Tasawuf

Category: SOUND

TASAWWUF is a misunderstood concept, its true meaning and significance in the daily life of a Muslim are lost, Commercial "sufis" (men who exhibit themselves as saints) arc trading Tasawwuf as some mysterious cult of "Mysticism" apart from the Shariat and Sunnat of Rasulullah (sallallahu alayhi wasallam). They have reduced Tasawwuf to potions, talisman, incantation empty rituals, and they have cloaked it with belief and theories of kufr and shirk. They have interwoven Tasawwuf with bid'ah and practices of corruption. All this have become necessary in the interest of their pecuniary benefits. A “mystical” cult appeals and preys on the mind of ignorant and unwary masses who seek an escape for their Shar'i duties and Ibadat in the
fantasy of "mystical" concepts fraudulently conjectured by the fraudulent "sufis". Such fraudulent "sufis" are swift in escaping the weaknesses and the spiritual lethargy of the masses and are adept in providing "easy" solutions of escape for a fee. Muslims who treasure their Iman and their Islam have to beware of such robbers of the Deen who are easily recognised by the high fees which they levy for spiritual initiation (ba'yt) into their mystical paths, for their annual renewal fees, for the tabarruk charges and for their many other fees subtley, but compulsorily levied in the supposed interests of their disciples.

Tasawwuf in reality is nothing but the ROOH of Islam Islam consists of two fundamental parts, viz the external laws pertaining to Ibadat and. the internal state of beauty, concern, sincerity and perfection on which (he external laws are to be based. Thus Tasawwuf is an integral part of the Shariat of Islam. Any "tasawwuf” beyond the confines of the Shariat is not the Tasawwuf of the Qur'an and Hadith, but is a practice of fraud and deception. The Tasawwuf of ALL the great and illustrious Auliyaa operate within strict control of the Sunnat of our Nabi (sallallahu alayhi wasallam). A tasawwuf which is at variance with the Tasawwuf of Rasulullah (Sallal laho alayhi wasallam) is not Tasawwuf, but is some satanic concept designed to obtain the pleasure of shaitaan. The main purpose of Tasawwuf is to eliminate the bestial qualities in man and to
supplant them with the noble and virtuous qualities of angels. In this direction, Tasawwuf employs the advices, exhortations, restrictions, prohibitions and remedies prescribed by the Qur'aan, Hadith and the authoritative and authentic Auliyaa of Islam.

-Mujlisae Ulema of South Africa

Anecdotes and Quotes of Maulana Thanawi (RA)

Category: SOUND

The following are from 'Malfoozat', a book of anecdotes by Hakim ul-Ummat, Maulana Ashraf Ali Thanawi (ra):

When a woman attains nisbat-e-batini, she acquires a lofty and a wonderful pedestal. Once during a drought, people went to a saintly lady and asked her to make dua for rain. She went to a small raised platform whereon she usually performed her Namaz. She loosened her hair and swept the platform with it. After sweeping she raised her gaze towards the heaven and supplicated:
“I have done the sweeping, you now sparkle the water.” As she said this, rain started to come down in torrents. Humility and supplication are indeed wonderful. (Nisbat-e-Batini: A special, lofty relationship of proximity with Allah Ta’ala).

A man came and requested that dua be made for him. Hadhrat Thanvi (R.A.) said:
“Brother! You too make dua and I also shall make dua.”
The man said: “My tongue is not fit for dua.”
(In other words, he did not consider himself worthy of making dua.)
Hadhrat Thanvi replied: “Do you recite the Kalima?” The man said: “Yes.” Hadhrat Thanvi:
“Kalimah has greater blessing than dua. How come your tongue is worthy of reciting the Kalimah? In fact, shaitan made dua at the very time when he as being cursed by Allah Ta’ala.”
He supplicated: “Grant me respite until the day when people will be resurrected.”
Allah Ta’ala answered his dua: “You are among those who have been granted respite.”
When even shaitan was not deprived of acceptance of dua, how can we be deprived? Shaitan has deceived us into believing that our tongues are not worthy of making dua. People consider this attitude to be humility.

People now consider spiritual states of ecstasy (kayfiyat) to be the goal of Sulook (Tasawwuf). Even if animals at times experience certain conditions of ecstasy when influenced by music and singing. Once an expert, in a challenge, defied his opponent, saying:
“You will be able to measure my expertise and excellence when you behold the wild beasts of the jungle, subservient under the sway of my influence. Let us go to the jungle and sing our songs. At that time I will put a rope around the neck of every
animal. It is left then to you to remove the ropes from their necks.”
They went into the forest and the expert commenced his bewitching singing. So enthralling was his singing that wild animals came out from all directions and submissively stood in is presence. He took hold of the animals one by one and put a rope around each one’s neck. He than ceased his singing; the animals scattered and disappeared into the forest. He now challenged his rival to start his singing, gather the animals and remove the ropes. However, he was rendered helpless. Emotional states are common to both man and beast. Such states in man, therefore, do not represent any achievement or excellence.

Natural characteristics do not change. Only a diversion is introduced in them. The experts (in Tasawwuf) do not attempt to eliminate in them. The natural characteristics are the subjects of Allah’s Wisdom. Hence, attempts should not be made in the futile exercise of transforming the natural propensities in man. Only the direction should be changed. The natural propensities in man should be diverted from evil and channeled into the direction of virtue.

Rasulullah (sallallahu alayhi wasallam) said:
“Beware of the firasat of the mu’min, for verily, he sees with the Noor of Allah.”
(Firasat is the intuitive capacity of perception in the heart of the Mu’min. This ability varies with Taqwa and Deeni responsibility. –Translator)

A person who is doubtful in his thoughts can be corrected. However, one who has already decided an issue cannot be corrected. He will argue with a preconceived notion. There is, therefore, no need to become involved in argumentation with such persons. The Truth has already been sufficiently manifested and disseminated.

The Hadith: “Verily, actions are with intentions,” pertains to permissible acts and worship. It does not apply to sins. The Hadith means that good deeds accompanied by good intentions are acceptable. It does not mean that sins accompanied by good intentions are transformed into virtuous deeds.

“The statement: ‘We should move with the times’, is absurd. The times refer to our collective actions which are under our own control. How then should we become subservient to these?”
-Judge Akbar Husain

Someone wrote:
“I have a strong relationship of love with my wife. Is this not perhaps harmful (for spiritual progress)?”
Hadhrat Thanvi (rahmatullah alayhi) replied:
“If is not harmful, On the contrary, it is beneficial. However, if she acts in conflict with the Deen, then beware. Love for someone who is irreligious constitutes a danger to one’s own Iman.”

People who are much enamoured by supernatural displays, will be with Dajjal in greater number. I have heard this from my seniors. I have also heard that Dajjal will have the appearance of a Majzoob. (Majzoob is a saint whose mind appears to be deranged as a result of his total engrossment with Allah’s remembrance and love.) This indicates that hal (a spiritual state) is not sufficient. The vital need (for rectitude) is obedience to the Sunnah. Those people whose attention is focused only on spiritual/supernatural states while not accepting the Deen as the requisite for Tasawwuf, will find it very difficult to be saved from the traps of Dajjal. Dajjal will do everything, but he will not be able to act in accordance with the Sunnah. Only the followers of the Sunnah will be safe from Dajjal’s trap.

A deceit cannot imitate the Sunnah. The effect of Sunnah is spiritual reality which the deceit can never acquire. The difference between a deceit and a true follower of the Sunnah will become manifest by observation.

I claim with emphasis that if a person submits fully (to the Shari’ah), the result will be barakat (blessings) in abundance. But one should be steadfast. In the beginning one will not discern benefit. However, later such noor (spiritual light) will be perceived that peace of mind without obedience will not be possible. In fact, the effect of such obedience will extend to others.

The intelligence of an obedient (servant of Allah) is enhanced at the time of hardship and he becomes more alert because Allah Ta’ala creates irfan (spiritual insight and vision) in him on account of his obedience and piety.

People search for comfort (and pleasure) in the works of the Deen. While such comfort does occur, it is only after accomplishment of the work. But people desire to attain this comfort first. Their similitude is that of a sick man who complains of his ill- health. While he wishes for good health, he abstains from medicine.

Health without eliminating the sickness is not possible. The eliminating of sickness cannot be effected without medical treatment. However in the affairs of the Deen the intelligence of people has become deranged (because they are reluctant or refuse to adopt correct methods for spiritual reformation and benefit).

Speaking on the state of the masses, Hadhrat (rahmatullah alayhi) said:
“Initiating any work on the strength of the masses is extremely foolish and negligent. Neither are their beliefs reliable nor their declaration of love. Even their opposition is unreliable. They will do whatever they feel to do. They will suddenly switch allegiances.”

A Molvi Saheb asked: “What is the reality of majzub? How does one become a majzub?”
Hadhrat Thanvi (rahmatullah alayhi) replied:
“Sometimes a very strong warid snatches away the aql. (Warid is a spiritual inspiration). This rank of majzubiyat is acquired by way of majahadah (striving against the desires of the nafs). The various affairs of this world are entrusted of these
majzubs. They are responsible for the systems which operate in the world. On the other hand the Ahl-e-Irshad (those Auliya who are actively involved in the moral reformation of the Ummah) are the Representatives of the Rasool. Their rank is far
superior. The actual thing is obedience (to Allah and His Rasool) Kasf and Karamat are not excellences. Similar (seemily miraculous) wonderful feats are demonstrated even by the Ahl-e-Batil (kuffar, magicians, sorcerers, etc). Once the wife of
a man in either America or Germany, who was deeply in love with her, died. The husband took a photograph of her dead body. When he developed the film, to his surprise, five photographs emerged. Of these five, one was of his wife and four other
people. He recognised two of the photographs. The other two were the pictures of strangers whom he did not recognize. The man concluded that the only explanation is that at the time of taking the photos, the souls of the other four deceased must have been present, hence the five photographs. However, what is amazing is the photographing of invisible entities. How did this happen? (Also, how did five different photos emerge from the single photograph taken by the man?-Translator) Look! Such amazing feats are manifested on the hands of even Ahl-e- Batil. It is precisely for this reason that the Ahl-e-Haq (Ulama-e-Haq) say that the criterion is obedience to Allah and the Rasool.”

The power of the mind is an accepted fact. I have heard the following episode from Maulana Muhammad Yaqub (rahmatullah alayhi):
“A man imagined that a lion attacked him and struck its paw against his back. So strong was his imagination that a lion’s claw marks were discernible on his back. Even blood would flow from the wound of his imagination.”
This is the reality of mesmerism. It is the assertion of the power of the mind. The claims of the appearance of arwah (soul) are all baseless. These things are all in the manifestations of the mind.

Hadhat Thanvi narrated the following episode, which he heard from Moulana Muhammad Ya’qub (rahmatullah alayhi):
“It happened prior to the 1875 mutiny (i.e. the uprising against the British). A wealthy Pathan resident of the town of Jalalabad, dist. Muzaffarnagar, had supported the Hindus in the construction of their shrine. The wealthy Pathan after sometime became very ill. Molvi Ghulaam Husain Saheb who was a hakeem in Thanabovan, and also among the auliya, went to Jalaalbad to attend to another patient. The wealthy man’s relatives called the hakeem to attend to him. After feeling his pulse, the hakeem said that there was no longer any hope for the sick man (i.e. the wealthy Pathan). So saying, he stood up to leave, but the sick man grabbed his hand and implored: ‘For Allah’s sake don’t leave me. Just now two men with a cage of fire appeared in front of me, telling me that they will be taking me away locked in that cage. When you appeared, they moved off saying that they would soon return to take me. If you go they will come.’”
Thereafter the man died. Several people in their dreams were instructed to abstain from all acts of islae-thawab for this man because he had died a kafir. Na-uthubillah!
Hadhrat Thanvi (rahmatullah alayhi) added:
“The barkat of Ahlullah (Auliya) is such that the Angels of Punishment withdrew. Some sins while thought to be insignificant are exceptionally grave in the ultimate end. Participation in the customs and festivals of the kuffaar is of this kind.”

Stories of the Sahaba

Category: SOUND

It is reported that Ibn Abbas said: "I have never seen any people better than the Sahabah of the Prophet, may Allah bless him and grant him peace. Throughout his mission, until he passed away, they only asked him about thirteen matters, all of which are mentioned in the Qur'an. For example, [the meaning of]: 'They ask you about fighting in the sacred month...' (2:212); and 'They ask you about the menstruating woman...' (2:222)" Ibn Abbas said, "They only asked him about matters which were of actual concern to them." [ See 'Abd Allah ibn 'Abd al Rahman al Darimi, Sunan, I, 51.]

Ibn 'Umar said in this respect: "Don't ask about something that hasn't happened, for I heard my father, 'Umar ibn al Khattab, curse one who asked about something which had not occurred." [ al Darimi, op. cit., I, 50.]

Qasim said (to the third generation of Muslims): "You ask about things we never asked about, and quarrel about things we never quarrelled about. You even ask about things which I'm not familiar with; but if we did know, it would not be permitted for us to remain silent concerning them." [ al Darimi, op. cit., I, 49.]

The Sahabah who gave Fatawa in the Prophet's lifetime were: Abu Bakr, 'Uthman, 'Ali, 'Abd al Rahman ibn 'Awf, Abd Allah ibn Mas'ud, Ubay ibn Kab, Mu'adh ibn Jabal, Ammar ibn Yasir, Hudhayfah ibn al Yaman, Zayd ibn Thabit, Abu al Darda, Abu Musa al Ash'ari and Salman al Farisi, may Allah be pleased with them.

Some Sahabah gave more Fatawa than others. Those who gave the most Fatawa were: 'Aishah Umm al Mu'minin, 'Umar ibn al Khattab and his son Abd Allah, 'Ali ibn Abu Talib, Abd Allah ibn Abbas and Zayd ibn Thabit. The Fatawa given by any one of these six would fill a great volume. For example, Abu Bakr Muhammad ibn Musa ibn Ya'qub ibn al Khalifah Ma'mun collected the Fatawa of Ibn Abbas in twenty volumes.

Those from whom a lesser number of Fatawa were narrated are: Umm Salmah Umm al Mu'minin, Anas ibn Malik, Abu Sa'id al Khudri, Abu Hurayrah, 'Uthman ibn 'Affan, Abd Allah ibn Amr ibn al 'As, 'Abd Allah ibn Zubayr, Abu Musa al Ash'ari, Sa'd ibn Abu Waqqas, Salman al Farisi, Jabir ibn Abd Allah, Mu'adh ibn Jabal and Abu Bakr al Siddiq. The Fatawa of each of these thirteen would fill only a small part of a book.

The following are from 'Malfoozat', a book of anecdotes by Hakim ul-Ummat, Maulana Ashraf Ali Thanawi (ra):

Hadhrat Shuraih (radhiallahu anhu) was appointed the Qadhi by Hadhrat Umar (radhiallahu anhu). During the Khilafat of Hadhrat Ali (radhiallahu anhu), Hadhrat Shuriah (radhiallahu anhu) was still the Qadhi. Hadhart Ali’s shield was stolen. Hadhrat Ali (radhiallahu anhu) recognised his shield when he saw it in the possession of a Jew.

He instituted a claim in the court of Qadhi Shuraih (radhiallahu anhu) who asked that Hadhrat Ali produce his witnesses to prove his claim. Hadhrat Ali (radhiallahu anhu) presented his son and his emancipated slave. According to Hadhrat Shuraih (radhiallahu anhu) the testimony of a son in favor of his father was not admissible, hence he ordered Hadhrat Ali (radhiallahu anhu) to present another witness. When Hadhrat Ali (radhiallahu anhu) was unable to do so, Qadhi Shuraih dismissed the claim. Hadhrat Ali (radhaillahu anhu), the Khalifah of the time, emerged from the court cheerfully. On seeing this high degree of justice, the Jew recited the Kalimah and embraced Islam. He presented the armour to Hadhart Ali (radhiallahia anhu) saying that, in actual fact, it belonged to him Hadhart Ali. Hadhart Ali (radhiallahia anhu) responded: “I have made a gift of it to you.” Thereafter the Jew remained perpetually in the company of Hadhart Ali (radhiallahia anhu) and was martyred in the Battle of Siffeen.

Two companions along the journey sat down to eat. The one has five bread rolls and the other had three. A passer-by, on the invitation of two companions, joined them. After eating, the generous passer-by presented them with eight dirhams (silver coins). The traveler who had three bread rolls requested his companion to share the money equally between them. The companion refused, saying that he was entitled to five dirhams since he had five bread rolls. The other one should receive three dirhams because he had three rolls. When they could not settle this dispute, the presented their case to Hadhrat Ali (radhiallahu anhu) who said to the one who had three bread rolls:
“What haram is there if you accept this division of three and five?”
He replied: “I want justice.”
Hadhrat Ali:
“If it is justice you want, then you take one dirham and your companion seven dirhams.”
The companion with three bread rolls objected. Hadhrat Ali (radhiallahu anhu) commented:
“There were eight rolls and three who ate, hence each person ate one third of the eight rolls. Eight consists of 24 third. Thus each one ate eight parts. However, his three rolls consistes of 9 parts (thirds). After having consumed his 8 parts there remained one part of his share. The one with five rolls had 15 parts (thirds) of which he ate 8, leaving behind 7
parts. The 8 dirhams have, therefore, to be divided in this proportion the one who contributed one part of his bread has to receive in dirham and the one who contributed 7 parts should receive 7 dirhams.”

Stories of the Qur'an - Dhul-Qarnayn (as) & Luqman (as)

Category: SOUND

It was narrated on the authority of Ka'b Al-Ahbar (ra) that he said to Mu'awiyah (ra): Dhul-Qarnayn (as) on his death-bed told his mother, after his death, to prepare food and gather the women of the city and invite them to eat save anyone who lost any of her children (she should not eat thereof). The mother did as she was asked, and none of them stretched a hand towards the food. She said: Glory be to Allah! Did you all lose children? They answered: By Allah! Yes we did. And, this was a great condolence for her.

Yazid told us after Abul Ashhab after Muhammad Ibn Wasi' as saying:
Luqman (as) said to his son: "0 my son! Fear Allah and do not let the people notice that you fear Him to gain honor (from them) while your heart is sinful."

Narrated Sufyan Ibn 'Uyaynah (ra): Luqman (as) was asked: Who is the worst of all people? He replied: It is the one who does not feel shame if found committing a sinful deed.

Abu As-Samad (ra) told us after Malik Ibn Dianr (ra) as saying: I found some pieces of wisdom [from Hazrat Luqman (as)] as follows: "Allah Almighty scatters and wastes the bones of those who give religious opinions that go with the people's lusts and desires." And, "There is no good for you that you learn something new while you do not practice what you have learnt previously. This is like a man who gathered a pile of dry wood, then tried to carry it but couldn't. Thereupon, he collected a second one."

Recommended Books

Category: SOUND

http://www.4shared.com/dir/2558485/69a1dbdd/sharing.html

A lot of the smaller books/pamphlets and even some of the bigger books I've mentioned here or that were in my list of books to check out.

I haven't been through the entire directory yet, so I dunno what else is in thar.

Gewd books:

Available from Darul-Isha'at (publisher, bookseller, exporter), Urdu Bazaar, Karachi, Pakistan, ishaat@cyber.net.pk

Title: The Ummahs of the Past
Author: Ibn Kathir
Desc: This book covers the Fatrah between Prophet Isa (as) and Prophet Muhammad (saw) and it peeps into the lives of the Banu Israil and some great men who were not recognized as Prophets like Dhul-Qarnayn (as) and Luqman (as).

Title: Repelling Poverty In Islam
Author: Mufti Muhammad Shafi and Allama Yousuf Al-Qardhawi
Desc: Allama Suyuti has collected the Ahadith which guide us to deeds and supplications to get more provision and to get rid of poverty. And the prayers to remove calamities and unforeseen events. It discusses various aspects of poverty and shows how different religions and the non-religious deal with it.

Title: Al-Jinn
Author: Ahmed H. Sakr

Title: An Approach to the Qur'anic Sciences
Author: Mufti Justice Muhammad Taqi Usmani

Title: Correct Your Salah
Author: Maulana Ashraf Ali Thanawi

Title: Death and Burial (Kitab-ul-Janaez) (Hanafi)
Author: Majlis Ulamae of South Africa

Title: Discourses on the Islamic Way of Life (Islahi Khutbat)
Author: Mufti Justice Muhammad Taqi Usmani
Desc: 10 Vols, 11-15 under print

Title: Distribution of Wealth in Islam
Author: Mufti Muhammad Shafi

Title: Dreams and Interpretations
Author: Muhammad Ibn Sireen

TItle: Dreams of the Prophets and the Righteous
Author: Abdul Munir Hashmi

Title: Hell - A Descriptive Account
Author: Abu Bakar Abdullah Bin Muhammad Abi Dunya

Title: How to Live as a Muslim
Author: Maulana Ashraf Ali Thanawi

Title: Installment Transaction in Islamic View
Author: Mufti Muhammad Taqi Usmani

Title: Islam and Modernism
Author: Mufti Muhammad Taqi Usmani

Title: Islam on Grafting and Transplanting of Human Organs
Author: Mufti Muhammad Shafi

Title: Islamic Banking
Author: Dr. Muhammad Imran Ashraf Usmani

Title: Jihad (quotations of the Qur'an and Hadith, Injunctions and Virtues)
Author: Mufti Muhammad Shafi

Title: Jihad in Afghanistan Against Communism
Author: Mufti Muhammad Rafi Usmani

Title: Juma Ke Khutbe
Author: Maulana Ashraf Ali Thanawi

Title: Kalimaatul Qur'an (A Dictionary of Qur'anic Words)
Author: Hasnain Muhammad Makhluf

Title: Life Insurance
Author: Mufti Muhammad Shafi and Mufti Wali Hasan

Title: Major Signs of Qiyamah
Author: Mufti Muhammad Shafi

Title: Marital Life of the Prophet (saw)
Author: Maulana Hafiz Dr. Mohammad Thani

Title: Mathnavi of Jalaluddin Rumi (5 vols. comp.)
Author: Renold A. Nicholson
Desc: Translation in 3 vols, Commentary in 2 vols

Title: Meaning and Message of The Traditions
Author: Maulana M. Manzoor Nomani
Desc: Complete 8 parts in 4 vols. with Arabic text, translation, and commentary

Title: Muslim Character
Author: Imam Muhammad Al-Ghazali

Title: Perform Salah Correctly
Author: Mufti Muhammad Taqi Usmani
Dec: Art paper (pocket)

Title: Philosophy of Islamic Beliefs
Author: Rtd. Brig Doctor Qari Hafiz Fayouzur Rahman

Title: Preaching of Islam
Author: Imam Muhammad Al-Ghazali

Title: Problems Faced by Muslims in Non-Muslim Countries
Author: Mufti Muhammad Taqi Usmani

Title: Religion and Science
Author: Maulana Wahiduddin Khan

Title: Remedies from the Holy Qur'an (Including Established Character of Darood and Bismillah)
Author: Maulana Ashraf Ali Thanawi and Mufti Muhammad Shafi
Desc: with complete Arabic text

Title: Signs of Qiyamah and Arrival of the Masih
Author: Mufti Muhammad Shafi and Mufti Muhammad Rafi Usmani

Title: Siratun Nabi
Author: Allama Shibli Nomani and Syed Suleman Nadvi
Desc: 7 Vols.

Title: Spiritual Discourses
Author: Mufti Justice Muhammad Taqi Usmani
Desc: 3 Vols. (not to be confused with Discourse on Islamic Way of Life)

Title: Step-by-Step Method of Performing Hajj
Author: Mufti Abdur Rauf Sahkharvi
Desc: pocket

Title: Stories from the Qur'an
Author: Maulana Hifzur Rehman Seoharvi
Desc: A complete translation of authentic Urdu book with addition of geographical notes about historical cities. With pictures. (revised and new composed edition)

Title: The Differences of the Imams
Author: Shaykh Al-Hadis Maulana Muhammad Zakaria

Title: The Ideal Caliphs of Islam
Author: Shah Moinuddin Nadvi

Title: The Issue of Interest Including Commercial Interest
Author: Mufti Muhammad Shafi and Mufti Muhammad Taqi Usmani

Title: The Laws of Dua
Author: Mufti Muhammad Shafi

Title: The Legal Status of Following a Madhab (Comp.)
Author: Mufti Muhammad Taqi Usmani

Title: The Rise of Mischiefs and Disorders and the Signs of the Resurrection
Author: Dr. Imran Ashraf Usmani

Title: The Scene of Death
Author: Allama Jalaluddin Suyouti

Title: The Spectacle of Death
Author: Khawaja Muhammad Islam

Title: The Truth About Bai'ah
Author: Dr. Ismail Memon

Title: Three Economic Systems of Europe
Author: Mufti Muhammad Rafi Usmani

Title: Vocabulary of the Holy Qur'an
Author: Dr. Abdullah Abbas Nadvi

Title: What is Christianity
Author: Mufti Muhammad Taqi Usmani

Title: Ma'ariful Qur'an
Author: Mufti Muhammad Shafi and Mufti Taqi Usmani
Desc:

Title: Tafsir-e-Majidi
Author: Maulana Abdul Majid Daryabadi
Desc:

Title: Uswa-e-Sahaba
Author: Abdus Salam Nadvi
Desc: Complete 2 parts

Title: Uswa-e-Sahabiat
Author: Syed Suleman Nadvi and Abdus Salam Nadvi
Desc: Revised Edition (biographies of women Companions)

Title: Uswa-e-Rasoole Akram (The Ways of the Holy Prophet Muhammad (saw))
Author: Dr. Abdul Hai Arifi, Completed and Revised by Rafiq Abdur Rahman
Desc: New composing, quality edition

Title: Women Between Islam and Western Society
Author: Maulana Wahiduddin Khan

Title: Sins and their Evil Effects
Author: Abdur Rahman Jawzi

Title: Fifty of the counsels of the Prophet(saw) to Women
Author: Sheikh Ahmad Jad

A common children's cartoon interpreted Islamically

Category: WEAK

Samurai Jack is known for having little wordage. The first entire half hour had zero dialogue. It's a pretty awesome show. So they could understand easily what's going on, but they being kids, of course, are gonna ask a ton of questions ('YEH KYA HORA HAI'). Boys tend to stare entranced and absorb it without thinking but girls especially like to ask a million questions during the process. <3 I found myself explaining the entire thing in Islamic terms and was surprised at how well it fit.

This is what I explained:

Three angels were fighting a great Djinn, as powerful as Shaitan, named Aku in space. Since this was before Islam and all that ( ), they took the forms of the various human nations. One after the Greeks, another after the Egyptians, and another after the Indians (without having to explain the whole 'god' thing... it's a cartoon... Indians can have six arms in a cartoon). They were blasting away at him, with stars and everything, but a tiny piece of it fell all the way to Earth where it was buried as the dinosaurs came and went, etc. etc. until finally humans arrived. At first the Djinn was just growing like a plant everywhere. This brings us to medievel Japan. The thing was growing all over the Kingdom, and the Emperor (consider him like Dhul-Qarnayn(as)) didn't know what to do. He took some special potion thing (I forgot what the eldest called it), and threw it at the weird growth but that only wound up giving it 'life' (human-like consciousness). Meaning magic is bad and the Djinn thrives on it. So it took it's proper form as a typical Djinn. It destroyed half the Kingdom, and trapped the Emperor. Out of nowhere, a white 'Buraq' came. A giant glowing white horse with a ton of legs, kind of like the one that took Prophet Muhammad (saw) on Isra & Miraj. Wherever it stepped or breathed, the Djinn-growth would disappear. It freed the Emperor and flew off. It reached the top of some mountain where three Sufi Pirs (I said Walis, but they didn't know what Wali or Awliyah or those words meant yet) were waiting. As he stepped in, they were transported into space, where he was just hovering about. The three Angels stood before him and told him about the evil Djinn that was plaguing his Kingdom. They then lifted him up, and took out from within his Ruh, his Taqwa (righteousness, piety... God-consciousness... the youngest doesn't have a grasp on these things yet, the oldest barely does, but is able to suspend disbelief and believe that Taqwa can become tangible in a Nur-like form). The three Pirs took out giant hammers, and as the Angels kept zapping it, they hammered it into a shape. A samurai sword. They gave it to the Emperor, and the Angels told him that the sword was forged from the Taqwa within his soul (Ruh). It is the only thing that can defeat the evil that is the Djinn, Aku. But, they warned him, the Djinn's magic is like nothing the human has ever seen before, so he must be careful. So, the Emperor, decked out in glowing white armor with the sword, gets on a flying cloud (Hazrat Suleiman (as) could travel like that) and goes back. He fights the Djinn in his various incarnations. And this part, they all got. That the Djinn, being evil, took various incarnations... was scary, but also kind of funny. He liked to make fun of and mock the humans, especially the Emperor. And was very chalaak. Meaning all these attributes are things to be wary of (as is embodied in Islamic teachings). The Emperor finally defeated Aku by capturing him in the sword and trapping him in the Earth. At that moment also, Jack was born. And the Emperor and his wife decided Jack was their backup plan.

As he grew up (the two-parter ended here, and this is another episode), he was sent around to the kings of the various human nations and trained by the best. He got back just in time, as a solar eclipse struck, and the Djinn was freed (mentioned here the Hadith about how the Prophet(saw) treated eclipses). He fought Aku, but as he was about to trap him in the sword as his father had done, the Djinn pulled out a new trick. He opened a portal many years into the future and threw Jack into it. When Jack comes through, Aku has taken over everything and the world is populated by mutants, aliens, robots, and all sorts of weird things. Then I summarized that the rest of the stories involve Jack trying to find a way to defeat Aku and go back to his time. But Aku never fights him properly, always sends his minions in various forms. He comes up with a ton of tricks, sometimes coming in the form of humans to trick Jack and foil his plans. The few times he does fight Jack, he does it hilariously, by first arguing that it has to be with no weapons (no sword), so Jack agrees... then he says it has to be a certain spot, at a certain time, etc. etc. and Jack agrees readily as long as Aku doesn't change forms. This behaviour is the kind the Qur'an repeatedly mentions of past peoples, like Bani Israil. (Jack was kicking his ass until Aku broke his word and fled).

Even though they were girls, they loved it. I dunno if they have the attention span to sit through a ton of these, but they would if it were in Urdu. I need to get the DVD sets of Voltron, Thundercats, and the other shows. I can't wait to spoil Abdullah when his parents aren't looking. :anxious:

The best part is, of course, being able to visualize all these Islamic teachings. Now when they think of what a saint/wali is like, they'll know. It's not just about fantastic tales of miracles, it's about their everyday embodiment of their beliefs. Like how Jack walks around in simple clothing, is very humble, incredibly considerate of others, protects the weak and oppressed, of few words, never lies, etc. etc. I also like how it lets them see how important being good is... it makes all the good behaviour, that increases piety or taqwa, practically important. It really does protect you from Djinns too. Boys tend to accept it all a bit more easily, girls tend to be too clever for their own good.

Other Revealed Scriptures, My Favorite Hadith

Category: SOUND

[Hazrat Musa (as) had some 'booklet'-type revelations before he was given the Torah]

Hazrat Abu Zar (ra) then enquired about the contents of the booklets revealed to Hazrat Musa (as) [Moses]. Rasulullah(saw) said, "They contained monitions only, such as:

'I am astonished by one who finds pleasures in anything in spite of his faith in the certainty of death.' (Naturally when a person becomes sure of his sentence of hanging, and mounting the gallows, he can never find pleasure in anything).

'I am astonished by one who laughs in spite of his faith in the certainty of death.'

'I am astonished by one who observes accidents, changes, and revolutions of the world all the time, and still finds satisfaction in it.'

'I am astonished by one who believes in predestination, and still suffers from grief and hardship.'

'I am astonished by one who believes that he will soon be required to render an account and still does no good deed.'

There is a quotation from the Torah in 'Ihya', in which Allah says, "My servant! are you not ashamed of your behaviour towards Me? If you receive a letter from a friend while you are going on a road, you stop and sit at a suitable place and read it with full attention and try to understand every word therein. But in case of My Book, wheren I have explained everything and have repeatedly emphasized important matters, so that you may ponder over and understand them, you show an attitude of indifference. Do you consider Me inferior to your friend even? O, My servant! some of your friends sit with you and talk with you; you pay them full attention. You listen to them and try to understand them. If anybody tries to interrupt you, you stop him with a gesture. I talk to you through My Book, but you pay no heed. Do you consider Me inferior to your friends?"

A day in the next life for a believer is one thousand years, but for disbelievers it is fifty thousand years.

Whenever Hazrat Uthman (ra) stood by a grave, he used to weep so much that his beard would become wet with tears. Somebody asked him why he wept more at the mention of the grave than he did at the mention of Heaven and Hell. He replied, 'I have heard from Rasulullah(saw) that the grave is the first stage towards the Hereafter. Whoever is saved from chastisement in it, for him the subsequent events become easy, and whoever is not saved from chastisement in it, for him the coming events will be harsher still. And I have also heard that no scene is more horrible than that of the grave.'

One of my favorite Hadiths:

From Munabbihaat by Ibn Hajar:

"Once when the Prophet(saw) was sitting among his companions, he remarked, 'Three things of this world are very dear to me: Pleasant scents (perfume), Women, and Salaat-the comfort of my eyes.' 'Quite true' rejoined Abu Bakr (ra), 'And I cherish three things: a look at thy face, spending of my wealth on thee and that my daughter is thy wife, O Prophet of Allah!' 'Quite true', said 'Umar (ra), 'And the three I love most are; enforcing that which is right, forbidding evil and wearing old clothes.' 'Quite true', said Uthman (ra), 'And the three I love most are: feeding the hungry, clothing the naked and reciting the Qur'an.' 'Quite true', said Ali (ra), 'And the three things I love most: serving a guest, fasting on a very hot day, and smiting the enemy with my sword.' At this, Jibrail (as) appeared on the scene and said to the Prophet(saw), 'Allah has sent me to tell you what I would love if I be one of the mortals.' 'Yes, do tell us, Jibrail', said the Prophet. Jibrail then replied, 'If I had been like you, I would have loved three things: guiding the people gone astray, loving those who worship in poverty, and helping the poor family men. And as for Allah, He loves three characteristics of His slaves: striving in His Path, crying at the time of repentance, and steadfastness in want and hunger.'"

The Qur'an

Category: SOUND

Anyone seeking to commentate on the Qur'an should at least be familiar with the following fifteen subjects:

01) Lughat, i.e, philology of language, which helps in understanding the appropriate meanings of words. Mujahid (ra) says: "one who believes in Allah and the Day of Judgement should not open his lips in respect of the Qur'an, unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different."

02) Nahw, i.e, syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of I'raab (vowel sounds) of the letters of a word. A change in I'raab often means a change in meaning.

03) Sarf, i.e, etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of a word changes with the change in the root and a change in its conjugation.

04) Ishtiqaaq, i.e, derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a word has been derived from two different root words, it will have two different meanings, e.g., the word 'maseeh' is derivable from 'masah' which means to touch or to move wet hands over, and also from 'masaahah' which means measurement.

05) Ilmul Ma'aani, i.e, knowledge of semantics, because phrase constructions are understood from their meanings.

06) Ilmul Bayaan, i.e, knowledge of figures of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphors become known.

07) Ilmul Badee', i.e, knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.

08) Ilmul Qiraa'ah, i.e, knowledge of the art of pronunciation, because different methods of recitation sometimes convey different meanings, and sometimes one meaning is to be preferred over the other.

09) Ilmul Aqaa'id, i.e, knowledge of the fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayaat referring to Allah is not the correct one. For example, the analogy in the ayat- (The hand of Allah is over their hands) will have to be explained because Allah has no physical hands.

10) Usoolul Fiqh, i.e, Principles of Islamic Jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statements.

11) Asbaabun Nuzool, i.e, the particular circumstances which caused revelation. The meaning of an ayat will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an ayat is understood only if we know the circumstances in which the ayat had been revealed.

12) An Naasikh wal Mansookh, i.e, knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.

13) Ilmul Fiqh, i.e, knowledge of Islamic Jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.

14) Knowledge of such Ahadith that happen to be commentary on certain brief verses of the Qur'an.

15) The last but most important is the Wahbi ilm, or the gifted understanding, bestowed by Almighty Allah upon His selected ones, as is referred in the hadith: 'Whosoever acts upon what he knows, Almighty Allah bestows upon him knowledge of things not known to him.'


The branches of knowledge described above are like tools, i.e, essential pre-requisites for a commentator. A commentary written by a person who is not thoroughly acquainted with these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahaba (ra) already had Arabic as their mother tongue, and they reached the depth of the rest of the knowledge by means of their illuminating contact that they had with the Holy Prophet(saw).


'Allamah Suyuti says that those who think that it is beyond the capacity of a man to acquire Wahbi ilm, or gifted understanding, are not right. To get this knowledge from Allah, one should adopt the means to this end, e.g., acting upon the knowledge that one has acquired, and disinclination towards the dunya.


It is stated in 'Keemiyaa-e-Sa'aadat' that three persons are not blessed with complete understanding of the Qur'an. First, one who is not well versed in Arabic, secondly, one who persists in committing a major sin or indulges in acts of religious innovation, because these actions blacken his heart, which in turn prevents him from understanding the Qur'an. Thirdly, one who is a rationalist, even in the matter of faith, and feels embarassed when he reads an ayat of the Qur'an which he is not able to fully rationalize.

Just because someone, no matter how famous, is commentating on the Qur'an already doesn't mean you can assume they know all this. You'd be surprised.

Abdullah ibn Umar (ra) narrated:
"Rasulullah(saw) said, 'The hearts get rusted as does iron with water.' When someone asked, 'What could cleanse hearts again?' Rasulullah(saw) said, 'Frequent remembrance of death and recitation of Qur'an.'"

The Sahaba

Category: SOUND

"The Sahaba learnt ten verses of the Qur'an from the Prophet(saw) at a time. They would not take the next lesson until they had mastered the knowledge and acted upon those ten verses."
-Abu Abdur Rahman (ra)

When the Prophet(saw) died, Hazrat 'Umar (ra) almost lost it. He was bewildered and threatened to kill anyone who said that Muhammad(saw) had died. Hazrats 'Uthman and Ali (radhiyalloanhum) were, literally, speechless. They were as if in a daze. Only Hazrat Abu Bakr (ra) maintained his composure and addressed the people so they could move on and get to work. He also was the one to manage the affairs of the Prophet(saw)'s burial and inheritance, etc. as the rest of the Sahaba weren't sure whether to bury him at Mecca, Medina, or Jerusalem and he cited a little known Hadith where the Prophet(saw) said prophets are buried at the place they die. Being the Prophet(saw)'s closest companion, he was also privy to a few more Hadiths that settled things after his death.

Respect for the Sahaba (from 'Shifa' by Qaadhi Iyaadh)

If we claim to revere and honour the Prophet(saw), we must also respect his Sahaba. As Muslims, it is incumbent on us to appreciate what we owe to them, to follow them and to ask forgiveness of Allah for them. No doubt they had their differences, but we have no right to comment on them. We must beware of the stories forged by Shi'as, innovaters, or biased historians, whose mischievous motive is to slander some of the Sahaba and slight the others. We must never doubt the sincerity and honesty of Sahaba. When we come across any event in history which appears likely to lower their status in our eyes, we must explain it as far as we can in their favour and attribute it to sincere motives, for they really deserve this line of action. We must always speak of their virtues and must hold our tongue in uttering anything likely to slight them. The Prophet(saw) himself has said, "Observe silence in respect of my Sahaba (when they are mentioned with disrespect)."

The following verses of the Qur'an speak highly of the Sahaba: (XLVIII:29), (XLVIII:18-19), (XXXIII:23), (IX:100).

Quotes

Category: SOUND

"Love itself will teach one the rules of conduct in love."

"Many people can claim to be lovers while in ease and comfort. But a lover is a real lover when he is able to prove his love even in tribulation and adversity."
-Maulana Kandhalvi

Stories of Sahabi Women

Category: SOUND

Hazrat Umme Salmah (ra)

Ummul-Momineen Hazrat Umme Salmah (ra) was first married to Abu Salmah (ra). The husband and wife were very much attached to each other. Once Umme Salmah said to her husband:

'I have heard that if a husband does not marry another woman during the life or after the death of his wife, and also if the wife does not remarry after the death of her husband, the couple when admitted to Paradise is allowed to live there as husband and wife. Give me your word that you will not marry after my death, and I too pledge that I will not marry again if you happen to die before me'.

Hazrat Abu Salmah said: 'Will you do as I say?'

She replied: 'Of course'.

He said: 'I want you to take a husband after my death'.

He then prayed, saying, 'O, Allah! Let Umme Salmah be married after my death to a husband better than I. May he give her no trouble whatsoever'.

In the beginning, the couple emigrated to Abyssinia. After their return, they again emigrated to Medina. Hazrat Umme Salmah (ra) says:

"When my husband made up his mind to emigrate to Medina, he loaded the camel with the luggage. He then made me and our son Salmah ride the camel. He led the camel out of the town, holding the string in his hand. The people of my father's clan (Banu Mughirah) happened to see us leaving. They came and snatched the string from Abu Salmah (ra)'s hand saying, 'You can go wherever you like but we cannot allow our girl to go and perish with you.' They forcibly took me and my son back to their clan. When the people of my husband's clan (Banu Abdul Asad) learnt this, they came to Banu Mughirah and began to argue with them saying, 'You can keep your girl if you like, but you have no claim over the child who belongs to our clan. Why should we allow him to stay in your clan, when you have not allowed your girl to go with her husband?' They forcibly took the boy away. Hazrat Abu Salmah (ra) had already gone to Medina. All the members of the family were thus seperated from each other. Daily, I would go out in the desert and weep there from morning till night. I lived in this condition for one full year, seperated from my husband and my son. One day, one of my cousins taking pity on me said to the people of the clan, 'You have seperated this poor woman from her husband and son. Why don't you have mercy on her and let her go?' Due to the humanitarian efforts of this cousin of mine, the people of Banu Mughirah agreed to let me go and join my husband. Banu Abdul Asad also made over my son to me. I got a camel ready and, with my son in my lap, I sat on its back and set off for Medina all alone. I had hardly gone four miles, when Hazrat Usman bin Talhah (ra) met me at Tan'eem. He inquired, 'Where are you going?' I said, 'To Medina!' He remarked, 'With none accompanying you!', I said 'No, I have nobody except Allah to accompany me.' He took the rope of my camel and began to lead. By Allah, I have never come across a person more noble than Hazrat Usman (ra). When I had to get down, he would make the camel sit and himself go behind a bush and when I had to climb up he would bring the camel and make it sit close to me. He would then hold the rope and lead the animal. Thus we reached Quba (a suburb of Medina). He informed me that Hazrat Abu Salmah (ra) was staying there. He then made us over to my husband and then returned all the way back to Mecca. By Allah, no one else could bear the hardships that I bore during that single year'."

After reaching Medina she had another son, 'Umar', and two daughters, Durrah and Zainab (radhiyalloanhum).

Hazrat Abu Salmah (ra) was the eleventh man to embrace Islam. He participated in the battle of Badr as well as Uhud. He got a severe wound in Uhud, which did not heal for a long time. He was sent by the Prophet(saw) in an expedition in Safar, 4 AH. When he returned from the expedition, the old wound had again started giving trouble and at last he died of the same on 8th Jamadil-Akhir, 4 AH. Hazrat Umme Salmah (ra) was pregnant at the time. Zainab was born to her after the death of her husband. After she had completed her Iddat (waiting period), Hazrat Abu Bakr (ra) proposed to marry her, but she declined.

Later, the Prophet(saw) offered to marry her. She said:

"O, Prophet of Allah! I have quite a few children with me and I am very sensitive by nature. Moreover, all my people are in Mecca, and their permission for getting remarried is necessary."

The Prophet(saw) said:

"Allah will look after your children and your sensitiveness will vanish in due course. None of your people will dislike the proposed marriage."

She then asked her (eldest) son, Hazrat Salmah (ra) to serve as her guardian and give her in marriage to the Prophet (saw).

She says: "I had heard from the Prophet(saw) that a person struck with a calamity should recite this prayer: 'O Allah! Recompense me for this affliction by giving me something better than what I have lost': then Allah would accept his prayer. I had been reciting this prayer since the death of Hazrat Abu Salmah (ra), but I could not imagine a husband better than he, till Allah arranged my marriage with the Prophet(saw)."

She was the last of the Prophet(saw)'s wives to die. It was in 59 or 62 AH. She was 84 at the time of her death.

"In the Khaibar campaign, I along with five other women reached the battlefield. The Prophet(saw), having learnt this, sent for us. he said with anger, 'Who permitted you to come over here? Who brought you to this place?' We said, 'O, Prophet of Allah! We know knitting and we have some medicines with us. We shall help the Mujahidin by supplying them with arrows, by attending them when they are sick, and by preparing food for them.' The Prophet(saw) permitted us to stay."
-Hazrat Umme Ziyad (ra)

Hazrat Umme Salim (ra) joined the Huneyn campaign in the state of pregnancy. She kept a dagger on her person. The Prophet(saw) inquired:

'What is this dagger for, O, Umme Salim?'

She replied: 'I shall run it through the belly of any Kafir approaching me.'

She had also taken part in the battle of Uhud, wherein she tended the wounds of the fighting men.

Anas (ra) says:

'I saw Hazrat Aishah and Hazrat Umme Salim (radhiyalloanhuma) running to and fro in the battlefield, carrying water for the wounded.'

Umme Salaim (ra) was the mother of Hazrat Anas (ra). After the death of her husband, she remained a widow for some time with a view of devoting herself to the proper upbringing of her son. She was then married to Hazrat Abu Talhah (ra) and got a son named Abu Umair from him. The Prophet(saw) used to go to her house and play with the child.

One day, Abu Umair was ill and Hazrat Abu Talhah (ra) was fasting. While Abu Talhah (ra) was out on his job, the child died. She washed and enshrouded the dead body and laid it on the cot. She then herself used the bathroom, took a bath, and changed her clothes. When the husband returned home and had his Ifter he asked her:

'How is the child?'

She replied: 'He is now in peace.'

He was satisfied. The couple shared the bed for the night.

When they got up in the morning, they had the following conversation.

Umme Salaim: I have a question to ask you.
Abu Talhah: What is that?
Umme Salaim: Suppose a person is entrusted with something. Should he deliver up on demand that which is entrusted to him or not?
Abu Talhah: He must deliver up. He has no right to hold it back.
Umme Salaim: Abu Umair was entrusted to us by Allah. He has taken him back.

Hazrat Abu Talhah (ra) was filled with grief. He simply said: 'But why did you not inform me before?'

He went to the Prophet(saw) and narrated the story to him. He prayed for him and said: 'Allah is likely to bless your sharing the bed with your wife last night.'

One of the Sahaba says:

'I lived to see the effect of the Prophet(saw)'s blessing. As a result of his union with his wife on that night, Hazrat Abu Talhah (ra) got a son named Abdullah. This Abdullah had nine sons, all of whom where Qaris.'

Hazrat Zainab (ra) was the one who married to the Prophet(saw)'s adopted son, Zaid (ra). After they divorced, her marriage to the Prophet(saw) was ordered by Allah to break the custom of the non-Muslims in treating adopted children like their own blood in terms of marriage. It is always said about her, that while the rest of the Prophet(saw)'s wives were given to him by their relations in marriage, she was given to him by Allah.

She was the first of his wives to die and join him, and he had prophesied that the one who did this was the one with 'long arms' (i.e, most giving in charity).

After the Prophet(saw)'s death, the Amir ul Momineen, Hazrat Umar (ra) would pay her annual allowances numbering in the thousands of dirhams a year and she promptly gave it all away. Upon hearing this, he'd send even more, and she gave even that away. The Muslims at this time were conquering territory after territory so money was pouring into Medina like never before but she left nothing behind except her house.

Hazrat Saffiyah (ra) was the aunt of the Prophet(saw) and a sister of Hazrat Hamzah (ra). She took part in the battle of Uhud. When the Muslims were defeated and some of them began to flee from the battle, she would smite their faces with her spear and exhort them to go back and fight.

In the war of the Khandaq (Trench), the Prophet(saw) had collected all the Muslim women in a fortress and had deputed Hazrat Hasaan bin Thabit (ra) to look after them. The Jews of Medina who had sided with the polytheists despite a treaty with the Muslims, surrounded the place and sent one of them to find out if there were any men with the ladies. Hazrat Saffiyah (ra) happened to see the Jew approaching the fort. She said to Hazrat Hasaan (ra):

'There is a Jew coming to spy on us. You must go out and kill him.'

Hazrat Hasaan (ra) was a weak person. He did not make bold to do the job. Saffiyah (ra) got a hold of a tent peg and went outside the fortress and gave a blow on the head of the Jew that killed him on the spot. She came back and said to Hasaan:

'The man is dead. I have not removed the clothes and arms from his body for reasons of modesty. Now you go and remove everything from his body. Also bring his head after severing it from his body.'

Hazrat Hasaan (ra) was too sensitive to do that even. She herself went again and brought his head, and threw it over the wall amidst the Jews. When they saw this, they said:

'We were wondering how Muhammad (saw) could keep the womenfolk alone in this fort. Surely, there are men inside to guard the ladies.'

Saffiyah (ra) died in 20 AH at the age of seventy three. The war of the Trench was fought in 5 AH. She was, therefore, 58 then.

Hazrat Asma (ra) interviews the Prophet (saW) regarding Rewards for Women

Hazrat Asma bint Yazid Ansari (ra) came to the Prophet(saw) and said:

"O, Prophet of Allah! You are dearer to me than my parents. My Muslim women have deputed me as their representative to talk to you on their behalf. Verily you are the Prophet of Allah for both men and women. We stay for the most part of our time within the four walls of our houses. We remain pinned to our duties of fulfilling the sexual desires of our men, bearing children for them and looking after their homes. Not withstanding all this, men excel us in getting rewards for things which we are unable to do. They go and say their daily Salaat and weekly Jummah in the Masjid, visit the sick, attend the funerals, perform Hajj after Hajj and, above all, fight in the way of Allah. When they go for Hajj or Jihad, we look after their property, bring up their children and weave cloth for them. Do we not share their rewards with them?"

The Prophet (saw) addressing the Sahaba sitting around him, said:

'Did you ever hear a woman asking a better question?'

The Sahaba replied: 'O, Prophet of Allah! We never thought that a woman could ever put such a question.'

The Prophet (saw) adressing Asma (ra) said:

"Listen attentively, and then go and tell the ladies who have sent you that when a woman seeks the pleasure of her husband and carries out her domestic functions to his satisfaction, she gets the same reward as the men get for all their services to Allah."

Hazrat Asma (ra) returned very happily after getting this reply to her question.

Obedience to and good behaviour towards husbands is a very great asset for the women, provided they know its value.

"I once saw a very deep cut on the shoulder of Hazrat Umme Ammarah (ra). I inquired how she had got that. She said, 'I got it in Uhud. When people were running about in confusion, I saw Ibn Qumiah coming towards us and shouting, 'where is Muhammad(saw). Let somebody tell me his whereabouts. If he is saved today, I am no more.' I, Hazrat Mus'ab bin Umair (ra), and some others intercepted him. He gave me this deep cut on my shoulder. I also attacked him, but he escaped on account of the double coat of mail that he was wearing.'"
-Hazrat Umme Sa'eed (ra)

"In fact, we were very much handicapped in Uhud. The enemy had strong cavalry, while we fought on foot. There would have been a fair fight if they too had been on foot. When somebody came riding on his horse to attack me, I stopped his sword on my shield and when he turned about, I attacked his horse from the rear and cut its leg. This caused the horse as well as the rider to fall on the ground. As soon as this happened, the Prophet(saw) would shout to my son, who would run to my help and then we both finished the man in no time."
-Hazrat Umme Ammarah(ra)

"I had a wound on my left arm, which would not stop bleeding. The Prophet(saw) said to my mother, 'Put a bandage over it.' My mother took out a bandage from her belt and after bandaging my wound, said, 'Now, son! Go and fight again with the idolaters.' The Prophet (saw) was watching us. He said, 'O, Umme Ammarah, who can have courage like yours?'"
-Hazrat Abdullah bin Zaid (ra)

"I was standing with the Prophet(saw) when one of the enemy passed in front of me. The Prophet(saw) said to me, 'Umme Ammarah! He is the man who wounded your son.' I jumped at him and hit his leg. It made him fall down. We then went forward and finished him. The Prophet(saw) smiled and said, 'Umme Ammarah has avenged her son.' When the Prophet(saw) was praying for us, I said to him, 'O Prophet of Allah! Pray for my company with you in Paradise.' He favoured me with this prayer too, and after that I cared little for what happened to me in this life."
-Hazrat Umme Ammarah(ra)

After the death of the Prophet(saw), Umme Ammarah(ra) took part in the fierce battle of Yamamah which was fought with the renegades. She lost one of her arms and received eleven other wounds in this battle. She was 43 in Uhud and 52 in Yamamah.

Hazrat Umme Hakim (ra) was the wife of Ikramah bin Abi Jahl. She participated in Uhud on the enemy side. She embraced Islam on the fall of Mecca.

She loved her husband very much, who would not become a Muslim on account of his father, who was the worst enemy of Islam. After the fall of Mecca, her husband fled to Yemen. She secured pardon for him from the Prophet(saw) and went to Yemen and induced her husband to return to his home. She told him:

'You can be safe from the sword of Muhammad (saw) only when you put yourself in his lap.'

She returned with him to Medina, where Ikramah embraced islam and the couple began to live together happily. They both participated in the Syrian war during the caliphate of Hazrat Abu Bakr (ra). Ikramah was killed in a battle. She was then married to another Mujahid, Hazrat Khalid bin Sa'eed (ra). It was at a place called Marja-us-Safr that her husband wanted to meet her. She said:

'We have enemy concentrating on all fronts. We shall meet after they are done away with.'

He said: 'I am sure I shall not survive this battle.'

They then shared the bed for the first time in a tent at that place. Next day, Hazrat Khalid bin Sa'eed (ra) was arranging for the Walimah when the enemy attacked with full force and he was killed in the battle. Hazrat Umme Hakim (ra) packed up her tent and other luggage, and, with a tent-peg in her hand, fought the enemy until she killed seven of them.

The first Shahid

Hazrat Sumayyah (ra) was one of the first Muslims and was persecuted severely in Mecca. She bore the trials patiently and did not weaken in her love and devotion to Islam. She was standing one day when Abu Jahl passed that way. He first hurled all manner of profanity at her, then speared her through her private parts. She was the first to meet martyrdom for Islam.

The Prophet's daughter, Hazrat Zainab (ra)

Hazrat Zainab (ra) was born after five years of the Prophet(saw)'s marriage to Hazrat Khadijah (ra), when the Prophet(saw) was thirty years of age. She came of age and then accepted Islam. She was married to her cousin, Abul Aas bin Rabi. Her husband fought in Badr for the Quraish and was captured by the Muslims.

When the Quraish were paying ransom to secure release of their prisoners, Hazrat Zainab (ra) gave over as ransom for her husband the necklace she had received in dowry from her mother, Hazrat Khadijah (ra). When the Prophet(saw) saw the necklace, the memories of Hazrat Khadijah (ra) came to his mind and tears were in his eyes. After consultation with the Sahaba, he returned the necklace to Hazrat Zainab (ra) and released her husband without ransom on the condition that he would send Hazrat Zainab (ra) to Medina on his return to Mecca. Two men were sent to stay outside Mecca and bring Hazrat Zainab (ra) safely to Medina. Her husband asked his brother Kinanah to take Hazrat Zainab (ra) outside Mecca and make her over to the Muslim escort. As Hazrat Zainab (ra) and Kinanah were moving out of the town on camel's back, the Quraish sent a party to intercept them. Her own cousin, Habar bin Aswad flung a spear at her, which wounded her and made her fall from the camel. As she was pregnant, she had an abortion. Kinanah started sending arrows towards the interceptors when Abu Sufyan said to him:

'We cannot tolerate the daughter of Muhammad leaving Mecca so openly. Let her go back and you can send her secretly after a few days.'

Kinanah agreed. Hazrat Zainab (ra) was dispatched after a few days. She suffered from this wound for a long time, till at last, she died of it, in 8 AH. The Prophet(saw) said at the time of her death:

'She was my best daughter, for she has suffered much on my account.'

The Prophet (saw) buried her with his own hands. As he went into the grave to lay her down, he looked very sorrowful but when he came out of the grave, he was very composed. On the query by the Sahaba, he said:

'In view of the feebleness of Zainab, I prayed to Allah to remove from her the tortures of the grave, and the prayer has been answered by Allah.'

---

Just imagine, even the daughter of the Prophet who sacrificed her life for Islam needed a prayer from the Prophet (saw) for protection from difficulties in the grave. What about us people who are much steeped in sins? It is necessary that we should always seek protection from the difficulties in the grave. The Prophet (saw) would often seek refuge in Allah from the horrors of the grave. This was all for the instruction of his followers.

Hazrat Hafsah (ra) was the daughter of Hazrat 'Umar (ra) and the fourth wife of the Prophet(saw). She was very pious and would fast during the days and pray during the nights. Once something happened between them and the Prophet(saw) became very displeased with her and even pronounced the first divorce. Hazrat 'Umar (ra) was naturally very shocked over this.

Angel Jibrail (as) came to the Prophet and said: 'Allah wants you to take Hafsah back, as she is fasting often and spending her nights in Salaat, and also Allah wants it for Hazrat 'Umar's (ra) sake.'

The Prophet(saw) therefore took her back. She died in 45 AH at the age of 63. This incident shows the high position of the Sahaba, of Hazrat Umar (ra) especially, as well as the Prophet(saw)'s wives. Allah even ordered the Prophet(saw) around on their interests and for their sake.

Quotes

Category: SOUND

The Prophet (saw) is reported to have said: 'I have been given the Qur'an and also other commandments. Beware of the time, which is coming shortly, when carefree people sitting on their couches will say, 'Stick to the Qur'an only. Carry out only the commandments contained therein.'

"Nobody's wealth has benefitted me so much as that of Hazrat Abu Bakr (ra). I have compensated everybody for the good done to me, except Hazrat Abu Bakr (ra). He shall be compensated by Allah Himself."
-Prophet Muhammad (saw)

Kufr and Avoiding Becoming a Kafir

Category: STRONG

Every once in a while I restate the Shahadah and try to do it sincerely. There are certain sins that are kufr (disbelief) and to engage in them, even absentmindedly, will for all intents and purposes, make you a kafir (and if you were to then die, you'd die as a kafir... which is bad). Especially the ones mocking any aspect of the deen or the Prophet(saw)'s Sunnah. It's so easy to get carried away when joking or messing around anyway. You think you've still got the right thing at heart, but I guess everyone thinks they do, so actions (and speech as an action) count.

Though this doesn't apply to me, getting your nikah re-done goes along with that. If a Muslim slips into kufr (and is a kafir in Allah's view), then an Islamic nikah is automatically dissolved so they'd be racking up sins for zina and their children will be illegitimate (and Islamically, there's a consequence for that too in their lives).

Some major books of fiqh on the four Sunni Imams actually recommended that Muftis and other Ulema have mass re-statements of Shahadah and Nikah among the people routinely. o_0

It's not just from the outright kufr sins (mocking or belittling as disbelief or outright disbelief), but for instance, repeatedly and deliberately sinning, or neglecting a Fardh repeatedly, even if you keep it hidden and don't say anything and still have Islam 'at heart'... Allah knows you and your intention better than you. That neglect could very well be an act of kufr. Especially say neglecting the prayers repeatedly for no reason which is one of the biggest fardh duties. Such a gray area so I think it's a good idea. Especially since, as far as worldly affairs go (i.e, law), Islam's a lot more forgiving than other belief systems... for instance, Freud's awesome quote 'He who does not live according to his belief does not believe' should be common sense but even that basic principle is applied liberally in Islam to the point where you just gotta wonder what Allah Himself would really think, regardless of what we've turned our religion into here.

There's other kinds of behaviour which would qualify emphatically as mocking or disbelieving that we think are innocent. If a family pressures a son to shave his beard for marriage, that could be belittling a strong Sunnah of the Prophet(saw) which could make it an act of Kufr. They ought to renew their vows of Shahadah before they take any vows of Nikah because the latter can only count for Muslims. To not wear Hijab or to not grow a beard or to look at forbidden things are all sins (that pretty much everyone I or you know engages in), but not acts of Kufr (especially if the person knows, acknowledges, and believes it is indeed a sin and is remorseful for it, but with repeated acts that have become a lifestyle, God knows). But if someone disagrees with the concept of Hijab, doesn't believe in it, and belittles it or mocks it (which is what usually happens when they don't believe in something and are pressured by their family and community into it), that could also be an act of Kufr. Same for someone who hates the beard, or openly thinks it's retarded to not look at forbidden members of the opposite sex all they want (i.e, no conscience about the activity)... all are acts of Kufr. You can definitively say something is an act of Kufr but what you don't know is if that person has become a Kafir or not. At that point, you gotta stop minding other people's business and wonder about yourself and your own Iman.

In my view, MOST Muslims are safe from most of these kinds of situations of disbelief, but to be 100% sure is another thing. I'm not even that sure about myself.

I guess what it comes down to is that I'm not Muslim just because I think I am or if I feel I am. Maybe we have a tendency to get lax and take forgiveness for granted because we believe in Allah and His Prophet(saw). But belief is not measured that way. There are so many emotions and other feelings we can experience that are pretty much just bullshit, like lust disguised as love for one thing. Why can't "faith" be one of them? Perhaps our 'faith' is just a caricature, the side effect of some psychological disorder. I used to always tell myself I'm Muslim because I think I am and I feel I am. But that can't be the case. I'm Muslim if I'm Muslim, if Allah accepts me as a Muslim. That's what the Qur'an, Hadith, Sunnah, Sahaba, Tabi'in, Ulema, Islamic history, etc are all for, so Allah can tell us what that is.

Addendum:

People should also be careful when joking. Just trying to consciously pay attention to your words is enough to avoid a bad situation. For instance, one might lightheartedly joke about a friend with a beard 'you terrorist'... and that joke's premise is rooted in mocking the non-Muslims' association of beards with Muslims and Muslims with terrorism. That isn't Kufr at all. That could even be called desireable. But in the process of so joking, every once in a while, it's possible that a feeling of disgust or something like that enters the heart when making that joke about someone with a beard... meaning a part of you becomes serious and is no longer joking. Obviously more likely to happen if the one joking doesn't keep a beard because there's the issue of why don't they keep the beard, and if that why comes out in the form of a negative feeling in the heart when 'joking' about the beard on someone else, it will become an act of Kufr right then and there (since it's not really a joke at heart). And who knows if that act takes you out of Islam. But if you just consciously check yourself whenever approaching anything regarding religion, that usually nips any negative intentions in the bud (so in the above case, the person remembers the beard is Sunnah so when the joke comes out, it's once again mocking the non-Muslims, not the Sunnah and instead of disgust, remorse is felt for not following the Sunnah themselves even if they do dislike the beard which in and of itself is nothing).

You've always known that the world today is extraordinarily dangerous for Islam and Iman, when you take into account these things, then that becomes clearly visible and not easily forgotten. There's a Hadith that says near the Day of Judgement, for a Muslim to hold onto their Iman would be like holding onto a ball of fire. I know that's 100% true for many people already. They can say the Shahadah sincerely, believe, and unwittingly within hours fall out of Islam again. If you're in a similar situation, just try to stick to the basic fardh obligations and repeat the Shahadah with sincerity whenever you remember. So you'll be Muslim at least five times a day. This kind of sounds ridiculous, but ya... its not a joke.

Slightly related so I might as well tack it on: The worst 'loser' (search the Qur'an for that word) in the 'Eyes' of Allah is that person who's astray but believes they're on the right path. Their 'Aqeedah or Iman is there but it's not the Iman of Rasulullah(saw) so they've gone on the path to Kufr and out of Islam... and they don't know. In fact, Shaitan has them convinced they are on the right and they try to get others to follow them... as per the Hadith that says there will be 'Muslims' inviting other Muslims to Hell in this time.

At this point you can pretty much insert every Hadith about the End Times, but you get the idea.

Stories of the Sahaba (Long)

Category: SOUND

"When I thrust my spear through him, he uttered, 'By Allah, I have triumphed' and to my amazement I saw his body lifted upwards towards the sky. I made enquiries later on as to what was the triumph that 'Amir bin Fuhairah (ra) meant when he uttered, 'By Allah, I have triumphed.' I was told that it was that of entering into Paradise. This made me embrace Islam."
-Jabbar bin Salmi

"Whosoever does not mind his mother lamenting him, his wife becoming a widow and his children being rendered orphans, he may come out of Mecca and face me."
-Hazrat Umar ibn Khattab (ra)

"O, people! What a beautiful place is Paradise. And how happy is its approach! How fine and how cool is its water. The Romans' doom is at hand, I must finish them all."
-Hazrat Ja'far bin Abi Talib (ra) at the Battle of Mutah

Hazrat Mus'ab bin 'Umair (ra) was a youth from a well-to-do family in Mecca when he heard the message of the Holy Prophet (saw) and accepted Islam. Prior to this, he was quite spoiled both materially and with affection from his parents, who bought him pretty much everything (so he's probably one of the Sahabas most relatable to for us). After he converted, his parents tied him down in the house to prevent him from meeting with the Muslims. He escaped and fled to Abyssinia (Ethiopia). When he returned, he emigrated to Medina on the orders of the Prophet(saw) where he taught and preached Islam and helped convert a sizable number of people there to Islam so by the time the Prophet(saw) made his Hijrah, a lot of the city was already Muslim. It was the first Tabligh being carried out. Once the Prophet (saw) was sitting and he walked by, wearing a single cloth sheet full of patches and nothing else. The Prophet (saw) with tears in his eyes, mentioned Mus'ab's life of luxury before Islam. He was charged with holding the flag of the Muslims at the Battle of Uhud. Despite the tide of battle turning against the Muslims, he held the flag and stood at his position like a rock. He was overcome by the enemy who cut off his hand that held the flag. He immediately grabbed the flag with his other arm. That too was cut off. So he grabbed it with the bloody stumps that remained of his limbs and held it to his bosom until he was felled by arrows. When they buried him, they didn't even have a cloth sheet big enough so they wrapped his feet in leaves.

Hazrat Ja'far bin Abi Talib (ra) met a similar end at the Battle of Mutah with the Romans, he held the flag inbetween his teeth until his torso was cut in two. They counted 90 wounds on his body, all from the front. He was the second of three in the chain of command appointed by the Prophet (saw). A Jew who had heard the Prophet(saw)'s orders remarked that all three men mentioned by name must die, as that was how the previous prophets used to prophesy. After he and his appointed successor died, the Muslims appointed Khalid bin Walid (ra) to be their leader who salvaged the battle by reshuffling the troops at the rear and ordering the cavalry to raise lots of dust at the flanks so as to make it appear that reinforcements were constantly arriving. The Romans, seeing this, disengaged rather than fight on. It was about 3,000 Muslims vs. 100,000 Romans backed up later by another 100,000 Romans under the command of Heraclius himself. Khalid bin Walid, who led the pagans at the Battle of Uhud (their only 'success' against the Muslims), began a remarkable series of victories with this and became one of the most successful commanders in history.

Although all the Sahaba, along with their engagement in Jihad and propagation of faith, were devoted to acquiring and further spreading of knowledge, yet there was a panel of Sahaba who were exclusively entrusted with Fatwa, even during the lifetime of the Prophet (saw). The panel comprised the following Sahaba:

Abu Bakr, 'Umar, Uthman, Ali, Abdur Rahman bin 'Auf, Ubayy bin Kaab, Abdullah bin Mas'ood, Ma'az bin Jabal, Ammar bin Yaasir, Huzaifah, Salman Farsi, Zaid bin Thabit, Abu Musa, Abu Darda (Radhiyallahoanhum)

To give Fatwa during the lifetime of the Prophet(saw) was a big privilege for these Sahaba, and speaks of their deep and dependable knowledge.

Prophet(saw): 'Allah has commanded me to recite the Qur'an to you.'
'Ubay bin Ka'ab(ra): 'O, Prophet of Allah! Did Allah mention me by name?'
Prophet(saw): 'Yes, He mentioned you by your name.'
'Ubay bin Ka'ab started crying with joy upon hearing that. He was also the one to correct the Prophet(saw) once during Salaat when he missed one verse.

.

'O you dwellers of the graves! O you who live amongst ruins! O you who live in the wilderness and solitude! How fare you in the other world? How has it gone with you there? The news from our side is that all you did leave of the wealth and riches here, has long since been distributed; your children are orphans; your widows have long since remarried. Now let us hear about you! ... ... O Kumail! If they could speak, they would have informed us that the best provision for the Hereafter is Taqwa.'
-Hazrat Ali (ra)

.

Hazrat 'Utbah bin Abi Farqad (ra) visited the Amir ul Mumineen, Hazrat Umar (ra) one day and he was invited in to share in his food. He started eating but the bread was so coarse, he couldn't even swallow it.

'Utbah: Why don't you use fine flour for your bread, Umar?
'Umar: Can every Muslim afford fine flour for his bread?

.

"All things fear a person who fears Allah, while everything is a source of fear to him who fears somebody other than Allah."
~Prophet Muhammad (saw)

"The face that gets wet with the smallest drop of tear from the fear of Allah is safe from entrance into the fire of Hell."
~Prophet Muhammad (saw)

"When a Muslim shivers with the fear of Allah, his sins fall away from him like the falling leaves of a tree."
~Prophet Muhammad (saw)

Hazrat A'ishah (ra) once inquired of the Prophet (saw), 'Is there anybody among your followers who will go to Paradise without reckoning?' 'Yes,' he replied, 'the person who often cries over their sins.'

"One who can weep should do so, and one who cannot should make the appearance of a weeping person."
-Hazrat Abu Bakr (ra)

"Fear of Allah is the root of all wisdom."
~Prophet Muhammad (saw)

Hazrat Ibn 'Umar (ra) used to weep so much with the fear of Allah that he lost his eyesight. He said to somebody watching him:

"You wonder at my weeping. Even the sun weeps with the fear of Allah."

Hazrat Abdullah bin Rawahah (ra) (the last of the 3 appointed commanders to die at the Battle of Mutah) was once weeping. His wife also began to weep on seeing him in this condition. He inquired of her:

"Why are you weeping?"

She replied: "Whatever makes you weep makes me weep too."

He said: "The idea that I have to cross the bridge of Siraat across Hell makes me weep. I don't know whether I shall be able to cross over or fall into Hell."

When he took command at the Battle of Mutah, he was hesitant to charge into battle and then scolded himself that perhaps he loved his wife too much. So he declared his divorce, freed his slaves, ordered his gardens to be given as Sadaqa, and charged ahead, whereupon he was martyred.

Zurarah bin Aufa was leading the Salaat in a Masjid when he recited the verse: 'For when the Trumpet shall sound; Surely that day will be a day of anguish!' (LXXIV:8&9)

He fell down and expired. People carried his body to his house.

Khulaid was saying his Salaat. During his Qirat, when he reached the verse: 'Every soul shall taste of death' (III:185), he began to repeat it over and over. He heard a voice from the corner of the room saying: 'How often are you going to repeat this verse? Your recitation has already caused the death of four Djinns.'

Umar (ra) would often hold a straw in his hand and say: 'I wish I were a straw like this.'

Sometimes he would say: 'I wish my mother had not given birth to me.'

Once Hazrat Umar (ra) was going on his usual round towards Harrah (a suburb of Medina) with his slave, Aslam, when he saw a distant fire in the desert. He said: 'There seems to be a camp. Perhaps it is a caravan that could not enter the town due to nightfall. Let's go and look after them and arrange for their protection during the night.'

When he reached there, he found a woman and some children. The children were crying. The woman had a pan of water over the fire. Hazrat Umar (ra) greeted her with salaam and, with her permission, went near her.

Umar: Why are these children crying?
Woman: Because they are hungry.
Umar: What is in the pan?
Woman: Only water to soothe the children, so that they may go to sleep in the belief that food is being prepared for them. Ah! Allah will judge between Umar and me, on the Day of Judgement, for neglecting me in my distress.
Umar: May Allah have mercy on you! How can Umar know of your distress?
Woman: When he is our Amir, he must keep himself informed about us.

Hazrat Umar (ra) returned to the town and straightaway went to the Baitul-Mal to fill a sack with flour, dates, fat and clothes, and also drew some money. When the sack was ready, he said to Aslam: 'Now put this sack on my back, Aslam.'

Aslam: No please, aamirulmo'mineen! I shall carry this sack.

'Umar refused to listen to Aslam, even on his persistant requests to allow him to carry the sack, and remarked: 'What! Will you carry my load on the Day of Judgement? I must carry this bag, for it is I who would be questioned (in the Hereafter) about this woman.'

Aslam most reluctantly placed the bag on Umar's (ra) back, who carried it with a swift pace right to the woman's tent. He put a little flour and some dates and fat in the pan and began to stir. He blew into the fire to kindle it.

Aslam says: I saw the smoke passing through his thick beard.

After some time, the pottage was ready. He himself served it to the family. When they had eaten to their fill, he made over to them the little that was left for their next meal. The children were very happy after their meal and began to play about merrily. The woman felt very grateful and remarked: 'May Allah reward you for your kindness! In fact you deserve to take the place of the Caliph instead of Umar.'

'Umar consoled her and said: 'When you come to see the Caliph, you will find me there.'

He sat for a while at a place close by and kept on watching the children. He then returned to Medina. He told Aslam he sat there because 'I had seen them [the children] weeping in distress; I liked to see them laughing and happy for some time.'

It is said that Hazrat Umar (ra) while leading Fajr Salaat used to recite 'Kahf', 'Taha' and other such Surahs in his Salaat, and would weep so much that his crying could be heard back several rows. Once he was reciting Surah 'Yusuf' in Fajr. When he came to the verse 'I only plead for my distress and anguish unto Allah,' (XII:86), he wept so much that he could not recite any further. In Tahajjud, he would sometimes fall to the ground and would get indisposed with excessive weeping.

Such was the fear of Allah in Hazrat Umar ibn Khattab (ra) whose name struck terror in the hearts of the mightest monarchs of the time.

"May I tell you about people whom Allah holds in high esteem? These are those whom His fear has driven to absolute silence, even though they are neither helpless nor dumb. Rather they are possessors of eloquence and have power to speak and sense to understand. But constant glorification of Allah's name has so overpowered their wits that their hearts are overawed and their lips sealed. When they get established in this state, they hasten towards righteousness. Wither have you people deviated from this course?"
-Abdullah bin Abbas (ra)

"I recite Istighfar 12000 times daily."
-Hazrat Abu Hurairah (ra)

"I have heard the Prophet(saw) saying, 'Allah eases the way to Paradise for one who traverses some distance to seek knowledge. The angels spread their wings under his feet, and all things in heaven and earth (even the fish in the water) pray for his forgiveness. The superiority of a person possessing knowledge over a person doing worship is as the superiority of the moon over the stars. The Ulama are the inheritors of the Prophet(saw). The legacy of the Prophets (as) is neither gold nor silver. Their legacy is knowledge. A person who acquires knowledge acquires a great wealth."
-Hazrat Abu Darda (ra)

"I love death, so that I may meet Allah. I love destitution, so that I may be meek. I love sickness, so that I may be pardoned my sins."
-Hazrat Abu Darda (ra)

"I am a slave to the person who has taught me even a single word. He may sell me or set me free."
-Hazrat Ali (ra)

(everytime I quote the Prophet(saw), I am relating something that he has been reported to have said, or something like that. Perhaps less or more. I am not attributing it to him directly myself)

btw, keep in mind that you are reading Hadith and all this stuff while sitting at home on the computer. People had to travel across Arabia and the Middle East for even less important things.

i've got a few more awesome ones i'll post later. most are from: 'Faza Il-e-Aamal' by Shaikhul Hadith Maulana Muhammad Zakariyya Khandhalvi.

Finding the Right Path in the End Times

Category: SOUND

I'll paraphrase from another section:

Abu Hurayrah (ra) said: There are three signs of this period: The first is that people will violate the rights of relatives and sever ties of relationship. The second sign is that they would obey those who mislead. The third sign is that those who guide and lead will be disobeyed. When these three signs are found at anytime, it will mean that the foolish and stupid and young people run the government.

The Prophet(saw) said in a Hadith: "As you are, so shall rulers be imposed over you." and another version is: "Your deeds will mould your rulers."

He also showed us what to do when this happens. Fix the problem at the root, pray: "O Allah! These evil men rule us because of our evil deeds. O Allah! Be merciful to us and forgive us our misdeeds and reform us. Appoint pious and righteous people over us."

What's the point in complaining or hating?

Political Situation in Pakistan

Mufti Taqi Usmani said about Pakistan over 10 years ago:

The political conduct in our country is such that when a politician is in favour, he is praised to dizzying heights, and is presented as if he is free from blemish. Anyone who criticizes him is not tolerated. But, when he falls in the bad books of the people then he seems bereft of all good qualities. In either case, limits are exceeded. The Prophet(saw) has disallowed us to behave in this way. Religion is not only prayer and fasting, but it also calls upon us to show moderate conduct both in friendship and in dislike. Men of God understand this thing. We must keep at a safe distance from those in authority.

The principle of which he was talking about was the Hadith: "Make friends after deliberation, that is, exercise restraint, because your friend might become your foe tomorrow. And, if you bear enmity with anyone, be cautious in showing your displeasure, because your enemy might turn into your friend tomorrow."

Save Yourself From Being Accused of Sin

Category: SOUND

Refers to a lengthy Hadith where Prophet Muhammad(saw) was observing I'tikaf in the Masjid when his wife, Hazrat Safiyah(ra) came to visit. When she was leaving, he escorted her out. On the way, two men were walking in. He had them wait while she left so she would not be seen unveiled. Afterwards he told them who she was and said: "I have identified her to you lest the devil make mischief and put a wrong idea in your hearts."

Now who on Earth, especially from the Sahaba, would suspect the Prophet(saw) of anything wrong... not only that but in Ramadan, the last 10 days, in I'tikaf, and in the Masjid Nabi! This was done to set an example that one should do everything possible to prevent themselves from being slandered.

There are two principles here. The one everyone knows is that it prevents a potential slanderer from slandering and thus saves them from sin. 'So what' you might say, it was the Prophet(saw)'s job to worry about other people, not ours. Blatantly incorrect. It is your duty to avoid letting other Muslims sin. Plus the other principle at play here is that you have rights over yourself. You have a right to not let yourself be thought of negatively or let people imagine wrong things about you. Protect yourself from others' intentions, if you do not take care, how can you expect Allah to act on your behalf out of His care if the situation repeats itself, albeit at more cost to you the next time?

Some of the longest Hadith are of this topic because it requires a narration of the entire situation to understand. It is important.

How does one suppose that those entire Islamic societies were built? How do you find that kind of a quantity of good people? By helping each other become that way. Saving someone from sinning by robbing them of that opportunity might keep their souls on the right path just enough to avoid another major sin and so on and so forth.

This is important because Western society has the exact opposite principle. Rather, it fosters off this kind of suspicion amongst its citizens because it markets so many things to that suspicion and profits. A basic example: A man comes home and his wife smells perfume on him and demands to know where he's been. "You don't trust me?!" he indignantly responds. Bullshit. That's the way things work here, people demand others to be in love with them to such a degree that they abandon logic and their minds. That's one party loving their Self entirely too much, they want to be loved but not love or engage in mutual love. This also illustrates how trust comes not just from love but is also built logically on piety or taqwa. Living a life of good character and morals actually translates into seemingly non-related things like loving or being able to be loved (and thus the issue of trust) having formed a more solid foundation.

And that's between the closest relations. There's no concept of avoiding slander otherwise and when Islamic and Western identities collide, like in the South Asian community in North America and Europe, people will struggle adapting the Western mode of thought to a foreign sub-culture or environment.

Love

Category: SOUND

'Love' is to provide comfort to the 'Beloved'

...These customs have not only ruined our society today but they have also distanced us from the fine points of religion. Maulana Thanawi (ra) has said something very apt and proper. If we get it into our hearts, Allah will cause all our difficulties to be solved. He said, "Love is the name of providing relief to the beloved." One does see that he whom one loves gets all the comforts. It is not love to impose oneself over the beloved and satisfy one's own wishes. If the lover is senseless and foolish then his love will cause hardship to his beloved. However, the respected Maulana proposes that it is senseless to suppose that love can cause hardship and "if you love someone then do not make things difficult for your beloved but make them easy and give relief. You will have to forgo your desires and you must give relief."

Whatever is being said is an explanation of the saying of the Holy Prophet(saw): 'Deal with people according to their disposition.'...

-Mufti Taqi Usmani

Sins and their Effects

Category: SOUND

Women's behaviour is significant

In this regard, women play a significant role. If they decide to mold their lives according to the Commands of Allah and His Messenger(saw) then the atmosphere in the house becomes very ideal because a woman is the main character in a house. If she is obedient to Allah and His Messenger(saw), the entire household stands reformed, but if she pays no attention to it and is sinful, then the atmosphere in the house becomes very bad.

Sin

What is sin? And, what are the consequences and repercussions of sin? We must understand these things first. Sin is a disobedience. Suppose an elder tells someone to do something but he refuses to do it, or if he forbids him from doing something but he insists on doing it then he is being disobedient to the elder. If anyone is disobedient to Allah and His Messenger(saw) then he is committing a sin. The results of being disobedient to Allah are grave to an unimaginable extent.

Damages of sin - First, Selfishness

The first damage caused by sin is that the sinner is selfish, ungrateful and a usurper of the rights of his Benefactor. His Benefactor who has created man who is always drowned in His blessings. Allah's favours cover him from head to foot. But we cannot obey Him even in the little He asks of us and are thus involed in the first defect of sin: selfishness, ungratefulness, and usurption of the rights of our Benefactor.

Second damage, rusting of their hearts

The second damage caused by sin is described by the Prophet(saw) in a Hadith. He said, If a man commits sin for the first time a dark spot shows itself on his heart. What this spot is, Allah alone knows! When that man sins again, a second spot appears on his heart and if he sins the third time, a third spot comes up on his heart. However, if they repent, meanwhile, then the spots are effaced but if they do not express repentance and persist in sins then the spots keep multiplying and cover up their heart as marks of rust and their heart becomes corroded. When a man's heart is corroded, it no longer can listen to the Truth and it becomes inattentive and indifferent so that it will not recognize sin and they do not sense the repercussions of sin. It is as though they are bereft of intelligence.

Third damage, darkness

The point is that we have become accustomed to the environment of sin so we do not notice the darkness and abhorrence. There is so much darkness from sin and excessive abhorrence to it that a man blessed by Allah with perfect faith cannot tolerate it.

We do not become upset of the darkness and do not feel abhorrence for it because we have become accustomed to sin. Our behaviour may be compared to a bad-smelling house offensive to the mind. If any outsider enters it, he will find it difficult to stay even a while in the house, but anyone already staying in it will not sense the difference because he is accustomed to the smell. He will not understand why anyone should rebuke him for staying in the offensive atmosphere. The other man whom Allah has protected from the bad-smelling house and kept in a fragrant atmosphere will be repulsed from a distance when he gets the bad smell. In the same way, Believers whose hearts are devoted to Allah and are clean like a shining mirror are repulsed from the darkness and abhorrence of sin. This then, is the third defect of sin; darkness and abhorrence.

What a great litmus test idea, innit? Wanna know if something's bad? Abstain for a while, and when you see it again, if you feel a natural disgust or abbhorrence towards it, as you would a bad smell, then you know.

Smell is also an important sense, philosophically, as Prophet(saw) said in a hadith that one of his favorite things in this world was pleasant scents. I wrote about that before already.

Fourth damage is to intelligence

The fourth damage from persistent sin is that the sinner suffers loss of intelligence. Their intelligence quotient drops and their thinking and comprehending powers toe an evil path. They regard good as evil and vice-versa. They will not receive sound advice even if given politely. They are the one of whom Allah has said: "He whom Allah leaves astray cannot find guidance." Allah does not let anyone go astray unless he insists on sinning and disobedience so that he cannot understand Truth.

There's too much to type next but he refers to the incident of Iblis and how he became pretty much an idiot and incapable of (what to us is) sound logic. He believed himself superior to Adam and refused to bow, but Allah defines superior or inferior so if Allah says bow to man, man is superior. Iblis is not the definer of these things. Thus, his position makes no sense. But he cannot and will not understand.

He also references how people routinely sin and make up intellectual and reasoned excuses. It's the same thing. If you wouldn't tolerate your servant, of an equal human mind, being disobedient how do you expect Allah to tolerate our disobedience as His own Creation? People start doing this and asking a lot of stupid questions when sinning has affected their intelligence (not just spiritual, even mental... they just cannot understand).

He references an incident with the King, Mahmud Ghaznavi. He had a favorite slave who he preferred even over his advisers. To show them why, he brought out a great diamond, had them all comment on how great it was... then asked them to break it. The advisers, using their 'intelligence', refused. His slave smashed it immediately. The diamond be broken rather than the command of his beloved King.

Enlightenment follows (always follows) giving up of sins. After abstaining for some time, you WILL start to see things differently, even if you didn't understand when you started to give them up.

Fifth damage, It stops raining

...A hadith tells us that when Muslims deny Zakah, Allah stops rainfall over them...

Sixth damage, illness

...when men involve themselve in immorality, vulgarity, and lewdness, Allah inflicts them with illnesses which were unknown to their forefathers...

Seventh damage, Killing

...A hadith tells us that towards the final times a period will come when 'Killings will be rampant'. Man will be killed and neither he nor his heirs will find out why he was killed or who killed him. The murderer will not know why he kills and the murdered will not know why he was killed...

Abstaining from sin is better than optional worship while sinning.

The heads of families are shephards and share a major part of the responsibility for not reforming those in their flock. No matter how great they are otherwise. Just because you lived your life as you chose and wound up okay (in your opinion) doesn't mean your kids will. They're different people.

Hereafter

It says in the Hadith that Hell is surrounded by desires. Beautiful and attractive things. Paradise is surrounded by disliked things. But once you actually go to them, the true natures come out. The fence of thorns around Paradise turns into flowers, the things surrounding Hell become Fire.