The difference in the wordings of the Muslims in good will wishes like 'Good Morning', 'Good appetite', 'Bless you', 'Get well soon'.

There are some patterns of speech which becamea custom in every
society. This is a commonlanguage all people speak. Like saying
"GoodMorning" when they get up in the morning or when they meet in the
evening saying "good evening", when they areabout to go to bed at
night saying "good night, sleep tight", whenthey are eating
saying"good appetite", when one is ill saying "get wellsoon", when one
is doing something saying" more power to you", when one sneezes saying
"bless you"…
Almost everyone gets adapted to these patterns he sees in the society
ever since his childhood. However when one is saying these words, he
should not forget that Allah is the Only Power that would enable all
these good wishes.
And that is where the difference of a Muslim is seen. A Muslim behaves
consciously in every stephe takes, in every word he says, in every
thoughtin his mind. He never forgets that every incident he has ever
experienced all his life has happened by the Wish of our Lord. It is
only the Almighty Allah Who will enable a person to have a good day or
a good night, Who will cure him and make him healthy, Who will give
him peace and comfort in his sleep, Who will make the food he eats
delicious and beneficial or Who will ease and finalize the work he
does.
Apart from this it is our Lord Whom a Muslim loves with the most
profound and intense love, with the highest devotion and Whom he is
most loyal to. He mightforget many people he loves, many incidents or
many objects from time time. But his love for Allah is so strong that
he lives in the awareness ofthe existence, power, love, friendship,
compassion and justice of our Lord in every minute, every single
second of his 24 hours. There is not even a single moment that the
existence and dominion of Allah is not in his mind.
And for Muslim to commemorate Allah, mentioning and exaltingAllah is a
very big act of worship. It is at the sametime one of the
blessingsthat a Muslim's soul findsmost pleasure in. For that reason
he would want to commemorate Allah, to exalt His Name, to praise Him
by mentioning His greatness in every possibility he gets. A Muslim
wants to mention his love for Allah, his devotion, his submission in
every turn of phrase in the form of a prayer.
Consequently, a Muslim's way of daily talking is very different from
other people just like all his demeanors and attitudes are. A Muslim
puts the fact that it is Allah Who will create that act, into words in
every speech he makes. In every good will expression, he verbalizesthe
fact that he wishes those blessings from Allah. For instance instead
of using phrases like "Good Morning","Good Night", "Good Evening",
"Sleep tight","Good Appetite", "Get well soon", "More powerto you",
"Bless you", he mentions the Name of our Almighty Lord Who will be
creating all these wishes by saying "May Allah give you a nice day",
"May Allah give you a nice night", "May Allah give you a good
evening," "May Allah give you a nice sleep","May Allah bless you a
good appetite", "May Allah cure your illness,""May Allah ease your
work", "May Allah bless you a long life".
Apart from this, when someone says his good wishes with the
remembrance of Allah's name, he again responds by showing the same
awareness in faith. For instance when someone says"May Allah give you
a nice day", he doesn't respond by only saying"to you too". He
commemorates and exalts Allah's Name and praises our Lord. He responds
by saying "MayAllah give you a nice daytoo". Or in responding toa
Muslim who says "May Allah give you good night", he does not respond
only by saying"To you too" –Allah is beyond that- He responds by
saying "MayAllah give you a good night too". He would notuse such a
wording without mentioning Allah's name even if he was thinking about
Allahin that moment. He doesn't find it becoming to the love, devotion
friendship he feels for Allah to assume even a slightest defect in his
wordings.
This stems from the good morality of the Muslim. In his consciencehe
cannot bring himself to talk about an incidenthe knows that Allah will
create, without mentioning His name. No matter what the wording the
other person uses is, his response will definitely be by mentioning
Allah'sname and by exalting our Lord.
... and certainly the remembrance of Allah is the greatest, and Allah
knows what you do. (Surat Al-Ankabut: 45)
To Allah belong the Most Beautiful Names, so call on Him by them and
abandon those who desecrate His Names. They will be repaid for what
they did. (Surat Al-A'raf: 180)

Deobandis

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- Deobandis are one of thegroups of Muslims. This group is
connected to and named after the University of Deoband – Dar al-Uloom
– in India . Itis an intellectual school of thought that is deeply
rooted, and everyone who graduated from thatuniversity was
influencedby its academic characteristics, so that they became known
as Deobandis.
The University of Deoband was founded by a group of Indian scholars
after the British had put a stopto the Islamic revolution in India in
1857 CE. Its establishment was a strong reaction against western
advancement and its materialistic civilization in the Indian
Subcontinent, aimed at saving the Muslims from the dangers of these
circumstances, especially when Delhi , the capital, had been destroyed
following the revolution and the British had takenfull control of it.
The scholars feared that their religion might be assimilated, so
Shaykh Imdaadullaah al-Muhaajiral-Makki and his student Shaykh
Muhammad Qaasim al-Nanatuwi, and their companions, drew up a plan to
protect Islamand its teachings. They thought that the solutionwas to
establish religiousschools and Islamic centers, thus
al-Madrasahal-Islamiyyah al-Arabiyyah was established in Deoband as a
center for Islam and Sharee'ah in India at the time of British rule.
The most prominent figures of this school :
1- Muhammad Qaasim
2- Rasheed Ahmad al-Kankoohi
3- Husayn Ahmad al-Madani
4- Muhammad Anwaar Shah al-Kashmiri
5- Abu'l-Hasan al-Nadvi
6- Al-Muhaddith Habeeb al-Rahmaan al-A'zami
Thoughts and beliefs of this school :
With regard to basic tenets of belief, they follow the methodology of
Abu Mansoor al-Maatreedi.
They follow the school of Imaam Abu Haneefah with regard to
jurisprudence and minor issues.
They follow the Sufi Tareeqah of the Naqshbandiyyah, Chishtiyyah,
Qaadiriyyah and Saharwardiyyah with regard to spiritual development.
The thoughts and principles of the Deobandi school may be summed up as follows:
1. Preserving the teachings of Islam and itsstrength and rituals.
2. Spreading Islam and resisting destructive schools of thought
and missionary activity.
3. Spreading Islamic culture and resisting the invading British culture.
4. Paying attention to spreading the Arabic language because it is
the means of benefiting from the sources of Islamic Sharee'ah.
5. Combining reason and emotion, and knowledge and spirituality.
Because the Deobandis follow the Maatreedi School with regard to
belief, we have to define what al-Maatreediyyah is:
This is a philosophical (kalaami) group which is named after Abu
Mansoor al-Maatreedi. It is based on using rationaland philosophical
proof and evidence in disputes with opponents from among the
Mu'tazilah, Jahamiyyah and others toestablish the truths of religion
and Islamic belief. With regard to sources, the Maatreediyyah divide
thebases of religion into twocategories depending on the source:
1. Divine or rational: these are matters which are established
independently by reason and the reports follow that. This includes
issues of Tawheed (Islamic monotheism) and the Divine attributes.
2. Legislative matters or transmitted reports, These are matters
which reason states may or maynot exist, but there is no way to prove
rationally that they exist, such as Prophethood, the torment of the
grave andissues of the Hereafter. It should be noted that some of them
regarded Prophethood as coming under the heading of rational issues.
It is obvious that this is contradictory to the methodology of
Ahlus-Sunnah Wal-Jamaa'ah, because the Quran, Sunnah and consensus
ofthe Sahaabah (the Companions of the Prophet ) are the sources of
guidance in their view. This is in addition to their Bid'ah
(innovation) of dividing the sources of religion into rational matters
vs. transmitted reports, which was based on the false notion of the
philosophers who assumed that the religious texts contradict reason,
so they tried to mediate between reason and the transmitted reports.
This led them to force reason into fields where it has no place, so
they came up with false rulings which contradicted Sharee'ah, and that
led them to say that they did not know what the texts mean and that
only Allaah knows their meaning, or to misinterpret them altogether.
In the view ofAhlus-Sunnah Wal-Jamaa'ah (the true Islamic
methodology), onthe other hand, there is no contradiction between
sound reason and the sound transmitted reports.
Attitude of Ahl al-Sunnah towards the Maatreediyyah
It was narrated from the Prophet that this nation would split into
seventy-three sects, all of which would be in the Fire apart from one.
The Prophet explained that the saved group is the Jamaa'ah, which is
the group that follows the same path as the Messenger Sallallaahu
alayhi wa sallam and his Companions.
Undoubtedly, Ahlus-Sunnah Wal-Jamaa'ah, who adhere to the Quranand
Sunnah in terms of both knowledge and actions, are the saved group,
and this description applies to them, i.e., they adhere to that which
the MessengerSallallaahu alayhi wa sallam and his Companions adhered
to in terms of knowledge and actions.
It is not sufficient for an individual or group merely to claim to
belongto the Sunnah whilst going against the methodology of the
righteous predecessors, namely the Sahaabah and Taabi'een (companions'
successors).Rather it is essential to adhere to their methodology in
knowledge, action, approach and spiritual development.
The Maatreediyyah is oneof the groups whose opinions include true and
false views, and some things that go against the Sunnah. It is known
that these groups vary with regard to the truth, how near or far they
are; the closer they are to the Sunnah, the closer they are to the
truth and the right way. Among them are some who went against the
Sunnah with regard to basic principles, and some who went against the
Sunnah with regard to more subtle issues. There are some who refuted
other groups who are farther away from the Sunnah, so they are to be
praised with regard to their refutationof falsehood and what they have
said of truth, but they have overstepped the mark in so far as they
have rejected part of the truth and gone along with some falsehood. So
they have refuted a serious Bid'ah by means of a lesser Bid'ah, and
refutedfalsehood with a lesser form of falsehood. This is the case
with most of the philosophers (Ahl Al-kalaam) who claim to belong to
Ahlus-Sunnah Wal-Jamaa'ah.

A dialogue with Satan

Deep at night, I had this dialogue with Satan. Shortly, I heard the
Fajr (dawn) prayer call. I wanted to go to the mosque.
He said: "The night is stilllong, so take a nap."
I said: "I'm afraid I'll missmy obligatory prayer!"
He said: "There is much time to go "
I said: "I'm afraid I'll misspraying in congregation."
He said: "Don't be too harsh on yourself in worship."
Then, I didn't wake up until the sun had already risen.
He whispered to me again saying: "Don't feel sorry for what you have
missed. The day is still fullof many other chances."
As soon as I started mentioning Allaah, he brought to my mind all
kinds of thoughts.
I said: "You are diverting me from making Du'aa (supplication)."
He said: "Just delay it until the night." Shortly, Iintended to repent.
He said: "Enjoy your young age before it comes to an end"!
I said: "I'm too afraid of death."
He said: "But your life willnot end now."
I started to memorize Quran
He said: "Entertain yourself with songs."
I said: "But it's an unlawful thing to do."
He said: "Scholars differed on that matter
I said: "The evidences from the Prophet's sayings [ ) )] are with me"
He said: "But you know their sources are weak!"
A beautiful lady passed by, so I lowered my gaze.
He said: "What's wrong? It's just a gaze"!
I said: "A gaze puts me in a dangerous place."
He said: "It's lawful to contemplate in grace."
I went to the Ka'bah (Sacred Mosque in Makkah). There he was with me on the way.
He said: "What's the reason behind this trip?"
I said: "To make 'Umrah (minor Hajj)."
He said: "You have risked dangers (on your travel) to do this 'Umrah.
Don't you know that good deeds have plenty of other doors?!!"
I said: "But my life needs a change for the better"
He said: "Don't you know that you can't enter Paradise through your deeds?
I went to give advice to people.
He said: "Don't put yourself in an embarrassing situation.
I said: "But, my only aim is to benefit others."
He said: "That's a trap of self-admiration, and it is indeed the head
of corruption."
I said: "Tell me your opinion about some people."
He said: "I can answer you of the private, as well as the general."
I said: "Ahmad Ibn Hanbal?"
He said: "His calling to follow Quran and Sunnah(Prophet's Tradition )
was killing me."
I said: "Ibn Taymiyyah?"
He said: "His words hit myhead like a daily beating."
I said: "Al-Bukhaari?"
He said: "I can even burn my house with his book."
I said: "Al-Hajjaaj (a tyrant ruler)?"
He said: "I wish 1000 of men are like him. His wayis cure and
happiness to my colleagues of devils."
I said: "Pharaoh?"
He said: "Oh, to him victory and support we owe."
I said: "Saladin, the Hero of the battle of "Hitteen"?"
He said: "Let us not talk of him…he brought humiliation to my sons,
and buried our heads in mud."
I said: "Mohammad Ibn Abdul Wahhaab?"
He said: "His messages were like the heavenly fiery stars that were
burning my heart"
I said: "Abu Jahl?"
He said: "The best kinshipand brothers we are."
I said: "Abu Lahab?"
He said: "We are togetherin every step forever."
I said: "Lenin?"
He said: "Bounded by me,with Stalin on fire."
I said: "Nude Magazines?"
He said: "Are my holy books."
I said: "Satellites?"
He said: "Make people diabolical."
I said: "Coffee Shops and internet cafes?"
He said: "Welcome everyone who is divertedfrom Allaah and the right way."
I said: "What is your Athkaar (supplication)?"
He said: "Songs."
I said: "What is your job?"
He said: " False Hopes."
I said: "What do you think about the markets?"
He said: "Clubs where my friends meet."
I said: "How do you misguide people?"
He said: "By desires, doubts, distracting amusements, hopes and songs."
I said: "How do you misguide women?"
He said: "I tempt them towards showing off their beauty, and favoring
the prohibited over the lawful.
I said: "How do you misguide the scholars?"
He said: "By paving the way for them to admiration and showing off,
and by planting envy and pride in their hearts."
I said: "How do you misguide people as general?"
He said: "Through back-biting, tale-fabrication, wasting their times
in things of no value and in useless cheap conversations."
I said: "How do you misguide merchants?"
He said: "By tempting them to deal with bribery, making them hate
paying charity and by making spendthriftness beloved."
I said: "How do you misguide young people?"
He said: "By making themfall in the trap of love, reckless in
following Allaah's orders and committing the prohibited."
I said: "What do you think of Abu Nawwas (a poet who used to celebrate
alcohol and wantonness)?"
He said: "Such a respectful character. His poems really inspired me."
I said: "And "modernity"?"
He said: "The inheritors of our Satanic knowledge."
I said: "Secularity?"
He said: "That's my belief,and its believers are the cheating
magicians and creators of false hopes. We all bear same names."
I said: "What do you think of those people who call to the Word of Allaah?"
He said: "They are torturing me! They inflict a lot of pain and misery
on me. They made me an old man with gray hair! They destroy all what I
build! They make noise when I speak, read whenI sing, and seek refuge
from me when I show up."
I said: "What do you say about newspapers?"
He said: "Means for wasting people's time, especially that of the
elite, and means for stealing money."
I said: "What did you do with the crow?"
He said: "I made him kill his brother and bury him under earth till he
disappeared."
I said: "What did you do with Qaaroon (Korah)?"
He said: "I whispered to him: You son of the old man. Save the
treasuries to win. You are one of the greatest men."
I said: "What did you say to Pharaoh?"
He said: "I told him: You are the greatest one in the palace. To win
say: "Isn't it me who possess the power over Egypt ?""
I said: "What did you say to the one who drinks wine?"
He said: "I told him you should drink this grape's juice. It is the
answer to all your problems. It wipes out your troubles. And don't
worry, you know the way to repentance and its doors are always open
for you."
I said: "What kills you?"
He said: "Reading the verses of "Al-Kursy" (the Footstool) [Quran
2:255]. It prevents me from breathing and makes me feel I'm in an
eternal prison, in a night full of misery."
I said: "Who are the most beloved people to you?"
He said: "Singers, poets that aim at misguiding people, sin-doers, and
every cunning person who goes astray."
I said: "Who is the most hateful person to you?"
He said: "Mosque-goers, everyone who kneels andprostrates to Allaah,
every pious and sincere worshipper, and every fighter in the cause of
Allaah."
I said: "I hereby seek refuge in Allaah from you."
The moment I said so, he disappeared as though melting into the sand -
and this is the liar's end.

Associating partners withAllaah (Shirk) -I

First: Major Shik
One of the most important things Muslimsmust know and pay attention to
is the issue of Shirk (Associating partners with Allaah in worship),
its seriousness and its different types, sothat our Tawheed (belief in
the Oneness of Allaah) and our Islam may be complete, and our faith
may be sound.
The word Shirk in Arabic means taking a partner, i.e., regarding
someone as the partner of another. It is used in Arabic when one
wishes to express that he regards two people as equal in status; or
that two people are involved in it.
In terms of Sharee'ha or Islamic terminology, Shirk means ascribing a
partner or rival to Allaah in Lordship (Ruboobiyyah), worship
(Uloohiyyah) or in His Names and Attributes.
A rival is a peer or counterpart. Hence Allaahforbids setting up
rivals with Him and He condemns those who take them (rivals) as
godsinstead of or besides Allaah in many verses of the Quran. Allaah
Says (what means): "Then do not set up rivals to Allaah (in worship)
while you know (that He Alone has the right to be worshipped)." [Quran
2:222]
And (what means): "And they set up rivals to Allaah, to mislead
(people) from His path! Say (O Muhammad, to the polytheists): 'Enjoy
(your brief life)! But certainly, your destination is the Fire!'"
[Quran14:30]
Prophet Muhammad sallallaahu alahyi wa sallam said: "Whoever dies
claiming that Allaah has a rival, will enter Hell." [Al-Bukhaari]
The types of Shirk:
The texts of the Quran and Sunnah (narrations of the Prophets
sallallaahu alahyi wa sallam) indicate that Shirk sometimes puts a
person beyond the pale of Islam and sometimes does not. Hence, the
scholars divided Shirk into two types: major Shirk and minor Shirk.
Following is a brief description of each type:
1 – Major Shirk
This means ascribing to someone other than Allaah something that
belongs only to Allaah, such as Lordship (Ruboobiyyah), Worship
(Uloohiyyah) and the Divine Names or Attributes (Al-Asmaa'
Was-Sifaat).
This kind of Shirk may sometimes be outwardly, such as the Shirk of
thosewho worship idols and graves, or the dead or even living people.
Other times, it may be hidden, such as those who put their trust in
other than Allaah, or the Shirk of thehypocrites. For even though
their (hypocrites') Shirk puts them beyond the pale of Islam and means
that they will abide forever in Hell, it is a hidden Shirk, because
they makean outward display of Islam and conceal their disbelief and
Shirk, so they are inwardly Polytheists but not outwardly.
Shirk in the form of beliefs, such as:
- The belief that there is someone else who creates, gives life and
death, reigns or controls the affairs of the universe along with
Allaah.
- The belief that there is someone else who must be obeyed absolutely
besides Allaah.
- Associating others with Allaah in love and veneration, by loving a
created being as loving Allaah. This is the kind of Shirk that Allaah
does notforgive, and it is the Shirk about which Allaah Says (what
means):
"And of mankind are some who take (for worship) others besides Allaah
as rivals. They love them asthey love Allaah." [Quran 2:165]
- The belief that there arethose who know the Unseen that only Allaah
Knows. This is very common among some of the deviant sects.
- The belief that there is someone who bestows mercy in a manner that
isbefitting only for Allaah, so he shows mercy as Allaah does and
forgives sins and overlooks the bad deeds of his 'worshippers'.
Shirk in the form of words:
Such as those who supplicate to someone other than Allaah, or seekhis
help or seek refuge with him with regard to matters over which no one
has control except Allaah, whether the person called upon is a
Prophet, a Wali (righteous person), an angel or a jinn, or some other
created being. This is a kind of major Shirk which puts one beyond the
pale of Islam.
Also, those who make funof religion or who liken Allaah to His
creation, or say that there is another creator, provider or controller
besides Allaah are included in this type of Shirk. All of these fall
under major Shirk and are grave sins that are not forgiven.
Shirk in the form of actions:
Such as one who sacrifices, prays or prostrates to something other
than Allaah, or whopromulgates laws to replace the rulings of Allaah
and makes such laws the reference whichpeople are obliged to refer to
for judgement; or one who supports the disbelievers and helps them
against the believers, and other acts that go against the basic
meaning of faith and put the one who does them beyond the pale of
Islam.