about me

by allah brother i love you for allah only as you are my brother in islam i have no hatred for any brother in islam,brother you seem to have taken things the wrong way! i was not advertising any websites!!!!

brother i do not hate any one nor have i said any thing which was offensive to brother edriss all i said was read what i wrote for one of the replies which i will again being quoting in this one so brother edriss can read it>

"and you aslo wanted to know why my user name was fana - of - allah well, it means that one is extinct in allah what this means is extinct in the love of allah (swt), these are terminologies which you might not have come across they are used in thasauwuff, here it does not necessarly mean that one is extint in the love only but it means that his love for allah (swt0 is manifested by his action, words, and activities, that he is not lazy in carrying out he commands of allah(swt). i am only trying to become this".

Nausheen wrote: Auzubillahi minash shaitan ir rajeem, Bismillah ir rahman ir rahim, Assalamualaikum wa rahmatullah   Dear Brother, Tassawwuf is a very deep science of Islam, which most people do not seek to understand. Unfortunately, there are also many who refute it ,while they have not studied the details. It is a great pleasure to have you here, talking some of the fine points, but if you take a careful look into our "old forums" it has been discussed in lengths - to no avail.

Es_Selam'un Aleykum ve Rahmetulahi ve Berakatuh Dear User,

Let's explain the meaning of tasawwuf from the science of shariat,this will be more good for our futures in islam instead of our assumptions,desires and tight perspectives appears in our minds which may cause some serious results inside the road to Allah while facing with the exams,i wish Allah will all protect all of us from falling in misunderstanding the concepts of Islam,falling in worshiping to the idols appears in our minds assuming that nobody knows more than me...no body has the right of reflecting the concepts of Islam wrongly without putting any of his hands under the stone of Islam,If islam lived then could be understood;because some of the doors in Islam needs to be given without eating the heritage as fully explained in Surah al Leyl...

 An example(029.061) from the dark ages proving that Khafirs were also saying Allah and worshiping to the idols in their minds;a believer must know what he believes:must depend on what Allah suggests instead of calling to the assumptions;this rule is also valid for the Khafirs,they can't be Khafir before arriving to the point knowing(insight) what they reject...this ayat proves that we don't know so much about Qur'an,we were knowing that Khafirs were at the cross side of the river;no!...they are also in the relation with Allah...

 Another concept from the holy Qur'an also 029.61 gives us an important key that a Khafir does not worship to Allah;Mushrik both worships to Allah and to the idols at the same time inside his mind,assumptions or in the serious intentions...A khafir can also be a mushrik,so scary...

029.061
YUSUFALI: If indeed thou ask them who has created the heavens and the earth and subjected the sun and the moon (to his Law), they will certainly reply, "Allah". How are they then deluded away (from the truth)?

Dear User,i wish you a happy life with Islam without causing anymore damages to your friends with the authority shouldn't be given to your hands inside of this lovely board,wrong choice.Wa Salaam...

Towards understanding Islam/Maulana Maududi

Din and Shariah
So far we have been dealing with Din or Faith. We now come to a discussion of the Shariah of the Prophet Muhammad (blessings of Allah and peace be upon him). But let us first be clear about the difference between Din and Shariah.

Distinction between Din and Shariah
In the foregoing chapters we said that all the Prophets who have appeared from time to time propagated Islam, that is the belief in God with all His attributes, faith in the Day of Judgment and faith in the Prophets and the Books; they asked people to live a life of obedience and submission to their Lord. This is what constitutes al-Din and it was common to the teachings of all the Prophets.

Apart from this Din there is the Shariah, the detailed code of conduct or the canons comprising ways and modes of worship, standards of morals and life and laws that allow and proscribe, that judge between right and wrong. Such canon law has undergone amendments from time to time and though each Prophet had the same Din, he brought with him a different Shariah to suit the conditions of his own people and time. This process ended with the advent of Muhammad, the last Prophet (blessings of Allah and peace be upon him), who brought with him the final code which was to apply to all mankind for all times to come. Din has undergone no change, but all the previous Shariahs stand abrogated because of the comprehensive Shariah that Muhammad brought with him. This is the climax of the great process of training that was started at the dawn of the human era.


The Sources of Shariah
We draw upon two major sources to learn about the Shariah of Muhammad, the Qur'an and the Hadith. The Qur'an is a divine revelation -- each and every word of it is from Allah. The Hadith is a collection of instructions issued or the memoirs of the last Prophet's conduct and behavior, as preserved by those who were present in his company or those to whom these were handed down by the first witnesses. These were later sifted and collected by divines and compiled in the form of books among which the collections made by Malik, Bukhari, Muslim, Tirmidhi, Abu Dawud. Nasa'i and Ibn Majah are considered to be the most authentic.

Fiqh
Detailed law derived from the Qur'an and the Hadith covering the myriads of problems that arise in the course of man's life have been compiled by some of the leading legislators of the past. The Muslims should forever be grateful to those men of learning and vision who devoted their lives to gaining a mastery of the Qur'an and the Hadith, and who made it easy for every Muslim to fashion his everyday affairs according to the requirements of the Shariah. It is due to them alone that Muslims all over the world can follow the Shariah easily even though their attainments in religion are never such that they could themselves give a correct and authentic interpretation of the Qur'an or the Hadith.

Although in the beginning many religious leaders applied themselves to the task, only four major schools of thought remain. They are:

Fiqh Hanafi: This is the Fiqh compiled by Abu Hanifa Numan bin Thabit with the assistance and cooperation. of Abu Yusuf Muhammad, Zufar and others, all of whom had high religious attainments to their credit. This is known as the Hanafi School of Fiqh.
Fiqh Maliki: This Fiqh was derived by Malik bin Anas Asbahi.
Fiqh Shafi'i: Founded by Muhammad bin Idris al-Shafi'i.
Fiqh Hanbali: Founded by Ahmad bin Hanbal.
All of these were given their final form within two hundred years of the time of the Prophet. The differences that appear in the four schools are but the natural outcome of the fact that the truth is many-sided. When different persons employ themselves in interpreting a given event, they come out with different explanations according to their own lights. What gives these various schools of thought the authenticity that is associated with them is the unimpeachable integrity of their respective founders and the authenticity of the method they adopted. That is why all Muslims, whatever school they may belong to, regard all the four schools of thought as correct and true. Even so one can normally follow only one of them in one's life (there is the group of Ahl-ul-Hadith who believe that those who have the required knowledge and learning should directly approach the Qur'an and the Hadith for guidance and those who are not bestowed with such knowledge and faculties should follow whichever school they like in any particular matter.

Tasawwuf
Fiqh deals with observable conduct, the fulfilling of a duty to the letter. That concerning itself with the spirit of conduct is known as Tasawwuf. For example, when we say our prayers, Fiqh will judge us only by the fulfillment of the outward requirements such as ablution, facing towards the Kabah and the timing and the number of Raka'ahs. Tasawwuf will judge our prayers by our concentration and devotion and by their effect on our morals and manners. An Ibadah devoid of spirit, though correct in procedure, is like a man handsome in appearance but lacking in character and an Ibadah full of spirit but defective in execution is like a man noble in character but deformed in appearance.

The above example makes clear the relation between Fiqh and Tasawwuf. But it is to the misfortune of the Muslims that as they sank in knowledge and character with the passage of time, they also succumbed to the misguided philosophies of nations which were then dominant, partook of them and patched Islam with their perverted dogmas.

They polluted the pure spring of Islamic Tasawwuf with absurdities that could not be justified by any stretch of the imagination on the basis of the Qur'an and the Hadith. Gradually a section of Muslims appeared who thought and proclaimed themselves immune to and above the requirements of the Shariah. These people are totally ignorant of Islam, for Islam cannot admit of Tasawwuf that takes liberties with the Shariah. No Sufi has the right to transgress the limits of the Shariah or treat lightly primary obligations (Faraid) such as daily prayers, fasting, Zakah and the Hajj. Tasawwuf, in the true sense, is an intense love of Allah and Muhammad (blessings of Allah and peace be upon him) and such love requires a strict obedience to their commands as embodied in the Book of God and the Sunnah of His Prophet. Anyone who deviates from the divine commands makes a false claim of his love for Allah and His Apostle.

The Principles of Shariah
Our discussion of the fundamentals of Islam will remain incomplete if we do not cast a glance over the law of Islam, study its basic principles, and try to visualize the type of man and society which Islam wants to produce. In this last chapter we propose to undertake a study of the principles of the Shariah so that our picture of Islam may become complete and we may be able to appreciate the superiority of the Islamic way of life


The Shariah: Its Nature and Purport
God has also provided man with all those means and resources to make his natural faculties function and to achieve the fulfillment of his needs. The human body has been so made that it becomes man's greatest instrument in his struggle for the fulfillment of his life's goal. Then there is the world in which man lives. His environment and surroundings contain resources of every description: resources which he uses as a means for the achievement of his ends. Nature and all that belongs to it have been harnessed for him and he can make every conceivable use of them. And there are other men of his own kind, so that they may cooperate with each other in the construction of a better and prosperous life.

These powers and resources have been conferred so that they may be used for the good of others. They have been created for your good and are not meant to harm and destroy you. The proper use of these powers is that which makes them beneficial to you; and even if there be some harm, it must not exceed the unavoidable minimum. That alone is the proper utilization of these powers. Every other use which results in waste or destruction is wrong, unreasonable and unjustified. For instance, if you do something that causes you harm or injury, that would be a mistake, pure and simple. If your actions harm others and make you a nuisance to them, that would be sheer folly and an utter misuse of God-given powers. If you waste resources, spoil them for nothing or destroy them, that is too a gross mistake. Such activities are flagrantly unreasonable, for it is human reason which suggests that destruction and injury must be avoided and the path of gain and profit be pursued. And if any harm be countenanced, it must be only in such cases where it is unavoidable and where it is bound to yield a greater benefit. Any deviation from this is self-evidently wrong.

Keeping this basic consideration in view, when we look at human beings, we find that there are two kinds of people: first, those who knowingly misuse their powers and resources and through this misuse waste the resources, injure their own vital interest, and cause harm to other people; and second, those who are sincere and earnest but err because of ignorance. Those who intentionally misuse their powers are wicked and evil and deserve to feel the full weight of the law. Those who err because of ignorance, need proper knowledge and guidance so that they see the Right Path and make the best use of their powers and resources. And the code of behavior -- the Shariah -- which God has revealed to man meets this very need.

The Shariah stipulates the law of God and provides guidance for the regulation of life in the best interests of man. Its objective is to show the best way to man and provide him with the ways and means to fulfill his needs in the most successful and most beneficial way. The law of God is out and out for you benefit. There is nothing in it which tends to waste your powers, or to suppress your natural needs and desires, or to kill your moral urges and emotions. It does not plead for asceticism. It does not say: abandon the world, give up all ease and comfort of life, leave your homes and wander about on plains and mountains and in jungles without bread or cloth, putting yourself to inconvenience and self-annihilation. This viewpoint has no relevance to the law of Islam, a law that has been formulated by God Who has created this world for the benefit of mankind.

The Shariah has been revealed by that very God Who has harnessed everything for man. He would hardly want to ruin His creation. He has not given man any power that is useless or unnecessary, nor has He created anything in the heavens and the earth which may not be of service to man. It is His explicit Will that the universe -- this grand workshop with its multifarious activities -- should go on functioning smoothly and graciously so that man -- the prize of creation -- should make the best and most productive use of all his powers and resources, of everything that has been harnessed for him on earth and in the high heavens. He should use them in such a way that he and his fellow human beings may reap handsome prizes for them and should never, intentionally or unintentionally, be of any harm to God's creation. The Shariah is meant to guide the steps of man in this respect. It forbids all that is harmful to man, and allows or ordains all that is useful and beneficial to him.

The fundamental principle of the Law is that man has the right, and in some cases the bounden duty, to fulfill all his genuine needs and desires and make every conceivable effort to promote his interests and achieve success and happiness -- but (and it is an important 'but') he should do all this in such a way that not only are the interests of other people not jeopardized and no harm is caused to their strivings towards the fulfillment of their rights and duties, but there should be all possible social cohesion, mutual assistance and cooperation. among human beings in the achievement of their objectives. In respect of those things in which good and evil, gain and loss are inextricably mixed up, the tenet of this law is to choose a little harm for the sake of greater benefit and sacrifice a little benefit, so avoiding a greater harm. This is the basic approach of the Shariah.

Man's knowledge is limited. Every man in every age does not, by himself, know what is good and what is evil, what is beneficial and what is harmful to him. The sources of human knowledge are too limited to provide him with the unalloyed truth. That is why God has spared man the risks of trial and error and revealed to him the Law which is the right and complete code of life for the entire human race.

The merits and the truths of this code are becoming more and more clear to man with the passage of time and of knowledge. Even today some people do not appreciate all the merits of this code, but further progress of knowledge will throw new light on them and bring their superiority into even clearer perspective. The world is willy-nilly drifting towards the Divine Code -- many of those people who refused to accept it are now, after centuries of groping and trials and errors, being obliged to adopt some of the provisions of this law. Those who denied the truth of the revelation and pinned their faith on unguided human reason, after committing blunders and courting bitter experience, are adopting in one way or another the injunctions of Shariah. But after what loss! And even then not in their entirety! On the other hand, there are people who repose faith in God's Prophets, accept their word and adopt the Shariah with full knowledge and understanding. They may not be aware of all the merits of a certain instruction, but on the whole they accept a code which is the outcome of true knowledge and which saves them from the evils and blunders of ignorance and of trial and error. Such people are on the right path and are bound to succeed.

Auzubillahi minash shaitan ir rajeem,

Bismillah ir rahman ir rahim,

Suleyman wrote: Es_Selam'un Aleykum ve Rahmetulahi ve Berakatuh Dear User, Let's explain the meaning of tasawwuf from the science of shariat,

Those who talk about "eating" and "drinking" Tazkiya cannot explain Tassawwuf from any perspective. Therefore thank you, but no thanks. I don't pay attention to such claims which have lost credibilty in terms of being sincere.

Two. My post was in no way directed to you.

Three. I was not using any authority in my comments. Your presumptions and accusations are boldly false.

Four. I have very little to ponder on Maulana Maududi's writings.