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View Full Version : Provisions for the Hereafter

04-03-2008, 11:00 PM
As Salaam Alaykum Wa Rahmatullahi Wa Barakatuhu

Allah Has Accorded to Himself Goodness

And what is meant by this is that Allah, Most Glorified has chosen from every race the best of it and accorded it to himself, for He, Most Glorified, Most High does not love anything except that which is good and He does not accept words, deeds or charity except those which are good.

And from this the signs of the slave's happiness and wretchedness are known, for nothing suits the good person except that which is good and he does not accept anything except it, nor does he feel at ease except with it, nor is his heart at rest except with it.

He speaks good words which are the only words that ascend to Allah and he is the most averse to obscene words, lying, backbiting, talebearing, slander, false testimony and every kind of evil speech.

Similarly, he does not like any deeds except the best of them — and they are those upon whose goodness sound natural instincts are agreed, along with the Prophetic Laws and which are attested to by rational minds, such as his worshipping Allah, Alone, without partners and preferring His Pleasure to his own whims and desires and draws closer to Allah due to his striving and he behaves towards His creation in the best way he can, treating them as he would like them to treat him.

His traits of character are the best, such as gentleness, dignity, patience, compassion, loyalty, honesty, a true heart, modesty and he protects his countenance from surrender or humility towards anyone besides Allah

Likewise, he does not choose any but the best and purest of foods, which are those that are lawful and wholesome and nourish the bodyand the mind in the best way without causing any ill-effect to the body.

Nor does he select except the best of women as a wife, nor as friends and companions except those who are good. Such a person is one of those of whom Allah said:

"Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but Allah Alone) saying (to them): "Salamun 'Alaikum (peace be on you) enter you Paradise, because of that (the good) which you used to do (in the world)." (1)

—and to whom the guardians of Paradise say:

"Salamun 'Alaikum (peace be upon you)! You have done well, so enter here to abide therein forever." [2)

And the use of the letter (Fa') in the Verse implies causality, i.e. because of your good deeds, enter it.

And Allah, Most High says:

"Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women): such (good people) are innocent of (every) bad statement which they say; for them is forgiveness, and Rizqun Kanm (generous provision, i.e. Paradise)." [3)

[1 Surah An-Nahl 16:32

[2 Surah Az-Zumar 39:73

[3 Surah An-Nur 24:26


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04-05-2008, 06:20 PM
This Verse has been explained as meaning that evil words belong to evil people and good words belong to good people. It has also been explained as meaning that good women are for good men and vice versa and (in fact,) it includes this meaning and others. And Allah, Most Glorified has placed all manner of good in Paradise due to and all manner of evil in the Fire, so the former is an abode which was chosen for good, while the latter is an abode which was chosen for evil. And there is an abode in which good and evil are mixed and that is this abode (i.e. the life of this world). So when the Appointed Day comes, Allah will distinguish between the evil and the good and then the matter will rest upon two abodes only.

And what is meant is that Allah has made signs for the wretchedness and happiness by which they are known. And there might be two components in a man (i.e. good and evil), so whichever of them is preponderant, he belongs to its people; so if Allah wishes good for His slave, He will purify him before death and he will not require cleansing by the Fire. The Wisdom of Him, Most High rejects that He should make the slave to be accompanied in his abode by his evil deeds and so He places him in the Fire in order to cleanse him of sins. And the time for which he will remain in the Fire is dependent upon the rapidity or slowness with which the sins are removed.

But since the polytheist is evil by nature, the Fire does not cleanse him, just as if a dog enters the sea (it is not cleansed), while because the Believer is free from sins, the Fire is forbidden to him, since there is nothing in him which necessitates cleansing; so Glorified be He Whose Wisdom overwhelms the minds.


04-05-2008, 07:25 PM
Regarding the Obligation to Know the Guidance of the Messenger (PBUH)

From here it is understood the overriding necessity for the slaves to know the Messenger (PBUH), and the Message which he brought, because there is no path to success except at his hands, nor to know good from evil except through him, so no matter how urgent the need or how great the necessity, the need of the slave for the Messenger (PBUH), is far above it.

And what is your opinion regarding one whose guidance is concealed from you and whose message corrupts your heart in a moment? But only a living heart feels this, for a wound is not felt by a dead man. 1

And if happiness is dependent upon his ', guidance, then it is incumbent upon every person who loves salvation for himself to know his guidance and his life story (Seerah) and all his affairs in order to avoid the path of the ignorant.

And the people in this matter vary between those with a little knowledge, this with much knowledge and those who know nothing whatsoever; and Bounty is in Allah's Hand, He gives it to whom He wills and Allah is the Owner of great Bounty.

1. The end of a verse of poetry by Al-Mutanabbi: That begins:.Whoever dwells in disgrace, gets used to it.


04-05-2008, 09:05 PM
Regarding His A Guidance in Wildu' (Ablution)

He used to perform ablution for every prayer most of the times, although sometimes he might pray with one ablution. Sometimes he would perform ablution with a Muddi l of water, sometimes with two thirds of a Mudd and sometimes more. And he was the most frugal of the people in pouring water for ablution and he warned his people against wasting it. It has been authentically reported from him that he performed ablution washing each limb once, twice and three times.

Sometimes he would wash some limbs twice and others three times, and he would rinse his mouth (Madmadah) and sniff water into his nose (Istinshaq) sometimes with one handful of water, sometimes with two and sometimes with three and he used to combine the rinsing of the mouth and the sniffing of water into his nose (i.e. he used to do both with the same handful of water); and he used to sniff the water with his right hand and expel it (Istinthar) using his left hand. Sometimes he would wipe over the whole of his head and sometimes he would pass his hands back and forth, but it has not been authentically reported from him that he ever wiped over only a part of his head. But if he wiped over his forelock, he would complete the wiping over his headdress. He never performed ablution without rinsing his mouth and sniffing water into his nose and it has not been recorded from him that he even once abandoned them. Likewise, he never even once abandoned the sequence of actions and continuity in ablution. And he would wash his feet if they were not in leather socks along with his head.

And every Hadeeth reported concerning the Adhkar of ablution is a lie except saying "Bismillah" (In the Name of Allah) at the beginning of it and the words:

"Ash-hadu Alla Ilaha Illallahu Wandahu La Shareeka Lahu Wa Ashhadu Anna Muhammadan 'Abduhu Wa Rasifluh. Alldhumatalnee Minat-Tawwabeen Waj'alnee Minal-Mutatahhireen"

"(I testify that none is worthy of worship except Allah, Alone and I testify that Muhammad is His slave and His Messenger. Oh, Allah! Make me one of those who turn [to You] in repentance and make me among those who purify themselves)."

There is another Hadeeth in 'Sunan An-Nasa'i :

"Subhanakallahumma wa behamdika Ash-hadu Alla Ilaha Illa Anta Astagfiruka, wa Atubu Ilaika"

"(Glory be to You, oh, Allah and praise and thanks. I testify that none is worthy of worship except You. I seek forgiveness from You and I turn to You in repentance)."

He never said at the beginning of it: "I make the intention", nor did any of the Companions, ever did so; and he never repeated the washing of his limbs more than three times.

Likewise, it has not been authentically reported from him that he washed above the elbows or the ankles, nor was it his habitual practice to dry his limbs.

He used to run his fingers through his beard sometimes, but it was not his regular practice to do so. He also used to wash between his a weak Hadeeth has been reported in this regard.

It has been authentically reported from him that when at home and when traveling, he would wipe over his socks: The time for the resident being a day and a night and for the traveller three days and three nights. He used to wipe over the tops of his leather socks and he wiped over his ordinary socks and he wiped over his headdress and his forelock, contenting himself with that; it is possible that this was only in special circumstances dictated by need and it is also possible that it is general — and this is more likely.

He did not act at variance with the circumstances of his feet; rather, if they were encased in leather socks, he would wipe over them and if they were uncovered, he would wash them.

He would perform Tayammum by striking the ground upon which he intended to pray once for his hands and his face, regardless of whether it was dust, soil or sand. And it has been authentically reported from him that he said:

"Wherever any man from amongst my people happened to be when the time for prayer overtook him, he has his mosque and his means of purifying himself."

When he traveled with his Companions during the Tabuk campaign, they crossed those sands and their water became scarce and it was not reported from him that he carried dust with him, nor did he order it and nor did any of his Companions do so; and if anyone thinks upon this, he must affirm that he performed Tayammum with sand.

It has not been authentically reported from him that he performed Tayammum for every prayer (i.e. that he renewed it), nor that he ordered it; indeed, he declared it to be general and affirmed that it took the place of ablution.


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