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Tuesday, January 1, 2013

Duas - , Istikhara for marriage

Prophet (SAW)'s Prayers
Istikhara for Marriage
When one desires to make istikhara for marriage, then keep the person
in mind whem making niyah. Then do wudhu and perform Salaat. Then
praise Allah, mention His Greatness and plead:
اللَّهُمَّ إِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ
وَأَنْتَ عَلَّامُالْغُيُوبِ ، فَإِنْ رَأَيْتَ أَنَّ فِي فُلَانَةِ
خَيْرَاً لِي فِي دِينِي وَدُنْيَايَ وَآخِرَتِي فَاقْدُرْهَا لِي وَإِنْ
كَانَ غَيْرُهَا خَيْرٌ مِنْهَا لِي فِي دِينِي وَآخِرَتِي فَاقْدُرْهَا
لِي
"O Allah, You have power (control) and I have no control and You know
and I do not know, and You know the condition of the Unseen. Thus if
Yousee (deem fit) that this woman (here mention her name) is good for
meconcerning my Deen, world and Akhirah then grant me her control
(make it possible that I marry her) and if besides her there be
(another woman) which is better for me concerning Deen and Akhirah
then specify her for me (grant me control over he)".
(Hisn)
N.B. A woman should read "him" instead of"her".

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Story - , Moons Peak [FINISHED]- Wolf Fever (chapter 25)

The snow was thicker now, embracing its icy layer around the Spanish
moss that hung loosely on the trees, and time seemed like it had
frozenover along with it. I lowered my eyes to a dullsquint, hanging
my shoulders in the process as I focused on the unmarked path in front
of me. My eyes never looking, never seeing, where I was going, just
wandering aimlessly. Focusing on putting one leg in front of the
other. Walking back to the estate took more effort from me than I
would have liked--my feet felt like I had to drag them along with me,
as if I hada chain and ball attached to my ankles. I still smelt like
Trench, and I had to remind myself to have a long bath and a good
scrub to take away the stench, though I would do anything to scrub the
memory away. My stomach clenched at the thought of the deal Satchel
had made with him. Even still, at the raging voice screaming inside of
me that couldn'tlet go of that final look on Satchel's face. I'd be
okay if he said he'd fight for his honor, his family, his home. But
for me? I knew I should have been grateful, for his chivalry. But it
all just seemed too tragic, because what's the point of fighting for
something, when you weren't sure you were going be alive to live for
it?
I sighed, hugging my jacket tightly around me burrowing my head in my
scarf. Maybe letting me go was his idea of getting out so easy? Maybe
he felt the need toend it to punish me for leaving him once, and this
was his way of paying me back. Whatever it was, my heart felt like it
was peeling away layer by layer, leaving a black hole in its wake.
Just forget about it. He'll come back…
But I didn't know who I was trying to convince. I kept looking back,
to see if I could see an outline, an image of some sort that lead me
to believe that he'd dropped the deal, and decided to come home. And
every time I did, it never came. He never came.
I trudged through the snow, silently sulking. My tears mixed with the
coldrain, and I didn't even have the energy to wipe it away. If Grams
would have seen me now, she'd be outraged at my weakness. Crying out
in the open. I'd never cried so much in my whole entire existence.
Maybe I'd been silently crying for too long, that maybe my emotions
had sputtered out like an angry volcano, searing everything it
touched. I sniffed, scrunching up mywind-burned nose and frowned.
I stopped short, as I inhaled in another exaggerated breath. Something
wasn't right. The air smelt off, and my nerves prickled at the foul
smell of…blood? My eyes flicked in the direction of the metallic
scent, and as soon as my mind registered that it was coming from my
estate—where Derryn was supposedly waiting--my legs found its speed as
if the thought of losing Derryn had cut the invisible chains off my
ankles and urged me to run.
Barging into the back door of the house, I raced toward the open
kitchen. Everything turned upside down, along with the furniture. I
didn't want to think about what could have happened to her, all I knew
was finding her was my first priority. I couldn't let Satchel down,
nor could I let Mrs.Heins last dying breath ofsaving her daughter
leave my mind.
"Derryn!" I peered my head in every room, but to no avail. My heart
spedup to a frantic panic. Where the hell could she be?
"Please God!" I whispered to myself, storming up to my bedroom. She
wasn't there either.
After surveying the whole house, I had a feeling I was going to start
tearing down the walls with my bare nails to try to find her. It was
empty. I checked the family room once again, but still no sign of
Derryn.I squeezed my eyes shut, pressing my fingers against them until
I couldsee black stars. Why are you punishing me? I asked no one in
particular. I wasn't sure how long I'd been searching for her, but I
was growing weary. Too much had happened in this short amount of time,
and I couldn't bear the thought to have lost Derryn. Not when I'd
already lost so much.
I jumped in relief when asaw a small figure sitting on the porch
swing. Curlyred ringlets blowing in the freezing air, with not so much
as a shiver coming from her tiny little body.
"Derryn?" I whispered, careful not to startle her. I pushed open the
summer screen door, andpaused at the threshold. She was dressed in
nothing more than an oversized Tee Shirt that she'd probably fished
outfrom one of my bags, as she propped herself up on the swing.
"You smell different," sheaccused, with neither themeans to turn
around. Her voice sounded raspy, eerie, and in the overhang of the
wraparound porch, it seemed darker than it was.
"I smell different?" I reiterated. Slowly she turned around, and I
almost gasped when I saw the sight of her. Her face was drenched with
sweat, and her eyes werered rimmed as if she'd spent the night with
them taped wide open. I rushed to her side, and felt her forehead.
"Oh God! You're on fire." My other hand cupped over my mouth, trying
swallow down my shock. She whacked my hands away.
"I'm fine," she whined, staring back out into the forest. Her
attention plainly on the pine needles, as if she were waiting for
something…or someone.
"Let's get you inside. It's freezing out here," I said,shrugging off
my jacket to wrap her with, but sheonly shoved it away with an angry
glare. I could almost see red flaring inside of them.
"You're a traitor!" She bitout abruptly, and I almostfell back from
the piercing cries. Her hands flailing about, attacking me with tiny
fist as she chanted those three words.
"Derryn, I need you to calm down," I said in a rush of panic. Maybe I
needed to calm down, but she was making me panic.
"You did it again! You always do it!"
I held her wrists to stop her from attacking me, but her legs started
kicking. I was beside myself. I couldn't subdue her, neither could I
get her to stop screaming.
She shook her head violently, protesting under my grip. "Let go of me!
You're not my sister! You don't love, Satchel!"
I blinked, astonished at how wrong she could have been. I worked to
calm her, but she just screamed louder.
"What gave you that idea? I do love him. I do."I tried coaxing her to
try to get her inside, but by then she was way too furious.
"Then why do you smell like Trench? I hate you!"
She started sobbing, and the hitting stopped…but a whole new shaking
took place, as she convulsed on her own accord. Her fever was toohigh
to even state how, and the clammy feel of her skin against mine was
enough to make me warm. I wiped her tears away, pulling her hair out
of her face as she vomited over the side. I sat beside her, rubbing
her back and hating the pained look on her face. She'd look so much
like her mom when she was dying. I couldn't let her die on my watch.
"How about we go inside? Sit in front of the fire?"
"No! It's too hot in there. I can't go back in there." Derryn ran
toward the snow –barefoot—and then just like that, she flopped to the
ground. I chased after her, and quickly reached for her, but she
wouldn't budge. In fact, the snow looked like a miracle cure as soon
as she lay in it. She sighed in relief, as if it was a comfortable
pile offur and she started covering her body with the ice. I knelt
down to pick her off the ground, but she only pushed me away.
As her legs started writhing uncontrollably, Icaught a glimpse of a
fleshy wound, when I saw the scratches just above her knees. Someone
had scratched her, or more like bitten her in the leg. It was a small
coin sized wound, but visible; a marking of a wolf. A werewolf bite. I
clenched my teeth, angry at the thought of someone doing that
to…achild.
"Derryn, who did that to you," I asked, careful not to scare her, as I
brushed my fingers over it, but she flinched away. Her eyes glazed
over, and shewas staring up at me with a desolate gaze.
"Mama, I don't want to go inside. Please don't make me. Please." The
intensity of her begging tugged a string on my heart. She thought I
was her mom, and I knew the hallucinations had started. I was beside
myself when I saw tears streaming from her eyes, like it hurt. I knew
how that felt, when Cairo had scratched me. But this was different. I
was at mypeak of transition at the time. Derryn was nowhere near hers,
at least ten years until she had to put up with this…not at the age of
seven. Not when she was still a baby. But a wolf bite or scratch had
marked her, and Derryn being a carrier of Lycanthropy, she'd been
unfortunately forced intoher transition. I should have known from the
first signs of fever.
"Derryn, it's Willow. You remember me, right?" I brushed her curls out
of her face, and she flinchedaway from my touch. I tried to not think
anything of it, that she was hallucinating, but it still hurt to see
her like this. "We need to get youinside okay; it's too cold for you
out here." She shook her head again.
"No, Mama. I want to stayout here," she cried, nestling her face into
my stomach. I found my jacket strewn across the porch steps and I
grabbed for it, placing it over her for a makeshift blanket, but she
only kicked it away and the clammy feel of her skin against mine made
me burn. She was so hot she practically melted the snow. Getting her
to leave and go inside was like trying to take a boneout of a raging
dog. She growled when I reached for her, it was impossible.I couldn't
get her inside, and yet I couldn't let her lie out here all by
herself.Therefore, I did the next best thing: I held her in my arms,
and sat there with her head resting in my lap, promising her
everything and anything near and beyond.
"It's okay, I'm here," I murmured into her hair. Gently stroking her
face and she seemed to like it so I kept doing it.
"Mama, it hurts. It really hurts," she choked out, wriggling her legs
into the snow. My heart brokeat the thought of her pain, and knowing
that I couldn't make it better.
"I know, I know. I promise it will stop soon." I kept kissing her, and
holding her because there wasn't anything more I could do. And
thathurt me more than I could bear.
---
Hours later, my body felt numb. I couldn't feel my feet or my hands,
and I was sure my lips were turning blue. A wave of shivers sent an
alarm ringing through my headas it sent a cold knife to slice through
my lungs, making my teeth chatter. I woke up to pure darkness as the
December chill licked its icy tongue along my arms, I was sure any
minute I would die of hypothermia when my mind registered I'd
fallenasleep in the snow!
I felt beside me, but my hands were too slow to welcome the command. I
huffed a guttural moan, and tried to sit up. Failinga few times before
my body suddenly awoke when I didn't hear Derryn anymore. I'd lost her
again! To the woods! I couldn't feel her beside me, and that's what
determined my feet to move. I stumbled every time my feet hit the
snow, but as soon as I gotthe hang of it, I rushed about, not knowing
where to look. I smelt theair, and that same metallic scent was there.
The familiar smell of Derryn was coming from the direction of the
woods, so I bolted toward the scent shovingpine out of my line of
sight. I ignored the scratches on my face, but the stumbling and
falling I could do without, as I pushed myself through the forest. It
was impossible to see, I couldn't even see my own hand in the dark,
letalone the path I was going down. All I knew was the scent was
getting stronger, and I knew I just had to follow it.
But what I found in the nearest distance, was notthe familiar seven
year old that I'd grown to lovein this last month or so, but a set of
yellow eyes with a small pigment of green blinking behind the pine. I
squinted to see what it was—if it wasa wolf, but my human eyes limited
me to just seeing those two sets of eyes. I slowed to an abrupt halt,
and my breath hitched when my mind reeled in what I was looking at.
The eyes were familiar, and the scent I had been following was
stronger which made my mind finally put the pieces of the puzzle
together when I realized that I hadnot lost Derryn to the woods, but
to her wolf.
She was the yellow-eyed Wolf that was a good ten feet in front of me.
I watched her pace toward me, but never getting close enough for me to
touch her. Just enough for me to see hershiny red coat as the
moonlight glistened withevery stride. Her ears andparts of her face
were white, but the rest were shades of red. A rarity I'd heard
amongst wolves, and a ravishing beauty all the more. She was small,
the smallest I'd seen considering the full grown males I'd been
around. But even still, shewas a beast compared to my human stature.
"Derryn?" Her tail was up,and I knew she didn't trust me yet. Her eyes
darting from the pine, back to me. I made a point not to startle her,
or to give her any reason to waken her instinct. If I knew anything
about being a new werewolf, iswhat the strenuous amount of
unfamiliarity that took place after those fleeting moments of
transitioning. You never know who to trust,until your senses get a
hold of themselves. Right now, she was vulnerable,and I could be prey
for allshe new. She flicked her eyes toward the trees, and I panicked.
I couldn'tlet her run off.
"Derryn, it's Willow." I swallowed that lump thatformed in the back of
my throat. My fingers were numb, and I tried to make a sound with my
teeth, but I was shivering.
"I-I think your Mama would be proud of you, right now. To see you like
that. You're beautiful."
I had her attention at once, and her eyes foundmine once again. Her
tail started lowering, and I knew she was putting down her defenses.
But not completely.
"That's right. Mama…and Satchel, and even your dad. I think they'll
all be proud of you. I am." I gave her an encouragingsmile that I
meant no harm to her she drank it up as she wagged her tail.
"Although, I don't think they'll approve of you wondering through the
forest all alone. Not unless you have someoneto protect you along the
way."
She cast a glance toward the east side of Denvers Drove, and I cursed
inwardly. Maybe I wasn't luring her in as good as I hoped. I wasn't
sure if I could hold her here for too long. I had to think
ofsomething. I clenched myteeth when a twig snapped under my boots,and
I was sure she'd bolt in that very second. But she didn't, her hopeful
eyes were still pegged onme. I gulped.
"I'll tell you what? Why don't you wait until I change, and we'll both
go for a run? You think that would be okay with you?"
Slowly, her head nodded,and I found myself smiling. "Yeah? That's
good." I narrowed my eyes in a teasing manner.
"No cheating though, or else I'll have no choice but to bite you in the butt."
I heard a light rumble coming from her throat, and I knew I'd broken
the shell. She was laughing. Good sign. She sat down on her haunches,
and closed hereyes. I wanted to laugh because she'd given me alittle
privacy.
I stripped free of my clothes, and felt the nip in the air wrap me
with ice. It was enough to raise goose bumps all over me. As soon as I
had my clothes spread out over the snow, I knelt down on all fours and
welcomed my Wolf. It was easier this time, as I cleared my head and
thought about my white fur. The sharp pointy shape of my muzzle, and
the familiar discolored spot of brown on my let paw. A slow rise of my
heart beat before me, as a sheen of sweat glistened all over me. In
minutes, white fur sprouted around me, anda howl escaped my throat as
soon as the wolf form took over.
A few pants later, and I was racing in the woods along side Derryn,
lettingtrees flash by in our rearview. Of course, I would have
preferred her stay behind so I couldprotect her from what lies behind
the mysteries of the forest. But I knew that look in her eyes, andI
knew she was searchingfor someone. I had the same feeling, an alarm
ofsome sort sprigged a nerve as a shot ricocheted through the trees,
making birds flee from the rooftops, and that feeling urged us both
toward the direction when we heardSatchel's howls seconds later.
---
A/N: I've practically finished this, but it's just finding an internet
to keep posting. I'll try have the rest up in the coming days. :)

Not losing hope for Allah's mercy

In many verses of the Qur'an, Allah mentions that Muslims—even those
with the most fear of Allah—– may make mistakes. In one verse, Allah
reveals;
Say [from Me]: 'My servants, you who have transgressed against
yourselves, do not despair of the mercy of Allah. Truly Allah
forgivesall wrong actions. He is the Ever-Forgiving, the Most
Merciful.' " (Surat az-Zumar; 53)
It surely brings relief to their hearts, for a believer who errs could
feel great regret, sorrowand guilt.
Allah has made the scopefor error so wide in human beings that He has
promised to forgive a person's errors without exception, if that
person is sorry and repents of what he has done.
But despite of the many consolations in the Qur'an that refresh the
spirit and give hope, many human beings do not admit that they make
mistakes. In spite of the glad tidings announced in the Qur'an, after
making a mistake they become wrapped in despair and become anxious and
downhearted.
An individual who refuses to acknowledge errors he has committed out
of pride and arrogance is greatly saddened by what he has done. He has
troubleaccepting that he is a creature prone to making mistakes and
faulty decisions, and whose actions and words may be wrong.
He does not consider that perfection and freedom from error belong
only to Allah. He wants to be perfect himself. But he cannot, and the
fact that some ofhis attitudes are wrong (despite his desire that they
not be), draws him into despair.
A believer experiences deep peace by acceptinghis imperfections and
helplessness in relation to Allah and never claimsto be free from
error.
It should be remembered that the tendency to err and sin—even though
one may be a firm believer—makes him more aware of Allah's perfection.
One can conceive of perfection only when he had experienced
imperfection.
Consciousness of his ownfailures and weaknesses lets him better
appreciate the absolute perfection of Allah.

According to Quran's moral values, the importance of allowing others to have the final say

Almighty Allah ordered believers preach their religion to others as
well. Therefore, telling the existence, oneness and greatness of Allah
and inviting them to liveby the Quran values, is a great blessing and
a veryimportant worship for Muslims. For this reason,believers
remember Allah, always say the bestof the words, preach themessage of
Islam, enjoin the good, and forbid thebad. However, they avoid turning
conversations into a monologue, without allowing anyone else to speak,
as they know this is not the attitude preached by Quran's moral
values.
Allah states in the following verse that everything everyone says are recorded:
" No indeed! We will write down what he says and prolong the
punishment for him. We will inherit from him thethings he is talking
about and he will come to Us all alone." (Surah Maryam, 79-80)
Therefore people are responsible for every idea and thought they have,
everything they do, just like everything they say and they will
betreated accordingly in the hereafter. For this reason the goal of a
person must be avoidingto say a word that could make him ashamed and
repent at the Sight of Allah.
Those who are aware of this important truth revealed by our Lord in
the Quran and who live by these good moral values, are no doubt the
'believers'. The believers,spend all their lives to gain the pleasure
of Allah. Everything they do, every decision they make, their actions,
behaviors are all intended to please Allah.The same thing goes for
their speeches, conversations and tone. The believers, in pursuit of
Allah's pleasure, will speak only if what he is going to say, will
make apositive contribution to the person he is talking to. They
never seek to draw attention, show offtheir knowledge when they are
speaking to someone. Sometimes they don't talk at all, andjust listen.
And sometimes it might be just a couple of sentences that is neededto
convey his opinion and chooses to benefit from the ideas of the other
person instead. However, some people use a far different style of
speech other than theone based the Quran's moral values.
The mistakes that prevent a conversation from being a wise one
The believers will only speak for Allah's pleasure, and only if
thatspeech is going to make a positive impact on the person he is
speaking to.He doesn't seek to be on the forefront. However, many
people just try to be one in the spotlight, making all the talk,
acting with an attitude of 'I know the best, so I have to talk the
most'. Some of these undesiredqualities can be listed as follows:
never listening to anyone, and interrupting others, usually talking
with a loud voice. This way these people think that they can make
others listen to them and gain their respect. They neverhesitate to
shout in attempts to show how right they are, or to deter, convince or
silence others. However Muslims talk with a reasonable level of voice.
Allah shows the Prophet Luqman (pbuh) as an example to believers. The
Prophet Luqman (pbuh) advises his son as follows:
Be moderate in your tread and lower your voice. The most hateful of
voices is the donkey's bray . (Surah Luqman, 19)
These people don't ever think of listening to others or benefitting
from their ideas. According to them, turning conversations into a
one-man conference is an achievement, makes them superior,
thereforethey never imagine that it could disturb other people.
According to them, it is not possible for others to have more
knowledge in a subject or put it in a more cleverway. This is an
attitude the believers must refrain from strictly. Our Lord states as
follows:
... We raise the rank of anyone We will. Over everyone with knowledge
is a Knower. (Surah Yusuf, 76)
People with the 'I know the best' attitude, usually try to give the
appearance of being thesmartest, wisest and most knowledgeable person
around. They don't need deep knowledge or expertise to act like that,
it could be something everyone knows, or that they only know of
superficially, or that they heard from others. In every opportunity,
they try to prove their so-called knowledge and experience to people
around them. Just like it is the case in many otherbad habits, the
source of'I know the best' attitude comes from the inner self, the
enemy of wisdom and common sense.
Listening to a speaking person courteously without interrupting is
agood attitude, which will hopefully be a means for Allah's pleasure.
Such behavior will also be an indicationof respect to the speaker.
However, people away from Quran's moral values, usually don't listen
to others, and even interrupt or talk at the same time. This is
especially common on debate programs on TVs.Even well-educated people
that are expectedto behave in a more proper way, can be very impolite
and uncivil. Such people, instead of trying to benefit from what is
explained, just strive to make others listen to them and concede
defeat.
Making long sentences during conversations is another attitude that
usually makes others uncomfortable. Usually, one is expected to
pausebetween sentences and ask the opinions of others. If another
personstarts speaking too, he also must avoid repeating the
sentences,and make long sentences. Also, changing the subject and
starting to talk about something else while someone is still trying to
say something are other actions that must be abstained from.
Believers, out of courtesy, listen to the speaker while looking inthe
face of that person, not force anyone to listen, especially if that
person is trying to leave.
Listening to a speaking person courteously without interrupting is
agood attitude, which will hopefully be a means for Allah's pleasure.
Such behavior will also be an indicationof respect to the speaker.
It is of course very natural for a specialized person to talk, in an
areathat requires expertise. However, everyone should join in so that
everyone can express their opinions and ideas.This will make sure that
everyone's opinions are learned, and it also givesthe opportunity to
have an idea about people's personality. Thoughts such as 'he knows
less than I do, so he shouldn't talk' or 'only those ones with
knowledge should talk' are wrong. Maybe someone has less technical
knowledge compared to others, but one who has been givenwisdom by
Allah, may come to realize aspects of the subject that others are
unknown to others. Or perhaps the person that knows all the details
about the subject got drowned in details and missed the big picture.
For these reasons, it is significant that every person that is
participating in a conversation, expresses their ideas so that new
ideas and points of view are known.
The Prophet Mohammad (saas) also drew attention to
unnecessaryconversations which don't include praising Allah in one
hadith:
Ibn Umar (RA) narrates:
"The Prophet Mohammad (saas) said: "Don't talk too much other than for
praising Allah. Because talking too much other than talking about
Allah, will make the heart gloomy (hard). Know that, one that is
farthest from Allah is who has a gloomy heart."(Tirmidhi,Zuhd 62,
(2413). (5891)
The pleasant conversations of believers
The believers don't seek such goals of their lowerselves as to put
themselves in the forefront or have the final say. Therefore they have
a reasonable, calm manner. Out of their understanding of courtesy
based on their commitment to the Quran's moral values, they always
allow othersto be in the forefront, try to benefit from what others
say and refrain from acting in an ignorant fashion.
Their conversations are sincere and honest. Since believers consult
each other in everythingthey do, everyone's opinions count. The
believers stay away fromproud and stubborn actions such as 'my
ideasare better'. A believer is always aware of the fact that someone
else mightknow better. For these reasons, these good conversations
help believers gain a strongerfaith, think deeper, comprehend things
better and ponder more on the signs leading to faith.
Conversations are actually very good opportunities to get to know the
people, benefit from their ideas and thoughts. The emotions, thoughts,
desires as well as their mistakes reflect on their talks. The tone is
an important indicator to tell a deep believer apartfrom a person with
low moral qualities. Because a believer, out of his firm fear of
Allah, never makes the person he is talking to uncomfortable. His
speech is sincere, wise, inspires confidence, courteous, reasonable,
humble and positive. He carefully avoids void andunnecessary
conversations that could lead people to pessimism, despair and
conflicts.
What is "Wisdom"?
The word 'wisdom' has awide meaning which can be summarized as
'putting things in the perfect way possible both in speech and
manners, concisely speaking, yet with immense meaning, and the deep
understanding capacity that Allah bestowed on His Prophets and holy
servants'. Islamic scholars defined wisdomin many ways, but the
majority agrees on the following:
"Wisdom is beneficial knowledge and sincere actions." (Elmalili M.
Hamdi Yazir, True Religion, Language of the Quran I, 915)
So, talking wisely shouldbe understood as beneficial, concise, true,
essential talks done at the right time and at theright place.
The conversations of Prophet Mohammed (pbuh) are the best examples of
conversations
A believer, even if he hasknowledge of the subject discussed, thinks
of the possibility that other person might know that subject as well,
and therefore listens to his brothers and sisters with interest and
courtesy. This superior moral value of believers comes from thefact
that they follow Quran's verses, and look up to the Prophet Mohammad
(pbuh) in everything they do. Imam Gazali, describes the conversations
of the Prophet Mohammad as follows, based on the hadiths:
"...He would pay compliment to everyone present at his sight.
Therefore, everyone would get the idea that they were the most merited
there. The way he sat, listened, his words, beautiful compliments were
only for the people that sat athis presence. But his gatherings were
places of respect, humility and safety… He would call hiscompanions
with their appellation to compliment them and if any of them didn't
have appellation, they would find appellation for them and address
them so…" ( Hujjat-ul-Islam, Imam Ghazzali, , Ihya Ulum-id-din ,, 2.
cilt, Çeviri: Dr. Sıtkı Gülle, Huzur Yayın Evi, 1998, s.798)
Aisha (ra) explains the words of the Prophet Muhammad (saas) on how a
Muslim should talk:
" When he talked, his words didn't come in a rapid succession like
yours do, he would talk little but in a concise way. But you keep on
adding new sentences." ( Al Fawaid, Hujjat-ul-Islam, Imam Ghazzali,
Ihya Ulum-id-din, vol.2, Translation: Dr. Sıtkı Gülle, Huzur
Publishing House, Istanbul 1998, s. 800)
"The Messenger of Allah, the Prophet Mohammad (saas) talked very
concisely (with short, concise words, which convey lots of
meanings.His short sentences would give the message he intended, he
never said less or more than exactly what is needed. His words
followed each other in a harmonic way, he would pause between
sentences, making sure that his listeners understood andmemorized what
he said. He had a strong and pleasant voice. He talked when necessary
and always told the truth." (Abu Dawud, , Hujjat-ul-Islam, Imam
Ghazzali, Ihya Ulum-id-din, 2. cilt, Çeviri: Dr. SıtkıGülle, Huzur
Yayınevi, İstanbul 1998, s. 800)
"When he paused, the people in his presence started talking. No one
would argue in his presence." (Tirmidhi; Hujjat-ul-Islam, Imam
Ghazzali, , Ihya Ulum-id-din , vol.2, Translation: Dr. Sıtkı Gülle,
Huzur Publishing House, Istanbul 1998, s. 800)
"He was very genial, he always smiled at the Companions, liked what
they said, listened to them very carefully and considered himself to
beone of them as well." (a.g.e.)
"He gives wisdom to whoever He wills and he who has been given wisdom
has been given great good. But no one pays heed but people of
intelligence ..." (Surat al-Baqara, 269)
As the verse states, not only Prophets but ordinary people can be wise
as well. All believers- women and men- can ask our Lord togrant them
such a blessing.

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Why does Allaah not call Himself al-Mutakallim (the Speaker)?.Names and Attributes of Allaah - ,

Why does Allaah not call Himself al-Mutakallim (the Speaker), as He speaks?.
Praise be to Allaah.
In order to make it clearer, we could word the question differently and say:
Is it permissible to derivefrom the attributes and actions of Allaah
that He has confirmed for Himself names for Him by which He may be
called and by which His slaves may call upon Him, and which may be
added to the list of His names so as to attain thereward mentioned in
the hadeeth of the Prophet (peace and blessings of Allaah be upon him)
"Allaah has ninety-nine names. Whoever memorizes them will enter
Paradise" Narrated by al-Bukhaari (2736) and Muslim (2677), or are
there guidelines concerning the derivation of His names from His
attributes and actions?
It is essential first of all to ascribe wisdom to Allaah, may He be
exalted, for He is absolutely perfect, and He is to be named and
described in a manner that is befitting to Him. People should be
guidedby that which He has told them in His Book of His perfection,
majesty and might; to Him all things return and He hasgreat wisdom.
But we shall try to understand His names and attributes based on what
is mentioned in the Qur'aan and Sunnah,and ponder that so that we
might derive some guidelines for defining His most beautiful names.
The scholars differed concerning that which the brother asked
about,which let them to differ concerning the number of the beautiful
names of Allaah and definition of guidelines concerningthem. Some of
them regarded it as the matterof worship only, in which there is no
room for ijtihaad and qiyaas (analogy), as was the view of Ibn Hazm.
Some of them were very lenient about this matterand allowed calling
Allaah by names such as al-Mutakallim (the Speaker), al-Mureed
(theWiller) and every other word by which Allaah is described in the
Qur'aan and Sunnah. This was the view of Ibn al-'Arabi al-Maaliki and
others.
Some scholars took a middle approach; they studied the reports of the
divine names and found that if an attribute implied a senseof praise
only and could not be taken as implyingimperfection or fault in any
way, such as hearingand sight, then in the texts names were derived
from it, so Allaahcalled Himself al-Samee' (the All-Hearing) and
al-Baseer (the All-Seeing).
But if an attribute could be taken as implying imperfection in some
way, such as speaking, for example, as speakingmay include lying,
wrongdoing and other bad meanings, in which case it is a shortcoming
and silence is preferable to it, so we do not find a divine name that
is derived from this attribute, so we do not find that one of the
names of Allaah is al-Mutakallim (the Speaker).
This was the view of the great scholar Ibn Taymiyah and his student
Ibn al-Qayyim, and it is the view of most of our contemporary
scholars.
Ibn Taymiyah (may Allaah have mercy on him) said in Sharh al-'Aqeedah
al-Isfahaaniyyah (1/19-20):
As for calling Allaah, mayHe be exalted, Mureed (Willer) and
Mutakallim (Speaker),
These two names are notmentioned in the Qur'aan, or among the well
known divine names. Their meanings are true, but the well known divine
names arethose by which Allaah may be called upon, and are mentioned
in the Qur'aan and Sunnah, and which imply perfection and praise in
and of themselves.
Knowledge, power, mercy and so on are in and of themselves
praiseworthy attributes, and the names which point to them are
praiseworthy names.
As for speech and will, they may be divided intopraiseworthy types
such as truthfulness and justice, and blameworthy types such as
wrongdoing and lying. Allaah can only be described in praiseworthy
terms, not blameworthy ones, hence His names do not include
al-Mutakallim (the Speaker) or al-Mureed (the Willer). End quote.
He also (may Allaah have mercy on him) said in Bayaan Talbees
al-Jahamiyyah (2/10-11):
Allaah has the most beautiful names, by which He has called Himself,
and has revealed them in His Book and taught to whomever He willed
among His creation, suchas al-Haqq (the Truth), al-'Aleem (the
All-Knowing), al-Raheem (the Most Merciful), al-Hakeem (the Most
Wise), al-Awwaal (the First), al-Aakhir (the last),al-'Aliy (the Most
High), al-'Azeem (the Almighty),al-Kabeer (the Most Great) and so on.
All of these names are names of praise which indicate praiseworthy
meaning, and have no blameworthy meaning. To Allaah belong the most
beautiful names, and He is perfect in all ways. Names which are more
general in meaning and may be applied to both good and bad things are
not found among the beautiful names of Allaah. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said in Mukhtasar
al-Sawaa'iq (2/34):
The names of Allaah does not include al-Mureed (the Willer),
al-Mutakallim (the speaker), al-Faa'il (the Doer) or al-Saani' (the
Manufacturer), because these names may apply to both good and bad.
Rather He is described bypraiseworthy names such as al-Haleem (the
Forbearing), al-Hakeem (the Most Wise), al-'Azeez(the Almighty), the
One Who does what He wills. End quote.
He also (may Allaah have mercy on him) said in Madaarij al-Saalikeen
(3/415-416):
That which may carry meanings of both perfection and imperfection is
not included among the divine names, such as al-shay' (thing) and
ma'loom (known). HenceHe is not called al-Mureed (the Willer)
oral-Mutakallim (the Speaker), because these names may carry good and
bad meanings. This is based on subtle understanding of the divine
names and attributes, so think about it. And Allaah is the Source of
strength. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in Sharh
al-Waasitiyyah (1/86):
Hence Allaah did not call Himself al-Mutakallim (the Speaker),
although He speaks, because speech may be good or bad, and it may be
neither good nor bad. Evil cannot be attributedto Allaah, and idle
speech cannot be attributed to Him either, because it is foolishness;
only good can be attributed to Him. Hence He did not call Himself
al-Mutakallim (the Speaker), because the names are as Allaah has
ascribed to Himself. Allaah says (interpretation of the meaning): "And
(all) the Most Beautiful Names belong to Allaah" [al-'A'raaf 7:180].
They do not include anything that suggests imperfection. End quote.
See also the answer to question no. 39803 and 48964 .
For more information please see the book Mu'taqad Ahl al-Sunnah
wa'l-Jamaa'ah fi Asma' Allaah al-Husna by Dr Muhammad ibn Khaleefah
al-Tameemi (50-59).
And Allaah knows best.

Can Allaah be described as hesitating?.Names and Attributes of Allaah - ,

What is the meaning of the words "I do not hesitate about anything…"
in the hadeeth qudsi?Does our Lord, may He be glorified and
exalted,hesitate? How can we answer those who say that it cannot be
true that Allaah hesitates?.
Praise be to Allaah.
Al-Bukhaari (6502) narrated that Abu Hurayrah (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "Whosoever shows enmity to someone devoted to Me, I
shall be at war with him. My slave draws not near to Me with anything
more loved by Me than the religious duties I have enjoined upon him,
and My slave continues to draw near to Me with supererogatory works
sothat I shall love him. When I love him I am his hearing with which
he hears, his seeing with which he sees, his hand with which he
strikes and his foot with which he walks. Were he to ask[something] of
Me, I would surely give it to him, and were he to ask Me for refuge, I
would surely grant him it. I do not hesitate about anything as much as
I hesitate about [seizing] the soul of My faithful slave: he hates
death and I hate hurting him."
The hesitation mentioned in the hadeeth is hesitation in taking the
soul of the believer, out of mercy and compassion towardshim, and out
of love for him, because he hates death and his Lord, may He be
exalted, hates hurting him.
This is not like the hesitation of created beings, which stems from
doubt about one's ability or the rightness of the action.
Hence we must clearly define the way in which Allaah hesitates, which
isthat He hesitates to take the soul of the believer, which is what is
mentioned in the text, but Allaah cannot be described as hesitating in
general terms, which would include all kinds of hesitation due to
inability and imperfection, which cannot be attributed to Allaah.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: In the
hadeeth "Whosoevershows enmity to someone devoted to Me…", at the end
of the hadeeth Allaah, may He be glorified and exalted,says "I do not
hesitate about anything as much as I hesitate about [seizing] the soul
of My faithful slave". Does this mean that Allaah may bedescribed as
hesitant? How can we understand this issue?
He replied: It is not permissible to describe Allaah as hesitant in
general terms, because Allaah has mentioned hesitation with regard to
this matter: "I do not hesitate about anything as much as I hesitate
about [seizing] the soul of My faithful slave". Thishesitation is not
due to uncertainty as to whether this thing is right or not, or
uncertainty as to whether He is able to do this thing; rather it is
because of mercy and compassion towards thisbelieving slave. Hence
Hesays in the same hadeeth: "he hates death and I hate hurtinghim."
This does not mean that Allaah can be described as being hesitant
about His power or His knowledge, unlike the human being who hesitates
when he wantsto do something, either because he is uncertain about the
outcome or whether it is right, or because he is uncertain about his
ability to do it. But this does not apply to the Lord, may He be
glorified and exalted. End quote from Liqaa'aat al-Baab il-Maftooh
(59/12).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
about what is meant by Allaah hesitating in this hadeeth.
He replied: This hadeeth was narrated by al-Bukhaari from Abu
Hurayrah, and it is one of the noblest hadeeth that has been narrated
concerning the attributes of the awliya' (close friends of Allaah).
One group rejected this word and said that Allaah cannot be described
as hesitating, and it is only the one who does not know the
consequences who hesitates, and Allaah knows best about the
consequences. And someof them said: It probably means that His action
may be described as hesitant but He is not hesitant.
But in fact the words of His Messenger are true and no one knows
Allaah better than His Messenger or was more sincere towards his ummah
than him, or more eloquent or better at explaining things. Once this
is understood, we may say that those who try to be clever and who deny
it are among those who have gone farthest astray, and they among the
most ignorant of people and the most lacking in proper etiquette.
Indeed, they should be rebuked and punished, and the words of the
Messenger of Allaah (peace and blessings of Allaah be upon him) should
be protected from false interpretations and corrupt beliefs. But if
one of us hesitates because he does not know what the consequences
will be, then hesitation in the case of Allaah is differentto this
type of hesitation,because there is nothinglike unto Allaah, either in
His Essence or His attributes or His actions. Moreover, hesitation is
not only because one does not know what the consequences will be,
because one of us may hesitate because he is unsure of the
consequences or because of weighing thepros and cons when choosing one
of two options, so he may want to do something because of the
interests it serves, but he may not want to do it because of its
negative consequences, not because he is unaware of the pros and cons
of aparticular action.
This is like when a sick person wants to take his bitter medicine, and
when the believer wantsto do righteous deeds that one may dislike. In
al-Saheeh it says: "Hell has been surrounded with desirable things,
and Paradise has been surrounded with unpleasant things." And Allaah
says (interpretation of the meaning): "Jihaad (holy fighting in
Allaah's Cause) is ordained for you (Muslims) though you dislike it…"
[al-Baqarah 2:216].
Thus we may understandthe word hesitate that is mentioned in this
hadeeth qudsi. Allaah says "My slave continues to draw near to Me with
supererogatory works sothat I shall love him." Such a person becomes
beloved to Allaah and loves Him, and he draws closer to Him first of
all by doing obligatory deeds which Allaah loves, then he strives to
do naafil deeds that Allaah loves and loves those who do them, so he
does all that he can ofwhat Allaah loves, therefore Allaah loves him.
The Lord does not like toharm His slave and beloved one. … But Allaah,
may He be glorified and exalted, has decreed death, and everything
that He has decreed He wills and it must inevitably come to pass. So
the Lord wills that he should die because of His decree, yet He still
dislikes hurting His slave, which refers to the pain involved in
death. So death becomes something which Allaah wants for one reason
and dislikes for another reason, which is what is meant by hesitating,
when a thing is wanted for one reason and disliked for another. Oneof
the two will inevitablyprevail, just as the divinedecree that death
must occur will prevail, although Allaah dislikes hurting His slave,
and Hiswill that the believer whom He loves and dislikes hurting must
dieis not like His will that the kaafir whom He hates and wants to
hurt must die. End quote from Majmoo' al-Fataawa (18/129).
And Allaah knows best.

Is al-‘Adl (Justice) one of the names of Allaah?.Names and Attributes of Allaah - ,

Is al-'Adl (Justice) one of the names of Allaah, mayHe be glorified
and exalted?.
Praise be to Allaah.
Al-'Adl (justice) is not narrated as one of the names of Allaah in the
Qur'aan or in any saheehhadeeth. It was narratedin a famous hadeeth
listing the names of Allaah, which was narrated by al-Tirmidhi and
others. The scholars discussed this hadeeth and regarded it as
weak,and said that this list cannot be attributed to the Prophet
(peace and blessings of Allaah be upon him). Al-Haafiz Ibn Hajar
al-'Asqallaani (may Allaah have mercy on him) said in Fath
al-Baari(11/217): Ibn al-'Arabi said: It may be that thesenames are
added to complete the list mentioned in the hadeeth attributed to the
Prophet (peace and blessings of Allaah be upon him), and it may be
that it is a composition of some reporters, which seems more likely to
me.
Al-San'aani said in Subul al-Salaam (4/108): The scholars are agreed
that the list of names of Allaah mentioned in the hadeeth was drawn up
by some of the reporters.
But the word al-'adl (justice) is mentioned in the Qur'aan as a
description of the wordsof Allaah, such as in the verse
(interpretation of the meaning): "And the Word of your Lord has been
fulfilled in truth and in justice" [al-An'aam 6:115].
Therefore the scholars differed as to whether al-'Adl is one of the
names of Allaah, may He be exalted, and a number of them did count it
as one of His names, as Shaykh 'Abd al-Rahmaan al-Sa'di did at the end
of his Tafseer where he said, when listing the names of Allaah and
discussing their meanings: al-Hakam al-'Adl Who judges between His
slaves in this world and in the Hereafter by His justice and fairness.
End quote.
Al-Bayhaqi said in al-Asma' wa'l-Sifaat (1/198): … al-'Adl, which
appears in the report of al-Asaami mentioned above. End quote.
This was the view of a number of scholars, including al-Khattaabi, Ibn
Mandah and others.
Another group were of the view that it is not one of the names of
Allaah, for the reason wehave mentioned, which is that it is not
listed as a name of Allaah in any saheeh text. Among these scholars is
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him), when he listed
ninety-nine names of Allaah from the Qur'aan and Sunnah in his book
al-Qawaa'id al-Muthla, but he did not mention the name al-'Adl among
them. The same was done by al-Haafiz Ibn Hajar al-'Asqallaani and
others.
But it is proven that Allaah has the attribute of being just, and He
is just in all that He does, as it is narrated in al-Bukhaari (3150)
and Muslim (1062) from 'Abd-Allaah ibn Mas'ood about the man who
objected to the Prophet's division of the booty, and he (the Messenger
of Allaah (peace and blessings of Allaah be upon him)) said: "Who will
be just if Allaah and His Messengerare not just?"
Ibn al-Qayyim (may Allaah have mercy on him) said:
Justice is one of His attributes, so He is just inwhat He says and
what He does and what He rules.
A similar report was narrated from Mu'aadh (may Allaah be pleased with
him), that he did not sit in any gathering of dhikr but he would say:
"Allaah is Just and Fair, and those who have doubt are doomed."
Narrated by Abu Dawood (4611). It is mawqoof and was classed as saheeh
by al-Albaani.
It says in 'Awn al-Ma'bood: i.e., just judge.
And Allaah knows best.

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Common mistakes made during Jumu'ah

Many of us go to the mosque on Friday as a matter of tradition and
habit, without making the intention of worship, whereas an intention
is aprecondition for the Jumu'ah prayer and all other acts of
worship.Increasingly, we see people staying up late, which causes them
to miss Fajr prayer, leaving them to start their day having committed
a great major sin, while the Prophet, , said: "The best prayer in the
sight of Allaah is the congregational Fajr prayer on Friday."
People might commit mistakes out of ignorance or negligence, among
which are the following:
Slighting the attendance of the Jumu'ah sermon; some people arrive
during the sermon and others arrive while people are praying.
Abandoning or slighting praying the Jumu'ah prayer. The Prophet said:
"Let those who abandon attending the Jumu'ah prayer refrain from doing
so, or Allaah will seal their hearts and they will become heedless."
[Muslim].
Neglecting bathing, perfuming, wearing onesbest clothing and using the Siwaak .
Shopping or engaging in trade after the Athaan (call for prayer) has
been called for the Jumu'ah sermon, while Allaah The Almighty Says
(what means): } "O you who believe (Muslims)! When the call is
proclaimed for the Salaat (prayer) on Friday (Jumu`ah prayer), come to
the remembrance of Allaah [Jumu`ah religious talk (Khutbah) and Salaat
(prayer)] and leave off business (and every otherthing). That is
better for you if you did but know." { [Quran, 62:9].Ibn 'Abbaas ,
said, "It is forbidden to buy or sell at that time."
Some people commit certain sins while thinking they doing something
praiseworthy, such as those who shave their beards on Friday because
it looks "cleaner".
Sitting in the courtyard of the mosque while there is space for inside.
Making people move andsitting in their place. Jaabir, narrated that
the Prophet, , said: "Letno one move his brother on the day of Jumu'ah
and sit in his place, instead he should say: 'make space.'" [Muslim].
Passing over people's shoulders, forcefully separating people in order
to sit between them, and harming people by forcing them into cramped
spaces. The Prophet, said to a manwho was passing over people's
shoulders during the Jumu'ah sermon: "Sit down, because you have
harmed people."
Talking or reciting the Quran in a loud voice andthereby disturbing
otherswho are praying or reciting the Quran.
Leaving the mosque afterthe Athaan has been called without a valid excuse.
Not paying attention to what the Khateeb is saying during the sermon.
Praying two Rak'ah (unitsof prayer) between the two sermons, whereas
the Sunnah is to supplicate and seek forgiveness until the Imaam
stands up to deliver the second sermon.
Unnecessary movements during prayer, hastening to leave the mosque
immediately after praying and pushing people at the door to leave
without finishing the prescribed supplications after praying.
Mistakes of Imaams :
Making the sermon long and shortening the prayer.
'Ammaar, narrated that he heard the Prophet, saying: "The lengthening
of the prayer (by the Imaam) and the shortness of the Khutbah (sermon)
is the sign of his understanding(of faith), so prolong your prayers
and shortenyour speech; indeed some khutbahs have the effect of magic
(i.e., they are very powerful)." [Muslim].
Not being well prepared for the sermon and not choosing the correct
topic that addresses people's concerns.
Having numerous linguistic errors in the Khutbah .
Using narrations that are weak or fabricated, and quoting disliked
opinionswithout denouncing them.
Limiting the second sermon to contain supplications only.
Not using any verses from the Quran during the sermon, which opposes
the Sunnah (Prophetic tradition).
Failing to deliver a stirring sermon, while it is reported by Jaabir ,
when he described the Prophet, , he said, "Whenever the Prophet used
to deliver the Jumu'ah sermon, he would raise his voice; his eyes
would become red and he would become excited as though he waswarning
people against aconquering army which was just about to attack them."
[Muslim].

Suffering in the path of Da'wah

Suffering is well nigh an inescapable phenomenon for the Islamic
movement of old and new, the reason being that Islam is a call to
rebel against the institutions, thoughts and customs of ignorance
(pre-Islamic era) in all its forms and shapes. This characteristic
which distinguishes Islam has made the Islamic movement more
susceptible to suffering.
Suffering is one of the most important factors of character-building
and selection in Islam. Theoretic training may have no value as long
as hardship and trial do not accompany it. Even faith is in need of
suffering to probe its depths and measure its extents. Allaah, the
Most Exalted, Says in the Quran (what means):
"And of the people are some whosay, "We believe in Allaah," but when
one [of them] is harmed for [the cause of] Allaah, they consider the
trial [i.e. harm] of the people as [if it were] the punishment of
Allaah. But if victory comes from your Lord, they say, "Indeed, We
were with you." Is not Allaah most knowingof what is within the
breasts of the worlds [i.e. all creatures]? And Allaah will surely
make evident those who believe, and He will surely make evident the
hypocrites." [Quran 29:10-11]
Thus, every claim must have its proof, and faith is a claim which
needs proof. Steadfastness in times of hardship is a manifestation of
faith and it is also the proof of its existence and its firmness.
Almighty Allaah Says (what means): "Do the people think that they will
be leftto say, We believe and they will not be tried? But We have
certainly tried those before them,and Allaah will surely make evident
those who are truthful, and He will surely make evident the liars.…."
[Quran 29:2-3]
Thus was the decree of Allaah: that the truth should be in eternal
conflict with falsehood, and every time a ray of light emerges, the
forces of darkness gather to extinguish it. Allaah, The Exalted Says
(what means): "They want to extinguish the light of Allaah with their
mouths,but Allaah will perfect His light, although the disbelievers
dislike it." [Quran 61:8]
Since the beginning of the creation and the first of Prophets (may
Allaah exalt their mention), since the birth of good and evil, the
struggle between the two has been violent and frightful. But the
reality which keeps on recurring and which appears clear is that truth
is always victorious and falsehood ever fading. Allaah Almighty Says
(what means):
"And Our word [i.e. decree] has already preceded for Our servants, the
messengers. [That] indeed, they would be those given victory. And
[that] indeed, Our soldiers [i.e. the believers] will be those who
overcome." [Quran 37:171-173]
Some of the people may come to the Daa'iyah (caller to Islam) and say,
"You're doing tremendous work, persisting day and night. But the end
result is little and thepeople are abandoning you. Yet you see the
reasons that devastation and destruction overwhelm the majority of
them." This begins to ruin in an hour what the Daa'iyah builds in a
year!
Such talk may influence many who are not used to steep roads. Here
lies the role of patience. Being hasty in picking the fruit of Da'wah
is not conformable to patience which must be a characteristic of the
Daai`yah. TheDaa'iyah may be in a certain place, a school or
institute, he is forbidding the forbidden, spreading the Da'wah (call
to Islam) and speaking to many people, but he won't notice the change
himself, because it is coming gradually. Just as the father does not
notice the growth of his child whom he sees every morning and evening!
He is growing gradually! How many Du'aat (pl. of Daa'iyah) deserted a
certain place thinking that he'd had no influence, but after he left,
his absence became noticeable, and his influence thenappeared.
So, the Daa'iyah should not rush the results and the fruits of the
Da'wah, but he should strive and depend upon Allaah, The Exalted, and
realize that according to the logical settled experience from the
historical aspect, and the realistic aspect, that any truthful effort
expended will yield fruit. Because it hasn't happened that when a
person gave Da'wah, nobody at all responded to him, or when he
advised, nobody at alltook his advice, or when a scholar sat down
teaching, nobody at all came to learn. EveryDaa'iyah will find a
respondent. For things have not yet reached what Prophet Muhammad
warned us of concerning submissiveness to greed (stinginess), pursuit
of desires, influence of the worldly life, and admiration of one's
opinion. This has not yet happened to the entire Muslim nation. It may
be soon an individual level or in a specific region, but there remain
many who respond and accept the Da'wah, or listen to the advice of the
advisor, provided that he speaks with knowledge and wisdom.

A Muslim perspective on Christmas

Of course, there is also the problem of the children. They are
bombarded with numerous advertisements for toys and are essentially
brainwashed so that they should expect something"under the tree" on
Christmas Day. One must admit that the brightly lit, multicolored
Christmas tree is an attractive sight, made even more tempting when
there are numerous wrapped presents underneath it.
To Muslims, each and every thing we do is a part of our worship of the
One, Supreme God - nothing is excluded. We do not make any distinction
between the secular and the religious. Actually, the English term
religion does not convey the all-encompassing nature of the Arabic
term Deen. We might be branded as"Fundamentalists," but is there
anything else more basic (or"fundamental") than applying our absolute
moral code too consistently to everything we do?Isn't that the highest
standard?
The basis of our moral code is theQuran, the only intact Revelation,
and the strict authenticated observation of those who observed the
Prophet Muhammad known as the Hadeeth. In other words, we Muslims
follow the example of the Prophet Muhammad uponwhich we base our daily
life practices.
Strictly speaking, for Muslims there are two holidays, the two 'Eeds:
Namely, 'Eed al-Fitr - the festival of fast-breaking immediately after
the end of Ramadhaan, and 'Eed al-Ad'haa - the festival of sacrifice
during themajor pilgrimage time. I emphasize that we do not celebrate
birthdays (despite all the Western conventions to the contrary) - not
even the births of the prophets - including Muhammad, may Allaah exalt
their mention.
Muslims hold Jesus, in great respect as one of the greatest prophets.
However, they do not celebrate his birth or the birth of any other of
the prophets. Although it may seem intolerant to Christians that
Muslims do not celebrate or wish them well on their Christmas holiday,
it is out of respect to Jesus that we refuse to participate in its
practices. We cannot condone practices that in our view misrepresent
Jesus and help make him the focus of worship as a god figure. In
addition, the above evidence has shown that many of these practices
have no relationship whatsoever to Jesus and instead have pagan
origins.
We ask! Do we need to celebrate the winter solstice? Are we afraidthat
the sun will not come back to us in this cold, dark wintry period? Are
the pagan customs ofgift giving or the symbols of renewal (such as the
evergreens) a necessary reminder for us that spring will come again?
Is the materialism in this season, so evident in the West, something
worthy of emulation?
The Quran explains the most important things to celebrate. Allaah Says
(what means): "So be patient over what they say and exalt [Allaah]
with praise of your Lord before the rising of the sun and before its
setting; and duringperiods of the night [exalt Him] and at the ends of
the day, that you may be stisfied. And do not extend your eyes toward
that by which We have given enjoyment to [some] categories of them,
[itsbeing but] the splendor of worldly life by which We test them. And
the provision of your Lord is better and more enduring." [Quran 20:
130-131]
To Muslims, Jesus is one of a series of prophets [25 of whom are
mentioned specifically in the Quran with the final one, or the seal of
them, being Muhammad ]. These prophets and messengers were sent to
specific groups of people, with the exemption of Muhammad whose
message was the final onesent (in the form of a revelation) for the
benefit of all mankind. Jesus was one such messenger sent to a
particular people, the Jews. Unfortunately, with the exception of the
Quran, none of these previous messages were preserved intact. More
specifically, we do not have the Gospel or Injeel according to Jesus :
Rather, we have a series of writings, most of which were fabricated
after the passing of Jesus and principally influenced by Paul.
Many Christian scholars, themselves, would concede that these writings
are historically of questionable accuracy and do notrepresent the
views of the early adherents of Jesus . In contrast, the Final
Revelation, theQuran, is precisely preserved and consists only of the
original Arabic text. Unlike the Christian Bibles (and I emphasize the
plurality of versions and differences between them), thereare no
revisions nor are there versions in other languages of the Quran.
Simply put, all Muslimshave the same original Arabic text as the
Quran.
When I was the Director of Da'wah (religious propagation) activities
at one of the Islamic centers in Chicago , I had the opportunity of
meeting with many visitors to our center, including missionary
students from the nearby Billy Graham headquarters in Wheaton ,
Illinois . Once, one of their students asked one of the Muslims who
had come to Friday prayer, "Do you accept the true teachings of
Jesus?" His reply (as all knowledgeable Muslims must answer) was
"definitely." The student then asked, "Then you accepted that he died
for your sins?" The Muslim replied, "Of course not!" He was not trying
to ridicule or goad the student on. On the contrary, he was showing
respect to the prophet Jesus as we know him from the Quran itself.
This can be very frustrating to a Christian, since he may not be aware
of the Islamic perspective of the life and role of Jesus . I want to
emphasize that Muslims deeply respect Jesus and his mother, the Virgin
Mary (may Allah be pleased with her), and hold them in high esteem.
There is nothing disparaging in this Revelation about them.
It is indeed unfortunate that a similar degree of respect is often not
shown towards Muslims and the final Prophet Muhammad . Since Muslims
respect them so highly, they naturally do not want to perform any
acts, which misrepresent them or their purpose or past life. The
Christianbeliefs have distorted their roles, thus, we as Muslims
cannot condone nor should we participate in those practices. I
emphasize, it is not out of disrespect to our Christian colleagues
that this is done, rather, it is out of respect and love to Jesus and
Mary and God Himself that we must refuse!
In conclusion, I pray that we remember what we are really supposed to
celebrate (i.e. the praises of The Supreme God) as stated in the Quran
(what means): " Do you not see that Allaah is exalted by whomever is
within the heavens and the earth and [by] the birds with wings spread
[in flight]? Each [of them] has known his [means of] prayer and
exalting [Him], and Allaah is Knowing of what they do. And to Allaah
belongs the dominion of the heavens and the earth, and toAllaah is the
destination." [Quran 24: 41-42]

Ruling on leaving the Mushaf open when one has finished reading from it.Dought clear - ,

What is the ruling on leaving the Mushaf open?
Praise be to Allaah.
There is nothing wrong with leaving the Mushaf open if you want to
come back to read from it, unless that will lead toit being treated in
a disrespectful manner or getting dirt or dust or the like on it. In
that case it should be closed so as to protect it. However it is
better to close the Mushaf when you have finished reading from it, so
as to protect it from dust and the like. If there is no reason to
leave it open, then closing it is undoubtedly better.
Al-Hakeem at-Tirmidhi (may Allah have mercy on him) said:
Another aspect of the sanctity of the Mushaf is that if it is put
down, it should not be left open and no other book should be placed on
top of it, so that it will always be above other books. End quote from
Nawaadir al-Usool, 3/254
Shaykh Sulaymaan al-Maajid (may Allah preserve him) was asked:
Is there any report to suggest that it is not allowed to leave the
Mushaf open when one goes and leaves it?
He replied:
We do not know of anything in Islam to suggest that it is not allowed
to leave the Mushaf open; similarly we do not know of anything in
custom to suggest that this is disrespectful towards it. Based on
that, there is nothing wrong with it, although it is preferable,in
order to be more careful with it, to close itso as to protect it from
any liquid or dust. And Allah knows best.

Greeting Christians on the occasion of their festivals.Dought clear - ,

What is the ruling on greeting Christians on the occasion of their
festivals by saying Kul sanah wa antum tayyibeen (roughly equivalent
to "many happy returns"), wishingthem well and hoping that they will
be good, i.e., that they will not annoy us with regard to our
religion, and not with the aim of congratulating them on their shirk,
as some shaykhs think?.
Praise be to Allaah.
What is forbidden with regard to congratulatingthe Christians on the
occasion of their festivals is expressing joyto them, being overly
polite and showing approval of their actions, even if that is only
expressed outwardly without feeling it inwardly.
The prohibition concerns those who show any kind of participation or
approval, such as giving gifts, verbal greetings, taking time off
work, making food, going to places of leisure, and other customs of
celebration. Having any intention other than what is said (when
congratulating them) does not make it permissible. The outward
appearance of these actions is sufficientto say that it is prohibited.
It is well known that most of those who take a lenient attitude
towards such matters donot intend to join the Christians in their
shirk; rather what motivates them in some cases is showing politeness,
and in other cases it is shyness, but politeness with regard to
falsehoodis not permissible; ratherwhat is required is to denounce the
evil and strive to change it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in
Majmoo' al-Fataawa (2/488):
It is not permissible for the Muslims to imitate them in any way that
is unique to their festivals, whether it be food, clothes, bathing,
lightingfires or refraining from usual work or worship, and so on. And
it is not permissible to give a feast or to exchange gifts or to sell
things thathelp them to celebrate their festivals, or to let children
and others play the games that are played on their festivals, or to
adorn oneself or put up decorations.
In general, (Muslims) are not allowed to single outthe festivals of
the kuffaar for any of these rituals or customs. Rather the day of
their festivals is just an ordinary day for the Muslims, and they
shouldnot single it out for any activity that is part of what the
kuffaar do on these days.
As for what the Muslims do deliberately, that wasregarded as makrooh
bya number of the earlier and later generations. Asfor singling out
(such days) for the things mentioned above, there is no dispute
concerningthat among the scholars;in fact some of the scholars are of
the view that the one who does these things is a kaafir, because it
involves venerating the symbols of kufr. And some of them said that
the one who slaughters a sheep on the day of their festival, it is as
if he slaughtered a pig.
'Abdullah ibn 'Amr ibn al-'Aas said: The one who follows the tradition
of non-Muslimsand observes their Nawrooz and Mahrajaan(festivals), and
imitates them until he dies like that, will be gathered with them on
the Day of Resurrection.
Ameer al-Mu'mineen 'Umar ibn al-Khattaab, the Sahaabah and all
theimams of the Muslims stipulated that they should not celebrate
their festivals openly in the lands of the Muslims; rather they should
do that privately in their houses.
One of the early generations said concerning the verse in which Allah,
may He be exalted, says (interpretation of the meaning): "And those
who do not witness falsehood" [al-Furqaan 25:72]: (This refers to) the
festivals of the kuffaar; if that has to do with witnessing them, and
not actually doing anything, then how about doing things that are
unique to those festivals? It was narratedfrom the Prophet (blessings
and peace of Allah be upon him) in al-Musnad and as-Sunan that he
said: "Whoever imitates a people is one of them." According to another
version he said: "He is not one of us who imitates others." This is
ajayyid isnaad. If this is the case with regard to imitating them, and
if this has to do with customs, then how about imitating them in
matters that are more serious than that? The majority of imams regard
it as makrooh, either in the sense of it being prohibited or in the
sense of it being discouraged, to eat meatthat they slaughter at the
time of their festivalsand sacrifices, and they include that under the
heading of that which is sacrificed for something other than Allah and
thatwhich has been sacrificed on stone altars(for idols). Similarly
they also forbade helping them in their festivals bygiving gifts or
selling to them, and they said: It is not permissible for the Muslims
to sell to the Christians anything for the purpose of their festivals,
whether that be meat, blood or garments; they should not hire out any
mounts to them or help them with any of their religious affairs,
becausethat comes under the heading of venerating their shirk and
helping them in their kufr. Thosein positions of authority should
forbid the Muslims to do that, because Allah, may He beexalted, says
(interpretation of the meaning): "Help you oneanother in Al-Birr and
At-Taqwa (virtue, righteousness and piety); but do not help one
another in sin and transgression"[al-Maa'idah 5:2]. Moreover, it is
not permissible for the Muslim to help them in drinking alcohol by
pressing the juice and soon, so how about helping in that which is one
of the symbols of kufr?! If it is not permissible for him to help them
himself, then how about if he is the one who is actually doing that?!
End quote.
In several answers on our website we have discussed this matter and
explained the reason for the prohibition.

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And Allah Knows the Best!

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Published by :->
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Are you ready for your turn?,Islamic Stories - ,

He was a student, probably in his early twenties. I didn't know his
name--I really didn't care. All I know is he wasgoing for a lay-up
while playing basketball, lost his balance and fell on the
ground--flat on his back.
We thought he would shake it off and continuethe game--so no one
really cared. To everyone's surprise, he never got up. At first a few
people on his team (later everyone) went upto him but he just wouldn't
reply.
CPR did no good. The ambulance personnel couldn't save him from dying.
The result at the ER was no better. HE WASDEAD!
As I came home tonight, I thought to myself, it could have been me
going up for that lay-up.It is very possible that I could be laying in
the cold city morgue, right this minute, as I type thise-mail.
Am I ready to die? Did I communicate with Allah today? Did I perform
my daily prayers? Did I seek the pleasure of Allah?
Did I treat my parents and family with respect and love? Did I give
any at all in charity (sadaqa) today? How many times did I remember
Allah and recount His name?
The entire day I made time to go to school, check my e-mail, read the
news, chat with friends, watch TV, play basketball.......but did I
even once say"Astagfirullah"? Did I ask Allah to forgive the sins that
I've committed today? NO! Not once.
Did I say "Alhamdulillah" other than in my daily prayers? NO! Not once
my friends. Would you like to know why? Because I was too caught up
with myself and my daily activities.
Well, guess what. I could have lost my life during a lay-up in a
basketball game and what do I have with me? Not a thing. Nothing that
I did today do I get to bring with me to the grave. Nothing.
A few words that I could have uttered were the only things that I
could have brought with me. Afew words that would'vetaken a few
seconds of concentration out of the 24 hrs. that was allotted to me.
A few cents in charity instead of cold drinks and candy bars could
have saved my soul. But Iinsisted to continue withmy careless
attitude. Thank God it wasn't my turn to go, because I sure wasn't
ready.
Now I close my eyes and say Alhamdulillah. Now I look back and say
Astagfirullah. Now I havea different attitude. Now, I want to prepare
for my turn.
Did you perform your prayers today? Did you give in charity and love?
Did you ask for forgiveness yet? Do you care? I'm asking becauseI
don't want to see you fall, knowing you aren't ready for your turn.
Are you ready for your turn?
May the Peace and Mercyof Allah be upon us all.

How to be the best in everything,Islamic Stories - ,

Khalid Ibn El-Waleed narrated the following:
A Bedouin came one dayto the prophet and said to him, "O, Messenger of
Allah! I've come to ask you a few questions about the affairs of this
life and the Hereafter.
Ask what you wish.
I'd like to be the most of learned of men.
Fear Allah, and you will be the most learned of men.
I'd like to be the richest man in the world
Be contented, and you will be the richest man in the world.
I'd like to be the most of just men.
Desire for others what you desire for yourself, and you will be the
mostjust of men.
I want to be the best of men
Do good to others and you will be the best of men.
I wish to be the most favored by Allah
Engage much in Allah's praise, and you will be favored by Allah
I would like to complete my faith
If you have good manners you will complete your faith
I wish to be among those who do good
Adore Allah as if you see Him, for surely He sees you.
I wish to be Obedient to Allah
If observe Allah's commands you will be obedient to Allah
Id like to be free from allsins
Bathe your body from impurities and you will be free from all sins
I'd like to be raised in the day of judgment in the light
Don't wrong yourself or any other creature, and you will be raised on
theday of Judgment in the light
I'd like Allah to bestow His Mercy on me
If you have mercy on yourself and on others Allah will bestow His Mercy on you.
I'd like my sins to be veryfew
If you seek forgiveness from Allah as much as you can, your sins will bevery few
I'd like to be the most honorable man
If you do not complain to any fellow creature, you will be the most
honored of men
I'd like to be the strongest of men
If you put your trust in Allah, you will be the strongest of men
I'd like for Allah to enlarge my provision
If you keep yourself pure, Allah will enlarge your provision
I'd like to be loved by Allah and His Messenger
If you love what Allah and His messenger love, you will be among their
beloved ones
I wish to be safe from Allah's wrath on the day of Judgment
If you do not lose your temper with any of your fellow creatures you
willbe safe from the wrath of Allah on the day of judgment
I'd like my prayers to be responded
If you avoid forbidden actions your prayers will be responded
I'd like Allah not to disgrace me on the Day of Judgment
If you guard your chastity Allah will not disgrace you on the Day of Judgment
I'd like Allah to protect me with a covering protection on the Day of Judgment
Do not uncover your fellow creatures faults, and Allah will provide
you with a covering on the Day of Judgment
What will save me from sins
Tears, humility and illness will save you
What are the best deeds in the eyes of Allah
Gentle manners, modesty, and patience in adversity
What are the worst evils in the eyes of Allah
Hot temper and Miserliness
What extinguishes hell's fire on the Day of Judgment?
Patience in adversity and misfortunes
What assuages the wrath of Allah in this life and the hereafter
Concealed charity and kindness to others

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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