Praise be to Allaah.

Peace of mind, contentment, happiness and freedom from worries and anxiety. These things are what everyone wants, and these are the ways in which people can have a good life and find complete happiness and joy. There are religious means of achieving that, and natural and practical means, but no one can combine all of them except the believers; although other people may achieve some of them, they will miss out on others.

Here follows a summary of the means of achieving this aim for which everyone is striving. In some cases, those who achieve many of them will live a joyful life and a good life; in other cases, those who fail to achieve all of them will live a life of misery and hardship. And there are others which are in between, according to what the means he is able to attain. These means include the following:

1 – Faith and righteous deeds:

This is the greatest and most fundamental of means. Allah says (interpretation of the meaning):

“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”

[al-Nahl 16:97]

Allah tells us and promises us that whoever combines faith with righteous deeds will have a good life and a good reward in this world and in the Hereafter.

The reason for that is clear: those who believe in Allah – with sincere faith that motivates them to do righteous deeds that change hearts and attitudes and guides them to the straight path in this world and the Hereafter – follow principles and guidelines by means of which they deal with everything that happens to them, be it the causes of happiness and excitement or the causes of anxiety, worry and grief.

They deal with the things that they like by accepting them and giving thanks for them, and using them in good ways. When they deal with them in this manner, that creates in them a sense of excitement and the hope that it will continue and that they will be rewarded for their gratitude, which is more important than the good things that happen to them. And they deal with bad things, worries and distress by resisting those that they can resist, alleviating those that they can alleviate, and bearing with goodly patience those that they cannot avoid. Thus as a result of the bad things they gain a lot of benefits, experience, strength, patience and hope of reward, which are more important and which diminish the hardships they have undergone and replace them with happiness and hope for the bounty and reward of Allah.

The Prophet (peace and blessings of Allah be upon him) expressed this in a saheeh hadeeth in which he said: “How wonderful is the situation of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This does not apply to anyone but the believer.” (Narrated by Muslim, no. 2999).

The Prophet (peace and blessings of Allah be upon him) told us that the believer is always gaining and the reward for his deeds is always multiplying, no matter what happens to him, good or bad.

2 – Being kind to people in word and deed, and all kinds of doing good.

This is one of the means of removing worry, distress and anxiety. By this means Allah wards off worries and distress from righteous and immoral alike, but the believer has the greater share of that, and is distinguished by the fact that his kindness to others stems from sincerity and the hope of reward, so Allah makes it easy for him to be kind to others because of the hope that this will bring good things and ward off bad things, by means of his sincerity and hope of reward.

Allah says (interpretation of the meaning):

“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allaah’s Cause), or Ma‘roof (Islamic Monotheism and all the good and righteous deeds which Allaah has ordained), or conciliation between mankind; and he who does this, seeking the good Pleasure of Allaah, We shall give him a great reward”

[al-Nisa’ 4:114]

Part of that great reward is relief from worry, distress, troubles, etc.

3 – Another of the means of warding off anxiety that stems from nervous tension and being preoccupied with disturbing thoughts is to occupy oneself with good deeds or seeking beneficial knowledge, for that will distract one from dwelling on the matters that are causing anxiety. In this way a person may forget about the things that are making him worried and distressed, and he may become happy and more energetic. This is another means that believers and others have in common, but the believer is distinguished by his faith, sincerity and hope of reward when he occupies himself with that knowledge which he is learning or teaching, or with the good deeds that he is doing.

The work with which he occupies himself should be something that he likes and enjoys, for that is more likely to produce the desired results. And Allaah knows best.

4 – Another thing that may ward off worry and anxiety is focusing all one’s thoughts of the present day, and not worrying about the future or grieving about the past. Hence the Prophet (peace and blessings of Allah be upon him) sought refuge with Allah from worry and regret, from regret for things in the past which one cannot put right or change, and worry which may come because of fear for the future. So one should focus only on the present day, and focus one's efforts on getting things right today. For if a person is focused on that, this means that he will do things properly and forget about worry and regret. When the Prophet (peace and blessings of Allah be upon him) said a du’a or taught a du’a to his Ummah (community), as well as urging them to seek the help of Allah and hope for His bounty, he was also urging them to strive to attain the thing they were praying for through their own efforts and to forget about the thing which they were praying would be warded off from them. Because du’a (supplication) must be accompanied by action.

So a person must strive to attain that which will benefit him in worldly and spiritual terms, and ask his Lord to make his efforts successful, and he should seek His help in that, as the Prophet (peace and blessings of Allah be upon him) said: “Strive for that which will benefit you and seek the help of Allaah, and do not be helpless. If anything (bad) happens to you, do not say, ‘If only I had done such-and-such, then such-and-such would have happened.’ Rather you should say, ‘Qaddara Allaah wa ma sha’a fa’ala (Allah decrees, and what He wills He does),’ for (the words) ‘If only’ open the door to the Shaytaan.” (Narrated by Muslim).

The Prophet (peace and blessings of Allah be upon him) connected the matter of striving to achieve good things with the matter of seeking the help of Allah and not giving in to feelings of helplessness which are a harmful kind of laziness, and with the matter of accepting things in the past which are over and done with, and acknowledging that the will and decree of Allah will inevitably come to pass. He described matters as being of two types:

1 – Matters which a person may strive to achieve or to achieve whatever he can of them, or to ward them off or alleviate them. In such cases a person must strive and make the effort, and also seek the help of Allah.

2 – Matters where such is not possible, so he must have peace of mind, accept them and submit to Allah’s will.

Undoubtedly paying attention to this principle will bring happiness and relieve worry and distress.

5 – One of the greatest means of feeling content and relaxed and of acquiring peace of mind is to remember Allah a great deal (dhikr). That has a great effect in bringing contentment and peace of mind, and relieving worry and distress. Allah says:

“Verily, in the remembrance of Allah do hearts find rest”

[al-Ra’d 13:28]

Remembering Allah (dhikr) has a great effect in achieving this aim because it has a special influence and because of the hope that it brings of reward.

6 – Another of the means of bringing happiness and relieving worry and distress is striving to eliminate the things that cause worry and to achieve the things that bring happiness. That may be done by forgetting about bad things in the past which cannot be changed, and realizing that dwelling on them is a waste of time. So a person must strive to stop himself from thinking of that, and also strive to stop himself from feeling anxious about the future and the things that he may imagine of poverty, fear and other bad things that he thinks may happen to him in the future. He should realize that the future is something unknown; he cannot know what good or bad things are going to happen to him. That is in the hand of the Almighty, the Most Wise, and all that His slaves can do is to strive to attain the good things and to ward off the bad things. A person should realize that if he diverts his thoughts from worrying about his future and puts his trust in his Lord to take care of his situation, and puts his mind at rest concerning that, if he does that, then his heart will be at peace and his situation will improve and he will be relieved of worry and anxiety.

One of the most effective ways of dealing with worries about the future is to recite this du’a which the Prophet (peace and blessings of Allah be upon him) used to recite:

“Allaahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaaya allati fiha ma’aashi, wa aslih li aakhirati allati ilayha ma’aadi, waj’al al-hayaata ziyaadatan li fi kulli khayr, wa’l-mawta raahatan li min kulli sharr (O Allaah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” (Narrated by Muslim, 2720).

And he said, “Allaahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li sha’ni kullahu, laa ilaaha illa anta (O Allaah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” (Narrated by Abu Dawood with a saheeh isnaad, no. 5090; classed as hasan by al-Albaani in Saheeh al-Kalim al-Tayyib, p. 49).

If a person utters these du’as, which ask that his spiritual and worldly affairs may be set right or corrected, with proper presence of mind and sincerity of intention, whilst striving to achieve that, Allah will grant him what he has prayed for, hoped for and striven for, and He will turn his worry into joy and happiness.

7 – If a person experiences anxiety and distress because of a disaster, then one of the most effective means of relieving himself of that is to think of the worst scenario to which that may lead, and try to accept that. When he has done that, then he should try to alleviate it as much as possible. By means of this acceptance and these efforts, he will relieve himself of his worries and distress, and instead of worrying he will strive to bring about good things and to deal with whatever he can of the bad things. If he is faced with things that cause fear or the possibility of sickness or poverty, then he should deal with that by striving to make himself accept that, or something even worse, with contentment, because by making himself accept the worst-case scenario, he lessens the impact of the thing and makes it seem less terrible, especially if he occupies himself with efforts to ward it off as much as he can. Thus as well as striving to achieve something good which will distract him from his worries about calamity, he will also renew his strength to resist bad things, and put his trust and reliance in Allah. Undoubtedly these matters are of great benefit in attaining happiness and peace of mind, as well as bringing the hope of reward in this world and in the Hereafter. This is something which is well known from the experience of many who have tried it.

8 – Steadfastness of heart and not being disturbed about the imaginary things that bad thoughts may bring to mind. For when a person gives in to his imagination and lets his mind be disturbed by these thoughts, such as fear of disease and the like, or anger and confusion stirred up by some grievous matter, or the expectation of bad things and the loss of good things, that will fill him with worries, distress, mental and physical illness and nervous breakdowns, which will have a bad effect on him and which causes a great deal of harm, as many people have seen. But when a person depends on Allah and puts his trust in Him, and does not give in to his imagination or let bad thoughts overwhelm him, and he relies on Allah and has hope of His bounty, that wards off his worries and distress, and relieves him of a great deal of mental and physical sickness. It gives indescribable strength, comfort and happiness to the heart. How many hospitals are filled with the mentally sick victims of illusions and harmful imagination; how often have these things had an effect upon the hearts of many strong people, let alone the weak ones; how often have they led to foolishness and insanity.

It should be noted that your life will follow your train of thought. If your thoughts are of things that will bring you benefit in your spiritual or worldly affairs, then your life will be good and happy. Otherwise it will be the opposite.

The person who is safe from all of that is the one who is protected by Allah and helped by Him to strive to achieve that which will benefit and strengthen the heart and ward off anxiety. Allah says (interpretation of the meaning):

"And whosoever puts his trust in Allah, then He will suffice him”

[al-Talaaq 65:3]

i.e., He will be sufficient for all that is worrying him in his spiritual and worldly affairs. The one who puts his trust in Allah will have strength in his heart and will not be affected by anything he imagines or be disturbed by events, because he knows that these are the result of vulnerable human nature and of weakness and fear that have no basis. He also knows that Allah has guaranteed complete sufficiency to those who put their trust in Him. So he trusts in Allah and finds peace of mind in His promise, and thus his worry and anxiety are dispelled; hardship is turned to ease, sadness is turned to joy, fear is turned to peace. We ask Allah to keep us safe and sound, and to bless us with strength and steadfastness of heart, and complete trust, for Allah has guaranteed all good things to those who put their trust in Him, and has guaranteed to ward off all bad and harmful things from them.

If bad things happen or there is the fear of such, then you should count the many blessings that you are still enjoying, both spiritual and worldly, and compare them with the bad things that have happened, for when you compare them you will see the many blessings that you are enjoying, and this will make the bad things appear less serious.

See al-Wasaa’il al-Mufeedah li’l-Hayaat al-Sa’eedah by Shatkh ‘Abd al-Rahmaan ibn Sa’di

Ibn al-Qayyim summed fifteen ways through which Allah may dispel worries and regret. These are as follows:

1- Tawheed al-Ruboobiyyah (belief in the Oneness of Divine Lordship)

2- Tawheed al-Uloohiyyah (belief in the Oneness of the Divine nature)

3- Tawheed of knowledge and belief (i.e., Tawheed al-Asma’ wa’l_Sifaat, belief in the Oneness of the Divine names and attributes)

4- Thinking of Allah as being above doing any injustice to His slaves, and above punishing anyone for no cause on the part of the slave that would require such punishment.

5- The person’s acknowledging that he is the one who has done wrong.

6- Beseeching Allah by means of the things that are most beloved to Him, which are His names and attributes. Two of His names that encompass the meanings of all other names and attributes are al-Hayy (the Ever-Living) and al-Qayyoom (the Eternal).

7- Seeking the help of Allah Alone.

8- Affirming one's hope in Him.

9- Truly putting one’s trust in Him and leaving matters to Him, acknowledging that one's forelock is in His hand and that He does as He wills, that His will is forever executed and that He is just in all that He decrees.

10-Letting one's heart wander in the garden of the Qur’an, seeking consolation in it from every calamity, seeking healing in it from all diseases of the heart, so that it will bring comfort to his grief and healing for his worries and distress.

11-Seeking forgiveness.

12-Repentance.

13-Jihad.

14-Salaah (prayer).

15-Declaring that he has no power and no strength, and leaving matters to the One in Whose hand they are.

We ask Allah to keep us safe and sound from worries and to relieve us of distress and anxiety, for He is the All-Hearing, Ever-Responsive, and He is the Ever-Living, Eternal

Eight Things to Learn

One time a scholar asked one of his students, "You have spent a long time with me, what have you learned?

He said I learned eight things:

First, I looked to the creation. Everyone has a loved one. When he goes to the grave, he leaves his loved one. Therefore, I made my loved one my good deeds; that way, they will be with me in the grave.

Second, I looked to the verse, 'But as for him who feared to stand before his Lord and restrained his soul from lust,' and, therefore, I struggled against my desires so I could stay obeying Allah.

Third, I saw that if anyone has something with him that is worth something, he will protect it. Then I thought about the verse, 'That which you have is wasted away; and that which is with Allah remains,' therefore, everything worth something with me I devoted to Him so it would be with Him for me.

Fourth, I saw the people seeking wealth, honor and positions and it was not worth anything to me. Then I thought about Allah's words, 'Lo, the noblest of you in the sight of Allah is the most aware of Allah,' so I did my best to become aware of Allah in order to nobility in his sight.

Fifth, I saw the people being jealous towards each other and I looked at the verse, 'We have apportioned among them their livelihood in the life of the world,' so I left jealousy.

Sixth, I saw the people having enmity and I thought about the verse, 'Lo, the devil is an enemy for you, so take him as an enemy,' so I left enmity and I took the Satan as my only enemy.

Seventh, I saw them debasing themselves in search of sustenance and I thought about the verse, 'And there is not a beast in the earth but the sustenance thereof depends on Allah,' so I kept myself busy with my responsibilities toward Him and I left my property with Him.

Eighth, I found them relying on their business, buildings and health and I thought about the verse, 'And whosoever puts his trust in Allah, He will suffice him,' therefore, I put my trust only on Allah.

Funny isn't it ?!

- Funny how a $20 bill looks so big when you take it to the Mosque, but so small when you take it to the market.

- Funny how long it takes to do Zikr for an hour, but how quickly a team plays 60 minutes of basketball.

- Funny how long a couple of hours spent at the Mosque are, but how short they are when watching a movie.

- Funny how we can't think of anything to say when we pray, but don't have difficulty thinking of things to talk about to a friend.

- Funny how we get thrilled when a baseball game goes into extra innings, but we complain when a "Tarahvi" during Ramadhan is longer than the regular time.

- Funny how hard it is to read a Para in the Quran, but how easy it is to read 100 pages of a best selling novel.

- Funny how people want to get a front seat at any game or concert, but scramble to get a back row at mosque so that they can scramble out fast.

- Funny how we need 2 or 3 weeks advance notice to fit a Mosque event into our schedule, but can adjust our schedule for other events at the last moment.

- Funny how hard it is for people learn a simple Preaching well enough to tell others, but how simple it is for the same people to understand and repeat gossip.

- Funny how we believe what the newspaper says, but question what the Quran says.

- Funny how everyone wants to go to heaven provided they do not have to believe, or to think, or to say, or do anything.

- Funny how you can send a thousand 'jokes' through e-mail and they spread like wildfire, but when you start sending messages regarding Allah, people think twice about sharing.

FUNNY, ISN'T IT?

Are you laughing? Are you thinking?

Give thanks to Allah for He is good & Mercifull!

(Assalam)

<span style="font-family:Georgia;"><span>You mum should be treated with respect. You should not raise your voice or not do wot your mum tells you to do
. </span></span>

Prophet (PBUH) was asked by a man,who was most deserving friendly care and good companionship from him.

The Prophet (PBUH) replied, \"Your mother, then your mother
, then your mother,
then your father
, then your nearest relatives in order.\" (Bukhari and Muslim)

Your mother is one of the most important people in your life. She is the one who feeds you, looks after you day and night. She is there when your happy and sad.
This does not mean you do not listen to your dad becuase you have to but remember that:

PARADISE LIES UNDER YOUR MOTHERS FEET

So this means if you want to be in heaven after you die you have to listen to ur mum but dont forget ur dad either.

Hello everyone,

I am not Muslim, I am a Christian.

I am not here to inform you of Christianity; but to learn from you about Islam.

I started to read the Quran to learn more about Islam, but there are still questions I do not have answers for about Muslims.

My questions:

Do Muslims hate christians? How do they think of us?

I want to make friends of Muslims, but I do not know if they feel the same.

The reason I ask is because there are many reteraurants owned by Muslims in a very muslim-populated city (every business there is owned by muslims and only muslims live there).

But I was wondering how they would think if I were to go there, to one of their resteraunts. Would they not like it? I only want to go there to eat because I really like their food, but I do not want to go there if they rather I didnt.

Also, how does one pray 5 times a day to Mecca? Are there certain times set for praying? What if you are in class or at work during these times?

And is Arabic a difficult language to learn? I would like to learn it, but I do not know where to begin. I could buy books to teach me, but without knowing anyone who speaks it, it would be hard to get the proper pronounciations.

Thanks in advance for any answers!

iam posting the trasnslation os Surah "Luqman" surah by surah that have desired traits that Allah wants from everyone

Bismillah-i-rahman-ar-a heem1. A. L. M.

2. These are Verses of the Wise Book,-

3. A Guide and a Mercy to the Doers of Good,-

4. Those who establish regular Prayer, and give regular Charity, and have (in their hearts) the assurance of the Hereafter.

5. These are on (true) guidance from their Lord: and these are the ones who will prosper.

6. But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty.

7. When Our Signs are rehearsed to such a one, he turns away in arrogance, as if he heard them not, as if there were deafness in both his ears: announce to him a grievous Penalty.

8. For those who believe and work righteous deeds, there will be Gardens of Bliss,-

9. To dwell therein. The promise of Allah is true: and He is Exalted in Power, Wise.

10. He created the heavens without any pillars that ye can see; He set on the earth mountains standing firm, lest it should shake with you; and He scattered through it beasts of all kinds. We send down rain from the sky, and produce on the earth every kind of noble creature, in pairs.

11. Such is the Creation of Allah. now show Me what is there that others besides Him have created: nay, but the Transgressors are in manifest error.

12. we bestowed (in the past) Wisdom on Luqman: "Show (thy) gratitude to Allah." Any who is (so) grateful does so to the profit of his own soul: but if any is ungrateful, verily Allah is free of all wants, Worthy of all praise.

13. Behold, Luqman said to his son by way of instruction: "O my son! join not in worship (others) with Allah. for false worship is indeed the highest wrong-doing."

14. And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), "Show gratitude to Me and to thy parents: to Me is (thy final) Goal.

15. "But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to me (in love): in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did."

16. "O my son!" (said Luqman), "If there be (but) the weight of a mustard-seed and it were (hidden) in a rock, or (anywhere) in the heavens or on earth, Allah will bring it forth: for Allah understands the finest mysteries, (and) is well-acquainted (with them).

17. "O my son! establish regular prayer, enjoin what is just, and forbid what is wrong: and bear with patient constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs.

18. "And swell not thy cheek (for pride) at men, nor walk in insolence through the earth; for Allah loveth not any arrogant boaster.

19. "And be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the ass."

20. Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen? Yet there are among men those who dispute about Allah, without knowledge and without guidance, and without a Book to enlighten them!

21. When they are told to follow the (Revelation) that Allah has sent down, they say: "Nay, we shall follow the ways that we found our fathers (following). "What! even if it is Satan beckoning them to the Penalty of the (Blazing) Fire?

22. Whoever submits his whole self to Allah, and is a doer of good, has grasped indeed the most trustworthy hand-hold: and with Allah rests the End and Decision of (all) affairs.

23. But if any reject Faith, let not his rejection grieve thee: to Us is their return, and We shall tell them the truth of their deeds: for Allah knows well all that is in (men's) hearts.

24. We grant them their pleasure for a little while: in the end shall We drive them to a chastisement unrelenting.

25. If thou ask them, who it is that created the heavens and the earth. They will certainly say, "(Allah)". Say: "Praise be to Allah." But most of them understand not.

26. To Allah belong all things in heaven and earth: verily Allah is He (that is) free of all wants, worthy of all praise.

27. And if all the trees on earth were pens and the ocean (were ink), with seven oceans behind it to add to its (supply), yet would not the words of Allah be exhausted (in the writing): for Allah is Exalted in Power, full of Wisdom.

28. And your creation or your resurrection is in no wise but as an individual soul: for Allah is He Who hears and sees (all things).

29. Seest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to his Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do?

30. That is because Allah is the (only) Reality, and because whatever else they invoke besides Him is Falsehood; and because Allah,- He is the Most High, Most Great.

31. Seest thou not that the ships sail through the ocean by the Grace of Allah.- that He may show you of His Signs? Verily in this are Signs for all who constantly persevere and give thanks.

32. When a wave covers them like the canopy (of clouds), they call to Allah, offering Him sincere devotion. But when He has delivered them safely to land, there are among them those that halt between (right and wrong). But none reject Our Signs except only a perfidious ungrateful (wretch)!

33. O mankind! do your duty to your Lord, and fear (the coming of) a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the promise of Allah is true: let not then this present life deceive you, nor let the chief Deceiver deceive you about Allah.

34. Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does any one know what it is that he will earn on the morrow: Nor does any one know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things).

Sources

The ultimate manifestation of God's grace for man, the ultimate wisdom, and the ultimate beauty of expression: in short, the word of God. This is how the German scholar, Muhammad Asad, once described the Qur'aan. If one were to ask any Muslim to depict it, most likely they would offer similar words. The Qur'aan, to the Muslim, is the irrefutable, inimitable Word of God. It was revealed by God Almighty, through the instrument of Prophet Muhammad (pbuh). The Prophet (pbuh) himself had no role in authoring the Qur'aan, he was merely a human secretary, repeating the dictates of the Divine Creator: He (Muhammad) does not speak of his own desire. It is no less than an Inspiration sent down to him." [Qur'aan 53:3-4]

The Qur'aan was revealed in Arabic, to Prophet Muhammad (pbuh), over a period of twenty-three years. It is composed in a style so unique, that it cannot be deemed either poetry or prose, but somehow a mixture of both. The Qur'aan is imimitable; it cannot be simulated or copied, and God Almighty challenges mankind to pursue such an endeavor if he thinks he can:


<b>"Or do they say he forged it? Say: Bring then a chapter like unto it, and call (to your aid) anyone you can, beside God, if it be you speak the truth." [Qur'aan 10:38]. </b>


One of the most important characteristics of the Qur'aan is that it remains today, the only holy book which has never changed; it has remained free from any and all adulterations. Sir William Muir noted, "There is probably in the world no other book which has remained (fourteen) centuries with so pure a text." The Qur'aan was written down during the lifetime and under the supervision of the Prophet, who himself was illiterate, and it was canonized shortly after his death by a rigorous method which scrutinized both written and oral traditions. Thus its authenticity is unblemished, and is its preservation is seen as the fulfillment of God's promise:

"<b>We have, without doubt, sent down the Message, and We will assuredly guard it from corruption." [Qur'aan 15:9] </b>


The Qur'aan is a book which provides the human being the spiritual and intellectual nourishment he/she craves. Its major themes include the oneness of God, the purpose of human existence, faith and God-consciousness, the Hereafter and its significance. The Qur'aan also lays a heavy emphasis upon reason and understanding. In these spheres of human understanding, the Qur'aan goes beyond just satisfying the human intellect; it causes one to reflect on implications. There are Qur'aanic challenges and prophecies. One of the most exciting fields in recent years has been the discovery that, of the significant amount of scientific information in the Qur'aan, including the event of the Big Bang, embryological data, and other information concerning astronomy biology, etc., there is not a single statement that has not been borne out by modern discoveries In short, the Qur'aan fulfils the heart, the soul, and the mind. Perhaps the best description of the Qur'aan was given by Ali, the cousin of Prophet Muhammad (pbuh) when he expounded upon it as,


<b> </b>

"The Book of God. In it is the record of what was before you, the judgment of what is among you, and the prophecies of what will come after you. It is decisive, not a case for levity. Whoever is a tyrant and ignores the Qur'aan will be destroyed by God. Whoever seeks guidance from other than it will be misguided. The Qur'aan is the unbreakable bond of connection with God; it is the remembrance full of wisdom and the straight path. The Qur'aan does not become distorted by tongues. nor can it be deviated by caprices; it never dulls from repeated study; scholars will always want more of it. The wonders of the Qur'aan are never ending. Whoever speaks from it will speak the truth, whoever rules with it will be just, and whoever holds fast to it will be guided to the straight path." [Al-Tirmidhi]


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<b>Sunnah</b>

The term Sunnah comes from the root word sanna, <b>which means to pave the way or make a path easily passable, such that it becomes a commonly followed way by everyone afterwards. </b> Thus sunnah can be used to describe a street or road or path on which people, animals, and cars travel. Additionally, it can apply to a prophetic way, i.e. the law that they brought and taught as an explanation or further clarification of a divinely revealed book. Normally, the prophetic way includes references to his sayings, actions, physical features and character traits.

From the Islaamic standpoint, Sunnah refers to anything narrated or related about the Prophet Muhammad (pbuh), authentically traced to him regarding his speech, actions, traits, and silent approvals, before and after the revelation.

Each narration is composed of two parts: the isnad and the matn. The isnad refers to a chain of people who narrated a paricular narration. The matn is the actual text of the narration. The isnad must comprise upright and sincere individuals whose integrity is unquestionable.


<b>The Speech of Prophet Muhammad (pbuh)</b>The speech of Prophet Muhammad (pbuh) refers to his sayings. For example, he said: <b></b>

"Actions are judged by their intentions; everyone will be rewarded according to his/her intention. So whoever migrates for the sake of Allaah and His Prophet then his migration will be noted as a migration for the sake of Allaah and His Prophet. Conversely, one who migrates only to obtain something worldly or to marry a woman, then his migration will be worth what he had inteded. [bukhari].


The Prophet (pbuh) also said:


<b>Whoever believes in Allaah and the Last Day, should say something good or keep quiet. </b>

The above two accounts clearly show that the Prophet (pbuh) spoke these words. Consequently, these are known as his speech.


<b>The Actions of Prophet Muhammad (pbuh)</b>

His actions pertain to anything he did, as authentically reported by the Sahabah (Companions). <b>For instance, Hudhayfah reported that whenever the Prophet (pbuh) got up at night, he would clean his teeth with a tooth-stick.</b> Also A'ishah reported that the Prophet (pbuh) loved to do everything <b>starting with the right side </b> - putting on shoes, walking, cleaning himself, and in all his affairs generally.

The Silent Approvals of Prophet Muhammad (pbuh)

His silent approvals on different issues meant his not opposing or minding what he saw, heard or knew of the actions or sayings of his Companions. On one occasion, for example, the Prophet (pbuh) learned of actions of some of his Companions from other Companions. Soon after the battle of Khandaq, Prophet Muhammad (pbuh) gave the order to the Companions to move quickly to surround the tribe of Banu Quraydah, encouraging them to hurry so that perhaps they would pray 'Asr (the late afternoon prayer) there. Some of the Companions of the Prophet (pbuh) responded immediately and left without praying 'Asr. They arrived after sunset, pitched camp and prayed 'Asr- after sunset. At the same time another group of Companions formulated their judgment differently. They thought that the Prophet (pbuh) was merely encouraging them to hasten to their destination, rather than to delay 'Asr until after sunset. Consequently, they decided to stay in Madinah until they had prayed 'Asr. Immediately thereafter, they hastened towards the tribe of Banu Quraydhah. When the Prophet (pbuh) was told of how each group responded differently to his announcement, he (pbuh) affirmed both judgments.


<b>Physical and Moral Traits of Prophet Muhammad (pbuh)</b>

Everything authentically narrated concerning the Prophet's complexion and the rest of his physical features is also included in the definition of sunnah. Umm Ma'bad described what she saw of the great Prophet (pbuh). She said:

"<b>I saw a man, his face radiant with a bright glow, not too thin or too fat, elegant and handsome. His eyes had a deep black hue with long eyelashes. His voice was pleasant and his neck long. He had a thick beard. His long black eyebrows were beautifully arched and connected to each other. In silence, he remained dignified, commanding utmost awe and respect. When he spoke, his speech was brilliant. Of all people he was the most handsome and the most pleasant, even when approaching from a distance. In person, he was unique and most admirable. Graced with eloquent logic, his speech was moderate</b>. His logical arguments were well organized as though they were a string of gems. He was not too tall or too short, but exactly in between. Among three, he appeared the most radiant and most vibrant. He had companions who affectionately honored him. When he spoke, they listened to him attentively. When he gave orders, they were quick to execute them. They rallied around him guarding him. He never frowned or spoke frivolously." [Hakim]


Along with his physical features, his Companions also described his habits and behavior with people. Once Anas reported: <b></b>


"I served the Prophet of Allaah (pbuh) for ten years. Never once did he so much as express any bit of displeasure nor did he ever ask 'Why did you do it?' for something I did or 'Why didn't you do it?' for something I didn't do."


From the above we can clearly see that when the term sunnah appears in a general context refering to Prophet Muhammad (pbuh) it comprises anything narrated about the Prophet (pbuh) and authentically traced to him. Once a Muslim learns of the authenticity of any narration, he/she is obliged to follow and obey it accordingly. Such obedience is mandated by Allaah as He declares <b></b>

"...and obey Allaah and His Prophet and do not turn away when you hear (him speak)." [Qur'aan 8:20]


<b>At times, some Muslims are perplexed when people say that sunnah is something only recommeded and is not mandatory</b>. Thus they conclude that we are only required to follow the Qur'an and not the Sunnah. Such an argument results from a <b>gross misunderstanding. </b> Scholars of Islaamic jurisprudence use the term sunnah to denote what is authentically established of Prophet Muhammad (pbuh) in deeds which were not subsequentlly made mandatory by Allaah.

They further hold that this includes any saying of Prophet Muhammad (pbuh) where he encourages Muslims to do a particular task and compliments those who imbibe such attributes. Thus to them, the term sunnah denotes what is authentically established of Prophet Muhammad (pbuh) in deeds which he did voluntarily and which were not subsequently made mandatory by Allaah. They further hold that this includes any saying of Prophet Muhammad (pbuh) where he encourages Muslims to do a particular task and compliments those who imbibe such attributes. Thus to them, the term sunnah refers to what is "recommended" and is not mandatory (fard or wajib).


<b>From the above, we can clearly see that the term sunnah takes on different meanings when used by different Islaamic disciplines. </b>

<b>Gifts From Allah
</b>

Wen was the first time we praised Allah for blessing us with two arms for lifting, and embracing our loved onse, two legs that take us where we want to go, two eyes so that we are able to see the wonders of Allah's creation, two ears to hear the sweet sound of our children's first words, a nose to smell the sweet fragrances that surround us, a fully functioning, healthy body with capabilities that are limitless.


<span>What about the gifts bestowed upon us by Allah SWT, do we thank him each time we wake up in the morning for blessing us with a brand new day, do we thank him for the food that is laid before us at breakfast, lunch and dinner. where is the gratitude for the roof we have over our heads or the cloths on our backs.</span>

<b>These are the gifts that are taken for granted and never appreciated for the wonders that they are.
</b>

<span>Aks the childless widow what is means to have loved onse by your side.Ask the leper the value of five fingers</span>

Ask the man in the wheelchair the value of walking

Ask the child who was born deaf, what it would mean to be able to hear

Ask the Women who longs to speak yet cannot, what the value of speech is, and watch as tears roll down her cheeks.

<span>Aks the mujahid who suffered the loss of his arms, what it means to be able to hold up his arms in prayer.</span>

Ask the sinner at the hour of death, what it would mean to have just one more day.

Ask the man imprisoned for life, what it means to be free.

<b>Do not take advantage of gifts that Allah SWT has blessed us with, they can be taken away at any given moment.
</b>

A new Muslim wants to go to masjid there, who can help?

how can he contact with the local Muslims?

how come this site has changed i liked it the way it was before, it was easily accesible and the colour was good as well.