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In the Name of God بسم الله

Muntazar Publications

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About Muntazar Publications

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  1. In Islamic ethics satisfaction means being satisfied with the divine ordainment. Divine ordainment is the actualization of the will of the beloved; the lover wants the will of the beloved to be actualized. The difference between patience and satisfaction is that the patient might be upset about the misfortune that has befallen his life; where the satisfied is happy about it. Thankfulness is a method in which the believer confronts divine blessings; satisfaction is the method in which the believer confronts divine ordainment. Read the full article written by Shaykh Hamid Waqar on M360youth
  2. Thankfulness is state which stems from a certain understanding and leads to action. The understanding which leads to thankfulness is knowledge of a blessing and the one who gave the blessing. Thanking Allah means that one knows that all blessings are from Him and all intermediary steps are also provided through Him. A blessing must be defined. From the religious outlook, a blessing is anything which brings one closer to Allah. Therefore, the blessing of everything in our lives is dependent upon how we confront it, for instance our spouse, children, power, facilities, life circumstances, difficulties, and misfortunes. A believer looks at all of these as methods of seeking closeness to Allah. Full article by Shaykh Hamid Waqar can be read at M360youth
  3. One of the most important parts of marriage is love. A husband and a wife must love each other and must try their best to not only remain in love; but to increase the love that they have for each other. Islam encourages husbands and wives to love each other, for instance take the verse: “And of His signs is that He created for you mates from your own selves that you may take comfort in them, and He ordained affection and mercy between you. There are indeed signs in that for a people who reflect.” (30:21) Read full article by Shaykh Hamid Waqar at: M360youth
  4. The Arabic term for patience is sabr and literally means imprisoning. When one imprisons himself from performing an action his is practising sabr. Therefore, we can define it as: Holding oneself back from an action which would prevent or delay one from reaching his objective. Patience is not an ethical value by itself; rather it is dependent upon what one’s objective is. If one’s objective is seeking proximity with the Lord than practising patience would be positive; if one’s objective is sinister then patience along that path would not be positive. When discussed in Islamic ethics the positive form of patience is meant. The full article written by Shaykh Hamid Waqar is found on: M360youth
  5. Salaams, Will do. Feel free to post over there, it is my site. fi amanillah
  6. Anjum Shah 17 years old studying at Luton Sixth Form. He has been training Muay Thai and MMA for 3 years and has competed in numerous events. He is also currently active in Masjid-e Ali of Luton and the M360 Youth Organisation. Salaam Alaykum Alaykum as-Salaam You will be fighting for the Muay Thai Kickboxing WBC title in the super bantamweight class against Ryan Nandha on the 1st of April. What does this belt mean and how respected is it in the fighting world? WBC belts are the most prestigious belts in the fighting world. Holding one of these belts automatically boosts rankings to the top ten in UK. It can open many opportunities to fight internationally. Do you know anything about your opponent? He is fast and has had many fights. He is respected and has several belts to his name. I have fought him once before and lost a close decision. He’s fast but doesn’t hit hard. Full Interview: M360youth
  7. Ya’s is the opposite of hope. It stems from incorrect beliefs. When one has an incomplete belief about Allah and his infinite mercy he will not have hope. This will lead him to disbelief; it can be said that only the disbelievers have complete ya’s in Allah. Quran: “Do not despair of Allah’s mercy. Indeed no one despairs of Allah’s mercy except the faithless.” (12:87) The second incorrect belief which could lead one to ya’s is believing that one’s actions independently determine his outcome in the hereafter. The universe is created following the system of cause and effect. But, the effects are not musts; meaning that it is the divine sunnah to follow them, but He has the ability to change them. An example of this is when the fire did not burn Abraham Úáíå ÇáÓáÇã. If one believes that his actions are the only thing that will save him, he will either perform righteous deeds which will put him in danger of ‘ujb which is mentioned in the tradition: “If you did not sin I would have feared something worse than sins for you.” “What is worse than sins?” “’Ujb.” Full article: M360youth
  8. Salaams, Thank you for the kind words Sister Hameedeh and Forgive. May Allah bless you both and raise you with our Imams عليهم السلام.
  9. Hope is a psychological state, as is fear. It appears when one is waiting for a pleasurable event to happen; an event which is not certain. The Arabic term raja’ means waiting for something to happen; it is general and includes unpleasant events as well. But, when it is used opposite to khawf it means waiting for a pleasurable event. The stronger the possibility of the event to occur the stronger the hope becomes and the more one would be encouraged to work for it. One who is waiting for a pleasurable event is energetic and tries to fight against the obstacles which would prevent the event from taking place. The biggest pleasure that a believer is waiting for is divine satisfaction. When one has faith in Allah and divine forgiveness he will have hope and will try to obtain it. A sinner who fears divine punishment also hopes for divine forgiveness. The heart of a believer calms down when he hears verses such as: “And ask Allah for His grace. Indeed Allah has knowledge of all things.” (4:32) or: “When My servants ask you about Me, [tell them that] I am indeed nearmost. I answer the supplicant’s call when he calls Me.” (2:186) Imam Sajjad (a) said: “Master, it is not of you that you would order your servants to supplicate and then would refrain from giving them what they supplicated for,” “Since the doors of supplication to Allah are open, I know that you are to answer supplications of those who are hopeful,” “Therefore, the path of one travelling to you is short.” Full Article: M360youth
  10. The fears that were mentioned in the previous article; fear of sin, fear of unawareness, and fear of punishment can all be termed fear of Allah. This fear is mixed with love and hope – it is positive. Allah describes the prophets as those who: “deliver the messages of Allah and fear Him, and fear no one except Allah.” (33:39) Therefore, one should only fear Allah; all other fear is satanic fear. This means fear of anything other than Allah stems from Shaytan. Allah says: “That is only Satan frightening his followers! So fear them not, and fear Me, should you be faithful.” (3:175) Affects of Fearing Allah These effects have been mentioned in previous articles, but here they will be delved into with further detail. The most important affect is that it prepares one to combat the obstacles to salvation and perfection. To read full article written by Shaykh Hamid Waqar click here
  11. Article about Islamic Akhlaq by Shakh Hamid Waqar: Fear and hope are reactive states that one experiences. A person will experience fear in all stages of life (infantry, childhood, and adulthood), but this fear will change due to an increase in knowledge. For instance an adult would not be afraid of the buggyman. One fears something which will harm him or will be distasteful. This fear is dependant upon his experience and awareness. It is also conditional upon the amount of harm or distaste that the person will experience, the possibility of it actualizing, and the ability to repel it. Knowledge about these instances can stem from a number of places. For instance, it can stem from personal experience, rational deduction, words of others, and trustworthy sources. Some might say that one fears what he does not know. This is not entirely true, because if one experiences something that is unknown and does not have similarities to anything else he would be cautious – not fearful. There is a difference between the two. Fear gives one the encouragement to face that which is frightening. It helps him prepare himself – if it does not surpass the normal limit. Therefore, in and of itself, fear is beneficial. The fear that is without benefit is that which cannot be confronted; such as death when one considers it the end; the ultimate destruction. On the other hand, one hopes for pleasurable and beneficial items. This stems from one’s opinion of what is pleasurable. It also motivates one to act. Therefore, hope occurs when one considers it possible to achieve that which is considered pleasurable. Hence, these two are methods of motivation towards perfection conditioned upon them being in balance. One cannot use these states fanatically. There is a tradition from the Commander of the Faithful, Imam Ali Úáíå ÇáÓáÇã, which states: “The best action is balancing between fear and hope.” (Al-Hayah, v.1, p.406) Full Article: M360youth
  12. Salaam alaykum, Here are some speeches that were presented at the 40th annual MSA PSG conference which was held in December, 2010: Shaykh Hamza Sodagar Sayyid Abbas Ayleya Shaykh Jafar Muhibullah Imam Musa
  13. Abdul-Alim Musa conducts an interview with Press TV about women's rights in Saudi Arabia. He comes on at the 6 minute mark and the 15 minute mark. Watch video on Muntazar
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