلَى دِيْنِي وَعَلَى أَهْلِي وَعَلَى أَوْلادِي وَعَلَىْ مَالِي وَعَلَى أَصْحَابِي وَعَلَى أَدْيَانِهِمْ وَعَلَى أَمْوَالِهِمْ. Alfa alfi bismi Llāh, Allāhu akbaru Allāhu akbaru, Allāhu akbaru, aqūlu ʿalā nafsī wa ʿalā dīnī wa ʿalā ahlī wa ʿalā awlādī wa ʿalā mālī wa ʿalā aṣḥābī wa ʿalā adyānihim wa ʿalā amwālihim. One-thousand thousand ‘In the name of Allah, Allah is most great, Allah is most great, Allah is most great’, I say upon myself, upon my religion, upon my family, upon my children, upon my property, upon my companions, upon their religion, and upon their property. أَلْفَ أَلْفِ لا حَوْلَ وَلا قُوَّةَ إِلّا بِاللهِ العَلِيِّ العَظِيْمِ. Alfa alfi lā ḥawla wa lā quwwata illā bi Llāhi l-ʿaliyyi l-ʿaẓīm. One-thousand thousand ‘There is no strength nor power except by Allah, the High, the Most Great’, [I say upon myself…]. بِسْمِ اللهِ، وَبِاللهِ، وَمِنَ اللهِ، وَإِلى اللهِ، وَعَلَى اللهِ، وَفِي اللهِ، وَلا حَوْلَ وَلا قُوَّةَ إِلّا بِاللهِ العَلِيِّ العَظِيْمِ. Bismi Llāhi, wa bi Llāhi, wa mina Llāhi, wa ila Llāhi, wa ʿala Llāhi, wa fi Llāhi, wa lā ḥawla wa lā quwwata illā bi Llāhi l-ʿaliyyi l-ʿaẓīm. In the name of Allah, and through Allah, and from Allah, and towards Allah, and upon Allah, and in Allah – there is no strength nor power except by Allah, the High, the Most Great. بِسْمَ اللهِ عَلَى دِيْنِي وَعَلَى نَفْسِي وَعَلَى أَوْلادِي. Bismi Llāhi ʿalā dīnī wa ʿalā nafsī wa ʿalā awlādī. ‘In the name of Allah’, upon my religion, upon myself, and upon my children. بِسْمِ اللهِ عَلَى مَالِي وَعَلَى أَهْلِي. Bismi Llāhi ʿalā mālī wa ʿalā ahlī. ‘In the name of Allah’, upon my property and upon my family. بِسْمِ اللهِ عَلَى كُلِّ شَيْءٍ أَعْطَانِيْهِ رَبِّي. Bismi Llāhi ʿalā kulli shayʾin aʿṭānīhi rabbī. ‘In the name of Allah’, upon every thing my Lord has given me. بِسْمِ اللهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وَرَبِّ الأَرْضِيْنَ السَّبْعِ وَرَبِّ العَرْشِ العَظِيْمِ. Bismi Llāhi rabbi s-samāwāti s-sabʿi wa rabbi l-arḍīna s-sabʿi wa rabbi l-ʿarshi l-ʿaẓīm. In the name of Allah, Lord of the seven heavens, Lord of the seven earths, and Lord of the mighty throne. بِسْمِ اللهِ الّذِي لا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلا فِي السَّمَاءِ وَهُوَ السَّمِيْعُ العَلِيْمُ (ثَلاثاً). Bismi Llāhi lladhī lā yaḍurru maʿa smihi shayʾun fi l-arḍi wa lā fi s-samāʾi wa huwa s-samīʿu l-ʿalīm (thalāthan). In the name of Allah, with whose name nothing can cause harm in the earth and the sky, and He is the All-hearing and All-knowing. (thrice) بِسْمِ اللهِ خَيْرِ الأَسْمَاءِ فِي الأَرْضِ وَفِي السَّمَاءِ، Bismi Llāhi khayri l-asmāʾi fi l-arḍi wa fi s-samāʾi. In the name of Allah – the best of all names in the earth and in the sky. بِسْمَ اللهِ أَفْتَتِحُ وَبِهِ أَخْتَتِمُ. Bisma Llāhi aftatiḥu wa bihi akhtatimu. In the name of Allah I commence, and with it I finish. اللهْ. اللهْ. اللهْ. Allāh. Allāh. Allāh. Allah, Allah, Allah. اللهُ رَبِّي لا أُشْرِكُ بِهِ شَيْئاً. Allāhu rabbī lā ushriku bihi shayʾan. Allah is my Lord – I associate no partner unto Him. اللهْ. اللهْ. اللهْ. Allāh. Allāh. Allāh. Allah, Allah, Allah. اللهُ رَبِّي لا إِلهَ إِلّا الله. Allāhu rabbī lā ilāha illā Llāh. Allah is my Lord: no deity exists other than Him. اللهُ أَعَزُّ وَأَجَلُّ وَأَكْبَرُ مِمَّا أَخَافُ وَأَحْذَرُ. Allāhu aʿazzu wa ajallu wa akbaru mimmā akhāfu wa aḥdharu. Allah is more powerful, stronger, and greater than what I fear and guard against. بِكَ اللهُمَّ أَعُوْذُ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ غَيْرِي، وَمِنْ شَرِّ مَا خَلَقَ رَبِّي وَذَرَأَ وَبَرَأَ، Bika Llāhumma aʿūdhu min sharri nafsī, wa min sharri ghayrī, wa min sharri mā khalaqa rabbī wa dharaʾa wa baraʾa. In You, O Allah, I seek refuge from the evil of myself and the evil of others, and the evil my Lord has created, forged, and designed. بِكَ اللهُمَّ أَحْتَرِزُ مَنْهُمْ، Bika Llāhumma aḥtarizu minhum. In You, O Allah, I seek protection against them. وَبِكَ اللهُمَّ أَعُوْذُ مَنْ شُرُوْرِهِمْ، Wa bika Llāhumma aʿūdhu min shurūrihim. In You, O Allah, I take refuge from their [various] evils. وَبِكَ اللهُمَّ أَدْرَأُ فِي نُحُوْرِهِمْ، Wa bika Llāhumma adraʾu fī nuḥūrihim. And with You, O Allah, I repel their necks. وَأُقَدِّمُ بَيْنَ يَدَيَِّ وَأَيْدِيْهِمْ: Wa uqqadimu bayna yadayya wa aydīhim: Between me and them I put: (بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ قُلْ هُوَ اللهُ أَحَدٌ، اللهُ الصَّمَدُ، لَمْ يَلِدْ وَلَمْ يُوْلَدْ، وَلَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ) (ثلاثاً). (Bismi Llāhi r-raḥmāni r-raḥīmi, qul huwa Llāhu aḥad, Allāhu ṣ-ṣamad, lam yalid wa lam yūlad, wa lam yakun lahu kufuwan aḥad) (thalāthan). Say: He is Allah the One! * Allah the eternally Besought of all! * He begetteth not nor was begotten. * And there is none comparable unto Him. [112:1-4] (thrice) وَمِثْلَُ ذلِكَ عَنْ يَمِيْنِي وَأَيْمَانِهِمْ، وَمِثْلَُ ذلِكَ عَنْ شِمَالِي وَعَنْ شَمَائِلِهِمْ، وَمِثْلَُ ذلِكَ عَنْ أَمَامِي وَأَمَامِهِمْ، وَمِثْلَُ ذلِكَ مِنْ خَلْفِي وَمِنْ خَلْفِهِمْ، وَمِثْلَُ ذلِكَ مِنْ فَوْقِي وَمِنْ فَوْقِهِمْ، وَمِثْلَُ ذلِكَ مِنْ تَحْتِي وَمِنْ تَحْتِهِمْ، وَمِثْلَُ ذلِكَ مُحِيْطٌ بِي وَبِهِمْ. Wa mithl dhālika ʿan yamīnī wa aymānihim, wa mithlu dhālika ʿan shimālī wa ʿan shamāʾilihim, wa mithlu dhālika ʿan amāmī wa amāmihim, wa mithlu dhālika min khalfī wa min khalfihim, wa mithlu dhālika min fawqī wa min fawqihim, wa mithlu dhālika min taḥtī wa min taḥtihim, wa mithlu dhālika muḥīṭun bī wa bihim. And [I say] the same [i.e. the basmallah and sūrat al-ikhlāṣ] to my right and to their right; and the same to my left and to their left; and the same in front of me and in front of them; and the same behind me and behind them; and the same above me and above them; and the same below me and below them; and the same encompassing me and encompassing them. اللهُمَّ إِنِّي أَسْأَلُكَ لِي وَلَهُمْ مِنْ خَيْرِكَ بِخَيْرِكَ الّذِي لا يَمْلِكُهُ غَيْرُكَ، Allāhumma innī asʾaluka lī wa lahum min khayrika bikhayrika lladhī lā yamlikuhu ghayruka. O Allah, verily I beseech You, for my sake and theirs, for whatever You choose from Your goodness which no one other than You possesses. اللهُمَّ اجْعَلْنِي وإِيَّاهُمْ فِي عِبادِكَ وَعِيَاذِكَ وَجُِوَارِكَ وَأَمَانِكَ وَحِزْبِكَ وَحِرْزِكَ وَكَنَفِكَ مِنْ شَرِّ كُلِّ شَيْطَانٍ وَسُلْطَانٍ وَإِنْسٍ وَجَانٍّ وَبَاغٍ وَحَاسِدٍ وَسَبُعٍ وَحَيَّةٍ وَعَقْرَبٍ، وَمِنْ شَرِّ كُلِّ دِابَةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا، إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيْمٍ. Allāhumma jʿalnī wa iyyāhum fī ʿibādika wa ʿiyādhika wa jiwārika wa amānika wa ḥizbika wa ḥirzika wa kanafika min sharri kulli shayṭānin wa sulṭānin wa insin wa jānnin wa bāghin wa ḥāsidin wa sabuʿin wa ḥayyatin wa ʿaqrabin, wa min sharri kulli dābbatin anta ākhidhun bi nāṣiyatihā, inna rabbī ʿalā ṣirāṭin mustaqīm. O Allah, put me and them in Your divine servitude and protection, in Your protectorship, in what is entrusted unto You, in the midst of Your party, in Your sanctuary and shelter – from every demon, possessor of power, human or jinn, from tyrants and enviers, from predatory beasts and serpents and scorpions, and from every crawling creature under Your control. Verily, my Lord is upon the straight path! حَسْبِيَ الرَّبُّ مِنَ المَرْبُوْبِيْنَ، Ḥasbiya r-rabbu mina l-marbūbīn. The Lord suffices me from all who are subject to others. حَسْبِيَ الخَالِقُ مِنَ المَخْلُوْقِيْنَ، Ḥasbiya l-khāliqu mina l-makhlūqīn The Creator suffices me from the created. حَسْبِيَ الرَّازِقُ مِنَ المَرْزُوْقِيْنَ، Ḥasbiya r-rāziqu mina l-marzūqīn. The Sustainer suffices me from those who are sustained. حَسْبِيَ السَاتِرُ مِنَ المَسْتُوْرِيْنَ، Ḥasbiya s-sātiru mina l-mastūrīn The Concealer suffices me from those who are concealed. حَسْبِيَ النَاصِرُ مِنَ المَنْصُوْرِيْنَ، Ḥasbiya n-nāṣiru mina l-manṣūrīn. The Giver of Victory suffices me from those who are granted victory. حَسْبِيَ القَاهِرُ مِنَ المَقْهُوْرِيْنَ، Ḥasbiya l-qāhiru mina l-maqhūrīn. The Vanquisher suffices me from those who are vanquished. حَسْبِيَ الَّذِي هُوَ حَسْبِيَ Ḥasbiya lladhī huwa ḥasbī. The One who suffices me is my sufficiency. حَسْبِيَ مَنْ لَمْ يَزَلْ حَسْبِي، Ḥasbiya man lam yazal ḥasbī. He who never ceases sufficing me suffices me. حَسْبِيَ اللهُ وَنِعْمَ الوَكِيْلُ، Ḥasbiya Allāhu wa niʿma l-wakīl. My sufficiency is Allah, and what a great agent is He! حَسْبِيَ اللهُ مِنْ جَمِيْعِ خَلْقِهِ. Ḥasbiya Allāhu min jamīʿi khalqihi. Allah suffices me from [needing] His entire creation. (إِنَّ وَلِيِّـيَ اللهُ الَّذِي نَزَّلَ الْكِتَابَ وَهُوَ يَتَوَلَّى الصَّالِحِينَ) (Inna walliyyaya Llāhu lladhī nazzala l-kitāba wa huwa yatawalla ṣ-ṣāliḥin) Verily, Allah is my protector, who sent down the Book, and he looks after the righteous.[7:196] (وَإِذَا قَرَأْتَ الْقُرآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ حِجَاباً مَّسْتُوراً* وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْراً وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْاْ عَلَى أَدْبَارِهِمْ نُفُورا) (Wa idhā qaraʾta l-qurʾāna jaʿalnā baynaka wa bayna lladhīna lā yuʾminūna bi l-ākhirati ḥijāban mastūran wa jaʿalnā ʿalā qulūbihim akinnatan an yafqahūhu wa fī ādhānihim waqran wa idhā dhakarta rabbaka fi l-qurʾāni waḥdahu wallaw ʿalā adbārihim nufūran) And when thou recitest the Quran We place between thee and those who believe not in the Hereafter a hidden barrier * And We place upon their hearts veils lest they should understand it and in their ears a deafness; and when thou makest mention of thy Lord alone in the Quran they turn their backs in aversion. [17:45] (فَإِن تَوَلَّوْاْ فَقُلْ حَسْبِيَ اللهُ لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ) (سبعاً). (Fa in tawallaw fa qul ḥasbiya Llāhu lā ilāha illā huwa ʿalayhi tawakkaltu wa huwa rabbu l-ʿarshi l-ʿaẓīm) (sabʿan). Now if they turn away (O Muḥammad) say: Allah sufficeth me. There is no God save Him. In Him have I put my trust and He is Lord of the Tremendous Throne. [9:129] (seven times) وَلا حَوْلَ وَلا قُوَّةَ إِلّا بِاللهِ العَلِيِّ العَظِيْمِ (ثَلاثاً) Wa lā ḥawla wa lā quwwata illā bi Llāhi l-ʿaliyyi l-ʿaẓīm (thalāthan). There is no strength nor power except by Allah, the High, the Most Great. (thrice) وَصَلَى اللهُ عَلَى سَيِّدِنَا مُحَمَدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ. Wa ṣalla Llāhu ʿalā sayyidinā Muḥammadin wa ʿalā ālihi wa ṣaḥbihi wa sallam. And may the prayers of Allah be upon our master Muḥammad and upon his folk and Companions, and may He give them peace. خَبَأْتُ نَفْسِي فِي خَزَائِنِ بِسْمِ اللهِ، أَقْفَالُهَا ثِقَتِي بِاللهِ، مَفَاتِيْحُهَا لا قُوَّةَ إِلّا بِاللهِ، أُدَافِعُ بِكَ اللهُمَ عَنْ نَفْسِي مَا أُطِيْقُ وَمَا لا أُطِيْقُ، لا طَاقَةَ لِمَخْلُوْقٍ مَعَ قُدْرَةِ الخَالِقِ. Khabaʾtu nafsī fī khazāʾini bismi Llāhi, aqfāluhā thiqatī bi-Llāhi, mafātīḥuhā lā quwwata illā bi-Llāhi, udāfiʿu bika Llāhumma ʿan nafsī mā uṭīqu wa mā lā uṭīqu, lā ṭāqata li makhlūqin maʿa qudrati l-khāliq. I conceal myself within the coffers of ‘through the name of Allah’. Its locks are my trust in Allāh. Its keys are ‘there is no power except by Allah’. Through You, O Allah, I protect myself from what lies within my power and what lies without. Created creatures are powerless [when faced] with the ability of the Creator. حَسْبِيَ اللهُ وَنِعْمَ الوَكِيْلُ، وَلا حَوْلَ وَلا قُوَّةَ إِلّا بِاللهِ العَلِيِّ العَظِيْمِ، وَصَلَى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ (ثَلاثاً). Ḥasbiya Llāhu wa niʿma l-wakīl, wa lā ḥawla wa lā quwwata illā bi Llāhi l-ʿaliyyi l-ʿaẓīm, wa ṣalla Llāhu ʿalā sayyidinā Muḥammadin wa ʿalā wa ṣaḥbihi wa sallam (thalāthan). My sufficiency is Allah, and what a great agent is He! There is no strength nor power except by Allah, the High, the Most Great. And may the prayers of Allah be upon our master Muḥammad and upon his folk and Companions, and give them peace. (thrice)
  14. The Exemplary Conduct of Hujjat al-Islam Mawlana Qasim Nanotwi (rahimahullah) with His Adversaries 'I heard an incident regarding Hadhrat Mawlana Muhammad Qasim Nanotwi (may Allah have mercy on him) during his stay in Delhi. A few of his close students, such as Hadhrat Shaykh al-Hind Mawlana Mahmud al-Hasan (may Allah have mercy on him) and Mawlana Ahmad Hasan Amrohi (may Allah have mercy on him), were amongst his attendants. Haji Amir Shah Khan (may Allah have mercy on him) was also present. 'Mawlana Ahmad Hasan said to his companions, “The imam of the Lal Kunwa Masjid has a beautiful voice. Let’s read fajr behind him tomorrow.” Shaykh al-Hind became very angry, saying: “Do you not feel ashamed? How shameless! He calls our Hadhrat a disbeliever and we should go pray behind him?” He spoke very harshly. News of this conversation reached Hadhrat Nanotwi (may Allah have mercy on him). 'The next day, Hadhrat Nanotwi (may Allah have mercy on him) took all his students to the very same masjid and performed salah behind that imam. After salah, people began asking them who they were, as they did not recognise them but noticed that they looked like scholars. The people realised this is Mawlana Muhammad Qasim and these are his students, Shaykh al-Hind Mawlana Mahmud al-Hasan and Mawlana Ahmad Hasan Muhaddith Amrohi. The imam was totally taken aback by this, thinking to himself that I call him a disbeliever all the time but here he is performing salah behind me. 'The imam came forward, shook hands with Hadhrat and said, “I used to call you a disbeliever, but I feel ashamed today. You came to perform salah behind me, even though I have been calling you a disbeliever.” Hadhrat (may Allah have mercy on him) said, “Don’t worry. I appreciate this zeal of yours. In fact, my respect for you has increased. Why? Because the report that reached you was that I disrespect the Prophet (sallallahu ‘alayhi wasallam), and so this is what your sense of honour demanded. However, I do have a complaint, and that is you should have verified this report. Whatever the case, the basis of declaring someone a disbeliever is disrespect of Allah’s Messenger (sallallahu ‘alayhi wasallam). Any Muslim who disrespects Allah’s Messenger (sallallahu ‘alayhi wasallam) must be declared a disbeliever and will be out of the fold of Islam. I appreciate your sense of honour based on your iman (faith), but I am complaining that you should have at least researched to see if the report is true or not. I have come to tell you it is not true. I myself consider a person who disrespects the Prophet (sallallahu ‘alayhi wasallam) to the slightest degree out of the fold of Islam. If you do not believe me, I am willing to accept Islam at your hands at this very moment. I testify there is no god but Allah…” On seeing this, the imam fell at Hadhrat’s feet and adopted extreme humility. 'In essence, these people’s hearts were so filled with humility before Allah and respect for Him that there was no trace of egoism. Let alone mocking and ridiculing, they did not even condemn their opponents. In fact, they made an excuse for them by saying this is a sign of strong faith on the part of those who declared us disbelievers. However, they should have investigated whether we actually disrespect Allah’s Messenger (sallallahu ‘alayhi wasallam), and whether we are – may Allah forbid – enemies of the Messenger or his friends. Investigating this properly was incumbent on them and without this, they should not have passed any ruling.' Hakim al-Islam Qari Muhammad Tayyib (rahimahullah), Rector of Darul Uloom Deoband. Khutbaat Hakim al-Islam, vol. 3, pg. 176-177. t.me/basairnet
  15. Dua for Salaamati  يا حي يا قيوم برحمتك أستغيث أصلح لي شأني كله ولا تكلني إلى نفسي طرفة عين "On You Who is Everliving and Sustains and Protects everything, I seek assistance through the means of your mercy, correct for me all my affairs and do not entrust me to my Nafs (myself) for the moment of a blink of an eye."   أَللّٰهُمَّ أَصْلِحْ لِىْ دِيْنِىَ الَّذِىْ هُوَ عِصْمَةُ أَمْرِىْ وَ أَصْلِحْ لِىْ دُنْيَاىَ الَّتِىْ فِيْهَا مَعَاشِىْ وَ أَصْلِحْ لِىْ آخِرَتِىَ الَّتِىْ فِيْهَا مَعَادِىْ وَاجْعَلِ الْحَيَاةَ زِيَادَهً لِّىْ فِىْ كُلِّ خَيْرٍ وَّ اجْعَلِ الْمَوْتَ رَاحَةً لِّىْ مِنْ كُلِّ شَرٍّ "O Allah! Rectify for me my Deen which is a means of guarding my matters and my world which is a means of my livelihood, and make good my hereafter in which is my returning, and make my life a means of abundance of all good and my death a means of comfort and peace free from all bad." (Sahih Muslim) اللَّهُمَّ اكْفِنِي بِحَلالِكَ عَنْ حَرَامِكَ وَأَغْنِنِيبِفَضْلِكَ عَمَّنْ سِوَاكَ "O Allah! Suffice me with your halal from the haram, and make me independant with your grace from all besides you." ‏ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالآخِرَةِ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَاىَ وَأَهْلِي وَمَالِي اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي وَاحْفَظْنِي مِنْ بَيْنِ يَدَىَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي وَأَعُوذُ بِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي ‏ "O Allah, I ask You for forgiveness and well-being in this world and in the Hereafter. O Allah, I ask You for forgiveness and well-being in my religious and my worldly affairs. O Allah, conceal my faults, calm my fears, and protect me from before me and behind me, from my right and my left, and from above me, and I seek refuge in You from being taken unaware from beneath me." أَعُوذُ بِوَجْهِ اللَّهِ الْعَظِيمِ الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ ، وَبِكَلِمَاتِ اللَّهِ التَّامَّاتِ الَّتِي لا يُجَاوِزُهُنَّ بَرٌّ وَلا فَاجِرٌ ، وَبِأَسْمَاءِ اللَّهِ الْحُسْنَى كُلِّهَا مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمْ ، وَمِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأَ "I seek refuge in Allaah, the most Greatest. There is nothing equal to His Greatness. And I seek refuge in His complete and powerful Words, which cannot be surpassed by any good or bad person, and (I seek refuge in) all the Names of Allaah which I know and which I do not know, from the evil of all those things which He created, and created them errorless and scattered them all over." اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام "O Allah, You are Al-Salaam and from You is all peace, blessed are You, O Possessor of Majesty and Honor."  Taken from the book Sharh Asma-ul Husna by Mufti Muhammad Haneef Abdul Majeed
  16. Value your time! بسم الله الرحمن الرحيم Once a student of religious sciences asked Shaikh Mufti Muhammad Taqi Usmani to write him a short Nasīhah (advice) upon which Shaikh wrote the following piece of advice “The moments of life are immensely precious – guage them meticulously and spend them for the deeds that please Allah the Most High” Courtesy: Sayyid Talhah
  17. Lessons from a Meeting with Shaykh Mufti Taqi Usmani Sayyid Talhah بسم الله الرحمن الرحيم Maulana Rūmi has remarked in his ‘Masnavi’, “A moment in the company of the Awliyā’ (friends of Allah) is better than a hundred years of (voluntary) worshiping”. According to its commentators, he made such a claim because the company of the pious can teach a person numerous invaluable lessons that he may, otherwise, remain unaware of; even if he engages himself in voluntary (Nafl) worshiping for extended periods of time. One fortunate day, I was blessed with the opportunity to accompany Shaykh Mufti Muhammad Taqi Usmani on a Nikah ceremony that was to be conducted in a vicinity near Darul’Uloom Karachi (1). To obtain his permission for accompanying him, I was waiting for him outside his residence. His car was parked at his doorstep and in its direction, his driver had opened a car door in anticipation of his arrival. When he stepped out of of his home, l quickly moved towards him to seek his permission. As soon as he saw me approaching towards the car, he moved around the car while leaving the opened door for me. Seeing this, I was absolutely dumbfounded and I tried to gather my confidence to utter ‘Hazrat can I accompany you?’. He plainly replied ‘Yes, sure!’, while indicating towards the opened door. While I was still gazing at him in amazement, he casually opened the door on his side and got in to the car. Feeling immensely humbled, I too followed the suit by using the door that had originally been opened for him. Thus I sat with the Shaykh on the back seat of the car (Alhamdulillāh for such a privilege). I had planned to consult him regarding a personal matter in brief but I thought to wait for him to settle well in the car before beginning to talk. Meanwhile, I was hoping that my amazement and excitement will also settle, allowing me to start the talk. However, I noticed that as soon as the Shaykh entered the car, he didn’t let a minute of his to go in vain. He quickly started reading out some Du’aas (for protection) from a booklet. Immediately afterwards, he took out his smart phone and started reciting Qur’an on it! Since my matter wasn’t urgent, I thought to wait for him to get free. When we reached the Masjid, where the Nikah was to be held, the Shaykh was welcomed by a crowd (which appeared large in that congested locality). He led the ‘Asr Salāh which was followed by the Nikāh. Thereafter, the same crowd accompanied him towards the car. In a zigzag fashion, I too navigated my way through the crowd to reach the car, eager to find the Shaykh available to talk this time. Interestingly, but no longer surprisingly, he resumed his recitation as soon as he reentered the car. It was when we entered Darul’Uloom again (and thus were about to reach Shaykh’s residence in a minute), the Shaykh finally kept his cell phone back in his pocket. Fearing that he might engage in another form of Zikr (remembrance of Allah), I took a quick breath, gathered my strength and and spoke up to put forth my query to him, while gasping between my broken words. He listened patiently and then replied to me in a polite and satisfactory manner. Alhamdulillāh, thus I was able to experience a brief, yet an immensely lesson full, meeting with Shaykh Mufti Taqi Usmani (may Allah Ta’ālā preserve him and allow us to benefit from him). —- (1) Jāmi’ah Darul’Uloom Karachi is a renowned and outstanding University for traditional Islamic studies in Karachi, Pakistan. It is currently headed by Hazrat Mufti Taqi Usmani and his elder brother, Hazrat Mufti Muhammad Rafi Usmani.
  18. SHUKR (THANKFULNESS) TO ALLAH read time: 3 min BY TAHA GHAYYUR idealmuslimah.com 1. We can never count Allaah’s Blessings: Be ever grateful to Allaah for everything that you possess including your wealth, health, status, intellectual abilities and life. Allaah says: “Is, then, He Who creates comparable to any that cannot create? Will you not, then, take heed? For should you try to count Allaah’s blessings, you could never compute them…” (An-Nahl 16:17-19). 2. Shaytan’s primary mission is to make human beings ungrateful: From the very beginning of the human being’s creation, the issue of gratefulness and thankfulness to Allaah has been debated. After refusing to bow to Adam, Satan said: “Then I will certainly come to them from before them and from behind them, and from the right-hand side and from the left-hand side, and You (Allaah) shall not find most of them thankful” (Al-Araf 7:17). 3. The opposite of Shukr (gratitude) is Kufr (disbelief): In many places in the Quran, Allaah compares the terms Shukr and Kufr. “Then remember Me; I will remember you. Be grateful to Me, and do not reject Me” (Al-Baqarah, [002]:152). Imaan (belief) implies Shukr or gratefulness as opposed to Kufr or ungratefulness. A kafir or disbeliever is ungrateful to the Being Who has given him everything, whereas a Believer is one who is ever thankful for all that Allaah has given him. 4. We thank Allaah for our own benefit: If you are ungrateful, Allaah is unaffected. If you become grateful, then you have taken the first step towards becoming a true Believer. It is for this reason that the Prophet exhorted us to “Love Allaah as we benefit from His grace” (Tirmidhi). Allaah reminds us: “And whoever is grateful, he is only grateful for the benefit of his own self” (Luqmaan, [031]: 012). “For surely if it was not for the grace of God on you and His mercy, you would have been among the losers (Al-Baqarah 2:64). 5. True worship means sincere thankfulness to Allaah: Allaah explained in the Quran that the only people who truly worship Him are those who give gratitude to Him, so those who are not among the people of gratitude are not among the people of ‘Ibaadah (worship and obedience). “… and be grateful to Allaah, if it is Him you worship” (Al-Baqarah, [002]:172). 6. Shukr leads to Allaah’s pleasure: Allaah has told us that His pleasure may be attained through gratitude. “…If you are grateful, He is pleased with you…” (Az-Zumar, [039]: 007). The Prophet, peace and blessings be upon him, said: “Allaah is pleased with His servant if, when he eats something, he thanks Allaah for it, and when he drinks something, he thanks Allaah for it” (Muslim). 7. Gratitude is a purpose of our creation: “It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affection: that you may give thanks (to Allaah)” (An-Nahl, [016]: 78). 8. Shukr is a quality of success in this life and in the Hereafter: Ibn ‘Abbaas [r] narrated that the Prophet [p] said: “There are four qualities, whoever is given them has truly been given the best in this world and the next. They are: a grateful heart (that is thankful to Allaah), a remembering tongue (that mentions Allaah often), an enduring body (to persevere through the trials), and a faithful wife.” 9. Being grateful and patient in times of difficulty: Everything that happens to us – even events that we may consider to be personal afflictions or natural disasters-are from Allaah. Therefore, in times of calamity and distress, there will be some good for us, provided we respond appropriately. The Prophet said: “How wonderful is the case of a Believer! There is good for him in whatever happens to him -and none, apart from him, enjoys this blessing. If he receives some bounty, he is grateful to Allaah and this bounty brings good to him. And if some adversity befalls him, he is patient, and this affliction, too, brings good to him.” (Saheeh Muslim) 10. Allaah’s Mercy is for all, but most people will remain ungrateful: He shows and gives mercy to all, even those who continue to be ungrateful and rebellious towards Him: “Indeed God is the possessor of bounty for all people but most people do not give thanks.” (Al-Baqarah, [002]: 243). 11. Most people subconsciously thank God: Reflect upon your own life and you will find innumerable occasions when Allaah’s `hand’ has been holding you and helping you. So often, believers and even atheists subconsciously use the expression ‘Thank God’, without realising the full implications of our words. 12. Shukr leads to abundance in Allaah’s favors: If you appreciate Allaah’s favors, He has promised increased Rahmah or Mercy for you. Allaah’s reward for your gratitude is unlimited and unconditional. “If you are grateful, I will surely give you more and more.” (Ibraaheem, [014]: 007) 13. Three ways to express Shukr: The classical Muslim scholars have indicated Shukr can be shown in three ways: – Shukr of the heart (Qalb), which is achieved by harboring and intending good for all of Allaah’s creation. – Shukr of the tongue (Lisaan), which involves celebrating the praises of Allaah, such as utterance of “Alhamdulillah”, and expressing gratefulness to Allaah with our tongue. – Shukr of the limbs (Jawaarih), which is fulfilled by using our external senses to do good. Every time Allaah gives us a blessing, we must use it in a way that benefits humanity and that pleases Allaah.
  19. Shaykh Muhammad ibn Saalih al-‘Uthaymeen رحمه الله said, “Action, in reality, is a fruit of knowledge. Whoever acts without knowledge, then he resembles the Christians, and whoever knows without acting, then he resembles the Jews.” [Commentary on the Three Fundamental Principles of Islam (Darussalam), p. 27.]
  20. ASSALAMU ALAIKUM 12 Rabiyuth Thaani 1440 (20 December 2018) The Musjid’s carpets remain clean/pure. Was-salaam A.S.Desai Mujlisul ULama of S.A.
  21. Assalamu alaikum The mats will not become impure simply because non-Muslims walk through them. There should be a proper reason to consider it impure. As Mufti Abu Hajira states: I have also forwarded the question to a Mufti.
  22. The Harms of Polemical Debating in Today’s Era By Mawlana Ashraf 'Ali Thanawi Translated by Javed Iqbal (Translator’s Note: The following translation is of an Arabic piece by Hakim al-Ummah Mawlana Ashraf Ali Thanawi, may Allah have mercy on him, in which he has succinctly laid out the various objectives behind debating and pointed out the harms in each case. It provides a profound, insightful analysis of the debate culture which is in vogue more than ever before, concluding that such debates are of no benefit, rather they are harmful.) Debating, with respect to its objective, is of a few types. This is because the objective is either: (i) To make evident what is right, even if the opponent does not go quiet, in which case the debater will not concern himself with silencing him. In fact, when he sees stubbornness in him, he says: “For us are our deeds, and for you, your deeds. There is no argumentation between us and you. Allah will bring us together.”[1] The Qur’an is filled with this type of debate and also calls towards it. Allah Most High says: “And if they dispute with you, say (to them), ‘Allah is best aware of what you do.’”[2] I have named this beneficial point: Aversion to the Accustomed Manner of Debating (Al-Munafarah ‘an Muta’araf al-Munazarah). This type is definitely praiseworthy, but it is non-existent in this era, except in very rare circumstances, which is essentially the same as non-existent.[3] (ii) To silence the opponent, and this is also praiseworthy – provided the intention is good.[4]However, this is dependent on the opponent becoming silent; if he is stubborn or a troublemaker and does not have any shame, he will not be quiet. Thus, intending this objective is to intend something one has no power to achieve independently. One who has power through someone else’s power is not powerful [in reality]. Thus, this is something non-volitional, and to intend a non-volitional matter is futile and tiresome. Hence, this cannot be an objective. (iii) To silence the opponent and then this is actually achieved. However, because becoming silenced is not proof that this person who is totally silenced is wrong, this is also futile. In fact, it is harmful, because it suggests in the eyes of laymen that the one who has gone quiet is wrong. Hence, if such silence occurs at times from the people of truth, due to the opponent being more eloquent in expressing his evidence, laymen will take this as proof of their being wrong also. This is extremely harmful.[5] (iv) To inform the people of the arguments of the opponents, to establish the truth and falsify the false: This is a form of arbitration, so how can an ignorant person be an arbitrator? Therefore, this is also futile. In fact, it is harmful, as one is essentially saying through one’s action that ignorant people are capable of arbitrating. The harm of this is evident. If they seek a scholar as an arbitrator, the general habit, rather the definite habit, is that he will already believe in either side of the issue, in which case, how can one be sure that his fairness will supersede his own [preconceived] belief? Hence, this is also futile. Thus, it has become very clear that the accustomed manner of debating in our times is totally void of any benefit, even if nobody agrees with us in this regard.[6] But if someone asks: How will a seeker of the truth, in particular one who is confused, be guided? We say the path to this is that which is common throughout the Qur’an, namely that the truth is to be explained time and time again under different headings.[7] This is as Prophet Nuh (upon him be peace) said: “My Lord, I have called my people night and day…Then I called them loudly, and then I spoke to them in public and spoke to them in private.”[8] This is what Allah Most High indicated to, saying: “Surely, We have explained things in various ways in this Qur’an, so that they may pay heed to the advice.”[9] So, have conviction in this and know it well. 18 Rabi al-Thani 1351AH (Bawadir al-Nawadir, vol 2, pg 468) _____________________________ Qur’an, 42:15 Qur’an, 22:68 Hakim al-Ummah says, “The way debates are conducted today is not from the way of the predecessors (salaf). The Qur’an debates with the disbelievers in many places, but its style is amazing. It is nothing like the noisy quarrels of today.” (Al-Tabligh, vol 21 pg 123) Hakim al-Ummah says: “In today’s era, debating is extremely harmful, because it has no praiseworthy objective behind it. The objective is predominantly to disgrace the opponent and show one’s own point to be superior. The objective is not to establish the truth.” (Anfas-i-‘Isa, vol 2, pg 62). Hakim al-Ummah says: “On the day of the debate in Muradabad, there was so much noise about the debate that even the Hindus were saying, ‘Let’s go to the Shahi Mosque to see the molvis fighting.’ How shameful! La ilaha illa’Allah. There is such disgrace in these debates. Mawlana Muhammad Qasim (may Allah have mercy on him) also despised this greatly. He would never debate Muslims. Yes, he would debate non-Muslims.” (Husn al-Aziz, vol 1, pg 461). Hakim al-Ummah says: “With all these harms, even a praiseworthy act becomes prohibited, let alone when it is blameworthy in itself due to the conditions not being met.” (Huquq al-‘Ilm, pg 79). Hakim al-Ummah says: “Debates promote the people of falsehood even more and they have no positive result. However, to break the influence of the people of falsehood, explaining the truth and spreading it repeatedly and in different places is undoubtedly very beneficial. (Anfas-i-‘Isa, vol 2, pg 590). He also says, “What one should do is that when the people of falsehood prattle, one should make one’s point separately. This is a much better method. This is the way of the prophets. They would not be so concerned with answering the disbelievers. They would however repeat the truth constantly, and not bother too much with giving answers.” (Kalimat al-Haqq, pg 102). Elsewhere he said, “In today’s era, debating non-Muslims is generally harmful. The beneficial method is to deliver talks. I delivered a talk which is entitled ‘Mahasin al-Islam’. It has been published and is worth reading.” (Kalimat al-Haqq, pg 65) Qur’an, 71:5,8-9 Qur’an, 17:41 deoband.org
  23. بچوں کی تربیت کیسے کریں؟ بیان: مفتی خلیق الرحمان صاحب https://youtu.be/1kQBxpcgb3s
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