Friday Nasiha: Weekly Reminders for Success
Posted by Zaufishan Friday-Nasiha Friday, February 26, 2010In the name of God, compassionate & merciful بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
Peace be with you السلام عليكم
Getting Up for Worship
Qur'an, Al-Sajdah (The Prostration) Sura 32: Verse 15-17
"Only they believe in Our revelations who, whenever they are reminded of them, fall down prostrating themselves in adoration, and extol their Lord's limitless glory and praise; and who are never arrogant; who drag themselves out of their beds at night to pray to their Lord in fear and hope; and who are charitable with what We provide for them. No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do."
This is a pleasant image of believing souls which are so gentle and sensitive. They are sincere in the devotion they address to God alone. No arrogance or pride creeps into their hearts. They receive God's revelation with interest and acceptance, eager to understand and act on them. When these believers are reminded of God's revelations, they "fall down prostrating themselves in adoration." They are keenly influenced by what they are told, glorify God and feel His majesty. Hence, their first reaction is to fall down prostrating themselves. This is the best expression of their feelings, putting their foreheads on the ground in adoration. With this physical gesture, they "extol their Lord's limitless glory and praise." They are never arrogant. Their response is genuine, expressing their true feelings in God's glory.
The surah then describes their physical attitude and inner feelings in a vivid expression that brings the movement and the feeling before our eyes. They stand up for night prayer, which is the obligatory Isha prayer and the Witr prayer that follows it, and they add voluntary night prayer and supplication. This is described here, however, as dragging themselves out of beds. Thus we see the beds and their attraction, inviting people to take rest and sleep. Yet those believers do not respond, and make every effort to resist such attraction, because they have something else that preoccupies them. They want to stand before their Lord, in adoration, with feelings of fear and hope present in their minds. They dread disobeying God and long for His help. They fear God's anger and punishment and hope for His mercy and acceptance. With such sensitivity and devoted, earnest prayer, they do their duty towards their community, in obedience to God: "And who are charitable with what We provide for them."
This splendid, glorious image is accompanied by another one showing the marvellous and special reward which reflects the special care, honour and generosity God bestows on them. God Himself welcomes these people, and He takes it upon Himself to prepare the reward He has in store for them. Furthermore, it is He who will give them a warm reception and and honourable position which will delight them. All this though is known to God alone, no one else has any idea of it. It remains with Him until it is shown to those who will be given it when they meet Him. What a splendid meeting with the Lord of the universe!
Compiled From:
"In the Shade of the Quran" - Sayyid Qutb, Vol. 13, pp. 467, 468
Understanding the Prophet's Life
Moderation
One of the manifestations of extremism is an obsessive pursuit of fault-finding in others and making exacting demands of them. The Prophet, peace be upon him, condemned this in a hadith when he urged the Muslims to 'Avoid extremism (al-ghuluw), for people before you were led to destruction because of extremism in religion.' [Musnad ibn Hanbal] In another hadith, the Prophet rigorously spoke against the extremists when he said: 'Perished are the hair-splitters, perished are the hair-splitters, perished are the hair-splitters.' [Muslim]
When two of the Prophet's leading Companions, Muadh bin Jabal and Abu Musa al-Ashari were leaving as judges to the Yemen, the Prophet instructed them to:
"Be gentle to the people and avoid harshness to them; bring them good news and scare them not [with gloomy predicaments]." [Muslim]
With regard to the implementation of penalties, the Prophet instructed the judges and rulers to 'Suspend prescribed punishment (hudud) as far as you can. For it is better to err in forgiveness than making an error in punishment.' [Abu Yusuf]
Compiled From:
"Shariah Law - An Introduction" - Mohammad Hashim Kamali, pp. 292, 293
BlindSpot!
Ostentation
The root source of ostentation (riya) is desire, wanting something from a source other than God. The cure for ostentation is actively and sincerely seeking out purification of the heart by removing four things:
· love of praise;
· fear of blame;
· desire for worldly benefit from people; and
· fear of harm from people.
This is accomplished by nurturing the certainty (yaqeen) that only God can benefit or harm one. This is at the essence of the Islamic creed.
Helen Keller once said that there is no slave in this world that didn't have a king somewhere in his ancestry; and there is no king that didn't have a slave somewhere in his ancestry. This world has peaks and valleys. Nothing in creation is permanent. To spend time and energy seeking permanence in the fleeting things of the world - like praise - and then neglect what lasts forever with our Maker is the summit of human folly.
So recognizing that there is no harm or benefit except with God purifies the heart of vain pursuits and ostentation.
Compiled From: "Purification of The Heart" - Hamza Yusuf, pp. 57-59
Source: Friday Nasiha, issue 551
Muslim Photo Diary: British Winters
Posted by Zaufishan muslim diaries, photography, uk, zaufishan.co.uk Thursday, February 25, 2010Peace be with you السلام عليكم

Good Deeds #19
Posted by Zaufishan good deeds Wednesday, February 24, 2010GOOD DEED: #19 Perform I'tikaf - Spiritual Retreat

- Abu Hurayra said, “The Prophet, may Allah bless him and grant him peace, used to do i’tikaf for ten days every Ramadan. In the year in which he died he did i’tikaf for twenty days.” [al-Bukhari]
- ‘A’isha (Allah be pleased with her) reported that Allah’s Messenger (may peace be upon him) used to exert himself in devotion during the last ten nights to a greater extent than at any other time. [Bukhari]
- The Prophet (Allah bless him & give him peace) said, “Whoever stands the nights of Ramadan in prayer out of faith and seeking reward shall have their previous sins forgiven.” [Bukhari & Muslim]
Afghanistan Unembedded (event)
Posted by Zaufishan events, fundraising, Middle-East Wednesday, February 24, 2010Peace be with you السلام عليكم

1st Witness has organised a fundraising dinner with international speakers Scott Taylor (Esprit de Corps Canada ), Cynthia McKinney (US Presidential Candidate and Politician), Bashir Ghafouri (President of Hayat Foundation) and Yvonne Ridley (Journalist) on the 11th March 2010 at the Hilton London Olympia.
There is also a 3 course Halal meal.
Proceeds to go to building a library for girls in Jalalabad.
Tickets are £50. You can buy tickets or donate by going to www.1stwitness.com.
With your help we can make a difference. If you would like to sponsor a table (10 seats) at the event we would in return place your leaflets on all the tables, in the reception area and side tables in the dining hall. We could also provide you with a table for display or to sell items.
Peace & respect ★ www.Muslimness.com
Suhaib Webb to speak at “Islam Today: New Media and Youth Culture in the Middle East, South Asia and Southeast Asia”
Posted by Zaufishan events, guest posts, imams Wednesday, February 24, 2010Peace be with you السلام عليكم

A new collaborative program explores how Muslim youth around the world are using new media, politics and popular culture to explore their identities, find “virtual” communities, promote new agendas and confront stereotypes.
(Berkeley, CA)- “Islam Today: New Media and Youth Culture in the Middle East, South Asia and Southeast Asia” is being organized by UC Berkeley’s Centers for
For many young people, the post-9/11 world has sparked a new, if not confusing, relationship with their own identities as Muslims. Difficult times have led young Muslims all over the world to try and find answers, connect with other individuals in similar situations, debate issues, and re-work commonly held notions of Islam.
The first event, in this series, a Forum on New Media and Politics in the Muslim World, will take place on Thursday, October 15, 2009 at the David Brower Center, 2150 Allston St., Berkeley CA. Confirmed speakers include
The ability to use new media has been significant for many young Muslims, as many who feel isolated have come to find solace in these virtual communities. The creation of community through media and the subversion of stereotypes through popular culture, have all allowed for this new generation of Muslim youth to develop their own identity. Our forum will address these issues, as well as the clash between traditional and modern forms of religious practice and ideals that is continually being played out in these different mediums. The ultimate goal for many young Muslims who use new media or youth culture as forms of expression are to change negative opinions and dispel stereotypes.
Media Inquiries:
Puneeta Kala
Center for South Asia Studies
(510) 642-3608
pkala@berkeley.eduWhat’s Love Got To Do With It?
Posted by Zaufishan love in islam, marriage, videos Tuesday, February 23, 2010In the name of God, compassionate & merciful بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ Peace be with you السلام عليكم
Assalamu alaikum wa rahmatullahi wa barakhatuhu!
How are you? Hope you are well and in the best of health and imaan as always. How’s your week been then? Hope everything has been well inshaAllah.
Okay firstly, no the title of my post What's Love Got to Do with it? has nothing to do with Tina Turner! (it’s the title name of one of her songs). It’s to do with a talk we held on the 9th of February at Manchester Metropolitan University Islamic Society.
Alhamdulillah it was a brilliant success. Every year we hold a men's and women's talk in Februray which discusses the issues associated with marriage in Islam.
I know it’s towards the end of February but had to wait for the talk to be made available on the internet to share with you all, hope you do enjoy watching this video ;-).
What's Love Got to do With it? Part 1 Part 2 Part 3 Part 4 Part 5 Part 6 Part 7
Take care.
May Allah keep you on the straight path, bless you, always keep you happy and keep you in the best of health and imaan as always :D.
Wa alaikum us salam wa rahmatullahi wa barakatuh.

By The Radiowave Peace & respect ★ www.Muslimness.com
The Power of the Tongue
Posted by Zaufishan guest posts, imams, suhaibwebb.com Saturday, February 20, 2010In the name of God, compassionate & merciful بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ | Peace be with you السلام عليكم
by Imam Mustafa Umar
Imam An-Nawawī said regarding the tongue: “Whoever wishes to speak should reflect before saying anything. If any benefit is found, then let him speak. Otherwise, let him remain silent.” [1]
In a world where politicians, talk show hosts, entertainers, and gossipers never seem to stop talking, Islam reminds us that the tongue is like a loaded weapon: the safety latch should always be on. Muslim scholars throughout time have warned us about the dangers of misfiring the tongue, something that almost everyone has been guilty of. The Prophet’s ﷺ concise statement should serve as sufficient evidence that the above is true: “Whoever believes in Allah and the Last Day should say something good, or keep quiet.” [Al-Bukhari and Muslim] Speech has been tied to belief in this Prophetic statement in order to drive home the idea that what we speak is almost as important as what we believe.
With advancements in technology, weapons are able to inflict much more harm that anyone previously ever dreamt of. Whether it’s a nuke or a cluster bomb, the effects of modern assault is a phenomenon that every person of conscious looks at with regret. The tongue is no different: by means of mass media and satellite, the power of speech has the ability to wreak havoc upon entire communities through deception, propaganda, and instigation.
However, just as nuclear technology can be harnessed for immense good, the power of the tongue can also be amplified for positive things. The Prophet ﷺ said: “The greatest struggle [Jihād] is a word of truth [2] in front of a tyrant ruler.” [An-Nasā’ī] This statement should not fool anyone to think that the effect of prohibiting someone from doing wrong is confined only to the next world. One of the ways that ‘wrong’ is made ‘right’ is through the tongue. In fact, according to the Messenger ﷺ, this oral activism becomes a necessity when unable to physically correct something: “Whoever perceives something wrong must correct with their hand. If unable to, then with their tongue. If still unable, then with their heart, and that is the weakest level of faith.” [Muslim]
A detailed analysis of this command reveals a number of things:
- First, the perception that something is wrong must be correct and based upon knowledge, rather than suspicion or false accusation. Had the command been limited to what every ignorant person perceives to be wrong, it would lead to chaos.
- Next, correcting something with the heart means to hate it in your heart. You can only hate what you know. Therefore, the Prophetic wisdom is commanding people to know what evil is happening around them. Those people who live in an environment surrounded by injustice and oppression but are ignorant of what is taking place are just as guilty as those who know about it but don’t hate it.
- Lastly, the sequence that was mentioned deserves special attention. The first step is to acquire the knowledge of what is defined as ‘wrong.’ Islam rejects the idea of moral relativism, in its absolute sense. What is right and wrong has been defined by our Creator, not by the creation.The second step is to have the knowledge of what is taking place around you. If you do not know what is taking place, you cannot even attempt to hate it.
However, hatred is not the end goal. It is a means to an end, the same way that knowledge is a means towards action, rather than a goal in itself. The awareness and hatred for ‘wrong’ will manifest itself on the tongue when a person is in a position to do so. In turn, that oral struggle will manifest into action when the opportunity presents itself.
The tongue has so much power because of its ability to lead to action, whether it is the individual speaking, or others who are listening. It is because of this power that the safety on this weapon should remain on, but it is also because of this power that those who are in a position to do so should aim with it, and shoot.
[1] Az-Zarqānī, Muhammad. Sharh Az-Zarqānī ‘alā Muwatta’ Al-Imām Mālik. Vol 4, pg. 517.
Friday Nasiha: Weekly Reminders for Success
Posted by Zaufishan Friday-Nasiha Friday, February 19, 2010In the name of God, compassionate & merciful بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
Peace be with you السلام عليكم
Suicide Bombing
Quran, Al-Nisa (The Women) Sura 4: Verse 29 (Partial)
"... And kill yourselves not, for God is truly Merciful to you."
People who are driven to despair are thus reminded to have faith in God's mercy in the hope that they may be relieved of their suffering. Since suicide is prohibited, anyone who tries to facilitate it, or acts as an accomplice, is also liable to a deterrent punishment that may be quantified by the court while taking into consideration the material circumstances of the case. Commentators have, moreover, drawn a five-point conclusion from this verse as follows:
- the obvious meaning is that suicide is forbidden;
- the text also stipulates that 'you may not kill one another' nor facilitate suicide;
- one may not undertake a task which is likely to cause his own death, even if it be in lieu of a religious obligation;
- no one should deprive himself of the necessities of life to the point of self-destruction; and
- the text covers cases of self-destruction regardless of the manner in which it is done.
The manuals of Islamic law are silent on the issue of suicide bombing, a disturbing phenomenon of our time that became frequent in connection with Israeli-Palestinian conflict, especially when Israel unleashed a new wave of aggression on the street processions of unarmed Palestinian youth in 2000-1. The aftermath of 11 September 2001 and more recently the horrendous violence in Iraq and Afghanistan, added new dimensions to the incidence of suicide bombing among Muslims.
Suicide bombing in the name of Islam is a 'sociopolitical phenomenon, not a theological one'. And any long-term solution to the problem must also address the causes that have brought so much pain and hopelessness to many Muslim societies.
It would be simplistic to lump the Palestinian suicide bombing with Al-Qaedah terrorist activities. One can hardly deny the genuine suffering of the Palestinian people and legitimacy of their struggle against sustained Israeli brutalities. It would appear equally simplistic, however, to equate suicide bombing with martyrdom and jihad. This is because suicide bombing contravenes two fundamental principles of Islam: prohibition against suicide, and deliberate killing of non-combatants. The argument that proceeds over reciprocity and retaliation is also flawed by the involvement of innocent non-combatants in suicide bombing.
Those who have raised the issue of 'collateral damage' in this context have also exaggerated their case, simply because non-combatants are chosen as the direct target of suicide bombing. They are, as such, neither collateral nor incidental.
The Muslim fighter who is motivated by the spirit of jihad enters the battle, not with the intention of dying, but with the conviction that if he should die, it would be for reasons beyond his control. Martyrdom in Islam does not begin with suicidal intention, let alone the linkage of that intention with the killing of non-combatants.
To justify suicide bombing under the banner of retaliation, or as a form of jihad, is therefore questionable, simply because it begins on an erroneous note, which goes against the essence both of just retaliation and justified jihad.
Compiled From:
"Shariah Law - An Introduction" - Mohammad Hashim Kamali, pp. 283-288
Understanding the Prophet's Life
Human Effort
Ali ibn Abi Talib said, "One night Allah's Messenger (peace be upon him) came to me and Fatimah and asked, 'Won't you pray (at night)?' I said, 'O Allah's Messenger! Our souls are in the hands of Allah and if He wants us to get up He will make us get up.' When I said that, he left us without saying anything, and I heard him hitting his thigh and saying, 'But man is more quarrelsome than anything.' (Quran 18:54)" [Bukhari]
This hadith brings out the following important points:
1) Justifying a failure of human effort by referring it to the Will of Allah is a false argument and is therefore unacceptable.
2) All forms of worship require a strong will and a firm determination, so that one can effectively dispense with physical needs, such as sleep, etc.
3) Supplication must be accompanied by human effort and endeavour of a congenial nature. Supplication denotes love, and true love relishes vigil, staying awake, and dispensing with physical comforts like sleep and rest.
4) A true believer looks after his household and brings up his children in accordance with these higher values.
5) Education is by persuasion not by compulsion. We see how the many Quranic verses recited by the Prophet, peace be upon him, to this effect seeped down into the depths of human souls. They will continue to do so, insha Allah, and guide and lend strength to all believing men and women until the very end of time.
Compiled From:
"Freedom and Responsibility in Quranic Perspective" - Hasan Al-Anani, pp. 202, 203
Shrivelled Culture
There are two ways by which the spirit of a culture may be shrivelled. In the first - the Orwellian - culture becomes a prison. In the second - the Huxleyan - culture becomes a burlesque.
No one needs to be reminded that our world is now marred by many prison-cultures whose structure Orwell described accurately in his parables. Of course, Orwell was not the first to teach us about the spiritual devastations of tyranny. What is irreplaceable about his work is his insistence that it makes little difference if our wardens are inspired by right- or left-wing ideologies. The gates of the prison are equally impenetrable, surveillance equally rigorous, icon-worship equally pervasive.
What Huxley teaches is that in the age of advanced technology, spiritual devastation is more likely to come from an enemy with a smiling face than from one whose countenance exudes suspicion and hate. In the Huxleyan prophecy, Big Brother does not watch us, by his choice. We watch him, by ours. There is no need for wardens or gates or Ministries of Truth. When a population becomes distracted by trivia, when cultural life is redefined as a perpetual round of entertainments, when serious public conversation becomes a form of baby-talk, when, in short, a people become an audience and their public business a vaudeville act, then a nation finds itself at risk; culture-death is a clear possibility.
An Orwellian world is much easier to recognize, and to oppose, than a Huxleyan. Everything in our background has prepared us to know and resist a prison when the gates begin to close around us. But what if there are no cries of anguish to be heard? Who is prepared to take arms against a sea of amusements? To whom do we complain, and when, and in what tone of voice, when serious discourse dissolves into giggle? What is the antidote to a culture's being drained by laughter?
Huxley believed that we are in a race between education and disaster, and he wrote continuously about the necessity of our understanding the politics and epistemology of media. For in the end, he was trying to tell us thatwhat afflicted the people in Brave New World was not that they were laughing instead of thinking, but that they did not know what they were laughing about and why they had stopped thinking.
Compiled From:
"Amusing Ourselves to Death" - Neil Postman, pp. 155-163
Source: Friday Nasiha, issue 556


















