What is Islam, and what Muslims believe?

Dr Zakir Naik explains what is Islam, and what Muslims believe.

DR. ZAKIR NAIK - PRESIDENT, IRF

A medical doctor by professional training, Dr. Zakir Naik is renowed as a dynamic international orator on Islam and Comparative Religion. Dr. Zakir Naik clarifies Islamic viewpoints and clears misconceptions about Islam, using the Qur'an, authentic Hadith and other religious Scriptures as a basis, in conjunction with reason, logic and scientific facts. He is 41 years old.

Dr. Zakir is popular for his critical analysis and convincing answers to challenging questions posed by audiences after his public talks. In the last 6 years (by the year 2002), Dr. Zakir Naik has delivered more than 600 public talks in the U.S.A., Canada, U.K., Saudi Arabia, U.A.E., Kuwait, Qatar, Bahrain, Oman, South Africa, Mauritius, Australia, Malaysia, Singapore, Hongkong, Thailand, Guyana (South America) and many other countries, in addition to numerous public talks in India.

He has successfully participated in several symposia and dialogues with prominent personalities of other faiths. His public dialogue with Dr. William Campbell (of USA), on the topic, "The Qur'an and the Bible in the light of Science" held in city of Chicago, U.S.A., on April 1, 2000 was a resounding success.

Sheikh Ahmed Deedat, the world famous orator on Islam and Comparative Religion, who had called Dr. Zakir, "Deedat plus" in 1994, presented a plaque in May 2000 awarded to Dr. Zakir Abdul-Karim Naik for his achievement in the field of Da'wah and the study of Comparative Religion with the engraving "Son what you have done in 4 years had taken me 40 years to accomplish, Alhamdullilah."

Dr. Zakir Naik appears regularly on many international T.V. Channels in more than 100 countries of the world. He is regularly invited for T.V. and Radio interviews. More than a hundred of his talks, dialogues, debates and symposia are available on video cassettes, video CDs and audio cassettes. He has authored books on Islam and Comparative Religion

Hadith - Visiting the Sick

Hadith - Visiting the Sick
Prophet Muhammad (sal Allahu alaihi wa sallam) said: "The one who visits the sick is in fact like one who is in the fruit garden of Paradise so long as he does not return." [Sahih Muslim]

There is great merit in paying a visit to the sick, whether one knows the patient or not. The following is a story of how a man came to take the shahada.

The man was in a hospital sharing a room with a Muslim. One day some people came to visit the Muslim. They came in, hugged the Muslim brother, kissed him, and talked to him with love and affection. They stayed for a while and shared a closeness that was true. After they left, the man asked the Muslim if those were his brothers who had just visited him. The Muslim replied, "No, they learned that I was sick today, at the Friday prayer, and so they came to visit me. I just met them today." This shocked the man. Those people had not acted in an awkward stranger fashion but like true brothers.

This led to the man asking more questions and finally accepting Islam. This duty of visiting the sick was as always blessed by Allah (subhana wa ta’ala). In addition, this time it also served as a vehicle to guide a man to Islam.

“Abi, when will we ever relax

Imam of the Sunnah in his Time - Imam Ahmed ibn Hanbal by Abu Bilal

“Abi, when will we ever relax
Bismillahir Rahmani Rahiim Alhamdulilahi Rabbil Alamiin wasalatu wasalamu ala ashrafil mursalin nebiyuna wa habibuna Muhamad salalahu aleyhi wa ala ahlihi wa ashabihi wabarik wasalim tasliman kathira

The story of one of the great Imams of this Ummah, Imam Ahmad bin Hanbal.

His son, Abdullah, asked his father one day: “Abi when will we ever relax?” His father, one of the greatest revivers of the Sunnah and a role model for all Muslims, looked him in the eye and said: “With the first step we take into Jannah.”

Ya Allah, what a beautiful response!

There are days that come to you and you’re tired, you just want to sleep and relax and “shut off” as they say. Those are the days in which you need to ask yourself a critical question: ‘Where am I going with life?’ If it’s towards Allah and for Allah, then regain your strength and continue your work, for Jannah is precious and must be sought. But if you look into your life and realise that it’s not towards Allah but towards Dunya, then your tiredness becomes a blessing, for it is a reminder that you need to change direction and renew your purpose in life.

I love this story on many levels. For one, it shows you that when someone’s focus is Jannah, their priorities change and their outlook on life is different. What we perceive as difficulty, they perceive as ease. What we perceive as calamity, they perceive as reward. What we perceive as obstacles, they perceive as opportunities for sincere dua. Moreover, when your focus is Jannah, this Dunya and its constant demand becomes small and the least of our concerns.

Also, I love the way the son began his question: “Abi” – a sweet way of addressing his father, and asked: “When will we ever relax?” If you notice, he didn’t say, “when will I relax Dad?” Even though he wanted to relax, he wasn’t selfish and also cared for his father’s condition. This also shows you that the father and son were working hard together. Again, when your focus is Jannah it reflects in your family, children, and those around you and everyone gears up towards that goal.

Our problem today is not that we’re tired, our problem today is that we relax too much. We do everything so that we relax. We cheat, break promises, do not fulfill our vows, lie, take and give bribery, and so on. Why? So we can relax. We don’t stay up for Tahajjud or wake up for Fajr, we don’t fast, or go for Hajj and Umrah… all so we can relax. We don’t walk towards the Masjid or open the Book of Allah so we can understand it, all in the name of “I need to relax!”

Dear brothers and sisters, there’s plenty of relaxation where we’re going, but this is not the time for it. Let’s all work for Jannah and be productive in the path of Allah, and work so hard that one day our children will approach us and ask: “Abi” or “Ummi”: “When will we ever relax?” and you can smile and look them in the eyes and say, “When we enter Jannah inshaAllah”.

18 Benefits of Prayers by Ibn Qayyim Jawzyah

n his excellent book, Zaad al-Ma'aad, in the section which includes the book, At-Tibb an-Nabawee, Shaykh al-Islaam Ibn al-Qayyim (may Allaah have Mercy on him) stated in his alphabetized discussion of medicines and nutrition:


Allaah the Exalted has said:
( And seek help in patience and in prayer. Surely that is something quite difficult on (people) other than people of humility and submissiveness )
And He has said:
( O you who believe! Seek help in patience and in prayer! Verily, Allaah is with those who are patient. )
And He, the Exalted One, has said:
(And command your family to pray, and be patient upon that. We are not asking you for any provisions,(rather) We provide for you, and the favorable outcome is for (those with) taqwaa (consciousness of Allaah that produces righteous actions). )
And in the Books of Sunnah it is reported that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) used to hasten to prayer whenever an affair disturbed him. And previously discussed was the concept of healing most ailments through prayer before seeking out other ways of dealing with them.
- 1 - Prayer is something that causes one to receive sustenance.
- 2 - It draws one close to Ar-Rahmaan (Allaah, the Most Merciful).
- 3 - It keeps away the Shaytaan (the Devil).
- 4 - It is something that safeguards one's physical health.
- 5 - It keeps away harmful things.
- 6 - It casts away illnesses.
- 7 - It strengthens the heart.
- 8 - It brightens one's countenance.
- 9 - It delights the soul.
- 10 - It gets rid of laziness.
- 11 - It makes the limbs active.
- 12 - It increases one's physical strength.
- 13 - It expands the chest (making one at ease and giving him insight).
- 14 - It is nourishment for the soul.
- 15 - It illuminates the heart.
- 16 - It safeguards one's blessings.
- 17 - It repels catastrophes.
- 18 - It brings on blessings.


And overall it has an amazing effect on the health of the body and heart, and in strengthening them and expelling harmful pollutants from them. No two people have been afflicted with any disability, disease, or other calamity, except that the portion of the one who prays is less and his outcome is cleaner.
Also, prayer has an amazing effect on the evils of the dunyaa (the worldly life) and how it repels them, especially when the prayer is performed properly and completely, inwardly and outwardly. Nothing keeps the evils of the dunyaa at bay and brings on the benefits of it like prayer.
The reason behind this is that prayer is one's connection to Allaah, the Mighty and Majestic. So based on the strength of a person's relationship with his Lord, the Mighty and Majestic, the doors of goodness will accordingly be opened up for him, bad things and the reasons for them befalling him will be cut off, and the elements of success granted by His Lord, the Mighty and Majestic, will begin pouring in, along with safety and good health, wealth and worldly riches, relaxation, bliss, enjoyment, and all types of joyful affairs will be brought to him, and in an expedient manner, too.

Allah's Support to the Prophet by Hud Story Revelation

Recitation for Ayat from surat Hud by Shiekh Abu Obaid

WE DEMAND SHARIAH - sheykh mus'ad anwar

Sheykh mus'ad anwar calls upon the leaders of the greatest system called Islam to be a real muslim by fearing Allah trully. to all the leaders of the ummah why have you deprived us from judging according to the shariah of Allah in all of the affairs of our lives? when the Haqq is degraded and the Batil is praised & being forced upon them by the west & made them as a puppet of the kuffar to hit the muslims. Fear Allah for the Day of Judgement is Real & every Actions we made will brought forth for or against us. so beware oh! leaders of the Ummah. impliment Shariah to save your own selves to save your own muslim brothers & sisters. Shariah is the Answer.

The Four Poisons Of The Heart

The Four Poisons Of The Heart

Asalamu aleykum warahmatulahi wabarakatu
Bismillah Alhamdulilah wasalatu wasalamu ala Rasulilah wa ala ahlihi wa ashabihi wabarik wasalim

You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allâh, and so its sickness festers and increases. Ibn al-Mubârak said:

I have seen wrong actions killing hearts,
And their degradation may lead to
their becoming addicted to them.
Turning away from wrong actions
gives life to the hearts,

And opposing your self is best for it.

Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allâh, as well as by doing good deeds that will wipe out his wrong actions.

By the four poisons we mean unnecessary talking, unrestrained glances, too much food and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart’s well-being.

Unnecessary Talking

It is reported in al-Musnad, on the authority of Anas, that the Prophet said: “The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right.”[1] This shows that the Prophet has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.

At-Tirmidhî relates in a hadîth on the authority of Ibn ‘Umar: “Do not talk excessively without remembering Allâh, because such excessive talk without the mention of Allâh causes the heart to harden, and the person furthest from Allâh is a person with a hard heart.”[2]

‘Umar Ibn al-Khattab, may Allâh be pleased with him, said: “A person who talks too much is a person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner.”[3]

In a hadîth related on the authority of Mu‘âdh, the Prophet said, “Shall I not tell you how to control all that?” I said, “Yes do, O Messenger of Allâh.” So he held his tongue between his fingers, and then he said: “Restrain this.” I said, “O Prophet of Allah, are we accountable for what we say?” He said, “May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said ‘on their noses’) into the Fire?”[4]

What is meant here by ‘the harvest of the tongues’ is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.

A hadîth related by Abû Huraira says, “What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts.”[5]

Abû Huraira also related that the Messenger of Allâh said, “The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire further than the distance between the east and the west.”[6]

The same hadîth was transmitted by at-Tirmidhî with slight variations: “The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy autumns.”[7]

Uqba ibn Amîr said: “I said: ‘O Messenger of Allâh, what is our best way of surviving?’ He, may Allâh bless him and grant him peace, replied: ‘Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.’”[8]

It has been related on the authority of Sahl ibn Sa‘d that the Prophet said, “Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden.”[9]

It has also been related by Abu Huraira, may Allâh be pleased with him, that the Prophet, may Allâh bless him and grant him peace, said, “Let whoever believes in Allâh and the Last Day either speak good or remain silent.”[10]

Thus talking can either be good, in which case it is commendable, or bad, in which case it is harâm.

The Prophet said: “Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allâh, Glorious and Might is He.” This was reported by at-Tirmidhî and Ibn Mâjah on the authority of Umm Habîba, may Allah be pleased with her.[11]

Umar ibn al-Khattâb visited Abû Bakr, may Allâh be pleased with them, and found him pulling his tongue with his fingers. Umar said “Stop! may Allah forgive you!” Abû Bakr replied; “This tongue has brought me to dangerous places.”[12]

Abdullâh ibn Mas‘ûd said: “By Allâh, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue.” He also used to say: “O tongue, say good and you will profit; desist from saying evil things and you will be safe; otherwise you will find only regret.”

Abu Huraira reported that Ibn al-Abbâs said: “A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good.”

Al-Hassan said: “Whoever does not hold his tongue cannot understand his deen.”

The least harmful of a tongue’s faults is talking about whatever does not concern it. The following hadîth of the Prophet is enough to indicate the harm of this fault: “One of the merits of a person’s Islâm is his abandoning what does not concern him.”[13]

Abu Ubaida related that al-Hassan said: “One of the signs of Allâh’s abandoning a servant is His making him preoccupied with what does not concern him.”

Sahl said, “Whoever talks about what does not concern him is deprived of truthfulness.”

As we have already mentioned above, this is the least harmful of the tongue’s faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant’s tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.

Unrestrained Glances

The unrestrained glance results in the one who looks becoming attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them:

It has been related that the Prophet once said words to the effect: “The glance is a poisoned arrow of shaytân. Whoever lowers his gaze for Allâh, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him.”[14]

A hadiths of forgiveness

A hadiths of forgiveness please read
Bisimillah wal hamdulilah wasalatu wasalamu ala rasulilah wa ala ahlihi wa ashabihi ajmaiin

Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.''
[Abu Dawud].

Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who says: `Astaghfir ullah-alladhi la ilaha illa Huwal-Haiyul-Qayyumu, wa atubu ilaihi (I seek the forgiveness of Allah, there is no true god except Allah, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance),' his sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allah).''

[Abu Dawud, At-Tirmidhi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)].

Ibn `Umar (May Allah be pleased with them) said: We counted Messenger's saying a hundred times during one single sitting: Rabb-ighfir li, wa tubb `alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful.''
[Abu Dawud and At-Tirmidhi].

Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who says: `Astaghfir ullah-alladhi la ilaha illa Huwal-Haiyul-Qayyumu, wa atubu ilaihi (I seek the forgiveness of Allah, there is no true god except Allah, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance),his sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allah).''
[Abu Dawud, At-Tirmidhi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)].

Shaddad bin Aus (May Allah be pleased with him) said: The Prophet (PBUH) said, "The best supplication for seeking forgiveness (Syed-ul-Istighfar) is to say:

`Allahumma Anta Rabbi, la ilaha illa Anta, khalaqtani wa ana `abduka, wa ana `ala `ahdika wa wa`dika mastata`tu, a`udhu bika min sharri ma sana`tu, abu'u laka bini`matika `alayya,... wa abu'u bidhanbi faghfir li, fa innahu la yaghfirudh-dhunuba illa Anta.
(O Allah! You are my Rubb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon).

'He who supplicates in these terms during the day with firm belief in it and dies on the same day (before the evening), he will be one of the dwellers of Jannah; and if anyone supplicates in these terms during the night with firm belief in i...t and dies before the morning, he will be one of the dwellers of Jannah.''
[Al-Bukhari].

Teachings of Shaykh Abd Al-Qadir Jilani

Teachings of Shaykh Abd Al-Qadir Jilani
Bismillahi Ar-rahmani Ar-rahim.

The great Shaykh ‘Abd al-Qadir al-Jilani, may Allah be well pleased with him, said in his Futuh al-Ghayb:

There are ten virtues to be practiced by those engaged in spiritual struggle and self-examination. If they keep them up and master them by Allah’s leave (Exalted is He), they will attain to noble stations.


1.The servant should not swear by Allah (Almighty and Glorious is He), whether truthfully or falsely, deliberately or absentmindedly. If he exercises this kind of self-control and trains his tongue accordingly, it will bring him to the point where he can give up swearing altogether, with or without premeditation. Once he has become accustomed to this, Allah will open a door to His lights, letting him experience the benefit thereof in his heart, and raising him in rank and strength, in his resolve and his patience, in the approbation of his brethren and the esteem of his neighbors, so that all who know him will regard him as a good example, and everyone who sees him will hold him in awe.

2.He should avoid lying, whether in jest or in earnest. If he practices this self-control and his tongue gets used to being restrained, Allah (Exalted is He) will thereupon expand his feelings and purify his mind. It will be as if he had no knowledge of lying, and when he hears it from another he will reproach and rebuke him for it within himself. If he prays for the person to be rid of it, there will be a reward for him.

3.He should beware of promising something to someone and then failing to keep his promise. He would do better to stop making promises altogether, so as to gain strength for his task and to keep his sense of purpose, since breach of promise is tantamount to lying. If he acts on this advice, the Lord will open to him the door of liberality and the degree of modesty, and he will be granted love among the truthful and higher esteem in the sight of Allah (Almighty and Glorious is He).

4.He should avoid cursing anything in the realm of creation, or hurting anything from a mere atom upward. This is one of the moral standards of the pious and the champions of truth. It yields a good result for one who observes it, in that he enjoys Allah’s protection in this world, along with the spiritual degrees He has in store for him, and He delivers him from the pitfalls of perdition, keeps him safe from people, blesses him with human compassion, and brings him near to Himself (Almighty and Glorious is He).

5.He should avoid invoking evil on any fellow creature, even one who has wronged him. He should not cut him with his tongue, nor retaliate against him by word or deed. This virtue raises one who practices it to the highest ranks. If he cultivates it, he will achieve noble status in this world and the hereafter, love and affection in the hearts of all creatures near and far, answers to his prayers, popular acclaim, and respect in this world in the hearts of all believers.

6.He should not assert that he has evidence of polytheism, unbelief or hypocrisy on the part of any member of the Muslim community [people of the Qibla]. This is closer to mercy and higher in degree, since it is perfectly in keeping with the Sunna, very far from intruding on Allah’s knowledge and from incurring Allah’s wrath, and nearer to the good pleasure and mercy of Allah (Exalted is He). This is an honorable and noble doorway to Allah (Exalted is He), through which the servant is endowed with mercy for all creatures.

7.He should refrain from contemplating sinful offences, and restrain all his limbs and organs from participating in them. Such efforts bring the quickest reward to heart and body in the present life of this world, as well as the good things Allah holds in store in the hereafter. We beg Allah to bless us all, to educate us in these virtues, and to remove our base desires from our hearts.

8.He should avoid laying a burden of his, big or small, on any fellow creature. Rather should he relieve all creatures of his burden, regardless of what he needs or does not need, for this is the height of honor for servants and of nobility for the righteous. From this he gains strength to fulfill his duty to enjoin what is good and fair and forbid what is evil and unfair. All creatures should be of equal status as far as he is concerned. When this stage is reached, Allah moves him on toward annihilation [fana’], certitude, and confidence in Him (Almighty and Glorious is He). No other is raised to the same height, yet he sees all creatures as having equal rights. This is quite certainly the cause of honor for the believers and of nobility for the righteous, and it is very close to the gate of sincerity.

9.He must stop expecting human beings to satisfy his greed, and not let himself covet what they have at their disposal. Thus he will achieve the greatest honor, peculiar enrichment, vast dominion, splendid glory, pure certitude, and frank, unequivocal trust in the Lord. This is one of the doors to confidence in Allah (Almighty and Glorious is He), one of the doors to renunciation, leading to the attainment of piety and the perfect practice of religion. It is one of the marks of those who are wholly dedicated to Allah (Almighty and Glorious is He).

10.The tenth is humility, for it is with this virtue that the servant’s residence is erected, that his station is raised high, that his honor and eminence are made perfect in the sight of Allah (Glory be to Him) and in the sight of His creatures, and that he is empowered to achieve all his worldly and otherworldly goals. This virtue is the root, branch and consummation of all virtues, whereby the servant attains to the stations of the righteous, those who are content with Allah (Exalted is He) in joy and sorrow alike. This is the perfection of piety.Humility means that the servant never meets anyone without assuming him to be more worthy than himself. He will always say: “Perhaps he is better than I in Allah’s sight, and higher in degree.” If it is someone young, he will say: “This person has not offended Allah (Exalted is He) as I have done, so he is undoubtedly better than I.” If it is someone older, he will say: “This person served Allah long before I did.” If it is someone learned, he will say: “This person has received something I have not experienced, and has acquired something I have not acquired. He knows things of which I am ignorant, and he puts his knowledge into practice.” If it is someone who is ignorant, he will say: “This person has offended Allah in ignorance, while I have offended Him knowingly. I do not know what end He has in store for me, nor what end He has in store for him.” If it should be an unbeliever, he will say: “I don’t know; perhaps he will embrace Islam and come to a good end, and maybe I shall become an unbeliever and come to a bad end.”
This is the topic of sympathy [for others] and apprehension [about oneself], the first to become familiar and the last to remain with servants of the Lord. When the servant is like this, Allah (Exalted is He) keeps him safe from disasters, and brings him as a reward to the stations of loyalty to Allah (Almighty and Glorious is He). He then belongs among the chosen ones and friends of the All-Merciful, and among the enemies of Iblis, Allah’s accursed foe.

This is the gate of mercy, with the attainment of which gate of pride is demolished and the cords of vanity are severed, and the stage of self-aggrandizement in religious and worldly matters is left behind. This is the very marrow of worshipful service, the ultimate distinction of the self-denying, and the mark of the devout. There is nothing more admirable than this.

The servant should now prevent his tongue from discussing human beings and matters of no importance, otherwise he will accomplish nothing. Malice, pride and spite must leave his heart wherever he finds himself, his tongue should be the same in private as in public, his private and public wishes should be identical, and so should his words. All people should be as one to him in respect of sincere advice. He should not be one of those counselors who speak ill of one of Allah’s creatures, or condemn him for some action, nor should it please him to be told of someone’s faults. This vice is the bane of Allah’s servants, the ruin of the devout and the destruction of the pious, except for those whom Allah (Exalted is He) helps by keeping them safe in tongue and heart through His mercy, His grace and His beneficence.

Arrogance by Sheikh Haroon Hanif

Having a good opinion of your Muslim brother by Sheikh Haroon Hanif al-Maturidi

Social Justice and the Khawarij=by Abu Iyad Amjad Rafiq

Allah's Messenger sallahu alayhi wa salam said: There will come leaders who will not follow my guidance and will not follow my Sunnah. There will be amongst them men who have the hearts of devils in the bodies of humans. He (Hudhayfullah) asked: What should I Do O Messenger of Allah if I reach that? He replied, "You should hear and obey the ruler even if he flogs your back and takes your wealth, then still hear and obey" Muslim" (Eng tran. 3/1029/no4554) SAHIH MUSLIM Book 20, Number 4554

Alluding to the hadith of Ibn 'Abbaas, radiallaahu 'anhummaa, who said: Allaah's Messenger said,"He who sees from his ruler something he dislikes, let him be patient with him, for he who splits away from the Jamaa'ah by a handspan and then ...dies, dies a death of Jaahiliyyah" and in a narration, "then he has thrown off the yoke of Islaam from his neck." Reported by al-Bukhaaree

It was asked (by those present): Shouldn't we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find anything detestable in them. You should hate their administration, but do not withdraw yourselves from their obedience.[Sahih Muslim No. 4573-(The Book on Government

HaD-288 -- Obedience to the Ruler - hadithaday.org

Avoid Extremism and Obey the Rulers

PartAhmed Deedat - Dawah or Destruction

A lecture from Ahmed Deedat. Dawah or Destruction

Shaykh Saleem Dhorat - Easy Path to Taqwa

Shaykh Saleem Dhorat is a world reknown scholar and Shaykhul Hadeeth and founder of Islamic Dawah Academy, Leicester. His speeches have motivated and inspired many to change their lifestyles to one which is according to the instructions of Allah Ta'aala.

Having a good opinion of your Muslim brother by Sheikh Haroon Hanif al-M...

Shaykh Haroon Hanif studied Arabic for one year in France. Thereafter he returned to Liverpool and studied for over 10 years under the tutelage of Shaykh Siraj al-Deen. In 2007 he travelled to Syria to further his education where his teachers include Shaykh Muhammad Jum'ah, Shaykh
Muhammad Derwesh and Shaykh Anas al-Hibri, Shaykh Samir an Nass.

Ustaz Syed Abdillah Al Jufri - Al Fatihah

Shaykh Saleem Dhorat - Easy Path to Taqwa

Hazrat is a world reknown scholar and Shaykhul Hadeeth and founder of Islamic Dawah Academy, Leicester. His speeches have motivated and inspired many to change their lifestyles to one which is according to the instructions of Allah Ta'aala.

Shaykh Falaah ibn Ismail Mandakar-Our attitude towards the Sahabah

Our attitude towards the Sahabah should be that of love, respect, peace and purity of our hearts and tongues. Allah has described this in His saying:

"And those who come after them say: 'Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed.'" [59:10]

And the Prophet (saws) said, "The sign of faith is love of the Ansar and the sign of hypocrisy is the hatred of Ansar" [al-Bukharee, Muslim].

Why should we not be thankful to those who believed in the Prophet, assisted him, strove with their lives and wealth to make the Word of Allah supreme, preserved and transmitted to us our Religion? Who is more deserving that we pray for them and speak of them in the best manner and think of them with the best thoughts?

We should therefore mention their virtues and remain silent about any mistakes they made and about anything that occurred between them, as the Prophet (saws) advised us:

"When my Companions are mentioned then withhold" [Saheeh, at-Tabaranee].

And he also said, "Do not abuse my Companions, for if any of you were to spend gold equal to (mountain of) Uhud in charity, it would not equal a handful of one of them or even half of that" [al-Bukharee, Muslim].

And he said, "Whoever abuses my Companions, upon them is the curse of Allah, the angels and all the people" [Saheeh, At-Tabaranee].

Muslim scholars have also been very strict in regard to the issue of speaking and thinking mistrustfully of the Sahaba. Imam Malik said that someone who finds in himself an ill-feeling or anger "ghaiDH" about the Companions is a kafir because Allah (s.w.t.) says "li-yagheeDHa bihim ul kuffar" - that He may enrage the disbelievers with them, i.e. the Sahaba [48:29]. And the `Ulama' also say if the Companions of the Prophet (saws) were disbelievers, dishonest or betrayed the Prophet, then the whole religion would be undermined. Because how do we know what the Prophet (saws) said, if the Companions of the Prophet (saws) were not honest and truthful? We cannot be sure. And this also applies to the Qur'an, as we received the Qur'an through the Sahaba as well. Indeed, they were truthful and sincere, as Allah described them:

"Among the believers are men who have been true to their covenant with Allah and showed not their backs to the disbelievers, of them some have fulfilled their obligations and some of them are still waiting, but they never changed (i.e. they never proved treacherous to their covenant which they concluded with Allah) in the least." [33:23]

'Make the most of life' - Shaykh Muhammad Mukhtar Ash-Shinqitee

Shaykh Muhammad Mukhtar Ash-Shinqitee discusses life from both perspectives...

i. 'Life is an easy prey' - meaning this life is filled with deception, lure, materialism, etc
ii. 'Life as a profitable commodity' - when organized, life can be filled with happiness and be the force driving one to paradise.

Basically meaning - since we are in this world, one can either keep complaining or make the most of it. He later discusses the importance of the remembrance of Allah, and then reminds us about the significance of Salah.

May Allah reward brother Abdullah ibn Mubaarak for the translation. Though there might be some errors in the translation :)