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Living \r\n the Quran

Al-Baqarah \r\n (The Cow)
\r\n Chapter 2: Verse 185 (Partial)

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Allah \r\n Is The Greatest
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\"And (Allah desires) that \r\n you should complete the period (of fasting), and that you should magnify \r\n Allah (saying \"Allahu Akbar\") for having guided you, and that \r\n perchance you may be thankful.\"

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Allahu Akbar, Allahu Akbar, Allahu Akbar, la il Llaha il Allah!
\r\n Allahu Akbar, Allahu Akbar, wa li Llah il-Hamd!

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Allah commands His servants to say \"Allah is Greatest\" \r\n in azhan (call to prayer), salah (prayer) and 'Eid, \r\n and urges Muslims to wholeheartedly chant these sweet and beautiful \r\n words of praise and glory, that, despite being soft on the tongue, \r\n are heavy on the scales of Judgement.
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    Allah is Greatest, Allah is Greatest! This \r\n is neither in vain nor in jest, but it is meant to implant \r\n in the hearts of the believers the essence of this religion: \r\n the fact that Allah is One, Eternally Supreme, and He is Above \r\n anything else!
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    Allah is Greatest! His Might is above all psychological \r\n crises that overwhelm people, no matter how extensive these \r\n woes and crises are. Even if they become \r\n mountainous to the extent of encompassing the whole earth \r\n and engulfing all souls, and no matter how overwhelming people’s \r\n calamities are, nothing can relieve them of these crises except \r\n faith in \"Allahu Akbar!\"
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    Allah is Greatest! He is Greater than all temporal lusts \r\n that disseminate mischief in the earth, spread chaos in society, \r\n and tear apart people's amity, cooperation, and solidarity. \r\n Nothing can curb these lusts except the belief in \"Allahu \r\n Akbar!\"
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    Allah is Greatest! He is Greater than all tyrants who enslave the helpless \r\n people and infringe upon their rights, for they are weak and \r\n powerless. Nothing can set these affairs in order \r\n except the belief in \"Allahu Akbar!\"
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    O you Muslims who declare in your prayers, \r\n your 'Eids, and your calls to heaven your true belief in \"Allahu \r\n Akbar\"! Never faint, nor grieve, nor \r\n despair, nor weaken, nor give in. \r\n Surely, the earth is Allah's, it does not belong to \r\n America, Russia, England, or France. He, Almighty, gives it \r\n for an inheritance to whom He wills amongst His servants, \r\n and the best end is for those who keep their duty to Him, \r\n not for the traitors, nor for the aggressors, nor for the \r\n tyrants, nor for the oppressors. Be confident in the fulfillment \r\n of Allah's promise, for He never breaks His promise.
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    Worship Him and don't associate other with \r\n Him. Fear Allah and implore Him to forgive your sins. \r\n Unify your word, gather your forces, \r\n know your way, and arrange your work. Then, don't \r\n fear the alliance of tyrant nations against you, for Allah \r\n is Predominant in His affairs, but most of mankind know not. \r\n
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    Remember the Day of Reckoning when you \r\n will stand in front of Allah. Remember the resentment \r\n of the coming generation (if you fail in your work). Remember \r\n the curse of history (on those who went astray). Unify \r\n your efforts! Be as one man with one goal! Make that goal \r\n gaining victory in the Last Hour’s battle! At this \r\n very moment, we can tell each other – tasting the joy of victory \r\n and the thrill of triumph:
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\"Kull 'Aam wa Antum Bekhair!\" May you have \r\n a happy and blessed 'Eid!
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Source:
\r\n \"Allahu \r\n Akbar\" by Imam Hasan al-Banna (rahimahullah)

\r\n Understanding the Prophet's Life
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Defining Good Deeds

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Good deeds can be described as following:

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1. It should be common knowledge for everyone that our first \r\n duty is to Allah, our Creator, Sustainer and Cherisher. We will \r\n not be rendering our duties towards Him in full measure unless \r\n we carry out His orders. Thus, it \r\n should be a top priority for us to do what Allah has clearly instituted \r\n for us as pillars and mandatory duties in our religion, \r\n such as Prayer, zakah, fasting, Hajj, and so on.

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2. While doing the bidding of Allah, it \r\n is equally important for us to stay away from all the things that \r\n He has clearly forbidden for us. This includes \r\n all the major sins and prohibitions such as shirk, displeasing \r\n our parents, murder, adultery, giving or consuming usury, and \r\n unlawful business practices.

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3. Next comes doing as much good as possible. The Prophet (peace \r\n and blessings be upon him) said, “Humans \r\n need to do acts of charity or compassion every day that the sun \r\n comes up in the sky.” He then added, “It \r\n is charity to guide someone who is lost, to give a ride to someone \r\n who is stranded; to build something beneficial or help someone \r\n who is building.” He also said, “A \r\n good word is also an act of charity.” When \r\n someone asked, what if a person cannot do any of the good things, \r\n he replied, “Then at least \r\n he should refrain from harming others; that is a charity he would \r\n be rendering towards himself.

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So let us look out for opportunities for good works; there is \r\n no shortage of them if we look around. By doing so, we can rest \r\n assured that we will have a good time in our graves as well as \r\n in life beyond.

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Source:
\r\n \"IslamOnline.net \r\n Fatwa\" - Ahmad Kutty

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Blindspot!
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Our Needy People

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When the Prophet (peace be upon him) sent an envoy to a tribe \r\n that had converted to Islam, he asked the envoy to teach them \r\n the five pillars of Islam. Speaking \r\n about zakat, he told him to explain to them that it \r\n had to be deducted from the money of the rich among them and \r\n distributed to “their needy people” (‘ala \r\n fuqara’ihim). The scholars, in all \r\n the schools of law and through the ages have, thus, always insisted \r\n on the necessity of spending the zakat locally first, \r\n for the poor and the needy people of the place, the locality \r\n or the society within which it has been collected. It \r\n is only when the local needs have been satisfied, or in exceptional \r\n situations such as natural catastrophes or wars etc, that the \r\n spending of zakat abroad can be done.

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Not only does the zakat shape the social conscience \r\n of the Muslim but it also directs him/her towards his/her immediate \r\n environment in order to build this conscience by facing up to \r\n the difficulties and dysfunctions of his/her society, its poor \r\n or/and marginalised people. Zakat, unlike the voluntary \r\n alms (sadaqa) is first intended for the Muslims and \r\n our faithfulness to its teaching demands of us to observe what \r\n is going on around us, within our nearest spiritual community. \r\n This \"priority to proximity” \r\n is fundamental: it imposes a requirement to know one’s \r\n society, to care about the state of the Muslims in one’s \r\n area, town and country.

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We are very far from living up to this teaching today. In the \r\n majority of the Western societies, in the United States, in \r\n Canada, in Britain, in France as in Australia, one finds women \r\n and men who give zakat to charitable organisations \r\n in the Third World or to their countries of origin. They care \r\n very little about the situation of those who live near them \r\n and they are convinced they are doing right since those from \r\n “over there” are poorer than those from “around \r\n here”. The mistake consists \r\n in forgetting that the poor from around here have rights \r\n (haqun ma’lum) over the rich from around \r\n here. Nothing prevents the latter from \r\n sending voluntary alms (sadaqat) to the deprived people \r\n of the entire world or to their countries of origin but they \r\n have an established duty, from which they cannot escape, towards \r\n the needy people of their country of residence: once again it \r\n is, before God, the rights of “their poor people”. \r\n

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One can but be sad, and sometimes disgusted, when observing \r\n how the Muslims care so little about the local realities: obsessed \r\n by the international scene and the situation of the Muslims \r\n “from over there”, they no longer see the reality \r\n of the education’s deficit, unemployment, social marginalisation, \r\n drugs, violence and prisons in their own society. \r\n Though the awareness of their brothers’ misfortune elsewhere \r\n is positive, per se, it has had the very negative consequence \r\n of making them very passive, neglectful and unaware of the appalling \r\n situation of brothers at their own doorsteps. This is a tragedy, \r\n an error and, in fact, a betrayal of the fundamental teaching \r\n of zakat.

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The Muslim organisations have a great deal of responsibility \r\n in this failure since they have difficulty proposing programmes \r\n and priorities for the zakat’s collection and \r\n distribution at the local level, in the towns and the regions. \r\n A correct understanding of this dimension of zakat \r\n would shape the individual’s spiritual and his/her citizen’s \r\n conscience with which one understands that one has to be involved \r\n in one’s environment. This means one \r\n has to study it and to find the best, fairest and most coherent \r\n means to spend the purifying social tax in one’s own society, \r\n in Britain, France, the United States, Canada, Australia or \r\n elsewhere.

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Source:
\r\n “One \r\n day, our poor people will ask” – Tariq Ramadan

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