ALLAH does not change the state of people, until they change it themselves

26.2.11

'Ali at-Tamimi: "The Zeal to Guide Vs. the Zeal to Judge"

From the lecture by 'Ali at-Tamimi, titled 'Intellection Confusion of the Muslim Youth':

"The fourth cause which leads to intellectual confusion amongst the youth is the lack of zeal to order, to guide the people. In other words, instead of being zealous for the guidance of people, often, the youth were zealous for judging the people, zealous for passing out judgements: 'Well, he's astray, and he's on the guidance, and he's, well, he's OK, but he's not quite there, and this one is 10%, and this one, OK, he's 13.2%,' and so forth, and so on.

This is not the way of Allah's Prophet. This is not the way of the Prophet's Companions. Rather, they used to seek to guide the people, and Allah Said to the Prophet, in order to console him: {"...So, do not ruin yourself out of sadness for them..."} [Fatir; 8] See, the Prophet would be so sad when the people wouldn't accept the message, it used to affect him physically. So, Allah Tells him: "Do not allow yourself to be in such a state, that you are almost losing yourself out of sadness because they are not guided."

This is how the Prophet was.

Unfortunately, some of the youth take pleasure, they take glee; it's almost as if it gives them some sort of energy, some sort of, you know, happiness that they can judge somebody, and say: 'OK, you're a person of bid'ah,' 'OK, he's astray.' But, if they knew what they were saying, and if they realized the seriousness of the word, first of all, they wouldn't be so quick to judge. And second of all, even if they were correct in their judgement, they should be taken with sadness, because if that man is astray - if that person is truly a person of heresy - then, he is facing a very deadly doom in the Hereafter, and one should be saddened in wanting to guide him, not happy to see him in that state."

Listen (39:40 thru 41:40)

25.2.11

Two Essentials


Al-Baqarah (The Cow) - Chapter 2: Verse 153 (partial)
"O you who Believe, seek strength in Patience (Sabr) and Prayer (Salah). God is with those who are patient."
Background
Having established a permanent and universal Qiblah for Islam, and having outlined the general features of the 'balanced' Muslim community, the Quran gives Muslims specific instructions to endure adversity with fortitude and to observe Prayer.
Two most essential requisites for the Muslim Ummah to be able to withstand the hardships and trials are:
1) Patience: Patience is required on the personal level for observing one's religious duties, for resisting temptation, misfortune, poverty, oppression, and injustice, and for carrying out one's responsibilities towards the establishment of the Islamic way of life in society.
2) Prayer: To avoid the state of despair, God links patience with Prayer, as an inexhaustible source of strength and energy. The two combine to infuse the heart with boundless confidence and fortitude, total tranquility and inner peace.
A Powerful Link And Assurance
The value and role of Prayer lies in its being the direct link between God and human being. It is the means by which a human being, an insignificant mortal, draws strength, reassurance, and help from God's infinite power and everlasting mercy. God is always there to provide the believers with help and comfort, to lend them His support and replenish their fading enthusiasm and morale. 
Two Essentials: Taken from FridayNasiha.com

17.2.11

Description of Holy Prophet Muhammad [Sallallahu Alayihi Wassallam]

He who sees my hilye (description) after me, it is as if he had actually seen me, and he who sees it out of love and desire for me, God will forbid the fire of Hell to touch him. He will be safe from the trials of the grave, and he will not be sent forth naked on the day of resurrection. - Prophet Muhammad, Sallallahu Alayihi Wassallam. (ref. Tirmidhi).

Transmitted from Ali, may God be pleased with him, who, when asked to describe the Prophet, Sallallahu Alayihi Wassallam, would say: He was not too tall nor too short. He was medium sized. His hair was not short and curly, nor was it lank, but in between. His face was not narrow, nor was it fully round, but there was a roundness to it. His skin was white. His eyes were black. He had long eyelashes. He was big-boned and had wide shoulders. ... When he looked at someone, he looked at them in full face.

Between his shoulders was the seal of prophecy, the sign that he was the last of the prophets. He was the most generous-hearted of men, the most truthful of them in speech, the most mild-tempered of them, and the noblest of them in lineage. Whoever saw him unexpectedly was in awe of him. And whoever associated with him familiarly, loved him.

Anyone who would describe him would say, I never saw, before him or after him, the like of him. Peace be upon him.

Al-Hasan, son of Ali [May God be pleased with both of them] said: “I asked my uncle Hind, son of Abu Hala about the hilye [description] of the Prophet of God, Sallallahu Alayihi Wassallam. Hind was known to be a prolific describer of the Prophet Sallallahu Alayihi Wassallam, and I wished him to relate some of it for me so I might hold fast to it.”

Al-Hasan said to Hind, “Describe to me the way he spoke.”

Hind said, “The Prophet of God, Sallallahu Alayihi Wassallam, was continually full of concern. He was constantly deep in thought. He had no rest, and would not speak without a reason. He would be silent for long periods of time. He would begin conversations, and end them clearly and distinctly and would speak in a way that combined many meanings in few words. He spoke with excellence, and there was no excess in it, nor unnatural brevity.

He was gentle by nature and not coarse, nor was he contemptuous of anyone. He would extol the favors he received, even when they were few and small. He never found fault with them. He never criticized the food or drink that was prepared for him, nor did he overly praise it. No one would stand against his anger when matters of the Lord’s truth were opposed, until he had triumphed, but he would never get angry for his own sake, nor would he ever seek to win such an argument. He would gesture with his whole palm, to point. When he was astonished, he would make his palm face upwards. He used his hands frequently as he spoke, and would strike his left palm with his right thumb.

When he would get angry, he would turn away and avert his gaze, and when he was full of joy he would lower his eyes. Most of his laughing was as smiling; when he did laugh, it was not loud, and he would show his teeth a bit like they were hailstones.”

Al-Husayn said, “I asked my father [Ali], may God be pleased with him, about how the Prophet of God, Sallallahu Alayihi Wassallam, was at home.”

He [Ali] said, “He always asked permission to enter his home, from God, and those within. When at home, he would divide his time into three parts, one for God, one for his family, and one for himself. Then he would divide his own portion between himself and the people. His elite companions would mostly share this time with him, and they would convey his words to the common people. He would hold nothing back from them, neither knowledge or worldly things.

... he would never withhold from anyone his open-faced friendliness and fine personality.

Everything he did was in moderation, without excess or contrariness. He was not thoughtless, out of fear that those who came to him would become unmindful or weary. He was prepared for every situation in this world and the next. He didn’t fail to fulfill what was right, and he didn’t overstep his authority in regards to those near him.

Then Al-Husayn said, “Then I asked him [Ali] about his gatherings and about what he did in them, and he said: “The Prophet of God, Sallallahu Alayihi Wassallam, did not sit down or stand up without mentioning God, nor did he reserve for himself fixed places among the people to be seated, and he forbade others also to reserve places for themselves [especially in mosques and public gatherings]. When he would go to visit a group, he would sit in the nearest available spot, and ordered that others follow this practice. He would give those seated near him his full share of attention in such a way that no one would think others had been given precedence over him. Whenever someone he would be sitting with would tell him of his needs, he would bear with that person until that person left him. When someone would ask him to solve a problem, he would not turn him away without solving it for him, if possible, or saying a comforting word or a prayer for its fulfillment.

His cheerfulness and open personality were felt by all the people, and he became like a father to them. They came to have the right of mercy and compassion from him, as they were close, like the relation of parent and child, distinguished only by virtue and devotion to God. And in another narrative, they became equals regarding their rights in his eyes.

And then I asked him [Ali] about the Messenger’s conduct among his close associates and servants. [Ali] said: “The Prophet of God, Sallallahu Alayihi Wassallam, was unfailingly cheerful, easy going by nature, and mild mannered. He was neither crude nor coarse . He was not a clamorous loud mouth, nor a repeater of obscenities. He was not one to find faults in others, nor did he overly praise them either. He was unconcerned about what he did not want, and this did not bother him.

He allowed his soul no portion of three things – hypocrisy, acquisitiveness, and that which did not concern him. He did not allow himself to engage in three things regarding people – he would not criticize others, he would not revile anyone, and he would not seek out others’ faults. He would speak of nothing unless he hoped a reward from God for it. When he would talk, the ones sitting with him would be so still and quiet, you would imagine birds were sitting on their heads. When he was silent, they would talk, but not quarrel in his presence. When one of them would talk, they would all listen attentively until he had finished. They would speak about a subject that was brought up by the first to speak until they had finished with it. He would laugh at what they laughed at, and he would be amazed by what amazed them.

He was patient with the stranger who had roughness in his speech. He would say, ‘Whenever you see someone seeking to solve a problem, help him out.’ He did not seek praise, except to be spoken of appropriately. He wouldn’t interrupt another’s speech unless it got excessive or too long, then he would end it or get up to leave.

It was asked to Ali, “What was the silence of the Prophet of God [Sallallahu Alayihi Wassallam] like?”

He said, “His silences were for four situations: forbearance, caution, estimation, and contemplation. As for his estimation, it was to take an impartial study of events and listen to the people in order to be just. As for his contemplation, it was about what was eternal and what was transitory.

His forbearance was part of his patience, he was not angered by that which was provocative. His caution was for four reasons – taking good speech or action into consideration so he might use it in an exemplary way; abjuring the ugly and bad so it would be left alone; exerting his judgment to improve the situation of his community; [and] establishing ways to maintain the good order of his community in regard to this world and the next.”

12.2.11

Islamic Months By Shaykh Mufti Taqi Usmani


<a href="http://www.archive.org/download/JulyAugust-2010/IslamicMonthsBySheikhMuftiTaqiUsmani.pdf" target="_blank"><img class="aligncenter size-full wp-image-616" title="Islamic Months By Sheikh Mufti Taqi Usmani" src="http://islamicbookslibrary.files.wordpress.com/2010/07/islamic-months-by-sheikh-mufti-taqi-usmani.jpg?w=333&amp;h=508" alt="" width="333" height="508"></a>

DETAILS, MERITS AND IMPORTANCE OF ALL THE ISLAMIC MONTHS.
By Sheikh Mufti Taqi Usmani