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alsalam alikum everybody here

I'd like to share some valuable islamic topics from various sources & of different subjects
i hope that will help all of us in shaa allah .


lets start with a small topic :040:



Rasulullah sallallahu 3layhi wa salam saying that the person who
makes all his concerns and objects into one object alone, and that is the object of the hereafter (i.e. his aim and object is the hereafter and he continually tries to put this aim in order and leaves all his other aims and concerns to Allah according to the rules of the Shariah), then Allah Ta3ala will fulfill all his aims of this world
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here is a video about the Disease of Nationalism


http://www.youtube.com/watch?v=4D-B3mpQlWs
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Knowledge does not take root in the heart of a person who attains knowledge for the benefits of the world.

Imam Abu Hanif
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Your souls are precious and can only be equal to the price of Paradise, therefore sell them only at that price

Ali ibn abu-Talib (radiAllahu anhu)
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To admonish your brother in private is to advise him and improve him.
But to admonish him publicly is to disgrace and shame him.

- Imam Shafi (rahimullah)
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a verse from Quran



Say: "Shall I seek for judge other than Allah. - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt.


( سورة الأنعام , Al-Anaam, Chapter #6, Verse #114)
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Adhan and iqamah in new born babes ears

It is recommended (mustahabb) according to the Hanafi school (and similarly the Maliki, Shafi`i and Hanbali schools), to call adhan in the right ear of the newborn [Ibn `Abidin, Radd al-Muhtar] and then iqamah in the left ear [Qari, Mirqat ; Kashmiri, al-`Arf al-Shadhiyy ]. It may be noted that the evidence for the subsequent iqamah in the left ear is weaker than that for the adhan in the right ear, and thus some scholars mention only the adhan for the newborn. [e.g. see Nawawi, al-Majmu` ]

It is reported that Abu Rafi` (a Companion) said, "I saw the Messenger of Allah (may Allah bless him and his household and grant them peace) give adhan in the ear of al-Hasan, the son of `Ali, when Fatimah gave birth to him."
This hadith is recorded by al-Tirmidhi, Abu Dawud, Ahmad, al-Hakim and al-Bayhaqi, and is one of the stronger hadith on the subject. Hafiz al-Tirmidhi judged it as authentic, but in reality it contains some weakness, as was pointed out by al-Mundhiri and others. One of its narrators, `Asim ibn `Ubaydullah, was considered weak by some (but not all) hadith authorities, but he was not excessively weak nor an impugned liar.

Nevertheless, even if this narration is taken as weak, it is strengthened by other supporting narrations, as pointed out by `Allamah Mubarakpuri in Tuhfat al-Ahwadhi (his commentary on Sunan al-Tirmidhi), Shaykh `Abd al-Qadir al-Arnaâut (in his editors notes on Tuhfat al-Mawdud ) and others. It is generally accepted among scholars of hadith (as has been documented from Imam Ahmad, Sufyan ibn `Uyaynah, al-Tirmidhi and al-Bukhari) that a moderately weak hadith can become acceptable if there are sufficient supporting narrations.
Furthermore, Hafiz al-Tirmidhi has mentioned that "practice is upon it," i.e. that the practice of the early Muslim community was in accordance with this hadith, indicating that this rite does have a basis.

Hafiz Ibn al-Qayyim, in his valuable book on the regulations relating to the newborn Tuhfat al-Mawdud bi-Ahkam al-Mawlud , has included a chapter entitled "Concerning the desirability of giving adhan in [the newborn]âs right ear, and iqamah in the left." He cites three hadiths on the subject (of varying authenticities), and then proceeds to point out some of the possible deeper meaning and rationale behind this practice: that it is wise to ensure that the first words the baby hears are words containing the majesty and greatness of Allah, and a reminder of the testimony of faith by which one enters Islam, and with which one would be reminded by other Muslims close to ones death. We also know (as narrated by Muslim) that every human being has one of the jinn accompanying him, and calling adhan to the newborn ensures that the call to goodness and true faith precedes the whisperings to evil that would later come from the accompanying devil. It is also established (as narrated by Bukhari and Muslim) that Satan runs away from adhan, and this reveals a further benefit.

We should point out that these rationales are not themselves proofs (such that if we did not have any hadiths on the subject, then such reasoning would not be sufficient to make the practice sunnah). Rather, given that a basis already exists for the practice, as mentioned above, these are beneficial insights and reminders. On a similar note, Shah `Abdul-`Aziz al-Dihlawi has speculated that the adhan and iqamah given at birth are quite possibly intended for the persons funeral prayer after death [Kashmiri, al-`Arf al-Shadhiyy ], for we know that there is no adhan and iqamah called for Salat al-Janazah, and death can strike at any moment.

And Allah knows best.
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Diet In Islam

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The Greatest Gift - The Human Body

Diet plays a very important role in the daily life of a believer. There are many verses in the Noble Qur’ân which draw man's attention towards his self and which invite him to carefully study his body and soul and the nature of their mutual relationship. By doing so, one will firstly find in it strong evidence of the existence of Allah and that Allah has not created mankind and all other beings of this world without any purpose as mentioned in the Noble Qur’ân:

“Our Lord! You have not created (all) this without purpose.”
(3:191)


The Importance of Healthiness

It is therefore necessary to ensure that the physical body is kept healthy so that the soul and spirit may also remain healthy thus in turn aiding the believer in the service of both his spiritual and material attainment. Diet therefore, plays an important role for this purpose. For this reason Islam has prohibited certain foods due to their ill effects and permitted all other pure, good and clean food products. Allah Ta’ala says in the Noble Qur’ân:

“O’ Believers! Eat of the good and pure (lawful) that We have provided you with and be grateful to Allah, if you truly worship Him.”
(2:172)

Muslims in general are advised to eat good and pure things and not to indulge in impure, bad and harmful things thus following their open enemy Shaitaan:

“O People! Eat of what is lawful and good on the Earth and do not follow the footsteps of Shaitaan, for he is your open enemy.”
(2:168)

In the verses previously mentioned the general principle with regard to permissible foods has been stated. The Noble Qur’ân further goes on to specify the types of food prohibited in the following verse:

“He (Allah) has only forbidden you (from eating) dead animals, blood, the flesh of swine, and that (animal) over which the name of other than Allah has been invoked.”
(2:173, 16:115)

The four items that have been mentioned in the above verse are absolutely forbidden in Islam for reasons best known to Allah. However, through research, some of them such as carrion, blood and swine flesh have proved to be injurious to human health. Whilst swine flesh is harmful to moral health and food over which the name of any other than Allah has been invoked is harmful to spiritual health.


Other prohibited items have also been mentioned in different chapters of the Holy Qur’ân. In Surah al-Ma’idah the following have also been mentioned along with the four previously mentioned. There are those animals which have been killed by strangling, or a violent blow, a headlong fall, being gored to death and those which have been partially eaten by a wild animal and not slaughtered before death, also those which have been sacrificed on the name of idols.
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10 Reasons to Strive for Generosity of Spirit and Kindness in Speech

1. The Messenger of Allah ﷺ said, “Kind speech and feeding (the hungry) guarantee you Paradise.”
(al-Tabarani)

2. “And speak nicely to people.” (Qur’an, 2:83)

3. “When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.” (Qur’an, 4:86) Ibn Abbas commented on this and said, “He who greets you return his greeting in better words even if he were a Magian.1 He also said, “If Pharoah were to speak nicely to me, I would do so to him.”

4. Anas (ra) narrated that the Messenger of Allah ﷺ said, “Verily there are chambers in Paradise; their insides and outsides can be seen – for him who spoke kindly and fed (the hungry).” (al-Tirmidhi)

5. He ﷺ also said, “A good word is also a charitable deed.” (Muslim)
6. “Ward off the Fire even if by giving half a date in charity. If you could not afford that then utter a kind word.”
(al-Bukhari and Muslim)

7. `Umar (ra) said, “Generosity is an easy thing. It is a smiling face and kind words.”

8. Some wise men said, “Do not be stingy with a word that does not arouse your Lord’s wrath yet it pleases your brother. It may happen that Allah gives you the reward of those who do good works.”

9. “And let not those among you who are blessed with graces and wealth swear not to give to their kinsmen, the poor, and those who left their homes for Allah’s cause. Let them pardon and forgive. Do you not wish that Allah should forgive you?” (Qur’an, 24:22).
Abu Bakr (ra) had cut off his financial support of his relative Mustah because Mustah had participated in the slander against his daughter `A’ishah (ra). After this verse was revealed, he resumed and even increased the amount he gave Mustah in financial support.

10. “Show forgiveness, enjoin what is good, and turn away from the foolish.” (Qur’an, 7:199
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Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Beware of envy because envy consumes (destroys) the virtues just as the fire consumes the firewood,'' or he said "grass.''
[Abu Dawud].

Commentary: Envy is one of the major sins which are bound to destroy virtues as fast as the fire burns the wood and dry grass to ashes
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`Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Prophet (PBUH) said, "Whosoever possesses these four characteristics, is a sheer hypocrite; and anyone who possesses one of them, possesses a characteristic of hypocrisy till he gives it up. (These are:) When he talks, he tells a lie; when he makes a covenant, he acts treacherously; and when he quarrels, he utters foul language.''
[Al-Bukhari and Muslim].
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Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is recorded with Allah as a truthful man. Falsehood leads to transgression and transgression leads to the Hell-fire. A man continues to speak falsehood till he is recorded with Allah as a great liar.''
[Al-Bukhari and Muslim].

Commentary:
1. Whatever attitude one adopts becomes his special trait and then he becomes known by it. Therefore, one should always adopt virtues and good conduct so that he may attain a high esteem with Allah and be also remembered well by people.

2. Truth is the way to salvation while falsehood is the way to destruction.
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"Verily! in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): 'Our Rubb! You have not created (all) this without purpose, glory to You!
(Exalted be You above all that they associate with You as partners)".
(3:190,191)
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Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: `Subhan-Allahi wa bihamdihi, Subhan-Allahil-Azim [Glory be to Allah and His is the praise, (and) Allah, the Greatest is free from imperfection)'.''
[Al-Bukhari and Muslim].

Commentary: This Hadith affirms that man's actions carry weight. On the Day of Judgement, his actions will be cast into the Balance. At that time Allah will endow these actions with weight, or according to some scholars, those records which register man's actions will be weighed. This is quite possible for the reason that Almighty Allah is Capable of weighing things without even their physical form. This discussion apart, when actions will be cast into the Balance, the formula mentioned in the Hadith, the utterance of which is very easy, will prove weighty. Every Muslim should make it a practice to repeat them frequently.
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The Rose Within

A certain man planted a rose and watered it faithfully and before it blossomed, he examined it.

He saw the bud that would soon blossom, but noticed thorns upon the stem and he thought,

"How can any beautiful flower come from a plant burdened with so many sharp thorns?"

Saddened by this thought, he neglected to water the rose, and just before it was ready to bloom... it died.

How often we start with something and abruptly end this without keeping patience.

If your heart is a volcano, how shall you expect flowers to bloom?
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Seeking Forgiveness


Allah, the Exalted, says:

"And ask forgiveness for your sin...'' (47:19)

"And seek the forgiveness of Allah. Certainly, Allah is Ever Oft-Forgiving, Most Merciful.'' (4:106)

"And declare the freedom of your Rubb from imperfection beginning with His praise, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.'' (110:3)

"For Al-Muttaqun (the pious) there are Gardens (Jannah) with their Rubb, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives). And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves. Those who say: `Our Rubb! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire. (They are) those who are patient, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend (give the Zakat and alms in the way of Allah) and those who pray and beg Allah's Pardon in the last hours of the night.'' (3:15-17)

"And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.'' (4:110)

"And Allah would not punish them while you (Muhammad (PBUH)) are amongst them, nor will He punish them while they seek (Allah's) forgiveness.'' (8:33)

"And those who, when they have committed Fahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - and do not persist in what (wrong) they have done, while they know.'' (3:135
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Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When two persons indulge in abusing each other, the beginner will be the sinner so long as the oppressed does not transgress the limits.''
[Muslim].

Commentary: This Hadith tells us that if a Muslim abuses another and says unfair things about him and in return the recipient also abuses him and says unfair things to the same extent, then the entire burden of sin of abusing would lie with the person who initiated the quarrel. But if the one who is wronged, exceeds the limits in revenge, then he will also be guilty to the degree of his excess. Thus, this Hadith shows that although revenge is permissible in Islam, it is better to forgive and bear the excess with patience. The reason behind this is that in revenge, one usually exceeds the limits and becomes an aggressor. Allah says: "And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.'' (42:43).
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a story

The Woman: A Parable

A man was walking through the marketplace one afternoon when, just as the muezzin began the call to prayer, his eye fell on a woman's back. She was strangely attractive, though dressed in fulsome black, a veil over head and face, and she now turned to him as if somehow conscious of his over-lingering regard, and gave him a slight but meaningful nod before she rounded the corner into the lane of silk sellers. As if struck by a bolt from heaven, the man was at once drawn, his heart a prisoner of that look, forever. In vain he struggled with his heart, offering it one sound reason after another to go his way-wasn't it time to pray?-but it was finished: there was nothing but to follow.

He hastened after her, turning into the market of silks, breathing from the exertion of catching up with the woman, who had unexpectedly outpaced him and even now lingered for an instant at the far end of the market, many shops ahead. She turned toward him, and he thought he could see a flash of a mischievous smile from beneath the black muslin of her veil, as she-was it his imagination?-beckoned to him again.

The poor man was beside himself. Who was she? The daughter of a wealthy family? What did she want? He requickened his steps and turned into the lane where she had disappeared. And so she led him, always beyond reach, always tantalizingly ahead, now through the weapons market, now the oil merchants', now the leather sellers'; farther and farther from where they began. The feeling within him grew rather than decreased. Was she mad? On and on she led, to the very edge of town.

The sun declined and set, and there she was, before him as ever. Now they were come, of all places, to the City of Tombs. Had he been in his normal senses, he would have been afraid, but indeed, he now reflected, stranger places than this had seen a lovers' tryst.

There were scarcely twenty cubits between them when he saw her look back, and, giving a little start, she skipped down the steps and through the great bronze door of what seemed to be a very old sepulcher. A soberer moment might have seen the man pause, but in his present state, there was no turning back, and he went down the steps and slid in after her.

Inside, as his eyes saw after a moment, there were two flights of steps that led down to a second door, from whence a light shone, and which he equally passed through. He found himself in a large room, somehow unsuspected by the outside world, lit with candles upon its walls. There sat the woman, opposite the door on a pallet of rich stuff in her full black dress, still veiled, reclining on a pillow against the far wall. To the right of the pallet, the man noticed a well set in the floor.

"Lock the door behind you," she said in a low, husky voice that was almost a whisper, "and bring the key."

He did as he was told.

She gestured carelessly at the well. "Throw it in."

A ray of sense seemed to penetrate for a moment the clouds over his understanding, and a bystander, had there been one, might have detected the slightest of pauses.

"Go on," she said laughingly, "You didn't hesitate to miss the prayer as you followed me here, did you?"

He said nothing.

"The time for sunset prayer has almost finished as well," she said with gentle mockery. "Why worry? Go on, throw it in. You want to please me, don't you?"

He extended his hand over the mouth of the well, and watched as he let the key drop. An uncanny feeling rose from the pit of his stomach as moments passed but no sound came. He felt wonder, then horror, then comprehension.

"It is time to see me," she said, and she lifted her veil to reveal not the face of a fresh young girl, but of a hideous old crone, all darkness and vice, not a particle of light anywhere in its eldritch lines.

"See me well," she said. "My name is Dunya, This World. I am your beloved. You spent your time running after me, and now you have caught up with me. In your grave. Welcome, welcome."

At this she laughed and laughed, until she shook herself into a small mound of fine dust, whose fitful shadows, as the candles went out, returned to the darkness one by one
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The hypocrite looks for faults; the believer looks for excuses.

–Al imam Al Ghazali
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