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What makes a home and Islamic one?

Is it the material it is made of; the concrete, the bricks or the wood? People may live in tents yet their homes are Islamic.

It is the people, their character and how they behave is what makes a home Islamic. In an Islamic home, remembering Allah prevails over all. 
The Prophet Muhammad (PBUH) said: the similitude of a house that Allah’s name is mentioned in and house that Allah’s name is not mentioned in is similar to the similitude of the living and the dead. 
With houses filled with TVs, DVD players, satellite receivers and internet, the people rarely remember Allah.
This is when the angles depart such a house and the devils infest it.
Is your home alive or dead?

Seeking Allah’s Forgiveness


Forgiveness is being shielded from the harmful consequences of wrong actions, and the veiling of them. Seeking forgiveness is mentioned again and again in the Qur’an, and in some places it is a command, as in …His saying, Glorious and Exalted is He:

“And seek forgiveness of Allah; surely Allah is Forgiving, Compassionate.”
(Translation of the Holy Qur’an, 73:20)

In other places, Allah praises those who seek his forgiveness, as in the ayat:

“And those who pray for forgiveness in the early hours of the morning.”
(Translation of the Holy Qur’an, 3:17)

In other places, Allah tells us that he forgives those who ask for His forgiveness, as in ayat:

“And whoever does evil, or wrongs his own soul, but afterwards seeks Allah’s forgiveness, will find Allah is Forgiving, Compassionate.” (Translation of the Holy Qur’an 4:110)

Seeking forgiveness is frequently associated with repentance, in which case it takes the form of asking for forgiveness with the tongue. Repentance is turning away from wrong action with both heart and body. Seeking forgiveness is similar to supplication in that Allah, if He so wishes, responds to it and forgives the person who seeks His forgiveness. This is especially true if the du’a (supplication) came directly from a heart troubled by wrong actions, or if it was made during the times most favorable for His response, such as in the early hours of the morning or immediately following the prayer.

It has been transmitted that Luqman once told his son, “O my son, make it a habit for your tongue to utter the words, ‘Forgive me, o Allah’ for there are certain times during which Allah will not disappoint a servant who calls on him.”

Al-Hasan said “Ask for Allah’s forgiveness frequently- in your homes, at your tables, on your roads, in your markets, at your meetings, wherever you are. You never know when you will be granted His forgiveness.


Abu Huraira reported that the Prophet Muhammad (PBUH) said:

“I swear by Allah that I supplicate for Allah’s forgiveness and turn to Him in repentance more than seventy times a day.” [Al-Bukhari,kitab ad-Da’awat 11/101]

Abu Huraira (R.A) said, “I heard the Messenger of Allah (saws) say, ‘A servant committed a sin and he said, “O Allah, I have committed a sin, so forgive me.” Allah said, “Does my servant know that he has a Lord who forgives sins and helps him? I forgive my servant.” After some time, the man committed another sin so he said, “O my Lord, I have committed another sin, so forgive me.” His Lord said “Does my servant know that he has a Lord who forgives sins and helps him? I forgive my servant.” After some time the man committed yet another sin so he said. “O my Lord, I have committed another sin, so forgive me.” His Lord said, “Does my servant know that he has a Lord who forgives sins and helps him? O servant do what you like, I have granted you forgiveness.”

[Sahih Al-Bukhari, kitab at-Tawhid, 13/488; Muslim]

Allah Exalted is He, said this three times.

This means that the man was granted forgiveness because he continued to seek Allah’s forgiveness each time he committed a sin. It appears that this is applied so long as his seeking forgiveness was not accompanied by the intention to repeat the sin again afterwards.

Aisha, May Allah be pleased with her, said:

“It is a fortunate person who (on the Day of Judgement) finds in his record many du’as (supplications) for forgiveness.”

In other words, seeking Allah’s forgiveness is a cure for all wrong actions.

Qatada said:

“This Qur’an guides you to the recognition of your illnesses and to their remedies. Your illnesses are your sins and your medicine is seeking Allah’s forgiveness.”

Ali ibn Abi Talib, may Allah be pleased with him, said:

“Allah does not inspire seeking forgiveness in any servant whom he wishes to punish.”

Reference: The Purification of the Soul

Taqwa;the Provision of Believers

Ibn Juzayy said in his dictionary of terms from the introduction to his tafsir:
“Taqwa’s meaning is fear, clinging to obedience to Allah and abandoning disobedience to Him. It is the sum of all good.”
And in his commentary:
We will discuss taqwa in three sections.

FIRST SECTION:

Concerning its benefits derived from the Qur’an, and they are fifteen:
  • Guidance, because of His words “guidance for the muttaqeen (the people of taqwa)”;
  • Help because of His words “Truly, Allah is with the people who have taqwa”;
  • Close friendship [with Allah] because of His words, “Allah is the close friend of the muttaqeen”;
  • Love because of His words, “Truly Allah loves the muttaqeen”;
  • Covering over [of wrong actions] because of His words, “If you have taqwa of Allah He will make for you a discrimination and He will cover over for you your wrong actions”;
  • A way out from unhappiness, and provision from where one does not expect because of His words, “Whoever has taqwa of Allah He will make a way out for him and provide him from where he does not expect”;
  • Facilitation of affairs because of His words, “Whoever has taqwa of Allah He will make ease for him in his affair”;
  • Full covering over of wrong actions and magnification of rewards because of His words, “Whoever has taqwa of Allah He will cover over his wrong actions and magnify a reward for him”;
  • Acceptance of actions because of His words, “Allah only accepts from the people of taqwa”;
  • Success because of His words, “Have taqwa of Allah in order that you might succeed”;
  • Good news because of His words “For them there is good news in this world and in the next”;
  • Entrance into the Garden because of His words “Truly, there are for the people of taqwa with their Lord Gardens of bliss”;
  • Salvation from the Fire because of His words “Then We will save the ones who had taqwa”.

SECOND SECTION:

There are ten things which awaken taqwa:
  • Fear of punishment in the next life;
  • Fear [of punishment in] this life;
  • Hope of worldly reward;
  • Hope of the reward of the next world;
  • Fear of the reckoning;
  • Shyness and bashfulness before the gaze of Allah, and this is the station of fearful watchfulness (muraqabah);
  • Showing gratuide  for His blessings by obeying Him;
  • Knowledge, because of His words, “They only fear Allah, of His slaves, the ones who have knowledge”;
  • Exalting and honouring His majesty, and it is the station of awe;
  • Sincerity in love because of the words of the one who said:
“You disobey God while you make apparent that you love Him,
          This, by my life, in analogy is a marvel.
If your love were sincere you would obey Him,
          Truly, the lover towards the one he loves is obedient.”
And to Allah be attributed the good of the one who said:
“She said, and she had asked about the state of her lover,
          ‘For Allah’s sake, describe him and do not omit nor exceed!’
I said, ‘If he had feared death from thirst,
          and you had said, “Stop! don’t approach the water!” then he would not have approached.'”

THE THIRD SECTION:

There are five degrees of taqwa:
  • That the slave should protect himself from kufr (covering over the truth), and that is the station of Islam;
  • That he should protect himself from acts of disobedience and forbidden things, and it is the station of turning or repentance (tawbah);
  • That he should protects himself from doubtful matters, and that is the station of caution or carefulness (wara’);
  • That he should protect himself from even those things that are permitted, and that is the station of doing without (zuhd);
  • That he should protect himself from the presence of other than Allah in his heart, and it is the presence of witnessing (mushahadah).
That ends what Ibn Juzayy al-Kalbi wrote on taqwa.

The Holy Quran Recitation Surrah Duha By Abdul Basit

The Noble Quran Recitation of Surrah Duha, By: Qari Abdul Basit Abdul Samad

Learning the Holy Quran

‘Uthmaan, may Allah be pleased with him, said that the Prophet Muhammad (PBUH) said:
The best of you are the ones who learn the Qur’an and teach it to others [Sahih Al-Bukhari]

Oneness of ALLAH SWT

Almighty Allah (The creator of the universe)

He is Allah- There is no god but Him. He is the Knower of the Unseen and the Visible. He is the All-Merciful, the Most Merciful. He is Allah-there is no god but Him. He is the King, the Most Pure, the Perfect Peace

The Trustworthy, The Safeguarder, The Almighty, The Compeller, The Supremely Great. Glory be to Allah above all they associate with Him. He is Allah-the Creator, The Maker, The Giver of Form. To Him belong the Most Beautiful Names. Everything in the heavens and earth glorifies Him. He is the Almighty, The All-Wise.
(The Holy Qur’an, 59:22-24)

 

THERE IS NO GOD BUT Allah; 

Your God is One God. There is no god but Him, the All-Merciful, the Most Merciful. (The Holy Qur’an, 2:163)


Allah bears witness that there is no god but Him, as do the angels and the people of knowledge, upholding justice. There is no god but Him, the Almighty, the All-Wise. (The Holy Qur’an, 3:18)


Allah says, ‘Do not take two gods. He is only One God. So dread Me alone.”
(The Holy Qur’an, 16:51)


Say: ‘He is Allah, Absolute Oneness.
(The Holy Qur’an, 112:1)


He is Allah. There is no god but Him. Praise be to Him in this world and the hereafter. Judgement belongs to Him. You will be returned to Him.
(The Holy Qur’an, 28:70)

The outlook of people of faith on death

The outlook of people of faith on death

“Every soul shall taste death. You shall receive your rewards only on the Day of Resurrection. Anyone who is spared the Fire and admitted to the Garden will surely triumph. The life of this world is just the enjoyment of delusion.(Surah Al ‘Imran, 185)

Death will come upon every man existing in this world at a predestined time in compliance with the verse, “Every soul shall taste death. In the end you shall return to Us”. (Surat al-’Ankabut, 57) Nothing a man possesses, neither property, fortune, status, fame, grandeur nor good looks can ward off death. Death is a law of Allah; no one can escape this absolute and unavoidable fact. As the verse, “Wherever you are, death will catch up with you, even if you are in impregnable fortresses…” (Surat an-Nisa’, 78) reminds us, there has never been anyone who could succeed in escaping from death.

This fact is an issue about which people of faith attain a profound understanding. Once they comprehend the certainty and closeness of death, they understand that they need to prepare for the life after death. Fearing an imminent death that may come upon them before attaining the moral perfection Allah demands from His servants and earning His approval, they embrace the religion of Allah with great sincerity and enthusiasm. They lose no time in drawing nearer to Allah and earning His approval, since they realise that they may meet death at any moment. The prayer of believers in the Qur’an is as follows:

… Originator of the heavens and earth, You are my Protector in this world and the Next. So take me as a Muslim at my death and unite me with those who are sincere. (Surah Yusuf, 101)

The people of faith accept death with full submission, since it is a law of Allah. Over and above this, they consider it as a gate through which to attain paradise. Meanwhile, they never forget that they must strive hard to avoid the punishment of hell and earn the approval of Allah. Believers unceasingly feel fear and hope until they meet death. They hope for paradise because they believe. Likewise, they fear hell since they never find themselves self-sufficient.

The severity of the pain and punishment experienced in hell is incomparable to any pain suffered in this world. The torment of fire is of various kinds. The people of hell constantly scream to be saved from fire, they are crammed into narrow places; their hands tied to their necks, they writhe in pain. They are whipped with iron whips. Their hunger and thirst become unbearable. Their pain never abates. This dire situation is exacerbated by profound regret, a feeling of desperation and hopelessness. They wish to disappear for all eternity but to no avail. They are addressed as follows:

Roast in it! And bear it patiently or do not bear it patiently. It makes no difference either way. You are simply being repaid for what you did. (Surat at-Tur, 16)

People of faith continuously contemplate the torment of hell depicted in the Qur’an and turn towards Allah. One of perfected faith always keeps in mind that he can, at any moment, meet the angels of death and thus pass on to the hereafter. His decisions, attitudes, behaviour and the way he speaks reflect his commitment to being worthy of paradise and staying away from hellfire, because no one in this world can be exempt from divine retribution.

Aware that “scales of justice” (Surat al-Anbiya’, 47) will be set up on the Day of Judgement, he does not want to miss an atom’s weight of good. Allah has warned people on this subject as follows:

That Day people will emerge segregated to see the results of their actions. Whoever does an atom’s weight of good will see it. Whoever does an atom’s weight of evil will see it. (Surat az-Zilzal, 6-8)

Similarly, he strictly abstains from any act that would incur the disapproval of Allah, because each act he commits will draw him closer either to paradise or to hell. Nothing exists beyond these two places.

Believers who have a certain awareness of these facts feel constant “fear and hope” throughout their lives. They never forget the state of people awaiting to be taken either to paradise or to hell on the Day of Judgement.

How would someone behave if he were at the crossroads of paradise and hell right at this moment and realised that his eternal life would begin in earnest after his being judged? 

Being right on the verge of hell, would he ever dare to display a displeasing attitude, which would immediately be taken into account?

Certainly not! On the contrary, anybody in such a dire situation would do anything to attain paradise and would draw on his wisdom and conscience to display the attitude most pleasing to Allah. Even a person who had never engaged in such a serious effort throughout his life, deeming the Day of Judgement distant from himself, would feel great panic and strive to make up for his misdeeds. But on that day, no time is granted to make amends. The time granted terminates with death and records are thereupon finalised. From that moment on, no one will be requited for anything other than what he has done.

Having an unshakable faith in the hereafter, paradise and hell, and keeping their minds occupied with the remembrance of death, account for the unflagging efforts of people of perfected faith. To avoid fear and regret in the hereafter, they consider themselves as if awaiting Allah’s verdict on them on the Day of Judgement at every moment of their lives. They prepare themselves for the afterlife with clear consciousness and faith, in the manner of one who has seen the beauty of paradise and the horrors of hell with his own eyes and returned to this life. Therefore, in the face of each situation, they strive to display the best attitude, since they know that any minor heedlessness or unscrupulousness may set them on a course of regret for which there is no remedy.

To conclude, the utter conviction of those of faith ensures an unswerving commitment to draw nearer to Allah and to stand in fear of Him. In the light of the verse, “So fear Allah, as much as you are able to…” (Surat at-Taghabun, 16), believers fear Allah as much as they can and hope to be worthy of paradise.

By Harun Yahya