SAFAH

Jazakallah.

Asalamu'alaikum Bismillah. Teacher of Mercy The Prophet's Compassion for His Companions Prophet Muhammad (peace and blessings be upon him) was a compassionate man, full of love and understanding. He took an interest in the physical and spiritual problems of his friends, relatives, and all those around him, and he took all appropriate measures to ensure their health, security, and happiness. He took them under his wing and always bore in mind their lot in the hereafter by encouraging them to remain godly. These features of the Prophet, which are examples for all of humanity, are referred to in the Qur'an: [A Messenger has come to you from among yourselves. Your suffering is distressing to him; he is deeply concerned for you; he is gentle and merciful to the believers.](At-Tawbah 9:128) [And lower your wing (in kindness) unto those believers who follow you.] (Ash-Shu`araa' 26:215) Since the Companions of the Prophet took him as a model, they made the appropriate sacrifices as mentioned in the Qur'an, behaving with empathy and compassion toward one another. A verse speaks of the sacrifices the faithful made for the sake of one another: [Those [the Ansar, Muslims of Madinah] who were already settled in the abode, and in belief, before they [the Muhajirun; immigrants from Makkah to Madinah] came, love those who migrated to them and do not find in their hearts any need for what they [the immigrants] have been given and prefer them to themselves, even if they themselves are needy. It is the people who are safeguarded from the avarice of their own selves who are successful.] (Al-Hashr 59:9) The faithful, who were taught by the Prophet and abided by the verses of the Qur'an, behaved thoughtfully even toward prisoners of war. The Qur'an tackles this point: (They give food, despite their love for it, to the poor and orphans and captives (saying): "We feed you only out of desire for the Face of Allah. We do not want any repayment from you or any thanks. Truly We fear from our Lord a glowering, calamitous Day.) (Al-Insan: 8-10) The Prophet reminded his Companions to be merciful, and he was the greatest model for them in this regard: "Those who show mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, so that the One in heavens will have mercy on you." (At-Tirmidhi) "Those who show no mercy will be shown no mercy" (Al-Bukhari) "I swear by Whom my soul is in His Hand, you will not enter Paradise until you believe, and you will not believe until you love one another. Do you want me to guide you to something that if you practice, you will love one another? Spread greeting with peace [As-salam `alaykum wa rahmatullahi wa barakatuh;Islam's salutation] among you." (Muslim) Out of that affection and thoughtfulness he felt toward the faithful, the Prophet asked Allah to forgive their mistakes. Mind Allah's instructions to the Prophet on this subject in the following verses: [And ask Allah to forgive them (Muslim women). Verily, Allah is Ever-Forgiving, Most Merciful.] (Al-Mumtahana 60:12) [Know then that there is no true god except Allah and ask forgiveness for your wrongdoing, and for the men and women who believe.] (Muhammad 57:19) [if they ask your permission to attend to their own affairs, give permission to any of them you please, and ask Allah's forgiveness for them. Allah is Ever-Forgiving, Most Merciful.] (An-Nur 24:62) In another verse, Allah tells the Prophet to pray for the faithful: [Pray for them. Your prayers bring relief to them. Allah is All-Hearing, All-Knowing.] (At-Tawbah: 103) As this verse reveals, the Prophet's prayers would bring the faithful peace and tranquility. It must not be forgotten that only Allah grants peace of mind and tranquility to the heart. Allah makes the prayers of His Messenger, whom He has appointed as guardian and protector of the faithful, a means whereby they come by comfort and ease. Our Lord's love and compassion and His protection and mercy for the faithful are most clearly represented in the morality of the Prophet.

Asalamu'alaikum Bismillah. The Prophet’s Morals By Sheikh. `Abdel Khaliq Hasan Ash-Shareef Allah gifted His servant and Messenger (peace and blessings be upon him) with all sublime morals. In this context, Almighty Allah says: [And surely thou hast sublime morals] (Al-Qalam 68:4). On his part, the Messenger of Allah (peace and blessings be upon him) said, “I was sent (by Allah) to perfect the sublime morals.” `A’ishah (may Allah be pleased with her) described the Prophet (peace and blessings be upon him), saying, “His morals were the morals of Qur'an.” He (peace and blessings be upon him) had the best morals among people. He used to say, “O Lord! As You have beautified my image, so beautify my morals.” Furthermore, he used to supplicate to Allah, saying, “O Lord! I seek refuge in You from miserliness, hypocrisy, and bad morals.” Almighty Allah protected him and guided him to whatever is good. Allah, Most Compassionate, says: [and (He) taught thee what thou knowest not (before) and great is the Grace of Allah unto thee] (An-Nisaa’ 4:133). Following are some of his characteristics: Forbearing, forgiving, and patient. Almighty Allah guided the Prophet (peace and blessings be upon him) to abide by these morals saying, [Hold to forgiveness; command what is right; but turn away from the ignorant] (Al-A`raf 7: 199) [And bear with patience constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs] (Luqman 31:17). Whenever he (peace and blessings be upon him) was given the opportunity to choose between two affairs, he always chose the easier as long as it was not sinful. He (peace and blessings be upon him) never avenged himself, but if Allah’s laws were violated he would retaliate. The people of Makkah tortured him but he said, “O Allah! Guide my people since they do not know!” It is well known that the more the ignorant people used to abuse the Messenger of Allah (peace and blessings be upon him), the more the latter met their abasement with tolerance and pardon. Once a man said to him, “Load my two she-camels with the property you have, for it is not yours nor your father’s, but it is Allah’s.” The Prophet (peace and blessings be upon him) kept silent, then said, “Surely, the property belongs to Allah and I am His servant.” Generous and liberal. The Prophet (peace and blessings be upon him) was the most generous of people, particularly in Ramadan. The Messenger of Allah (peace and blessings be upon him) would never deny anything he was asked for. Furthermore, he (peace and blessings be upon him) said, “I do not like to possess (what equals the mount of) Uhud of gold and that three days expire while I still have (even) a dinar (without spending it in the cause of Allah) except something I save for my religion.” Courageous. It was related that Ibn `Umar (may Allah be pleased with father and son) said, “I have never seen a more courageous, helpful, or generous man than the Messenger of Allah (peace and blessings be upon him).” Likewise, `Ali (may Allah be pleased with him) said, “Whenever the fight grew fierce and the eyes of fighters went red, we used to resort to the Prophet (peace and blessings be upon him) for protection. He was always the closest to the enemy.” Modest. The Prophet (peace and blessings be upon him) was more modest than a virgin in her boudoir. When he hated a thing, it appeared on his face. He would never name a person about whom he had heard ill news and wanted to discipline. Instead, he would say, “Why did some people do such-and-such?” Almighty Allah says: [such (behavior) annoys the Prophet: he is ashamed to dismiss you, but God is not ashamed (to tell you) the truth] (Al-Ahzab 33:53). Polite. He (peace and blessings be upon him) used to join his people and not cause dissension between them. He (peace and blessings be upon him) used to respect, visit, and pay attention to his Companions. He accepted any invitation and never refused presents. He used to play with his Companions’ children and nickname them. He was always the first to shake hands. He was generous to whoever came to him and he was always cheerful. Merciful. Allah the Almighty says: [We sent thee not, but as a Mercy for all creatures] (Al-Anbiyaa’ 21:107); [To the believers is he most kind and merciful] (At-Tawbah 9:128); [it is part of the Mercy of God that thou dost deal gently with them; wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (their faults), and ask for (God’s) forgiveness for them; and consult them in affairs (of moment)] (Aal `Imran 3:159). It is reported that the Prophet (peace and blessings be upon him) used to admonish his Companions only from time to time so they wouldn’t get bored with his preaching. He, moreover, said, “Nobody of you should inform me anything (bad) about my Companions for I like to meet you with pure heart.” Also, he (peace and blessings be upon him) said, “There is reward for you in acts of compassion rendered to every creature with a throbbing heart (or liver).” Loyal and kind to relatives. Whenever he received a present, he used to give Khadijah’s friends some of it. He used to serve his guests himself. Khadijah (may Allah be pleased with her) consoled the Prophet (peace and blessings be upon him) when Revelation came to him, saying, “By Allah, He will never disgrace you. You used to establish good and steady relationships with your relatives, give the poor, be generous with your guests, and assist the deserving calamity-afflicted ones.” Just. Some of his perfect qualities are justice, trustworthiness, and truthfulness. Before his mission, he was called “The Trustworthy.” When Usamah ibn Zayd interceded for Al-Makhzumayah in the prescribed penalty for theft, the Messenger of Allah (peace and blessings be upon him) said, “Oh, Usamah! Do you intercede in one of Allah’s prescribed penalties? By Allah! If Fatimah bint Muhammad stole, I would cut her hand off.” When a man said to the Prophet (peace and blessings be upon him), “Be just!” he said to him, “Woe to you! Who will be just if I am not?” About his justice between his wives, the Messenger of Allah (peace and blessings be upon him) said, “O Lord! This is my disposal in what I have control over, so grant me Your forgiveness in what I have no control over.” Humble. He commanded people not to stand up for each other as the non-Arabs used to do to glorify each other. Furthermore, he (peace and blessings be upon him) said, “I am a servant (of Allah); I eat as a servant eats and sit as a servant sits.” Also, he (peace and blessings be upon him) said, “Do not excessively praise me as Christians excessively praised the son of Mary.” Once a man entered on the Messenger of Allah (peace and blessings be upon him) and stood in awe. Thereupon, the latter said, “Take it easy. I am not a king. I am a son of a woman from the Quraish ...” He used to fodder his she-camel, serve himself, eat with his servant and with the sick, and clean his house. Grave. He (peace and blessings be upon him) used to keep silent most of the time and speak only when it was necessary. His laughing was like smiling. When he spoke, his addressees would listen attentively. `A’ishah said, “If a man intended to count the Prophet’s words during a speech, he could easily do so.” Ascetic. According to `A’ishah (may Allah be pleased with her), the Messenger of Allah (peace and blessings be upon him) never ate his fill of bread for three consecutive days until he passed away. Rather, he (peace and blessings be upon him) used to say, “I do not long for this world, for I am living in it like a traveler who sat under the shade of a tree and then departed to complete his journey.” Allah-fearing. The Messenger of Allah (peace and blessings be upon him) said, “I ask Allah for forgiveness a hundred times a day.” Once he (peace and blessings be upon him) prolonged his period of worshiping, and `A’ishah said to him, “Allah has forgiven your past and future faults.” He said, “Shouldn’t I be a grateful slave?” ARE WE A GREATFUL SLAVES? ARE WE FOLLOWING THE FOOTSTEPS OF OUR BELOVED PROPHET?

It is in season now in the uk.

Anaar

Some i know,but some are they from a hadith?

thanks for the translation sis.

Iam sure it must be a great post,not that i understand,lol

Asalamu'alaikum Bismillah. Islam’s general approach to children may be summarized in a few principles. First, it is a divine injunction that no child may become the cause of harm to the parents. A. The child’s rights: The parent’s duties Allaah, The Exalted, Says (what means): “Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allaah and know that Allaah is Seeing of what you do.” [Quran 2: 233] Secondly, by implication the parents should reciprocate and cause the child no harm either. The Qur’an recognizes very clearly that parents are not always immune from over protectiveness or negligence. On the basis of this recognition, it (Quran) has, thirdly, established certain guidelines and pointed out certain facts with respect to children. It points out that children are joys of life as well as sources of pride and fountains of distress and temptation. But it hastens to stress the greater joys of the spirit and cautions parents against overconfidence, false pride, or misdeeds that might be caused by children. The religious moral principle of this position is that every individual, parent or child, relates to Allaah directly and is independently responsible for his deeds. No child can absolve the parent on the Day of Judgment. Nor can a parent intercede on behalf of his child. Finally, Islam is strongly sensitive to the crucial dependence of the child on the parents. Their decisive role in forming the child’s personality is clearly recognized in Islam. In a very suggestive statement, the Prophet (peace be upon him) declared that every child is born into the true malleable nature of ‘Fitrah’ (i.e., the pure natural in-born, monotheistic belief in God), its parents later on make him into a Jew, Christian or pagan. According to these guidelines, and more specifically, one of the most inalienable rights of the child in Islam is the right to life and equal life chances. Preservation of the child’s life is the third commandment in Islam. Allaah, The Exalted, Says (what means): “Say, 'Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities – what is apparent of them and what is concealed. And do not kill the soul which Allaah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason.'" [Quran 6: 151] Another equally inalienable right is the right of legitimacy, which holds that every child shall have a father, and one father only. A third set of rights comes under socialization, upbringing, and general care. To take good care of children is one of the most commendable deeds in Islam. The Prophet was fond of children and he expressed his conviction that his Muslim community would be noted among other communities for its kindness to children. It is charity of a higher order to attend to their spiritual welfare, educational needs, and general well-being. Interest in and responsibility for the child’s welfare are questions of top priority. According to the Prophet’s instructions by the seventh day the child should be given a good, pleasant name and its head should be shaved, along with all the other hygienic measures required for healthy growing. This should be made a festive occasion marked with joy and charity. Responsibility for and compassion toward the child is a matter of religious importance as well as social concern. Whether the parents are alive or deceased, present or absent, known or unknown, the child is to be provided for with optimum care. Whenever there are executors or relatives close enough to be held responsible for the child’s welfare, they shall be directed to discharge this duty. But if there is no next of kin, care for the child becomes a joint responsibility of the entire Muslim community, designated officials and commoners alike. B. The child’s duties: The parent’s rights The parent-child relationship is complementary. In Islam, parents and children are bound together by mutual obligations and reciprocal commitments. But the age differential is sometimes so wide as to cause parents to grow physically weak and mentally feeble. This is often accompanied by impatience, degeneration of energy, heightened sensitivity, and perhaps misjudgment. It may also result in abuses of parental authority or intergenerational estrangement and uneasiness, something similar to what is now called the “generation gap”. It was probably in view of these considerations that Islam has taken cognizance of certain facts and made basic provisions to govern the individual’s relationship to his parents. The fact that parents are advanced in age and are generally believed to be more experienced does not by itself validate their views or certify their standards. Similarly, youth per se is not the sole fountain of energy, idealism, or wisdom. In various contexts, the Qur’an cites instances where the parents were proven wrong in their encounter with their children and also where children misjudged the positions of their parents. Allaah, The Exalted, Says (what means): And [mention O Muhammad], when Abraham said to his father Aazar, 'Do you take idols as deities? Indeed, I see you and your people to be in manifest error.'” [Quran 6:74] Allaah also Says what means: “And it sailed with them through waves like mountains, and Noah called to his son who was apart [from them], 'O my son, come aboard with us and be not with the disbelievers.' [but] he said, 'I will take refuge on a mountain to protect me from the water.' [Noah] said, 'There is no protector today from the decree of Allaah, except for whom He gives mercy.' And the waves came between them, and he was among the drowned. And it was said, 'O earth, swallow your water, and O sky, withhold [your rain].' And the water subsided, and the matter was accomplished, and the ship came to rest on the [mountain of] Joodiyy. And it was said, 'Away with the wrongdoing people.' And Noah called to his Lord and said, 'My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges!' He said, 'O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant.'” [Quran 11:42-46] More significant, perhaps, is the fact that customs, folkways, traditions, or the parents’ value system and standards do not in themselves constitute truth and rightness. In several passages, the Quran strongly reproaches those who may stray from the truth just because it seems new to them, or contrary to what is considered to be normal, or incompatible with the parents’ values. Furthermore, it focalizes the fact that if loyalty or obedience to the parents is likely to alienate the individual from Allaah, then he must side with Allaah, as it were. It is true; the parents merit consideration, love, compassion, and mercy. But if they step out of their proper line to intrude upon the rights of Allaah, a demarcation line must be drawn and maintained. The Quran sums up the whole question in the master concept of ‘Ihsaan’ (i.e. a strong sense of God-consciousness which constantly inclines a believer toward piety) , which denotes what is right, good, and beautiful. The practical implications of the concept of ‘ihsan’ to the parents entail active empathy and patience, gratitude and compassion, respect for them and prayers for their souls, honoring their legitimate commitments and providing them with sincere counsel. One basic dimension of ‘Ihsaan’ is deference. Parents have the right to expect obedience from their children if only in partial return for what the parents have done for them. But if parents demand the wrong or ask for the improper, disobedience becomes not only justifiable, but also imperative. Obey or disobey, the children’s attitude toward parents may not be categorical submissiveness or irresponsible defiance. The last integral part of ‘Ihsaan’ to be mentioned here is that children are responsible for the support and maintenance of parents when the parents become weak and are unable to support themselves. It is an absolute religious duty to provide for the parents in case of need and help them to make their lives as comfortable as possible.

Asalamu'alaikum Bismillah. How to teach our kids Tawheed When we want to teach our kids Tawheed (i.e. Islamic monotheism) should we have to read classical texts and books in this regard? No, this is not needed in the early stages of their lives because this requires long hours of attentiveness and hard work, which is difficult for children. Later in life, one can do so when their level of comprehension allows them to grasp what is being read and said to them. Initially, one can convey what he wants in the form of relating stories of the companions of the Prophet who gave precedence to their faith and to worshipping Allaah over living in their homelands and amongst their families and tribes, and highlight that this was because the companions realized that the reason why Allaah created us was for the sole purpose of worshipping Him. One may resort to other means of teaching them, such as: Utilizing Quranic study circles: In such a case the parent may stop at certain verses which address a specific aspect of Tawheed and explain it. An example for this is the verses addressing the story of Prophet ‘Eesaa and that he was not crucified as the Christians claim, but the parent must choose simple phrases that are within the level of the child’s understanding and comprehension. Relating stories of the Prophet and his companions and other heroes in Islam: Children like hearing stories, and thus the parents should take advantage of this interest in them. One should not simply relate the story without highlighting certain matters and emphasizing on the lessons one can extract from these stories. Commenting on some events: One can remind the children with the massacre that took place to the Muslims in Bosnia and the atrocities that are currently taking place to the Muslims in Palestine, Iraq and other places and make it clear for them that their suffering is because of their faith and because they are Muslims. This will make the child sympathize with his fellow Muslims. Exploiting certain situations: When the child is ill, the parent can instill in him the principle that Allaah Alone is the One Who can cure and that medicine is but a means and that it is Allaah Who made it a cause to cure. Clarify that Allaah is The Only One who can benefit or cause harm, and He is the only One to seek refuge in to lift any harm. Parents should exploit all other situations to instill different principles of Tawheed. Setting a good example: A parent could be a means to instill certain values and basics of Tawheed through his or her conduct and actions. For example, a parent may praise a person in front of his children only because he is a righteous one or a one who fights Jihaad. Likewise, a parent may dispraise another person because he is a disbeliever. This clarifies to the children one of the principles of faith, and that is love and hatred are both done for the sake of Allaah and not because so and so person deprived us form a job or money that we wanted. Parents should be careful in front of their children lest the children adopt a bad habit, because it is the parents who have the most effective influence on the children. Correcting wrong concepts or words: During the child’s daily activities, they may utter or do something Islamically wrong or contradicting to Tawheed and it is the role of the parents to correct them. The child may swear by other than Allaah, and it becomes mandatory upon the parents to clarify that this is a form of disbelief and associating with Allaah, and so forth. A child may hear at school that Santa is a nice man who brings gifts and nice things, then the parents must explain that this Santa is a symbol for non-Muslims (namely the Christians) and that he is nothing but a myth made up by them, and that the only One Who Has the power to benefit or cause harm is Allaah Alone. Likewise, if the child sees on TV that a certain character controls the wind or the rain, the parents must make it clear that this is association with Allaah and that these are qualities that are exclusive to Allaah. These were some suggestions of simple and important means and methods through which parents can clarify aspects and principles of Tawheed to their children.

Asalamu'alaikum Bismillah. “When our children disobey Allah ta’ala do we feel any sorrow or grief? When our children neglect Salaah, the most important act of worship, do we ever experience any concern? When our children underperform in school we lose sleep, yet do we ever experience even the slightest discomfort upon seeing our children openly violate the commands of Allah?”

Asalamu'alaikum Bismillah. Do not Marry 7 types of Women 1. Al-Annaanah: The woman who whines, moans and complains and ‘ties a band around her head’ all the time (i.e. complains of a headache or some illness but in reality she is not sick, rather she is faking). 2. Al-Mannaanah: The woman who bestows favours, gifts, etc. upon her husband then (at that time or the future) says; “I did such and such for you or on your behalf or because of you. 3. Al-Hannaanah: The women who yearns or craves for her former husband or children of the former husband. 4. Kay’atul-Qafaa: The women who has a brand mark on the nape of her neck (i.e. has a bad reputation or doubts about her). 5. Al-Haddaaqah: The women who cast her eyes at things (i.e. always looking at something to purchase, then desires it and requires her husband to buy it (No Matter What). 6. Al-Barraaqah: The women who spends much of her day enhancing her face and beautifying it to such an extent that it will seem like it was manufactured. 7. Al-Shaddaaqah: The woman who talks excessively..

Come work for Islam. The work is hard, the hours are long and the pay is low. But the retirement benefits are out of this world.

Beware of your ego, and trust not its mischief; The ego is worse than seventy devils.

Three things of life once gone never come back-----time, words, and opportunities. Three things of life must not be lost-----peace, hope and honesty. Three things of life are very valuable------Love, confidence, and friends.

Reading opens the mind, guides one to correct morals and sharpens one's ability to think. Reading is a comfort for the lonely, a stimulant for the thinker, and a lamp for the traveler. To not read makes one limited in one's speech, thinking, and personality.

Allah has a water container in the earth, which is the heart. The hearts that Allah likes most are those which are the strongest, the purest, and the softest--------strongest in religion, purest in trust, and softest towards one's brother. [Ali radi Allah anhu]

Never put off till tomorrow what you can do today. Never trouble another for what you can do yourself. Never spend your money before you have it. Never buy what you do not need.

Flee to the shelter of Allah's grace. He showers our souls with His grace. When He provides shelter, how can you lack shelter? Fear not; water and fire will become your army. Did the sea not help Noah and Moses? Did it not seek vengeance upon their foes? Was not the fire a fortress for Abraham? Did it not raise the smoke of despair in the heart of Nimrod?

The first step to improvement, whether mental, moral, or religious, is to know ourselves-----our weaknesses, errors, deficiencies, and sins, that, by divine grace, we may overcome and turn from them all. To know one's self is the true; to strive with one's self is the good; to conquer one's self is the beautiful.

He made the Hereafter an abode to reward his believing servants only because this world cannot contain what He wishes to bestow upon them and because He deemed their worth too high to reward them in a world without permanence.

Don't grieve over the vicissitudes of your existence--------you cannot escape hardship. Be at peace, for after poverty comes wealth, after thirst comes drink, after separation comes a joyous meeting, and after sleeplessness comes sound rest.

The shortest distance between a problem and its solution is the distance between your knees and the floor. The one who kneels to Allah can stand up to anything."

What has he lost who has found You (O Allah), and what has he found who has lost You (O Allah).

"Mix with those who have patience for their hearts are the softest." [Hadhrat Umar (R.A)]