A young man wants to follow the Sunnah but his father is Shi’i and wants to prevent him from following true guidance. What advice can you give?

I am 15 years old and I have just begun to adhere to the teachings of
Islam. The only source I have for learning the religion is Islamic
sites on the Internet, like this site of yours, because I do not have
anyone whocan take me to the mosque, which is 5 milesaway from where I
live and walking there is very dangerous. In addition to that, my
father wants to prevent me from using the Internet so that I will
focus more on my studies. He also hates meto read or learn from your
site, because he is Shi'i and he says that you will brainwash me. He
is insisting on teaching me the Shi'i madhhab, and even their way of
praying which I find is very different from the way other Muslims
pray. I do not know what I should do now. Can you advise me?.
Praise be to Allaah.
Firstly, we praise Allah for having guided you tothe truth, and we ask
Him to make you steadfast and help you to attain all that is good.
Remember that you havebeen greatly blessed, and if you devote your
entire life and wealth for that purpose, that will be little in return
forthat blessing. Do you know how many millions of people of your
father's background worship rocks and human beings? Do you know that
all these people believe that the Qur'aan is distorted and they regard
the Sahaabah as kaafirs, apart from a fewof them? Do you know that
these people have revived the shirk of Jaahiliyyah and added more
forms of shirk thanwere known in the past?
We do not call people to anything except worshipof Allah, may He be
exalted, and we also call people to venerate and respect the Prophet
(blessings and peace of Allah be upon him) and not to impugn his
honour or slander his Companions. As we love all of the Sahaabah and
pray that Allah be pleased with them, and we seek to draw closer to
Allah by loving them, we also love and respect the people of the
Prophet's household (Ahlal-Bayt), and we seek to draw closer to Allah
by loving them.
Secondly:
With regard to your dealings with your father, what we advise you is:
1. Be kind in your dealings with him as much as possible.
2. Strive to serve him as much as you are able, and do not spare
any effort in doing so. Do not withhold any help orkind treatment from
him.
3. Focus on your studies and do not let your neglect of them be a
cause of you losing your religious commitment. What we understand from
your message is that your father wants to take steps to prevent you
from accessing our site and other beneficial Islamic sites because of
your studies. So do not give him that excuse; study and progress in
your studies; close the door to your father's shaytaan so that he will
not be able to make the issue of your studies a means of preventing
youfrom following true guidance.
4. Do not make an open show of visiting useful Islamic websites in
front of him, and do not make an open show of your following the path
of Ahl al-Sunnah in front of him. Even more important is not
arguingand debating with regard to good matters, because doing that
openly may motivate him to prevent you from following the path of true
guidance.
5. Pray for him and forall of your family to be guided to the
right path.Strive to make this du'aa' when you are prostrating and
during the last third of the night.
6. Finally, we advise you to use wisdom in dealing with your
father. If he teaches you to pray in the Shi'i manner and you cannot
reject it, then accept it from him and pretend toagree with him, but
prayin the manner established in the sound Sunnah. With regard to the
way the prayer is done, the matter is broad in scope in sha Allah, and
you come under the heading of one who is forced to do something. You
are at anage when you are not old enough to separate from him, so be
patient until the time comes when you can leave, then if Allah guides
your father before that, you can stay with them, or you can leave and
live independently, so as to protect your religious commitment.
And Allah knows best.

Some drops come out ofhim after urinating, but if he waits he may miss the prayer in congregation

My question is about madhiy (prostatic fluid). When it comes out, I do
ghusl, then I go to pray, but when I come back tothe washroom – please
excuse me – I find some remaining drops comingout with the urine, and
sometimes I stay in the washroom for more than half an hour to make
sure that all of it has come out. My question is: should I make sure
that it has come out completely, or should I do ghusl then go to pray?
Please note that sometimes I miss some of the prayers in the mosque
for this reason, and sometimes I remain uncertain, in thatI go to the
mosque and pray then come back and I am still not sure whether I was
in a state of purity, so I offer the prayer again at home.
Praise be to Allaah.
Firstly:
What comes out following urination is usually wadiy, which is athick,
white liquid that comes out in the form ofdrops. As for madhiy
(prostatic fluid), it is what comes out following provocation
ofdesire.
Both of them invalidate wudoo', but they do not necessitate ghusl.
When you say, "When it comes out I do ghusl", perhaps you mean that
you washit. As for ghusl (full ablution), you do not have to do it;
rather you have to do wudoo'.
An-Nawawi (may Allah have mercy on him) said,explaining the difference
between madhiy and wadiy: As for madhiy, it is a sticky, thin, clear
fluid that is emitted with or without desire; it does not gush out in
spurts, and it is not followed by exhaustion; and one may not feel it
coming out. It happens to both men and women.
As for wadiy, it is a thick,darkish fluid that resembles maniy (semen)
in its thickness, but differs from it in colour, and it has no smell.
It comes out following urination, when one is constipated,or when
carrying something heavy, and it comes out in the form ofone or two
drops and the like. The scholars areunanimously agreed that it is not
required to do ghusl when madhiy and wadiy are emitted.
End quote from al-Majmoo', 2/160
Shaykh Ibn Jibreen (may Allah preserve him) was asked: At the end of
urination, I notice some seminal fluid (maniy) coming out, and I do
notknow whether I have to do ghusl every time I urinate, or what
should Ido? Because I am not sure whether it has the same effect as
intercourse?
He replied: This "maniy" that comes out after urination is wadiy,
which is well known (and is not actually maniy). As it comes out after
urination and comes out in a stream (as opposed to gushing out), it
does not necessitate ghusl. However it does invalidate wudoo', so the
penis should be washed after that, then one should do wudoo', but it
is not necessary to do ghusl. Ghusl is only required when maniy gushes
out in spurts accompanied by feelingsof pleasure, and is not required
otherwise. As gushing out in spurts forcefully is not like the
emission of urine, whichcomes out in a stream orin drops, it does not
matter if it comes out like that.
End quote from Fataawa Islamiyyah, 1/226
Secondly:
When you have relieved yourself, you have to wait until you are
certain that the flow has stopped, then clean yourself and do wudoo'.
If that leads to you missing the prayer in congregation, there is no
blame on you. But you should get ready forthe prayer before the time
comes, so long as you know that you need a long time to relieve
yourself.
The Standing Committee for Issuing Fatwas were asked: There is a man
who suffers from urinaryincontinence. He purifieshimself some time
after urinating, but if he wereto wait until the incontinence ends,
the time for the prayer in congregation would be over. What is the
ruling?
They replied: If he knows that the incontinence will end, it is not
permissible for him to pray when it is still affecting him, seeking
the virtue of praying in congregation.Rather he has to wait until it
ends, then he should clean himself after that, then do wudoo' and
offer his prayer, even if he misses the prayer in congregation.
However he should hasten to clean himself and do wudoo' once the time
for the prayer has begun, in the hope that he will be able to pray
incongregation. End quote.
Fataawa al-Lajnah ad-Daa'imah, 5/408
Shaykh Ibn Jibreen (may Allah preserve him) said concerning the one
whois faced with that problem:
First of all you have to take precautions with regard to purification.
So do wudoo' half an hour or so before the time for prayer begins,
after you have urinated and the effects of urination have ceased, in
the hope that it will stop before the time for prayer comes.
Secondly, after urinatingyou have to wash your private part with cold
water that will stop urination and prevent drops coming out.
If these drops are the result of waswaas (whispers from the Shaytaan)
or something imaginary, then after cleaning yourself you should
sprinkle water onyour pants or thobe, so that the Shaytaan cannot make
you imagine, if you see dampness, that it is urine, because you will
know that it is water that you put on your garment.
End quote from Fataawa Islamiyyah, 1/196
Thirdly:
You should beware of waswasah (whispers from the Shaytaan), for it is
a disease and an evilthat can cause a person to worry and generate
doubt in his mind, making worship burdensome for him. So beware of
that. When you have relieved yourself, done wudoo' and prayed, do not
pay any attention to doubts, because the basic principle is that one
is pure and that prayers are valid.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: When I
have finished wudoo' and am going topray, I feel a drop of urine
coming out of the penis; what should I do?
He replied:
The one who is affected with that should ignore it, as enjoined by the
leading scholars of the Muslims. He should not pay any attention to it
orgo and check whether anything came out or not. By Allah's leave, if
he seeks refuge with Allah from the accursed Shaytaan and ignores it,
it will go away. But if he is utterly certain about it, then it is
essential to wash whatever the urine has gotten onto, then repeat his
wudoo' because some people, if they feel coldness at the tip of the
penis, think that something has come out. But if you are certain, you
should do what I told you. What you have mentioned is not
incontinence, because it stops, whereas incontinence is ongoing. As
for this, it is one or two drops that come out after moving; this is
not incontinence because two drops comeout then it stops. In this case
you should wash yourself and do wudoo' again. You should always do
this, and be patient and seek rewardwith Allah.
End quote from Liqa' al-Baab al-Maftooh, 184/15
And Allah knows best.

She got burned and it left scars; does she have to tell her fiancé?

I am a girl, twenty-five years old. I was in an accident as a result
of which I suffered burns, the scars of which are still present on
both my legs. Now I am engaged; do I have to tell my fiancé about
these scars before doing the marriage contract? I would like to tell
him about it but I feel too shy to talk to him.
Praise be to Allaah.
If the scars from the burns are large and disfiguring in a way
thatcould be off-putting to the husband, it is essential to tell him
before doing the marriage contract, because withholding that
information is regarded as deceit. The basic principle is that any
defect that could be off-putting to the husband and prevent fulfilment
of the aims of marriage, namely compassion and love, must be disclosed
and it is not permissible to conceal it.
This has been discussed previously in the answerto question no. 103411
But if the scars are not very visible or they are unlikely to cause
the husband to be put off, then you do not have to tell your fiancé
about it, because that is not regarded as one of the defects that
would affectthe marriage.
In the event that it is obligatory to tell the husband about it, that
could be done through your father or brother, so that you can avoid
talking to your fiancé unnecessarily, because he is still a non-mahram
to you like any other non-mahram.
We ask Allah to help and guide us and you.
And Allah knows best.

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Allah Will Protect Me

Once Prophet Muhammad (peace be upon him) was taking rest under a tree
when he was returning from an expedition and hung his sword from the
tree. A Non-Muslim person came quietly, took hold of the sword and,
addressing the Prophet said to him: "O Muhammad! now who will save you
from my hand?" The Prophet heard it, rose up from his seat and said:
"Allah will save me." Hearing the name of Allah, he was overawed and
the sword slipped from his hand. The Prophet rose up from his place,
took the sword into his hand and questioned him:"Now who will save you
from my hand?" He felt sorry and begged apology. The Prophet forgave
him. He was so impressed by this kindness that he embraced Islam. He
then went to his tribesmen and expressed that he never found a man
better than Muhammad (peace be upon him).
Source: "The Miracles of the Prophet" by Shaikh Ahmed S. Dehalvi; also
related in Bukhari and other sources with slightvariations.
Related to the protectionof the Prophet Muhammad, Allah has mentioned
in the Quran"O Apostle! proclaim the message which has beensent to you
from your Lord. If you do not do it, you would not have fulfilled and
proclaimed this mission. And Allah will defend you against men who
mean mischief.For Allah guides not those who reject faith." (Al Quran
5:67).

How Kind is Allah!

There lived an idolator in the past who made anidol out of stone and
would worship it everyday. He would call it upon it by saying "Ya
Sanam." For seventy years, he worshipped this idol. One day by mistake
he uttered "Ya Samad" instead of Ya Sanam. Samad is a name of Allah
which means The Self Sufficient Master. Allah Ta'ala immediately
replied back to this idolator by saying "I am present oh My slave."
The angels asked Allah why He replied to him since he didn't even call
upon Him intentionally. Allah told the angels that for seventy years I
have been waiting for this servant of mine to turn towards Me!
If a mother has only one child then how much would she love him? He
would be the coolness ofher eyes and the comfortof her heart. But if
this son calls her saying"Mommy" more than four or five times, she
would get irritated even though she loves him more than her ownself.
On the other hand, whenwe call Allah once, He replies back to us 70
times by saying "LabbaikYa Abdi (I am here oh Myslave)." How
unfortunatewe are that we have not recognized our Allah who is so
Kind, Merciful and Forgiving.
Source: Extracted from the lecture by Shaikh Tariq Jameel.

116 hadith found in ' Purity ' of Malik's Muwatta.

2.1.2
Yahya related to me fromMalik from Abu'zZinad from al-Araj from Abu
Hurayra that the Messenger of Allah, may Allah bless him and grant him
peace, said, "When you do wudu, snuff water into your nose andblow it
out, and if you use stones to clean your private parts use an odd
number."
2.1.3
Yahya related to me fromIbn Shihab from Abu Idrisal-Khawlani from Abu
Hurayra that the Messenger of Allah, may Allah bless him and grant him
peace, said, "The person doing wudu should snuff water up hisnose and
blow it out again."
2.1.4
Yahya said that he heard Malik say that there was no harm in washing
the mouth and cleaning the nose with only one handful of water.
2.1.5
Yahya related to me fromMalik that he had heard that Abd ar-Rahman ibn
Abi Bakr was visiting A'isha, the wife of the Prophet, may AIIah bless
him and grant him peace, on the day that Sad ibn Abi Waqqas died,and
he asked for some water to do wudu. A'isha said to him, ''Abd
ar-Rahman! Perform yourwudu fully, for I heard the Messenger of Allah,
may Allah bless him and grant him peace, say, 'Woe to the heels in the
fire.' "
2.1.6
Yahya related to me fromMalik from Yahya ibn Muhammad ibn Talhafrom
Uthman ibn Abd ar-Rahman that his father related to him thathe had
heard that Umar ibn al-Khattab used to wash what was beneath his waist
wrapper with water.


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Nasruddin Stories - Humble (retold by Nasruddin)

My beloveds, I remembera time long ago when I was still a Mulla. I
lived in a small town, just big enough for a real mosque, with a
beautifulmosaic wall. I remember one evening, we had finished our
prayers. Thestars were clear and bright, and seemed to fill the sky
solidly with lights. I stood at the window, gazing at the lights so
far away, each one bigger than our world, and so distant from us
across vast reaches of space. I thought of how we walkthis earth,
filled with ourown importance, when we are just specks of dust. If you
walk out to the cliffs outside the town, a walk of half an hour at
most, you look back and you can see the town, but the peopleare too
small to see, even at that meager distance. When I think ofthe
immensity of the universe, I am filled withawe and reverece for power
so great.
I was thinking such thoughts, looking out the window of the mosque,
and I realized I had fallen to my knees."I am nothing, nothing!"I
cried, amazed and awestruck.
There was a certain well-to-do man of the town, a kind man who wished
to be thought very devout. He cared more for what people thought of
him than for what he actually was. Hehappened to walk in and he saw
and heard what passed. My beloveds, I was a little shy at being caught
in such a moment, but he rushed down, looking around in the obvious
hope someone was there to see him. He knelt beside me, and with a
final hopeful glance at the door through which he had just come, he
cried,
"I am nothing! I am nothing!"
It appears that the man who sweeps, a poor manfrom the edge of the
village, had entered the side door with his broom to begin his night's
work. He had seen us, and being a man of true faith and honest
simplicity, his face showed that he entertained some of the same
thoughts that had been laid on me by the hand of Allah (wonderfulis
He). He dropped his broom and fell to his knees up there in a shadowed
corner, and said softly,
"I am nothing...I am nothing!"
The well-to-do man next to me nudged me with his elbow and said out of
the side of his mouth,
"Look who thinks he's nothing!"

Nasruddin Stories - God's Will (retold by Nasruddin)

When I was no longer needed as a Mulla in the village, I moved to
another region and found a convenient place outside a small town, on a
hill. The view was fine, and the hill was as thick with thorns and
burdock as a peace-loving soul could want.
I was very happy with the thorns, because they discouraged
agriculture.In fact, they discouragedjust about everything. No one
bothered me.
Eventually, however, my beloveds, this changed. After a certain time,
the townsfolk became curious. They wondered what I was doing up on
that hill, coming down only for a few groceries once in a while, or
maybe only to charge my cell phone. No, that was a different time.
Anyway, the people began to come up the hill, through the thorns,
until they had made a path. That made it easierfor me to get down to
the town, which was convenient. It also made it easier for them to get
up to me, which was notso convenient.
Somehow, the townsfolkcame to view my silence and seclusion as marks
of wisdom. And of course, whenever we admire something, we want to
possess it. I oncesaw a small knoll covered with wild blueberries
close by a pond. The blueberry plants turned red in the fall, and the
glorious color was reflected in the pond. A family from a nearby town
loved that blueberry field so much they decided to build a house
there. They brought in excavators and heavy equipment, and tore outa
large area on the top of the hill. The runoff washed away many of the
berries, and they piled building debris on a particularly beautiful
patch, so that by the time their house was finished, they
wonderedwhere their idyllic little scene had gone.
That was how I was afraid I would be. They would consider my seclusion
to be admirable, so they would troop up to share it with me, until
none of us was secluded any more. One day, something happened that let
me know I could preserve my seclusion in the long run.
A group came to me, much distressed.
"All our roosters have died!" they cried. "What are we to do? We won't
wake up on time in the morning, and we won't be able to raise broods
of chicks to grow more chickens. How will we live?"
Knowing the old saying that not a leaf turns except by the will of
Allah, I looked at them for a long time. Finally they demanded an
answer.
"God's will," I said.
"God's will?! Is that all you have to say? What good does that do us?"
and they stalked down the hill, very dissatisfied.However, my peace
didn't last for long. Up they came again with a fresh calamity.
"All our fires have gone out!" they cried. "What will we do?"
"I suppose it wouldn't help if I pointed out you have no roosters to
cookanyway?" It didn't help.
"What shall we do? We haven't a live coal in the village, and the next
village is far away."
I looked at them and shrugged. "God's will," I said.
"We thought you'd say that," they muttered, and stalked off down the
hill, very annoyed. They were back sooner than I thought they would
be.
"All our dogs have died!"they cried. "What other town is more
unfortunate than ours? First our roosters, then our fires, now our
dogs! Who will keep away wild animals, who will warn us of thieves?"
"Do you really have so many thieves?" I asked. They admitted nothing
had ever been stolen in the town.
"I have only one thing tosay, and I know you don't want to hear it," I said.
"We know...God's will. That's the last time we'll ever ask YOU for
advice,"they said, and stalked offdown the hill, very annoyed. I hoped
it was true.
But that very night, something occurred which I had been expecting. I
didn't know exactly what to expect, but I expected something. It was a
little too much to have roosters, fires and dogs all die, all at once
in the whole town. So I sat up and listened. Around midnight, when all
was quiet in the town below,I heard the sound of a large number of
armed men approaching. I crept to the top of the next hill for a
better view. It's a good thing I'm very stealthy, because their scout
creptto the top of the same hill, and we almost bumped into one
another. He gave a hand signal, and an army of several hundred men
with shields and spears, bows and arrows, and walkie talkies...no that
was another time. Anyway, this army poured up the hill and their
general gave the signal for silence. He stood listening carefully,
looking down at the town. After a little time he spoke.
"Well, men, we have hada good run of it, going from town to town,
pillaging and burning, and gathering such treasures as we found."
There was a quiet clatterof spears and shields and shuffling of feet.
"But it looks as if our luck has run out. Where is the smoke from the
fires? Where are the dogs barking? It's almostdaylight. Where are the
roosters crowing? This village is abandoned. Letus move on."
So they turned back down the hill, and went on their way. The next day
a few villagers came to see me.
"Have you thought of any solutions to our problems?" they asked,"or
are you going to say the same thing over and over?"
"You mean, God's will?" They nodded. "Oh, I still believe it's God's
will, but I have something to add. No matter how bad you think your
problemsare, they could always be worse. Be content with what befalls
you. It is truly sent from Heaven."
To this day, they don't believe me.

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What are the signs of Allaah’s love for His slave?

What are the signs of Allaah's love for His slave?.
Praise be to Allaah.
You have asked about a serious and weighty matter, which none attain
but very few of the righteous slaves of Allaah.
The love of Allaah is "the status for which the righteous compete and
strive… It is the nourishment of hearts and souls… the delight of the
eyes… It is the life of which one who is denied it is dead… the light
which the one wholoses it is in deep darkness… the healing of which
the one who is denied is sick… the joy which the one who is deprived
of it lives in distress and pain…
It is the spirit of faith and good deeds… by means of which one
maydraw closer to Allaah… which, when it is absent,one is like a body
in which there is no soul."
O Allaah, make us amongthose whom You love.
The love of Allaah has signs and causes which are like the key to the
door. These causes include the following:
1 –Following the guidance of the Prophet (peace and blessings of
Allaah be upon him). Allaah says in His Holy Book (interpretation of
the meaning):
"Say (O Muhammad to mankind): If you (really) love Allaah, then follow
me (i.e. accept Islamic Monotheism, follow the Qur'aan and the
Sunnah), Allaah will love you and forgive you your sins. And Allaah is
Oft-Forgiving, Most Merciful"
[Aal 'Imraan 3:31]
2-5 – Being humble towards the believers and stern towards the
kaafirs, waging jihad forthe sake of Allaah, and not fearing anyone or
anything but Him. Allaah has mentioned these qualities in a single
verse, in which He says (interpretation of the meaning):
"O you who believe! Whoever from among you turns back from his
religion (Islam), Allaah will bring a people whom He will love and
they will love Him; humble towards the believers, stern towards the
disbelievers, fightingin the way of Allaah, andnever fear of the blame
of the blamers"
[al-Maa'idah 5:54]
In this verse Allaah describes the attributes of those whom He loves,
the first of which is: humility and not being arrogant towards the
Muslims, and being sterntowards the kaafirs, and not humbling or
humiliating oneself before them. They (the ones whom Allaah
loves)strive for the sake of Allaah, against the Shaytaan, the
kuffaar, the hypocrites and the evildoers, and they striveagainst
their own selves (jihad al-nafs). They do not fear the blame of any
blamer, because so long as they are following the commandsof their
religion, he will not care about anyone who mocks him or blames him.
6 – Doing naafil (supererogatory) acts of worship. Allaah says –
according to a hadeeth qudsi – "My slave keeps drawing near to me by
means of supererogatory acts of worship until I love Him."
Supererogatory acts of worship include naafil prayers, charity,
'Umrah, Hajj and fasting.
8-12 – Loving, visiting one another, helping one another
(financially)and offering sincere advice to one another for the sake
of Allaah.
These attributes were mentioned in a single hadeeth in which the
Messenger (peace and blessings of Allaah be upon him) narrated that
his Lord said: "My love is guaranteed for two wholove one another for
My sake; My love is guaranteed for two whovisit one another for My
sake; My love is guaranteed for two whohelp one another (financially)
for My sake; My love is guaranteed to two who uphold ties with one
another for My sake."
Narrated by Ahmad, 4/236 and 5/236; al-Tanaasuh by Ibn Hibbaan, 3/338;
the two ahaadeeth were classed as saheeh by Shaykh al-Albaani in
Saheeh al-Targheeb wa'l-Tarheeb, 3019, 3020, 3021.
What is meant by "two who visit one another for My sake" is that they
only visit one another for the sake of Allaah, seeking thereby His
pleasure for their loving one another for His sake or cooperating in
worshipping Him.
From al-Muntaqa Sharh al-Muwatta', hadeeth 1779.
13 – Being tested. Calamities and disasters are a test for a person,
and this is a sign that Allaah loves him, because this is like
medicine: even though itis bitter, but still you offer the medicine,
despite its bitterness, to the one whom you love; and Allaah's is the
highest description. According to a saheeh hadeeth: "The greatest
reward comes from the greatest trial. When Allaah loves people, He
tests them, and whoeveraccepts it gains the pleasure of Allaah and
whoever complains earns His wrath.
Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh by
Shaykh al-Albaani.
For calamities to befall the believer is better than punishments being
stored up for him in the Hereafter. How can it be otherwise when he is
raised in status and his bad deeds are erased thereby? The Prophet
(peace and blessings of Allaah be upon him) said: "When Allaah wills
good for His slave, He hastens his punishment in this world, and when
He wills bad for His slave,He withholds his sins until he comes with
them on the Day of Resurrection."
Narrated by al-Tirmidhi, 2396; classed as saheeh by al-Albaani.
The scholars have explained that the one from whom calamities and
trials are withheld isthe hypocrite, for Allaah withholds [his
punishment] in this world, so as to bring himwith all his sins on the
Day of Resurrection.
O Allaah, make us amongthose whom You love.
If Allaah loves you, do not ask about the good that you will attain
and the virtue that you will acquire… it is sufficient for you to know
that youare beloved of Allaah. The great fruits of the love of Allaah
for His slave are as follows:
1 – People will love him and he will be accepted on earth, as it says
in thehadeeth narrated by al-Bukhaari (3209): "When Allaah loves a
slave, He says to Jibreel, 'I love so-and-so, so love him,' so Jibreel
loves himand then calls out to the people of heaven, 'Allaah loves
so-and-so, so love him,' and the people of heaven love him, and then
acceptance is placed in the Earth for him."
2 – What Allaah has mentioned in the hadeeth qudsi of the great
virtues of those whom He loves. It was narrated that Abu Hurayrah
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 servant draws not near to Me with anything more
loved by Me than the religious duties I have enjoined upon him, and My
servant 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 servant: he hates
death and I hate hurting him." Narrated by al-Bukhaari,6502.
This hadeeth qudsi includes a number of benefits of Allaah's love for His slave:
(i) "I am his hearing with which he hears" i.e., he
does not listen to anything but that which Allaah loves.
(ii) "his seeing with which he sees" i.e., he does not
see anything but that which Allaah loves.
(iii) "his hand withwhich he strikes" i.e., he does not do
anything with his hand but that which Allaah loves.
(iv) "and his foot with which he walks" i.e., he does not
go towards anything but that which Allaah loves.
(v) "Were he to ask [something] of Me, I would surely
give it to him" i.e., his du'aa's are heard and his requests are
granted.
(vi) "and were he to ask Me for refuge, I would surely
grant him it" i.e., he is protected byAllaah from all things…
We ask Allaah to help us to please Him.
And Allaah knows best.

How can a Muslim thankhis Lord for His many blessings?

What are the best ways amuslim can thank Allah for all the blessings
HE has bestowed on us.
Praise be to Allaah.
Firstly:
Thanks or gratitude means reciprocating kindness and giving praise to
the one who has done good and kind things. The one who is most
deserving of thanks and praise from people is Allaah, may He be
glorified and exalted,because of the great favours and blessings that
He has bestowed upon His slaves in both spiritual and worldly terms.
Allaah has commanded us to give thanks to Him for those blessings, and
not to deny them. He says (interpretation of the meaning):
"Therefore remember Me (by praying, glorifying). I will remember you,
and be grateful to Me (for My countless Favours on you) and never be
ungrateful to Me"
[al-Baqarah 2:152]
Secondly:
The greatest ones who obeyed this command, and gave thanks to their
Lord until they deserved to be described as shaakir and shakoor
(thankful) are the Prophets and Messengers (blessings and peace of
Allaah be upon him).
Allaah says (interpretation of the meaning):
"Verily, Ibraaheem (Abraham) was an Ummah (a leader having all the
good righteous qualities), or a nation, obedient to Allaah, Haneef
(i.e. to worship none but Allaah), and he was not one of those who
were Al-Mushrikoon (polytheists, idolaters, disbelievers in the
Oneness of Allaah, and those who joined partners with Allaah).
121. (He was) thankful for His (Allaah's) Favours.He (Allaah) chose
him (asan intimate friend) and guided him to a Straight Path (Islamic
Monotheism -- neither Judaism nor Christianity)"
[al-Nahl 16:120, 121]
"O offspring of those whom We carried (in theship) with Nûh (Noah)!
Verily, he was a grateful slave"
[al-Isra' 17:3]
Thirdly:
Allaah has mentioned some of the blessings that He has bestowed upon
His slaves, and has commanded them to be grateful for them, and has
told us that few of His slaves give thanks to Him:
Allaah says (interpretation of the meaning):
1.
"O you who believe (in the Oneness of Allaah -- Islamic Monotheism)!
Eatof the lawful things that We have provided you with, and be
grateful to Allaah, if it is indeed He Whom you worship"
[al-Baqarah 2:172]
2.
"And surely, We gave you authority on the earth and appointed for you
therein provisions (for your life). Little thanks do you give"
[al-A'raaf 7:10]
3.
"And among His Signs is this, that He sends the winds as glad tidings,
giving you a taste of His Mercy (i.e. rain), and thatthe ships may
sail at His Command, and that you may seek of His Bounty, in order
that you may bethankful"
[al-Room 31:46]
4.
Among spiritual blessings, He mentions (interpretation of the meaning):
"O you who believe! When you intend to offer As-Salaah (the prayer),
wash your faces and your hands (forearms) up to the elbows, rub (by
passing wet hands over) your heads, and (wash) your feet up to the
ankles. If you are in a state of Janaaba (i.e. after a sexual
discharge), purify yourselves (bathe your whole body). But if you are
ill or on a journey, orany of you comes after answering the call of
nature, or you have been in contact with women (i.e. sexual
intercourse), and you find no water, then perform Tayammum with clean
earth and rubtherewith your faces and hands. Allaah does not want to
place you in difficulty, but He wants to purify you, and to complete
His Favour to you that you may be thankful"
[al-Maa'idah 5:6]
and there are many other blessings. We haveonly mentioned some of
these blessings here; listing all of them is impossible, as Allaah
says(interpretation of the meaning):
"And He gave you of all that you asked for, and if you count the
Blessings of Allaah, neverwill you be able to countthem. Verily, man
is indeed an extreme wrongdoer, a disbeliever (an extreme ingrate who
denies Allaah's Blessings by disbelief, and by worshipping others
besides Allaah, and by disobeying Allaah and His Prophet Muhammad صلى
الله عليه وسلم)"
[Ibraaheem 14:34]
Then Allaah blessed us and forgave us our shortcomings in giving
thanks for these blessings. He says (interpretation of the meaning):
"And if you would count the Favours of Allaah, never could you be able
to count them. Truly, Allaah is Oft-Forgiving, Most Merciful"
[al-Nahl 16:18]
The Muslim is always asking his Lord to help him to give thanks to
Him, because were it notfor Allaah's helping His slave, he would not
be able to give thanks. Hence it is prescribed in the saheeh Sunnah to
ask for help from Allaah to give thanks to Him.
It was narrated from Mu'aadh ibn Jabal that the Messenger of Allaah
(blessings and peace of Allaah be upon him) took his hand and said: "O
Mu'aadh, by Allaah I love you, by Allaah I love you." Then he said, "I
advise you, O Mu'aadh, do not fail following every prayer to say: O
Allaah help me to remember You, thank You and worship You properly."
Narrated by Abu Dawood (1522) and al-Nasaa'i (1303); classedas saheeh
by al-Albaani in Saheeh Abi Dawood.
Gratitude for blessings isa cause of them being increased, as Allaah
says (interpretation of the meaning):
"And (remember) when your Lord proclaimed: 'Ifyou give thanks (by
accepting Faith and worshipping none but Allaah), I will give you more
(of My Blessings); but if you are thankless (i.e. disbelievers),
verily, My punishment is indeedsevere'"
[Ibraaheem 14:7]
Fourthly:
How can a person thank his Lord for His great blessings? His gratitude
should fulfil all the necessary conditions, which are gratitude of the
heart, gratitude of the tongue and gratitude of the physical
faculties.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Gratitude may be in the heart, in submission and humility; on the
tongue, in praise and acknowledgement; and in the physical faculties,
by means of obedience and submission.
Madaarij al-Saalikeen (2/246)
The details of that:
1.
Gratitude of the heart: what is meant is that theheart senses the
value ofthe blessings that Allaah has bestowed upon His slave, and
fully acknowledges that the one who has bestowed these great blessings
is Allaah alone, with no partner or associate. Allaah says
(interpretation of the meaning):
"And whatever of blessings and good things you have, it is from Allaah"
[al-Nahl 16:53].
This acknowledgement is not mustahabb, ratherit is obligatory.
Whoeverattributes these blessings to anyone other than Allaah has
disbelieved.
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said:
What man should do is attribute blessings to Allaah and acknowledge
them fully. Thus he will attain complete Tawheed. Whoever denies the
blessings of Allaah in his heart or on his tongue, is a kaafir and has
nothing to do with Islam.
Whoever affirms in his heart that all blessings come from Allaah
alone, but verbally he sometimes attributes them to Allaah and
sometimes attributes them to himself, or his actions, or the efforts
of someone else -- as happens on the lips of many people -- this is
something that the person must repent from, and he should not
attribute blessings to anyone except their Creator, and he must strive
to make himself do that, because faith and Tawheed cannot be attained
except by attributing blessings to Allaah.
The gratitude which is the head of faith is based on three pillars:
acknowledgement of the heart of all the blessings that Allaah has
bestowed upon him, andupon others, and talkingabout them; praising
Allaah for them; and using them to obey the One Who bestowed the
blessings and to worshipHim.
Al-Qawl al-Sadeed fi Maqaasid al-Tawheed (p.140)
Allaah says, describing the situation of one whodenies attribution of
blessings to Allaah (interpretation of the meaning):
"They recognise the Grace of Allaah, yet they deny it (by worshipping
others besides Allaah) and most of them are disbelievers (deny the
Prophethood of Muhammad صلىالله عليه وسلم)"
[al-Nahl 16:83].
Ibn Katheer (may Allaah have mercy on him) said:
i.e., they acknowledge that Allaah is the one who grants them that,
and He is the one who bestows that favour upon them, yet despite that
they deny it, and worship others alongside Him, and attribute victory
and provision to someone other than Him.
Tafseer Ibn Katheer (4/592).
2.
As for gratitude of the tongue, it means acknowledging verbally -
after believing in the heart- that the one who grants blessing is
indeedAllaah, and keeping the tongue busy with praise of Allaah, may
He be glorified and exalted.
Allaah says, explaining His blessings to His slave Muhammad (blessings
and peace of Allaah be upon him): "And He found you poor and made you
rich (self-sufficient with self-contentment)?" [al-Duha 93:8]. Then He
reminded him in return for that: "And proclaim the Grace of your Lord
(i.e. the Prophethood and all other Graces)" [al-Duha 93:11].
Ibn Katheer (may Allaah have mercy on him) said:
i.e., as you were poor and in need, then Allaah made you rich and
independent of means: then speak of the blessing of Allaah bestowed
upon you.
Tafseer Ibn Katheer (8/427).
It was narrated that Anasibn Maalik said: the Messenger of Allaah
(blessings and peace of Allaah be upon him) said: "Allaah is pleased
with a person who eats some food and then praises Him for it, or who
drinks some drink and then praises Him for it."
Narrated by Muslim (2734).
Abu'l-'Abbaas al-Qurtubi (may Allaah have mercy on him) said:
Praise here means gratitude, and we have seen above that praise may
take the place of gratitude but gratitude may not take the place of
praise. This indicates that gratitude for blessings -- even if they
are few -- is a means of attaining the pleasure ofAllaah, may He be
exalted, which is the noblest situation of the people of Paradise.
When the people of Paradise say, "You have given to us what You have
not given to anyone among Your creation," Allaah will say to them: "
Shall I not give you something better than that?" They will say, "What
is it? Have You not brightenedour faces, and admitted us to Paradise
and savedus from Hell?" He will say, " I bestow My pleasure upon you,
and Iwill never be angry with you after that."
Gratitude is a means of attaining that great honour because it implies
acknowledgement of the Bestower of blessings and acknowledging Him
alone as the Creator of that blessing and the One Who caused it to
reach the recipient of the blessing, as an honour and favour from the
Bestower, and that the recipient of the blessing is poor and is inneed
of that blessing, and cannot do without it. So this is an
acknowledgement of the rights and bounty of Allaah, and the duty and
need of the slave. So Allaah has caused the reward for that
acknowledgement to be this great honour.
Al-Mufhim lima ashkala min Talkhees Kitaab Muslim (7/60, 61).
Hence some of the salaf said: Whoever conceals ablessing has denied
it, but whoever manifests itand spreads it has given thanks for it.
Ibn al-Qayyim said, commenting on that:
This is based on the words: "When Allaah bestows a blessing upon a
person, He loves the effect of His blessing to be seen on His slave."
Madaarij al-Saalikeen (2/246).
It was narrated from 'Umar ibn 'Abd al-'Azeez (may Allaah have mercy
on him) that he said: Remind one another of blessings, for mentioning
them is gratitude.
3.
Gratitude of the physical faculties means using one's physical
faculties in obedience of Allaah and keeping them from committing sins
and actsof disobedience that Allaah has forbidden.
Allaah says (interpretation of the meaning):
" 'Work you, O family of Dawood (David), with thanks!""
[Saba' 34:13]
It was narrated that 'Aa'ishah said: When the Messenger of Allaah
(blessings and peace of Allaah be upon him) prayed, he would stand for
so long that his feet became swollen. 'Aa'ishah said: O Messenger of
Allaah, are you doing this when Allaah has forgiven your past and
future sins? He said: "O 'Aa'ishah, shouldI not be a thankful slave?"
Narrated by al-Bukhaari (4557) and Muslim (2820).
Ibn Battaal (may Allaah have mercy on him) said:
Al-Tabari said: the correct view concerning that is that the person's
gratitude is affirming that this is from Allaah and no one else, and
affirmation of this fact isaction, and it is confirmed by action. As
for the affirmation which is contradicted by action, the one who does
that does not deserve to be called grateful at all. But it maybe
called gratitude of the tongue. The evidence that this is trueis the
words of Allaah (interpretation of the meaning): " 'Work you, Ofamily
of Dawood (David), with thanks!'"[Saba' 34:13]. It is well known that
He did not order them, when He said that to them, to affirm His
blessings, because they did not deny that this was a favour from Him
to them. Rather He commanded them to give thanks for His blessings by
obeying Him in their actions. Similarly, the Prophet (blessings and
peace of Allaah be upon him), when his feet swelled upas he was
praying at night, said: "Should I notbe a thankful slave?"
Sharh Saheeh al-Bukhaari (10/183, 184).
Abu Haroon said: I entered upon Abu Haazim, and said to him: May
Allaah have mercy on you, what is the gratitude of the eyes? Hesaid:
If you see something good with them, you mention it, and if you see
something bad with them, you conceal it. I said: What is the gratitude
of the ears? Hesaid: If you hear something good with them, you
remember it, and if you hear something bad with them, you forget it.
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
Gratitude is of two degrees, one of which is obligatory, which is
doing obligatory actionsand avoiding haraam things. This is essential
and is sufficient as gratitude for these blessings.
Hence one of the salaf said:
Gratitude means giving up sin.
And one of them said: Gratitude means not using any blessing to help
one to disobey Him.
Abu Haazim al-Zaahid mentioned gratitude of all the physical
faculties: (It means) refraining from sin, and using themto help one
to do acts of obedience. Then he said:As for the one who givesthanks
with his tongue but does not give thankswith all of his physical
faculties, his likeness is that of a man who has a cloak and takes
hold of the edge of it, but does not put it on, so it is of no benefit
to him against cold or heat or snow or rain.
The second degree of gratitude is that which ismustahabb, which is
when, after doing obligatory actions and avoiding haraam things, a
person does supererogatory acts of worship. This is the degree of
those who have gone ahead and closer to Allaah.
Jaami' al-'Uloom wa'l-Hukam (p. 245, 246)
Summary:
In order to be grateful toyour Lord for the blessings that He has
bestowed upon you, youmust acknowledge in your heart that the giverof
these blessings and the bestower is Allaah, may He be exalted, so you
venerate Him, attribute it to Him, and you acknowledge that with your
tongue, so you give thanks to Him after waking from sleep for having
given new life, and after eating anddrinking for having provided you
with them and bestowed them upon you, and so on with every blessing
that you see in your life.
You give thanks with your physical faculties bynot letting them see or
hear any sin or evil, suchas singing or gossip; youdo not walk with
your feet to haraam places; you do not use your hands to commit evil,
such as haraam writing in a relationship with non-mahram women, or
writing haraam contracts, or making or doing anything haraam. Giving
thanks with the physical faculties for blessings also includes using
them to obey Allaah, by reading Qur'aan and books of knowledge,
listening to beneficial and useful things, and so on with all the
faculties which you should use in various kinds of obedience and
worship.
Remember that gratitude for blessings isa blessing which needs to be
given thanks for, so that one will continueto enjoy the blessings of
his Lord, thanking his Lord for those blessings and praising Him for
helping him to be among those who give thanks.
We ask Allaah, may He beexalted, to help us and you to do that which
He loves and which pleases Him.
And Allaah knows best.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Muslims – What does the Qur’an say about Isa (Jesus)?

Over 1400 years ago, Muhammad (Mohammed)was born in Arabia. His father
Abdullah was of the tribe of Qureyshi, anddied before Muhammad was
born.
As a lad, Muhammad traveled to Syria with his uncle on merchant
caravans. Years later, he made the same journey while working for a
wealthy widow named Khadijah. He later married her and, even though he
was 15 years younger than she was, they had a good marriage.
Muhammad soon gained rank among the notables of Mecca. The Meccans
claimed to be descendants of Abraham (Ibrahim).
As one who abhorred evil, Muhammad detestedthose who disobeyed
theScriptures. He was familiar with the teachings of the Jewish and
Christian holy book the Bible (perhaps in reading it himself, if he
was literate, or in learning of it through oral means via
storytelling). He was very upset with the hypocrisy among the people:
the idol worship, and anything dishonoring to God was very revolting
toHim. He believed that Allah had revealed the Torah and the gospels
(the Injil).
"ALLAH is HE besides Whom there is none worthy of worship, the Living,
the Self-Subsistingand All-Sustaining. HE hassent down to thee the
Book containing the truth and fulfilling that which precedes it; and
HEhas sent down the Torah (Law of Moses) and the Gospel (of Jesus)
before this, as a guidance to the people; and HE has sent down the
Discrimination (judgement between right and wrong)."—Qur'an, Surah
3:3-4
One who was greatly respected by Muhammad was Abraham (Ibrahim), whom
he called an upright and righteous man.
"Abraham was indeed a paragon of virtue, obedient to ALLAH, ever
inclined to HIM, and he was not of those who set up equals with ALLAH;
Ever grateful for HIS favours: HE chose him and guided him to a
straight path. And WE bestowed on him good in this world, and in the
Hereafter he will surely be among the righteous. And now WE have sent
revelation to thee, enjoining, 'Follow the way of Abraham who was ever
inclined to ALLAH and was not of those who set up equals to
HIM.'"—Qur'an, Surah 16:121-124
Abraham was also lookedupon as one who fulfilledGod's commands:
"And remember when hisLord tried Abraham with certain commandments
which he fulfilled, HE said, 'I will make thee a leader of men.'
Abraham asked, 'And from among my offspring?' God said, 'MY covenant
does not embrace the transgressors.'"—Qur'an, Surah 2:125
Muhammad also had great understanding of the scriptures and faith in
the angels who told Zechariah he would havea son (as in Luke 1:18,
57-60).
"So her Lord accepted her with gracious acceptance and caused her to
grow an excellent growth and made Zachariah her guardian. Whenever
Zachariah visited her in the chamber, he found with her provisions. He
said, 'OMary whence hast thou this ?' She replied, 'It is from ALLAH.'
Surely ALLAH gives to whomsoever HE pleases without measure.
Then and there did Zachariah pray to his Lord, saying, 'My Lord grant
me from Thyself pure offspring; surely thou art the Hearer of Prayer.'
And the angels called to him as he stood praying in the chamber,
'ALLAH gives thee glad tidings ofYahya, who shall testify to the truth
of a word from ALLAH – noble and chaste and a Prophet, from among the
righteous.
He said 'My Lord, how shall I have a son, when old age has overtaken
me already, and my wife is barren?' He answered, 'Such is the way of
ALLAH;HE does what HE pleases,'
He said 'My Lord, give me a commandment.' He replied, 'The commandment
for thee isthat thou shalt not speak to men for three days except by
signs.
And remember thy Lord much and glorify HIM in the evening and in the
early morning.' And remember when the angels said, 'ALLAH has chosen
thee and purified thee and chosen thee above all women of the time.
'O Mary, be obedient to thy Lord and prostrate thyself and worship the
one God with those who worship HIM.'
This is of the tidings of things unseen which WE reveal to thee. And
thou was not with them when they cast their arrows, as to which of
them should be the guardian of Mary, nor was thou with them when they
disputed with one another.
When the angels said, 'O Mary, ALLAH gives thee glad tidings of a son
through a word from HIM; his name shall be theMessiah, Jesus, son of
Mary, honoured in this world and in the next, and of those who are
granted nearness to God;
'And he shall speak to thepeople in the cradle, and when of middle
age, and he shall be of the righteous.
She said, 'My Lord, how shall I have a son, when no man has touched
me? He said, 'Such is the way of ALLAH. HE creates what HE pleases.
When HE decrees a thing HE says toit 'Be,' and it is;"—Qur'an,Surah
3:38-48
Muhammad also speaks of the resurrection of Jesus :
"Thereupon she pointed to him. They said, 'How can we talk to one who
isa child in the cradle?' Jesus said, 'I am a servantof ALLAH. HE has
given methe Book, and has made me a Prophet; 'And HE hasmade me
blessed wheresoever I may be, and has enjoined upon me Prayer and
almsgiving so long as I live; 'And HE has made medutiful towards my
mother, and has not made me arrogant and graceless; 'And peace wason
me the day I was born, and peace will be on me the day I shall die,
and the day I shall be raised up to life again.' That was Jesus, son
of Mary. This is a statement of the truth concerning which they
entertain doubt."—Qur'an, Surah 19:30-35
In calling Jesus a messenger, Muhammad was also correct. He did not
mean that Jesus was not the Messiah. Muhammad knew that one could be a
messenger and not be a Messiah… but as The Messiah, one is also a
messenger.
Jesus was both a messenger and The Messiah that Allah had promised!
What is a Messiah? A Messiah is always known as "a Saviour… a
liberator and a deliverer." God had promised to send one (Messiah) to
pay the debt of sin for all mankind.
The Messiah!… God's gift to sinful man… The Saviour… The Liberator…
Our Redeemer. The prophets of the Torah foretold of His coming.
Muhammad and his Disciples revered Him… the Qur'an and the Bible
reveal Him! The Messiah…The Saviour of the world!Neither the Qur'an
nor the Bible speak of any other as being the Messiah!!!
Dear friend, that is the most profound truth! Andit is truth that
cannot be denied. Jesus is the one and only Messiah. He is the
Saviour. He is the Messiah of the Muslims, the Jews, and the Gentiles.
Millions throughout the world of every nation and creed accept Him as
Saviour.
Many have followed falseMessiahs and had their lives ended in death.
They were sincere, but they were sincerely wrong. Had they only
accepted the indisputable claim that Jesus is the Messiah, they would
have found the peace that they were looking for, and the eternal life
that God has promised to all who will accept Jesus as Messiah… the
Saviour of the world. Yes, Isah Al Masih loves you! The Messiah that
Muhammad wrote about… to forgive you and to be your Saviour… your
Liberator… your Deliverer from sin. History tells us that He was
crucified and died on a cross. History tells us that three days later
there was an empty tomb. History, and hundreds of eye witnesses, tell
us that He rose from the dead. But sadly many also reject thelove and
forgiveness God has offered in Jesus.
Allah has given you a freewill. YOU must make a choice. You cannot be neutral.
Don't take this writer's word for it. Investigate for yourself the
claims of Muhammad, the prophecies in the Torah, and the life of Jesus
written in the Bible. The prophecies that were fulfilled by His birth,
life, death and resurrection.
Check out the reasons why Paul, the greatest persecutor of Jesus'
followers, became such a strong believer in Jesus as the Messiah… and
why he became the world's greatest missionary.
If you are not already a follower of Isah (Jesus), you must make a
choice 1) to believe that Jesus is the Messiah OR 2) to reject Him as
Saviour. Youcan choose to believe theMessiah, Jesus, who said He
would, and did, rise from the dead. Allah gaveJesus, born miraculously
through Mary (Maryam, Sura 3:45) as Muhammed agreed, to the world… for
you.
"For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting
life."—John 3:16
("Son of God" does not mean that God had physical relations with Mary,
but rather that Godwilled it supernaturally that Mary would become the
earthly mother of Jesus even as a virgin. See Surah 3:47-48)
Allah loves you. How could anyone want to reject such a wonderful
love… reject Allah's forgiveness… His promises of eternal life? The
Bible teaches how we can know where we will spend eternity.
Explore what the Scripture teaches…
How can I be assured of spending eternity with Allah (God) in Paradise? Answer
Learn more about Jesus Christ. Who was he? Whatdid he claim? Was he
resurrected from the dead? Go…
The Messiah – Was Jesus really him?
Fulfilled prophecies about Jesus
Was Christ's body stolen?
Did Jesus really die?
Were the witnesses hallucinating?
What's so important about all this?
Resurrection – Did Christ really rise from the dead?
What does the Islam teach about the crucifixion of Isa (Jesus)?
Is the resurrection a myth?
What about all those Biblical contradictions?
How do we know the Bible is true?
Hasn't Evolution proved the Bible is wrong?
How can the Bible be infallible if it was writtenby fallible humans?
Divinity – Is Jesus Christ really God?
Do Christians worship three gods?
Muslims are seeking the truth by the thousands. Visit
www.IsaalMasih.net and learn about Hazrat Isa, dreams and visions
ofthe "Man in White", the holy message of the Al-Kitab, and more…

* What’s the Difference Between Shia and Sunni Muslims?

Answer: Both Sunni and Shia Muslims share the most fundamental
Islamicbeliefs and articles of faith . The differences between these
two main sub-groups within Islam initially stemmed not from spiritual
differences, but political ones. Over the centuries, however, these
political differences have spawned a number of varying practices and
positions which have come to carry a spiritual significance.
Origins – A Question of Leadership
The division between Shia and Sunni dates back to the death of the
Prophet Muhammad, andthe question of who was to take over the
leadership of the Muslim nation. Sunni Muslims agree with the position
taken by many of the Prophet's companions, that the new leader should
be elected from among those capable of the job. This is what was done,
and the Prophet Muhammad's close friendand advisor, Abu Bakr, became
the first Caliph ofthe Islamic nation. The word "Sunni" in Arabic
comes from a word meaning "one who follows the traditions of the
Prophet."
On the other hand, some Muslims share the belief that leadership
should have stayed within the Prophet's own family, among those
specifically appointed by him, or among Imams appointed by God
Himself.
The Shia Muslims believe that following the Prophet Muhammad's death,
leadership should have passed directly to his cousin/son-in-law, Ali
bin Abu Talib . Throughout history, Shia Muslims have not recognized
the authority of elected Muslim leaders,choosing instead to follow a
line of Imams which they believe have been appointed by the Prophet
Muhammad or God Himself. The word "Shia" in Arabic means a group or
supportive party of people. The commonly-known term isshortened from
the historical "Shia-t-Ali," or "the Party of Ali." They are also
known as followers of "Ahl-al-Bayt"or "People of the Household" (of
the Prophet).
Distribution
Sunni Muslims make up the majority (85%) of Muslims all over the
world. Significant populations of Shia Muslims can be found in Iran
and Iraq, and large minority communities in Yemen, Bahrain, Syria, and
Lebanon.
Differences in Religious Practice
From this initial question of political leadership, some aspects of
spiritual life have been affected and now differ between the two
groups of Muslims.
It is important to remember that despite these differences in opinion
and practice, Shia and Sunni Muslims share the main articles ofIslamic
belief and are considered by most to be brethren in faith. In fact,
most Muslims do not distinguish themselves byclaiming membership in
any particular group, but prefer to call themselves simply, "Muslims."
Religious Leadership
Shia Muslims believe that the Imam is sinless by nature, and that his
authority is infallible as itcomes directly from God. Therefore, Shia
Muslims often venerate the Imamsas saints and perform pilgrimages to
their tombs and shrines in the hopes of divine intercession.
Sunni Muslims counter that there is no basis in Islam for a hereditary
privileged class of spiritual leaders, and certainly no basis for the
veneration or intercession of saints. Sunni Muslims contend that
leadership of the community is not a birthright, but a trust that is
earned and which may be given or taken away by the people themselves.
Religious Texts and Practices
Shia Muslims also feel animosity towards some of the companions of the
Prophet Muhammad, based on their positions and actions during the
early years of discord about leadership in the community. Many of
these companions ( Abu Bakr , Umar ibn Al Khattab , Aisha, etc.) have
narrated traditions aboutthe Prophet's life and spiritual practice.
Shia Muslims reject these traditions ( hadith ) and do not base any of
their religious practices on thetestimony of these individuals. This
naturallygives rise to some differences in religious practice between
the two groups. These differences touch all detailed aspects of
religious life: prayer, fasting, pilgrimage, etc.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Hadrat Syed Ghulam Haider Shah (R.A) - Sufism Biographies

The teachings of Islam are so simple, straight forward and convincing
that during the life time of Prophet Muhammad (Peace Be Upon Him)
andhis Caliphs the light of Islam reached as far as Azerbaijan and to
the fareastern parts of Asia, despite the slow means of
communications. The reason of wide acceptance is truthfulness,
simplicity, practicability and universality of Islam. Thepolitical
dominance may help to propagate any ideology and some historian
allegedly attribute the spread of Islam as the foot step of Muslim
forces. This is notcorrect, because one canwitness that the deeper
parts of Africa and far eastern parts of Asia, where Muslim army did
no march and yet Islam spread into these areas.
In South Asia, Islam penetrated because of the glories teachings of
Islam on all aspects of life that provide a comprehensive solution to
a better individual and communal life. The other significant
contributory was the impact and preaching ofMuslim saints and Sufis,
who modeled their lives according to principles of Islam. Their
helping attitude, flawless personality, respect for human beings,
straight forwardness and fair dealings with the local population,
influenced and encouraged as largenumber to embrace Islam. Hazrat Syed
Ghulam Haider Shah (1838-1908), a renowned religious figure and sufi,
contributed a lot to the spread of Islam and to develop a through and
deep belief on its teachings. Al-though century has passed yet his
principles, teachings and attitude towards lifeis providing guidance
to large number of his followers, all over the world. His impressive
religious personality has turned jalalpur Shareef into a symbol of
light and inspiration. He belonged to Chishtiya order of Sufism. Malik
Muhammad Din, a writer, truly claims in hisbook: "Ziker-e-Habib" that
India has been a kingdom of Chishties, from Ras-Kumari to Nanga
Parbat, and Hazrat Syed Ghulam Haider Shah has been a ruler of the
spiritual world and has been ruling the hearts of people.
Hazrat Syed Ghulam Haider Shah was born in a beautiful hilly town,
Jalapur Shareef, situatedon the western bank of River Jehlum, near
Kahwera saltmines in district Jehlum. The grand father (Syed
SakhiShah) and father (Syed Juma Shah) of Syed Ghulam Haider Shah have
been renowned fortheir steadfastness and trustworthiness in the
region.
His mother, from a Syed family of Khewah (Gujrat), had been very
pious, a resolute lady and very considerate towards poor and
needyones. The alms were never turned down to beggars, visiting her
doorstep. Since his childhood Syed Ghulam Haider Shah had decent
habits, clear thinking and complete faith and confidence in the
supremacy and authorityof Allah. He learned Holy Quran from Mian Khan
and his uncle Syed ImamShah. Among other teachers were Mian Mohammad
Kamil and Mufti Ghulam Mohaiuddin, who were distinguished scholars
inthe region at that time.
As he reached his youth, Allah blessed him with strong and healthy
built.He had fair wheatish complexion and attractive black eyes,
fullof confidence and conviction. His father used to impress upon him
to lead a life with chastity. He honoured father's advice and through
out his life, avoided even mnor touch with anyna-mahram lady. He got
married at the age of sixteen. After two years he had to witness the
bereavement of his father, who was at the same time a spiritual tutor
and with whom hewas deeply attached. Before the demise, his father
instructed and advised him, "Lead simple, chaste and respectable life.
Always remember the Supreme Authority, Allah and Sunnah (practice and
preaching of holy prophet Muhammad, peace be upon him) should be the
conduct oflife. Be-caring and considerate to relatives and also
towards needy and poor. Be respectful to elders and loving and caring
towards younger.Most visit every day, the shrine of Syed Miran Shakir
fro spiritual guidance and strength".Syed Miran Shakir, whose shrine
is about three miles up-hills from Jallalpur Shareef, is the eldest
sonof well known Syed Shah Muhammad Ghaus, who is buried in Lahore
between Akbari and DilliGate).
The obedient son acted according to the will of his father. He led
simple, contented and devout life according to the guide lines set by
Quraanand Sunnah. He strived to gain know ledge and be beneficial for
people. Because of his generosity he is remembered as Gharib-Nawaz
(generous to poor). Despite his own early moderate economic
conditions, he used to gi8ve alms to any beggar visiting his doorstep
and helped thetravelers and needy ones, irrespective of their religion
or creed.
His non-discriminating attitude was according to the teaching of
Islam. As every Muslim in his five prayers repeats nearly twenty
times, every day: (Assalam-o-Alaina wa ala ibad Allah-is-saleheen),
for the salamti (safety and survival) of himself and saleh (good)
human beings, irrespective of their religion or creed.
Syed Ghulam Haider Shah mostly used to spend evenings and occasionally
nights at Hazrat Miran Shakir's shine that used to be deserted at
nights. One night the heard a voice, instructing him to see Syed
Ghulam Shah of a nearby town Haranpur for silsilah-e-bait (spiritual
link). When he met Syed Ghulam Shah Haranpuri, he said," Yourbait is
not easy for me, I will lead you to Khawajah Shamsuddin Sialvi (a
well-known Sufiand religious scholar of his times)".
As both of them reached Sial Shareef, a town in district Jhang, Syed
Ghulam Shah Haranpuri introduced him to Khawajah Shamsuddin Sialvi,
"He is a Syed from Jalalpur and is desirous of bait".Khawajah
Shamsuddin Sialvi, as if waiting for such a pious,devout and capable
figure, welcomed him and entered him to silsilah-e-bait. This bait
resulted in his spiritual growth and uplift. Gharib Nawaz developedtoo
much attachment and attraction for his Murshid (Spiritual
guide)Khawajah shamsuddin Sialvi and used to visit toSial Shareef, he
was awarded Khilafat and permission to accept hait from any follower.
He also studied books of Sufism, e.g., Muraqa Shareef Kashkaol, etc.
from his Murshid.
The virtues, purity and piousness of Syed Ghulam Haider Shah earned
great respect form Khwajah Silavi, who used to instruct a number of
salikeen and mureedain to go and seek bait of Syed GhulamHaider Shah,
Jalalpuri instead of his own. He used in his bait and that of Syed
Jalalpuri's bait.
Gharib-Nawaz Syed Ghulam Haider Shah, used to spend most of his time
remembering Allah, offering prayers, even not missing nowafils
(Non-obligatory worship), acquiring knowledge, study of sufiliterature
and guiding and helping visitors. At the same time he was very
attentive towards the welfare and betterment of his family,followers
and other matters of daily life. He maintained Langar (free meals for
followers, travelers and needy ones). He used to keep himself abreast
of political situation of the country and about the international
affairs. He was very perturbed overthe deteriorating political
conditions of Muslims in general and riots of 1907 in Bengal and
Punjab. In Islam there is no Rehbaniyat (Monkey or Participationboth
in religious as well as in worldly activities. Every worldly deed
becomes a religious activity when it is performed according to guide
lines and teachings of Islam and remembering and fearing Almighty
Allah allthe times.
Gharib-Nawaz Syed Ghulam Haider Shah led simple, clean and graceful
life. He was verygenerous and consistent in his commitments. He used
to preach and practice love for Allah, His Prophet Muhammad (Peace Be
Upon Him), Murshid and mankind and regarded it as a partof faith. He
desired his family and followers to be pious, cooperative, knowledge
and prolific. He hardly used to become angry with any one. He was
always a well wisher and never wished bad for anyone. Almighty Allah,
the Merciful, mostly rewarded whenever he prayed for the betterment of
any one, who visited him and requested for pray. Syed Mehr Ali Shah
Golarvi was peer-bhai (brother in spiritual order) and contemporary of
Syed Ghulam Haider Shah. Both had great respect and regard for each
other and worked jointly for the cause of Islam.
In 1905, Syed Ghulam Haider Shah, handed over Khilafat to his Younger
ason Syed Muzaffar Ali Shah and advised to help and guide people,
continue Langar Shareef and contribute in construction of facilities
for the visitors and followers. On afternoon of 5th July 1908 (5th
Jamadi-us-Sani, 1326 Hijra), following minor temperature he expired.
Malik Muhammad Din had written the biography, "Ziker-e-Habib" of Syed
GhulamHaider Shah. Many scholars and learned people expressed sorrow
and grief by written articles, poems and verses. Dr Allama Muhammad
Iqbal, also wrote quatrain indicating his high stature and date of
expiry in Persian.
It translates as, "Every one who visits the grave of peer Haider Shah,
described it as the glory of Koh-e-Toor (where Allah manifested His
glory to Prophet Moses).
An angel descended, from heaven and kissed hi grave, when asked about
his year to expiry, the angle replied, Maghfoor, (meaning pardoned and
exonerated one; the digit sum of the letters of Maghfoor is 1326, the
year according to the lunar calendar). The follower and devotees from
all around the world will gather to commemorate the 100thanniversary
of Syed Ghulam Haider Shah at Jallalpur Shareef, districtJehlum in
Second week of July.
After Syed Muzaffar Shah, his son, Hazrat Abdul Barkat Syed Muhammad
Fazal Shah, graced dargah Jallalpur Shareef. He was a great spiritual
as well as a religious leader and activity participated in the
movements for independence of Pakistan and Kashmir. The volunteers of
his Jamaat Hizbullah, foughtand struggled to liberateAzad jamun
Kashmir from Indian atrocities.
These days Hazrat Syed Anis Haider, the grand son of Syed Muhammad
Fazal Shah, is the spiritual leader and Sal adah Nasheen of Jallahpur
Shareef. He is highly qualified and has worked abroad for a long tiem.
He worked in UNO as Country Director for Afghan Affair. On account of
commitmentsand responsibilities entrusted upon him after the sad
demise of his father Syed Barket Ahmed (ex Joint Secretary,
Government. of Pakistan and Senator)he resigned from UNO in 2002. The
mile-stones of his mission are Education, Unity among Muslims and
Welfare andDevelopment of the followers, Pakistan and Muslims in
general. He is paying special attention towards grooming and education
of male and female students of Dar-ul-uloom Jamia Haideriah at
Jallalpur Shareef. He strongly desires that the education and
knowledge acquisition of Quran and Sunnah must proceed hand in hand
with scientific and technical education. Out of his busy schedule he
takes out time for spiritual guidance of thefollowers and also for
developmental and social activities.
His brother Hazrat Syed Tanveer Haider is also foreign qualified. He
hadbeen working in the Computer field at GHQ but left job, while
availing an opportunity to stay in Masjid-e-Nabvi,Madina Shareef.
Both brothers have high spiritual standings and are providing
inspiration and guidance to the followers. Both are looking after all
the affairs of Jallalpur Shareef jointly. May Allahbe merciful and
beneficent to them and all Muslims and give us strength to follow the
straight path indicated and followed by His Prophet Mohammad (Peace Be
Upon Him) andHis pious and good people who have been rewarded by Him.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Allah and His Messenger are the lights in the darkness of this world

Matthew Arnold, the English poet, wrote:
"Ah, love, let us be true
To one another! for the world, which seems
To lie before us like a land of dreams,
So various, so beautiful, so new,
Hath really neither joy, nor love, nor light,
Nor certitude, nor peace, nor help for pain;
And we are here as on a darkling plain
Swept with confused alarms of struggle and flight,
Where ignorant armies clash by night."
In this poem, Arnold envisioned the world as aplace of darkness,
conflict and confusion, with no light to show theway out. To him the
beauty of the world was just an illusion, a dream; and the reality of
life wasone of struggle and pain.
Indeed, the world seems to become a more dangerous and hopeless every
day. The news is filled with dire stories about war and starvation,
the inexorable destruction ofthe natural environment, pollution of the
oceans, terrorism, and crime. Most recently we have been reading about
the "Arab Spring", in which the people of several nations have risen
up against their dictators. Asinspiring as these events are, in the
midst lie acts of horrific cruelty. In Libya it is rumored that 100
officers who refused to order soldiers to fire on protesters, were
burned alive. La hawla wa la quwwata il-laa billah. How horrendous.
Wouldn't a sane person be afraid of such a world? Wouldn't an
intelligent person be consumed with anxiety, and wouldn't a very
intelligent person be plunged into despair?
The thing about fear, anxiety and despair is that they flourish in
spiritual darkness, just as some species of mushrooms can only grow in
the dark. They might be represented by the image of a monster hiding
in the corner of a dark room.
What do you do when you're afraid there's a monster in the closet, or
creeping quietly toward you? You turn on the light.
The Light is Allah
For us, the light is Allah, and the Quran through which He
communicates with us. Our guiding lightis the natural bond we have
with Allah, and our instinctive yearning to know our Creator. Let's
cherish that bond and strengthen it, and it will fill us with light.
Allah's light is our salvation from fear of theunknown; fear of
failure; fear of loss and pain; fearof poverty, illness and injury;
fear of enemies who want to hurt us; fearof strange things; fear of
death.
"Allah is the Light of the heavens and the earth. The example of His
light is like a niche within which is a lamp, the lampis within glass,
the glass as if it were a pearly [white] star lit from [the oil of] a
blessed olive tree, neither of the east nor of the west, whose oil
would almost glow even if untouched by fire. Light upon light. Allah
guides to His light whom He wills. And Allah presents examples for
thepeople, and Allah is Knowing of all things." - Quran, Surat An-Nur,
24:35
An Illuminating Lamp
And what about the Messenger of Allah (peace be upon him)?
Allah says in the Quran, Surat Al-Ahzab, 33:45-46,
"O Prophet, indeed We have sent you as a witness and a bringer of good
tidings and a warner, And one who invites to Allah, by His permission,
and an illuminating lamp."
The Messenger too is a source of light. He is an illuminating lamp,
which is what you hold up so you can see the way ahead. His Sunnah
gives us a brilliant path to walk. It shows us the waypast all the
evils that lurk in the darkness, including the evils of racism,
nationalism, anger, selfishness, dishonesty, hypocrisy, and greed.
I'm not saying that all we must do is read the Quranand pray, and
those dire problems that I mentioned earlier will evaporate. Not at
all.
But the solutions to thoseproblems lie within the Quran if we look.
The Quran is the light that shows us the way out outof the gloom that
we have created for ourselves, and example of the Messenger (peace be
upon him) is a beaconthat lights the way forward.
Light in Our Hearts
The verse I quoted above,from Surat an-Nur, mentions the example or
similitude of Allah's light. The Sahabi (companion of the Prophet)
Ubayy ibnKa`b said, 'The similitude of His light [takes place in] the
Muslim's heart.' [Ibn Kathir, 3:464] Faith, dhikr, love of Allah and
compassion toward all creatures, cause that light to grow in our
hearts, until it spreads and appears on our faces, our hands, in our
eyes, on our tongues, and even in our homes. As Allah says, "Or is one
who was dead, and whom We gave life and made for him a light by which
to walk among people, like one who is ina darkness from which he
cannot emerge?" [6:122]
Other people can sense this light, and some will be guided by it,
while others reject it. Those who reject it might even be angered by
it, becauseit represents a refutation of a lifestyle based on narrow
material concerns.
Ibn `Abbas, may Allah be pleased with him, said: "When the Messenger
of Allah got up to pray at night, he would say:
( O Allah, to You be praise,You are the Sustainer of heaven and earth
and whoever is in them. To You be praise, You are the Light of the
heavens and the earth and whoever is in them. )
When life starts to feel like a burden, and your vision contracts so
that all you see is darkness, don't give up. Don't despair. Remember
that there is a light to show you the way. The light is Allah. His
light is expressed through the Quran and through His Messenger. Turn
to it, and it will grow in your heart and bring you peace. It will
give you strength and joy, and willtransform you and all those around
you.

Everything is possible for those who believe

Nourish your dreams. To achieve anything requires faith in Allah,
belief in yourself, imagination, vision, persistence, hard work, and
sometimes blood and tears.
The will of Allah and the power of your heart and mind make an
unbeatable combination.Everything is possible for those who believe –
anything you can envision, and many things you can't.
I'm thinking of a ragtag group of desert Arabs, who, in the course of
a single generation, transformed the world forever. I am speaking of
course of the Prophet Muhammad (peace be upon him) and his companions.
What they did was impossible – there's no other word forit. But
through the powerof Allah, and the tremendous determination of one
man, and the faith of those who followed him, the impossible became
possible. Because of theirfaith and sacrifices, you and I can utter
the words, " Laa ilaha-il-Allah " and put them into practice in our
lives.
Your dreams don't have to be that grand. Whether you dream of building
a new masjid for your community, writing a novel, competing in sports,
becoming a doctor, doing charity work overseas, memorizing theQuran,
or any other goodand meaningful goal – it can be achieved by the will
of Allah. But you can't just sit back and wait for it to happen. Feed
your dream as you would feed a newly planted seed. Care for it, devote
time to it, don't give up, and watch it grow before your eyes.