By: Abu Safiyyah
Phones! Every has one and many of us simply can’t live without them. Phones have come a long way and they now allow us to access tons of information from our finger tips. Our phones are constantly pinging due to notifications from email clients, social media apps, news apps, games and instant messaging apps etc. In the blessed month of Ramadan, we mustn’t let our phones distract us, let’s use this month to get closer to Allah. These 6 tips will help you ‘fast’ from your phones this Ramadan.
By: Jinan Yousef
Sometimes it feels like it’s just too much – these fluctuations in our iman, the repeated sinning, the feeling that “I just don’t deserve Allah’s mercy.” The tests always feel like punishments. There is a constant worry about the future: my marriage, my money, my career, my ummah (community)… And some difficulties just feel like they are too great to overcome. We know we’re not supposed to ask this, but the question at the back of our minds is, “Why me?”
We have all heard that we should never despair of Allah’s Mercy. And on the surface, we try not to, butShaytaan (the Devil) has a trick. We tend to despair of ourselves and our incapacity to change things, especially the inner turmoil that we feel. And the effect of this is basically the same as despairing of Allah’s mercy. We do not always accept that Allah can take us out of the situation we are in and we don’t need to ‘deserve’ the trouble; Allah isn’t punishing us and we don’t need to be perfect.
By: Shaykh Kamaluddin Ahmed
In the Qur’an-e-Kareem the word nafs is used in two ways.
The first way that the word nafs is used is to indicate our own-self. Some people would translate it in English as “self,” some people would translate it in English as “soul.” An example of this is when Allah Almighty says in the Qur’an:
وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ
“And remember your Rabb inside yourself.” (7:205)
The second way the nafs has been used in the Qur’an, which is quite frequent, is that the nafs is referring to a specific part of our self and it is that part of our self that has desires, appetite, and some people call it ego. It has anger, it has passion, it has lust, desire, it has all these things. Some people may even call it the carnal self or the carnal soul. This nafs is not part of the rūh, [rather] its part of the physical human being. So if we wanted to say that we have some physical part of our creation, that is our body and ournafs and then Allah Almighty has also put inside of ourselves an inner or spiritual part of our creation, that is our rūh. This nafs is part of our physical self, even though its not part of our physical body.
Three adjectives have been used in the Noble Qur’an to describe three different types of nafs.
This is very interesting, read the following hadith then read the attached article:
“There will be three hard years before the Dajjal appears. During them, people will be stricken by a great famine. In the first year, Allah will command the sky to withhold a third of its rain, and the earth to withhold a third a third of its produce. In the second year, Allah will command the sky to withhold two thirds of its rain, and the earth to withhold two thirds of its produce. In the third year, Allah will command the sky to withhold all of its rain, and it will not rain a single drop of rain. He will command the earth to withhold all of its produce, and no plant will grow. All hoofed animals will perish, except that which Allah wills.”
(Ibn Majah, Book of Fitan)
By: Sumreen Wasiq
Seeking spirituality takes one places. To accelerate the devotional progress of their souls, devout Christians head to their churches. Observant Jews find themselves en route to their synagogues. And how many a foot is laid upon the earth striding toward a temple in pursuit of the same holy reason?
Yet it is the Muslims, since centuries ago, who have been used to relinquishing the demands of their chaotic selves at the five punctuations of their stated night and day in the heavenly atmosphere of a mosque, a masjid. Its breathtaking structure speaking volumes of the architectural masterminds behind it, the bona fide objective of this divine enclosure is in no way insignificant.
By: Alex Bellos
To paraphrase Monty Python, what has Islam ever done for us? You know, apart from the algebra, the trigonometry, the optics, the astronomy and the many other scientific advances and inventions of the Islamic Golden Age.
Well, if you like art and interiors, there’s always the stunning patterns that grace mosques, madrasas and palaces around the world.
Islamic craftsmen and artists – who were prohibited from making representations of people in holy sites – developed an instantly recognizable aesthetic based on repeated geometrical shapes.
The mathematical elegance of these designs is that no matter how elaborate they are, they are always based on grids constructed using only a ruler and a pair of compasses.
Islamic design is based on Greek geometry, which teaches us that starting with very basic assumptions, we can build up a remarkable number of proofs about shapes. Islamic patterns provide a visual confirmation of the complexity that can be achieved with such simple tools.
Dust off your old geometry set, and let’s see how.
February 21 2015 marked 50 years since the assassination of outspoken African-American Muslim stalwart Malik al Shabazz. Malcolm X, as he was also known, was gunned down at the Audubon Ballroom in Harlem in 1965 while preparing to give a speech.
As an NPR blog notes, Al Shabazz can be considered as one of the great public speakers of all-time.
And while Malcolm X may have had a natural leaning toward dramatic interpretation, for him public speaking was a learned skill. At the age of 21, he was a middle school dropout and prison inmate who, “didn’t know a verb from a house.” Three months shy of his 40th birthday, he was an international media presence, a voracious reader, tough debater and a leading proponent of black nationalism.”
Below we reproduce some of al Shabazz’s iconic words, many of which may still ring a poignant bell today.
By: Mawlana Zameelur Rahman
In the Name of Allah, the Most Gracious, the Most Merciful.
Salāt al-Hājah (“Salāh of Need”) refers to performing two or more rak‘ats of optional salāh with the purpose of fulfilling one’s needs, whether followed by a du‘ā’ or not. This basic notion of Salāt al-Hājah is established in the sources of Sharī‘ah.