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OmAbdullah
07-26-2017, 07:28 PM
بسم الله الرحمن الرحيم


Respected Muslims be careful:


Your Deen (Religion) starts with the Aqeedah (Faith) of Tawheed, this is the bases /the Foundation.
Al-Tawheed ( pronounced as At-Tawheed) means to believe in the Absolute Oneness of God “Allah”. So becareful not to fall in any type of shirk ( associating anything or anyone with Allah in God-hood or Lord-ship).
Tawheed is a very delicate matter. Allah said in surah Al-Baqrah verse 22 (its translation is):


(2:22) It is He Who has made the earth a resting-place for you, and the sky a canopy, and sent down water from above wherewith He brought forth fruits for your sustenance.
Do not, then, set up rivals23 to Allah when you know (the Truth).


Exp.note 23:



23. That is, when man recognizes that all those things were done by none but God, then worship, devotion and service must be exclusively for Him. For who besides the Creator can legitimately claim these things from man?


Not to set up others as rivals to Allah means not to make anyone other than God the object of worship, service and obedience that one owes to God alone. Later on we shall see, in some detail, how the Qur'an itself specifies the forms of worship and service which we owe exclusively to God, and wherein associating anyone else amounts to shirk (associating others with God in His divinity). This, the Qur'an seeks to eradicate.
************************************************** ************************************************** ************************************************** ******************


[Ibn `Abbas (ra) said, concerning this verse: "Al-Andaad means Shirk which is less conspicuous than a black ant crawling on a black stone in the darkness of the night, such as the saying: "By Allah and by your life, oh so-and-so!" or: "By your life," or: "If it had not been for this little dog, the burglars would have come to us," or "Had it not been for the duck in the house, the burglars would have come," or like a man's saying to his companion: "By Allah's and your will..." or: "As Allah and you will," or the saying of a man: "Had it not been for Allah and so-and-so..." - Do not mention anyone with Allah , because all of this is Shirk." (Narrated by Ibn Abi Hatim)]
************************************************** *****************


The danger of the word “andaad” (equal) can be understood by the above mentioned hadeeth which told us that it is like a black ant on a black rock moving towards you in the darkness of the night. An example of this kind of shirk (making something equal to God) is:


Some thieves enter a house at night. A dog in the house starts barking or some ducks start making noise, so the owners of the house wake up and the thieves run away. Then the owners say;


If this dog was not here (or they say; if the ducks were not here), the thieves would succeed. Thus they proclaim that they were protected from the thieves by the dog or ducks. They did shirk as in reality Allah (the All-Mighty God) protected them but made the dog or ducks a cause for their protection. But their faith became wrong as they made the dog / ducks andaad (equal to All-Mighty God).
So we all must be very careful about the Tawheed of Allah in all cases.

For more details see kitaab At-Tawheed: chapter 40.



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Aaqib
07-26-2017, 07:34 PM
I never knew about this. What about if I did this, what can I do?
Reply

Abz2000
07-27-2017, 04:38 AM
Originally Posted by Aaqib
I never knew about this. What about if I did this, what can I do?
Trust in Allah above all when you use physical lawful (halal) precautionary means.
Reply

OmAbdullah
07-27-2017, 06:35 PM
Originally Posted by Aaqib
I never knew about this. What about if I did this, what can I do?

The Prophet salla Allaho alaihi wa sallam was asked similar question. He salla Allaho alaihi wa sallam advised to say the following du'aa thrice daily:

اللهم إني أعوذبك من أن أشرك بك شيئاً و أنا اعلم به و استغفرك لما لا اعلم به



It means:


Ya Allah, I seek Your Refuge from associating anything with You knowingly, and do astaghfaar to You regarding that [shirk] which I am unaware of [which I committed unknowingly].
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فصيح الياسين
08-04-2017, 07:03 AM
Originally Posted by OmAbdullah
بسم الله الرحمن الرحيم


Respected Muslims be careful:


Your Deen (Religion) starts with the Aqeedah (Faith) of Tawheed, this is the bases /the Foundation.
Al-Tawheed ( pronounced as At-Tawheed) means to believe in the Absolute Oneness of God “Allah”. So becareful not to fall in any type of shirk ( associating anything or anyone with Allah in God-hood or Lord-ship).
Tawheed is a very delicate matter. Allah said in surah Al-Baqrah verse 22 (its translation is):


(2:22) It is He Who has made the earth a resting-place for you, and the sky a canopy, and sent down water from above wherewith He brought forth fruits for your sustenance.
Do not, then, set up rivals23 to Allah when you know (the Truth).


Exp.note 23:



23. That is, when man recognizes that all those things were done by none but God, then worship, devotion and service must be exclusively for Him. For who besides the Creator can legitimately claim these things from man?


Not to set up others as rivals to Allah means not to make anyone other than God the object of worship, service and obedience that one owes to God alone. Later on we shall see, in some detail, how the Qur'an itself specifies the forms of worship and service which we owe exclusively to God, and wherein associating anyone else amounts to shirk (associating others with God in His divinity). This, the Qur'an seeks to eradicate.
************************************************** ************************************************** ************************************************** ******************


[Ibn `Abbas (ra) said, concerning this verse: "Al-Andaad means Shirk which is less conspicuous than a black ant crawling on a black stone in the darkness of the night, such as the saying: "By Allah and by your life, oh so-and-so!" or: "By your life," or: "If it had not been for this little dog, the burglars would have come to us," or "Had it not been for the duck in the house, the burglars would have come," or like a man's saying to his companion: "By Allah's and your will..." or: "As Allah and you will," or the saying of a man: "Had it not been for Allah and so-and-so..." - Do not mention anyone with Allah , because all of this is Shirk." (Narrated by Ibn Abi Hatim)]
************************************************** *****************


The danger of the word “andaad” (equal) can be understood by the above mentioned hadeeth which told us that it is like a black ant on a black rock moving towards you in the darkness of the night. An example of this kind of shirk (making something equal to God) is:


Some thieves enter a house at night. A dog in the house starts barking or some ducks start making noise, so the owners of the house wake up and the thieves run away. Then the owners say;


If this dog was not here (or they say; if the ducks were not here), the thieves would succeed. Thus they proclaim that they were protected from the thieves by the dog or ducks. They did shirk as in reality Allah (the All-Mighty God) protected them but made the dog or ducks a cause for their protection. But their faith became wrong as they made the dog / ducks andaad (equal to All-Mighty God).
So we all must be very careful about the Tawheed of Allah in all cases.

For more details see kitaab At-Tawheed: chapter 40.


What would say about omar r.a when he said to people tht
لو لا علي لهلك عمر؟؟؟
Reply

OmAbdullah
08-04-2017, 01:54 PM









Originally Posted by فصيح الياسين
Whatwould say about omar r.a when he said to people tht
لو لا علي لهلك عمر؟؟؟

Assalaamo alaikum warahmatullahi wa barakaatuh,

You shouldn't believe such statements about those great sahaabah radiyallaho anhum. Shiyah sect has invented many false statements. They have attacked Tawheed in many ways. They have gone far away from Muhammad salla Allaho alaihi wa sallam. This sentence:
لو لا علي لهلك عمر؟؟؟
May be their invention.

Reply

Abz2000
08-04-2017, 03:51 PM
The companions :ra: weren't free from error, but they'd usually be cautious enough to say: if it hadn't been by Allah's grace /mercy/bounty that........

and Allah advises us to say " inshaAllah" when we remember if we happen to forget.

a bit like saying: "lucky i came in on time when the child climbed onto the cupboard" and then remembering to say: " it was by Allah's grace that i got there on time to stop him falling", and then remembering that Allah :swt: could have saved him without you as the means, so that too doesn't necessarily hold true, but not be so fatalistic that you don't bother within your lawful means.

When 'Umar :ra: Was commended for having assisted so many people during the famine, he is reported to have disagreed and said something along the lines of: " it was with the money of the Muslim ummah and not Khattaab's ('Umar's dad's) money ok?"
but then i thought, even if it was the money which 'Umar inherited, it was still by Allah's grace.

so it's not shirk if the intention is correct with Allah and a person has already reached the level where they already know that all good is from Allah, but it's good to keep in mind that praise is due to Allah :swt: for all blessings and bounties, and humans should say "may Allah reward you with good" for good actions where it applies, And encourage each other to good by commending them for a good action if necessary.

say if i give a needy person some money, if my intention is correct, i will get angry at him for overpraising me, and smile and be very pleased with him if he thanks Allah, and be happy for myself if he says "may Allah reward you with good" and or prays for me. If I'm very young or my imaan is weak, or i'm uncertain whether what i did was right or wierd, it may be necessary for someone to give me an encouraging smile or even say: i think what you did there was commendable, but remember that it was because Allah :swt: gave you the ability to do so.

And Allah :swt: knows best.



وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ

{47 If (We had) not (sent thee to the Quraish),- in case a calamity should seize them for (the deeds) that their hands have sent forth, they might say: "Our Lord! why didst Thou not sent us a messenger? We should then have followed Thy Signs and been amongst those who believe!"
Reply

فصيح الياسين
08-04-2017, 05:56 PM
Originally Posted by OmAbdullah











Assalaamo alaikum warahmatullahi wa barakaatuh,

You shouldn't believe such statements about those great sahaabah radiyallaho anhum. Shiyah sect has invented many false statements. They have attacked Tawheed in many ways. They have gone far away from Muhammad salla Allaho alaihi wa sallam. This sentence:
لو لا علي لهلك عمر؟؟؟
May be their invention.
Hahaha no its not from them its from our fiqha and long story short this sentence then told by.omar and written in every book of nahw in last chapters of حروف غير عامل
Reply

OmAbdullah
08-05-2017, 12:20 PM
Originally Posted by فصيح الياسين
Hahaha no its not from them its from our fiqha and long story short this sentence then told by.omar and written in every book of nahw in last chapters of حروف غير عامل

I have given a hadeeth of Muhammad salla Allaho alaihi wa sallam and I, myself, strictly follow Muhammad salla Allaho alaihi wa sallam because we will be questioned about our obedience to him. Anyone who wants to reject his saying, will do it to his own loss.

You must explain the meaning of the chapter of huroofi-gher-aamil.

This is very much possible that in the context in which those words of Umar rAa are mentioned, would have other words to keep away from shirk. So it is important to bring the whole story to see how was Umar rAa saved by Ali rAa and then what were the exact words that Umar rAa said??? Also the exact translation must be mentioned or the story must be mentioned as it is in Arabic. Making the story short and bringing out only one sentence out of the context may give wrong meaning or misunderstanding about the situation.


- - - Updated - - -

Originally Posted by Abz2000
The companions :ra: weren't free from error, but they'd usually be cautious enough to say: if it hadn't been by Allah's grace /mercy/bounty that........

and Allah advises us to say " inshaAllah" when we remember if we happen to forget.

a bit like saying: "lucky i came in on time when the child climbed onto the cupboard" and then remembering to say: " it was by Allah's grace that i got there on time to stop him falling", and then remembering that Allah :swt: could have saved him without you as the means, so that too doesn't necessarily hold true, but not be so fatalistic that you don't bother within your lawful means.

When 'Umar :ra: Was commended for having assisted so many people during the famine, he is reported to have disagreed and said something along the lines of: " it was with the money of the Muslim ummah and not Khattaab's ('Umar's dad's) money ok?"
but then i thought, even if it was the money which 'Umar inherited, it was still by Allah's grace.

so it's not shirk if the intention is correct with Allah and a person has already reached the level where they already know that all good is from Allah, but it's good to keep in mind that praise is due to Allah :swt: for all blessings and bounties, and humans should say "may Allah reward you with good" for good actions where it applies, And encourage each other to good by commending them for a good action if necessary.

say if i give a needy person some money, if my intention is correct, i will get angry at him for overpraising me, and smile and be very pleased with him if he thanks Allah, and be happy for myself if he says "may Allah reward you with good" and or prays for me. If I'm very young or my imaan is weak, or i'm uncertain whether what i did was right or wierd, it may be necessary for someone to give me an encouraging smile or even say: i think what you did there was commendable, but remember that it was because Allah :swt: gave you the ability to do so.

And Allah :swt: knows best.



وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ

{47 If (We had) not (sent thee to the Quraish),- in case a calamity should seize them for (the deeds) that their hands have sent forth, they might say: "Our Lord! why didst Thou not sent us a messenger? We should then have followed Thy Signs and been amongst those who believe!"


The explanation is good, jazaak-Allaho khera. But the saying of someone that "he spent people's money" is not shirk.

Reply

فصيح الياسين
08-05-2017, 01:59 PM
Originally Posted by OmAbdullah


I have given a hadeeth of Muhammad salla Allaho alaihi wa sallam and I, myself, strictly follow Muhammad salla Allaho alaihi wa sallam because we will be questioned about our obedience to him. Anyone who wants to reject his saying, will do it to his own loss.

You must explain the meaning of the chapter of huroofi-gher-aamil.

This is very much possible that in the context in which those words of Umar rAa are mentioned, would have other words to keep away from shirk. So it is important to bring the whole story to see how was Umar rAa saved by Ali rAa and then what were the exact words that Umar rAa said??? Also the exact translation must be mentioned or the story must be mentioned as it is in Arabic. Making the story short and bringing out only one sentence out of the context may give wrong meaning or misunderstanding about the situation.


- - - Updated - - -





The explanation is good, jazaak-Allaho khera. But the saying of someone that "he spent people's money" is not shirk.
[emoji25] Thanks i really repent why i asked .. [emoji42] [emoji42]
Reply

OmAbdullah
08-05-2017, 03:00 PM
Following the elders and forefathers


Allah Azzh wa Jall said in surah Al-Baqarah verse 170, its translation is:


(2:170) And when they are told: “Follow what Allah has revealed,” they say: “No, we shall follow what we found our forefathers adhering to.”
168 What! Even if their forefathers were devoid of understanding and right guidance?


Exp. note 168:



168. The only possible argument and justification for these taboos was that they had been sanctified by the practice of their forefathers from whom they had allegedly come down generation after generation. Fickle-minded as they were, they deemed this argument to be sufficiently persuasive.

************************************************** ******************


So mankind is ordered to serve their parents even if they are not Muslims but they should not follow them blindly. If they did then their non-Muslim parents would lead them to Hell.


Following leaders and friends blindly:



Allah has informed us at many places in the Holy Quraan about the the fighting of people in Hell. They will fight with their leaders. For example read the translation of the following verses of surah Al-Baqarah.


Surah Al-Baqarah verses 165----167 (translation only):


(2:165) Yet there are some who take others as equals to Allah
163 and love them as Allah alone should be loved; but those who (truly) believe, they love Allah more than all else.164

If only the wrong-doers were to perceive now – as they will perceive when they will see the chastisement – that all power belongs to Allah alone, and that Allah is severe in chastisement!


Exp. note 163 and 164:



163. There are certain attributes which belong exclusively to God. Moreover, there are certain duties that man owes to God by virtue of His being his Lord. The indictment of the Qur'an is that the people in question ascribe to others than God the attributes which are exclusively His and likewise consider others to be the rightful claimants of certain rights over man which belong only to God. To be Lord of the entire complex of causal relationships found in the universe, to dispense the needs and requirements of people, to deliver them from distress and affliction, to heed complaints and respond to lamentations and prayers, and having full knowledge of all that is apparent as well as all that is hidden, are the exclusive attributes of God.


Furthermore, there are certain rights which God alone may claim: that His creatures should recognize Him alone as their Sovereign, prostrate themselves before Him alone in recognition of their bondage to Him, turn to Him alone for the fulfilment of their prayers, call Him alone for help and succour, place their trust is none save Him, centre their hopes and expectations only in His Munificence, and fear Him alone both in public and in private.


In the same way, being the only Absolute Sovereign of the universe, it befits none save God to lay down what is permitted and what is prohibited for His subjects, to prescribe their rights and duties, to command them what to do and what not to do, to direct them as to how the energy and resources bestowed on them, by God, should be expended.


Again, it is God alone Who can ask His subjects to acknowledge His sovereignty, to accept His commands as the source of law, to consider Him alone to be the Lord entitled to command men, to consider His commands supreme, and to turn to Him alone for correct guidance. Whoever either ascribes to any being other than God any of the aforementioned attributes or recognizes the claim of anyone save God to be entitled to any of the above-mentioned rights over His creatures is in fact setting up that being as a rival to God, and placing him on the same plane as God. By the same token, any individual or institution claiming to possess any of the exclusive attributes and rights of God (as mentioned above), is in fact claiming a position parallel and equal to that of God even though the claim to godhead may not have been categorically spelled out.


164. True faith requires that a man should give absolute priority to seeking God's good pleasure and should hold nothing too dear to sacrifice for the sake of God.
************************************************** *****


Surah Al-Baqarh verses 166—167:



(2:166) At that moment those who have been followed will disown their followers, and they will see the chastisement, and their resources will be cut asunder.



(2:167) And the followers will then say: “Oh if only we might return again, we would disown them as they have disowned us?”
165 Thus Allah will show them their works in a manner causing them bitter regrets. Never will they come out of the Fire.


Exp. note 165:



165. Here particular reference is made to the dismal end of those so-called religious leaders who mislead people, and of their gullible followers who fall easy prey to their deception. This has been done in order to warn the Muslims to beware of the errors which misled former nations, and to impress upon them the need to develop the capacity to distinguish between true and spurious leaders so as to avoid being led by the latter.
************************************************** *****

As you can see, in the Hereafter, people will be in extreme hasrah/hasrat/ regret because they will see that they are in the torment of the Hell-Fire due to following wrong leaders! And now (in the Hereafter) the same leaders are also in the torment and cannot help their followers to get out of the Fire. They will fight with them, feel sorry to follow them and will wish and pray for one more chance in this world to worship and obey only Allah Azzah wa Jall. But their prayers /supplications will be in vain and their wish shall not be fulfilled. So this life is the only chance to worship and obey only One God (Allah) by following and obeying Allah’s Messengers. For the present time till the end of this world only Muhammad salla Allaho alaihi wa sallam is to be obeyed and followed.

Reply

OmAbdullah
08-06-2017, 12:18 PM
بسم الله الرحمن الرحيم

May Allah bless brother Aabiru-Sabeel for sending me this link: http://www.ahlalhdeeth.com/vb/showpo...05&postcount=2


الاستيعاب ج: 3 ص: 1102

قال أحمد ابن زهير حدثنا عبيد الله بن عمر القواريرى حدثنا مؤمل بن إسماعيل حدثنا سفيان الثورى عن يحيى بن سعيد عن سعيد بن المسيب قال كان عمر يتعوذ بالله من معضلة ليس لها أبو الحسن وقال فى المجنونة التى أمر برجمها وفى التى وضعت لستة أشهر فأراد عمر رجمها فقال له على إن الله تعالى يقول وحملة وفصاله ثلاثون شهرا الحديث وقال له إن الله رفع القلم عن المجنون الحديث فكان عمر يقول لولا على لهلك عمر وقد روى مثل هذه القصة لعثمان مع ابن عباس وعن على أخذها ابن عباس والله أعلم


This story says:


“…Umar rAa sought the refuge of Allah from problem /dilemma… this problem was concerning a woman who was mental and had given birth to a child 6 months ago. (That means she was a nursing mother /feeding her 6 months old baby). Umar rAa had decided to stone her to death. Then Ali rAa reminded him the saying of Allah that “her pregnancy and feeding (her baby) takes 30 months”, and the hadeeth that Allah (orders) to remove pen in case of mental person. (That means that the angels are forbidden from writing the deeds of a mental person). So Umar rAa said, If Ali rAa was not here (to guide me) I would be destroyed…”
********************************************


The following points must be considered:


1. Abu Bakar and Umar rAa were not less learned than Ali rAa. Rather they were more aged, mature and experienced.


2. The great Sahaabah, being human beings, could make mistakes but those mistakes would be of minor kind. It cannot be expected from them to stone a mother (who was suckling her baby) to death nor would they punish a mental woman by rajam (stoning to death).


3. Even if this story is considered true by the present Muslims, then they must see that in fact Umar rAa prayed to Allah for refuge from such a situation in which if he was not guided by Ali rAa then he would be destroyed due to passing such order which would result in the stoning of a feeding and mental mother to death.
This is like the praying of a good, God-fearing Muslim to Allah:

Ya Allah guide me and protect me from such weakness as was happening from me, if my friend didn’t guide me, I would be destroyed (in the Hereafter due to making such and such sin).

So staying humble in front of Allah one can pray in such words.


I, myself, don’t believe in the truth of this story. My doubt becomes stronger when I read the last words of the story in Arabic, those words say:

“Indeed, a similar story is reported for Uthmaan with Ibn. Abbaas and Ibn. Abbaas took it from Ali, and Allah knows the best”.
*****************************************

So they made a similar story for Uthmaan rAa that he was then guided by Ibn Abbaas and in the end they attached all wisdom and knowledge to Ali rAa. Abbaas rAa is also very special for the same sect. They ask du’aa from Abbaas rAa too. (May Allah protect us from all types of shirk, aameen). Then they left the whole story and took only the words of shirk i.e. “law-laa Ali, lahalaka Umar”. Surely Satan is a very bad and cunning enemy to us. He knows the danger of these words and guides his friends to mislead Muslims! Therefore, O respectable Muslims, get acquainted with the knowledge of Qur’aan and the Sunnah to protect yourself from the tactics of Satan.
Reply

فصيح الياسين
08-06-2017, 02:46 PM
Originally Posted by OmAbdullah
بسم الله الرحمن الرحيم

May Allah bless brother Aabiru-Sabeel for sending me this link: http://www.ahlalhdeeth.com/vb/showpo...05&postcount=2


الاستيعاب ج: 3 ص: 1102

قال أحمد ابن زهير حدثنا عبيد الله بن عمر القواريرى حدثنا مؤمل بن إسماعيل حدثنا سفيان الثورى عن يحيى بن سعيد عن سعيد بن المسيب قال كان عمر يتعوذ بالله من معضلة ليس لها أبو الحسن وقال فى المجنونة التى أمر برجمها وفى التى وضعت لستة أشهر فأراد عمر رجمها فقال له على إن الله تعالى يقول وحملة وفصاله ثلاثون شهرا الحديث وقال له إن الله رفع القلم عن المجنون الحديث فكان عمر يقول لولا على لهلك عمر وقد روى مثل هذه القصة لعثمان مع ابن عباس وعن على أخذها ابن عباس والله أعلم


This story says:


“…Umar rAa sought the refuge of Allah from problem /dilemma… this problem was concerning a woman who was mental and had given birth to a child 6 months ago. (That means she was a nursing mother /feeding her 6 months old baby). Umar rAa had decided to stone her to death. Then Ali rAa reminded him the saying of Allah that “her pregnancy and feeding (her baby) takes 30 months”, and the hadeeth that Allah (orders) to remove pen in case of mental person. (That means that the angels are forbidden from writing the deeds of a mental person). So Umar rAa said, If Ali rAa was not here (to guide me) I would be destroyed…”
********************************************


The following points must be considered:


1. Abu Bakar and Umar rAa were not less learned than Ali rAa. Rather they were more aged, mature and experienced.


2. The great Sahaabah, being human beings, could make mistakes but those mistakes would be of minor kind. It cannot be expected from them to stone a mother (who was suckling her baby) to death nor would they punish a mental woman by rajam (stoning to death).


3. Even if this story is considered true by the present Muslims, then they must see that in fact Umar rAa prayed to Allah for refuge from such a situation in which if he was not guided by Ali rAa then he would be destroyed due to passing such order which would result in the stoning of a feeding and mental mother to death.
This is like the praying of a good, God-fearing Muslim to Allah:

Ya Allah guide me and protect me from such weakness as was happening from me, if my friend didn’t guide me, I would be destroyed (in the Hereafter due to making such and such sin).

So staying humble in front of Allah one can pray in such words.


I, myself, don’t believe in the truth of this story. My doubt becomes stronger when I read the last words of the story in Arabic, those words say:

“Indeed, a similar story is reported for Uthmaan with Ibn. Abbaas and Ibn. Abbaas took it from Ali, and Allah knows the best”.
*****************************************

So they made a similar story for Uthmaan rAa that he was then guided by Ibn Abbaas and in the end they attached all wisdom and knowledge to Ali rAa. Abbaas rAa is also very special for the same sect. They ask du’aa from Abbaas rAa too. (May Allah protect us from all types of shirk, aameen). Then they left the whole story and took only the words of shirk i.e. “law-laa Ali, lahalaka Umar”. Surely Satan is a very bad and cunning enemy to us. He knows the danger of these words and guides his friends to mislead Muslims! Therefore, O respectable Muslims, get acquainted with the knowledge of Qur’aan and the Sunnah to protect yourself from the tactics of Satan.
U r great scholar too mashallah
Reply

OmAbdullah
08-17-2017, 04:35 PM
Originally Posted by فصيح الياسين
U r great scholar too mashallah


Ibn Tayymiyah Explanation of the Hadith of the three who enter Hell First



In his book Ad-Daa’ Wad-Dawaa’, Ibn Al-Qayyim explains the hadith of the first three to be thrown into Hell on the Day of Resurrection. He says:

“from Abu Hurayrah, who said, “I heard the Messenger of Allah say, ‘ Verily, the first to be judged on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward. Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I fought for Your Cause till I was martyred.’ Allah will say: `You have lied. You fought so that people might call you courageous; and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell. Next a man who had acquired and imparted knowledge and read the Qur’an will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I acquired knowledge and taught it, and read the Qur’an for Your sake.’ Allah will say to him: `You have lied. You acquired knowledge so that people might call you a learned (man), and you read the Qur’an so that they might call you a reciter, and they have done so.’ Command will then be issued about him, and he will be dragged on his face and thrown into Hell.

Next a man whom Allah had made affluent and to whom Allah had given plenty of wealth, will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I did not neglect any of the ways You liked wealth to be spend liberally for Your sake’. Allah will say to him: `You have lied. You did it so that people might call you generous, and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell.”
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So we all must fear such end. Again we must see what Allah said in the Holy Quraan about the scholars. See the following translation of the verses of the Holy Qur’aan:

Surah Faatir verses 27 and 28

27. Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and [some] extremely black.

28. And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving.

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All of us (Muslims ) have the duty to convey the knowledge /message even if we know a single aayah (verse /aayat). And we must fear Allah, that must be the quality of every Muslim in general and that of a learned Muslim in special. But may Allah protect us from such names of a scholar or a rich person or a shaheed who become famous in this world and enjoy their fame while in the Hereafter they are dragged on their faces and thrown into Hell, aameen.


However, I am not a scholar. Rather, I am an ordinary Muslimah.

Reply

abuahmed
08-17-2017, 06:21 PM
Assalamu Alaykum,
http://www.al-shaaba.net/vb/showthre...9%D9%85%D8%B1-!!!!!!

This is a link to what has been said by some scholars about this sentence "لولا علي لهلك عمر"( If it was not Ali RAA Omar RAA would have been a loser".
I hope someone will have the time to translate to english the content of this link because it is a very very important matter.
What is sad is that many muslims cannot figure out how much the Scholars of SHIA sect lie.
Reply

OmAbdullah
08-20-2017, 10:12 PM
ًWe (Muslims) must also believe in the other articles of Faith. According to a Hadeeth, we must believe in:


: آمَنْتُ بِاللهِ ، وملائكته ، وَكُتُبِه ،وَرَسُلِه ، وَالْيَوْمِ الْاخِرِ ، وَالْقَدْرِ خَيْرِه وَشَرِّه مِنَ اللهِ تَعَالى ، وَالْبَعْثِ بَعْدَالْمَوْتِ .

The translation is :


I believe in Allah, and His angels, and His Books, and His Messengers, and in the Last Day, and in the destiny the good and evil their of being from Allah Ta'ala, and in the Life after death.


We must believe in all of them. Disbelief in anyone of them will result in total disbelief.
Reply

OmAbdullah
09-02-2017, 06:17 PM
Originally Posted by abuahmed
Assalamu Alaykum,
http://www.al-shaaba.net/vb/showthre...9%D9%85%D8%B1-!!!!!!

This is a link to what has been said by some scholars about this sentence "لولا علي لهلك عمر"( If it was not Ali RAA Omar RAA would have been a loser".
I hope someone will have the time to translate to english the content of this link because it is a very very important matter.
What is sad is that many muslims cannot figure out how much the Scholars of SHIA sect lie.


Here is only a short summary of the statement (not word to word translation):

After Bismillah and praises of Allah Ta’ala, and salaat wa salaam on Muhammad Rasoolullah;

It is reported without sanad (proof /evidence) about someone other than Ali. That is the sentence “ "لولا على لهلك عمر
Is not about Ali but it is about Ma’az. Someone said that “women were unable to give birth to the likes of Ma’az (because) if Ma’az was not present Umar would be destroyed”.

Ashyaakh are (given ) in the sanad of the above statement, but who are the ashyaakh?Therefore, Al-Behaqee went in doubt about this statement (See the SunanAl-Behaqee 7/443).

Inspite of that the shiyah sect changed it and they removed the name of Ma’az and put the name “Ali” in its place (Masnad Zed bin Ali page 335).


(Then there are the names of some liars in the context) who tried to prove the ignorance of Umar rAa. They also tried to attach the story of “mental woman stoning to death” to the false words "لولا على لهلك عمر"

Then a Kaddhaab (liar) Abd-Az-Zahraa Al-Alawee said in Li-Bihaar Al-Anwaar (30/679) that this saying "لولا على لهلك عمر
came in many different forms. And from these sources this statement came in the Sunan abi-Dawood and Sunan Al- Behaqee although in the later it is present without sanad as “lawlaa Ma’az lahalaka Umar” (7/443).
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So from the above summary it is clear that the story is falsely made by the liars from shiyah, Alawee and rawafid (rejectors of faith) and then they managed to put it in the books of Hadeeth like sunan Abu Dawood etc. So my first assumption about these words proved very true that it seemed to be false sentence invented by the Shiyah sect. The Muslims must be very careful in reading books.
Reply

OmAbdullah
09-11-2017, 05:00 PM
After Tawheed, the 2nd obligation is the 5-times a day salaat/salah/namaaz/prayer.

Salat is to be performed five times every day at its ordained time in the way the Prophet Muhammad salla Allaho alaihi wa sallam used to perform. For the new Muslims it is not difficult to learn and make it. This obligatory ritual has passed from generation to generation and reached us as Hadeeth-Mutawaatar. There are masaajid in every community where congregational prayers are performed at fixed time. So a new Muslim must start it soon after entering the fold of Islam. He/she must go to a masjid and make it with the Imaam. Thus they will insha-Allah learn it soon.


Every Muslim must remember that without prayer/salaat there is no faith. This is proved both from the Holy Quraan and Hadeeth. In fact when a person claims that he/she is muslim then his/her eemaan (faith ) is soon tested by the salaat. If true in faith, they will start making salaat after entering the fold of Islam.
Reply

crimsontide06
09-18-2017, 03:56 AM
Can someone say "Thank God the dog barked and alerted us" or something along those lines? Yes the dog barked..etc but God allowed it, ordained it to happen.
Reply

Mustafa16
09-18-2017, 05:06 AM
Thank you for sharing this, brother. :)
Reply

greenhill
09-18-2017, 12:23 PM
Yes! The OP is a great reminder and I see so many people falling in err without realising it! Worst still, it is syirk.. Astarghfirullah..

It was a shocking realisation for me at how easily I used to utter words of compliments that were meant for Allah to people executing the deeds and it was hard to 'shift' the context to showing appreciation and 'commending' the gesture, whilst giving All Praise to Allah.

JK


:peace:
Reply

OmAbdullah
10-15-2017, 05:05 PM
Importance of obligatory prayer in the Holy Quraan and Sunnah:


Prayer is the second pillar of Islam. There are many ahadith showing the importance and necessity of praying. In one hadith it is stated that the difference between a Muslim and a kafir is that when the time of prayer comes, the Muslim gets up to pray and the kafir doesn't. Thus Prayer is the sign that one is a Muslim.

Other ahadith about the importance of Prayer are:

The Prophet (SAW) said: "The first thing which will be judged among a person's deeds on the Day of Resurrection is the prayer. If that is in good order, he will pass the test and prosper, and if that is defective, he will fail the test and be a loser." (Tirmidhi)

The Prophet (SAW) said: "The covenant between us and them (that is, believers) is prayer, so if anyone abandons it he has become an infidel." (Ahmad, Ibn Majah, Abu Dawood, Nisai, Tirmidhi). He also said: "What lies between a man and infidelity is the abandonment of prayer." (Muslim)

These ahadith clearly show that leaving the prayer will cause a person to be a loser in the Al-Aakhira (the Hereafter)!


In addition, there are many verses in the Holy Quran showing that Prayer is one of the necessary requirements for Success and Salvation in the Hereafter. Allah says in Surah Al-Baqarah:


(2:2) This is the Book of Allah, there is no doubt in it;2 it is a guidance for the pious,3


(2:3) for those who believe in the existence of that which is beyond the reach of perception,4 who establish Prayer5 and spend out of what We have provided them,6


5. This is the third requirement. It is pointed out that those to whom belief means merely the pronouncement of a formula, who think that a mere verbal confession of faith is enough and that it makes no practical demands on them, can derive no guidance from the Qur'an. To benefit from the Qur'an it is essential that a man's decision to believe should be followed immediately by practical obedience to God.


Prayer is the first and continuing sign of practical obedience. No more than a few hours can pass after a man has embraced Islam than the mu'adhin calls to Prayer and it becomes evident whether or not the profession of faith has been genuine. Moreover, the mu'adhin calls to Prayer five times every day and whenever a man fails to respond to his call it becomes clear that he has transgressed the bounds of practical obedience. An abandonment of Prayer amounts to an abandonment of obedience. Obviously, if a man is not prepared to follow the directives of his guide, it is immaterial whether or not true guidance is available to him.


It should also be noted that the expression 'establishment of Prayer' has a wider meaning than mere performance of Prayer. It means that the system of Prayer should be organized on a collective basis. If there is a person in a locality who prays individually but no arrangements are made for congregational Prayer, it cannot be claimed that Prayer is established in that locality.
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And Allah says in the surah Al-Mu’minoon:


(23:1) The believers have indeed attained true success:1

(23:2) those who,2 in their Prayers, humble themselves;3

Exp. notes 2 and 3:


2. The noble characteristics of the believers pointed out in (verses 2-9 )are the arguments to prove the above assertion. In other words, it has been stated that people with such and such traits and qualities only can attain true success in this world and in the Hereafter.

3. Khashiun in the text is from khushu (to bow down, to express humility) which is a condition of the heart as well as of the body. Khushu of the heart is to fear and stand in awe of a powerful person and khushu of the body is to bow his head and lower his gaze and voice in his presence. In Salat one is required to show khushu both of the heart and of the body, and this is the essence of the Prayer. It has been reported that when the Prophet (peace be upon him) once saw a person offering his Prayer as well as playing with his beard, he remarked: If he had khushu in his heart, his body would have manifested it.

Though khushu is actually a condition of the heart, as stated by the above tradition, it is manifested by the body as a matter of course. The Shariah has enjoined certain etiquette which, on the one hand, helps produce khushu in the heart, and on the other, helps sustain the physical act of the Prayer in spite of the fluctuating condition of the heart. According to this etiquette, one should neither turn to the right or left, nor raise his head to look up, as far as possible, he must fix the gaze on the place where the forehead would rest in prostration. One is also forbidden to shift about, incline sideways, fold the garments or shake off dust from them. It is also forbidden that while going down for prostration, one should clean the place where he would sit or perform prostration. Similarly it is disrespectful that one should stand stuffy erect, recite the verses of the Quran in a loud resounding voice, or sing them, or belch or yawn repeatedly and noisily. It has also not been approved that one should offer the Prayer in a hurry. The injunction is that each article of the Prayer should be performed in perfect peace and tranquility, and unless one article has been completely performed, the next should not be begun. If one feels hurt by something during the Prayer, he may cast it aside by one hand, but moving the hand repeatedly or using both the hands for the purpose is prohibited. Along with this etiquette of the body, it is also important that one should avoid thinking irrelevant things during the Prayer. If thoughts come to the mind without one’s intention, it is a natural human weakness, but one should try his utmost that the mind and heart are wholly turned towards Allah, and the mind is in full harmony and tune with the tongue, and as soon as one becomes conscious of irrelevant thoughts, he should immediately turn the attention to the Prayer.


(23:9) and who guard their Prayers.9

Exp. note 9:

9. Salawat is plural of Salat. In( verse 2) the act of Salat itself was implied, but here the plural number implies the individual Prayers offered in their own times. They strictly guard their Prayers: they strictly adhere to the prescribed times of the Prayers: they perform them with due regard for their pre-requisites, conditions and articles with clean body and dress and necessary ablutions: they do not regard their Prayers as an unnecessary burden, which has to be cast off somehow: they do not recite mechanically but understand what they recite and are conscious that they are supplicating to their Lord like humble servants. 1


(23:10) Such are the inheritors

(23:11) that shall inherit Paradise;10 and in it they shall abide for ever.11


So, you can see from the above verses that among the qualities of the Al-Mominoon (Believers) is the careful maintaining of the Prayer.

(Here are given only the verses about the quality of prayer but for all the qualities essential fo a believer to enter Paradise, you must see the verses 2—9 of the surah Al-Mu’minoon.)

The acceptance of all other deeds a person may have done depend on the prayer.


Reply

OmAbdullah
02-02-2018, 05:49 PM
Those who are irregular in their obligatory prayers:


Read the translation of the verses 4 and 5 of the surah Al-Maa’oun:


(107:4) Woe, then, to those who pray,
8

(107:5) but are heedless in their Prayers,
9


Surah Al-Maa-oun exp. notes 8 and 9:



8. The fa in fa-wail-ul -lil-musallin signif
ies that such was the condition of the open deniers of the Hereafter. One may then consider the condition of the hypocrites who are included among the praying ones (i.e. Muslims). Since, despite being Muslims they regard the Hereafter as a falsehood, one may note what path of ruin they are following.

Though musallin means the praying ones, in view of the context in which this word has been used and the characteristics of these people that follow, this word, in fact, does not have the meaning of the praying ones but of the people of salat, i.e. of those included among Muslims.



9. The words used are an-salat-i him sahun and not fi salati- him sahun. In case the words fi salat-i him had been used, the meaning would be that they forget in the course of their Prayer. But forgetting in the course of the Prayer is no sin in the eyes of the Shariah, nothing to say of its being hypocrisy, nor is it a fault or anything blameworthy. The Prophet (peace be upon him) himself sometimes forgot in the Prayer and to compensate for it he prescribed the method of sajdah sahv. On the contrary, an salat-i-him sahun means that they are neglectful of their Prayer. Whether they perform the Prayer, or do not perform it, it is of little importance to them. They are not regular at the Prayers. When they perform it, they do not observe the prescribed times, but offer it carelessly at the eleventh hour. Or, when they rise up for the Prayer, they rise up and perform it with an unwilling heart, as if it were a calamity imposed on them. They play with their garments, yawn and betray absence of every trace of Allah’s remembrance in their hearts. Throughout the Prayer they show no feeling at all that they are performing the Prayer, nor of what they are reciting; their minds wander and they perform articles of the Prayer without due attention; they somehow perform a semblance of the Prayer and try to be rid of it as soon as possible. And there are many people who would perform the Prayer only when they must, otherwise the Prayer has no place in their lives. The Prayer time comes but they show no concern that it is the Prayer time; they hear the call to the Prayer but do not understand what the caller is calling to, whom he is calling and for what purpose. These in fact are the signs of absence of faith in the Hereafter. The claimants to Islam believe thus only because they do not believe that they would be rewarded for performing the Prayer, nor have the faith that they would be punished for not performing it. On this very basis, Anas bin Malik and Ata bin Dinar say: Thanks to God that he said an salat-ihim and not fi salat-i-him. That is, we do forget in the course of the Prayer but we are not forgetful and neglectful of it; therefore, we shall not be counted among the hypocrites.


The Quran at another place has described this state of the hypocrites, thus: They come to offer their Prayer but reluctantly, and they spend in the way of Allah with unwilling hearts. (Surah At-Taubah, Ayat 54). The Messenger (peace be upon him) of Allah has said: This is the Prayer of the hypocrite; this is the Prayer of the hypocrite; this is the Prayer of the hypocrite! He watches the sun at the Asr time until when it reaches between the two horns of Satan (i.e. when the time of sunset approaches), he gets up and performs the Prayer carelessly, in which he remembers Allah but little. (Bukhari, Muslim, Musnad Ahmad). Musab bin Saad has related from his father, Saad bin Abi Waqqas: When I asked the Prophet (peace be upon him) about the people who are neglectful of their Prayer, he said: These are the people who perform their Prayers when the prescribed time for it has passed. (Ibn Jarir, Abu Yala, Ibn al-Mundhir, Ibn abi Hatim, Tabarani in Ausat; Ibn Marduyah, Baihaqi in As-Sunan). This tradition has been related as a statement of Saad himself also as a mauquf hadith and its sanad is stronger. Its being a marfu narration of the saying of the Prophet (peace be upon him) has been regarded as weak by Baihaqi and Hakim). Another tradition from Musab is that he asked his father: Have you considered this verse? Does it mean giving up the Prayer, or wandering of one’s attention in the course of the Prayer, who among us has not his attention divided. He replied: No, it implies wasting the prescribed time of the Prayer and performing it when its time has elapsed. (Ibn Jarir, Ibn Abi Shaibah, Abu Yala, Ibn al-Mundhir, Ibn Marduyah, Baihaqi in As-Sunan).


Here, one should understand that coming of other thoughts in the mind in the course of the Prayer is one thing and being unmindful of the Prayer and thinking other things during it quite another. The first state is a natural human weakness. Thoughts do interfere without intention, and as soon as a believer feels that his attention is wandering from the Prayer, he gathers it and brings it back to the Prayer. The other state is of being neglectful of the Prayer, for in it man only goes through an exercise of the Prayer mechanically, he has no intention of the remembrance of God in his heart. From the commencement of the Prayer till its completion his heart is not turned towards God even for a moment, and he remains engrossed in the thoughts with which he entered the Prayer.
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Surah Al-Ankaboot verse ----expl with ahaadeeth



(29:45) (O Prophet), recite the Book that has been revealed to you and establish Prayer.
77 Surely Prayer forbids indecency and evil.78 And Allah's remembrance is of even greater merit.79 Allah knows all that you do.


Exp.notes . 77---79:



77. The address apparently is directed to the Prophet (peace be upon him) but, in fact, it is meant for all the believers. Until now they were being counseled patience and reliance on Allah to brave the extreme trying conditions in which they found themselves, and the persecutions they were being subjected to on account of their faith. Now they are being told to recite the Quran and establish the Salat as a practical device, for these are the two things which endow a believer with a strong character and a wonderful capacity by which he can not only brave successfully the most violent storms of evil and falsehood but can even subdue them. But man can acquire this power from the recitation of the Quran and the prayer only when he does not remain content with the mere recital of the words but also understands well the Quranic teachings and absorbs them in his soul. And his prayer does not remain confined to physical movements but becomes the very function of his heart and the motive force for his morals and character. The desired quality of the prayer is being mentioned by the Quran itself in the next sentence. As for its recitation, one should know that the recitation which does not reach the heart beyond the throat, cannot even give man enough power to remain steadfast to his faith, not to speak of enabling him to withstand the furies of unbelief. About such people, a Hadith says: “They will recite the Quran, but the Quran will not go beyond their throats; they will leave the faith just as the arrow leaves the bow.” (Bukhari, Muslim, Muatta).

As a matter of fact, the recitation which does not effect any change in a man’s way of thinking, and his morals and character, and he goes on doing what the Quran forbids, is not the recitation of a believer at all. About such a one the Prophet (peace be upon him) has said: “He who makes lawful what the Quran has declared unlawful, has not believed in the Quran at all.” (Tirmidhi). Such a recitation does not reform and strengthen a man’s self and spirit, but makes him even more stubborn against Allah and impudent before his own conscience, and destroys his character altogether. For the case of the person who believes in the Quran as a divine Book, reads it and comes to know what his God has enjoined, and then goes on violating His injunctions, is of the culprit, who commits a crime not due to ignorance but after full knowledge of the law. The Prophet (peace be upon him) has clarified this point in a brief sentence, thus: “The Quran is a testimony in your favor or against you,” (Muslim). That is, “If you follow the Quran rightly, it is a testimony in your favor. Whenever you are called to account for your deeds, here or in the Hereafter, you can produce the Quran as a testimony in your defense, saying that whatever you did was in accordance with this Book. If what you did was precisely according to it, no jurist in the world will be able to punish you, nor will God in the Hereafter hold you accountable for it. But if this Book has reached you, and you have read it and found out what your Lord demands from you, what He enjoins and what He forbids, and then you adopt an attitude opposed to it, then this Book will be a testimony against you. It will further strengthen the criminal case against you in the court of God. Then it will in no way be possible for you to escape the punishment, or receive a light punishment, by making the excuse of ignorance.


78. This is an important characteristic out of the many characteristics of the prayer, which has been presented here prominently in view of its relevance to the context. To counter the severe storm of opposition and resistance that the Muslims were experiencing in Makkah, they stood in need of a moral force rather than any material power. To bring about the moral force and develop it suitably two practical devices were pointed out in the first instance, the recitation of the Quran and the establishment of the Salat. Now they are being told that the establishment of the Salat is the means through which they can get rid of those evils in which they themselves had been involved before they embraced Islam and in which the non-Muslim Arabs and the non Arab world around them were involved at that time.


With a little thinking one can easily understand why this special advantage of the prayer has been particularly mentioned here. Evidently, getting rid of the moral evils is not only useful insofar as it is beneficial for those who attain the moral purity, both here and in the Hereafter, but its inevitable advantage is that it gives them unique superiority over those who might be involved in diverse moral evils, and who might be exerting their utmost to sustain the impure system of ignorance, which nourishes those evils, against the efforts of the morally pure people. Indecent and evil acts are those which man by nature abhors, and which have always been held as evil in principle by the people of every community and society, however depraved and perverted practically. The Arab society in the days of the revelation of the Quran was no exception to this. Those people also were aware of the moral virtues and the evils: they valued the good above the evil and there might be none among them, who regarded the evil as identical with the good, or depreciated goodness. Under such conditions, in a perverted society like that, the emergence of a movement which revolutionized morally members of the same society itself as soon as they came into contact with it, and raised them in character high above their contemporaries, inevitably had widespread effects. The common Arabs could not possibly fail to feel the moral impact of the movement, which eradicated evils and promoted goodness. And could not go on following those who were morally corrupt and were fighting to sustain a system of ignorance which had been nourishing those evils since centuries. That is why the Quran at that time exhorted the Muslims to establish Salat instead of urging them to collect material resources and force and strength that could win over the people’s hearts and defeat the enemy without any material force.


Thus considered, one cannot help admitting that the prayer not only restrains man from the evils and indecencies but, in fact, there is no other method of training in the world which may be so effective as the prayer is in restraining man from the evils. As for the question whether or not man in actual fact refrains from the evils even after attendance at the prayer, this depends upon the man himself, who is undergoing training for self reform. If he has the intention to benefit from it, and endeavors for it, the reformatory effects of the prayer will certainly have their impact on him. Otherwise, evidently, no reformatory device in the world can be effective with a person, who is not prepared to receive any impact of it, or tries to avoid its impact intentionally. This can be explained by an example. The essential quality of food is to nourish the body and develop it. But this advantage can be had only when food is allowed to be assimilated. If a person vomits what he eats after every meal, his food cannot profit him in any way. Just as, keeping such a person in view, one cannot say that food is not nutritious for the body, because so and so is becoming a skeleton in spite of eating food. So, one cannot present the example of an unrighteous performer of the prayer and say that the prayer does not restrain from the evils, because so and so is unrighteous in spite of his prayer. Just as about such a person it will be apt to say that he does not offer the prayer at all, so about the person who vomits everything he eats, it will be apt to say that he does not eat his food at all.


Precisely the same thing has been reported from the Prophet (peace be upon him) and some great companions and their followers. Imran bin Husain reports that the Prophet (peace be upon him) said: “He whose prayer did not restrain him from the evil and indecent acts, offered no prayer at all,” (Ibn Abi Hatim). Ibn Abbas has reported the Prophet (peace be upon him) as saying: “The prayer which did not restrain a person from the evil and indecent acts, led him further away from Allah.” (Ibn Abi Hatim, Tabarani). A Hadith containing the same theme has been reported by Hasan Basri directly from the Prophet (peace be upon him). Another Hadith reported on the authority of Ibn Masud is to the effect: “He who did not obey the prayer, offered no prayer at all, and obedience to the prayer is that one should refrain from the evil and indecent acts.” (Ibn Jarir, Ibn Abi Hatim). Several sayings to the same effect have been reported on the authority of Abdullah bin Masud, Abdullah bin Abbas, Hasan Basri, Qatadah and Aamash, etc. Imam Jafar Sadiq has said: He who wants to know whether his prayer has been accepted or not, should see how far his prayer has restrained him from the evil and indecent acts. If he has been restrained from the evils, his prayer has been accepted, (Ruh-al Maani).


79. This can have several meanings: (1) That the remembrance of Allah (i.e. prayer) is a thing of much higher value: it not only restrains from the evils but, over and above that, it induces people to act righteously and urges them to excel one another in good acts. (2) That Allah’s remembrance in itself is a great thing: it is the best of acts: no act of man is greater in value than this. (3) That Allah’s remembrance of you is a greater thing than your remembrance of Him. Allah has said in the Quran: “So remember Me: I will remember you.” (Surah Al-Baqarah: Ayat 156). Thus, when the servant remembers Allah in the prayer, inevitably Allah also will remember him, and the merit of Allah’s remembering his servant is certainly greater than the servant’s remembering Allah. Besides these three meanings, there is another subtle meaning also, which the wife of Abud Darda has explained. She says, “Allah’s remembrance is not restricted to the prayer, but, its sphere is much vaster. When a man observes a fast, or pays the Zakat or performs a righteous act, he inevitably remembers Allah. That is why the righteous act emanates from him. Likewise, when a man refrains from an evil act when an opportunity exists for it, even this also is the result of Allah’s remembrance. Thus, the remembrance of Allah pervades the entire life of a believer.
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