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As-salaamu 'alaikum all brothers & sisters!
Islam is not only a religion its a way of living.
Most of my time goes with my family and friends. I love to read , play football , basketball.
I wish I would have more time to help people around the world insha Allah.
We are given a beautiful description of the righteous and Allah-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of Allah and the love of his fellow men.
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I like to go to the Masjed , like to meet my friends there , eat well and relax.
I like to make dawah for people who don't know much about islam (Even they are muslim only by name or non-mulsim).
Casue i think many peopl are muslims only by birth but not by believe and understanding.
Islam is not only a religion its a way of living.
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Bad behaviored people, any way of life that is against islamic rules , disbelievers , lies , hate , hypocrisy, WAR against any country(muslims or not) ,,
ANYONE WHO REJECTS THE SUNNAH OF THE PROPHET, PEACE BE UPON HIM, DOES NOT BELIEVE IN THE QUR'ÂN.
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Yosuif islam, Ahmed Bukhatir , Ahmed al Agami , Soudess ..
http://www.sultan.org/
http://www.islamonline.net/
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islamic videos
http://english.truthway.tv/
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The Quran, History ( Special Islamic History ) to know more about( Al Sahaba , The Mothers of believers), Pre-Islamic Arabic poems.
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Moral System of Islam
Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much of formalism. We read in the Quran:
"It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans for the needy, for the wayfarer, for those who ask; and for the freeing of captives; to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the Allah-conscious." (2:177)
We are given four heads:
a) Our faith should be true and sincere,
b) We must be prepared to show it in deeds of charity to our fellow-men,
c) We must be good citizens, supporting social organizations, and
d) Our own individual soul must be firm and unshaken in all circumstances.
Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations, though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of Allah, which will impel man to obey the moral law even without any external pressure. Through belief in God and the Day of Judgment it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul.
Here we furnish some basic moral teachings of Islam for various aspects of a Muslim's life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.
Alla-Conciousness
The Quran mentions it as the highest quality of a Muslim:
"The most honorable among you in the sight of Allah is the one who is most Allah-conscious." (49:13)
Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one's promises are moral values which are emphasized again and again in the Quran. We read in the Quran:
"And Allah loves those who are firm and steadfast." (3:146)
"And vie with one another to attain to your Sustainer's forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the Allah-conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good." (3:133-134)
"Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on the earth, for Allah does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass." (31:18-19)
In a way which summarizes the moral behavior of a Muslim, the Prophet (PBUH) said:
"My Sustainer has given me nine commands: to remain conscious of Allah, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right."
Social Responsibilities
The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then, our first obligation is to our immediate family - parents, husband or wife and children, then to other relatives, neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.
Parents
Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim's expression of faith.
"Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your lifetime, do not say to them a word of contempt nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood." (17:23-24)
Other Relatives
"And render to the relatives their due rights, as (also) to those in need, and to the traveler; and do not squander your wealth in the manner of a spendthrift." (17:26)
Neighbors
The Prophet (PBUH) has said:
"He is not a believer who eats his fill when his neighbor beside him is hungry"; and: "He does not believe whose neighbors are not safe from his injurious conduct."
Actually, according to the Quran and Sunnah, a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbors but to the entire mankind, animals and trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly, cutting trees and plants which yield fruit is forbidden unless there is a very pressing need for it.
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ISLAM IS YOUR BIRTHRIGHT...
AS TO WHAT YOU WILL TAKE TO YOUR LAST DESTINATION ONLY TRUE BELIEF AND GOOD DEEDS ARE YOUR WAY TO SALVATION...ISLAM
Each person is born in a religious environment that is not of his/her own choice. From the very beginning of human existence in this world, they
are assigned the religion of their family or the ideology of the state. By the time individuals reach their teens they usually accept the beliefs of their parents or that of their particular society.
However, when some people mature and are exposed to other beliefs and ideologies, they begin to question the validity of their own beliefs. Seekers of truth often reach a point of confusion upon realizing that believers of every religion, sect, ideology and philosophy all claim to have the one and only correct religion or ideology.There are only three possibilities. They are either all correct; all wrong or only one is correct and the rest are wrong. They cannot all be right since all religions are different from each other in their fundamentals. Furthermore, the majority claim that they alone are correct and the rest are wrong. On the other hand, to claim ,that they are all wrong is to deny that God revealed His will to humankind. This proposition is absurd to those who believe in a Wise Creator. So, which religion is the right one and how can the seeker of truth know it? This is the subject of the booklet in your hands.
In beginning one’s search for which religion is true, one should keep four things in mind: First, God gave us the ability and intellect to make the crucial decision: WHAT IS THE TRUE RELIGION? Second, God, the Most Compassionate, did not leave us to go astray without any guidance. Indeed, He sent us prophets with scriptures to show us the right path. Third, seeking the true religion should be the most important thing in one’s life because the everlasting life to come depends on it.1 Fourth, one can determine the true path and make a rational and correct decision only if emotions and prejudices, which often blind one to reality, are put aside
Have you ever wondered about the reason of our existence? Have you ever wondered why we die, and where we go after death? What will
happen to us in the end? Have you ever asked yourself why God made the earth and all that is in it under man’s dominion? Why were the night and the day, and the sun and the moon created? What are we supposed to do during our lifetime? Were we created just to eat, drink, and enjoy ourselves before we die? As one poet put it:“I do not know whence I have come.
I saw my feet walking on the road. As they please I go and stop.
What am I doing here? How did the road find me?
I do not know! I do not know! I do not know! ”
Allah has emphasized in many verses of the Qur’an2 that He did not create us without purpose. He said: “What! Do you think that I created you simply in jest ? And that you would not be returned to Me?”3
(23:115) He also said: “What! Does man think that he will be left to roam at his will?” (75:36) In addition, He said:“Do people think that they will be left to say:“We believe,” and they will not be held accountable?” (29:2)
Indeed, God Has created human beings for a purpose and with a purpose: TO WORSHIP HIM ALONE (Monotheism). He said: “I have not created the Jinn and humankind except only to worship Me. I don't require provision or feeding from them. Surely Allah4 is the All-provider, the Possessor of all strength, the Firm.” (51:56-58) In fact, all prophets told their people to worship Allah alone (Monotheism) and shun worshipping His creation (Paganism). Allah said: “I assuredly sent among every people a messenger with the command: Worship Allah and avoid worshipping false gods.” (16:36)
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No devout Muslim would ever dare to go against the teachings of the Qur'ân and Sunnah, but it is regrettable to note that some of the liberal elite tend to raise the slogan that the Book of Allah (i.e. the Qur'ân) is enough and that there is no need at all for the Sunnah of the Prophet, may the peace and blessings of Allah be upon him. Slogans like this are raised mainly by people who want to get rid of the Islamic Law (Arabic: Sharee'ah) completely. The Prophet Muhammad, peace be upon him, himself was well-aware that such ill-natured opinions would arise and hence gave a clear warning of this as reported by Al-Miqdam ibn Ma'di Karib, one of his Companions: "I have indeed been given the Qur'ân and something similar to it besides it. Yet, the time will come when a man leaning on his couch will say, 'Follow the Qur'ân only; what you find in it as halaal, take it as halaal, and what you find in it as haraam, take it as haraam.' But truly, what the Messenger of Allah has forbidden is like what Allah has forbidden." (Reported by Abu Dawud and Darimi.)
In fact, ANYONE WHO REJECTS THE SUNNAH OF THE PROPHET, PEACE BE UPON HIM, DOES NOT BELIEVE IN THE QUR'ÂN, for Almighty Allah Himself has emphasized the importance of the Sunnah in many verses, of which a few are given below.
"O you who believe! Obey Allah and obey the Messenger and those charged with authority among you; and if you differ in anything among yourselves, then refer it to Allah and the Messenger if you do believe in Allah and the Last Day. That is best and most suitable for final determination." (Sûrah Al-Nisa' 4:59)
"The answer of the believers, when summoned to Allah and His Messenger in order that he may judge between them, is no other than this: they say, 'We hear and we obey'. It is such as these who will attain success." (Sûrah Al-Nur 24:51)
"But no, by your Lord! (O Muhammad) They cannot be believers until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest submission." (Sûrah Al-Nisa' 4:65)
Anas reported that the Messenger of Allah said: "I have left among you two things; you will never go astray as long as you hold fast to them: the Book of Allah and my Sunnah." (Reported by Haakim.) The Companions of the Prophet, peace be upon him, used to hold the commandments given by the Prophet, peace be upon him, in a very high esteem, making no distinctions between them and those given by Allah. Once 'Abdullah ibn Mas'ood quoted this saying of the Prophet (hadith) while he was delivering a sermon: "May Allah curse the women who tattoo their bodies and those who pluck their eyebrows; those who separate their teeth to make them look more pretty and those who try to change the creation of Allah." A woman named Umm Yaqub from the tribe of Banu Asad came to know of these words. She approached Ibn Mas'ood and said: "O Abu 'Abd ar-Rahman! It was reported to me that you have cursed such and such women." He said: "Why should I not curse those whom the Prophet, peace be upon him, cursed and who are cursed in the Book of Allah as well." She said: "I have read whatever is contained between the two covers (i.e. the whole Qur'ân)." Had you been a good reader, you would have discovered it. Did you not read the following verse?
"So take whatever the Messenger gives you and keep away from what he forbids you." (Sûrah Al-Hashr 59:7)
There are numerous examples set by the Companions which show how emphatically they abided by the Sunnah of the Prophet, peace be upon him, to the extent of severing their relations with their kith and kin once they discovered someone going against the Sunnah. Let us have some examples from the lives of the great Khulafah (Caliphs, i.e. leaders) of Islam followed by a host of other Companions. Just after the death of the Prophet Muhammad, peace be upon him, three major issues confronted the Muslim community. They could have left it apart and disunited, had it not been for the wise guidance of Abu Bakr who settled them amicably in the light of the Sunnah of the Prophet, peace be upon him. The first issue was related to the appointment of the Khalifah (i.e. leader of the Muslims). Assembled in Saqifa Bani Sa'ida, a great number of Muhajirin (i.e. those who emigrated from Mecca to Madina) and Ansar (those helped the emigrants from Mecca) originally had been busy arguing this issue. The Ansar proposed that the leader (Arabic: Emir) should be appointed from both of the above communities. The noble companion Abu Bakr cited the saying of the Prophet: "Leaders (Arabic: Imâms) should be from Quraish (the tribe of Prophet Muhammad) as long as they have the understanding (of the religion)." The Ansar conceded to this quietly. The great companion 'Umar proposed the name of Abu Bakr as the Khalifah which was accepted unanimously by those present there and later followed by all the inhabitants of Madina through the oath of allegiance.
The second issue was related to the place where the Prophet should be buried. Again the companion Abu Bakr cited the saying of the Prophet: 'A Prophet is to be buried where he breathes his last.' Accordingly, his burial took place in the apartment of his wife, the Mother of the Faithful - 'Aishah, where he died.
The third issue was related to the inheritance of the Prophet, peace be upon him, as raised by his daughter Fatima who came to the Caliph Abu Bakr asking for her share. Abu Bakr replied by reminding her of the saying of the Prophet: "We, the community of the Prophets, are not inherited from - whatever we leave behind us is a charity." Fatima didn't argue further, but retired quietly. Once the great companion 'Umar saw Khalid bin Walid wearing a silk shirt. He asked him to take it off (since it is forbidden for Muslim men to wear silk). Khalid replied that Abd ar-Rahman ibn Auf used to have one as well. 'Umar said: "The Prophet allowed him because he suffered badly from itching." Khalid, then, had no alternative but to take if off. Following the news of the Muslim's victory in the conquest of Syria, 'Umar advanced to Damascus with a number of Companions. On reaching the outskirts of Amwas, a town in Syria, the news of a widespread plague in the town reached him. 'Umar consulted his people whether or not he should venture into the town. The heated discussion that followed came to an end when Abd ar-Rahman ibn Auf cited this saying of the Prophet: "If you are inside a place where an epidemic breaks out, don't come out of it. And don't go in if you happen to be away from such a place." 'Umar, eventually commanded his people to retreat. Someone still remarked: "'Umar! Do you run away from a destiny decreed by Allah?" To this 'Umar replied: "Yes, we run away from one destiny to the other decreed by Allah as well." Such was the wisdom of the Prophet, peace be upon him, and centuries ago it foreshadowed today's quarantine regulations. The Caliph 'Uthman once agreed to buy a piece of land from a person. On the completion of the verbal agreement, he asked the man to collect the money the following day. But the man turned up after a few days, only to renounce the agreement. He had changed his mind because his friends had blamed him for selling the land at a low price. 'Uthman could have been adamant about the sale, particularly when it had been agreed upon completely. But he remembered the saying of the Prophet, peace be upon him, which admired a person who treated the people easily and wholeheartedly in his sales. So, 'Uthman preferred to concede to the man's wish without raising any objection. Once 'Ali was approached by a person who wanted his counsel concerning the engagement of his daughter whose hand was sought by three persons: Hasan, Hussain and 'Abdullah bin Ja'far. 'Ali found himself involved personally as his two sons were among the candidates. But he recalled the saying of the Prophet: "The one whose counsel is sought, should be honest." So after giving some thought, he told the man: "Don't go for Hasan because he is known to have divorced his women many times. And don't go for Hussain as well, as he loves to be admired. Rather go for 'Abdullah bin Ja'far." In one of his journeys, he found a merchant hoarding a stock of grain in the hope of a good price. 'Ali reminded him of the saying of the Prophet: "The hoarder is cursed" and instructed his people to set the stock on fire as a punishment. This is how the Four Caliphs (Arabic: Khulafah) reacted to the Sunnah of the Prophet.
Let us have some more examples from the lives of the Companions. 'Abdullah ibn Mas'ood heard a man saying after a sneeze: "Al-hamdu Lillah wa as-Salatu wa as-Salamu 'Ala Rasul Allah." Ibn Mas'ood said to him: "Whatever you have said is true, but that is not the way that the Prophet has taught us. He instructed us to say simply "Al-Hamdu Lillah" after sneezing." It would be appropriate to remind all Muslims about this Sunnah, which is commonly abandoned by a great number of them. Say "Al-Hamdu Lillah" whenever you sneeze. If you hear someone saying this after sneezing, say to him: "Yarhamukumu Allah" (May Allah have mercy upon you). The sneezer should pray for you as well by saying: "Yahdi Kumullah wa Yuslihu Balakum" (May Allah guide you and set your affairs right). There are plenty of occasions when you should say: "As-Salatu Wa as-Salamu 'ala Rasul Allah". You should say it, for example, whenever you hear the name of our beloved Prophet or whenever you enter a mosque (Arabic: masjid) or step out of it adding these words respectively: "Allahumma Iftah li abwaba Rahmatik" (O Allah! Open for me the doors of your Mercy) and "Allahumma Inni As'aluka min fadlika" (O Allah! I ask you for your Bounty).
Once 'Abdullah ibn Abbas was sitting beside the Ka'bah when Emir Mu'awiyyah entered the Grand Mosque and began circumambulating (Arabic: tawaf) around the Ka'bah. He kissed the Black Stone in the beginning, but he rubbed his hand on the other three corners of Ka'bah as well. Ibn Abbas knew that the Prophet, peace be upon him, apart from kissing the Black Stone and rubbing the Yemeni corner - had never touched the other two corners during tawaf. So he objected to Mu'awiyyah, to which he replied: "To me none of the four corners of Ka'bah is deserted." "But that was not the practice of the Prophet, peace be upon him," Ibn Abbas emphasized. Mu'awiyyah could only say: "You have said the truth." Once Ibn Abbas saw a man drawing a picture of a living being. He advised him not to do that because the Prophet, peace be upon him, forbade such a practice.
'Abdullah ibn 'Umar was well-known for his adherence to the Sunnah. He once saw his son Bilal stopping his wife from going to the mosque. 'Abdullah ibn 'Umar said: "Don't do that because the Messenger of Allah has said: 'Don't stop the female servants of Allah from entering the Houses of Allah." Bilal was adamant that he would not allow her to go, even after listening to this saying. Ibn 'Umar was so upset that he swore never to speak to him again until his dying day. 'Abdullah ibn 'Amr bin Aas had a very large garden with a great number of palm trees. Water in this area was so abundant that his assistant planned to sell the extra amount of it, after irrigating the whole garden, to a neighbor at an exorbitant price of thirty thousand dirhams. That offer could have attracted anyone except a companion like 'Abdullah ibn ''Amr who refused to approve of this sale because the Prophet, peace be upon him, forbade the selling of any extra water. Abu Hurayrah used to address a gathering of Muslims on Friday night (lit: after sunset on Thursday). Once, before beginning his sermon, he said to the people: "Whoever has cut off from any of his relations should leave this place." No one stood up. On repeating these words thrice, a young man left the place and went to his aunt whom he had deserted a long time before and reconciled with her. Abu Hurayrah said this because he knew that all actions are presented to Allah on each Friday night. He didn't like his assembly of the devout to be smeared by a person who had committed the sin of deserting his relatives. By doing so, he saved a person from a major sin. Anas ibn Malik was known to be a faithful servant of the Prophet, peace be upon him. Once he was invited to a party where a Magian (i.e. a Persian fire-worshipper) offered him some faluda ( a well-known drink) in a silver glass. Anas refused to accept it. He preferred to drink in an earthen pot than to use the silver one because the Prophet, peace be upon him, forbade the Muslims from eating or drinking from golden or silver utensils. This is how the Companions behaved throughout their lives - setting sublime examples of adherence to the Sunnah.
The numerous examples given above are from the Companions. Let us see what the four great Imâms (i.e. religious scholars) have said about the authority of the Sunnah.
a) Imâm Abu Hanifah was asked: "What do we do if we find a saying of yours opposing the Book of Allah?" He replied: "Leave my saying and stick to the Book of Allah." The questioner asked: "What if it contradicts a saying of the Prophet?" Abu Hanifah said: "Leave my saying in the face of the Prophet's saying." Again he was asked: "What if it goes against the saying of a Companion?" Again he said: "Leave my saying in the face of the Companion's saying." (Reported in Al-Qawl al-Mufeed by Shawkani.) Imâm Abu Hanifah also declared: "My way (Arabic: madh-hab) is whatever hadith (saying of the Prophet) that is proved to be authentic." (Shami 1:50, Al-Fulani in Iqaz, p. 62.)
b) The saying of Imâm Malik ibn Anas is well-known: "The saying of any person can be accepted or rejected, except for the Prophet of Allah, peace be upon him." (Reported by Ibn 'Abd al-Barr and Ibn Hazm. Also in Al-Yawaqeet wa Al-Jawahir 2:96.) He also said: "I am just a mortal; sometimes 1 am wrong, sometimes I am right - so check my opinions. Whatever agrees with the Book (i.e. the Qu'ran) and the Sunnah, accept it; whatever disagrees with them, reject it." (Reported by Al-Fulani in Iqaz, p. 72.)
c) Once Imâm Shafi'i narrated a saying of the Prophet (hadith). Someone from the audience said: "Do you say so as well?" On hearing this, the Imâm was enraged. His face turned pale and he said: "Woe to you! Which earth would carry me, which sky would shelter me if I narrate a saying of the Prophet, peace be upon him, and do not hold the same view! Do you see a zunnar (belt worn by non-Muslims) on me? Or have you noticed me coming out of a church? How can I report something from the Prophet, peace be upon him, and not agree with ?!!"
d) Imâm Ahmad ibn Hanbal said: "Do not follow me or Malik or Shafi'i or Auza'i or Thawri, but take from where they took (i.e. from the Qu'ran and authentic Sunnah)." (Reported by Al-Fulani and Ibn al-Qayyim.) He also said: "He who is on the verge of destruction rejects a saving of the Messenger of Allah, may the peace and blessings of Allah be upon him." (Reported by Ibn al-Jauzi.)
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