Should we celebrate the new year?

According to the Gregorian calendar, the new year starts on the 1st January.

As for Muslims, the new year begins in the month of Muharram, the 1st of Muharram in the Islamic calendar which is based on the Hijra.

Every year, a large number of Muslims get into the festive spirit and celebrate New Year’s day. Whether it’s Facebook status updates, Twitter messages or even holding New Year’s Eve parties.

The question that many Muslims asked is:

Can we celebrate the Gregorian new year?


I found this answer on the web

You may agree or disagree

It is not permissible for the Muslims to exchange greetings on the occasion of the Gregorian New Year, and it is not permissible for them to celebrate it, because both of these matters involve imitation of the kuffaar, and we have been forbidden to do that.

The Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.”
Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood

A brief look into the History of New Years, please take your time to read-


Image result for celebrating new year




Is celebrating new year for Muslim valid????
January is named after Janus, the Roman god of doors and gateways. He was commonly depicted in statues, carvings and paintings as a two headed man with one head facing forward and the other head facing backwards.
In 46BC Julius Caesar chose January 1st as the first day of the New Year as Janus symbolically represented the door to the New Year. Wild parties and orgies were held on the night before the New Year’s Day as a re-enactment of the chaos which Roman mythology depicted as preceding the cosmos or the ordered world whose organization was set by the gods. Furthermore, by that time, Janus had become, in practice, the highest god receiving the ritual sacrifices of Roman worshippers before the other gods, including the chief god, Jupiter.
Thus, in its essence the celebrations of the New Year on January 1st and New Year’s Eve, the night before, are a part and parcel of pagan religious rituals based on idolatrous beliefs in false gods. Consequently, it is completely Haraam (sinful and forbidden) for Muslims to participate in or adopt any of its related rituals, customs and symbols.
If a non-Muslim greets a Muslim, “Happy New Year”, the Muslim is not allowed to respond in a similar manner or say, “Same to you.” Instead, in order not to offend or hurt the feelings of non-Muslim friends or acquaintances, one may say instead, “Happy holiday.”
As for celebrating the New Year according to the Islamic calendar which begins with the month of Muharram, this is also not permissible from a number of perspectives. First and foremost, if one does so believing that it is pleasing to Allah to do so, thereby transforming it into an act of worship, it becomes a Bid‘ahor cursed innovation in the religion about which the Prophet (pbuh) said, “Every innovation in religion is misguidance and all misguidance leads to the Hellfire.” If one does so merely as a custom, it is still impermissible as it falls under the prohibition of imitation of pagan customs about which the Prophet (pbuh) said, “Whoever imitates a people becomes one of them.”
[1] Pope Gregory 13th who set the modern calendar, the Gregorian calendar, also officially fixed the first day of the year for Christian Europe as January 1st in 1582.

4 ‪#‎Reasons‬ Why Muslims Shouldn’t Celebrate New Year’s
1)It is technically inaccurate – & pagan

As Muslims, we have our own calendar that has been in constant use for 1400 years. Even though we may end up using the Gregorian calendar due to circumstances beyond our control, we know for a fact that Allāh has ordained the use of the lunar calendar for us in our worship – and therefore, by extension, our daily lives. According to our Hijri calendar (initiated by the great Sahaaba Umar ®), the new year actually begins on the first of Muharram. To learn more about it click here.
The Gregorian calendar (so called because it was developed by Pope Gregory) decided on the 1st of January as the New Year to celebrate the circumcision of Jesus. Its origin – like so many Western holidays – lies in the pagan Roman festivals associated with Janus – the two headed deity who symbolised change.

2). What exactly is there to celebrate?

Any celebration by Muslims needs to be put into context of the local and global situation of the Ummah. The two Eids amply do so by encouraging prayers, duaa for those suffering and alms to the needy. However, celebrating New Years does no such thing. It is a celebration that is completely cut off from the reality of the rest of the Ummah. The starvation in Somalia, the murder in Syria, the imprisonment of Gaza, the ethnic cleansing of Burma – celebrating New Year’s is pretty much exactly the opposite of the “fever and wakefulness” that the Prophet (SAW) spoke about when he said we were like one body.
Salahuddin Ayyubi was once asked why he hardly ever smiled even though this was a sunnah of the Prophet (SAW.) He replied, “How can I smile when I know that masjid Al Aqsa is being defiled and the Muslims are suffering?!” That attitude, dear brothers and sisters, is why he liberated Jerusalem and why we’re still debating on whether or not it is acceptable to send “Happy New Year” messages.


It usually involves un-Islamic practices

Let’s be honest. When you picture New Year’s Eve celebration, you don’t picture people sitting in a segregated environment reading from the Qurʾān & Hadiths and reminding each other towards good as the clock strikes midnight. Instead, they are (and I know this is a generalisation) mixed gender events where people wear fashionable clothes, dance and sing songs, etc. It is necessarily an Islam free zone, not least because it has no basis or relationship to Islam.

It is against the spirit of Islam
I am well aware that there is a difference of opinion on this matter between scholars, and I respect that. However, there are a few points I’d make to that.
Firstly, the number of scholars who condone the celebration of New Years are in the absolute minority. Secondly, the scholars who do condone it almost never actually celebrate New Years themselves or with their families – at least not in public – showing that even though they may believe it acceptable, it is not preferable. Thirdly, many of them predicate their views based on a number of caveats – that it is no longer a pagan or Christian ritual, that it is good da‘wah to non-Muslims and that it not involve any un-Islamic element. Most of these caveats are difficult if not impossible to satisfy adequately.
This is meant to be a gentle reminder and not a harsh rebuke. It would be against the spirit of Islam to not show kindness and respect to non-Muslims. We are encouraged to be warm and welcoming, not least because it will attract others to our faith. But there are many ways to showcase our manners and act as ambassadors for our faith without having to adopt the celebrations of others. By adopting the celebrations of others, we are not harmlessly saying a few words or just enjoying ourselves. We are opening the door to disappearing within the dominant culture, to a future in which our children may have Muslim names, but are otherwise indistinguishable from non-Muslims in their habits, customs and appearances.
This issue occupied the minds of greater people than us – Uthman (R), Ali (R) and many other of the greatest Sahaaba. When the great assemblage of the companions of the Prophet (SAW) had discussed this issue at length, the matter was brought to a close by the wise words of Caliph Umar (R) that are as relevant today as they were then. He said, “The Hijrah has separated truth from falsehood, therefore, let it become the epoch of the era.”

Main Point :
A Muslim should not celebrate new year JazaK ALLAH khayran

Think about this logically, would Allah be pleased with you supporting a celebration based on Kufr, and on this same night people commit zina, drink alcohol, play games of fortune like pokies, and so on and so on… The list prohibited things are committed in the one night.


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Do you think this is a night for Muslim to celebrate, a night that all prohibitions from among the grievous of sins are been committed!!! WAKE UP AND BE A MUSLIM AND BOYCOTT SUCH KUFR AND STOP OTHERS FROM DOING SO.


Ok, what is your answer? 

TAQWA – all Muslims should learn its meaning

The Term Taqwa

It is important to note that taqwa is not about performing religious obligations such as prayer and fasting: it is about living a pious life. A person possessing taqwa abandons living an animalistic life and chooses to live a moral one. Though there are other definitions of it, such as social and political taqwa, religious taqwa has a more superior and elevated status. It is only on the basis of religion that a person can create a well-grounded taqwa in himself. As stated in the Qur’an:

Is he who founds his building on God wariness and [the pursuit of Allah’s] pleasure better-off or he who founds his building on the brink of a collapsing bank… (9:109)


While it is widely believed that the commands ittaqu’llah means “fear Allah” and ittaqunnar means “fear fire,” these commands actually refer to protecting oneself from Allah’s punishment and the harm of fire. Moreover, those who practice self-control by refraining from acting upon desires that require patience and a resolute attitude are called muttaqeen, which is an Arabic term for “those who practice taqwa.”


In his Al-Mufradat fi Gharib al-Qur’an, Rāghib says that the meaning of the word wa-qa-ya is to protect something against everything which may damage it and taqwā means to put the soul under protection against whatever threatens it. However, sometimes according to the rule of using the cause instead of the effect and vice versa, the words fear and taqwā are used interchangeably. In religious law, taqwā means keeping one’s self from whatever leads him to commit sins so that he refrains from prohibited acts.

Rāghib explicitly says that taqwā simply means to protect oneself. He also says that this word can be translated as fear and does not denote that in the example of ittaqu’llah the metaphoric meaning is intended. And as we said, there is no reason to affirm that in such sentences any metaphor is used. The strange thing is that this word is translated as restraint (parhizkari) in Farsi.

It has never been seen that any linguist ever claims that this word is used in this meaning. As it was mentioned before, Rāghib translated this word as fear but did not use it as restraint. It is not certain where, when, and why this word became translated as piety in Farsi. I suppose that only Farsi-speaking people get the meaning of restraint from the word taqwā. No Arabic-speaking person understands this word in this way. There is no doubt that in practice, the prerequisite of having taqwā and self-protection for something is to avoid it, but it does not mean that the word “taqwā” has this meaning.

Fear of God

It is necessary to understand that it is not expected for one to harbour negative thoughts of God when fearing Him. God is not meant to be viewed as an abominable or frightening entity. Rather, God is absolute perfection and the best source for a human being to love. The concept of human beings having to fear God actually refers to fearing the rule of divine justice. This notion is seen in the following supplication:

يا من لا يرجی الا فضله ، و لا يخاف الا عدله

O Who is not hoped but for His favour, and is not feared but His justice.1

The notion of fearing His justice is seen in another supplication:

جللت ان يخاف منك الا


، و ان يرجی منك الا الاحسان و الفضل

You are too great to be feared but Your justice, and to hoped but for Your beneficence and favour.2

Justice in itself is not a vile entity. Fearing justice actually alludes to fearing oneself because of his past wrongs or a person fears that he may break the limit and violate other people’s rights in the future.

As for the issue of fear and hope where a believer must always be hopeful and optimistic while simultaneously fearful and worried, it means that he must always be fearful of transgressing in following his unquenchable desires so that they never take the rein of his affairs from his reasoning and his faith, while at the same time he must be hopeful and confident in God, and to rely on God who will always help him. Imam Ali ibn Husayn (a) states in the well-known Du‘a of Abu amzah Thūmālī:

إذا رأيت مولاي ذنوبي فزعت و إذا رأيت كرمك طمعت

O My Lord! When I look at the sins I have committed, I become fearful and when I look at Your generosity, I harbour hope. 3

The meaning of Taqwa

Taqwa is the prerequisite for a person who wants to live his life by certain principles, whether they are religious or not, and he is to have a clear direction in order to move towards a specific goal. In doing so, he is to protect himself against transitional desires inconsistent with his goals and principles.

Thus, taqwa in a broader sense is a requirement for everyone who wants to be a true human being, live under control of reason, and follow certain principles. In religious context, taqwa is the quality of those who protect themselves from all that is considered by religion as wrong and sinful. In stating this, there are two kinds of taqwa: the first is just to avoid facing situations, in which sins may take place and this is the quality of the weak people and leads to seclusion and isolation, while the second is to face challenges and remain persistent and this is the quality of those who are strong in their faith and can play an active role in society.

According to the first type, a person protects himself from sins by refraining from a situation that leads to committing one. This is similar to a person who avoids an infested environment to protect his health.

According to the second type, a person creates a state and power in his soul that gives him a spiritual and moral security. That is, if he does find himself in a situation where the means and causes of sin are around him, that spiritual state protects him and prevents him from committing sins. This is similar to a person who creates a medical immunity in his body so that the microbes of the diseases have no effect on his health.

Now, laymen consider taqwā to be the first type. For those who are said to have taqwā, it usually means that he is a cautious man who secludes himself in an isolated corner and refrains from the causes of sin. It has been understood this way because the word taqwā has always been translated for us as abstinence.

Moreover, abstinence from sin has been gradually construed as avoiding the grounds for sins; later on the meaning changed into isolation and avoiding society. Thus, when this word is heard in ordinary conversation, a state of avoidance and reluctance comes to mind.

Though the prerequisite of leading a reasonable life is to follow specific principles, it is not wise to avoid social life in doing so. The key to living the right way is to create a state of immunity in our soul that eventually protects us. Sa‘dī, in his famous book of poetry Gulistan, says:

I beheld an illustrious man in a mountain region
Who had contentedly retired from the world into a Cave
Why, said I, comest thou not into the city
For once to relax the bonds of thy heart?
He replied: ‘Fairy –faced maidens are there.
When clay is plentiful, elephants will stumble.’4

In the above poem, the man who secluded himself in the mountains refrains from returning to the city because of the “fairy-faced maidens” who may eventually cause him to “stumble.” This is the first kind of “taqwa”. However, it is not to a person’s advantage to keep himself away from a slippery surface to refrain from slipping. Better than that is to know how to walk on it without losing his balance. Baba Taher says:

Beneath the tyranny of eyes and heart I cry,
For, all the eyes see, the heart stores up:
I’ll fashion me a pointed sword of steel,
Put out mine eyes, and so set free my heart.

Undoubtedly, our heart will be captivated by everything our eyes fall upon. However, blinding ourselves is not our only option. A better way is to create a power in our heart so that our eyes do not captivate our heart. If we want to make a dagger with an iron point to release our heart from our eyes, we need another dagger for our ears because everything our ears hear, our heart turns to it.

The same goes for the senses of tasting, touching, and smelling. In this case, a human being becomes like a lion without a tail, belly, and head which Mulawi (Jalal al-Dim Rumi) described in his story in Mathnawi.

Pragmatic Enforcement

In some books on spirituality, reference is made to some people who used some practical method to force themselves to abide by divine law. For example, they used to put pebbles in their mouths to control their tongue from over-speaking or engaging in idle and/or prohibited talk. Usually this type of approach is taken to represent the perfect example of piety.

However, imposing pragmatic obligations on oneself in order to refrain from committing sins does not necessarily mean one has perfected himself. If we succeed in doing so and abstain from committing sins, indeed, we have refrained from committing sins, yet our soul has not changed. It is simply inactive because it has no means to commit wrong.

Thus, true perfection lies in a person’s freedom to do wrong and yet he chooses to refrain from sinning without practically imposing anything on himself. These kinds of preventions may be considered perfection only when they are seen as preliminaries to primary stages of creating the attribute of piety.

That is because piety can be created after a course of opposing practices against wrong acts. But the real essence of piety is far from these practices. It is the great and potent holy state of the soul that supports and protects human beings. One has to struggle to achieve the true essence of piety.

Taqwa in Nahj al-Balaghah

The word “taqwa” is emphasized in the compilation of sermons and sayings of Imam Ali (a) collectively known as Nahj al-Balaghah, and it has always been used to mean the habit of strengthening and taming the evil-prompting soul with its unquenchable desires. In this book, Imam Ali (a) is quoted to have said:

إن تقوی الله حمت‏ اولياء الله محارمه و الزمت قلوبهم مخافته حتی اسهرت لياليهم و اظمأت هواجرهم

Certainly fear of Allah has saved the lovers of Allah from the unlawful and has given His dread to their hearts till their nights are passed in wakefulness and their noons in thirst.5

In this passage, Imam Ali (a) clearly explains the meaning of “taqwa” as a spiritual state which saves people from committing sins and considers fear of God as one of its results. Thus, taqwa does not mean “to fear” but one of the consequences of it is that it makes the hearts wary of Allah. As stated in the beginning,ittaqu’llah does not mean the command to “fear God”.

In another hadith, Imam ‘Ali (a) says:

ذمتی بما أقول رهينه و انا به‏ زعيم. ان من صرحت له العبر عما بين يديه من المثلات حجزته التقوی عن‏ تقحم الشبهات . . . الا و ان الخطايا خيل شمس حمل عليها اهلها و خلعت لجمها فتقحمت بهم فی النار الا و ان التقوی مطايا ذلل حمل عليها اهلها و اعطوا ازمتها فاوردتهم الجنه

The responsibility for what I say is guaranteed and I am answerable for it. He to whom experiences have clearly shown the past exemplary punishments (given by Allah to peoples) is prevented by piety from falling into doubts…

Beware that sins are like unruly horses on whom their riders have been placed and their reins have been let loose so that they would jump with them in Hell. Beware that piety is like trained horses on which the riders have been placed with the reins in their hands so that they would take the riders to Heaven.6

In this sermon, the definition of taqwa is to control or to dominate the soul. A person who is not strong enough to disobey his desires and surrenders his control to his soul is likened to an unskilled rider on an unruly horse who lacks willpower.

The prerequisite of taqwa and self-control is increasing one’s willpower and having a spiritual and rational personality, like a wise horseman who skilfully rides his horse, and his horse, in turn, quickly obeys him. The person who is riding the unruly horse of desires, lust, avarice, and ambition is dependent on these vices and lets his reins of will slip away from his hands would not be controlled by wisdom and insight.

As for the one reliant upon taqwa, it is like he is riding the horse of self-control and holds the reins of will. He handles himself in all directions. In this regard, Imam Ali (a) says:

فان التقوی فی اليوم الحرز و الجنه و فی غد الطريق الی الجنه

Certainly, for today piety is a protection and a shield, and for tomorrow (the Day of Judgment) it is the road to Paradise.7

The Imam (a) expands on piety by presenting a very moving example:

ان التقوی دار حصن‏ عزيز و الفجور دار حصن ذليل لا يمنع اهله و لا يحرز من لجأ اليه

Know, O creatures of Allah, that piety is a strong house of protection while impiety is a weak house which does not protect its people, and does not give security to him who takes refuge therein.8

Here, piety (taqwa) is likened to a strong house of protection.

In yet another well-known sermon, titled “The Pious” (al-Muttaqīn), Imam Ali (a) responds to the request of Hammām ibn Shuray who had asked him (a) to describe who the pious are, so much so that he could clearly visualize them.

At first, Imam Ali (a) gave a brief answer; however, Hammām was not contented and insisted the Imam (a) expand on it. Thus, the Imam (a) answered giving more than one hundred spiritual characteristics and mental and moral qualities of the pious. According to historians, as soon as the Imam (a) ended his speech, Hammām was so impressed that he cried out and passed away.

Thus, it is clear that taqwa is a spiritual state which is like a fortress, amulet, or a trained horse for the soul. In short, taqwa is a spiritual power.

Taqwa: Freedom or Restriction?

Taqwa is not a restriction; it is a protection. Even if we call taqwa a restriction, then this restriction is truly a protection. Just as it is erroneous to call a house a restriction even though it is built with walls, rooms, solid doors, and windows to keep its inhabitants safe from harmful weather and to keep its furniture and equipment in safe areas, taqwa, like a house, is a protection. We can call something a restriction when it deprives us of a gift or happiness, but something that averts dangers from us and protects us against them is a safety, not a restriction.

In the Qur’an, taqwa is defined as a garment in that it protects the body from the cold and hot weather in the same way a house protects people. In the Qur’an, after mentioning the clothing for body, it is stated:

O’ Children of Adam! We have certainly sent down to you garments to cover your nakedness and for adornment. Yet the garment of piety—that is the best. That is [one] of God’s signs, so that they may take admonition. (7:26)

In providing guidelines for having taqwa, Imam Ali (a) states in one of his sermons:

الا فصونوها و تصونوا بها

…you should take care of it and take care of yourselves through it….9

Furthermore, Imam Ali (a) holds that piety is a great cause of freedom. He states:

فان تقوی الله مفتاح سداد و ذخيره‏ معاد و عتق من كل ملكه و نجاه من كل هلكه بها ينجح الطالب و ينجو الهارب و تنال الرغائب

Certainly, piety is the key to guidance, provision for the next world, freedom from all types of slavery, and deliverance from all ruin. With its help the seeker succeeds and he who makes for safety escapes and achieves his aims.10

Taqwa helps one to reach his goals and protects him against his enemies. In the first place, taqwa gives human beings freedom in moral and spiritual issues, frees him from the chains of slavery of long desires, and gives him a relief from the sufferings of greed, envy, lust, and anger. It also indirectly gives him social freedom. long desires, and gives him a relief from the sufferings of greed, envy, lust, and anger. It also indirectly gives him social freedom. long desires, and gives him a relief from the sufferings of greed, envy, lust, and anger. It also indirectly gives him social freedom.

Servitude and slavery in society are the results of spiritual slavery. One who is a slave and obedient to wealth and position cannot live free socially. Hence, it is true to say that taqwa gives human beings “freedom from all types of slavery.” Thus, not only does taqwa not have a chain or restriction, but it is in fact freedom itself.

Protecting one’s Taqwa

Thinking of taqwa as a fortress and protector might make some people proud and ignorant and they would suppose that a person who has taqwa never makes a mistake. This may result in never noticing the great risks for taqwa. But the fact is that, although taqwa is a perfect state, it involves some danger as well.

It is not impossible for a person to live under the protection of taqwa and at the same time, he himself protects taqwa too. Imam Ali (a) has referred to both kinds of protection in the following sentence: “You should take care of it and take care of yourselves through it!” Thus, we must protect taqwa and it should protect us. Also, we must seek proximity to God through taqwa and also ask God to provide us with it. Imam Ali (a) also stated:

اوصيكم عبادالله بتقوی الله فانها حق الله عليكم و الموجبه علی الله حقكم و ان تستعينوا عليها بالله و تستعينوا بها علی الله

I advise you, O’ creatures of Allah, that you should have fear of Allah because it is a right of Allah over you and it creates your right over Allah, and that you should seek Allah’s help in it, and its help in (meeting) Allah.11

However, the dangers that weaken taqwa must be taken into consideration. It is seen in religious rulings that taqwa is known as a guaranteed protection and immunity against many sins, but there are some limits for the other sins which are more appealing.

For instance, it is not stated in religious rulings that being alone in a place where there is a tool used for robbery, drinking wine, or homicide, is forbidden. Or it is not forbidden to be alone in a house at night, in which there are no obstacles for a person if he wants to drink wine. Faith and taqwa will guarantee him protection.

But as for the sexual instinct which is stronger and more provocative, taqwa does not guarantee it and it is forbidden to be alone with the opposite sex because the sexual instinct is a danger that can destroy taqwa even though taqwa is so strong.

There is a verse in a famous poem of Hafiz that whenever I come to it, the issue I have mentioned comes to my mind, as if Hafiz wanted to state this spiritual fact in the very sweet way of his own:

Of coins, is it that they examination take
So that, after their own work, all the cloister-holders take?
In my sight, the counsel is that all work, friends
Should let go; and, the curl of the tress of a friend take.
The tip of the Saki’s tress, happily the companions take:
If the sky permits them, a little rest they take.12

Then he says:

To lovely ones, boast not of the strength of thy arm of chastity.13
For, among this tribe, with a single mounted one, a fortress, they take.14

In the above verse, taqwa is likened to a fence, just as Imam Ali (a) had described. Then, it is said that the power of “the lovely ones” is much more than this fortress and no one can cast it in their teeth. In this corps, even a single rider can conquer a fence, and collective attack is not needed.

The Value and Effect of Taqwa

In addition to the dramatic effects of taqwa in the afterlife and the fact that it is the only way of salvation for human beings from everlasting wretchedness, taqwa has many other values and effects in this worldly life. Imam Ali (a), who emphasized taqwa in his instructions and urged people towards it in a very outstanding way, has referred to numerous outcomes of taqwa. For example, he stated:

عتق من كل ملكه و نجاه من كل هلكه

Freedom from all types of slavery, and deliverance from all ruin.15

Or elsewhere, he stated:

فَإِنَّ تَقْوَى اللَّهِ دَوَاءُ دَاءِ قُلُوبِكُمْ وَ بَصَرُ عَمَى أَفْئِدَتِكُمْ وَ شِفَاءُ مَرَضِ أَجْسَادِكُمْ وَ صَلَاحُ فَسَادِ صُدُورِكُمْ وَ طُهُورُ دَنَسِ أَنْفُسِكُمْ وَ جِلَاءُ عَشَا أَبْصَارِكُمْ وَ أَمْنُ فَزَعِ جَأْشِكُمْ وَ ضِيَاءُ سَوَادِ ظُلْمَتِكُم‏

Certainly, fear of Allah (taqwa) is the medicine for your hearts, sight for the blindness of your spirits, the cure for the ailments of your bodies, the rectifier of the evils of your breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolation for the fear of your heart, and the brightness for the gloom of your ignorance.16

In fact, Imam Ali (a) holds that taqwa is beneficial for all the difficulties and hardships of human beings. In fact, if we do not merely consider the negative aspect for taqwa and think of it in the same way as Imam Ali (a) did, we must agree that taqwa is one of the pillars of a person’s life, whether in one’s personal or social life, and that the basis of life would be unstable without it.

The value of something becomes clearer when it is known whether or not something else could replace it. Taqwa is one of the necessary components of life because nothing, whether it be power, money, or law-making, can replace it.

Among our daily problems is the existence of too many rulings and regulations which continually change. Laws and regulations are created for special issues and then they are changed and new ones are made. However, laws are not enough to reform the society.

Of course, there is no doubt that law itself is also a fact of life. Aside from general divine laws, people need a series of civil laws. But societies are not entirely reformed by them. Restrictions are introduced by the law; thus, people should have a kind of power to see the value of these restrictions and to accept them. This faculty is called taqwa. It is said that the law should be respected. This is true, but if the principles of taqwa are not applied, can we still expect people to observe all the laws and regulations all the time?

For instance there are some problems in our life which are officially discussed and in the media people are asked to suggest their solutions for them. The increasing number of people getting a divorce, the revision of the election system, and traffic regulations are some of them. Though I may not know all the reasons for the increase in the number of divorce, I do know that losing taqwa is a major reason.

If people did not lose taqwa and were not so unrestrained, we would not have such a high number of divorces. In the past, people had more difficulties and needs in their lives, but due to their commitment to religious and moral values, there were less cases of divorce. Certainly, the problems we see in family life today are more than in the past. Taqwa and faith can solve many of them.

Today, we have lost them and although our resources today are better than in the past, we face more problems. Considering the rise in the divorce rate, we can try to decrease it using the force of increasing the restrictions of the law for men and women, using the force of the regulations, the administration of justice, executive power of the government, and by changing regulations and laws. However, all of these options will not solve the main problem.

Regarding the issue of elections, we see that some people insist on the view that problems in elections have arisen from flaws in the election law that have been created during last fifty years and are not compatible with today’s needs. I am not going to defend the present election law. It certainly has defects. But do people act even according to the current law? Is the current law the cause of corruption?

Or is corruption happening because people do not act even according to current law, and no one considers any limit for himself or gives others any rights. Would the current law allow anyone to enter a city and forcefully tell them “I am your representative whether you accept it or not?” while people of that city have never seen or heard of his name before? Such corruptions cannot be stopped by simply developing or changing the law. It is only possible when there is a kind of awareness, faith, and taqwa among the people.

Finally, regarding the lack of commitment toward traffic laws and speeding, does the problem exist because of existing regulations or because of something else?

Nowadays, we are frequently facing many social issues. People ask why the divorce rate is rising and why people commit crimes such as robbery and murder. Why has cheating become common? Why has prostitution become common?

It is the weakness of faith and the destruction of the fortress of taqwa that cause such corruptions. It is very strange that there are people who speak and write about these questions frequently, but they themselves cut down the roots of these concerns from the souls of the people and lead them into moral anarchy, into destruction of foundation of taqwa, and into impairing the immunity of taqwa because they essentially do not believe in it. If there is no faith and taqwa – we take refuge with God – people become more vulnerable and may even consider stealing, cheating, and committing crimes as acceptable acts.

Taqwa and Health

As said above, Imam Ali (a) has stated about taqwa:

Certainly, fear of Allah (taqwa) is … the cure for the ailments of your bodies…17

It might be asked what is the relationship between taqwa (a spiritual issue) and physical health? Of course, taqwa is not a tablet and medicine, but if taqwa does not exist, a physician is not good enough to heal the ailment of someone who is in need of taqwa.

A person who has taqwa is satisfied with his limits and his rights, feels calm and confident, and has inner peace. This results in a healthier heart; tensions will not cause him to suffer from stomach ulcers and from pain in his intestines. He will not become weak and infirm because of being liberal in sexual relations. The well-being of his body, social life, and spirit all depend on taqwa.

Taqwa and Insight

Taqwa leads to clear-sightedness and insight as it is stated in the holy Qur’an:

…If you are wary of Allah, He shall appoint a criterion for you… (8:29)

This verse illustrates that insightfulness is among the important effects of taqwa and we can say that this has paved the way for the mystic journey.

Taqwa and Deliverance

The other effect of taqwa is that the one who has it can get himself out of predicaments and hardships. The Qur’an says:

…And whoever is wary of Allah, He shall make a way out for him and provide for him from whence he does not reckon. And whoever puts his trust in Allah, He will suffice him. Indeed Allah carries through His command. Certainly Allah has set a measure for everything. (65: 2-3)



Have you tasted the tamarind? see its numerous benefits for your health

he health benefits of tamarind have been well-studied and include the ability to reduce inflammation throughout the body, improve eye health, boost respiratory health, heal skin conditions, improve the digestive system, relieve pain, increase the strength of the immune system, reduce fever, lower cholesterol to improve cardiovascular health, treat piles, prevent cancer, and even protect children against parasites and worms.

Tamarind is a delicious, sweet fruit that has a wide variety of uses and applications, both for medicinal and culinary purposes. It is a medium-sized bushy tree with evergreen leaves and fruit that develops in pods characterized by long, brown shells. Inside is a sticky, fleshy, juicy pulp, which is the tamarind fruit. This is where the nutrition and taste reside! It is both sweet and sour in taste, and people tend to either immediately like it or have a natural disposition against it!

It is a member of the Fabaceae family, and its full scientific name is Tamarindus indicaThe tamarind tree is indigenous to tropical regions of Africa, particularly the Sudan, but its cultivation has since spread to almost all tropical areas of the world, since it is such a useful and desirable source of nutrition and unique flavors. It has been cultivated for thousands of years, and likely made its way to Asia about 5,000 years ago. It wasn’t until 500 years ago that it made its way to the Americas via Spanish explorers, and South America and Mexico remain both the largest consumers and producers of tamarind in the world.

It can be consumed as a raw fruit, added to desserts once it is fully ripe, or it can be dried and ground into a spice. It is often used in jams and sauces, and is even dried and processed into candy in some parts of the world. It is a normal ingredient in soups and various dishes throughout Asia and South America, owing to the wealth of health benefits this unassuming little seed pod contains. Let’s find out more about what components make tamarind such a powerful and essential part of your diet!



Nutritional Value of Tamarind

Tamarind is such a valuable commodity in the world because of its many nutritional components that add to its healthy impact. These include a significant level of vitamin C, as well as vitamin E, B vitamins, calcium, iron, phosphorous, potassium, manganese, and dietary fiber. There are also a number oforganic compounds that make tamarind a powerful antioxidant and anti-inflammatory agent. The health benefits of tamarind are explained in greater detail below.


Health Benefits of Tamarind

Digestive Health: Tamarind has long been considered a natural laxative, and its dietary fiber content probably has something to do with it. Eating tamarind as a fruit or as a spice can increase the efficiency of your digestive system, while the fiber can bulk up your stool, making it move through the smooth muscles of the intestinal tract easier. Tamarind is also a bilious substance, meaning that stimulates the activity of bile, which can help dissolve food faster, and the fiber also stimulates gastric juices to speed up digestion. All of this together means that things run through your digestive tract faster, making it a powerful laxative if you are suffering from chronic constipation. Oddly enough, the fiber can also reduce loose stool, and studies have shown tamarind to be effective against chronic diarrhea as well.




Heart Health: Studies done on tamarind have shown it to be effective in reducing blood pressure and blood cholesterol. The fiber content in tamarind certainly has something to do with the reduction in cholesterol, since it is known to scrap excess LDL cholesterol from the veins and arteries. The potassium in tamarind may be responsible for the reduction in blood pressure, since it is known as a vasodilator that reduces the stress on the cardiovascular system. The impressive level of vitamin C in tamarind also may have something to do with it as well, since vitamin C is an antioxidant compound that can reduce the impact of free radicals, those pesky byproducts of cellular metabolism that have been linked to heart disease and a number of other health conditions.

Circulation: Tamarind is a very good source of iron, and a single serving can provide more than 10% of your daily requirement. A healthy supply of iron in the body guarantees the proper red blood cell count in the body, which can ensure appropriate oxygenation of different muscles and organs that need oxygen to function properly. Also, iron deficiency results in anemia, which is characterized by weakness, fatigue, headaches, cognitive disorders, and stomach issues. So, eat plenty of tamarind to keep anemia at bay!

Nerve Function: One of the most significant vitamin elements of tamarind is the B complex. Thiamine, one of the most important parts of that vitamin family, is found in high quantities within tamarind. Thiamine is responsible for improving nerve function, as well as muscle development, which can help you remain active, maintain your reflexive, and stay strong.

Weight Loss: One of the unique compounds that can be extracted from tamarinds or gained as a benefit from it when used as a spice is called hydroxycitric acid (HCA). HCA is connected to weight loss because it has been shown to inhibit an enzyme in the body that specifically helps store fat. Furthermore, tamarind has been known to suppress the appetite by increasing the serotonin neurotransmitter. Research is still ongoing in these respective areas, but it shows promising signs as a weight loss supplement!

Manage Diabetes: Along with its ability to stop weight gain, inhibiting that enzyme, alpha-amylase mainly stops carbohydrates from being absorbed, which are easily converted to simple sugars or fats. A carbohydrate-heavy diet can increase the chances of uncontrolled glucose and insulin levels, which is the biggest problems for people suffering from diabetes. Tamarind can help monitor and control these fluctuations

Anti-Inflammatory Capacity: The essential oils of tamarind have been connected to a number of anti-inflammatory abilities, including the reduction of joint pain and inflammation, arthritis, rheumatic conditions, and gout. It also reduces eye irritation. One of the most common forms of this is conjunctivitis, also known as pink eye. Tamarind has shown a definite soothing and anti-inflammatory ability, and is therefore used in many herbal remedies for inflammation.

Immune System: High levels of vitamin C, as well as other antioxidant effects in the essential oils make tamarind a wonderful way to boost your immune system and ensure long-term health from microbial and fungal infections. It also reduces the occurrence of parasites in the body due to its antiseptic and antimicrobial effects. It has specifically been linked to eliminating stomach worms in children in tropical areas where tamarind in cultivated.

A Few Words of Caution: The main concern is that tamarind lowers blood pressure and is a blood thinner, so it can be difficult to reduce bleeding in case something happens. If you are taking aspirin or other blood thinners, be careful if you ingest an excessive amount of tamarind.

O Believer, learn how to stop evil, it is part of your duty to Allah

Commanding what is right and forbidding what is wrong provides a mechanism whereby the Muslim Ummah can fight off various social, moral and spiritual ills and maintain a healthy and dynamic life.

For an individual, too, the practice of this principle provides both a source and an indication of spiritual and moral health. If we ignore this principle and in the face of wrong we do not react in any way, then this means that in a spiritual and moral sense we are dead. `Abd allah ibn Mas’ud was once asked, “Who are the living dead?” and he replied, “Those who never command something good and never forbid something bad”. A similar point is made in that well known Hadith in which the Prophet (pbuh) is reported to have said:

“If one of you sees something wrong, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart and this is the weakest faith.” Some versions add: “there is no part of faith behind that, not even so much as a mustard seed.”


I read many comments from the social network from Muslim brothers and Sisters who open my eyes about their state of understanding Islam. Many of them are drowned by media exposure. They are not even aware of the essence of Islam.

We need to  awaken their mind and soul towards the essence of Islam. They have been programmed to see as the media want them to see, to reason as the media want them to reason. They have been en-castrated in a whole that is opposed to the essence of Islam, believing that they full right to show their so called freedom – Ammaara



Are you in the Circle of Influence or in the Circle of Concern?

At the heart of Islam lies a concept which molds a healthy frame of mind. This same concept was beautifully articulated by Stephen Covey in his book, Seven Habits of Highly Effective People. Covey speaks about Circles of Influence and Circles of Concern. He says that foolish and unproductive people are those who spend all of their time in “Circles of concerns” like global poverty, pollution, the national debt etc. Whereas productive people spend their time and effort in the “circle of influence”. Meaning those things that they actually have the ability to change.

This truth is found in a fundamental tradition of the Prophet ﷺ, “A beautiful aspect of your Islam is that you leave those things that don’t concern you”. In other words focus on the things in life that you can actually change, and if there is one thing that each and everyone of us can change, its our own selves and the way we respond to hardships.




Do you feel disconnected with Allah? Then analyse how you spend your time. What occupies your mind. Who occupies your mind, and who do you love spending time with? When you ascertain what you’ve prioritised, you’ll understand that reconnecting with Allah (swt) begins with you. It begins with clearing the clutter from your life. Removing all the things which come between you, and your Hereafter. When you have an exam at school, or University, if you don’t focus on revision, and prioritise your time, you will fail. You don’t have time to waste. You can have breaks, rewards, but you can’t take your eye off the ball – the final exam.

This life is the *greatest* test, and the Examiner is Allah. When you prioritise your life around Him, He will grant you success, respect, credibility, a career as one of the mukhliseen. It all begins with an introspection, a reflection and an intention, followed by determination to be the best in the field.

~ Alima Ashfaq




O you Muslim, do you have your father’s name or your husband’s name?

This article has been taken from the net and reblogged


Preference of suffixing husbands name after marriage by dropping the Fathers name:::::

Our Common Mistakes in Islam – 1: Woman dropping her father’s name and adopting husband’s name after marriage!

How many of you are aware that it is Haraam for a woman (after marraige) to change her surname from her father to that of her husband? Example, before marriage she was “Fatima maqsood Ali” and after marriage to Sajid Siddique, she changes to “Fatima Sajid Siddique” or just “Fatima Sajid”.

This is haraam. It is not permissible for a woman to take her husband’s name or his family name because that is attributing oneself to someone other than one’s father, and imitating the kuffaar from whom this custom was adopted.

There are some very stern warnings regarding this from Allah and his Prophet (pbuh). Read below:

The Prophet (pbuh) said: “Whoever calls himself by other than his father’s name (or attributes himself to someone other than his father), will be cursed by Allaah, the angels and all the people.” (Reported by Ibn Maajah, 2599)

Narrated from Abu Dharr (ra) that he heard the Prophet (pbuh) say: “Any man who knowingly attributes himself to someone other than his father is guilty of kufr. Whoever claims to belong to a people when he has nothing to do with them, let him take his place in Hell.” [Bukhari 3508 and Muslim 61]

It was narrated that Sa’d ibn Abi Waqqaas and Abu Bakrah said: The Messenger of Allaah (pbuh) said: “Whoever claims after having become Muslim to belong to someone who is not his father, knowing that he is not his father, Paradise will be forbidden to him.” [Bukhaari 4072 and Muslim 63]

What else needs to be said in this matter when clear commands of prophet (pbuh) are present? Besides this, the Salaf-us-saliheen have also sternly warned against this.

It is not permitted for anyone to claim to belong to anyone other than his father. Imitating the kuffaar by dropping the wife’s surname and giving her the husband’s name is haraam; it is also a form of falsehood, and humiliation of the woman. There is no blood tie between the husband and wife, so how can she take his surname as if she is part of the same lineage? Moreover, she may get divorced, or her husband may die, and she may marry another man. Will she keep changing her surname every time she marries another man? Furthermore, there are rulings attached to her being named after her father, which have to do with inheritance, spending and who is a mahram, etc. Taking her husband’s surname overlooks all that. The husband is named after his own father, and what does she have to do with the lineage of her husband’s father? This goes against common sense and true facts. The husband has nothing that makes him better than his wife so that she should take his surname, whilst he takes his father’s name.

Anyone who has done this must repent to Allaah and put it right by going back to her father’s name. Please revert back to your fathers lineage or fathers name!

Each one of us are accountable for our actions on the Day of Judgement! Don’t obey others to disobey Allah (even if it be your parents or your husband)


My conclusion after this article

  1. Nobody can take away your father’s name

2. It is your natural name given to you

3.What about your husband’s name?

4. What if he divorces you? What if he dies tomorrow and you remarry?         Will you keep on changing name for the sake of husbands?


This dunya is really an illusion where we believe in human’s love more than God’s love. We follow human’s law but we disobey Allah’s command

The best love is to love for the sake of Allah




Are we being fair to our children?


Many children complain that parents are not fair enough. They prefer one over the others and they tend to demonstrate it clearly.

Is this the trait of a believer?

Some prefer their daughters over their sons. others prefer their sons over their daughters. Others prefer those who have a fair skin over the tanned skin…and when they have to offer something, they are unjust.
The Prophet said: Act equally between your children; Act equally between your sons .


May this hadith be a powerful reminder to you. Those who believe their parents are unfair, please teach them this  hadith so that they may not be confronted with dire punishment on the Day of Judgment

Hadith – Dawud, Narrated An-Nu’man ibn Bashir I heard An-Nu’man bin Bashir on the pulpit saying, “My father gave me a gift but ‘Amra bint Rawaha (my mother) said that she would not agree to it unless he made Allah’s Apostle as a witness to it. So, my father went to Allah’s Apostle and said, ‘I have given a gift to my son from ‘Amra bint Rawaha, but she ordered me to make you as a witness to it, O Allah’s Apostle!’ Allah’s
Apostle asked, ‘Have you given (the like of it) to everyone of your sons? ‘ He replied in the negative. Allah’s Apostle said, ‘Be afraid of Allah, and be just to your children.’ My father then returned and took back his gift.”



Ingratitude pays its own price

Many people walk in life without a conscience. They believe that whatever they possess, are their natural due. They just don’t care.

Allah, the Creator of all mankind, says in surah Al Asr:

“By time, everyone is at a loss”, then He continues : except those….

This means that the majority of human beings are in perdition. they have lost their souls and their ability to behave like human beings.

Many people who consider themselves as believers are often in state of ingratitude towards God and those around them.

If you think about life and its reality, you see that every thing is valuable only in two situations.

  1. Before you get the thing, you long for it, you dream about it, you fight for it…

2. After you lose it…

Have you ever thought deeply about it?

Yes, your mum, dad, your family, dearest friends, your health, your memory….all these do not come with a price tag

Once you lose them or start losing them, then you realise their precious value.

How to overcome your difficulties?



do not carry

A conversation between a pencil and an eraser

Pencil : I’m Sorry
Eraser : For what? You didn’t do anything wrong.

Pencil : I’m sorry because you get hurt because of me.
Whenever I made a mistake, you’re always there to erase it.
But as you make my mistakes vanish, you lose a part of yourself. You get smaller and smaller each time.

Eraser : that’s true. But I don’t mind. You see, I was made to do this.
I was made to help you whenever you do something wrong. Even though one day, I know I’ll be gone and you’ll replace me with a new one. I’m actually happy with my job. So please, stop worrying. I hate seeing you sad  [smile]

Parents are like the eraser where as their children are the pencil.
They’re always there for their children, cleaning up their mistakes. Sometimes along the way, they get hurt, and become smaller (due to aging). Though their children will eventually find someone new (spouse), but parents are still happy with what they do for their children, and will always hate seeing their precious ones worrying or sad !





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