The 10 Principles of Success of a Real Fortune 500

By Salma Sanwari

Can’t we become a future CEO ? What defines your dream of future accomplishment ? Be honest. Is it a magic sum in your bank account ? Marrying someone ? A degree of rank in your career ? For what achievement does your heart truly long ? Do you know how to reach there ? What if there is a way to be successful in everything you did – not just in your career, marriage, or school, but in all your life ever touches – relationships, business, education ?

Prophet, Salallahu alaihi wasallam, has shown the exact the exact way way we should do it. Here’s is what one Muslim sees in the Prophet’s outstanding Seerah of success

The ten principles of Success

1. Begin with the possible

When we come to a crossroad in life, or we dont know how to move forward, which path we should take ? Prophet (PBUH) always took the easier path provided there is no violation taking it.

2. Find the advantage in every disadvantage

 Every storm passes. While it can give damage, it may lead to the much required rain. As Quran states “For indeed,with hardship comes ease. Indeed with hardship comes ease” [94:5-6]

We need to believe that after every hardship, there is a success waiting for us. Thus we should take each stepback or bad time as a time to ponder over our mistakes and make way for our success.

3. Change the place of Action

We need to change – both physically or mentally, if things dont work out. This is the moral behind the Hijrah of our prophet.  This is not giving up. It means making the necessry changes to bring about the success of your mission.

4. Find the Good in People

We need to find good in people always. either by sincerity or humility, we can make hostile people take good path to us. We need to love others. Forgive others for their mistakes.  Try to find good about others and not bad of them. Sincerely be interested in others without expecting anything from them. You can see that people loves us better than before.

5. Turn a negative into a postive

If a negative thing happen to us, see if there is any way to turn that negative to postive. Careful examination of the negative incident, we can easily find that there is something u can do to make it positive.

6. The power of peace is stronger than Violence

Kindness is very important to our life. Be kind to those who do bad. Be kind to weak and opressed. Prophet, PBUH, showed this kindness to all those who dealt with him.

7. Don’t be a Dichitomous Thinker

There are countless possibilities. It is very important to discuss with others and get their idea’s. Be open minded and open to other’s point of view. We should not be a monotonous thinker.

8. Bring the Battle to your field

Bring the fight (even with yourself) into a setting where you are confortable with. It is the locus of your message, the area of your competence, and the sphere of your practical influence and moral responsibility. It is here hat you will likely feel more confident and justified.

9. Gradualism Instead of Radicalism

We should change slowly. Thngs has to be done one at a time. Concentrate on one activity before u go to the next. This gives the energy to concentrate completely on the task at hand. Quran itself is a gradual revelation. It was revealed in 23 years span of time and not on one night.

10. Be pragmatic in Controversial Matters

We should take sensible and reasonable decisions on controversial matters. Remember Hubaydiya . If we cannot rationally discourse with others, we will rarely succeed to bring them and ourselves around to a more excellent point of view.

 These are but a few of the prophetic principles of success. If we can gradually begin to incorporate them in our relationships and life-ethics, we will find dramatic change in all the ways we walk – even unto the strangers that we might meet on the street.

Islam on Pornography: A Definite No NO

By Abdul Malik Mujahid

Every Friday we hear the Imam conclude his sermon by reciting the following verse of the Quran:

“Surely God enjoins justice, kindness and the doing of good, to kith and kin; and He forbids all that is shameful, indecent, evil, rebellious and oppressive.” InnaAllah Yamuru bil adel, wal ehsane, wa itae zil qurba; wa yanha anil fuhshae, wal munkari walbaghi; yaizukhum lallakum tazakkaroon. (Quran 16:90)

Pornography and the culture of pornography has all the three elements which God has prohibited in the above verse of the Quran: Fuhsha; Munkar, baghi. Here is a bit of terminology before we review the rest of the evidence prohibiting pornography.

Fuhsha:

According to the Al-Mawrid Arabic-English dictionary of Munir Baalbaki, Fuhash is obscenity, vulgarity, indecency, shamelessness and something that is dirty, filthy and foul. Al-Mawrid’s English-Arabic dictionary translates pornographic as Fahish. The Hans Wehr Dictionary Of Modern Written Arabic adds monstrosity, abomination, vile deed and fornication to its meaning as well.

Fuhsha, translated as anything shameful, is a Quranic term which in the Quran and Hadith has been used widely for unIslamic sexual behavior. The Quran uses it as in the above verse (Quran 16:90). It is a set of vices that embraces the whole range of evil and shameful deeds. Scholars of the Quran have included every vice which is intrinsically of a highly reprehensible character into this category whether it be fornication, nudity, public foreplay as depicted in films and photos, pornography, hurling abuses and curse words, promiscuous mixing, or dresses designed to expose the body. At the highest level of Fuhsha, Allah has included adultery (Quran 17:32) and same gender sex (Quran 7:80; 27:54).

All scholars agree pornography is included in the term Fuhsha.

Al-Munkar

Al-Mawrid English – Arabic Dictionary describes Munkar as gross, abominable, detestable, atrocious, outrageous, flagrant.

As a major Quranic term it means something which is universally acknowledged as bad and immoral. This category includes all evils which have been unanimously condemned by the human conscience and which have been forbidden by Divine Law in all ages.

People of all faiths abhor pornography. Even the norms of American society do not allow its propagation in mainstream newspapers and prime time TV, forcing it to hide in dark alleys. Those who are addicted to pornography try to watch it mostly discreetly. This indicates that it is a universally accepted immoral act which Quran calls al-Munkar.

Al-Baghi

According to Al-Mawrid English – Arabic dictionary, this term means wrong, injustice, outrage, and transgression.

Al-Baghi in the Quranic terminology means transgression and trespassing into the space and the rights of others, whether those rights be of God or of a fellow human being. Pornography is a transgression towards God as well as towards human beings and animals. The pornographic industry trespasses on the rights of women especially by turning them into sex objects. Pornographic emails trespass the private email boxes of Americans at least four times a day.

God is Against Pornography (Fuhsha) whether Open or Hidden

“Tell them (O Muhammad): ‘My Lord has only forbidden indecent acts, whether overt or hiddenÉ”

innama haram rabbial fawahisha ma zahar aminha wma batan.. (Quran 7:33).

Therefore, watching pornography or other indecent acts in the privacy of the home or on the internet is also forbidden.

Allah Asks Us Not to Even Go Close to It

“Say to them (O Muhammad!) Édo not even draw near to things shameful–be they open or secret;É ” (Quran 6:151 partial)

Éwa la taqrabul fawahisha ma zahara minha wa ma batanÉ

Allah has mentioned this instruction along with shirk and murder which means that Allah considered shameful things like pornography among the major sins.

Allah knows best. He knows His creation. He knows that we are weak. Therefore, He likes us to stay away from shameful things.

Those who Propagate Shameful things among the Believers

“Verily those who love that indecency should spread among the believers deserve a painful chastisement in the world and in the Hereafter. Allah knows, but you do not know.” Quran 24:19

Innal lazeena yuhibbuna an tasheeal fahishatu fillazeena amanou lahum azabun aleemun fid dunya wal akhirate, wallahu yalamu wa antum la talamoon.

The words used in the verse (fahishatu) embrace all the various forms that might be used to spread shameful and lewd behavior though any means be it pictures, films, or internet. 

Don’t follow Satan

At several places in the Quran, God warns us not to follow the steps of Satan: “He will incite you for shameful things (fuhsha) and encourage you to do universally accepted wrong things (al-munkar) Quran 24:21

Restrain Your Gaze & Guard Your Private Parts

“Enjoin believing men to restrain their gaze and guard their private parts. That is purer for them. Surely Allah is well aware of all what they do.

And enjoin believing women to restrain their gaze and guard their private parts and additionally not to reveal their adornment except that which is revealed of itself.” Quran 24:30-31

Sayings of the Prophet: Hadith

No man or woman should look at the naked body of each other (unless married). Sahih Muslim

By God, I would prefer to be thrown from the skies and spatterred in parts than to look at someone’s private parts or let someone look at my private parts. Narrated by Salman. Almabsooth kitabul istehsan.

Don’t expose your thigh to anyone and don’t look at the thigh of any person even if s/he is dead. Narrated Ali ibn abi Talib. Ibn e Maja, Abi Dawud, Darqutani. Tafseer Kabeer

Once someone’s thigh was open in public. The Prophet said don’t you know thigh is supposed to be kept covered? Jerhad Aslami. Muatta Imam Malik, Tirmidhi, Abu Dawud

Allah has written for Adam’s son his share of adultery which he commits inevitably. The adultery of the eyes is the sight (to gaze at a forbidden thing), the adultery of the tongue is the talk, and the inner self wishes and desires and the private parts testify all this or deny it. Abu Hurairah. Bukhari, Muslim, Abu Dawud.

Other Scholarly Perspectives

“It’s absolutely Haram,” notes Shaykh Muhammad Nur Abdullah. He is the Imam of the Islamic Foundation of Greater St. Louis in Missouri.

“If someone is looking at someone committing Zina (sex outside of marriage) whether it is in movies or pictures or the actual thing, it’s all Haram,” he adds.

“Pornographic pictures and movies are haram (prohibited). Muslims should not watch, sell or make such movies. The Prophet, peace and blessings be upon him, is reported to have said: ‘The eyes commit adultery, the tongue commits adultery, the hands commit adultery, the feet commit adultery and then the private parts confirm it or deny it.” (Reported by Ahmad Ibn Hanbal)

“This means that watching pornographic movies, listening to such songs or singing them, using one’s hands and feet for this purpose, all these are sins that are related to Zina and then the final act of Zina takes place through haram intercourse.” Dr. Muzammil Siddiqi

Logging in and browsing pornographic sites is forbidden because a Muslim is always commanded to lower his/her gaze, let alone give a loose rein to his/her É eyes to look at the private parts of others.

May Allah keep us all safe spiritually and physically.

source: soundvision

Question from a brother :- tips to protect from illegal sex

Asalamolikum.
dear brother in islam my question is that, i am in a country where girls are wearing mini skerts i always try to keep far away myself from them but as i am a student i can`t escape from them in my class. I regret and always feeling very bad coz i had masterbation many times even i did repentance many times and commit not doing such an evil deed but still i can`t escape from it as of my sextual desires.I don`t know what to do now,i know the best solution is marriage but i am unable yet to do marriage.Please advice me what should i do.

thanks 

Answer: Avoid Masturbation

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is no one (no idol, no person,  no grave, no prophet,  no imam,  no dai,  nobody!) worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.

 

Allah says in the Holy Quran Chapter 23 Surah Muminoon verses 1-11:

1        The Believers must (eventually) win through

2        Those who humble themselves in their prayers;

3        Who avoid vain talk;

4        Who are active in deeds of charity;

5        Who scrupulously guard their modesty (private parts), 

6        Except with those joined to them in the marriage bond,  or (the captives) whom their right hands possess;  for (in their case) they are free from blame.

7        But those whose desires exceed those limits, are transgressors!

8        Those who faithfully observe their trust and their covenants;

9        And who (strictly) guard their prayers

10      Those will be the heirs

11      Who will inherit Paradise: they will dwell therein (forever).

 

The scholars of all schools of thought are unanimous in their opinion that the evil act of ‘masturbation’ would, without an iota of a doubt, fall under the category of those whose desires exceed the limits; and thus this act is absolutely forbidden to all those who sincerely believe in Allah and the Last Day.

 

Your Question: I don`t know what to do now,i know the best solution is marriage but i am unable yet to do marriage.Please advice me what should i do.

Sahih Al-Bukhari Hadith 7.4  Narrated by Abdullah

We were with the Prophet (saws) while we were young and had no wealth whatever. So Allah’s Messenger (saws) said, “O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse, etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power.”

 

Thus if one is unable to control his sexual desire,  he should get married,  rather than get involved in committing sins like  masturbation and ‘zina’ (fornication or adultery).   And if one is unable to marry,  he should fast,  as the Messenger of Allah (saws) says, that fasting reduces the person’s sexual desire,  and thus help the believer to stay away from committing sin.

 

Fahesha’ or indecency is one of the strongest weapons of the accursed enemy of man, the Shaitaan; who has sworn to mislead and misguide mankind from the Straight Path of Allah Subhanah. 

 

Allah says in the Holy Quran Chapter 2 Surah Baqarah verse 268:

The Shaitaan threatens you with poverty and prompts you to adopt indecency (or acts of shamelessness).   Allah promises you His Forgiveness and Bounties,  and Allah cares for all,  and He knows all things.

 

The only thing that can stop one from acts of indecency, or intentionally disobeying any command of Allah and His Messenger (saws);  is the constant fear and consciousness that One Inevitable Day, everyone will be brought forth in the Presence of the All-Mighty Lord to give a full accounting of one’s deeds.

 

The first thing one needs to do,  when he realizes that he has disobeyed any command of Allah and His Messenger (saws),  is to immediately turn to the Merciful Lord and seek His Forgiveness and Pardon,  and make a solemn covenant that he will not repeat the mistake again.  When Shaitaan again tries to prompt the person to disobey the Merciful, the believers must immediately realize the play of Shaitaan, seek refuge in Allah from the accursed Shaitaan, remember the covenant he has made with His Lord, and abstain from doing any deed that will bring about the Wrath and Anger of Allah Subhanah.

 

Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verses 200-201:

200    If a suggestion from Shaitaan assail thy (mind), seek refuge with Allah; for He Heareth and Knoweth (all things).

201    Those who fear Allah, when a thought of evil from Shaitaan assaults them, bring Allah to remembrance; when lo! they see (aright)!

 

As soon as one feels the desire, or the avowed enemy of man, the Shaitaan suggests the person to transgress any of the boundaries of Allah Subhanah;  the believers should immediately seek the refuge and protection of the All-Mighty Lord from the accursed Shaitaan by saying: “Aoodobillahe minas Shaitaan ar rajeem”.   If the person is sincere in seeking refuge and protection, Allah Subhanah will protect him from the assaults of Shaitaan.

 

Some other things the believers may do at such a stage is do the ‘wudu’, offer prayers, or recite the 113th and 114th Surahs of the Quran (Surah Falaq and Surah Naas) and seek protection from the accursed Shaitaan.

 

The long-term remedy for keeping the Shaitaan at bay, is to constantly remember Allah Subhanah, seek and stay in the company of the righteous, recite the Quran, read good Islamic Books, listen to good Islamic cassettes and lectures, and strive to stay away from being in solitude. 

 

If one is constantly in the face of non-mehram women, or if one regularly watches commercial television and movies,  or regularly reads commercial magazines, etc. where ill-clad women are constantly portrayed;  there is a greater chance the person will be swayed by the suggestions of Shaitaan towards ‘fahisah’ and indecency.  If one strives to abstain from these devices of Shaitaan,  and makes efforts to remain close to the Remembrance and Guidance of Allah Subhanah, he will be successful in muting the ploys of the Shaitaan.

 

Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verse 27:

O ye children of Adam!  Let not Shaitaan seduce you in the same manner as he got your parents (Adam and Hawwa) out of the Garden, stripping them of their raiment to expose their shame: for he and his tribe watch you from a position where ye cannot see them: We made the ‘Shayateen’ friends (only) to those without faith.

 

If one trusts, obeys, and follows the guidance and commands of Allah and His Messenger (saws),   one can be assured of never ever being misled;   but if one believes, obeys and follows any other guidance, other than that of Allah and His Messenger (saws), one can be assured of being led astray.  

 

Whatever written of Truth and benefit is only due to Allah’s Assistance and Guidance, and whatever of error is of me alone.  Allah Alone Knows Best and He is the Only Source of Strength.

 

Your brother and well wisher in Islam,

 Burhan

Before the Sand Slips Away

Imagine that you are on the beach. You are four years old. The camp leader has told you that you have five minutes to build a great castle. “ Quickly,” your three year old brother, Ameer tells you, “ the sand here is too soft. Run closer to the water and get better sand!” Off you run and grab, with your tiny hands, as much sand as you can hold. But, as you run back, plop, plop, plop, you feel the sand slipping through your fingers. You can do nothing about it. In your haste, all the sand has slipped away. Bang. The competition is over. This is the analogy of our lives. This is the analogy of our time in Ramadan.

For many living in Western countries, Ramadan is passed daily with 9 to 5 jobs or school – nights where we may or may not go for Taraweeh. A peak at the TV (may Allah protect us) and the night is over. Back to work where all around us people are eating and drinking from crystal water fountains. Blink. Ramadan is over.

The question of the hour is: how do we take full advantage of this gift of Allah? This is our topic, before the sands of Ramadan slip away.

How many years have we been fasting Ramadan? 10 or 15 or 40 years? Are we 10 or 15 or 40 times better? Or, does it seem like we have arrived back at the drawing board every time Ramadan comes around? All acts of worship are for our own benefit! Don’t do it and harm befalls you, which is the way life was programmed.

Ramadan is no small matter. It is one of the pillars of this Deen of Islam – without it one’s Islam would not be complete. In this month, Rasul Allah (SAW) would intensify his worship of Allah ta’ala. In doing so, he laid the foundation for his Ummah after him to emulate.

Ibn AlQayyim (rh) wrote: “From his(SAW) blessed guidance  in Ramadan is that he used to intensify and diversify his actions of worship. So, for example, Jibreel used to rehearse the Qur’an with him during the nights of Ramadan. When Jibreel would visit him, he would intensify the amount of Sadaqah that he would give. He(SAW) was the most generous out of all people and Ramadan was the time when he was most generous. In Ramadan, he would fill his time with Sadaqah, treating people kindly, reciting Qur’an, performing Salah, remembering Allah, and performing I’tikaaf.” [Zaad Al Ma’aad]

Observers described the way Allah’s Messenger(SAW) gave like Ar-Reeh Al Mursalah, like the blessed wind. Why? The blessed wind, as they knew it, was a wind that brought coolness to everyone – no one was denied its blessing. The blessed wind, additionally, was not lazy in bringing its goodness to the people. It would come swiftly to all. This is how Rasul Allah (SAW) was described, and this is how our service to humanity should be: swift and encompassing. Bi idhnillah (Allah Willing).

Below are 10 ideas to and help make the most of Ramadan – before it slips through our hands.

Idea one: Compound Your Siyaam!
If you told your financial broker that you just want to keep money in the bank and save it, he would say, “You are wrong.” “Invest it in the stock market. That way your money will be compounded – you will earn multiple times what you put in.” So now I ask the question: Wouldn’t you love to get two times the reward of fasting Ramadan? How?

Zayd ibn Khaalid AlJuhanee narrates that the Prophet (SAW) said, “Whoever gives a fasting person (food) to break his or her fast, he (the one feeding) will get the reward equivalent to the (fasting persons) reward – without diminishing anything from the reward of the (fasting person).”

How do we do this? Ask any Muslim relief agency if they have a feed a fasting person program. Subhan Allah, you may find that it only costs $1 to feed a person! So, for $30 you could come out of Ramadan having doubled your reward.

And, we should not forget the needy in our city. We think that in a ‘modern’ western country or city there are no needy people. That is not true. There are many needy families that are waiting to be discovered. Ask around and you will find a goldmine of people to help, in your own backyard.

I speak about Washington, DC. If one was to have a food drive, all the food could go to needy Muslim families in DC and still not be enough! I’ve seen this with my own eyes. How blessed it would be to get the youth that just hang out in the back of the Masjid during Taraweeh to take on this task. Organize the collection of the food and distribute it. It can happen! It just takes a leader with vision to set this up for the youth and all the good people who want to make a difference.

Idea two: Operation Guide the Youth
Often in Ramadan, there are khaatirahs, words of wisdom, halaqahs and reminders, all geared to the adults praying Taraweeh. The youth, it seems, are being disrespectful by talking in the back of the masjid.

“Shhhhhsh!” someone shouts at them. “Listen or go outside (and we prefer if you just go outside)!” So, quietly they sneak out of the Masjid and chat and chill all Ramadan. How Eman boosting is that? Remember, Allah commands that you protect your wife and children also.

Try this: Just like there are things for the adults, we could have Ramadan activities and reminders geared specifically for the youth. And, it need not be ‘in’ the Masjid. Let’s say the youth like to chat and chill outside in the parking lot. Why not organize the activity there? Yes, on the basketball court or in the parking lot. Have a 5-minute Khatirah, play games with them, and give them some noble projects to complete in Ramadan.

Again, making a difference like this needs a leader with vision, one who recognizes that the youth are his or her responsibility. I pray that person is you!

Idea Three: Turn-off-TV Month
Every parent knows that when they want their child to do well in their studies they tell them, “no TV.” If this is for Dunya, then how about someone who wants to excel in Ramadan?

“Fasting and the Qur’an will come and testify on behalf of the ‘Abd on the Day of Resurrection. The Fasting will say: O my lord, I denied him food and desires, so allow me to be a means for him to enter paradise. And the Qu’ran will say: O my Lord, I denied him sleep at night so allow me to be a means for him to enter Paradise. And (he will be entered into paradise) because of those two.” [Musnad Imam Ahmad]

Try this: Announce in your household that Ramadan is the official turn-off-TV month. Be an example for others and do fun and rewarding things instead. Visit people, take on a Ramadan feeding project, increase yourself in knowledge, etc. Turn off the TV and turn on life.

Idea Four: Dua’ Time
Ramadan is the month of making dua’ to Allah, an essential compliment to fasting. Rasul Allah (SAW) said, “There are three persons dua’ that will be accepted (by Allah). The fasting person, the oppressed one, and the traveler.”

Try this: Make a list of all your goals in life. Make a section for your
       a) personal goals;
       b) spiritual goals;
       c) economic goals; and
       d) contribution goals. Every day during Ramadan, take out your list and make dua’ to Allah to grant you the tawfeeq to accomplish your goals. Insha Allah, you will attain your goals with hard work, both during and after Ramadan.

Idea Five: Parent Appreciation Month
We all know that the one who wakes us up for Suhoor is our mother. I know it was for me. If not for her alarm clock, her early morning cooking, her motherly love to go and wake everyone up … well, let’s just say our iftars would have become our suhoors. If you are living away from your parents, you know what I’m talking about. Remember the hadith of the person who doesn’t reach Ramadan with forgiveness? The end part of the Hadith says they found their parents in old age and they were not a means for him to enter Jannah!

So, why not announce it loud and clear this month, “Thank you Mum! Thank you Dad!” Let’s take care of them this month with extra calls, extra hugs, and extra love.

Idea Six: Masjid Power Hour
During Ramadan, why not spend a few more moments in the Masjid before taking off. This could be done after Fajr or after Asr. Sit back, grab a Qur’an and remember Allah. As your time in the Masjid increases, bi idhnillaah, your love and heart attachment will increase. Make this your personal Masjid power hour.

Idea Seven: Bad Habit Buster
Many people already do this. They may have a smoking problem or a TV addiction. When Ramadan comes around they say, “I’m going to train myself to stop smoking or to stop watching excessive TV by abandoning it throughout Ramadan.”

So, you don’t have a smoking problem huh? Everyone has a bad habit and everyone has a recurring sin they pray they could desist from. Make Ramadan the training month by telling yourself to go without this sin for the entire month. Then, if Allah grants one Tawfeeq to complete the month, one should continue to pray to Allah to keep them away from the sin after Ramadan.

Idea Eight: The Gift Groove
Have you ever noticed how beloved a bottle of perfume is when it is handed out by a little four year old Muslim? Everyone loves a gift.

Why not take this a step forward? Go to your local Islamic bookstore and request a bulk purchase of some beneficial Islamic materials, something in the $1 range. Then, hand it out to everyone that comes to your masjid. Bi idhnillaah, you will find for the little effort one may put, people all throughout Ramadan will be learning from the gift.

Idea Nine: Ramadan Muslims, Convert!
It is true that on the first day of Ramadan, the number of Muslims in the local Masjid multiplies considerably. And, it is a sad moment on the first day after Ramadan that the Masjid attendance drops significantly. This idea is Operation ‘No More Ramadan Muslims’. We want people all year long!

A man came to Ibn Abbas while he was doing I’tikaaf in the masjid and asked him for his assistance. So, Ibn Abbas stood to leave and people around him warned him, ‘but you are in I’tikaaf’. He replied, “To assist my brother in fulfilling his need is more beloved to me than to perform I’tikaaf for 2 months in the Masjid of Rasul Allah (SAW).” Try this: Make a ‘compassion crew’ that reaches out specifically to Ramadan Muslims. Extra special attention is showered on them and roles of responsibility are delegated to them so that they can participate more in the Masjid. Invite them to special Iftars where they are the center of attention.

With this extra attention and responsibility, bi idhnillaah, every month will be Ramadan for them and the masaajid will be full all year.

Idea Ten: Home Halaqah
Muslim families often keep their worship for the Masjid, but why not make Muslim family time at home. It could work like this: After Taraweeh or Asr, the family gathers together for 15 minutes. There are many things you could do in your Halaqah, the main thing is that you set time aside for it.

For example, each family member may recite a few verses of Qur’an. Or, one of the kids can read a story of the Sahaabah so that all family members can be reminded. Or, each family member can speak about the blessings of Allah upon them and what they have in their lives for which they are thankful.

Just 15 minutes for the home Halaqah. For the entire family, bi idhnillah, it will be a spring of Eman.

Ten ideas to enhance your Ramadan:
Idea one: Compound Your Siyaam!
Idea two: Operation Guide the Youth
Idea Three: Turnoff TV Month
Idea Four: Dua’ Time
Idea Five: Parent Appreciation Month
Idea Six: Masjid Power Hour
Idea Seven: Bad Habit Buster
Idea Eight: The Gift Groove
Idea Nine: Ramadan Muslims, Convert!
Idea Ten: Home Halaqah

The past saw Muslims that spent their nights of Ramadan awake praying to Allah. It saw days where people, for the sake of Allah, went thirsty.

They knew that this season may never return on them and they heard Allah’s words “Ayyaman Ma’doodaat”– a limited number of days. Don’t let the sand of Ramadan slip away.

source: http://www.lutonmuslims.co.uk

Ramadan Nights: “The Market for the people of Eman.”

We praise Allah and we seek His blessings and peace upon the Prophet, his family, companions and those who follow him.

We gather here tonight to remember Allah and increase our faith. What a blessing! Tonight is Saturday and I’m sure there are a lot of other places we could be. It is a sign that there is a lot of good in our young brothers and sisters that they fought their nuffs, prayed tarawih and are here to listen to this talk. A talk and gathering that is surrounded by the malaikah. I’m very proud of you all and pray that Allah will forgive you and shower you with His blessings and I want to welcome you. “Let’s give a few moments to work on our faith. “This was the statement of the Companions [may Allah be pleased with them]. Thus, following in their footsteps lets “Give a few moments for our faith.”

Faith is something very dynamic it goes up and down. For that reason you will find good days and bad days. When your faith is high you will find it easier to deal with the waves of life that seek to drown you. For example, you will find it easy to forgive your wife when she makes a mistake and you, our dear sisters, will find it easy, to forgive your husbands. In general, when faith is high things go easier and life seems to be much sweeter.

Faith is the gas that runs the believer. It is that feeling in our chests that causes us to pray two more rakat, give an extra dime towards charity, lower our gaze or to forgive someone who has wronged us. It is what links us with the bravery of Hamza, the foresight of Abu Bakr, the great character of ‘Aisha, the sabar of Um Salamah, the Heroics of Salahu Din, the abstinence of al-Ghazzali, and the bravery of Malcolm [may Allah be pleased with them all]. You see that feeling, that buzz, that warmth in your heart, is a shared feeling between the people of faith. It knows no time, place, tribe or click but is a gift that Allah puts in the hearts of those who submit to Him and struggle their best to be good people. Allah [the most high] says, “Indeed, the believers are only brothers. “Thus, when a young Muslim decides to forgo the club or any forbidden action choosing what is with Allah he will understand the plight of Yusuf and his choosing the prison over what Allah had forbidden. Thus, faith is a special relation that exists between us.

Faith represents the wings by which we fly and the crutches with which we walk. It is what defines our relationship with Allah for that is what it is. I know that there are a number of famous words for faith: eman and aqidah. However, I want us to look at faith as a relationship between us and Allah. And since faith is always going up and down Allah [the exalted] has given us a large number of tools to protect and increase our faith. This is because faith is the most valuable thing we have. The Prophet [peace and blessings of Allah be upon him was asked] “What is the best action?” He replied, “Faith in God.” There are so many promises for the people of faith mentioned in the Quran and Sunna that would lead one to conclude that faith is something very valuable:

1. True success is for the people of faith

2. Peace of heart and mind

3. Ease in the grave

4. Ease in being reckoned

5. Quickly passing over the sirat

6. Paradise

7. Meeting the Prophet and drinking from his blessed hands

8. Seeing Allah in the Hereafter

One day in Egypt I decided to visit the Museum with my family. While we were there we decided to visit the famous mummy collection. Wow! You should have seen what it was like trying to get into that place. You have to pay another special fee; there is another metal detector, going in and out, and a large number of security guards as well. A few weeks ago a brother was showing me his new I-Phone. I must admit that it was really impressive but the one thing I noticed was that it was in a case. The other day I left my house with my computer and my wife scolded me, “Put it in its case.” The obvious conclusion here is that it is not enough for us to own things of value. But when things are seen as truly valuable we protect them.

Now, since we’ve established that the most valuable thing is faith I would like to ask you a question: what has Allah chosen to protect faith? Let us think for a moment on this issue. For, indeed, the most valuable of commodities must be placed in the best case.

The Prophet [may Allah's peace and blessings be upon him] informed us that the Hearts of the believers are the vessels of Allah [the most exalted]. Thus, the heart, dear brother and sister, that beats in your chest is the case, the safe and the vault by which your faith is protected. For that reason, it is important that we keep our hearts clean and protect them.

Allah [the exalted] out of his great mercy for us not only orders us to protect our faith but gave us certain tools to protect and strengthen it and the case with which it resides.

1. Prayer- a daily protection

2. Jum’ah- a weekly protection

3. Can any of you think of a yearly protection? Yes, mashallah, the month of Ramadan! Ramadan was seen as such an advantageous time for faith that the scholars used to refer to it as, “The market for the people of eman.”

This month is upon us and represents a great mercy. The Prophet informed us that, during this month, the gates of Heaven are opened, the gates of Hell are closed and the devils are chained. Ibn al-Khuzaimah’s narration adds, “That every night a caller states “O seeker of Good! Accept the good! Oh doer of evil refrain from evil!” Sh. Yusuf al-Qaradawi states that, “It is as though Allah is saying, “Oh negligent one! You have neglected My service for 11 months. Here, out of my mercy is one month. If you take advantage of it you will be forgiven and can start anew free of sins!”

Four things two do during this month:

The Prophet [may Allah's peace and blessing be up him] stated that there are four things we should do during this month. Two that bring about Allah’s happiness and two that are four you, the servant of Allah.

1. To say lai laha illah allah in abundance

2. To make istighfar [saying Oh Allah I seek your forgiveness]

3. Asking Allah for paradise. I would suggest that you ask Allah to grant the entire Ummah Paradise as such a dua, in your brothers and sisters absence, will be a means for the malaikah to pray for you. Thus, if you make this dua for the 1.3 billion Muslims the world over, 1.3 billion malaikah will supplicate the same for you!

4. Ask Allah to save you from the fire of Hell.

We ask Allah to bless you, raise and illuminate you. We ask Allah to give our brothers and sisters the strength to overcome their souls. We ask Allah to bless the new Muslims, give them the correct understanding and make them good examples for the society. We ask Allah to unite husbands and wives, to bring children back to their parents and parents back to their children. Remember that this is the month of forgiveness dear brothers and sisters. So, if you would like Allah to bestow His mercy upon you, then bestow your mercy on others.

Asalamu alaykum wa rahmatullah 

18 Tips to Simplify Our Spending

The simplicity movement has swept across America. People are sick of the rat race-the fast-paced, stressful culture that has developed. They want to kick back, relax and live simpler, much less complicated lives.

Part of this means reducing the material objects that have cluttered our lives. Generally, it means living with less and being happy.

Sadly, Muslims are not immune from the rush for the material trappings of modern society. Muslims in some communities literally compete to see who has the bigger house, the nicest cars and clothes or the most expensive education.

But a Muslim was never supposed to live this way. He or she should be the representative of the “less is more” concept when it comes to material things. Some Muslims are, while others may be struggling to be. Others perhaps just want to get out of debt. Still others may want to completely revolutionize the way they’ve lived their lives and their finances are just another aspect of this.

Whatever your reasons, below are some tips to help you simplify your life’s material side, and see the bigger picture.

Tip #1: Think about this Dua

“And of them (also) is he who says: ‘Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire’” (Quran 2:201).

This is a common Dua of Muslims, and it indicates that we don’t have to abstain from seeking the good in this world to attain good in the next.

Tip #2: Make your will

This may be scary but it will give you a true picture of where you are and where you have or want to be. Who doesn’t want to die debt-free, with money left for loved ones? By making a will, you will see the bigger picture-how much you owe, how much you have left to give-and it could provide the much needed kick in the pants many of us need to start doing things we have to do to get our financial house in order.

Tip #3: Question your sources of income

Is it Halal? Where is my money coming from? These are life-changing questions. Be ready to take a hard look at the job you may have been doing for years. Be ready to take a drastic but gradual step towards an income that may be less but Halal as opposed to one that is more but Haram. When it comes to Halal income, less really is more in terms of blessings and protection from Allah’s punishment.

Tip #4: Make a personal financial plan a second grader could understand

When people hear budget, they may think of cold accountants expressionlessly number crunching over a stack of papers. But your personal budget does not have to be this way. If you like computers, get a program that can help you do this. If not, get a notebook or folder and start doing this. Make it simple. Picture yourself as a second grader and ask yourself how you would budget your money. Remember, the only math functions you really need for this are what you probably learned in grade two: addition, subtraction, multiplication and division, that’s all.

The purpose is to help you identify where your money is really going, how you can pay off debts and spend your money more wisely.

Tip #5: Write down and pay off all of your debts

Whether it’s the $20 you borrowed from your wife for your haircut last week, the $100 you were lent by your brother or your student loan, write down every debt that you have and incorporate repayment of all of your debts into your personal financial plan. In fact, set a specific part of your income whenever you receive it for this purpose only. Just start. Don’t wait to have a big amount. Put in $5, $10, $15. Whatever the amount, begin today.

Tip #6: Avoid buying unless you’ve got the money

It’s this very attitude that promoters of the credit card seek to change. They want you to think that this silly piece of plastic is the ticket to happiness. It means you can buy when, where and how you want.

Not true. Remember, if you buy on credit, you will have to deal with the stress of paying off this bill before the interest kicks in. If you don’t, the original price will keep increasing. Not only is this a headache. Taking and paying interest is Haram.

Tip #7: Try to reduce borrowing

Unless it’s really necessary, avoid borrowing money, even if it’s interest-free from a relative or friend. This just adds to the stress of constantly remembering that you have to pay someone back and it takes away from your ability to spend on what is really important. In some cases, it can have a negative effect on relationships with people (if the lenders are family or close friends). Pay off what you have left and try to avoid this habit. If you practice tip #2, you will have have less of this problem, Insha Allah.

Tip #8: Don’t use shopping as a fix

Shopping is not simply a mechanical activity in our culture. It’s what many do when they are depressed or want to have a good time. Whether it’s the teenagers who hang out at the mall, or those who see getting groceries on Saturdays as a family trip, shopping has become recreation. Make a rule that you will not go shopping unless you have an exact item you want to buy or some real work to do. Then take up some other interesting activity to replace your fix: family time, a Halaqa, sports, reading, etc.

Tip #9: Read this Dua before entering the shopping mall or market

La ilaha illallahu Wahdahu la shareeka lahu, lahul mulko wa la hul hamdo youh yee wa youmeetu wa huwa hayyu la yamooto bi yadihil khayru wa huwa ‘ala kulli shayin qadeer.

Translation: None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise. He gives life and causes death, and He is living and does not die. In His hand is all good and He is over all things, omnipotent.

This was reported in Tirmidhi and Al-Hakim

Tip #10: Try to avoid shopping without a list

And stick to it, even if there are only one or two items on it. Normally, people use this for groceries but the concept can be extended to buying clothes, shoes, etc. If you can stick to the list, you can see beyond the fancy marketing gimmicks at the front of the store and just walk right to wherever you have to go, get what you have to get, and leave without being suckered into buying some useless knickknack or other object on sale that day.

Tip #11: Set a quota for your obsessions

Tell yourself you will not spend more than say, $50 per month on things that aren’t really necessary, but you like to have (i.e. lots of clothes, chocolate, junk food, computer games and videos, etc.) or whatever your obsession is. Then keep only this amount in your wallet. Don’t withdraw any more from your account.

Tip #12: Give, give, give

Sadaqa does not decrease wealth. Be on the lookout for opportunities to give (i.e. Ramadan, if you know a relative or another Muslim in need, etc. ).

Tip #13: Treat interest like the disgusting thing that it is

When you start to refocus and begin to identify the Halal and Haram of your financial life, you will see that perhaps many of the things you used to do (i.e. your source of income or how you spent it) are not in line with Islamic values. Giving and taking interest is one of these (to see why it’s not in tune with Islam, check out Verses of the Quran and Ahadith about Money Matters. Treat interest like what it is: a disgusting disease that enslaves people and makes them miserable. Be conscious of it and avoid it at all costs, no matter how little. Encourage others to do the same.

Tip #14: Save a specific percentage of your money

This is not so you can hoard lots of money. Emergencies happen. Your savings can help you out here. Or you lose your job and you’re the sole supporter of your family. Your savings can help you in the short-term by at least covering the bare necessities until some other arrangement is worked out.

Tip #15: Resist the urge to “keep up with the Jameels”

The Jameels got a new house. But then the Syeds got a bigger one. In response the Sakrs got a mansion. And the cycle continues. This kind of competition for material things is another example of material enslavement. Resist the urge to keep up with the Jameels or anyone else for that matter. If the pressure is too intense, consider widening your circle of friends to those who don’t base their relationship with you on how much money you make or how many cars you have.

Tip #16: If you can, chuck the T.V. or reduce how often your kids, especially, watch it

Television is one of the best things to ever happen to peddlers of toys, weight loss gimmicks and insecurity. Getting rid of it or reducing its consumption, especially for your kids, will decrease the need to buy the latest action figure, Barbie and what not. That doesn’t mean the desire will go away. But when kids (adults as well) are not bombarded with daily messages feeding on their need to have the same toys or insecurities their friends have, these items will have less importance and help reduce the need to use material things as a source of personal satisfaction. (See Sound Vision’s UnTV guide)

Tip #17: Do Istikhara before buying major items

An interesting true story: a sister and her husband went to buy a sofa. They found two they liked. They decided to do Salatul Istikhara. When they got back to the store, one of the sofas was sold. The lesson: (for me at least) before buying big ticket items, seek Allah’s guidance and help, and He will give you what is best. It will also give you time to think about whether or not you want to spend over $500 on something or look for something cheaper.

Tip #18: Imagine yourself as a traveler

What do you notice about travelers? They are focused on their destination, and keep very few things that will load them down. Our destination as Muslims, Insha Allah is Jannah. We need to keep our eyes focused there. That also means not getting too bogged down in things like fancy homes and cars (which are almost always purchased using interest. See some choices without Riba).

Source: soundvision

Taqwa, Ramadan and the Quran: The Triangular Link of Our Ethical System

Most of us have encountered many months of Ramadan in our life. Unfortunately, it is a reality that our lives most often have not been touched or affected by this month of fasting, even though every ceremonial aspect of Islam – that is, Ibadah in a limited sense – has special purpose and significance. Indeed, there is no aspect of Islam that is without a purpose or significance. It is either the lack of understanding or negligence to understand that renders our Ibadah into mere rituals. One reason that explains the stagnation of our individual and collective Muslim life is our weakness in building our life in light of the “purpose and significance” of Ibadah.There is purpose behind every single act of creation of God. “Not without purpose did We create heaven and earth and all between!” [Quran 38:27]. In the context of this purposeful creation, God desires to see the entire human life on the foundation of Ibadah. “I have only created Jinns and human beings, that they may offer their Ibadah (to Me).” [Quran 51:56] If this purpose or goal-orientation does not affect our lives, then stagnation is unavoidable.Ibadah is for the entire life of a human being. It is critical to our understanding that there are five pillars of Islam – Shahadah (witnessing), Salat (prayer), Zakat, Siyam (fasting) and Hajj. It is on these pillars the Islamic way of life rests. This way of life derives its dynamism from these five pillars. Whenever these five pillars are alienated from the overall context of human life and its purpose, Ibadah is bound to be nothing more than rituals. 

Such Ibadah does not carry the golden touch. The hue of such Ibadah cannot help the environment to bloom in its full color. One does not hear through such Ibadah the inspiring melody of the Aakhirah-bound life.

The main theme of this article is Taqwa (God-consciousness) – a theme that has a triangular connection in terms of our ethical and moral system.

First, God has sent the final revelation – the Quran – for the guidance of humankind. Hence, the Quran is the guidance (Huda’) for us. “This is the Book – in it is guidance sure, without doubt, to those who are (Muttaqoon) God-conscious.” [Quran 2:2]. Therefore, the Quran is not merely for accumulating bits of rewards (thawab), but for using as comprehensive guidance for human life and for solving the problems in our Aakhirah-bound life in this world. But to make use of the Quran as guidance, one needs some basic capital, and that capital is Taqwa (God-consciousness). That is why the Quran is the guidance, but effectively only for those who are (Muttoqoon) (God-conscious).Secondly, God has not only revealed to us His expectation about us, but He has also informed us about how to fulfill His expectation. It is for this reason God has not only required a minimum level of Taqwa, but also has shown us the way to attain and improve our Taqwa. The five pillars of Islam have five distinctive, but complementary roles. Achieving Taqwa is intimately related to one of those five pillars: Siyam (fasting). “O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may attain Taqwa (God-consciousness).” [Quran 2:183]Thirdly, As fasting is not merely a ritual, attaining Taqwa is not also a pursuit without a purpose. Thus, the third of the triangular link of ethical/moral system is the special month of Ramadan, which God has designated for the prescribed month of fasting. The significance of this link has been clearly identified in the Quran. “Ramadan is the (month) in which we sent down the Quran, as a guide to humankind, also clear (Signs) for guidance and judgment (between right and wrong). Se every one of you who is present (at his home) during that month should spend it in fasting….”

[Quran 2:185]The above-quoted verse helps establish the triangular link. God has revealed the Quran for our guidance. A basic prerequisite of benefiting from the divine revelation in the Quran is a minimum level of Taqwa. As a means and method of attaining Taqwa, God has chosen fasting as one of the five pillars of Islam, and He has chosen that very month as the month of fasting which is intimately related to the revelation of the Quran.

Therefore, to be a Muslim or to believe in Islam inevitably implies that, upon due inquiry and due diligence, we should accept the Quran as a complete, indivisible, final and balanced source of guidance for our life and sincerely endeavor to subject our entire life to this source of guidance. Also, to effectively benefit from the Quran, we have to have consistently increasing Taqwa. Hence, we should welcome this month of fasting, Ramadan, as a means to attaining and improving our Taqwa.

How fasting enhances Taqwa will be a subject of another article. However, the noble Prophet has clearly and beautifully explained the significance of fasting in numerous Hadith, such as: “God has no interest in any person’s abstention from eating and drinking, if that person does not give up lying and dishonest/indecent actions” [narrated by Hadhrat Abu Hurrah in Sahih al-Bukhari, Vol. 3, #127]. One should note that the benefit of such avoidance of lying and dishonest actions is not limited to Muslims alone. In another Hadith, we have been warned about the possible ritualization of Salat (prayer) and Siyam (fasting). Hadhrat Abu Hurairah narrated: “There are some people who fast, but their fasting is nothing more than abstention from food, and there are many who pray (at night), but whose praying is no more than being awake at night” [Musnad Ahmad, Vol. 2, #9698].Unfortunately, in spite of the fact that the teachings of Islam are so unambiguous and that every aspect of Islam has a purpose within a unified and comprehensive way of life, our Muslim identity and life are so deviated. That is why the month of fasting comes and goes in our life, yet the purpose for which God has made fasting incumbent in the month of Ramadan – the link between our Ibadah and life, on one hand, and that purpose of fasting, on the other – does not develop. The resulting condition in our individual lives then is reflected in our collective life as well.

As Muslims, not every one of us but, many do fast. However, for even those who fast, it seems that the critical connection between our life and ever-increasing Taqwa rarely is made. Often a gap remains even in the life of those who sincerely and meticulously perform the ritualistic aspects of Ramadan. This gap is in terms of our failure, both at the individual and collective level, to utilize the Quran as Huda (guide) in our life and to embrace the month of fasting as a period to build and improve our commitment to take this guide and use it to channel our Aakhirah-bound life to a dynamic, constructive, and practical direction.

The Quran has not been revealed because people will believe without due diligence and then believe in it and show their reverence by printing it in the form of a decorative artwork, and then wrapping in velvet fabric would place it in an unreachable shelf close to the roof, and occasionally recite without understanding the meaning to search the key to heaven. The real purpose of recitation is to read, learn, and understand that should lead to implementation of the teachings of the Quran in our full spectrum of life.The time that is especially important for us to intimately understand the above-mentioned connection is the month of fasting. It is to materialize and practice the divine guidance we need Taqwa. Yet, most of us are either not aware or caring about the link between fasting and Taqwa. Even many of among us who are conscious of this connection neglect our responsibility to recognize and accept Taqwa as the foundation of building our entire life in light of the Quran. Those who understand the triangular connection can also easily understand the consequence of ignorance about and negligence toward this connection.

In the context of the breakdown of moral and ethical fabric of the contemporary Muslim society, it is important for us to recognize that the solution is intimately related to the functional link between Taqwa and our moral and practical values. There is no hope for our true liberation, both at the individual and the collective level, until we can bridge the gap between our words and action and solve our problem of lack of integrity of purpose and behavior. We need a fundamental overhaul of our values. It is not that we as Muslims are not familiar with such values. However, a great deal of ignorance and misunderstanding exists in regard to the proper place of such values in our life.

It is also a basic failure of those among us who are educated and/or scholars, especially from the religious viewpoint, to present this importance of the value and ethical system to our masses. This is evidenced by the fact that one can observe the contents and focus of the Jumuah Khutbah (Friday Prayer Sermon) where so much is mentioned about prayer and other aspects of Islam, but in my life I haven’t heard one Friday sermon emphasizing the importance literacy or developing good relationship with everyone including non-Muslims.

Let us ignore the case of those who are secular (in some cases, anti-religion). Ignorance of or negligence toward religion in general on their part is understandable. In different societies there are many types of people who are secular or even anti-religion. Even in our Muslim societies, there are “secular Muslims” – that is, essentially “anti-religion Muslims.” It is such a ridiculous as well as pathetic situation. But we will deal with this aspect on another occasion. 

The reality is that secularism, atheism, agnosticism, nationalism, socialism, or capitalism does not give us such as an effective, balanced, comprehensive, and coherent framework of moral and ethical standard that in aggregate is beneficial for us. One can’t escape in this context the question that how in the world then the Muslim societies are so messed up. Some may also raise the question, what then is the secret of the dazzling success of the West? Is their ethical foundation and moral values ineffective or useless? We have to analyze these questions at two levels. 

At one level we have to deal with those who either are not fanatical against a central role of religion in human life or do not have a strong position on this issue one way or another. They generally have a different perspective about religion. Then there are those who would like to see religion as central to human life, among whom Muslims are supposed to be included. The discussion at the first level is important, but its scope is different. Our focus in this article is the second group of people.

Those who identify themselves as Muslims have a well-defined set of ideals and principles as well as a framework of moral and ethical standard. There is no need for or room of blind faith in Islam. Islam doesn’t recognize or dignify blind faith and that is why it educates us in no ambiguous terms that to believe in Islam means that we should embrace Islam based on knowledge and understand and in its totality – that is, its philosophy, vision, values and laws. And if we do accept Islam, we should make a sincere and committed effort to organize our entire life according to Islam. We may have doubts or vacillation about it. Islam fully recognizes our liberty and invites us to the same effect to work toward removing such doubts or vacillation. If such doubts or vacillation cannot be overcome or resolved, why should we accept Islam? What is really then the need to believe in Islam? What is the reason or benefit of such faith and identity? What is the meaning and value of being a Muslim with such doubt, hesitation or ambivalence?

Therefore, we need to be clear and honest to ourselves that those who have such ambivalence about Islam neither they will benefit from Islam, nor will they benefit the Muslims or humanity at large. Let us now briefly discuss the case of those who sincerely believe in Islam.

What is the reason behind the moral breakdown of our society, the majority of which are intimately identified with Islam. What is the explanation of the fragility and decadence of such society?

Whatever views we hold about the Western societies and whether we have any interest or not in engaging ourselves in a comparative analysis, there is a clear criteria for us as Muslims to evaluate our problems, and that criteria is Islam.

Let us ask ourselves a few more pertinent questions? Why has our society become so unstable? Is there any solution of this in Islam? As Muslims are we facilitators or hindrance in this situation? What is the reason behind widespread poverty, deprivation, exploitation and oppression in our society? Is Islam a failure in this case; or, do we have these problems due to Islam; or, is it that it is because of us these problems persist? Why corruption, bribery and violent conflict so rampant in our society? Should we place the blame for these as well on Islam? Should we ignore our worldly problems and cherish our success in the life hereafter by attributing these problems to destiny? 

Why the control and authority in our societies in the hands of individuals, parties, or groups that have absolutely no integrity? Is Islam’s teaching unambiguous in these regards? Why the precious infants in various parts of the Muslim world have to die prematurely due to malnutrition or diseases? Why do we still bear the curse of illiteracy? In the context of all these, what really is the power and benefit of our Iman (belief), Amal (action), and Taqwa (God-consciousness)? Does Islam then teach us to abandon this world in favor the life hereafter? Do we really expect to represent Islam to the humanity while we are humiliated, subjugated, dependent, or problem-ridden on one hand, and a laughing stock of the world as we seek the aid, recognition, and status from the West? Let us ignore others, but is there really any effective answer from the vast number of pious Muslims – who devoutly perform prayer and fasting – to all these problems? 

Only God knows as to which month of Ramadan will be the last one in our life. Yet, if we are to deal with the problems mentioned above, it is vitally important that we understand Taqwa’s triangular connection based on the month of Ramadan, fasting, and the Quran as the guidance. This connection should help us understand and motivate better that Taqwa, Ramadan, and the Quran are not for a ritual-oriented life, but a value-based, action-oriented life for us, which is also for the betterment of the humanity. Let us welcome this blessed month of Ramadan with that spirit and awareness, and channel this Aakhirah-bound life to the desired direction by enhancing our Taqwa that would help us build a dynamic Islamic life.

source: islamicity

http://www.islamicity.com/articles/Articles.asp?ref=IC0510-2830

Is Allah Pleased with Me?

by Sheikh Sâlih al-Zahrânî|
  

It should be known that obedience to Allah is one of the chief reasons for attaining Allah’s pleasure, while disobedience to Him is a reason for being subject to His wrath. This point is emphasized repeatedly in the Qur’ân and Sunnah.

Allah says: “And He is pleased with Islam for you as a religion.” [Sûrah al-Mâ’idah: 3]

He says: “And He is not pleased with ingratitude in His servants; and if you are grateful, He is pleased with this in you.” [Sûrah al-Zumar: 7]

Allah is pleased with those who are truthful. Allah says: “Allah will say: This is the day when their truth shall benefit the truthful ones; they shall have gardens beneath which rivers flow to abide therein for ever: Allah is well pleased with them and they are well pleased with Allah; this is the mighty achievement.” [Sûrah al-Mâ’idah: 119]

He is pleased with the believers. Allah says: “Their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein for ever; Allah is well pleased with them and they are well pleased with Him; that is for those who fear their Lord.” [Sûrah al-Bayyinah: 8].

Allah is pleased with the soul that is firm on faith. Such a soul will be addressed in the Hereafter by the words: “Return to your Lord, well-pleased (with him), well-pleasing (to Him)” [Sûrah al-Fajr: 28]

The Prophet (peace be upon him) said: “Allah’s being pleased is in the parent’s pleasure, and His displeasure is in the parent’s displeasure.” [Sunan al-Tirmidhî (1899)]

The Prophet (peace be upon him) said about the person being pleased with Allah’s decree: “Whoever is pleased, He will be pleased with him; and whoever is displeased, His displeasure will be upon him.” [Sunan al-Tirmidhî (2396)]

The Prophet (peace be upon him) also said: “The mostly hated among men to Allah is the one who is severe, facing others with enmity.” [Sahîh al-Bukhârî (2457) and Sahîh Muslim (2668)]

Allah is pleased with belief, with Islam, and with our acts of obedience. He likes the believers who obey Him and is pleased with them.

Allah hates and condemns unbelief, hypocrisy and all other forms of disobedience. He is displeased with the unbelievers and hypocrites in all of their guises.

This is the overarching principle with respect to Allah being pleased or displeased with us. However, we should not think it is easy to use this principle to make assessments about actual people.

We cannot describe an individual by saying that Allah is pleased with him or displeased with him on the basis of our assessment of that person’s obedience or disobedience. Such a statement cannot be made about someone without direct evidence from the Islamic sources. By making such an audacious statement about someone without direct evidence form the Qur’ân and Sunnah, we are making a claim about the Unseen and giving a ruling from ourselves that is only for Allah to give.

A person may do what appears to the people to be good, but he may face an evil end. In this case Allah is not pleased with him. Another person may do what appears to the people to be evil, but he may face a good end. Then Allah will be pleased with him.

The Prophet (peace be upon him) said: “By Him besides whom there is no god, one of you will act like the people of Paradise until between him and Paradise there remains but the distance of a cubit, when what is written overtakes him and he begins to act like the denizens of Hell and thus enters Hell. And another amongst will act in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit, then what is written overtakes him and then he begins to act like the people of Paradise and enters Paradise.” [Sahîh al-Bukhârî (3208) and Sahîh Muslim (2643)]

We cannot make any declaration about the fate of someone in particular. However, we hope for the person whom we see performing good deeds and obeying Allah that Allah is pleased with him. Likewise, we fear for the person whom we see committing evil deeds and acts disobedience that he is earning Allah’s displeasure.

It is worth saying that works alone are not sufficient to earn Allah’s pleasure. Works need to be accompanied by true belief and faith in Allah.

Allah says about the deeds of the unbelievers: “And We shall turn to whatever deeds they did (in the worldly life), and We shall make such deeds as floating dust scattered about.” [Sûrah al-Furqân: 23]

When the Prophet (peace be upon him) was asked about one of the polytheists who died on unbelief, whether or not his good deeds and the help he gave to poor and needy will be of any benefit to him before Allah, he replied: “No. He had never said ‘Allah is my Lord’.”

A person should never be proud of his acts and think that Allah is pleased with him and has accepted his good deeds. Our deeds are assessed in the final outcome.

The Pious Predecessors used to fear that Allah would be displeased with them and would not accept their good works. One of them said: “If Allah accepts my work, I would like to die, because Allah says: ‘Allah only accepts from those who guard (against evil)’.” (The verse he quoted was to Sûrah al-Mâ’idah: 27.)

Likewise, we should not give a decision on behalf of Allah and decide for ourselves that Allah is displeased with a particular person or that He will not forgive that person.

The exception to this is where we have direct textual evidence attesting to Allah’s pleasure or displeasure at a certain individual.

For instance, we have clear evidence that Allah is pleased with the Companions. Allah says: “And (as for) the foremost, the first of the Muhâjirîn and the Ansâr, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him, and He has prepared for them gardens beneath which rivers flow, to abide in them for ever; that is the mighty achievement.” [Sûrah al-Tawbah: 100]

The same applies particularly to the Companions who participated in the oath of Ridwân under the tree at Hudaybiyah. Allah says: “Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory.” [Sûrah al-Fath: 18]

Allah declares that he is pleased with His Prophet Ishmael (peace be upon him). Allah says: “And he enjoined on his family prayer and almsgiving, and was one in whom his Lord was well pleased” [Sûrah Maryam: 55]

And some of those whom Allah is displeased with and whom He has openly cursed are: Satan, Pharaoh, Hâmân, Qârûn and Abû Lahab.

We ask refuge with Allah from displeasing Him and beseech Him to guide us aright and bless us to attain his pleasure
 
http://www.islamtoday.com/showme2.cfm?cat_id=35&sub_cat_id=787

Watching What We Say

By Sheikh Salman al-Oadah|
  

The tongue must be the most overworked of all our voluntary muscles. It does not cease to wag in speech no matter how much of an invalid a person might otherwise become. Because of this, it is crucial to know the etiquettes of speaking and take care in what we say. We need especially to be careful to ascertain the truth of what we say and what we relate from others.

People today are so careless about repeating what they hear. It could be a fatwâ, a claim about the religion, some news item, or a current event. It does not matter who it concerns – a prominent scholar or a politician or an ordinary bloke. It seems the more ignorant the speaker is about the topic, the more likely he is to speak on it.

Allah tells us: “And pursue not that of which you have no knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.” [Sûrah al-Isrâ: 36]

This verse applies to every statement that a person makes without knowledge. No one should accuse anyone else of something without knowledge. No one should ever say: “I saw…” when he did not see, or “I heard…” when he did not hear. No one should ever give false testimony.

The Qur’ân gives us a clear and precise approach to verifying the truth about what we say. To begin with, the Qur’ân says: “Indeed We have made the communications clear for a people who are sure.” [Sûrah al-Baqarah: 118]

In this verse, Allah has singled out the “people who are sure” since these are the one’s who verify the truth about thing. They are the one’s who seek evidence and strive for accuracy and certainty. These are the people who truly benefit from a message that is free from doubt, since they are not satisfied with mere words and claims, but seek after certainty.

Allah says: “O ye who believe! If a sinful person comes to you with any news, ascertain the truth, lest you harm people unwittingly and afterwards become full of regret for what you have done.” [Sûrah al-Hujurât: 6]

This verse provides an essential principle of Islamic teachings. It instructs us to pay attention to the character and circumstances of a person who tells us something. We are not supposed to passively accept all the rumors and doubtful claims that circulate in society.

The verse sets forth the principle of verification and warns us against believing things that may very well be false.

A claim made by a person of suspect character is one that warrants extra scrutiny. It can certainly not be used as a basis for ascertaining the facts. It needs, rather, to be verified by the facts. An unscrupulous person does nit possess the moral imperative to shy away from lying and saying things that can hurt individuals or the public at large.

The verse warns us of the consequences of being reckless in passing on unverified information, where it says: “…lest you harm people unwittingly”.

How often does a person mention something bad he heard about someone else at a gathering or a social function or on an Internet forum, only to find out – after the damage has been done – that it was untrue. Certainly, he will feel regret for unwittingly spreading that hurtful lie, but he cannot undo the damage that he has done. Words can be like bullets – once they are shot, they cannot be called back.

This verse was revealed with respect to al-Walîd b. `Uqbah when he was dispatched to collect the Zakâh from al-Hârith b. Dirâr al-Khazâ`î and his people. However, he was worried about something that took place between them during the time before Islam, so he returned to the Prophet (peace be upon him) and told him that those people refused to pay the Zakâh.

This account has been related by al-Tabarânî, Ahmad b. Hanbal, bn Abî Hâtim, Ibn Mardawayh, and others with an acceptable chain of transmission. The scholars of the Qur’ân agree that this is the occasion for which the verse was revealed.

The Prophet (peace be upon him) warned us against speaking without knowledge when he said: “Telling a lie about me is not like telling a lie about someone else. Whoever lies about me intentionally has prepared his seat in the Hellfire.”

We read in Sahîh al-Bukhârî the account of Khâlid b. al-Walîd being dispatched to deal with the belligerent tribe of Banû Jadhîmah. They relented and even declared their acceptance of Islam by saying the words: “We have become Sabians”. Khâlid did not understand what they meant and assumed they were merely declaring their persistence in their hostilities. He, therefore, continued to fight them.

When the Prophet (peace be upon him) heard about this, he exclaimed: “O Allah! I am innocent of what Khâlid had done.”

Al-Khattâbî draws the following lessons from this event:
The Prophet (peace be upon him) condemned Khâlid’s haste and his failure to verify what the tribe’s stance actually was. He had the responsibility to find out what they meant by their saying “We have become Sabians.” The statement was certainly ambiguous.

It was his obligation to ascertain what they were trying to say. People have different languages, different usages, and different customs.
The Prophet (peace be upon him) said: “Deliberation is from Allah and haste is from the devil.” [Sunan al-Tirmidhî – with an acceptable chain of transmission]

When `Â’ishah was slandered and falsely accused of adultery, it proved to be a valuable lesson to the Muslims about the need to verify rumors and endeavor to ascertain the truth.

Allah says about this scandal: “Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood? Why did they not produce four witnesses? Since they did not produce witnesses, they indeed they are liars in the sight of Allah.” [Sûrah al-Nûr: 12-13]

In the wake of the scandal, Umm Dardâ’ told her husband Abû Dardâ’: “Have you heard what is being said about `Â’ishah?”

Her husband replied: “Yes, I have. And it is a lie.” He paused and then said: “Umm Dardâ’, did you consider that had you been in `Â’ishah’s place, would you have done such a deed?”

She said: “Certainly not!”

He said: “If I had been in Safwân’s place, do you think I would have done that?”

She said: “No, not at all.”

He said: “Then consider that Safwân is a better man than me, and `Â’ishah is a better woman than you.”

These are wise words from Abû al-Dardâ’ that we can all take a lesson from when we hear bad things being said about good people.

We should speak only about permissible matters, things that we will not be held against us in the Hereafter, and not cause us reproach in this world.

Source: islamtoday
 

The Quranic Journal: why to keep it, how to do it

“If the Quran is eternally valid, and if it is addressing you today, then you must take every message as something which is totally and urgently relevant to your life and concerns, whether it be a value or norm, a statement or piece of knowledge, a character or dialogue, a promise or a warning, a command or a prohibition.”

-from Way to the Quran by Khurram Murad, pages 43-44

Writing a journal is an exercise many of us who have gone through the North American school system may have encountered in English classes. They are a way for students to develop their writing skills.

But many self-help gurus also extol the virtues of keeping a journal as a tool for self-development. It’s a way to get in touch with your feelings, a way to track your development as a person, and a way to develop a better understanding of who you are.

Amidst these uses for a journal, there is one that has been rarely talked about: the Quranic journal.

What is the Quranic journal?

The MYNA (Muslim Youth of North America) Workers Manual, published in 1992, explains what the Quranic journal is in this way:

“There are moments in life when you read some Ayahs (verses) in the Quran, and they seem to have been revealed precisely for your needs at those moments. You have read them a hundred times before, but only now have your life experiences prepared you to understand them….Keep a Quran journal of these moments when certain verses click and become real in your life.”

Why keep a Quranic journal?

1. Creates reverence for the Quran

For many Muslims today, especially those who have not grown up in a Muslim country, the value of the Quran as the Word of Allah may not be as strongly entrenched.

They may not feel the very special connection to the Book of Allah other Muslims who have grown up learning and reciting it from childhood in a mostly Muslim environment have.

The Quranic journal is a way to develop a stronger connection to the Quran by noting our reactions to it.

2. It can help the words of Allah sink in

One problem many, many Muslims in our day and age, and in our culture have is a lack of concentration. In our fast-paced culture, squeezing in time to read the Quran is sometimes hard. Those times that we do read, the words don’t seem to sink in. The Quran journal can help do that.

3. The Quranic journal is about you

The Quran is not simply a Book to be read and memorized. It is a Book to be lived. That means the deeper our understanding, and the more we connect what we learn from the Quran to our daily lives and experiences, the better we can see it as THE tool of guidance in our affairs.

We will see the Quran as part of our daily life in this time. The lessons in it will not be lessons for people from centuries ago, irrelevant to us. Rather, they will be our lessons, regardless of whether we live in Karachi or Kansas.

Some tips on keeping a Quranic journal

1. Ask yourself: why am I doing this?

Some reasons could be:

a. for the sake of Allah
b. to make the Quran a living reality for me
c. to learn how to use the Quran as a tool for guidance in my everyday life.

If your intention is sincerely all three, Insha Allah (if Allah wills), you will benefit and learn from the experience and grow as a Muslim.

2. Remember, this is not a Tafseer

It is very, very important to point out that your Quranic journal is NOT an official exegesis (Tafseer) of the Quran. It is simply a record of your thoughts at various moments while you read the Quran.

It is strongly recommended that you do not read simply a translation of the Quran. Rather, find a good, reliable Tafseer. The Tafseer helps because it gives you much needed background and context to properly understand what the verses of the Quran mean.

3. Pray for guidance

While we have our role to play in developing our understanding and practice of the Quran and of Islam in general, ultimately, it is Allah Who guides. Regularly ask for His Guidance, Mercy and Forgiveness.

4. Get a specific notebook for this

A notebook is just simpler and neater. You won’t have the possibility of your papers flying off in different directions as you would if you kept a journal in a folder or binder.

If you’re the type who loves stationery, invest in a notebook with a nice design and a smooth writing pen.

5. Set aside a specific time to read the Quran

Learning needs to happen on a regular basis. Establishing a schedule is probably the best way for you to really connect with the Quran. Just set aside a few minutes at a time when you know you won’t be easily distracted. It could be in the early morning hours before everyone is up. It could be late at night when everyone is asleep. Or it could be in the late afternoon at a spot away from noise and other distractions.

6. Make sure you understand the right meaning of the verse

This is where your Tafseer will help. You will get a proper understanding of why this verse was revealed and under what circumstances, as well as what it means for Muslims.

7. Ask the big question

How does this connect to me and my experiences? That is one of the main reasons you are keeping this journal, to discover this.

For instance, verses of the Quran which talk about motherhood may give you lots to think about and ponder if you are pregnant or are about to be a father. Verses about parents may help remind you about your special bond and responsibilities to your own if you have been estranged from or are having a difficult time with your mother or father.

8. Note down what you’re feeling, thoughts,etc.

You don’t have to write like Shakespeare. All you have to do is honestly look within and ask the relevant questions and record your feelings. You can simply start off the process with, “this verse reminds me of when…” or “this verse makes me think of….”.

9. Avoid using names

Try to avoid using the specific names of people in your journal. The point of the journal is to help you understand the Quran and to help you grow as a Muslim. If you use names, you will risk hurting feelings if your journal is found and read, by accident or not.

10. Check with scholars and build your knowledge

Let your Quranic journal writing experience be a starting point to a deeper understanding of the Quran. In other words, don’t just think that if you’ve written a journal entry about a set of verses or on a topic, after having read the Tafseer, you’ve done your job.

Attend lectures of reliable scholars who often tie the meanings of the Quran to everyday life for Muslims, especially in your specific context (i.e. the US or North America).

11. Look back regularly

Once in a while, it would be a good idea to read your old entries. This will not only be a nice trip down memory lane, but it will also indicate your progress as a Muslim in implementing Islam.

For instance: do you notice that many of your entries are angry in tone, but seem to become calmer later? Or do you notice a theme of sadness in your journal entries which you were not aware of? Is there some are of Islam which you still need to get answers about?

Be conscious of these observations. This is where the Quranic journal can help you not only think about Islam, but also develop your character as a Muslim.

Source: soundvision.com

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