Al-Islampeace

SINCERITY (IKHLAAS)

2010-05-09T21:35:00.001-07:00

"Verily it is we who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion. Is it not to Allah that sincere devotion is due?"

The definition of Ikhlaas

Ikhlaas means to have the intention of only Allah in one's acts of obedience. The motive must be only the Proximity and pleasure of Allah. This motive must not be contaminated with personal motives of gain or the pleasure of others.

The nature of Ikhlaas

The moral guidance furnished to mankind by the sacred Prophet (Peace Be Upon Him) attains fulfillment, in our humble view, in the teaching of Sincerity (Ikhlaas in Actions) and Lillahiyat (Single-minded Devotions). Or, in other words, sincerity and single-minded devotion t Allah mark the culminating lesson of the Book of Morality, and the highest stage of moral and spiritual advancement.

What Ikhlaas and Lillahiyat denote, in short, is that every good deed should be performed for the sake of Allah and for his propitiation, i.e., so that our Lord and Master might be pleased with us and bestowed his good graces and we remained safe from His indignation.

The Holy Prophet ((صلي الله عليه وسلم)) has stressed that single-minded devotion is the most essential part-the inner reality – of all good and virtuous acts and behaviour. Should the apparently good deeds and morals be bereft of the spirit of sincerity and soundness of intention and prompted by any other urge, desire of motive, apart from the seeking of Devine good pleasure and reward, such as, the earning of good name, they would carry no merit in the sight of earning of Allah.

To put it differently, the countenance of the Lord and the reward of the Hereafter that are the real fruit and outcome of all good deeds and ought to be the chief aim and objective of all believing men and women are not gained simply on good-doing, but when these acts, also, are performed with the intention of earning the favour of Allah and the reward of the hereafter. It could, of course, mot be otherwise, for do we not follow the same principle in our own affairs? Suppose anyone serves us devotedly and does all sorts of things for our comfort, but, somehow, we realise that there is mo sincerity in his heart and his attachment and dutifulness are motivated by a selfish desire, will it make a favourable impression on us? The same is the case with Allah with the added difference that while we do not know what in hidden in the hearts, Allah in presents everywhere, at once, and sees all things. Thus, He only accepts the deeds of bondsmen who perform good and virtuous acts for His sake and confers His blessings on then. And the full display of His Mercy and Benevolence will take place in the Hereafter, which is the place of Final Requital. On the contrary, those who practice virtue and do good deeds to make a name or with a similar purpose may gain their objects in this world, but they will remain deprived of the beneficience of the Lord and it will be made wholly manifest on the Last Day.

Of fundamental significance, in this regard, is the well-known saying of the Prophet: Actions are but judged according to the intentions." we have placed it at the head of the present book along with detailed explanatory note. It will be unnecessary to go over it here, once again, but a few other Traditions of a like nature are reproduced below.

The benefits of Ikhlaas

No matter what type of righteousness an act may be and no matter how little it may be, if it is accompanied by Ikhlaas, it will be permeated with barkat even if there is no helper. Thawaab will increase in proportion to the degree of Ikhlaas.

The secret is the degree of Ikhlaas. The Ikhlaas in the sahaabah is far superior to the Ikhlaas in others. Their reward is in terms of their sincerity and love.

The highest stage of Ikhlaas is the rendering of an act for the sake of only Allah Ta'ala, creation having absolutely no connection in one's motive. A lesser degree of Ikhlaas is that the act is rendered to please people but it was not motivated by any desire for worldly gain. The motive was merely to please others. The third degree of Ikhlaas is to render an act without having any motive. The motive is neither the Deen not the world. This too is Ikhlaas, i.e. the non-existence of riyaa (show).

Allah Regards What Lies In The Hearts

ان الله لا ينظر الي صوركم واموالكم ولكن ينظر الي قلوبكم واعما لكم

It is related by Abu Huraira that the Messenger of Allah said: "Allah does not regard your fine visages or wealth, but of your hearts and deeds." (Muslim)

It shows that Devine favor or acceptance does not depend on anyone's form and figure or wealth, but on the state of his heart and mind. Allah judges and requires only on the basis of our motives and intentions.

Morality of Prophet (صلي الله عليه وسلم)

2010-04-02T20:27:00.000-07:00

Definition of Morality The Morality is a same meaning of good qualities or politeness. According to the experts ,nature or the internal qualities of human being. As saying by Imam Gazali the meaning of ethics(Morality) is: “Ethics is a name of that stats condition of human nature for which a man very easily and conveniently did any action. Place of Morality in Islam Among the things on which the prophet Muhammad (صلي الله عليه وسلم)has laid the greatest stress, after belief, and maintained that the felicity and salvation of mankind is dependents upon them, one is the cultivation of good manners and noble qualities of mind and character, avoiding evil and unseemly behavior, and keeping away from vicious habits and practices. In the Quran, where the objects of raising up of the sacred Prophet (صلي الله عليه وسلم) are defined, it is, also, emphasized that to cleanse men and make them pure is a special part of his mission. Moral reform and uplift occupies a place of highest importance in the aim and design of sanctification. As the prophet “صلي الله عليه وسلم” himself has said: “I have been raised up by Allah to teach moral virtues.” It denotes that moral correction and elevation was among the chief ends and purposes of the mission of the prophet Mohammad “صلي الله عليه وسلم "and formed a fundamental part of his magnificent endeavor. It, naturally, could not be otherwise, for moral values play a vital part in molding a man’s life. A person with good morals will not only lead a happy and peaceful life himself, but his existence will be a source of comfort to others as well. On the other hand, if his social conduct and moral disposition are bad, his life will be devoid of real joy, and he will, also, make the lives of his relatives and all other around him miserable. These are the ready, worldly effects of good or evil behaviour we experience in our daily existence, but it is going to yield far more serious results in the everlasting life of the Hereafter. The sequel of noble morals, in the Hereafter, is the good pleasure of the Lord and Paradise while that of bad manners and evils conducts is the Wrath of Allah and Fire of Hell. The saying of holy Prophet (صلي الله عليه وسلم) relating to moral reform are of two kinds: one in which he has laid emphasis on moral goodness, as a principle, explained the worth and importance of good and virtuous habits, and indicated the unique reward they are going to fetch in the Hereafter, and the other that contain the advice and instruction to acquire or avoid a particular moral attribute. Here, we will, first, take up the Traditions belonging to the former category. Importance of good manners عن عبد الله بن عمرو قال قال رسول الله صلي الله عليه وسلم ا ن من خياركم احسنكم اخلا قا (رواه البخاري ومسلم) (241/1) It is related by Abdullah Ibn Amr (رضي الله عنه) that the Messenger of Allah (صلي الله عليه وسلم) said: “The best of you are those who possess the best of manners” (Bukhari and Muslim) عن ابي هريرة رضي الله عنه قال قال رسول الله صلي الله عليه وسلم اكمل المؤمنين ا يمانا احسنهم خلقا (رواه ا بو داود) (242/2) Abu Hurayrah (R.A.) related to us that the Messenger of Allah (PBUH) said: “Believers who possess better manners are the most perfect in Faith” Commentary: There is a define relationship between belief and manners. He who has a perfect belief definitely has very good manners. On the same basis, he who possesses very good manners is a perfect believer. It must be understood that without belief, a person’s manner—nay, any deed he performs—are meaningless. Belief is the spirit and the driving force for every deed and every piety. Thus, if we see anyone who has good manners but morally an image of manners and they have no value in the sight of Allah

SINCERITY (IKHLAAS)

2010-04-01T02:51:00.000-07:00

“Verily it is we who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion. Is it not to Allah that sincere devotion is due?” The definition of Ikhlaas Ikhlaas means to have the intention of only Allah in one’s acts of obedience. The motive must be only the Proximity and pleasure of Allah. This motive must not be contaminated with personal motives of gain or the pleasure of others. The nature of Ikhlaas The moral guidance furnished to mankind by the sacred Prophet (Peace Be Upon Him) attains fulfillment, in our humble view, in the teaching of Sincerity (Ikhlaas in Actions) and Lillahiyat (Single-minded Devotions). Or, in other words, sincerity and single-minded devotion t Allah mark the culminating lesson of the Book of Morality, and the highest stage of moral and spiritual advancement. What Ikhlaas and Lillahiyat denote, in short, is that every good deed should be performed for the sake of Allah and for his propitiation, i.e., so that our Lord and Master might be pleased with us and bestowed his good graces and we remained safe from His indignation. The Holy Prophet ((صلي الله عليه وسلم)) has stressed that single-minded devotion is the most essential part-the inner reality – of all good and virtuous acts and behaviour. Should the apparently good deeds and morals be bereft of the spirit of sincerity and soundness of intention and prompted by any other urge, desire of motive, apart from the seeking of Devine good pleasure and reward, such as, the earning of good name, they would carry no merit in the sight of earning of Allah. To put it differently, the countenance of the Lord and the reward of the Hereafter that are the real fruit and outcome of all good deeds and ought to be the chief aim and objective of all believing men and women are not gained simply on good-doing, but when these acts, also, are performed with the intention of earning the favour of Allah and the reward of the hereafter. It could, of course, mot be otherwise, for do we not follow the same principle in our own affairs? Suppose anyone serves us devotedly and does all sorts of things for our comfort, but, somehow, we realise that there is mo sincerity in his heart and his attachment and dutifulness are motivated by a selfish desire, will it make a favourable impression on us? The same is the case with Allah with the added difference that while we do not know what in hidden in the hearts, Allah in presents everywhere, at once, and sees all things. Thus, He only accepts the deeds of bondsmen who perform good and virtuous acts for His sake and confers His blessings on then. And the full display of His Mercy and Benevolence will take place in the Hereafter, which is the place of Final Requital. On the contrary, those who practice virtue and do good deeds to make a name or with a similar purpose may gain their objects in this world, but they will remain deprived of the beneficience of the Lord and it will be made wholly manifest on the Last Day. Of fundamental significance, in this regard, is the well-known saying of the Prophet: Actions are but judged according to the intentions.” we have placed it at the head of the present book along with detailed explanatory note. It will be unnecessary to go over it here, once again, but a few other Traditions of a like nature are reproduced below. The benefits of Ikhlaas No matter what type of righteousness an act may be and no matter how little it may be, if it is accompanied by Ikhlaas, it will be permeated with barkat even if there is no helper. Thawaab will increase in proportion to the degree of Ikhlaas. The secret is the degree of Ikhlaas. The Ikhlaas in the sahaabah is far superior to the Ikhlaas in others. Their reward is in terms of their sincerity and love. The highest stage of Ikhlaas is the rendering of an act for the sake of only Allah Ta’ala, creation having absolutely no connection in one’s motive. A lesser degree of Ikhlaas is that the act is rendered to please people but it was not motivated by any desire for worldly gain. The motive was merely to please others. The third degree of Ikhlaas is to render an act without having any motive. The motive is neither the Deen not the world. This too is Ikhlaas, i.e. the non-existence of riyaa (show). Allah Regards What Lies In The Hearts ان الله لا ينظر الي صوركم واموالكم ولكن ينظر الي قلوبكم واعما لكم It is related by Abu Huraira that the Messenger of Allah said: “Allah does not regard your fine visages or wealth, but of your hearts and deeds.” (Muslim) It shows that Devine favor or acceptance does not depend on anyone’s form and figure or wealth, but on the state of his heart and mind. Allah judges and requires only on the basis of our motives and intentions.

OBEDIENCE OF GOD

2009-11-14T02:27:00.001-08:00

TOPIC:

Obedience of God

Definition of Obedience

طاع يطاع Each of these verb mean be rendered , he was or became obedient or he obeyed.

The affirmation of creation and command "for Allah alone in the Holy Qur'an:

" So the roof of those wrong-doers and unjust people was cut down; and all praises belong to God alone who is the Lord of the Universe." (7:45)

Certainly, one who affirms that Allah is the creator must logically affirm that command is his alone, because the one who created mankind is the one who knows mankind, worldy interests and what may guarantee success for them in the next world.

In fact, it would be absurd to expect that any one other then the inventor of an entirely new piece of machinery would be able to explain how to use or repair it.

Allah ordered the Muslims to obey Him, and to obey His Prophet and those in positions of leadership:

(4:59)

"O Believers! Obey God and obey the Messenger and the Rulers who are from amongst you; if you should quarrel on anything, refer it to God and the Messenger, if you believe in Allah and the Last Day. It is fairer and much better in its result."

To obey Allah is to follow His book, and to obey the Prophet is to follow the Sunnah. Indeed, the command to obey is repeated twice in the above-mentioned verse in order to emphasize that obedience is owed separately to each one of the two. That reason for this is that the Sunnah is in fact divine revelation, which the Prophet was charged with delivering. The command is not, it may be noted, repeated in the verse before "those among you who have been entrusted with authority", which means that obedience to them is conditional upon their orders being in accordance with the Quran and Sunnah.

This point is emphasized by a Hadith related by Imams Bukhari and Muslim on the authority of Ibn Umar, may Allah be pleased with him, in which the Prophet, (صلي الله عليه وسلم), said,

"Hearing and obeying are the duties of a Muslim, in what he likes and dislikes, as long as he is not ordered to commit a misdeed. If he is ordered to commit a misdeed, then he is not to hear and not to obey".

Imam Muslim related on the authority of Abu Huraira that the Prophet of Allah, (صلي الله عليه وسلم), said.

"After me you shall be ruled by rulers; the righteous ruler will rule you righteously, and the shameless will rule you shamelessly. Then, hear them and obey them in all that is in keeping with the truth".

Allah most High ordered the believers to refer all disputed matters to Allah and His Prophet. Moreover, He linked obedience to this command to faith itself by saying:

if you should quarrel on anything, refer it to God and the Messenger ,if you believe in Allah and the Last Day. It is fairer and much better in its result."

Of course, the meaning of referring such a matter to Allah is that it be referred to the Quran; while the meaning of referring it to the Prophet is that it be referred to the Sunnah. Indeed, the Quran and Sunnah constitute the comprehensive source of legislation in Islam, as has been previously mentioned.

In addition, Allah linked obedience to this command with faith so as to indicate that no claim to complete faith may be accepted from one who does not refer disputed matters to the Shariah for a ruling. Thus, faith in the principle of legitimacy and acting in accordance with it are the necessary outcome of faith in Allah and the Last Day.

Allah Most High explained that to refer disputed matters to Allah and His prophet is better for this Ummah than interpretations not directly based on revelation.

Allah Most High said:

This is good for you and the best interpretation. (4:59).

This verse shows that law may not be framed by reason alone, because reason is not a legislator. Thus, good lies in the implementation of Allah's law.

Allah also explained that the claim to faith in that which was revealed by Allah to his Prophet, (صلي الله عليه وسلم), and to the Prophet before him, when made by those who govern in accordance with man-made laws and statutes which prevent the implementation of the Shariah and the arbitral decision of His Prophet, is a false claim.

Thus, the requirements of faith are that the believer rely upon the arbitration of Allah's Shariah, and not upon man-made laws.

Allah Most High swore by His own person that those who claim to believe in Him yet do not implement His Shariah are not truthful in their claims.

Thus, true faith requires that the Shariah be made an arbitrater, that its decision is accepted without rancor, and that it be gladly implemented and executed.

Allah Most High informed us that those who do not rule in accordance with what He has revealed are indeed disbelievers, tyrants and wrongdoers.

word of Muhammad S.w.w.w. on roti

2009-11-07T20:46:00.000-08:00

Significance of Taqwa (Piety) in the Qur'an

2009-10-25T20:09:00.001-07:00

Significance of Taqwa (Piety) in the Qur'an

When we look at the various practices and teachings of Islam with regards to acts of worship, we find most of them, if not all, guiding people towards this state of Taqwa. For example, with regards to fasting,

قال الله سبحانه وتعالي:

Allah is saying, "O you who believe, fasting has been prescribed for you as it was for those before you in order that you may be of those who have Taqwa."

This concept of Taqwa, wherein one seeks to protect oneself from the wrath of Allah by doing the things, which are pleasing to Him, one can only do so if one is conscious of Allah. This is why the term Taqwa is also expressed in English as God-consciousness. And when we look with regards to salah, we find Allah saying, "Establish the prayer for my remembrance."

So salah, and virtually all aspects of `ibaadah, serve to keep us in a state of consciousness of Allah in that when a person is conscious of Him, aware that He is watching, then that person would not seek to do the things which would not be pleasing to Allah. It is when we forget Allah that Satan finds the opening, he is able to approach us, suggest evil and we fall into evil.

A Muslim surrenders before Almighty Allah and does what he is ordered to do and refrains from what he is told to keep away from. Taqwa, the fear of Almighty Allah, is the only force that can restrain man from evil and wickedness. It is this fear of Almighty God that keeps the heart of a believer awake and enables him to distinguish right from wrong.

Besides, Taqwa is the only virtue that brings honor to a believer, man or woman, in the Islamic society. The Holy Qur'an says:

يا ايها النا س ا نا خلقنكم من ذ كر وا نثي وجعلنكم شعو با وقبا ئل لتعا رفوا ان

اكر مكم عند الله اتقكم (سورة الحجرات آيت 13 )

"O mankind, We have created you of a male and a female and appointed your castes and tribes that you may recognize one another.

Verily he has greater respect with God who is possessed of greater courtesy" (49-13)

Justice and Taqwa are two principles that emerge as necessary corollaries from the doctrines of Oneness of Allah, which according to the Holy Qur'an and the Sunnah, is the basic article of faith, whereas the discipline and the dos and the don'ts of the canon law are merely its outward expression, or means to the attainment of divinely ordained ends of man in its collective as well as individual existence.

In Islam, being just is considered to be a necessary condition or being pious and God-fearing, the basic characteristics of a Muslim.

The Holy Qur'an says:

اعد لوا هو اقرب للتقوي واتقوالله ان الله خبير بما تعملون (سورة المائده آيت 8 )

"Do justice _ that is nearer to piety, and fear you God. Allah is well aware of what you do."

The Holy Qur'an aims to create an ideal society based on Taqwa for the good of the entire humanity.

Allah says:

كنتم خير امت اخرجت للنا س ( سورة آل عمران آيت 110 )

"You are the best community created for the good of mankind." (3:110)

The fear of Almighty Allah, the root of all wisdom, find expression in the individual's awareness of the impact that his actions or failure to act will at the various stages or levels of his social connections and relationship have on others. It is admitted that the primary concern of Islam is to develop the personality of the individual as a God fearing man, and equip him with the talent to live in peace with him and peace with others.

In Surah Al Imran, Taqwa is bracketed with steadfastness and patience, and in Surah Baqarah with making peace among mankind. Even in conducting wars, when mere values are generally overlooked, Muslims have to abide by the dictates of Taqwa. This condition of heart transforms both the thinking and the action of man. The Holy Qur'an repeatedly asks us to observe Taqwa, to abide by the decisions of the Prophet, to act up to the injunctions of the Shariah, and to refrain from prohibited acts, and to attain glory.

Concept of Taqwa (Piety)

2009-10-25T20:06:00.001-07:00

Taqwa means: to cleanse or purify the heart and the soul. Some Aayaat in Sort ush-Shams in which Allah says proves this fact:

و الشمس وضحها . والقمر اذا تلها . والنهار اذ ا جلها . والليل اذا يغشها . والسماء وما بنها . والا رض وما طحها . ونفس وما سوها . فالهمها فجورها وتقوها . قد ا فلح من زكها . و قد خاب من د سها . (سورة الشمس آيت 1 تا 10 )

" By the sun and its rising sunshine, and by the moon when it comes after the sun, and by the day when it brightens, it, and by the night when it enshrouds it, and by the heaven and as He made it, and by the earth and as he extended (outspread) it, and by the soul and as He shaped it, then He inspired it understanding of licentiousness and warding off! Verily prospered he who purified it, and failed he who threw it into dust

[91:1-10]

Among the missions of the Prophet (صلي الله عليه وسلم) Allah sent him with the command to purify the souls of the Muslims in particular, and of mankind in general.

Allah (T) says:

هو الذي بعث في الامين رسولا منهم يتلوا عليهم آيا ته ويز كيهم ويعلمهم الكتب والحكمة . (سورة الجمعة آيت 2 )

"It is he who raised up from among the illiterate a Messenger from among them, recites to them His verses and Book and the Wisdom and before that they had been lying in manifest forgetfulness." (62-2)

In this ayah the word Hikmah is often translated as wisdom. Imam Shafi', one of the greatest scholars of Islam, said that when Allah mentions Hikmah in the Qur'an it refers to the Sunnah of the Prophet ( صلي الله عليه وسلم) In addition to this ayah, we see that the Prophet ( صلي الله عليه وسلم) was sent with three tasks:

1) To teach the Qur'an.

2) To teach the Sunnah.

3) To show the means of purifying the soul.

This purification is obtained by doing the proper acts of 'ibaadah and by avoiding sins and disobedience.

Conditions for Attaining Taqwa

How does a person know that his acts of 'ibaadah are helping him to achieve Taqwa? To develop Taqwa, one must fulfill the following conditions:-
1) Ikhlaas, sincere intention that the act is performed purely for the pleasure of Allah, out of love for Him, while hoping for His reward and mercy, as well as fearing His anger and punishment if He is disobeyed.

2) To do the deed in accordance with the authentic Sunnah. To have the necessary knowledge of the 'ibaadah, that is being performed. To know how the Prophet ...performed the action and proper times for the performance of that action.

Concerning Ikhlaas, it must be present both before and after performing the deed, with no riyaa or sum'ah (doing things to be seen or heard by people). For instance, after doing a good deed, someone tells others, " Look at all the good I have been doing ", or " I'm such a marvelous person because I do such and such".

This formula, if used to achieve Taqwa, is scientific, in that if you follow it, while fulfilling all of its conditions and their rights, you will achieve Taqwa Insha'a Allah.

Describe of Tqwa

2009-10-25T19:55:00.001-07:00

TOPIC:Taqwa

(Fear of Allah): The Key to Learning

Definition of Taqwa

The Messenger of Allah, ( صلي الله عليه وسلم) said: Taqwa is here," and he pointed to his chest.

Allah says,

يَااَيهَا الذِينَ امَنوا اتقُوا اللهَ وَامَنوا بِرَسُولِه يُؤ تِكُم كِفلَينِ مِن رَحمَتِه وَيَجعَل لَكُم نُورًا تَمشُونَ بِه وَيَغفِر لَكُم ( سورة الحد يد آيت 28 )

"O Believers! Fear ye God, (Have Taqwa) and believe in His Messenger; He will give you two portions from His Mercy and will place in you light, which you will walk with and He will forgive you." (57:28)

Allah, the Almighty also says:

يَااَيهَا الذِينَ امَنوا اِن تَتَقُوااللهَ يَجعَل لَكُم فُرقَا نًا وَيُكَفِر عَنكُم سَيِأَتِكُمْ وَيَغْفِرْ لَكُمْ

(سورة الانفال آيت 29 )

"O Believers! If you will be fearing God He shell decree a decision for you and acquit you of your sins and forgive you" (8:29)

Al-Haafidh Ibn Katheer (d.777H) said: "Ibn Abbaad, as-Suddee, 'Ikrimah, ad-Dahhaak, Qataadah and Muqaatil Ibn Mayan all said about "Furqaan" that it means: a way out (from difficulty). Mujaahid added: "A way out (from difficulty) both in this world and in the Hereafter". In a narration from Ibn 'Abbas he said it means: salvation; and in another narration from him: being helped.

Muhammad bin Ishaaq said that it means: a criterion to judge between truth and falsehood. This explanation from Ibn Ishaaq is the most general of what has already preceded and it is a necessary consequence of it. Since whoever has Taqwa of Allah by obeying His commands and abandoning what he has prohibited, will be given the ability to recognize truth from falsehood.

Muhammad (S.A.W)

2009-09-23T01:46:00.001-07:00

The Apostle's (SAW) names Muhammad and Ahmad are also mentioned in the Holy Quran:

"Muhammad is naught else but a Messenger."

(Al-i-Imran: 144) "Muhammad is the Messenger of Allah."

(Al-Fateh: 29)

Ahmad

"And I am the deliverer of the happy news of a Messenger who will rise after me (Jesus) by the name of Ahmad."

(As-Saf f.• 6)

Foster Mother Halima Sa'adia

It was customary with the noble families of Makkah to send their infants to the desert tribes to be nursed and reared in the healthy climate and to be taught pure Arabic. For this purpose women from desert tribes arrived in Makkah from time to time and took charge of infants of the chiefs at substantial wages and expectation of gratuity at the end of their services. A short while after the Apostle's (SAW) birth some women of Beni Saad bin Bakr (a branch of the Hawazin tribe) came to Makkah to take infants. Among them was Halima binat Zuwaib who was accompanied by

The Apostle's (SAW) names Muhammad and Ahmad are also mentioned in the Holy Quran:

"Muhammad is naught else but a Messenger."

(Al-i-Imran: 144) "Muhammad is the Messenger of Allah."

(Al-Fateh: 29)

Ahmad

"And I am the deliverer of the happy news of a Messenger who will rise after me (Jesus) by the name of Ahmad."

(As-Saf f.• 6)

Foster Mother Halima Sa'adia

koun si dua nahi mangni chahiye

2009-09-22T22:00:00.000-07:00

8. His Sacred Name

2009-09-22T21:38:00.001-07:00

On the Seventh day Abdul Muttaleb celebrated his Aqiqa in accordance with the Sunnat-i-Ibrahimi (the precedent established by Hazrat Ibrahim). A tradition reports that Khatna (circumcision) was performed on the same occasion. According to another tradition he (SAW) was naturally circumcised at birth. Abdul Muttaleb held a feast for the Quraish. When the people enquired about the name of the Holy babe (SAW), Abdul Muttaleb said:

"He has been named Muhammad." The people then asked: "why did you name him differently from the other members of your family."

"I want him to earn the praise of Allah in the heaven and

1 Monday according to the Lunar calendar.

2 Friday according to the Lunar calendar

of Allah's people on the earth."

"To affirm his Excellence Allah derived his name from His own Name. The Lord of the Heaven is Mahmud (The Praiseworthy) and the Apostle is Muhammad (The Praised one)." In other words 'Hamd' (the praise) has a special relation with the Apostle (SAW). His position as intercessor is designated as 'Mahmud'. His Islamic Ummat is called 'Hamadun (the Ummat which offers the highest praise and devotion to the Allah Almighty); and the name of his standard is Lawa al Hamd'. All the praise is for Allah and (Seerat Rehmat al Almeen) praise is to be offered often."

6. The Dream of His Mother

2009-09-22T21:14:00.001-07:00

During her pregnancy, Amina dreamt that a light emerged from her body and illuminated the palaces of Syria. In another dream she was told that she carried in her womb the Chief of the Ummat. When he is born she should name him Muhammad (SAW). A tradition quoted by Ibn-i-Sa'ad says that in her dream she was ordained to name her child Ahmad.

The Auspicious Birth
The episode of the Ashab-i-Fil took place in the month of Muharram. Fifty days after this event the Holy Prophet (SAW) was born at dawn on Monday in the renowned Arabian City of Makkah al-Muzzama on 9 Rabi-ul-Awwal' (or according to the popular opinion 12 Rabi-ul-Awwal^z) corresponding to 2 April, 571 A.D.
Auspicious are his prominent virtues, first and last. All his virtues were manifest on the day of birth. The turrets of Kisra's palace fell. They had to fall. The loyalist had to renounce their loyalty to kings.

THE EPISODE OF THE ASHAB-I-FILL

2009-09-22T20:21:00.000-07:00

A short while before the Apostle's(SAW) birth, Abbraha, the christian ruler of the Negro Kingdom of Yemen invaded Makkah with 60,000 troops with the object of razing the house of Allah to the ground. But had he brought sixty hundred thousand troops instead of sixty thousand, he would have met the same fate. At a place where a tremendous plan of Allah was at work to bring into being a person who would change the course of would history, whose prophecy,(the advent of which had been in preparation for thousands of years) was the last and the gratest, the mightiest human power would have been shattered by the Mighty Hand of Allah. The Holy Quran describes the end of the Ashab-i-Fill in these words: Have you not seen how your Lord dealt with the people of theElephant? Did He not cause their plan to end in vain? And sent down on them swams of birds, which pelted them with stones of baked clay. Then He rendered them like straw eaten up ( by cattle) Al-Fil:1-5

MOTHER OF MUHAMMAD (PBUH))

2009-09-18T04:41:00.000-07:00

His mother was Amina hint Wahab2 bin Manaf, bin Zuhra, bin Kalab. Her lineage, therefore, merges with the lineage of her husband in the fourth ascendant step in Beni Kalab.

FATHER OF MUHAMMAD(PBUH)

2009-09-18T04:39:00.000-07:00

Muhammad (SAW) was the son of Abdullah. His lineage, according to traditions, is as follows: "Muhammad (SAW) bin Abdullah bin Abdul Muttaleb' bin Hashem, bin Abd Manaf, bin Qusai, bin Kalab, bin Mura, bin Ka'ab bin Lauri, bin Ghalib, bin Fahr (Quraish), bin Malik, bin al Naseer, bin Kina'ana, bin Khuzaima, bin Mudarka, bin Ilyas, bin Muzr, bin Nazar bin Maad, bin Adnan."

HAZRAT IBRAHIM (PEACE BE UPON HIM)

2009-09-18T04:34:00.000-07:00

Allah to grant him righteous offspring. Granting the prayer, Allah gave him the happy news of a gentle son: "We gave him the good news of a gentle son" (As-Saaffat-101). Hazrat Ibrahim (PBUH) took the infant Ismael (PBUH) and his mother Hazrat Hajra (Allah be pleased with her) to the uninhabited jungle and barren valley of Makkah and left them there. While taking leave of them, he thus prayed for the mother and son: "Lord! I have settled some of my descendants in a barren valley near The Sacred House. Lord! I have done this in the hope that they would establish salat there. So make the hearts of the people yearn towards them, and provide fruits for their good: maybe they become grateful. (Ibrahim; 37) Recall the time when Ibrahim prayed, saying, "Lord! make this city (Makkah) a city of peace, and protect me and my descendants from the worship of idols" (Ibrahim-35). It is reported in Sahalain that the Holy Prophet (SAW) had observed. "From Beni Ismael Allah chose Kina'ana, and from Beni Kaanana, the Quraish and from the Quraish the Beni Hasham and from the Beni Hashim, me." (Mishkat) This tradition establishes that the Holy Prophet (SAW) had descended in a direct line from Hazrat Ismael (PBUH), the eldest son of the progenitor Hazrat Ibrahim (PBUH). Ibn-i-Hisham states that Abu Bakr, Ibn-i-Abbas, Ibn-i-Umar and a section among the Tabeian had reported the Holy Prophet (SAW) as saying: "I am the son of two Zabeehain (those who were to be slaughtered as sacrifice). One was my forebear Ismael and the other my father Abdullah bin Abdul Muttaleb."

A SHORT NOT ON THE LIFE OF MUHAMMAD (S,A,W)PART1

2009-09-10T06:55:00.000-07:00

Nature had been eclipsed by the dark sins of the world; when flood tides of human ingratitude and rebellion were flowing over land and water. Washing away the edifices built by the God's Messengers, a sacred person ascended the throne of prophecy and from the deserts of the Hejaz and the oases of Makkah raised the call of the Unity of God which resounded in the valleys of the Safa'a and Fara'an Mountains. The call arose from the desert of Hejaz and began to reverberate through the four corners of the world. This heart warming call was: "Allah; He is the Ever-Living, the Sustainer of the Universe: in reality there is no god but He." (Al-i-Imran: 1) (4) The roar of this call t(, it uth blew away the clouds of polytheism and evil innovation, disbelief and error, sin and evil. The call to Truth and the Cry of Allah is one! rose on the horizon and the hymn of one Allah resounded in the garden of the universe banishing autumn and ushering in the spring. As the Sun of Islam rose, the dark night of savagery and barbarism faded away; the oppressed humanity, relieved of tyranny and exploitation, began to enjoy the blessing of true freedom. 2. Hazrat Ibrahim (peace be on him) It is an historically established fact that the family of Hazrat Muhammad (SAW) descended from that branch of Ibrahim (PBUH) lineage which issued from his eldest son Hazrat Ismael (PBUH) and is known as Beni Ismael. Hazrat Ibrahim (PBUH) was born in 2100 B.C. in the city of Ur ir4 Iraq. This city was not only the capital of the dynasty of Nimrood, but was also a centre of trade and culture and a citadel of disbelief and polytheism. Here Allah raised Ibrahim (PBUH) to the dignity of prophethood. Hazrat Ibrahim (PBUH) by the grace of Allah survived the fiery ordeal into which Nimrood had put him. Losing hope in his people, Ibrahim emigrated from his home and prayed to

A SHORT NOTE ON THE LIFE of Muhammad (S.A,W)

2009-09-10T06:42:00.000-07:00

This chapter gives a brief account of the life of Muhammad (SAW) so as to acquaint the reader with the life history and prophetic advent of that Mercy for Mankind, Leader of Divine Messengers and the last of the prophets who had been raised by Allah as Messenger, Guide, Leader, Pattern and Model of Perfect Man for the entire human race. It is the Excellent Example of this august person which forms the subject of this book. 1. The Condition of Arabia and Ajam (Non-Arab Countries) at the Advent of the Holy Prophet (SAW) (1) On the eve of the Prophetic advent of Muhammad (SAW) the entire human world was enveloped in various layers of darkness. Savagery and brutality were the order of the day. Polytheism and idolatry polluted the atmosphere of the whole world. The once resplendent civilizations of Egypt, India, Babylonia, Nineveh, Greece and China had fallen into decay. Roman and Persian civilizations were still in the ascendant. Their outward glory but masked the rule of jungle law. The rulers had installed themselves as deities of the people. The feudalist-capitalist classes and self appointed guardians of religion were active collaborators of I Adapted from 'Mohsin-i-lnsaniyat', pp. 19-21.these god-kings. This triumvirate preyed upon the people without mercy. They put them to work like beasts of burden and made merry on the fruits of their labour. The blood thirsty fiends, however, had no panacea for the ills of the people. They had no moment to spare for listening to the groans of their victims, let alone feeling sympathy for their plight. (2) The conditions in Arabia were not dissimilar. In the times of the Aad and the Thamud and the Empires of Saba, Aden and Yemen the Arabian civilisation had reached its zenith, yet it too had deteriorated giving place to savagery and brutality. Chaos reigned everywhere. The people were given to fights, plunder, liquor, dice and fornication. Class conflict was raging in full fury. On the one hand the Quraish who were polytheists and idolaters had set themselves up in business as guardians of the Ka'aba; and on the other the Jews were trading in philosophical and legalistic polemics. The bankers of Makkah and Taif had spread the nets of usury on the one side and on the other the business of slavery was thriving without restraint. In short it was impossible to recognize man from the beast, nay man had fallen from humanity and sunk below the animal culture. Not justice and equity but the law of `Might is Right' reigned supreme. God's earth was riven with the mischief,' which is portrayed by the Holy Quran thus: "Mischief has appeared in the land and the sea on account of men's doings that he may make them taste some of their (evil) works: maybe they mend their ways. (0 Prophet) say to them; Go about in the land and see what has been the end of those who lived before (you). Most of them were mushriks (idolaters)." (Ar-Rum: 41-42) (3) In short, when the people had forgotten their Lord, when their consciences were dead; when the real beauty of

Islam is Peace Speech by Dr Muhammad Tahir-ul-Qadri

2009-03-28T10:35:00.000-07:00

The face of terror is not the true faith of Islam. That's not what Islam is all about. Islam is peace. Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri Patron in Chief Minhaj-ul-Quran International h...

IN SUFI TRADITION

2009-03-27T04:34:00.000-07:00

In the western media, Islam is exclusively identified with its official, scriptural, normative manifestation—orthodox, legalistic Islam. The significance of folk Islam in local contexts as well as other facts, dimensions and sub-regimes of this world religion which exist in parallel, especially the popular face of the Sufi traditions and the closely related veneration of saints, is either underestimated or ignored. Sufism the Islamic tradition of mysticism known in Arabic as tasawwuf (literally ‘the process of becoming a sufi’)_ is a religious movement of intense devotion and divine rapture. It centers on the inner aspects of Islam, the spiritual dimensions (‘Iilm al-batin the esoteric knowledge’)for which religious experience is essentially significant. In its different forms, the sufi tradition is an integral part of Islam, belonging both to its official normative version as well as to the folk belief of Muslim societies. The term of “sufi” which has been generally accepted since the 10th century is usually thought to have been derived from the word suf for wool, since early Islamic ascetucsm following the example of the prophet Muhammad (sallallah hu wasallam ), wore a frock of rough white wool. The foundation of mysticism is the life-determining belief in God. Mystics are touched and moved by Him, pervaded by the awareness of God. Their lives are centered entirely on God. They have unlimited faith in Him who cares for everyone. However, practicing asceticism alone does not lead the Sufi to the desired proximity into God’s presence. Far more important is the love to the one, which itself is a gift of mercy from Allah. The sufi aims to experience to the Drive; outside the Almighty, there is nothing. The recognition of the absolute unity and uniqueness of God (tawhid) from the philosopgical core of the sufi tradition. Ibn Arabi (1165-1240), the most eminent representative of cognitive Sufism, developed this declaration of unity into his theosophical oriented mystical conception of the essential ‘unity of being’ (Wahadat al-Wajud) which has been complex and important strand of sufi thinking from 1300 CE on, particularly on the Indo-Pakistani subcontinent. The mystic sees and recognises God in all things God manifests Himself in the infinitesimal parts of His creation. In vernacular Islam this weltanschauung, bordering on pantheism has been simplified in the short formula hama ust “Everything is He’. The mystical path to the experience of unity leads to ones own hearth where one finds God. In the heart of the lovers, that is your place, says the Persian mystic Faridud-Din Attar(d.c.1220) in his Ilahi. The hearth is frequently symbolised as a mirror in which the believer may see God but only after the metal mirror has been polished. The purity of heart from the prerequisite for prayer and mystical union with God. For sufi, It is even more important than external ritual purity, for example in the form of prescribed religious ablutions. God reveals Himself only to those who are internally pure. External dirt or the parched clothes of the mystic do not detract from inner purity. On the contrary, they bear witness to the state of being enraptured by God and signal the renunciation of this world, which is perceived as evil, loathsome, and unreal, and seemingly heavenly only to non-believers. The seeker of God who follows the mystical path strives for perfection. Mystical exercise in the gradual spiritual path determines the life of loving devotion to God. Ideal characteristics for sufis and dervishes are simplicity, modesty, contentment, honesty and hospitality. They pay no heed to out word appearance and treat all people as equals. Finally, a moral ideal to which Islamic mystics fully subscribe is obedience to God, a pivot of Sufism. If the mystic---- usually only after struggling hard against his ego, suspended between awe and hope and suffering from longing and separation is finally touched by God who now resides in his heart, he is overwhelmed by His greatness and bounty. These mystical experiences can be so overpowering that they send him into ecstasy. Often the mystic who is enraptured by God’s love is also bewildered and dismayed in view of the ultimate divine reality. He has reached the destination of his mystical path the union with the Divine Beloved (fana). The mystic now lives only in allah, having relinquished and destroyed his lower self, his own will and his personal desires and needs, Frequent attempts have been made to convey the coalescence of man and God (annihilation) in poetic metaphors, for example that of the moth who seeks and finds love through dying in the flame, or the disappearance of the soul in the sea of divine light. The true gate to lie in God is then the death of the mystic, meaning both the voluntary, mystical death and the actual physical death, which is understood as the ‘mystical nuptial’(urs) with God, as spiritual union of livers, which continues and signifies true life. The sufi tradition originated in khorasan in what is now North-eastern Iran and in parts of Afghanistan and Central Asia. These regions produced many important mystics on religious life in other areas of the Muslim world. Since its formation in the eighth and ninth centuries, Sufism with its emphasis on charismatic authority has constituted an alternative to scriptural, normative Islam. It embodies the ideals of to tolerance, love, peace and humanism in Islam in a special manner. Love of God and man as well as respect for mystic experiancees of other religious have led the sufis to adopt a liberal tolerant attitude toward non-Muslims. A noteworthy example is the harmony and close ties between Islamic mystics and Hindu devotees in Indo Pakistan

Q.47. What are the three fundamentals that every Muslim must learn?

2009-03-18T02:01:00.000-07:00

A. The three fundamentals are:

Knowing Your Rubb (the Lord, the Creator, the Sustainer, and the One in Whose Hand is the disposal of all affairs)
Knowing your Dent (Islam).
Knowing your Prophet Muhammad

Q.48. What is Taghut?

A. Everything that is worshipped, or followed or obeyed other than Allah is Taghut.

Q.49. How many Taghut are there and who are their leaders?

A. They are many but their leaders are five.

Q.50. Who are the leaders of Taghut?

A. They are:

Satan, may Allah curse him.
Anyone who is worshipped with his consent.
A person who calls the people to be worshipped instead of Allah.
A person who claims the know-ledge of Ghaib (unseen, hidden, invisible, absent etc.)
The ruler who rules by laws other than that sent down by Allah.

What are the nullifiers of Islam?

2009-03-18T01:47:00.000-07:00

A. The nullifiers of Islam are ten:

Polytheism of worship.
He who does not believe that the polytheists are disbelievers, or double their infidelity or holds their to be valid.
He who sets up intermediaries between one's self and Allah, supplicating them, trusting them and asking them to intercede on his behalf.
He who believes that the guidance of others is more perfect than the Prophet's.
He who hates anything that the Prophet peace be upon him was sent with.
He who denies Deen of the Prophet or ridicules its reward or punishment.
Sorcery.
Supporting the polytheists against the Muslim.
He who believes that some people are exempted from abiding by the Shari'ah as Khidr was exempted by the laws of Musa.
Turning away from Deen of Allah by neither learning nor applying it.

ARE GOOD DEEDS ACCEPTED (BY ALLAH) WITH THE POLYTHEISM?

2009-03-18T01:30:00.000-07:00

A. Never! None of the deeds are accepted when miced with polytheism. Allah says

"But if they had joined in worship others with Allah, all that they used to do would have been of mo benefit to them."(V.6:88)

"Verily, Allah forgives not (the sin of ) setting up partners (in worship) with Him, but He forgives whom He Pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away."(V.4"116)

WHAT IS THE HYPOCRISY IN DEEDS AND ACTIONS?

2009-03-18T01:25:00.000-07:00

A. The hypocrisy in deeds and actions is of five types:

When he speaks, he lies,
When he promises, he breaks it.
When he is entrusted, he betrays.
When he disputes, he acts immorally.
When he makes a pact, he acts treacherously.

waht is the hypocrisy in Belief?

2009-03-18T01:18:00.000-07:00

A. Hypocrisy in Belief is of six types:

Denial of the Messenger sawllallah ho waslalam.
Denial of the thing with which the Messenger is sent.
Hating Allah's Messenger peace be upon him.
Hating the thing with which the Messenger is sent.
Rejoicing at the disgrace of Islam.
Disliking the prevalence of Islam.

What is latent polytheism?

2009-03-11T23:04:00.000-07:00

The latent polytheism being dissatisfied with the conditions ordained by Allah.

What is the proof of the latent polytheism?

The proof of the above shirk is the saying of the Prophet ( peace be upon him) " The latent polytheism is more hidden in this nation than the track of a black ant over a black stone on a dark night." (Musnad Ahmad)

What are the types of Kufr (disbelief)?

A. There are two types of Kufr:

The major kufr which cast its people out of islam.
The lessor or minor kufr which docs not cast the one who commits it out of Islam. It is kufr of ungratefulness.

What are the types of major kufr?

A. There are five types of major kufr:

The Kufr of denial.
The kufr of arrogance associated with recognition of the truth.
The kufr of doubt.
The kufr of disregard.
The kufr of hypocrisy.

What are the categories of hypocrisy?

A. There are two categories of hypocrisy?

Hypocrisy in Belief.
Hypocrisy in deeds and actions.

Status of Shaykh Abdul Qadir Jilani - Shaykh Tahir ul Qadri

2009-03-11T22:43:00.000-07:00

Speech by Shaykh ul Islam Dr Muhammad Tahir ul Qadri about the Status of Shaykh Abdul Qadir Jilani Dedicated to Mastfaqir and Sayyan for their love of the Awliya Allah Ghause Azam ka gulam

What are the types of greater polytheism?

2009-03-09T11:20:00.000-07:00

There are four types of greater polytheism:

Polytheism in invocation, ie., involving supplicatoins to other than Allah.
Polytheism in intentions, i.e., purpose and intentions not for the sake of Allah but directed towards other deities.
Polytheism in obedience. i.e., rendering obedience to any authority against the Order of Allah.Polytheism in love, i.e., showing love to others which is due to Allah Alone.

Q.37. What is lesser polytheism?

A. The lesser polytheism is Ar-Riya, htat means the acts of worship done to gain praise or fame rather than to please Allah, this type of polytheism, however, does not cast the person committing it out of the fold of Islam.

What is the greatest sin that Allah has forbidden?

2009-03-06T21:46:00.000-08:00

The greatest sin which Allah has forbidden is shirk(Polytheism._

What is Polytheism?

A. It means to believe that there is one who shares Allah in His acts, i.e, ascribing partners or setting up rivals to Allah.

What are the types of polytheism?

A. There are three types of polytheism.

The greater polytheism (Shirk Akbar)
The lesser polytheism( Shrik Asghar)
The latent polytheism (Shirk Khafi).

What is greater polytheism?

A. The greater polytheism is to devote any from of worship to other than Allah, Allah will never forgive one who dies upon Shirk, nor accept his good deeds, and he would be cast out from the folds of islam.

What are the conditions of Ibadah?

2009-03-06T21:24:00.000-08:00

There are two conditions of Ibadah:

Sincerity
Submission to Allah's Messenger (peace be upon him), to act according to his Sunnah.

Q.31. Write some types of Ibadah?

A. Some types of Ibadah are: the prayers, the obligatory charity, fasting, the pilgrimage, fear of Allah, hope in His Mercy. Seeking His aid, and other acts of worship which Allah has commanded and enjoined.

What is Tawhid al-Uluhiyah?

2009-03-04T21:02:00.000-08:00

it is declaring Allah as the only true God to whom all acts of worship must be dedicated, such as salat (Prayers), Zakat, Saum(fasting), Hajj, supplications, vowing etc.

What is Tawhid al-Asma was-sifat?

A. It is an affirmation of all the Divine Names and Attributes of Allah in a manner that suits His Majesty, as mentioned in the Quran and the Sunnah.

How would you describe Ibadah?

A. It is a comprehensive word comprising deeds and words that Allah loves and is pleased with whether manifested or hidden.

What are the aspects of Tawhid?

2009-03-04T20:54:00.000-08:00

There are three aspects of Tawhid:

Tawhid ar-Rububiyah.
Tawhid al-Uluhiya.
Tawhid al-Asma was-sifat.

What is Tawhid ar-Rububiyah?

A. It is declaring Allah to be One and Uniqe in His work, like creation, sustenance, bringing to life, causing death etc.

What is Tawhid (Islamic Monotheism)?

2009-03-04T20:50:00.000-08:00

Tawhid means declaring Allah to be the only true God who deserves to be worshiped in truth and conforming all attributes with which. He has qualified Himself or that are attributed to him by His Messenger peace be upon him.

What is the greatest thing that Allah has enjoined?

2009-03-04T19:08:00.000-08:00

Q.23. What is the greatest thing that Allah has enjoined? A. The greatest thing that Allah has enjoined is Tawhid (Oneness of Allah ).

50 QUESTIONS AND ANSWERS ON ISLAMIC BOOKS

2009-02-27T23:35:00.000-08:00

Q.16 What is the meaning of Belief in the Book and Messengers? A. It mean that Allah sent the Messengers like Noah, Abraham, Moses,Jesus, Muhammad etc., and sent down the Book like the Torah, Zabor (Psalms), Injeel, Quran etc., to call the people to worship Allah Alone, associating nothing with him. He sent Prophet Muhammad as the last of Messengers and Prophets and abrogated all the previous Books with the Quran, Theerfore the worship should be done according to the Quran and the Sunnah of the Prophet Muhammad peac be upon him.

Q17. What is the meaning of belief in the laht day

A. The Belief in the Last Day means to believe that Allah has forerodained a fixed term for everything, and a term for this world, He will assuredly raise the dead from their graves and will take account of everyone's deeds in this world. On the Day of Resurrection, rewards and punishments will be assigned. Everyone will be justly required.

Q.18. What is the meaning of Belief in foreordainment (Qadar)?

A. The belief in foreordainment (Qadar) means to believe that everything — good or had — happens or takes place according to what Allah has foreordained. He has created every thing by a decree and in due proportion.

Q.19. What is Ihsan?

A. It is to worship Allah as though you see Him, although you do not see Him, He sees you.

Q.20. What is the meaning of "There is no god but Allah?"

A. It means that there is no god who deserves to be worshipped except Allah Alone. Negating all false gods and affirming that Allah is the only true God.

Q.21. What is the meaning of "Muhammad is the Messenger of Allah?"

A. It means obeying him in whatever he commanded, refraining from what

50 QUESTIONS AND ANSWERS ON ISLAMIC MONOTHEISMM

2009-02-26T22:08:00.000-08:00

ISLAMIC BOOKS

Q.1.Who is your Rubb (the Lord)?

My Rubb is Allah Who has created me and all that exists, He nourishes me and all creatures by His Bounties.

Q. 2. What is your Deets (religion)^?

A. My Deers is Islam, which is sub-mission and obedience to the Order of Allah and His Messenger with love, hoping for His reward and fearing His punishment.

Q. 3. How did you know Allah?

A. I know Him by His signs and creation, like the day and night; the sun and the moon; the heaven and the earth: and all that is in and between them.

Q. 4. Where is Allah?

A. Allah is above the heavens, above the Throne and separated from His creatures.

Q.5 Is Allah with us (in essence)?

A. Allah is settled above His Mighty Throne, but He is with us by His Knowledge. hearing. seeing and other attributes. As He said to Mdsa and Haroon

"Fear not, verily! I am with you both, hearing and seeing." (V.20:46

Q.6 How do you worship Allah?

I worship Allah according to the teachings of the Prophet O. I worship Him Alone ascribing no partner to Him.

Q.7Why did Allah send Messengers?

A. Allah sent Messengers to call people to worship Him Alone, and to ascribe no partner to Him; so that mankind have no excuse of disobeying Allah.

Q. 8. What is the meaning of Islam?

A. Islam means tii

i.e., submission to Allah sincerely and willingly.

Q. 9. What are the pillars of Islam?

A. There are five Pillars of Islam.

1. Testimony of Faith (There is no

true God except Allah and

Muhammad is the Messenger of

Allah).

2. To perform Salut (prayer).

3. To pay Zakat.

4. To observe Sawn (fasting) in Ramadan.

5. To perform ^Hai/ (pilgrimage to the Sacred House), if one can afford it.

Q. 10. What is Iman?

A. !man (Faith) means to believe in the heart. to confess by the tongue and to act with the parts of the hody.

Q 11. How man` branches does Iman comprise^?

A. /man comprises over 70 branches, the uppermost of which is the testimony of Faith and lowest of which is the removal of harmful objects off the road.

Q.12. Does Iman (Faith) increases or decreases?

A. hnan (Faith) increases by obedience to Allah and good deeds while it decreases by sins and evil acts.

Q. 13.What are the pillars of Iman (Faith)?

A. The pillars of Iman are six, i.e., to believe in:

1. Allah.

2. His Angels.

3. His Messengers.

4. His Books.

5. The Last Day.

6. Divine Preordainrnents, its good or bad consequences.

Q.14. What is Belief in Allah?

A. The Belief in Allah is to believe that He is the Sole Creator. Sustainer. Provider and the One in Whose Hand is the disposal of all affairs. Everything stands in need of Him, but He stands in need of none. He is the Only One Who is worthy of being worshipped. He has the beautiful names and perfect attributes.

Q.15. Who are the angels?

A. The angels are creatures of light. They are Allah's obedient slaves, they do that which they are commanded and are incapable of disobedience

Q. 2. What is your Deets (religion)?

2009-02-26T22:06:00.001-08:00

A. My Deers is Islam, which is sub-mission and obedience to the Order of Allah and His Messenger with love, hoping for His reward and fearing His punishment.

Who is your Rubb (the Lord)?

2009-02-26T21:57:00.000-08:00

My Rubb is Allah Who has created me and all that exists, He nourishes me and all creatures by His Bounties.

Where Holy Prophet (SAW) 's Soul Live

2009-02-20T21:18:00.000-08:00

Five method of give help from Allah

2009-02-19T22:31:00.000-08:00

watch this

True Miracle

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TRUE MIRACLE ON THE SKY

Immages of mMiracle

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islamic wall paper

2009-02-02T02:42:00.000-08:00

"It is said above that it is possible (Wiz) to see Allahu twain with the eyes in this world. Then why should a person who says something happened whic

2009-01-23T00:28:00.000-08:00

Question: "It is said above that it is possible (Wiz) to see Allahu twain with the eyes in this world. Then why should a person who says something happened which is possible be a zindiq'! If a person who says so becomes a disbeliever, can it be said to he possible" Answer: in its literal meaning 'ja'iz' means 'possible to happen or not.' But to the madhhab of al-Ash'ari [Abu 'Hasan 'Ali ibn [isma'il, passed away in Baghdad in 330 (941 A.D.)] the possibility of ru'ya means that Allahu ta'ala is capable of creating in man quite a different sense for seeing in this world, different from seeing closely or face to face with Him, and different from seeing through the physical laws He created in this world. For example, He is able, so it is possible, to show a mosquito in Andalusia to a blind man in China, and anything on the moon or on a star to a man on the earth. Such a power is peculiar to Allahu ta'ala only. Furthermore. to say, "i saw in this world," is incompatible with the aunt al-karima and with the consensus of the 'ulam8'. Therefore, he who says such a word is a mulhid or a zindiq. Thirdly, the phrase "it is possible to see Allahu ta'ala in this world" does not mean "it is possible to see Him on the earth within the physical laws." Whereas, a person who says he saw Allahu ta'ala means that he saw Him as he sees other things; this is a seeing which is not possible ja'iz). A person who says words that cause disbelief is called a mulhid or a zindiq.'" [After these answers, Hadrat Mawlana Khalid stated, "Be careful!" Thus he directs attention to the soundness of the second answer.] The elapse of time, day or night, cannot he related to Allahu ta'ala. There can he no change in Dim In any respect. nor can it he said that He was in this manner in the past or He will be like * The mulhid or zindiq says that he is Muslim. The mulhid is sincere in his words; he believes that he is Muslim and is on the right path. However, the zindiq is an enemy of Islam. He feigns being Muslim in order to harm Islam from within and to deceive Muslims. that in the future. He does not penetrate (hulul) into anything. He does not unite with anything. He never has an opposite. reverse, likeness, partner, assistant or guide. He does not have a father. mother, son. daughter or wife. He is always present with everybody, surrounds and overlooks everything. To everyone He is closer than the big artery in one's neck. However. His surrounding us, His presence or togetherness or closeness, is not like what we understand from these words. His closeness cannot be comprehended with the knowledge of 'ulama', with the - intellect of scientists or with the kashf or shuhud of awliya'. Human reason cannot understand their inner meanings. Allahu ta'ala" is unique in His Person and in His Attributes. No change or differentiation takes place in any of them. Allahu ta'611s Names are tawqifi, that is, it is permissible to use His Names shown by Islam and not permissible to use other words.* Allahu ta'ala's Names are infinite. It is well-known that He has one thousand and one names; that is, He revealed one thousand and one names of His to human beings. In the religion of Muhammad ('alaihi's-salarn), ninety-nine of them, called "al-Asma' al-husna;' were resealed, The Sifat ath•Thubutiyya of Allahu ta'ala** arc eight in the Maturidiyya madhhab and seven in the Ash'ariyya madhhab. These attributes of His are eternal and everlasting like His Person: that is, they exist eternally. They are sacred. They are not like the attributes of creatures. They cannot he comprehended through reasoning or assumption or by comparing them with the things in the world. Allahu ta'ala has endowed upon human beings an example of each of His Attributes. Seeing these examples, the Attributes of Allan ta'ala can be understood to a small extent. Since man cannot comprehend Allahu ta'ala it is not permissible to think of or to attempt to comprehend Allahu ta'ala. The eight attributes of Allahu ta'ala are neither the same as nor other than His Person; that is, His Attributes do not make For instance. AIi3huta'ala may be called •"Alim" (the 'Omniscient.). but we cannot use'faqih' which also means "Alim' (scholar, one trained in Islamic sciences'), for Islam does not use 'faqih' for Allahu ta'S1a. Likewise. it is not permissible to say 'God' instead of Allah. because 'god' means 'idol'; "Ox is the god of Hindus," is said, for example. It is permissible to say, "Allah is one; there is no god but He." Words like Dieu (French) any Gott (German) can he used for god or idol, hut not for Allah. ** See the footnote or page It for Mc Sifat adh-dhatiyya, which are six.

THE FUNDAMENTAL OF IMAN(part1)

2009-01-20T09:16:00.001-08:00

1. "First of all, to believe in Allahu ta'a1a," he declared. Iman is to have a heartfelt belief in six certain facts by finding through kashf (revelation) or wijdan (conscience) or by the comprehension of the 'aql (intellect, reason) through an evidence or by trusting and following a distinguished and approved statement. and to confirm this with the tongue. The first of these six facts is that Allahu ta'ala is the Wajib alwujud and the Real Ma'bud (the One Worshipped) and the Creator of all creatures. It should be believed for certain that He alone creates everything [every substance. atoms, elements, molecules, compounds, organic substances, cells, life, death, every event, every reaction, all kinds of power and sorts of energy, movements. laws, spirits. angels and every being living or lifeless out of nothing. and He makes them al! survive] in both this and the next worlds without material. time or similarity out of nonexistence. As He created all creatures in the universe [In one moment while they had been nonexistent], so He [creates some of them from one another, and, when the time for Doomsday comes, in one moment He] will annihilate everything. He is the Creator, Owner. Absolute Ruler of all creatures. It has to he believed and acknowledged that there is nobody to dominate Him, to command Him or to be superior to Him Even. type of superiority, every attribute of perfection, belongs to Him only. No defect, no deficient attribute exists in Him. He is able to do what He will. What he does is not intended to be useful to Him or to others. He does not do something for a reward. Ineverything He does, however. there are hidden causes (hikma), uses, blessings and favours. Allahu ta'ala does not have to do what is good and useful for His creatures, nor does He have to reward some people or torture some others. It would befit His superiority and benevolence if He would bring all the sinners to Paradise. And it would become His justice if He would put all of those who obey and worship Him into Hell. Yet He decreed and declared that He would put Muslims, those who worship Him, into Paradise and grant them favours, and that He would eternally torture disbelievers in Hell. He does not go hack on His word. It would be of no use for Him if all the living creatures believed and worshipped Him, nor would it give Him any harm if all creatures became disbelievers, became excessive or disobeyed Him. If man wishes to do something, He creates it if He wills, too. He alone is the One who creates every action of His human creatures and all things. If He does not will or create, nothing can move. If He does not wish. no one can become a disbeliever or can revolt. He creates disbelief and sins, yet He does not like them. No one can interfere with His works. No one has the strength or the right to ask the reason why He has done this or that or to comment on how He must do. He will forgive, if He wills, a person who has committed any great sin and has died without repentance, except if it is polytheism or disbelief. He will torture him, if He wills, for just a little sin. He declared that he would never forgive disbelievers and apostates and that He would torture them eternally. He will torture in Hell those Muslims who worship Him yet whose faith (i'tiqad) is not compatible with the faith of the Ahl as-Sunna and who die without repentance. Yet such Muslim people of heresy (bid's) will not remain in Hell eternally. It is possible (ja'iz) to sec Allahu ta'ala with the eyes in this world, hut no one ever has. On the Day of Judgement He will be seen by disbelievers and sinful Muslims in His Wrath and Glory. and by pious Muslims in His Kindness and Beauty. Angels and women, toe, will see Him. Disbelievers will be deprived of this. There is a sound report conveying that genies also will he deprived of this. According to the majority of the 'ulama', 'Muslims whom Allahu ta'ala loves will be honoured with seeing His Beauty every morning and every evening; Muslims of low degree will be honoured every Friday, and women a few times in a year, like festivals in this world."x It should he believed that Allahu ta'ala will be seen. Yet we should not wonder how this will happen; His works cannot be comprehended through intellect (aql). They are not like worldly affairs. [They cannot he measured with physical or chemical criteria.] Such concepts as direction, being opposite or being toward something have no connection with Allahu ta'ala. He is not material. He is not an object, [nor is He an element, an alloy or a compound]. He is not countable, He cannot he measured. nor can he be calculated. No change takes place in Him. He is not at a place. He is not with time. He does not have a past or a future. front or back. bottom or top, right or left. Therefore, nothing of Him can human reasoning comprehend, nor does human intellect or knowledge suffice to do this. So, man cannot comprehend how He will be seen. Though such words as hand, foot, direction, place and the like, which are not suitable for. Allahu ta'ala, exist in ayats and hadiths, they are not used in the sense that we know and use today. Such. ayats and hadiths are called mutashabihat. We have to believe them, but we should not attempt to understand what or how they are. Or they can be explained away (ta'wil) briefly or in detail: that is. they can he given the meanings suitable for Allahu ta'ala For example, the word hand may be interpreted as power or energy. Muhammad ('alaihi 's-salam) saw Allahu ta'ala during the Mi'raj. But this seeing was not with the eyes. like seeing in this Hadrat Shaikh Ahd al-Haqq ad-Dahlawi [Passed away In Delhi in 1052 (1642 A.D.)] wrote in his Persian work Takmil al-iman: "A hadith sharif says. 'You will see your Rabb on the Day of Judgement as you see the [full] moon on the fourteenth [of the month].' As Allahu ta'ala i is known incomprehcnsi'nk in this world, so He, will be seen incomprehensibly in the !hereafter. Cireat scholars such as Abu'1-Hawn al-Ash'ari and al-imam as-Suvuti and al-Imam al-Baihaki Bald that also angels were going to see MIAMI ta'ala in Paradise. Al-Imam al-a'z8m Abu Hanifa and some other scholars said that genies did not earn thawah and would not enter Paradise and that only faithful genies would escape Hell. Women will see Allahu te'ala a few times in a year like festivals in this world. Perfect (kamil) believers will see Him every morning and evening while other believers will see Him on Fridays. To this humble person myself, this good news covers the faithful women and angels and genies, too; it would be proper that the perfect and 'aril women such as Fatima' as-Zahn), Khadijat al-Kuhra, 'A'ishat as-Siddiga and other Pure Wives [of the Prophet) and Iladrat Mariam and Hadrat Asiya be given special treatment. Al-lmam as-SuvOti, too, meant this."world. A person who says that he has seen Allahu ta'ala in this world is a zindiq. The observation of awliya' is unlike seeing in this world or seeing in the next world. In other words. it is not ru'ya (seeing) but shuhud that occurs on them [that is. they see the examples (mithals) through the eyes of their hearts]. Some awliya' said that they saw. However, they mistook the shuhud they experienced while in sakr, that when they were unconscious, for ru'ya. Or these words of theirs are to he explained away.

THE FUNDAMENTALS OF IMAN

2009-01-20T09:13:00.000-08:00

"This exalted person asked again. 'O Rasul-Allah! Now tell me what is imam— Having asked what was Islam and the answer having been given, Hadrat Jabra'il ('alaihi 's-salami asked our master Rasulullah (salt .Allahu ta'ala'alaihi wa sallam) to explain the essence and reality oilman. Literally iman means 'to know a person to he perfect and truthful and to have faith in him.' In Islam, 'final' means to believe the fact that Rasulullah (sail-Allahu 'alaihi wa sallam) is Allahu ta'ala's Prophet; that he is the Nabi. the Messenger chosen by Him, and to say this with the heart; and to believe in brief what he transmitted briefly and to believe in detail what he transmitted in detail from Allahu ta'ala and to say the Kalimat ash-shahada whenever possible. Strong iman is such that, as we know for certain that fire bums. serpents kill by poisoning and we avoid them, we should deem Allahu ta'ala and His attributes great, be fully certain of this by heart. strive for his consent (rich') and run to His beauty Jamal), and beware of His wrath (ghadab) and torture jalal). We should write this iman on the heart firmly like an inscription on marble. Iman and Islam are the same. In both, one is to believe the meaning of the Kalimat ash-shahada. Though they differ in general and in particular, and have different literal meanings. there is no difference between them in Islam. Is iman one thing. or is it a combination of parts? If it is a combination, how many parts is it made of? Are deeds or 'Ibadat included in iman or not? While saying, "I have [man." is it right to add "insha-Allah" or not? Is there littleness or much ness in iman? Is iman a creature? Is it within one's power to believe, or have the believers believed under compulsion? If there is force or compulsion in believing, why was everybody ordered to believe? It would take a long time to explain all these one by one. Therefore, I will not answer them separately here. But it should be known thus far that, according to the Ash'ari madhhab and the Mu'tazila, it is not Ale (probable) for Allahu ta'ala to command us to do something that is not possible. And according to the Mu'tazila, it is not ja'iz for Allahu ta'ala to order something which is possible but which is not within man's power. According to the Ash'ari, it is ja'iz, yet He has not ordered it. To order people to fly in the air is of this sort. Neither in iman nor in 'Ibadat did Allahu ta'ala orders His creatures to do what they would not be able to do. For this reason, a person who goes mad or becomes ghafil (forgetful, oblivious), or sleeps or dies while he is Muslim is still Muslim. though he is not in a state of confirmation. We should not think of the literal meaning of iman' in this hadith sharif, for, there was not one ordinary man in Arabia who did not know its literal meaning: `considering truthful, belief.' Certainly the Sahabat al-kiram (radi-Allahu ta'ala 'anhum ajma'in) knew it. too, but 'thrill ('alaihi 's-salam) wanted to teach the meaning of imam to the Sahabat al-kiram by asking what iman meant in Islam. And Rasulullah (salt- Allahu ta'ala 'alaihi wa sallam) said that fm in was to believe in six certain facts:

THE FUNDAMENTALS OF ISLAM

2009-01-18T03:39:00.000-08:00

With the aid of and the strength given by Allahu ta'alti, who keeps all 'clams in existence and gives all the favours and gifts and who never sleeps. now we begin to explain the blessed saying of our Prophet (call-Allahu ta'eil:i 'alaihi wa sallam). Our beloved superior Hadrat 'Umar ibn al-Khan:ib (radf-AllAhu ta'ala 'anh), who was a gallant leader of Muslims. one of the highest of the Prophet's Companions, and was famous for his truthfulness. said: "It was such a day that a few of us. the Companions, were in the presence and service of Rasulull:ih (call Allahu ta'ala 'alaihi wa sallam)." That day, that hour was so blessed, so precious a day that he would hardly live it once again. On that day, it fell to his lot to be honoured with being in the Prophet's company, near him, and to sec his beautiful face, which was food for spirits and pleasure and comfort to souls. To emphasize the value, the honour of that day. he said, "it was such a day..." Could there be another time as honourable and precious as the one at which it fell to his lot to see J abra'fl (Jibril. Archangel Gabriel, 'alaihi 's-salam) in the guise of a human being. to hear his voice and to hear the knowledge men needed as beautifully and clearly as possible through the blessed mouth of Rasfilullnh (sall-Allahu ta'ala 'alaihi wa sallam)? "That hour, a man came near us like the rising of the moon. His clothes were extremely white and his hair was very black. Signs of travel. such as dust or perspiration were not seen on him. None of us, the Companions of the Prophet (salt-Allahu 'alaihi wa sallam), recognized him, that is, he was not one of the people we have seen or known before. He sat down in the Presence of Rasftlull5h (salt :Allahu ta'alf 'alaihi wa sallam). He placed his knees near the Prophet's blessed knees." This person. in the guise of a human figure, was the angel called Jahra 'T1. Though his way of sitting seems to be incompatible with manners Odab), it showed us a very important fact that, in learning religious knowledge, there is no such thing as shyness, nor does pride or arrogance become a master. Hadrat Jabra'il wanted to show the Prophet's Companions that everybody should ask what he wanted to know about Islam freely from teachers without feeling shy, for there should not he shyness in learning the religion or embarrassment in paying, teaching or learning one's debt to Allahu ta'Ahi. "That noble person put his hands on Rasulullahk (call-Allahu ta'Ala'ataihi wa sallam) blessed knees. Ile asked Rasulullah,'O Rasirl-Allah! Tell me what Islam is and how to he a Muslim: " The literal meaning of Islam' is 'to yield and submit.' Rasulullah (salt-Allahu ta'ala 'alaihi wa sallam) explained that the word `Islam' was the name of the five basic pillars in Islam. as follows

Rasulullah (salt-Allahu ta'ala alaihi wa sallam) said that the first of the five fundamentals of Islam was "to say the kalimat ashshahada"; that is, one should say, "Ash'hadu an la Ilaha illa'llah wa ash'hado anna Muhammadan 'abduhu wa rasuluhu." In other words, a discreet person who has reached the age of puberty and who can talk has to say vocally. "On the earth or in the sky, there is no one but Allahu ta'ala worthy of worship. The real being to he worshipped is Allahu ta'ala alone. He is the Wajib alwujud. Every kind of superiority exists in him. No defect exists in Him. His name is Allah," and to believe in this absolutely with all his heart. And also one should say and believe: "The exalted person who had a rose-pink skin. a white-reddish, bright and lovely face, black eyes and eye-brows; who had a blessed wide forehead, with a good temper; who shed no shadow on the ground. was soft-spoken and was called Arab because he was horn in Mecca of Hashemite-descent, named Muhammad ibn 'Abdullah, is Allahu ta'ala's human servant ('abd) and messenger (rash')." The Prophet's mother was Hadrat Amina hint Wahab. He was born in Mecca [at the dawn of Monday. 20th of April, 574 When he was forty. in the year called the 'Bi'that' year, he was informed that he was the Prophet. After this, he invited people to Islam for thirteen years in Mecca. Then he emigrated to Medina on the command of Allahu ta'ala. There he spread Islam everywhere. Ten years later. he passed away in Medina on Monday 12. Rabi' al-Awwal (July. 632).* * According to historians, the Prophet entered the cave at the Sawr Mountain towards evening on Thursday. 27 of Sear, 622 A.C., on his emigration from aJ-Makkat al-Mukarrama to al-Madinat al-Munawwara. He left the cave on Monday night and entered Quba. a quarter near Medina, on Monday, 3 of Rabi'al-awwal (20 of September. 622). The beginning of the Hijri Shamsi calendar adopted by the Shiites is six months before this. That is, the Navin!' festival of the Mecusi disbelievers (fire worshippers) begin; on March 20. This happy day became the beginning o Muslims' Hijri shams) calendar. On Thursday. day and night were equal. and he left Quba and entered Medina on Friday. The outset of the month of Muharram in the same year (Friday, 16th of June) was accepted as the beginning of Hijri kamri calendar. The Hijri shanty year coinciding with any Western new year's day is 622 years less than that Western new year. And the Western year coinciding with am Hijri shamsi year's day is 621 more man that 111?ri shams) new year.
The second fundamental of Islam is -to perform the ritual prayer (namaz, salat) [five times a day in accordance with its conditions and fords] when the time for prayer comes." It is lard for every Muslim to perform salat five times every day after each time of salat starts and to know that he or she performs it in due time. Performing it before its time by adapting wrong calendars prepared by ignoramuses or non-madhhabite people is a grave sin and such a salat is not sahib. Such calendars also cause one to perform the initial sunna saint of noon prayer and the lard salat of evening prayer in a makruh time. The ritual prayer has to be Perform end paying attention to its fards, wajihs and marinas. submitting the heart to Allahu ta'ala and before the due time is over. in the Qur'an al-karim the ritual prayer is called 'salat'. Salk means man's praying, angel's doing istighfar, and Allahu ta'ala's having compassion and pitying. In Islam. salat means to do certain actions, to recite certain things as shown in 'ilm al-hal books. Salat is started with the words 'Allahu Akbar,' called the •takbir al-iftitah,' and said after raising the hands up to the can till putting the hands under the navel (for men). It ends with the salam by turning the head to the right and left shoulders at the end of the last sitting posture.
The third fundamental of Islam is "to give the zakat of one's property."' The literal meaning of zakat is 'purity. to praise, and become good and beautiful.' In Islam. zakat means 'for a person who has property of zakat more than he needs and at a certain amount called nisah to separate a certain amount of his property and to give it to Muslims named in the Qurran al-karim without reproaching them.' Zakat is given to seven kinds of persons. There are four types of zakat in all of the four madhhabs: the zakat of gold and silver. the zakat of commercial goods. the zakat of the stock animals [sheep, goats and cattle] that graze in the fields for more than half a year. and the zakat of all kinds of substances of necessity issuing from the earth. This fourth type of zakat, called ushr, is given as soon as the crop is harvested. The other three are given one year after they reach the amount of nigh.
The fourth fundamental of Islam is "to fast every day of the month of Ramadan." Fasting is called *sawm.' Sawm means to protect something against something else. in Islam, sawm means to protect oneself against three things [during the day,] of the month of Ramadan, as they were commanded by Allahu ta'ala:eating, drinking and sexual intercourse. The month of Ramadan begins upon seeing the new moon in the sky. It may not begin at the time calculated in calendars.
The fifth fundamental of Islam is "for the able person to perform the hajj (pilgrimage) once in his life." For an able person who has money enough to go to and come hack from the oily of Mecca besides the property sufficient for the subsistence of his family he leaves behind until he comes back, it is lard to perform tawaf around the Ka'ba and to perform waqfa on the plain of 'Arafat, provided that the way will be safe and the body healthy, once in his lifetime. `The person, upon hearing these answers from Rasulullah (call-Allahu ta'ala 'alaihi wa sallam), said, 'O Rasul-Allah! You told the truth.' Hadrat 'Umar (radi-Allahu 'anh) said that of the Prophet's Companions, the ones who were there were astonished at the behaviour of this person who asked a question and confirmed that the answer was correct. One asks with a view to learn what one does not know, but to say, "You told the truth," indicates that one already knows it. The highest of the five fundamentals listed above is to say the Kalimat ash-shahada and believe its meaning. The next highest is to perform salat. Next to this is to fast. Then comes the pilgrimage. The last one is to give zakat. It is unanimously certain that kalimat ash-shahada is the highest. About the sequence of the other four, most 'ulama' said the same as we said above. Kalimat ash-shahada became lard first, at the beginning of Islam. Salat five times a day became lard on the MirajNight in the twelfth year of Bi'that. a year and some months before the Hegira. Fasting during Ramadan became lard in the month of Sha'ban, the second year of the Hegira. Giving zakat became lard in the month of Ramadan, in the same year when fasting became lard. And pilgrimage became lard in the ninth year of the Hegira. If a person denies, disbelieves, refuses, makes fun of or if he does not respect one of these five fundamentals of Islam, he becomes a disbeliever, may Allah protect us' Similarly, he who does not accept any of the things which are unanimously and clearly declared as halal (permitted) or haram (forbidden), or he who says halal for haram or haram for halal becomes a disbeliever. If a person denies or dislikes one of the teachings known to he indispensable to Islam, that is, those that are heard ;rod known even by the common people. he becomes a disbeliever.* If an ordinary person does not know the teachings that are not so commonly spread or indispensable so as to he known by him, he is not in disbelief (kufr) but sinful (ftsq).

*For example, to eat pork, to have alcoholic drinks, to gamble: for a woman or girl to show herself to others with nothing to cover her head, hairs. arms and legs and; for a man to show himself to others without covering the pan between the knees and the navel, are all haram. That is, Allahu ta'ala has forbidden these. The four madhhahs, which explain of the commands and prohibitions of Allahu to ta'ala, drew separately the boundary of the private body surface, which man Is forbidden to look at or to display, differently from one another. It is fard for every Muslim to cover those pans of the body as described by the madhhab he belongs to. Also, it is haram for others to look at those who have not covered these parts of their bodies. It is written in Kimya-yi Saadet that it is haram for women and girls to go out without covering their heads, hair, arms. legs, and it is also haram to go out with thin, ornamented, tight and perfume scented dresses. Their mothers. fathers. husbands and brothers who permit them to go out as such and who think that it is appropriate and who appreciate them will share their sins and torments; that is, they will burn in the Hell altogether. If they repent, they will be forgiven and will not be burned. Allahu-ta'ala likes those who repent. In the third year of the Hejira, girls and women who have reached the age of puberty were ordered not to he seen by namahram men, but to cover themselves. One should not be decieved by the false assertions of the British spies and of those ignoramuses who have been trapped by them who say that there was no covering before the coming of the 8yat of hijab and who say that fiqh scholars have fabricated the order for covering later. Lying, gossip, backbiting, slander, theft, cheating, treachery, hurting someone's feelings, mischief-making, using someone's property without permission, not paying a laborer or porter's due, rebellion, that is. opposing the laws and the government's orders, and not paying taxes are sins, too. Committing them against disbelievers or to non-Muslim countries is also haram

IMAN AND ISLAM(part4)

2009-01-18T03:00:00.000-08:00

However, in the universe the state of substances changes in physical events. In chemical reactions, the essence or structure of substances changes. We see objects or substances cease to exist and change into other substances. Today. in atomic changes and nuclear reactions, which have been discovered recently, the matter or element, too, ceases existing and turns into energy. '0** 'Wujud' means. 'existence. being.' There are three kinds of existence. The first one is Wajib al-wujud, the Necessary Existence. He always exists. He has never been nonexistent before. nor will stop existing in the everlasting future. Only Allahu ta'ala is Wajib al-wujud. The second one is numtani' al-wujud, that cannot exist. It should never exist. Such is sharik al-Bari' (partner to Allahu ta'ai5). Another god partner to Allahu ta'dl5 or likeness to Him can never exist. The third one is manikin al• wujud, that may or may not exist. So are the universe, all creatures without any exception. The opposite of wujud is 'Adam (non-existence). All creatures were in 'Mum, were nonexistent, before they came into existence." For, it is a change, an event. to come into existence out of nonexistence, and, according to our knowledge in physics, in order for a change to take place in a substance, the substance has to be acted upon by an exterior power, the source of which has to precede the substance. create itself: it could not, of course, create other mumkins, either. That which has created the mumkin has to be Wajib al-wujud.The existence of the'alam shows that a creator who created it out of nothing exists. So, the Unique Creator of all that are mumkin, the creatures, is the only Wajib al-wujud without being hadith or mumkin, but always existent and qadim (eternal). `Wajib-al-wujud' means that its existence is not from something else but from itself, that is, it is always self-existent and is not created by someone else. If this were not so, then it would have to be a creature (mumkin and hadith) created by someone else. And this is contrary to what is deduced above. Persian •Khnda' (used as a name for Allah) means 'always self-existent. eternal.'* We see that the classes of beings are in an astounding order, and science finds out new laws of this order each year. The Creator of this order must be Hayy (Ever-living), ' Alim (AB-knowing), Qadir (Almighty). lurid (All-willing), Sami' (All-hearing), Basir (All-seeing), Mutakallim (All-speaking) and Khaliq (All-creating)*", because, death, ignorance, incapability or being disposed under others' compulsion, deafness, blindness and dumbness are all defects. imperfections. it Is impossible that such defective attributes be in Him who has created this alama or kinat (all beings) in such an order and who protects them against annihilation.?" Moreover, we see the above attributes of perfection also in creatures. He has created them in His creatures. If these attributes did not exist in Him, how could He create them in His creatures, and would not Ills creatures be superior to Him? We should also add that in Him who has created all these worlds of beings there should exist all the attributes of perfection and superiority and none of the attributes of deficiency, for, one defective cannot be creative. Let alone these reasonable evidences, ayat-i karimas and " There is more detailed information in the chapter on page 79. *" These are the eight Sifat ath-Thubitiyya of Allahu ta'ala. *" Every being, from atom to stab. has been created with some calculations and laws. The regularity in the known laws of physics. chemistry. astronomy and biology bewilders the human mind. Even Darwin had to say that when he thought of the order and delicacy in the structure of the eye, he felt as if he would go crazy. Is it possible that He who has created all the laws, delicate calculations and formulas taught as scientific knowledge he defective? hadith sharifs explain clearly that Allahu ta'al5 has the attributes of perfection. 'Therefore, it is not permissible to doubt it. Doubt causes disbelief. The above-given eight attributes of perfection are called as-Stint ath-Thnbutitya. Allahu ta'8.1a has all the eight attributes of perfection. There is no defect, disorder or change in His Person, Essence, Attributes or Deeds.

IMAN AND ISLAM (part3)

2009-01-18T02:57:00.000-08:00

As-Sifat adh-Dhatiyya of Allahu ta'ala are six: al-Wujud, existence: al-Qidam, being without beginning, and eternal in the past al-Baqa', being without end, and eternal in the future; aI-Wandiniyya, having no partner or match: al-Makhilafatu li •I-bawidith, being dissimilar to every creature in every respect, al-Qiyimu bi nafsihi, self-existence or being unneedy of anything for His existence No creature has any of these six attributes, nor any relation with them. They belong to Allahu ta'ala exclusively. Some 'ulama' said that al-Mukhfilafatu Ii 'l-hawadith and al-Wandaniyya were the same and that as-Sifat adh-Dhatiyya are five. See pages 13 and 24. *`* Khalid-i Bagdadi passed away in Damascus in 1247 [1826 A.D.]. out of nothing): that is, they may come into existence while they are nonexistent, and they came into existence while they had been nonexistent. The hadith ash-sharif, `Allahu ta'ala was existent, anything else did not exist; shows that this is true. A second evidence showing that the whole universe and all creatures are hadith is the fact that creatures are transforming and changing into one another all the time; whereas, anything qadim (without a beginning) should never change. Allahu ta'ala's Dhat (Person, Essence) and Attributes are qadim and never change.* The changes in creatures cannot he coming from the eternal past. They should have a beginning and come into existence from elements or substances, which must have been created out of nonexistence. Another evidence for the fact that the universe is mumkin, that is, it may come into being out of nonexistence, is that creatures, as we see, are hadith: that is, they come into existence out of nothing. There are two beings: the mumkin and the if only the mumkin existed, or if Wajib al-wujud wujud did not exist, nothing would exist.*** For this reason, the mumkin could not come into existence or go on being by itself. If some power had not affected it, it would have always remained in nonexistence and could not have come into existence. Since a mumkin could not

Iman and Muslims part 2

2008-12-22T09:06:00.000-08:00

The ulama of Islam said that every discreet male or female Muslim, who has reached the age of puberty, ought to know and believe in the as-Sifat adh-Dhatiyya and as Sifat ath-Thubutiyya of allahu ta ala correctly. It is this which is primarily obllegratory (fard) for eberybody. Not to how is not an excuse but a sin. Khalid ibn Ahmad al- Baghdadi wrote this book not to make a show of superiority and knowledge to others or to become famous, but to leave a reminder, a service behind. May allahu ta ala help humble khalid with his power and through his prophet's blessed soul! Amin.

Everything other than allahu ta ala is called the ma-siwa or alam (the creation, the universe), which is called "nature" now. Allah creatures were nonexistent. Allahu ta ala is the one who has created them all. They all are mumkin (that may come into existence out of nonexistence) and hadith (that came into being

Iman and Islam

2008-12-21T06:08:00.000-08:00

The prophet's (sall-Allahu ta'ala'alaihi WA sallam) hadith telling of iman and Islam will be explained. I hope that, through the blessing of hadith sharif, the faith of Muslims will be perfected, and thus they will attain salvation and happiness. And I hope again that it will cause me, Khalid, whose sins are a lot, to be saved. May Allah ta ala, in whom I have the beautiful belief that. He needs nothing and that his favours and blessings are so plentiful and who pities. His servants much, forgive this poor khalid, whose stock is so little and heart so black, for his unsuitable words, and accept his defective ' ibadat. May he protect us against the evils of the deceitful, lying Satan ( and against being deceived by false, erroneous words and writhing of the enemies of Islam ) and make us happy! He is the most merciful of the merciful and the Most Generous of the generous.

RIVERS AT CAPTOWN

2008-12-15T09:38:00.000-08:00

New Speach

2008-09-25T16:38:00.000-07:00