ummtaalib

wa'alaykumus salaam sis Yes the soldier may have served there but Muslims cannot do what this person did taking the law into his own hands and that's what we're condemning.

assalaamu 'alaykum I don't know where you got this translation you've quoted from brother but its incorrect.....the following is a pdf from here: sabr.com/.../1-the-holy-quran-text-and-translations?...3%3Apickthall...pd...‎ and this is the translation from the PDF by Pickthall: (note the "in" in red) Surah 103. Al-Asr 1. By the declining day, 2. Lo! man is in a state of loss, 3. Save those who believe and do good works, and exhort one another to truth and exhort one another to endurance. And also I have the same translation as above in my copy here My advice is to access translations from safe sites only as the Qur'an and Hadith can be changed on the internet.

The following are reliable translations and commentaries: Qur'an made Easy by Mufti A. H. Elias Illuminating Discourses on the Noble Qur'an' By Mufti Aashiq Ilahi https://nmusba.wordpress.com/2013/02/06/illuminating-discourses-on-the-noble-quran-tafseer-anwarul-bayan-5-vols-set-by-shaykh-ashiq-ilahi-madni-r-a/ Ma'ariful Qur'an By Mufti Shafi Download http://www.islamicstudies.info/quran/maarif/maarif.php?sura=1 The Meaning of the Glorious Qur'an By Marmaduke Pickthall http://www.khayma.co...hall/index.html The Meaning of the Noble Qur'an By Shaykh Mufti Taqi Usmani http://www.islamicbu..._mufti_taqi.pdf http://freepdfhostin.../fbe989a93a.pdf

wa'alaykumus salaam w You have missed my point brother. Read this again I prefer to rely on the opinions of known and reliable scholars. if they say there exists mistakes in a certain translation then for my own safety it is best for me to not read that translation. Now how can I then discuss these issues being a layperson with no knowledge of Arabic or any of the sciences with another layperson? Brother we do not encourage such discussions here. Please refrain from posting links to sites, the content of which is unrelaibale. Jazaakallah

"I am as My Servant Thinks (expects) I am." The Prophet (Sallallahu 'alayhi wasallma) said, “Allah the Most High said, ‘I am as My servant thinks (expects) I am. I am with him when he mentions Me. If he mentions Me to himself, I mention him to Myself; and if he mentions Me in an assembly, I mention him in an assembly greater than it. If he draws near to Me a hand’s length, I draw near to him an arm’s length. And if he comes to Me walking, I go to him at speed.’” [sahih Al-Bukhari] Commentary: The Scholars (may Allah have mercy upon them) commented on the above Hadith Qudsi, where the Prophet (Salallahu 'alayhi wasallam) said that Allah said, “I am as my slave expects Me to be”: Ibn Hajar (may Allah have Mercy upon him) said: “meaning, I am able to do whatever he expects I will do.” [Fath al-Bari] Imam Nawawi (may Allah have Mercy upon him) said: “The scholars say that expecting the best of Allah is to expect that He will have Mercy on him and relieve him of hardship.” [sharh Sahih Muslim] Imam Nawawi (may Allah have Mercy upon him) also said: “al-Qadi ‘Iyad said that this means He will forgive him if he seeks such, will accept his repentance if he repents, will answer him if he supplicates, and will suffice him if he asks for something. It is also said that it refers to having hope and longing for relief, and this is more correct.” [sharh Sahih Muslim] Ahmad bin ‘Umar al-Qurtubi (may Allah have Mercy upon him) said: “It is said that His Saying “I am as my slave expects Me to be” means if one expects an answer when he supplicates, his repentance to be accepted, something repugnant to be repelled from him, his deeds to be accepted that are performed with their proper conditions…And this is supported by his saying: “Call upon Allah while you are certain that you will be answered.” Likewise, it is incumbent upon the one who repents, seeks Forgiveness, and does good deeds to exert himself in fulfilling his obligations while he is certain that Allah will accept his actions and Forgive his sins, as Allah has promised that He will accept any truthful repentance and righteous deeds. So, whoever performs such a deed and believes and expects that Allah will not accept it and that it will not benefit him, this is despair from the Mercy of Allah, and is from greatest of the major sins. Whoever dies upon this will be delivered to that which he expected.” [Al-Mufhim li ma Ushkil min Talkhis Kitab Muslim] Ibn al-Qayyim (may Allah have Mercy upon him) said: “Most people – in fact, all of them except those protected by Allah – assume other than the truth, and assume the worst. Most people believe that they are deprived of their rights, have bad luck, deserve more than what Allah gave them, and it is as if they are saying: ‘My Lord has wronged me and deprived me of what I deserve,’ and his soul bears witness to this while his tongue denies it and refuses to openly state this. And whoever digs into his soul and comes to know its ins and outs will see this in it like fire in a triggered explosion…And if you dig into anyone’s soul, you will see that he blames fate and would rather have something else happen to him than what actually did, and that things should be this way or that…So, dig into your own self: are you protected from this? If you are safe from this, you have been protected from something great. Otherwise, I do not see that you have been saved.” [Zad al-Ma’ad] Ibn al-Qayyim (may Allah have Mercy upon him) also said: “The more you have good expectations of your Lord and hope in Him, the more you will rely on and trust in Him. This is why some explained true reliance and trust to be having good expectations of Allah. In reality, having good expectations of Him leads to relying on and trusting in Him, as it is unthinkable that one can trust in someone that he has bad expectations of or no hope in, and Allah Knows best.” [Tahdhib Madarij as-Salikin] He (may Allah have Mercy upon him) also said: “The one who hopes in Allah should always be optimistic, cautious, and hopeful in Allah’s bounty, expecting the best from Him.” [Tahdhib Madarij as-Salikin] Sayyid Qutb (may Allah have Mercy upon him) said: “As for the believers whose hearts are connected to Allah, whose souls are close to Him, who experience His constant bounty – they do not despair of the Mercy of Allah even if they are surrounded on all sides by disaster and severe hardship. The believer is in the mercy of the shade of his faith, the pleasure of his connection to his Lord, and the tranquillity of his confidence in his Guardian even when he is in the throes of hardship and disaster.” He (may Allah have Mercy upon him) also said: “The believing heart assumes the best of its Lord, and always expects the best from Him. It expects good from Him in times of ease and times of hardship, and it believes that Allah wants good for him in either situation. The secret of this is that his heart is connected to Allah, and the flow of good from Allah is never cut off. So, whenever the heart is connected to Him, it touches upon this fundamental reality and experiences it in a direct and sweet way.” [Fi Dhilal al-Qur’an] Some of the Salaf (may Allah have mercy upon him) said: “Whenever a crisis comes your way, utilise your good expectations of Allah in order to repel it. This will bring you closer to relief.” [al-Faraj Ba’d ash-Shiddah] Sa’id bin Jubayr (may Allah have Mercy upon him) would supplicate: “O Allah, I ask you to grant me true reliance on You and good expectations of You.” [siyar A’lam an-Nubala] ‘Abdullah bin Mas’ud (radi Allahu anhu) said: “By the One besides Who none is worthy of worship, the believer is not given anything good better than his good expectations of Allah, and by the One besides Who none is worthy of worship, no servant of Allah expects good of Him except that Allah gives him what he expected, since all good is in His Hand.” [Husn adh-Dhann bi Allah] Sufyan ath-Thawri (may Allah have Mercy upon him) would say: “I do not want to be judged by my father, as my Lord is better to me than my father.” [Husn adh-Dhann bi Allah] ‘Ammar bin Yusuf (may Allah have Mercy on him) said: “I saw Hasan bin Salih in a dream, and I said: “I was hoping to meet you! What can you inform us of?” He replied: “I give you the glad tidings that I see nothing better than to have good expectations of Allah.” [Husn adh-Dhann bi Allah] And Allah knows best! Taken from Here

Brother, I'm not a scholar so I cannot discuss and "compare" Qur'an translations and commentaries. It would be very foolish of me indeed if I start discussions on issues I have no knowledge of. Therefore it is best on to rely on Ulama who are pious and knowledgeable in many sciences of Islam. As far as the Maududi translation is concerned please read the first post. I do not make decisions while relying on my own understanding but on the verdicts of Scholars. I apologise for nor adding Maududi sahib Here but it has now been added. I hope this is helpful. The following are reliable translations and commentaries which I know of: Illuminating Discourses on the Noble Qur'an' Mufti Aashiq Ilahi Ma'ariful Qur'an by Mufti Shafi Qur'an made Easy by Mufti A. H. Elias The Meaning of the Noble Qur'an by Mufti Taqi Usmani The Meaning of the Glorious Qur'an by Mohammad Pickthall inshaAllah will to the list

Mufti Taqi Usmani (Damat Barakutuhum) states in his discourses: "The modern culture and civilisation have a queer philosophy. If a woman is preparing food in her house for her husband and children, this is retrogression outmodedness. If the same woman becomes an, air hostess and serves the passengers becoming a target for their covetous glances, this is called freedom and modernism. If a woman stays in her house and manages the household affairs for her parents, sisters and brothers, this is called captivity and disgrace. On the other hand if she takes the job of a sales-girl in a shop and attracts the customers with her bewitching smiles and serves humbly her officers in an office is freedom and an honour. This is all condemnable."

Masha-Allah, these talks do not just condemn the actions of 2 extremists in Woolwich so as to be accused of being "sellout Imaams" but take the issue head on with all the pertinent factors involved. They chide the media and the government in sidelining the devote Muslims who follow Islaam only to be labelled an extremist. The dreaded foreign policy for fomenting this hatred in the first place. Mawlana Shams (Ebrahim College) Sermon describing his meeting with the deputy prime minister - Woolwich Murder - Not in Our Name by Mufti Abdur Rahman ibn Yusuf Source

At IslamicTeachings we do not allow the tafseer of Maududi sahib. Please see below: http://maududiexamined.wordpress.com/ There is a brief review of Maududi’s life and works, by the late Muhaddith of Pakistan: Shaykh Muhammad Yusuf Banuri, ['The Maududi Calamity'] in the following words : “I admired many things about Maududi Saheb and detested many. For a long time I did not wish to degrade him. I felt that from his innovated style of presentation the modern generation could benefit. Although at times such compositions appeared from him that it was not possible to endure it, but taking into consideration the Deeni (religious) well being, I tolerated and kept silent. I did not foresee that this fitnah (mischief) would spread worldwide and have a detrimental effect on the Arab world; that every day from his master pen new buds would keep on blossoming, and indecent words would be used regarding the Sahabah kiraam Ridhwanullahi Alayhim and the Anbiyya (Prophets) Alayhimus Salaam. Later on, such things appeared commonly in the Tafhimul Quraan. Now it has become known without doubt that his writings and publications are the greatest fitnah of the present time, notwithstanding a few beneficial treatises that have appeared. It is the case of, ‘and the sin of them is greater than their usefulness.’[surah al-Baqara: 219] Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned, where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfill the demands for the preservation of the Deen with Haqq (truth) and justice.” May Allah accept this small effort and protect the Ummah from misguidance. Aameen.

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخُيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٍ Translation: There is no Lord except Allah. He is One and has no partners. His is the Kingdom and for Him are all praises. He gives life and gives death. He is eternal and everlasting In His control is goodness, and He has power over everything. (Tirmidhi) idealwoman.org

Question: Is fashion shows and high teas encouraged in islam where women leave their homes and dress up to participate in these events especially prior to Ramadaan. please advise me from both a taqwa as well as fatwa level. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. A woman is permitted to leave her home out of a necessity that is valid in Shari’ah. Attending to exhibit in a fashion show and high teas is not a valid excuse in Shari’ah for a woman to leave her home. Therefore, even from a fatwa point of view it is not permissible. Furthermore, we have heard of many unislamic factors in such shows. And Allah knows best; Mufti Ebrahim Desai.

By: Sheikh Mufti Ebrahim Desai (Hafidhahullah) Pregnancy is a great bounty of Allah Ta’ala. The condition of pregnancy is also a great act of Ibadah. When a woman is performing Salaah, she is engaged in Ibadah only while she is in Salaah. Once the Salaah is over, she is not engaged in the Ibadah of Salaah. Similarly when one is engaged in Zikr, that act of worship is confined to the time one is engaged in that act of worship. When one finishes the Tilaawat of the Quran or finishes Zikr, that form of worship has ended. The form of worship in pregnancy is unique. A pregnant woman carrying a child in her womb and overcoming all the challenges that come with the pregnancy, nausea, hormonal imbalances, mood swings, diet imbalances etc, are all acts of Ibadah throughout her term of pregnancy. In 10 months, which is translated to 300 days, 7, 200 hours, 432,000 minutes, 25,920,000 seconds, in every moment she is in Ibadah. Furthermore, a pregnant woman’s minor sins are forgiven. If she makes intentions of Taubah in her pregnancy, her major sins will also be forgiven. By the time she ends her pregnancy, she is like a newborn child just like her newly born child. It is just like she returned from an accepted Hajj, where she has said Labbayk and seen the Ka’bah Shareef. When a woman is pregnant, she says Labbayk to all the challenges that come with it and she witnesses the Qudrah (power) of Allah in her child.

Dear sisters, I would like to invite all women to join me on a quest to understand and acknowledge the beauty of Hijaab. In this article, I will point out: 1. Reasons for donning the Hijaab 2. Criteria to be met in fulfilling the requirements of Hijaab 3. Reasons for aversion from Hijaab 1. Reasons for donning the Hijaab:As Muslims, we submit ourselves to the commands of Allah Ta’ala and the guidance of Rasulullah Sallallāhu Alayhi Wasallam.Each person, regardless of age, gender or status will be judged on the Day of Reckoning according to his or her actions and intentions. NOBODY is exempt from the divine laws of Allah Ta’ala. The Hijaab is a divine injunction placed upon fellow sisters who have are regarded as adults in terms of Shariah, through attaining puberty or 15 years of age if puberty is delayed. Every woman needs to understand that it is a law of Allah Ta’ ala and to don the Hijaab. Through donning the Hijaab she will Insha’Allah: Earn Allah’s pleasure Define her role as a woman Maintain her modesty, dignity and honour Retain her identity as a ‘ Believing woman” Protect herself from the harsh elements Protect herself from the glances of men who are not her mahrams ( thus removing the fear of fitnah) Islam preserves the modesty, beauty and worth of women. We have been commanded in the Quran to lower our gazes and to draw our cloaks(veils) over our bodies (Hijaab). We have been commanded not to exhibit ourselves or to mix freely with non mahrams. A rose smelled too often loses its fragrance. It is mentioned In Abu Dawud Rasulullah Sallallāhu Alayhi Wasallam, indicated to Asma (Radi Allahu Anha) that when a girl reaches the age of puberty, she should cover herself except for 2 areas, to which he pointed to the face and hands. In these times of fitna when people’s passions are aroused in various ways, the Ulama have ruled that the Niqaab or Purdah (face covering) is Waajib. 2. Criteria to be met in fulfilling the requirements of Hijaab:Hijaab must be: Loose fitting Non revealing ie: thick and not transparent Not resemble that of men’s clothing or the disbelieving women Not for pomp or show Not be perfumed It may be of any colour. Many women opt for the black abayas as they are concealing, least attention seeking and easily available commercially. You are not wearing Hijaab if you: Beautify yourself with the curse of the ‘camel hump’ style Hijab/Scarve. Wear abayas or veils which are stretchy material, tie backs or tight fitting Wear transparent scarves or abayas Wear fitted leggings, short sleeves, deep necks, short tops etc with scarves and no cloak Wear ‘migrating’ scarves which sit on your head exposing a lot of hair, or which otherwise sits on the shoulders. 3. Reasons for aversion from Hijaab:Sadly, many sisters cite the following as ‘reasons’ for not donning the Hijaab: I’m not ready for it. Maybe when I’m older I don’t want to be a hypocrite and look holy when I am not It is so hot, so I am afraid that when I put it on I will not have the willpower to continue with it and will stop. How can I wear it to work? I don’t want to be labelled a fundamentalist! But if I cover up, then my husband will gaze at other women and what if he leaves me because of the Hijaab? And besides, where is the proof that we need to cover up anyway? All these excuses have no merit in them. We are ambassadors for our Deen. We are the flag bearers of Islam! We are the flag bearers of Haqq! As a professional, I can vouch that Hijaab can still be maintained at the workplace, as many sisters wear it with pride. It is hot in summer, yes. But surely we can choose to wear light cotton clothing underneath our non revealing abayas. Do not think about falling off the wagon, because if you do then you most likely will. Think positive thoughts that the Almighty will be pleased with you and that His pleasure is above all else. And to my dear sisters who will wait until after marriage to wear the Hijaab or who refuse to wear it because of fear of divorce, do not become a slave to your suspicion. Be stylish at home and ignore the whisperings of Shaytaan. Keep your faith strong and seek help from Allah Ta’ala. Written by: Sister Ayesha Vadia Moola for Idealwoman.org

The meaning of rabt-e-qalb bish-shaikh is to focus one’s heart towards the shaikh bearing in mind that the mercies of Allah Ta`ala are descending onto the heart of my shaikh by means of which they are transferred to my heart. With regards to material assets, a child receives these through the father. Be it money, food, sweets or clothing, the child receives them through his father even though it is Allah Ta`ala who has bestowed the father with these favours. Similarly, all the spiritual favours that a taalib experiences are through his shaikh. He even perceives that these feelings are coming via the heart of the shaikh. Perceivable items do not come directly to us. They come through some medium. One does not find bread coming baked directly from Allah Ta`ala. The same applies to matters of this nature as well. Lets discuss it from another angle. The mureed develops a liking for the shaik hwhich later advances to the level of `ishq (intense love) and thereafter reaching the level of fanaa’iyyat. The gist of fanaa’iyyat is that the mureed annihilates all his qualities and allows the qualities of the shaikh to be instilled within him. Once the qualities of the shaikh pass over to the mureed he now becomes a sahib-e-nisbat-e-qawiyyah (one whose link with Allah Ta`ala is firm and strong). Whatever passes the mind of the shaikh appears in his mind as well. The dislikes of the shaikh become his dislikes and this can be achieved without saying a word. However, note that If this was within the volition of the mashaayikh then their children would have never been deprived for they have the most amount of love for their own children, and as is quite obvious the mashaayikh do have children. Hadhrat Moulana Ilyaas Sahib rahimahullah mentioned, “I had once written to Hadhrat Saharanpuri rahimahullah: I desire spending a few days in your company. Hadhrat replied: “You do not need to come all the way to acquire something from me. For you to be near me or far away is the same for acquiring faiz from me.” This is rabt-e-qalb bish-sheikh The taalib will perceive that there is a certain feeling within his heart. Moulana Abdullah Gangohi rahimahullah , the author of Tayseer-ul-Mubtadi resided in Thanabawan. He was bay`at to Hadhrat Saharanpuri rahimahullah, though he was initially bay`at to Hadhrat Gangohi rahimahullah and later made rujoo`(turned) to Hadhrat Saharanpuri rahimahullah. At times, whilst sitting in Thana bawan he would feel an urge to go to Saharanpur. However, after looking at the time he would realise that the train to Saharanpur would have already left. Nevertheless, the urge of going to Saharanpur would still be bothering him and he would force himself to go. Upon reaching the station he would find a train heading for Saharanpur and in this way he would reach there. On reaching Saharanpur Hadhrat would tell him, “I was thinking of you.” This is rabt-e-qalb. Moulana `Aashiq Ilahi rahimahullah relates: Whilst I was asleep Hadhrat Saharanpuri came to the musjid and rested on the straw mats. After waking up for tahajjud Hadhrat lowered the bucket in the well. At that time, I saw a dream wherein Hadhrat came and lowered the bucket in the well. Immediately my eyes opened and I could actually hear the sound of the bucket falling into the well. (Moulana’s quarters were adjacent to the musjid.) Without wasting any time I headed for the musjid and found Hadhrat Saharanpuri there. This is rabt-e-qalb. A mureedof Hadhrat Saharanpuri rahimahullah lived a few miles from Muzaffarnagar. Once, he felt an urge to go to the Muzaffarnagar railway station. He left aside whatever he was occupied in and hurriedly set off for Muzaffarnagar railway station. Upon reaching the station, he saw Hadhrat Saharanpuri rahimahullah . Hadhrat told him, “The thought crossed my mind that it would be nice if I met you.” He replied, “Had I not met you I would have gone to the doctors to enquire the reason for having the pressing urge to come here.” May Allah Ta`ala forgive us, but nowadays the taalibeen (mureeds) have this very strong notion that it is only Allah who has the knowledge of the unseen and nobody else. The pious personalities know nothing of the unseen and therefore we (taalibeen) are able to do as we please. However, they don’t speak about themselves reaching those ranks. Hadhrat Moulana Husain Ahmad Madani rahimahullah received several complaints regarding a particular mureedof his. When this mureed came to Moulana, Moulana paid no attention to him. The mureed sensed the situation and wrote a note to Moulana Madani that stated: ‘If you have received complaints regarding me then you should first verify the matter. If it can be established with shar`ee proof then suggest some punishment for me.’ On seeing this note, Moulana mentioned, “Don’t you feel ashamed of writing this? You are demanding that shar`ee evidence be established. Before coming here at a certain place a certain incident in relation to yourself had transpired and at another place another incident had transpired.” After showing him many incidents of this nature, Hadhrat Moulana said, “Do you still have the heart of asking for shar`ee evidence. You feel satisfied within yourself that we have no knowledge and it is only Allah Ta`ala who has all the information. This is correct that Allah Ta`ala alone has the knowledge of the unseen, but through your facial expressions some of it can be perceived. After all, why is it stated: (Fear the firaasah(perception) of a mu’min for he sees with the noor(light) of Allah Ta`ala.) The effects of both good and vice are clearly displayed on one’s face.” Once, Moulana Ilyaas Sahib rahimahullah said, “One will be unable to realise the need of tableegh without total exposure of the sins and faults of the ummat. Together with that he has to develop such great concern for concealing these faults and sins that he becomes restless and makes an effort to conceal these sins. Until then the need of tableegh will not be understood.” (taken from Malfuzaat Faqihul Ummah) http://www.qafila.org/rabt-e-qalb-bish-shaikh/

Reciting Durud Sharif after Azaan There are a few types of intercession: 1. Intercession to save people from the difficulties of the plains of reckoning. 2. Intercession to save those people about whom judgement has been made that they will go to Jahannam. 3. Intercession for those who have already been put into Jahannam. 4. Intercession for those people who have been stopped from entry into Jannah due to sins, that they should be entered into Jannah. 5. Intercession to elevate the ranks of those in Jannah. 6. Intercession for the people who are buried in Madinah. 7. Intercession for those who visited the grave of Rasulullaah (S.A.W). 8. Intercession to open the doors of Jannah. 9. Intercession for those who replied to the Azaan. 10. Intercession to lessen the punishment for those disbelievers who served Rasulullaah (S.A.W). 11. Intercession for the special friends of Allaah I. Therefore, O reader, go ahead in sending Durud upon Rasulullaah (S.A.W). The intercession of Rasulullaah (S.A.W) is for the general believers. So, what importance does the intercession of Rasulullaah (S.A.W) hold for the people of Madinah who are patient when struck by a calamity? The answer to this is that the intercession for the general believers is for the sinners among them. The intercession for the people of Madinah is for being patient upon the calamities and difficulties like the battles, especially the battle of Uhud. It is also said that Rasulullaah (S.A.W) will be a witness for the people of Madinah and then intercede for the rest of the people. Witnessing will be for increase in stages and out of honour and grace. Intercession will be special for the sinners. For some people there will be both, e.g. to be in the shade of the divine throne, to be on pulpits of light etc. Alislam.co.za

From The Newham Recorder (newspaper) Muslim leaders in Newham have condemned the attacks in Woolwich yesterday and ask the community not to judge their faith by the actions of two murderers. Email Print A statement, signed by Imam Yunus Dudhwala and Imam Khalil Ibn Ilyas Laher on behalf of the Newham Ulama Forum, reads: “As Muslim Imams and Leaders, we begin by expressing our sincere condolences to the family and loved ones of the deceased. “There is no justification whatsoever of this kind of cold-blooded murder anywhere in the world. “And then to kill someone in broad daylight, apparently mutilate his body, something which the Prophet Muhammad (peace be upon Him) did not allow even in the battlefield, how can one justify this gruesome act? “It is very easy for some to muddle this barbaric act with the suffering of Muslims around the world and we really need to separate the two. Two wrongs do not make a right. “We condemn this killing unreservedly. As Imams and leaders in the UK, we stand up responsibly and are very clear in our condemnation and we will not peddle towards justifying this act because of the wrong that is happening elsewhere. “It should also be pointed out to those who will paint the whole Muslim community with the same brush. “While two men apparently from the Muslim faith were committing this heinous crime, hundreds and thousands of Muslim doctors, nurses and healthcare workers were helping people in this country, saving peoples lives, regardless of faith, colour or creed. “Many Muslim doctors were in theatres saving people’s lives at that exact time. “While these two men claiming to be Muslims were carrying out their calculated brazen murder on the streets of London, hundreds and thousands of Muslim men and women were educating our children in schools up and down the country, teaching them to be good citizens, living side by side, treating each other with respect. “Some Muslims were cleaning our streets, cleaning our hospitals to save people from infection, some were feeding the elderly, some were reporting on the incident as journalists. “Don’t tarnish a whole community because of the actions of two criminals. “Don’t tarnish a whole faith because of the actions of two murderers. “Muslims condemn this act unreservedly.”

British police are investigating the murder of a soldier who was attacked with a machete near an army base in South London. The victim was hacked to death with a machete-style knife in the Woolwich district in the southeast of the British capital on Wednesday before the attackers were shot by police. Aljazeera "Prime Minister Cameron condemns attack in London in which soldier was hacked to death and says Islam must not be blamed." Standing outside Downing Street, the Prime Minister said: “This was not just an attack on Britain – and on our British way of life. It was also a betrayal of Islam and of the Muslim communities who give so much to our country. “There is nothing in Islam that justifies this truly dreadful act" We as Muslims condemn all acts of violence on innocent men, women and children. Our sympathies to the family of the victim.

We all know that Islam commands women to dress modestly and to cover up. We call it hijab. Islam also commands the men to have this certain look; supporting a beard and dressing modestly. This is the Islamic norm. Simple. And this brings us to a very important word: fitnah. What is fitnah? Anything that takes us away from following our religion is a fitnah. And these days, the whole society around us is a fitnah - for the most part. And now here is a look into today's reality. Muslims today have forgotten their basics of religion. Hijab and beard (dress code), looking like Muslims, is only one facet of Islam; it's not the whole religion nor is it the first and the end of it. But it is an important part of our religion and following it is very much necessary. The Muslims of old used to dress up like Muslims; women in complete hijab, men with beard and modestly clothed. All OK, no prob! No body gave them odd stares; every one was dressed that way. It was the norm. In fact, anyone dressed otherwise was actually considered the odd one out. Totally opposite now. Now the norm is to sin and people will stare at you, ridicule you, look odd at you, what not only because you are wearing the hijab! The odd treatment given to you increases so much that one has to pause and remind oneself that in reality wearing the hijab is normal and taking it off is abnormal! Same goes with the brothers; you grow a little beard and that's it! Now you are the target of endless questions "What happened to you?" "Why did you grow this anyway?" They'll stop you every where and the security will check you more than they check others? Why? Because the Sunnah of the Messenger (upon whom be peace) is suddenly associated with terrorism or something so outdated! SubhaanAllah! Bottom line: Firstly, understand the basics of that religion which you claim to follow. Remember that right is right even with no one doing it and wrong is wrong even with every one doing it. Majority never justifies any sin. Be proud of your religion and don't fall victim to the false propaganda preached by the biased media. Look like a Muslim, live like a Muslim. And proudly so! Don't be ashamed to obey Allah, don't be ashamed to follow the Quran, don't cringe away from being a Muslim! Support those who stick to the Islmaic dress code. Don't be an obstacle in the way of good. Last word for those who are ridiculed for sticking to Islam: be patient, you are doing right, don't give up! Stand up for what you believe in, even if it means standing alone! No wonder, Islam began as something strange and has returned to being strange.

By Sultana Yusufali I probably do not fit into the preconceived notion of a “rebel”. I have no visible tattoos and minimal piercing. I do not possess a leather jacket. In fact, when most people look at me, their first thought usually is something along the lines of “oppressed female.” The brave individuals who have mustered the courage to ask me about the way I dress usually have questions like: “Do your parents make you wear that?” or “Don’t you find that really unfair?” A while back, a couple of girls in Montreal were kicked out of school for dressing like I do. It seems strange that a little piece of cloth would make for such controversy. Perhaps the fear is that I am harboring an Uzi underneath it! Of course, the issue at hand is more than a mere piece of cloth. I am a Muslim woman who, like millions of other Muslim women across the globe, chooses to wear the hijab. And the concept of the hijab, contrary to popular opinion, is actually one of the most fundamental aspects of female empowerment. When I cover myself, I make it virtually impossible for people to judge me according to the way I look. I cannot be categorized because of my attractiveness or lack thereof. Compare this to life in today’s society: We are constantly sizing one another up on the basis of our clothing, jewelry, hair and makeup. What kind of depth can there be in a world like this? Yes, I have a body, a physical manifestation upon this Earth. But it is the vessel of an intelligent mind and a strong spirit. It is not for the beholder to leer at or to use in advertisements to sell everything from beer to cars! Because of the superficiality of the world in which we live, external appearances are so stressed that the value of the individual counts for almost nothing. It is a myth that women in today’s society are liberated! What kind of freedom can there be when a woman can not walk down the street without every aspect of her physical self being “checked out”? When I wear the hijab I feel safe from all of this. I can rest assured that no one is looking at me and making assumptions about my character from the length of my skirt. There is a barrier between me and those who would exploit me. I am first and foremost a human being, equal to any man, and not vulnerable because of my sexuality. One of the saddest truths of our time is the question of the beauty myth and female self-image. Reading popular teenage magazines, you can instantly find out what kind of body image is “in” or “out.” and if you have the “wrong” body type, well, then, you’re just going to have to change it, aren’t you? After all, there is no way that you can be overweight and still be beautiful. Look at any advertisement. Is a woman being used to sell the product? How old is she? How attractive is she? What is she wearing? More often than not, that woman will be no older than her early 20s, taller, slimmer and more attractive than average, dressed in skimpy clothing. Why do we allow ourselves to be manipulated like this? Whether the 90s woman wishes to believe it or not, she is being forced into a mold. She is being coerced into selling herself, into compromising herself. This is why we have 13-year-old girls sticking their fingers down their throats and overweight adolescents hanging themselves. When people ask me if I feel oppressed, I can honestly say no. I made this decision out of my own free will. I like the fact that I am taking control of the way other people perceive me. I enjoy the fact that I don’t give anyone anything to look at and that I have released myself from the bondage of the swinging pendulum of the fashion industry and other institutions that exploit females. My body is my own business. Nobody can tell me how I should look or whether or not I am beautiful. I know that there is more to me than that. I am also able to say “no” comfortably then people ask me if I feel as though my sexuality is being repressed. I have taken control of my sexuality. I am thankful I will never have to suffer the fate of trying to lose/gain weight or trying to find the exact lipstick shade that will go with my skin color. I have made choices about what my priorities are and these are not among them. So next time you see me, don’t look at me sympathetically. I am not under duress or a male-worshipping female captive from those barbarous Arabic deserts! I’ve been liberated.

I used to look at veiled women as quiet, oppressed creatures -- until I was captured by the Taliban. In September 2001, just 15 days after the terrorist attacks on the United States, I snuck into Afghanistan, clad in a head-to-toe blue burqa, intending to write a newspaper account of life under the repressive regime. Instead, I was discovered, arrested and detained for 10 days. I spat and swore at my captors; they called me a “bad” woman but let me go after I promised to read the Quran and study Islam. (Frankly, I’m not sure who was happier when I was freed -- they or I.) Back home in London, I kept my word about studying Islam -- and was amazed by what I discovered. I’d been expecting Quran chapters on how to beat your wife and oppress your daughters; instead, I found passages promoting the liberation of women. Two-and-a-half years after my capture, I converted to Islam, provoking a mixture of astonishment, disappointment and encouragement among friends and relatives. Now, it is with disgust and dismay that I watch here in Britain as former foreign secretary Jack Straw[1] describes the Muslim nikab -- a face veil that reveals only the eyes -- as an unwelcome barrier to integration, with Prime Minister Tony Blair, writer Salman Rushdie and even Italian Prime Minister Romano Prodi leaping to his defense. Having been on both sides of the veil, I can tell you that most Western male politicians and journalists who lament the oppression of women in the Islamic world have no idea what they are talking about. They go on about veils, child brides, female circumcision, honor killings and forced marriages, and they wrongly blame Islam for all this -- their arrogance surpassed only by their ignorance. These cultural issues and customs have nothing to do with Islam. A careful reading of the Quran shows that just about everything that Western feminists fought for in the 1970s were available to Muslim women 1,400 years ago. Women in Islam are considered equal to men in spirituality, education and worth, and a woman’s gift for childbirth and child-rearing is regarded as a positive attribute. When Islam offers women so much, why are Western men so obsessed with Muslim women’s attire? Even British government ministers Gordon Brown and John Reid have made disparaging remarks about the nikab -- and they hail from across the Scottish border, where men wear skirts. When I converted to Islam and began wearing a headscarf, the repercussions were enormous. All I did was cover my head and hair -- but I instantly became a second-class citizen. I knew I’d hear from the odd Islamophobe, but I didn’t expect so much open hostility from strangers. Cabs passed me by at night, their “for hire” lights glowing. One cabbie, after dropping off a white passenger right in front of me, glared at me when I rapped on his window, then drove off. Another said, “Don’t leave a bomb in the back seat” and asked, “Where’s bin Laden hiding?” Yes, it is a religious obligation for Muslim women to dress modestly, but the majority of Muslim women I know like wearing the hijab, which leaves the face uncovered, though a few prefer the nikab. It is a personal statement: My dress tells you that I am a Muslim and that I expect to be treated respectfully, much as a Wall Street banker would say that a business suit defines him as an executive to be taken seriously. And, especially among converts to the faith like me, the attention of men who confront women with inappropriate, leering behavior is not tolerable. I was a Western feminist for many years, but I’ve discovered that Muslim feminists are more radical than their secular counterparts. We hate those ghastly beauty pageants, and tried to stop laughing in 2003 when judges of the Miss Earth competition hailed the emergence of a bikini-clad Miss Afghanistan, Vida Samadzai, as a giant leap for women’s liberation. They even gave Samadzai a special award for “representing the victory of women’s rights.” Some young Muslim feminists consider the hijab and the nikab political symbols, too, a way of rejecting Western excesses such as binge drinking, casual sex and drug use. What is more liberating: being judged on the length of your skirt and the size of your surgically enhanced breasts, or being judged on your character and intelligence? In Islam, superiority is achieved through piety -- not beauty, wealth, power, position or sex. I didn’t know whether to scream or laugh when Italy’s Prodi joined the debate last week by declaring that it is “common sense” not to wear the nikab because it makes social relations “more difficult.” Nonsense. If this is the case, then why are cell phones, landlines, e-mail, text messaging and fax machines in daily use? And no one switches off the radio because they can’t see the presenter’s face. Under Islam, I am respected. It tells me that I have a right to an education and that it is my duty to seek out knowledge, regardless of whether I am single or married. Nowhere in the framework of Islam are we told that women must wash, clean or cook for men. As for how Muslim men are allowed to beat their wives -- it’s simply not true. Critics of Islam will quote random Quranic verses or Hadith, but usually out of context. If a man does raise a finger against his wife, he is not allowed to leave a mark on her body, which is the Quran’s way of saying, “Don’t beat your wife, stupid.” It is not just Muslim men who must reevaluate the place and treatment of women. According to a recent National Domestic Violence Hotline survey, 4 million American women experience a serious assault by a partner during an average 12-month period. More than three women are killed by their husbands and boyfriends every day -- that is nearly 5,500 since 9/11. Violent men don’t come from any particular religious or cultural category; one in three women around the world has been beaten, coerced into sex or otherwise abused in her lifetime, according to the hotline survey. This is a global problem that transcends religion, wealth, class, race and culture. But it is also true that in the West, men still believe that they are superior to women, despite protests to the contrary. They still receive better pay for equal work -- whether in the mailroom or the boardroom -- and women are still treated as sexualized commodities whose power and influence flow directly from their appearance. And for those who are still trying to claim that Islam oppresses women, recall this 1992 statement from the Rev. Pat Robertson, offering his views on empowered women: Feminism is a “socialist, anti-family political movement that encourages women to leave their husbands, kill their children, practice witchcraft, destroy capitalism and become lesbians.” Now you tell me who is civilized and who is not. (Yvonne Ridley is political editor of Islam Channel TV in London and co-author of “In the Hands of the Taliban: Her Extraordinary Story.”) Footnotes: [1] For his statements, please see : (http://news.bbc.co.uk/2/hi/uk_news/politics/5410472.stm and http://news.bbc.co.uk/2/hi/uk_news/politics/5411954.stm).

Dr. ‘Arif Billah Dr. ‘Abd al-Hayy ‘Arifi once said: great sacrifices and strivings (mujahadah) were undergone in former times for the islah of the nafs (rectification of the self). Nowadays people, due to not having that courage, cannot undergo those strivings. I will show you a simple formula that is extremely concise, but very effective. These are four a’mal (actions) and these four are the core of Shar’iah and Tariqah, and are so easy that to practice on them does not cost money, time or effort. The person who makes these four things a habit will develop a special link with Allah Most High. He will experience its benefits during his life and the heart will be conducive towards islah (reformation). Eventually he will reach such a stage that even if he wishes to commit sin, he will be unable to do so. The four a’mal are: [1] Shukr (gratitude) [2] Sabr (patience) [3] Istighfar (seeking repentance) [4] Isti’adhah (seeking refuge) Whatever Dr. ‘Abd al-Hayy said on that occasion was written down by my brother Mufti Taqi Usmani and is printed in booklet form under the name Ma’mulat-e-Yawmiyah, and has been translated into many languages. One day he (Dr. ‘Abd al-Hayy) said; “Maulwi Rafi’! Do you read the Ma’mulat-e-Yawmiyah?” I replied: “Alhamdu Lillah, I read it.” He then said: “Read every single letter of it, and when it is completed, restart it.” Thereafter he smiled and said: “I actually prepared this booklet for you two brothers and I have this concern that the world will benefit from it and the two of you will forget about it.” He then related his own story: “Once my murshid Hakim al-Ummah (may Allah have mercy on him) presented me with a bottle of honey. I happily took it home thinking that if I eat this tabarruk (an object of barakah, usually given by an elder) without thought, it will be finished very quickly. Thus I should protect it and eat from it on certain special occasions. I wrapped it and kept it in a safe place. Many months passed and one day I was fasting, so I thought that I would make iftar with the honey. When I opened it I saw that the bottle was filled with huge ants and the honey was finished. I have this concern regarding the Ma’mulat-e-Yawmiyah also, that others will benefit from it and you will keep it in a place of safety.” Gift of the murshid Today I will present you with the gift of my murshid (spiritual guide) which he presented in the fourteen years of contact with him. I hope that you will appreciate it, for, my murshid used to say: “This is a gift from my murshid.” And his murshid (Hakim al-Ummah) used to say: “This is a gift from Allah and His Messenger (Allah bless him and give him peace).” He would often say that “Develop the habit of shukr,sabr, istighfar and isti’adhah.” (1) Shukr The first point is Shukr, which should be inculcated foremost. Ponder lightly regarding yourself and the environment morning and evening before sleeping, over the gifts of Allah related to mundane and religious matters and thank Allah comprehensively. Especially on the gift of iman which Allah has given us, and on ‘afiyah (general goodness and safety). Thank Allah from the heart and make a firm intention to use the Divine gifts in an appropriate manner. Besides these, whenever remembering any ni’mah(favor), thank Allah quietly from the heart. In short, whenever anything happens which is according to your desire, which the heart becomes pleased with, then quietly say اَلْـحَمْدُ ِللهِ (Alhamdu lillah) or say اَللّٰهُمَّ لَكَ الْـحَمْدُ وَ لَكَ الشُّكْرُ (Allahumma lakal hamdu wa lakash shukr). Many occasions of shukr From morning till evening, so many things take place that is according to a person’s wishes and desire. When the eyes open in the morning, one’s health is in a good condition, then say Alhamdu Lillah (All praise belongs to Allah). You saw that the family is safe and sound, quietly say Alhamdu Lillah. You proceeded for the Fajr Salah and performed it with jama’ah (congregation), say Alhamdu Lillah. You ate breakfast on time, say Alhamdu Lillah. You left for work and had the worry that you will reach late, but reached on time, say Alhamdu Lillah. The traveller was worried that he will miss his transport but made it on time, he should say Alhamdu Lillah. He mounted the transport and was worried that he will not get a seat but found one, he should say Alhamdu Lillah. When returning home, one found the family well, say Alhamdu Lillah. During summer a cool wind blows, say Alhamdu Lillah. To summarize, anything big or small that takes place according to ones wishes, or a du’a gets accepted, or anything which pleases the heart and gives joy, or one is given the tawfiq (ability and guidance) to fulfil a good action, make it a habit to thank Allah with the heart and tongue. This doesn’t cost time, money, or effort. We enjoy countless bounties In fact, Allah forbid, if a difficulty or calamity befalls one, before remedying the situation, ponder over the countless bounties Allah has bestowed upon us without us being worthy of them, and which are a means of comfort to the heart. If these bounties were not with us, what would have been the situation in this calamity? (Without these bounties, the situation could have been much worse). Insha’Allah, by thinking in this manner, mental composure will be achieved, even though the emotional aggravation may remain. Without exaggeration, we enjoy countless bounties of Allah Most High at all times. If not on all, then in this manner shukr will be made on at least a few of His bounties. By practicing to makeshukr in this manner, a person will develop such a habit of making shukr, that for every pleasing thing he will be making shukr in his heart and no one will even be aware of it. Also, he will be fulfilling a great‘ibadah (worship) free from ostentation. The stages of such a person are raised to such levels that you cannot fathom. Anyway, man should be such that he makes shukr in every condition. Initially it may seem difficult, but by practicing on this, in most conditions one will remember and it will develop into a habit. By making shukr bounties are increased and one is protected from punishment Allah Most High says: “What has Allah to do (gain) by punishing you if you thanked Him and believed in Him” (Surah Nisa’). It is learnt from this that those with iman who make shukr will be protected from the punishment of Allah. Allah Most High says in another place: “If you give thanks I will give you more” (Surah Ibrahim). From this it is learnt that for whichever blessing shukr is made, the blessings will increase and this worldly life will become easier. If you doubt this, then try it yourself. It will become very clear to the person who does this and he himself will experience that there are pleasurable changes taking place in his life. This is a beloved ‘ibadah unto Allah How beloved this ‘ibadah of shukr is unto Allah Most High can be gauged from the following: From among the revealed books of Allah the greatest and dearest is the Noble Qur’an. Allah Most High began this kitab (book) with Surah al-Fatihah and He began this surah with the words Alhamdu Lillah. The summary of the entire Qur’an is in Surah al-Fatihah and this surah begins with the words Alhamdu Lillah. There must be a reason for placing these words of shukr in a place of such importance. And how much does Allah Most High love this surah? This can be judged from this that not only in every salahbut He instructed us to recite it in every rak’ah. One of the reasons for this (instructing us to recite it in every rak’ah) is this surah contains the praises and glorification of Allah and Allah Most High loves to be praised. This ‘ibadah will continue in Jannah There will be no ‘ibadah (form of worship) in Jannah; salah, fasting, zakah, Hajj, all forms of worship will come to an end. There will be only pleasure and enjoyment. Only one worship will remain, and that isshukr. It is mentioned in a hadith that shukr will flow from the mouths of the people of Jannahcontinuously. Like in this world breathing takes place without being conscious of it, in a like manner will the people of Jannah be praising Allah (continuously and without being mindful of it). In this world when one develops the habit of making shukr for the small and big favours of Allah, the following benefits will be accrued: [1] Safety from the punishment of Allah. [2] Favours will be increased. [3] Through this ‘amal (action) the love for Allah is developed. [4] The bond with Allah is strengthened. [5] Proximity unto Allah Most High is enhanced. [6] Pleasurable changes come into one’s life. [7] One experiences the pleasure of contentment in ones condition. [8] Life becomes full of security and safety. The story of a woodcutter The like of the throne of Sayyiduna Sulayman (may the peace of Allah be upon him) was never possessed by any king. The jinns would carry it in the air. The birds would form shade over it. A huge amount of the creations of Allah would travel with the throne. This throne was being flown with all its might and glory when it was seen by a woodcutter. He involuntarily said: “Subhan’Allah!(Glorious is Allah!) The majesty and splendour of the family of Dawud!” The wind carried these words to Sayyiduna Sulayman (may the peace of Allah be upon him). He instructed the throne to be lowered and said: “Take me to the woodcutter.” The woodcutter became fearful and started shivering, pondering as to what blunder he had committed. Sayyiduna Sulayman asked him: “What did you say?” Because of fear, he could not remember what he had said. After thinking for a while he replied: “I only said Subhan’Allah! The majesty and splendour of the family of Dawud.” Sayydina Sulayman (may the peace of Allah be upon him) said to him: “You saw the army of Sulayman and became envious. What you do not know is that a thousand such armies are nothing compared to the Subhan’Allah you said once! You are also not aware of the lofty status you have received by saying Subhan’Allah just once!” Sabr and taqwa are developed from shukr The shukr of Allah is such a treasure that from it countless ease and bounties are achieved. When a person constantly makes shukr, the quality of sabr will also be developed. Thus he will never complain when in a difficulty. He will feel embarrassed when committing a sin, thinking that the Being whom I make shukr unto morning and evening, how can I now disobey Him? So this is the barakah (blessing) of this ‘amal, that because of making shukr, sins decrease. He achieves salvation from destructive diseases like jealousy, greed and lust, wasting and miserliness, etc. Pride is eradicated One of the great benefits of making shukr is that the person is protected from pride. He does not consider the ni’mahs he receives as his own achievement and accomplishment, but acknowledges them as bounties from Allah and keeps on saying it. So when he does not think of them as his own accomplishments and refers to them as gifts solely from Allah, then how will he be boastful and proud? Pride is such a dangerous major sin that Allah’s Messenger (Allah bless him and give him peace) has said: “That person will not enter Jannah who has an atoms worth of pride in his heart. (Narrated by Muslim from Sayyiduna ‘Abdullah ibn Mas’ud (may Allah be pleased with him)) (2) Sabr Thus far one action i.e. shukr has been discussed. Now I will explain the second action, sabr. Sabrmeans to refrain from doing anything impermissible when something occurs which is against ones wishes. Like from morning to evening, many things occur which are according to ones wishes, in a like manner many things occur that are against one, e.g. you reached the bus stop but the bus has already departed. Anything minor or major that occurs and is against one, focus on Allah and do not lose control over oneself. This is sabr and it is a very significant action of the heart. Through this (calamities), Allah Most High tests the strength of a person’s iman. So many things happen in life daily, morning and evening, which are displeasing and difficult on the self. Sometimes one is saddened by personal sickness or a friend’s sickness or problem, or by someone’s death, or there is harm to wealth or status. In short, anything that causes disruption to ones inner peace and tranquillity becomes a test of sabr. But because it is not by choice, it is wajib (compulsory) to believe that it is from Allah, for in this (attitude) there are many a wisdom and mercies. For such conditions Allah Most High Himself through His Grace and Mercy has granted a very beneficial and effective cure for peace of the heart. He exhorted us (to recite): إِنَّا ِللهِ وَ إِنَّا إِلَيْهِ رَاجِعُوْنَ Inna lillahi wa inna ilayhi raji’un ((To Allah we belong and to Him is our return. (Surah al-Baqarah) )) By reciting this, mental peace and physical endurance will be formed. Thus, the easiest method of inculcating sabr is to recite ‘Inna lillahi wa inna ilayhi raji’un‘ whenever anything occurs that is against ones wishes, whether it is a major calamity or a minor displeasing matter. In this also, money or time is not used. Here in our country (refering to Pakistan) load shedding of electricity has made this action even easier. Whenever the electricity goes, recite ‘Inna lillahi…’, and whenever it returns, recite ‘Alhamdu Lillah’. So much so, in the narration it is mentioned that when remembering a past calamity, recite ‘Inna lillahi wa inna ilayhi raji’un‘ and you will receive the same reward which you received (for reciting it) at the time of the calamity. The recital of Inna lillahi… is not restricted to death It has become common in our society that Inna lillahi … is only recited when someone dies, whereas it is not correct to restrict its recital to death only. It is mentioned in a narration that once in front of Allah’s Messenger (Allah bless him and give him peace) a lamp extinguished and he recited ‘Inna lillahi wa inna ilayhi raji’un‘. Sayyidatuna A’isha (may Allah be pleased with her) thereupon asked him: “O Messenger of Allah! Is this also a calamity?” He replied: “Whatever troubles a Muslim is a calamity and there is a promise of reward for it.” In another hadith it is mentioned that a Muslim receives reward even when a thorn pricks him. In yet another narration it is mentioned that a Muslim is successful in every condition. For, when he receives joy, he makes shukr, and when a calamity befalls him, he makessabr. And Allah Most High loves the servant who makes sabr and shukr. Mullah Nasiruddin By the way I have recalled something regarding Mullah Nasiruddin. He is the same person whose witty remarks are famous. It is mentioned that Mullah was very handsome and his wife was ill-looking. So once he said to his wife: “Wife! You are a jannati (one who will enter Jannah) and I am also a jannati.” She asked him “How is that’? He replied: “Because when you look at me you make shukr that you got such a handsome husband. When I look at you I make sabr, and the one who makes shukr and also the one who makes sabr are jannatis!” The mercy of Allah is on the sabir (on the one who adopts sabr) Sabr should be made on every displeasing matter, big or small, and ‘Inna lillahi wa inna ilayhi raji’un‘ should be said. This is because the closeness of Allah Most High is achieved through sabr. Allah Most High says in the Qur’an: “Verily Allah is with the patient ones.” (Surah Baqarah) Thus, who can harm that person whom Allah is with? Regarding those people who read ‘Inna lillahi wa inna ilayhi raji’un‘, the Qur’an says: “They are those on whom are the salawat (who are blessed and will be forgiven) from their Lord, and (they are those) who receive His mercy, and it is they who are the guided-ones.” (Surah Baqarah) To summarize, by reading these words at the time of difficulty, it will become evident and clearly felt that the Mercy of Allah is with one. I swear by Allah that if a person inculcates these four points within himself, in a few days he will perceive that someone (Allah) has placed His Mercy in his heart and that someone (Allah) is protecting him. Thus, his loneliness has been removed and joy will re-enter his life. Through this ‘amal, steadfastness, control, perseverance and dignity will be developed. The strength to overcome difficulties will be acquired, and the ability to be pleased with the decree of Allah Most High will be formed, and this is a very high level of servitude. Those with sabr are not inclined to anger and taking revenge regarding themselves. And if they do get inclined, it is short-lived. Such people are saved from these types of emotions. (3) Istighfar The third action is istighfar. This action also does not utilize wealth, effort, or time. Whenever a sin is committed, big or small, say: أَسْتَغْفِرُالله (Astaghfirullah), i.e. O Allah! I seek Your forgiveness. The challenge of Satan Satan laid a challenge just prior to Sayyiduna Adam (may Allah’s peace be upon him) was sent down to earth. He said: “O Allah! I will lead your servants astray and direct them to Jahannam (hellfire)” [because man is my rival and it is because of man that I have been dismissed from my high position]. Sayyiduna Adam (may Allah’s peace be upon him) pleaded unto Allah: “O Allah! You have given my enemy Satan so much power, which my progeny and I do not possess. He can adopt different forms and he can come in such forms in which we cannot see him but he can see us. He is a jinn and we are human beings. There are many differences in our dispositions. He will drive us into Jahannam!” The weapon given by Allah Allah Most High replied: “O Adam! Undoubtedly We have given him tremendous powers, but there is a weapon to overcome his powers. We will give you that weapon and as long as you use that weapon, no attack of his will be effective, and the name of that weapon is istighfar.” So, whenever a sin is committed, say Astaghfirullah from the depths of your heart. Sins are forgiven through istighfar Allah Most High does not send His punishment on those who make istighfar. The Noble Qur’an says: “He will not punish them while they seek forgiveness (from Allah).” (Surah Anfal) Allah Most High has placed the desire for sin in our hearts and has also placed (a certain amount) of pleasure in them, thus it is not easy to save oneself from sin. Man inadvertently goes towards them. Therefore, through His vast Mercy, Allah Most High has opened such an extensive door, when we commit sin, then with genuine regret, make istighfar and tawbah (repentance), forgiveness will be granted. The Messenger of Allah (Allah bless him and give him peace) has said: “A person who makes tawbahfrom a sin is like that person who has not committed a sin at all.” (Narrated by Ibn Majah from Sayyiduna ‘Abdullah ibn Mas’ud (may Allah be pleased with him)) Make tawbah every time a sin is committed When a sin is committed once, make tawbah. When the same sin is committed again, make tawbahagain, Allah Most High will forgive. So much so that if the same sin is committed seventy times andtawbah is made every time, it will be forgiven every time because the doors of tawbah are always open. So even if the tawbah is broken a thousand times, keep on repairing it, that Rahim (Merciful), Karim(Benevolent) will forgive a thousand times. A poet has explained this beautifully (in Urdu): Jam mera tawbah shikan, tawbah meri jam shikan Samne dher hai tutai huwe paymano ke My goblet breaks the tawbah, my tawbah breaks the goblet In front of me lies a pile of broken goblets and tawbahs. The [urdu] word paymano is the plural of payman and also the plural of paymane. Payman means promise, and tawbah is also a promise unto Allah Most High that this sin will never be committed again.Paymana is a wine goblet, which is also called jam. So the poet is saying that my wine goblet breaks my tawbah, i.e. it encourages me to consume liquor and I start drinking, resulting in the tawbahbreaking. But my tawbah also breaks the wine goblet i.e. it makes me break my wine goblet. I maketawbah and break the wine goblet. This series carries on; at times I am breaking my tawbah and at times the wine goblet. The result is that there is a pile of broken paymano (broken tawbas) and brokenpayman (broken wine goblets) lying in front of me. If death comes in this struggle wherein the tawbah is breaking the wine goblet and the wine goblet is breaking the tawbah, there will be success. The sin is committed and tawbah is made, the sin is again committed and tawbah is also made again, the sin is kept on being forgiven. The reality of tawbah is to repent from the sin and promise not to do it ever. Every sin is forgiven through tawbah. If it involves the rights of man then tawbah will not suffice. The aggrieved person has to also forgive or the outstanding right has to be fulfilled. The benefits of istighfar There are many benefits of istighfar; istighfar is an ‘ibadah, it is a means of forgiveness from sin, and it is a means of nearness unto Allah. When a person repeatedly makes istighfar, there will come a time when he will feel ashamed to commit sin and he will perceive the vastness of the Mercy of Allah Most High, that how many times I am committing sin, yet He is favouring me. Pride will never develop in that heart which constantly recognizes its faults and has regret over them, nor will there be vanity overtaqwa. The reason for this is that he will be more conscious of his sins than his ‘ibadah. Anyway, istighfar is also an ‘ibadah which is not confined to any particular time but is required all the time as there are so many sins being committed intentionally and so many due to negligence. Sometimes sins are committed and we don’t even realize it and we don’t consider them sins! Thus, in all these conditions, whenever realization sets in, immediately, in the heart, with full regret, turn towards Allah Most High and with the tongue say Astaghfirullah. Say: “O Allah! I am extremely remorseful, so please forgive me and protect me from this in the future!” This is such an ‘amal that through it numerous and unparalleled Mercies of Allah Most High open up. With the regret of the heart, the cognition of belief is also built, resulting in the iman being protected and the achievement of the treasure of taqwa. Such a person then does not commit a sin wilfully, and if he does, it will be very seldom. Also, such a person does not harm the creation. Allah Most High, solely through His Grace and Mercy has granted His sinful servants the formula of istighfar so that they may gain success in this world and salvation in the hereafter. فَلِلّٰهِ الْـحَمْدُ وَ الشُّكْرُ To Allah all praises and gratitude. The buzurgs have advised that all sins of the past, major or minor, whatever you can recall, ponder, and with complete regret and remorse make tawbah and istighfar a few times, and this will suffice.Insha’Allah, all sins will be forgiven. Thereafter never become preoccupied in endlessly remembering past sins and agitating yourself. If any sin comes to mind by itself (without deliberately recalling it), then silently make istighfar once. If the sin is related to the rights of others, then to fulfil that outstanding right or to seek those persons forgiveness is fard (obligatory) and wajib (compulsory). (4) Isti’adhah The fourth action is isti’adhah. Isti’adhah means to seek protection. We usually recite أَعُوْذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ (A’udhu billaahi minash shaytanir rajim) when commencing recitation of the Noble Qur’an. It means ‘I seek the protection of Allah from Satan the rejected’. This action of ours is also isti’adhahbecause it means: ‘O Allah! Take us into Your protection from the evil of Satan’. It is necessary to recite ‘A’udhu billaahi …’ before commencing the recitation of the Noble Qur’an. The Noble Qur’an itself has given this instruction. Recite A’udhu billaah at the time of every fear Life is full of calamities and happenings and we are always faced with the onslaught of the nafs (lower self) and Satan. We should, therefore, constantly seek protection from these. There are hazards and pitfalls in dealings and relationships, and at times one cannot fathom a way out, nor is there any choice. At such times the heart is strengthened by instinctively seeking the protection of Allah. So this should be developed into a habit that whenever any such thing is worrying, A’udhu billaah should be said from the depths of the heart. Man goes through various worrying thoughts and fears from morning till evening. He does not know what is going to happen tomorrow. Will he lose his job? Will his dignity and respect be lost? Will his belongings be stolen? Will an enemy attack him? Will there be a loss suffered in business? Will he suffer from a certain sickness or sudden death? Will anything bad happen, etc? No one is free from such fears and thoughts. The means of protecting oneself from all the fears of this world and the hereafter is the powerful ‘ibadah of isti’adhah. Whenever any worry or fear enters the heart, silently say A’udhu billaah. O Allah! I enter into Your protection. If a person does not know the Arabic words, he should say it to Allah in his own language. The more wealthy a person is or the higher his position, his worries increase accordingly. On the other hand, a person who does not possess wealth, fame, and position, his worries will be less, proportionately. The helplessness of a thief A thief entered a house. He went around the entire house but found nothing. Actually, there was nothing, no utensils, clothes, or any other goods. After searching for a while he saw a person on the veranda sleeping peacefully. The thief thought to himself that I cannot leave empty-handed, I must take something, or it will become bad luck. He looked closer and saw a heap of wheat at the head-side of the sleeping person. So the thief spread his shawl to fill it with wheat. He did not as yet touch the wheat when suddenly the sleeping person turned on his side on to the thief’s shawl! Instead of taking, the thief had to give (his shawl now caught under the sleeping person)! The sleeping person was in a deep sleep and it was a winter’s night. The thief sat down and waited, thinking that when he changes sides again, he will retrieve his shawl, but the sleeping person did not change sides! The poor thief becomes befuddled, thinking that even if I do not get the wheat, at least I should retrieve my shawl! While waiting, the adhan of Fajr commences. He thought that he has to leave now. When he reaches the door he hears a voice saying: “Close the door as you leave.” The thief was angry so he said to himself: “Forget it! Someone will also come and give you a shawl to cover yourself with!” (My shawl is under you, someone else will come and place another shawl over you!) So no one is free from fears. The higher the person, the more his worries, the lower the person the more security he enjoys. In short, at every worrying juncture say A’udhu billaah or say O Allah! I seek Your protection. If you have the fear of failure in any matter, if you fear loss or harm to wealth or life due to someone’s opposition or jealousy, if you fear that you may get involved in any type of physical or internal sin due to the evil effects of Satan and nafs, if you have the fear of being apprehended in the hereafter, if an impure desire enters the heart, then immediately recite A’udhu billaah or recite the following du’a: اَللّٰهُمَّ لاَ مَلْجَأَ وَ لاَ مَنْجَأَ مِنْكَ إِلاَّ إِلَيْكَ Allahumma la malja’a wa la manja’a minka illa ilayk. This means O Allah! There is neither a place of protection nor a means of salvation but You. This difficulty is from You. Safety from this is only in Your power and control. Cling to the robe of the archer A buzurg asked the people about a powerful archer who never errs in his aim. The sky is his bow and all the difficulties and calamities of the universe are the arrow. Tell me, what is the way of saving yourself from him? They answered that it is not possible to save oneself from him. The buzurg then said: There is only one way, and that is to cling to the robe of the archer. So brothers! Seek the protection of Allah Most High. Whenever any fear enters the heart, immediately say: O Allah! I seek refuge in You and Your protection. He is such a benefactor that He never refuses ones who asks with sincerity. You ask yourself if on a dark and rainy night bandits are chasing a lone child and the child is screaming save me, save me! Will you not give such a helpless and desperate child protection? Even if you are living in a shack, you will still grant him safety. After all, Allah is Rabb al-Arbab (Sustainer of all sustainers) and Arham al-Rahimin (Most Merciful of all those who show mercy). When His servant becomes agitated due to difficulties and seeks His protection, then He will definitely open the doors of protection and refuge. Isti’adhah is such an ‘amal through which a person witnesses the greatness, sustaining quality, and mercy of Allah Most High. He receives protection, satisfaction, and contentment in his heart from Allah Most High. He receives the treasures of tawakkul (trust in Allah) and tafwidh (assigning oneself to Allah). Such people do not develop the urge to harm others. So make this ‘amal a habit that whenever a fear is perceived in the heart, then say A’udhu billaah from the depths of the heart. When you seek the protection of Allah, you will witness that as the worries are developing, so is the Mercy of Allah opening up unique and astonishing ways of protection. Make these four actions a habit The result of this discussion is that there are four a’mal; shukr, sabr, istighfar and isti’adhah. Regularly practice on all four that they become habit, gradually your whole life will come in accordance with the din, Insha’ Allah. The din and dunya will be protected, hatred will be formed for sins, and an inclination towards the performance of good deeds will be developed. The proximity unto Allah Most High will keep on increasing and one will experience a special bond with Allah Most High. Three tenses are under protection There are three tenses in man’s life; past, present and future. The past becomes protected throughistighfar. The present becomes protected through shukr and sabr and the future through isti’adhah. When all three tenses have been protected, the whole life has been protected. The person who makes these four actions a regular practice, will Insha’ Allah always enjoy the aid and mercy of Allah. Pass this gift to others This gift of my murshid is invaluable, very easy, and extremely effective. I have presented this gift to you. I request you to forward this gift to your acquaintances and also to your families. By practicing on this, one will be protected from countless sins, calamities and difficulties Insha’ Allah. Also make Isal al-Thawab (pass on thawab or reward) to my murshid ‘Aarif Billah Dr. ‘Abdul Hayy (may Allah have mercy on him), who presented us with this great gift. May Allah Most High grant us the tawfiq to regularly practice on these four a’mal. Amin. وَ اٰخِرُ دَعْوَانَا أَنِ الْـحَمْدُ ِللهِ رَبِّ الْعٰلَمِيْنَ ، Part of Article called "An Easy Path to Jannah" By Mufti Muhammad Rafi’ Usmani Translated by Shaykh Yusuf Laher ilmgate.org

By Ebrahim Saifuddin Question: Can we start the fast while in a state of Janabah (sexual impurity) and then perform Ghusl later on? Answer: It is certainly permissible to start the fast while in the state of Janabah. Ghusl can be performed later on. The permissibility of such is derived from incidents in the life of Prophet Muhammad ﷺ as explained in the ahadith. "Narated By Abu Bakr bin ‘Abdur-Rahman: My father and I went to ‘Aisha and she said, 'I testify that Allah’s Apostle ﷺ at times used to get up in the morning in a state of Janaba from sexual intercourse, not from a wet dream and then he would fast that day.' Then he went to Um Salama and she also narrated a similar thing." - [bukhari Vol.3, Book 31, #153] And again: "‘Aisha reported that a person came to the Apostle of Allah ﷺ asking for a fatwa (religious verdict). She (‘Aisha) had been overhearing it from behind the curtain. ‘Aisha added that he (the person) had said: Messenger of Allah ﷺ, (the time) of prayer overtakes me as I am in a state of junub; should I observe fast (in this state)? Upon this the Messenger of Allah ﷺ said: (At times the time) of prayer overtakes me while I am in a state of junub, and I observe fast (in that very state), whereupon he said: Messenger of Allah ﷺ, you are not like us Allah has pardoned all your sins, the previous ones and the later ones. Upon this he (the Holy Prophet) ﷺ said: By Allah, I hope I am the most God-fearing of you, and possess the best knowledge among you of those (things) against which I should guard." - [Muslim Book 6, #2455] Although permissible, it is against the best of practices and should be avoided as much as possible. This is why it is stated in Kifayatul Mufti Vol.4 pg 250: "To eat or drink in a state of Janabah without washing hands and face or without wudhu, whether in or out of Ramadan, is against the best of practices with the condition that there is no impurity on the hands. It is appropriate to do Ghusl before having suhoor or to do wudhu or at least to wash the hands.1" Source

By Ebrahim Saifuddin Question: Can I hug and kiss my wife while fasting or will that invalidate the fast? Answer: It has been reported through various ahadith that Prophet Muhammad ﷺ did hug and kiss his wife while fasting: ‘Aisha رضی اللہ عنھا reported: Allah’s Messenger ﷺ used to kiss (his wives) while fasting and embraced (them) while fasting; but he had the greatest mastery over his desire among you. - [Muslim Book 6, #2439] It is important to note that he had much control over his sexual desires. A man who fears that hugging or kissing his wife would cause him to lose control and cross the boundaries set by Allah (swt) for fasting, should not hug or kiss his wife at all. Although if a person has no fear of being aroused in a sexual way when he hugs or kisses his wife then it is permissible for him to do such. Narated By ‘Aisha رضی اللہ عنھا: The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting, and he had more power to control his desires than any of you. Said Jabir, “The person who gets discharge after casting a look (on his wife) should complete his fast.” – [bukhari Vol.3, Book 31, #149] However, you cannot kiss your wife where the saliva exchanges. That will invalidate the fast. Some quote the following hadith as evidence to say exchange of saliva does not invalidate the fast: عن عائشة رضی اللہ عنھا ان النبی ﷺ کان یقبلھا و ھو صائم و یمص لسانھا Narrated 'Ayesha رضی اللہ عنھا, The Prophet ﷺ used to kiss her when he was fasting and he would suck her tongue - [Abu Dawood Book 13, #2380] There is strict kalam on this hadith. The narrator Muhammad bin Deenar has been severely criticized and has been classified by some, including Ibn Ma'een and Dar Qutni as 'matrookul hadith' and 'da'eef'. Imam Nasai has stated that the last statement is only found in the hadith of Muhammad bin Deenar. Another narrator in the hadith, Sa'ad bin Aws al-'Abdi is also criticized and has transmitted other wrong narrations as well. Ibn Ma'een has classified him as 'da'eef'. (al-Fadhlul Ma'bud Sharh Sunan Abi Dawood vol.3, Kitab as-Saum pg. 553) To base any ruling on a hadith with such a weak health is incorrect. Even if for argument's sake one says that this hadith is sound, even so, to conclude that it is permissible to swallow the saliva of the wife which is transmitted by kissing is incorrect. This is due to the fact that the hadith remains silent on whether this saliva was spat from the mouth or swallowed. Thus, even by accepting this hadith to be sound, the ruling of swallowing saliva cannot be established. A third answer is given, as stated in al-Durr al-Mandud Sahrh Sunan Abi Dawood, vol.4 pg 216, the "و" after 'wa huwa saa'imun' is not "'aatifah" but is "Ist'nafiyah" in which case it will be a completely new statement and will not be linked to "and he was fasting". Swallowing someone else's saliva invalidates the fast and thus such a kiss would not be permissible. Source

Question: A person started his fast and then fell ill. His condition became really serious but although there was no fear of death occuring, the doctor gave him medicine. Will this person receive a sin for taking the medicine? And is only Qadha obligatory on him or Kaffarah as well? Answer: If it is strongly and dominantly thought that the condition of a patient will worsen or prolong then it is permissible to break the fast. Only Qadha is wajib and Kaffarah is not needed. However, if the treatment could be done by administrating an injection then it will not be permissible to break the fast. قال فی الھندیة المریض اذا خاف علی نفسہ التلف اوذھاب عضو یفطر بالاجماع وان خاف زیادة العلة و امتدادہ فکذلک عندنا و علیہ القضاء اذا افطر ﴿عالمگیریة، ص ۳۰۷ ج ١﴾ فقط واللہ تعالی اعلم Ahsanul Fatawa Vol.4 pg 432 Source