PDA

View Full Version : Apply a Hadith or Aaayah in your life - 1 Per Day.



- Qatada -
01-26-2007, 09:50 PM
:salamext:


Please post some ahadith or aayah in this thread, it would be good if they came with explanation from scholars so we develop our personality a step closer to the way of the Messenger of Allaah (peace be upon him) and the righteous, day by day. Inshaa'Allaah. :)
Reply

Login/Register to hide ads. Scroll down for more posts
- Qatada -
01-26-2007, 09:52 PM
:salamext:


Saheeh Al-Bukhari Book 41, Number 4782:


Narrated Abu Umamah:

The Prophet (peace_be_upon_him) said:


I guarantee a house in the surroundings of Paradise for


1) a man who avoids quarrelling even if he were in the right,

2) a house in the middle of Paradise for a man who avoids lying even if he were joking, and

3) a house in the upper part of Paradise for a man who made his character good.
Reply

- Qatada -
01-26-2007, 10:06 PM
:salamext:


Tafsir Qur'an Fussilat 41:34



[وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ]



(The good deed and the evil deed cannot be equal.) means, there is a huge difference between them.




[ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ]


(Repel (the evil) with one which is better,) means, `when someone does you wrong, repel him by treating him well,' as `Umar, may Allah be pleased with him, said, "There is no better punishment for one who has disobeyed Allah with regard to you, than your obeying Allah with regard to him.''





[فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ]


(then verily he, between whom and you there was enmity, (will become) as though he was a close friend.) means, `if you treat well those who treat you badly, this good deed will lead to reconciliation, love and empathy, and it will be as if he is a close friend to you and he will feel pity for you and be kind to you.' Then Allah says:




[وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ]


(But none is granted it except those who are patient) meaning, no one accepts this advice and works according to it, except for those who can be patient in doing so, for it is difficult for people to do.




[وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ]


(and none is granted it except the owner of the great portion) means, the one who has a great portion of happiness in this world and in the Hereafter. `Ali bin Abi Talhah reported that Ibn `Abbas explained this Ayah: "Allah commands the believers to be patient when they feel angry, to be forbearing when confronted with ignorance, and to forgive when they are mistreated. If they do this, Allah will save them from the Shaytan and subdue their enemies to them until they become like close friends.''





[وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ]


(And if an evil whisper from Shaytan tries to turn you away, then seek refuge in Allah.) means, the devils among men may be deceived by your kind treatment of him, but the devils among the Jinn, when they insinuate their evil whispers, cannot be dealt with except by seeking refuge with the Creator Who gave him power over you. If you seek refuge with Allah and turn to Him, He will stop him from harming you and bring his efforts to naught. When the Messenger of Allah stood up to pray, he would say:




«أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ، مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه»


(I seek refuge in Allah the All-Hearing, All-Knowing, from the accursed Shaytan and his evil insinuations, breath and impurity.)'' We have already stated that there is nothing like this in the Qur'an, apart from the passage in Surat Al-A`raf, where Allah says:




[خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِض عَنِ الْجَـهِلِينَ - وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ ]


(Show forgiveness, enjoin what is good, and turn away from the foolish. And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is All-Hearer, All-Knower.) (7:199-200) and the passage in Surat Al-Mu'minun where Allah says:




[ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ - وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ - وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ ]


(Repel evil with that which is better. We are Best-Acquainted with the things they utter. And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin. And I seek refuge with You, My Lord! lest they should come near me.'') (23:96-98)
Reply

'Abd al-Baari
01-28-2007, 07:12 PM
Recite the Quran and listen to it being recited - in doing so you will find happiness, peace and tranquility. The messenger of Allah (pbuh) used to love to hear the quran being recited by his noble companions.

You should allot a few minutes of every day to listen to the quran. The noise you hear in the streets, at work or school are sure to cause you vexation, so take time out to give yourself comfort by reading/listening your Lord's book

Allah swt says:
those who belive (in the oneness of Allah) and whose hearts find rest in the remberance of Allah, verily, in the remeberance of Allah do hearts find rest
(Quran 13:28)
Reply

Welcome, Guest!
Hey there! Looks like you're enjoying the discussion, but you're not signed up for an account.

When you create an account, you can participate in the discussions and share your thoughts. You also get notifications, here and via email, whenever new posts are made. And you can like posts and make new friends.
Sign Up
syilla
01-31-2007, 03:12 AM
The Prophet said: “Whoever finds himself at the nightfall tired of his work, God will forgive his sins.”

i need explaination on the above hadith
Reply

Maidah
02-03-2007, 09:32 PM
Originally Posted by Fi_Sabilillah
:salamext:


Saheeh Al-Bukhari Book 41, Number 4782:


Narrated Abu Umamah:

The Prophet (peace_be_upon_him) said:


I guarantee a house in the surroundings of Paradise for


1) a man who avoids quarrelling even if he were in the right,

2) a house in the middle of Paradise for a man who avoids lying even if he were joking, and

3) a house in the upper part of Paradise for a man who made his character good.


:sl:

Bro i was only wondering if you could provide with the reference from where you got this saying. When you forward stuff like this to others, some people can get picky about the reference so it's betta to be on the safe side.

Salam
Reply

Umar001
02-03-2007, 09:38 PM
Am guessing the top where you quoted him is the proof?

Saheeh Al-Bukhari Book 41, Number 4782:
Reply

Maidah
02-03-2007, 09:41 PM
Originally Posted by Al Habeshi
Am guessing the top where you quoted him is the proof?

Saheeh Al-Bukhari Book 41, Number 4782:

Ya sorri just read it. I guess i didn't look at the top then.:embarrass
Reply

Erundur
02-06-2007, 02:25 PM
:salamext:

I'll give it a go...:embarrass



Abu Hurairah, radiyallahu 'anhu, reported that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

"Let whosoever believes in Allah and in the Last Day either speak good or be silent. Let whosoever believes in Allah and in the Last Day honour his neighbour. Let whosoever believes in Allah and in the Last Day honour his guest."
[Al-Bukhari & Muslim]







There are many Islamic guidelines which help us to say good things and to refrain from saying bad things, or things which displeases Allah subhana wa ta'ala. When we talk to others, whether it is relatives, friends, neighbours, etc., we should select the best terms/words and say them in a nice way. We should ensure that what we say is clear and easily understood. If we are not careful and we do not choose the right words, what we say may be misinterpreted and may lead to conflicts.

As a listener, we have to listen positively and interpret what we hear in a good way. We should not 'over interpret' what we hear; we should not try to 'read between the lines'. Thus, as a speaker we say things in a positive manner and as a listener we interpret things in a positive manner. By doing so Islam encourages us to minimise disputes and conflicts.

The second part of this hadith stresses on being courteous and generous to our neighbours and guests. This is stated in the Qur'an - Surah An-Nisa'(4): ayat 36: "…do good to parents, relatives, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hand possess."

Another hadith records the Prophet, sallallahu 'alayhi wasallam, as saying that the person who does not have complete faith (iman) is the one from whose affairs the neighbour is not safe. Al-Bukhari and Muslim also records another hadith which states that when you cook stew, you should add a little bit more water and give some to your neighbours. This sharing of food between neighbours can strengthen the relationships between them. We should be nice to our neighbours and share our food even if they are not Muslims.


Conclusion:
This hadith teaches us the proper manners pertaining to speech and entertaining guests. Following the advice given by the Prophet, sallallahu 'alayhi wasallam, will lead to a more peaceful life and harmonious Islamic society in this life, and attaining the pleasure of Allah in the Hereafter.


Excerpts Taken from "The 40 Hadiths of Imam Nawawi"-Narrated by Imam Hathami

Allah (swt) Knows Best.

:sl:
Reply

Ibn Abi Ahmed
02-07-2007, 01:01 AM
:sl:

The Prophet (salla Allahu 'alaihi wa sallam) said,
"Allah will build a house in Heaven for whoever is diligent in observing 12 Sunnah Rak'aat (as follows): 4 Rak'aat before and 2 after the Dhuhr (Midday) Prayer, 2 after the Maghrib (Sunset Prayer), 2 after the ‘Ishaa’ (Evening) Prayer and 2 before the Fajr (Dawn) Prayer."
[Hadith sahih narrated by at-Tirmidhi No. 379 and by others. Hadith No. 6183 in Sahih al-Jaami]


Narrated 'Aisha:
The Prophet (p.b.u.h) used to make the two Rakat before the Fajr prayer so light that I would wonder whether he recited Al-Fatiha (or not).
[Bukhari :: Book 2 :: Volume 21 :: Hadith 262]
Reply

Erundur
02-07-2007, 05:45 PM
:salamext:





On the authority of Ibn Mas’ud, radiyallahu anhu, who said: The Messenger of Allah, sallallahu ‘alayhi wasallam, said:
"The blood of a man who is a Muslim is not lawful (i.e. cannot be lawfully shed), save if he belongs to one of three (classes): a married man who is an adulterer; life for a life (i.e. for murder); one who is a deserter of his religion, abandoning the community.”
[Al-Bukhari & Muslim]


This hadith should be seen and understood from a positive viewpoint – it is not legal to kill a Muslim except in one of three cases. Because these three cases are exceptional, it shows that the Muslim blood is valued and treasured and is blessed by Allah subhana wa ta’ala.


In the last sermon of the Prophet, sallallahu ‘alayhi wasallam, during his farewell Hajj (which was a few months before he died), he, sallallahu ‘alayhi wasallam, re-emphasised the principle of this hadith which is the sanctity of a Muslim’s blood. Islam encourages Muslims to avoid any kind of act, e.g. violence, injustice, etc. that will lead to violating this principle. All this shows just how important it is not to shed the blood of a Muslim.

Islam makes it clear what the duties and obligations of the Muslim are - how we are to treat and respect each other. Islam places importance in a caring society, where the people, whether rich or poor, care for each other. This minimises hatred and hence conflicts and killings.

Adhering to Islam itself (i.e. to stick to the religion) is another means of minimising the occurrences of the exceptional cases mentioned in the hadith. The evidence is established and da’wah is conveyed and hence the Muslim community is well educated and knowledgeable. They know and understand the religion and their obligations. They are proud to be Muslims and to live in a Muslim community and they can feel the bounty of Allah subhana wa ta’ala. They would never think of forsaking their religion.

Another problem is the lack of support within the Muslim communities, in terms of education, health, religious guidance, finance, care, etc. So when certain Muslims are in desperate need for help but no other Muslims are taking the trouble to lend a hand, Christian missionaries would come in and take advantage of the situation. They offer their help, financially, spiritually, etc. There are countries where Muslim families would send their children to Christian schools because it is the Christian schools that have shown greater concern towards the well-being of the Muslim children by providing them with better education and future. This leads to some Muslim families forsaking their religion.

In these sorts of situations, it is the Muslims themselves who are responsible for this apostasy because they do not look out for one another.

Many Muslims today are victims of mind-manipulation where misconceptions created by, for example, Western Orientalists and Christians have influenced their perception and attitude. This results in the Muslim being less careful about his Islam, living a double-standard life – looking at him from one angle, he looks like a Muslim but looking at him from another angle, he doesn’t seem to have the Muslim identity.

We need to discuss these issues which are the real challenges faced by the Muslim community today. We should not just talk about Islamic concepts without putting them in context with reality. We should not just talk about these issues theoretically, simply stating what the rulings on Islam are on this or that matter. We need to have an approach that goes deeper and considers the challenges and strategies we need to put in place in order to help the Muslim community to be positive, confident and proud of their Muslim identity. We need to help them so that they do not become trapped by the challenges they face today.

We need to create awareness among the Muslim community so that they are aware of their roles and responsibilities. We need to see how we can revive the original concepts of Islamic values and behaviour in a way that will work today.

Conclusion:
This hadith needs to be looked at in the positive light where the emphasis is on the value of the human life and not on the punishments permissible for the three cases mentioned. Islam has put in place a system which leads to minimising the occurrences of the three cases. There are strategies, obligations, etc., which help the Muslims to avoid these acts.

One of the biggest problems today is that with there being more and more challenges, the explanation of the hadith should take into account what the problems are that are facing the Muslims today that violate the principles set up by the hadith. We should look into what we can do to promote the principles and virtues mentioned in the hadith (e.g. to uphold chastity, valuing human life, that killing is a crime, etc.) and to minimise their violations.

Excerpts taken from "40 Hadiths of Imam Nawawi"- Imam Hathami.


I WOULD ALSO LIKE TO MENTION FOR THE BROTHERS AND SISTERS TO PLEASE POST THE COMMENTARIES FROM EITHER THE AYAH OR THE HADITHS AND NOT JUST COPY AND PASTE A CERTAIN AYAH OR HADITH JUST FOR THE SAKE OF INCREASING ONES POST. BUT IF YOU COULD PLEASE ADD COMMENTARY TO IT.



MY IMAM GRADUATED FROM HIS RELIGIOUS LEARNINGS FROM SYRIA AND HIS PROFESSOR HAD SAID JUST BECAUSE YOU'VE SPENT YEARS STUDYING ISLAM DOES NOT AUTOMATICALLY MAKE SOMEONE A SCHOLAR, BUT WHAT YOU HAVE DONE TODAY IS BEEN GIVEN THE PERMISSION TO PICK UP THE HADITH AND THE QUR'AN AND START TO UNDERSTAND WHAT Al-ISLAM IS.

Allah (swt) Knows Best.

:sl:
Reply

Ibn Abi Ahmed
02-08-2007, 11:49 PM
:sl:

There are saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) concerning the virtues of reciting Soorat al-Kahf during the day or night of Jumu’ah (Friday). These include:

(a) From Abu Sa’eed al-Khudri, who said: “Whoever reads Soorat al-Kahf on the night of Jumu’ah, will have a light that will stretch between him and the Ancient House (the Ka’bah).
(Narrated by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6471)

(b) “Whoever reads Soorat al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.
(Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470)

(c) It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever reads Soorat al-Kahf on the day of Jumu’ah, a light will shine for him from beneath his feet to the clouds of the sky, which will shine for him on the Day of Resurrection, and he will be forgiven (his sins) between the two Fridays.’”
Al-Mundhiri said, this was narrated by Abu Bakr ibn Mardawayh in his Tafseer, with an isnaad with which there was nothing wrong.

(al-Targheeb wa’l-Tarheeb, 1/298)

The soorah may be read during the night or the day of Jumu’ah. The night of Jumu’ah starts from sunset on Thursday, and the day of Jumu’ah ends at sunset. Therefore the time for reading this soorah extends from sunset on Thursday to sunset on Friday.

Al-Mannaawi said:

Al-Haafiz ibn Hajar said in his Amaali: “In some reports it says ‘the day of Jumu’ah’ and in some reports it says ‘the night of Jumu’ah’. They may be reconciled by saying that what is meant is the day which includes the night and vice versa.” (Fayd al-Qadeer, 6/199)
Al-Mannaawi also said:

“It is recommended to read it during the day or night of Jumu’ah, as al-Shaafa'i (may Allaah have mercy on him) stated.” (Fayd al-Qadeer, 6/198)
Reply

arinum
02-09-2007, 12:50 AM
syilla

The Prophet said: “Whoever finds himself at the nightfall tired of his work, God will forgive his sins.”

I read that it's about pursuing knowledge, how important it is in Islam. About the concept of worship in Islam..

sorry for being so brief, its all I know

salam
Reply

Erundur
02-09-2007, 02:15 PM
:salamext:

Seeking Forgiveness

From Anas, radiyallahu 'anhu, who said: I heard the Messenger of Allah, sallallahu 'alayhi wasallam, say:


"Allah the Almighty has said: 'O son of Adam, so long as you call upon Me, and hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds in the sky and were you then to ask forgiveness of Me, I shall forgive you. O son of Adam, were you to come to Me with an earthful of sins and were you then to face Me, without having associated anything with Me, I shall grant you an earthful of pardon.'"
[Recorded by Al-Tirmidhi, who said that it is a good and sound hadith]


There are three means or ways which enable a Muslim to be forgiven by Allah.


1. the first one is al-du'a which means to supplicate Allah. Allah says in Surah Ghafir Ayah 60: And your Lord said: Call upon me, I will respond to you.

The Prophet, sallallahu 'alayhi wasallam, said: "Supplication is the essence of worship" [Al-Tirmidhi]. The Prophet, sallallahu 'alayhi wasallam, also said: "Supplicate to Allah as if you are certain about His response." Supplication is guaranteed that Allah will attend to or respond to it when certain conditions are fulfilled. At the same time there are other things that a Muslim should avoid doing in order for his supplication to be answered. The conditions of supplication have been discussed in previous hadiths. The most important thing is the full concentration and attention of the heart and to have full hope that Allah will respond to that du'a and not to rush it.

Muslims have to practice supplication frequently because it is a continuous process. Among the things that a Muslim asks Allah in his supplication are to forgive his sins, to be saved from the Hell-Fire and to be among those who enter Paradise. Muslims have to make du'a with full hope that there is a response. Allah says in a Hadith Qudsi: "I am as My servant expects of Me." [Muslim]. The Prophet, sallallahu 'alayhi wasallam, says in another hadith: "No Muslim who supplicates a supplication, that does not contain any sin or cutting of relations, Allah will grant him one of three things: either Allah will immediately respond to his supplication, or He may keep or store the answer for the Hereafter, or He will turn away from him an equivalent amount of evil or harm." The Companions asked what if they keep requesting Allah. The Prophet, sallallahu 'alayhi wasallam, replied: "Then Allah shall give you even both." [Imam Ahmad].

2. The second means that leads us to receive Allah's forgiveness is istighfar (seeking forgiveness), even if someone has committed many sins. What is meant by seeking forgiveness is the istighfar that is linked to repentance which in turn also necessitates that the Muslim gives up committing sins and does not persist on doing them. Istighfar is a form of worship. The Muslim has to do and perform a lot of istighfar every day. Allah commanded us to make istighfar and praised those who perform istighfar. Allah says in Surah al-Zumar Ayah 53:

O My servants, who have transgressed against themselves! Despair not of the Mercy of Allah. Verily, Allah forgives all sins. Truly He is Oft-Forgiving, Most Merciful.

There are many forms of istighfar. There is what the Prophet, sallallahu 'alayhi wasallam, taught his Companions to say. It is also narrated that the Prophet, sallallahu 'alayhi wasallam, used to seek forgiveness from Allah more than seventy times a day, and in some narration more than one hundred times a day. Consequently, Muslims are recommended and required to do istighfar and seek the forgiveness of Allah at least one hundred times a day. The best statement of forgiveness is the statement that is narrated by the Prophet, sallallahu 'alayhi wasallam, when he said: "O Allah: You are my Lord. There is no God but You. You created me and I am Your servant. I am following Your covenant and promise to the best of my ability. I seek refuge in You from the evils that I have done. I profess to You Your bounties upon me and I confess my sins. Forgive me for no one forgives sins except You." The Prophet, sallallahu 'alayhi wasallam, says: "Whoever says this statement with certainty concerning it in the daytime and dies that day before the evening, he is one of the inhabitants of Paradise; and whoever says this statement with certainty concerning it during the night and dies that night before the morning, he is one of the inhabitants of Paradise." [Al-Bukhari]

Istighfar is recommended to be practiced by true and close servants of Allah and every Muslim. They are recommended to do so in the morning, preferably after the Fajr prayers, and in the evening until the sunset. This should be part of the supplications that they perform day and night. Allah says in Surah al-Nisa' Ayah 110:

And whoever does evil or wrongs himself but afterwards seeks Allah's Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.


3. The third cause or means of seeking Allah's forgiveness is Tawhid. Tawhid means that a Muslim should worship Allah alone. Allah should be worshiped without associating or ascribing any partners with Him. Allah says in Surah al-Nisa' Ayah 116:

Verily! Allah forgives not the setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and whoever sets up partners in worship with Allah has indeed strayed far away.

Tawhid, as the scholars say, melts away sins. Through fulfilling all the obligations of Tawhid, Muslims are going to be forgiven and rewarded. In a previous hadith in this collection of Imam Nawawi's Forty Hadith, we discussed the importance of the realisation of of the idea of Tawhid where Muslims have to love, fear, and glorify Allah the most. By Tawhid, Muslims seek refuge only in Allah and ask support and help from only Him. All of these great actions of Tawhid, which means that the heart becomes fully devoted to Allah, enable the Muslims to be true believers and Muwahideen. Only then Muslims will become enlightened, inspired, and their iman or faith will be strengthened and their sins will be forgiven. By realising the idea of Tawhid, the Muslim also minimises the chances of committing sins because his heart is fully devoted to Allah.

Tawhid is the greatest essence of the Message of every Prophet. All the Prophets, peace be upon them, were sent with the Message of Tawhid - that is Allah is the only One Who deserves to be worshipped and to be totally obeyed. Unfortunately, many Muslims today do not observe the realisation of Tawhid. Many Muslims violate Tawhid, for example, there are some groups of Muslims that supplicate and slaughter for dead Muslims. By doing these acts of shirk (associating someone with Allah), they are violating the most important messages of Islam and that is the realisation of Tawhid.

If we want to be good Muslims to Allah, we should follow the way that awliya' Allah (closer servants of Allah) followed. We should follow their ways and practices as mentioned in Hadith 38. They had good morals, they loved Allah, feared Him, had total belief or faith in Allah and his Messengers, and they were obedient to Allah and followed His instructions - this included performing good deeds. This obedience was based on fear of Allah, repenting to Allah and submission to His will. Moreover, they were characterised with devotion, honesty, and sincerity.

If we want to do it in the right way we should adhere to what is mentioned above and act as the awliya' Allah acted when they were alive. Allah tells us in the Qur'an that this was what led the people of Noah to shirk when they started glorifying and giving their righteous dead people a higher status than they deserved. This led them to worshipping these dead people later on to the extent that some of them made idols of these famous figures. This eventually led to their destruction by Allah.

Because of misconceptions or the misunderstanding of the essence of the Message of Tawhid, many Muslims today carry out bad or prohibited acts. Some of them may be excused because of one reason or another, but these are terrible acts that displease Allah and lead to shirk. This is very risky because many Muslims who fall into such categories must rethink about what they do. They should repent to Allah and seek His forgiveness because He is the One who we must seek forgiveness from. He is the one who we should supplicate to and He is the one who we should obey and count on.

To realise Tawhid Muslims should fulfill all obligations towards Allah by fully submitting to His will, worshiping Him, obeying Him and following His guidance and revelation and to avoid the following:


  • Avoiding all forms of shirk, whether sayings or actions apparent or hidden.
  • They should also avoid disobedience or committing sins because sins weaken Tawhid.
  • Avoiding riya' (doing things for self-interest and to please others and not for the sake of Allah).
  • Muslims should also avoid bid'ah or heresy because this will lead to the weakening of Tawhid.
  • Avoiding all forms of hypocrisy specially in repeated actions which are considered as traits of the Munafiqun such as: failing to keep a promise, failing to be entrusted, lying, transgression in quarrels and disputes. In general, Muslims should avoid all illegal acts that will lead to dishonesty, insincerity, and transgression.
Conclusion:
This hadith mentions three ways which lead to Allah's forgiveness. It should be noted that these are not the only ways. Muslim scholars mention other means and ways of receiving forgiveness, as we have seen in previous hadiths, such as running into hardships, being put on trial, sickness, patience, the torture in the grave, avoiding the major sins, the horrible situations on the Day of Judgement, following the Prophet, sallallahu 'alayhi wasallam, to perform the pillars of Islam, fasting specific days such as the day of Ashura' and the day of Arafah, and the intercession (shafa'ah) of the Prophet, sallallahu 'alayhi wasallam, and the intercession of the believers (which is conditional to Allah's permission and He being pleased with the person).

Excerpts taken from the "40 Hadiths of Imam Nawawi"- Imam Hathami

I thought this would be a good one for today since today is Jumuah (Friday) and we all must ask Allah (swt) for forgiveness.

Allah (swt) Knows Best.

:sl:
Reply

Erundur
02-09-2007, 02:19 PM
Originally Posted by syilla
The Prophet said: “Whoever finds himself at the nightfall tired of his work, God will forgive his sins.”

i need explaination on the above hadith
:salamext:
Decent work is considered in Islam a type of worship. The Prophet said: "Whoever finds himself at the nightfall tired of his work, God will forgive his sins." Seeking knowledge is one of the highest types of worship. The Prophet told his companions that "seeking knowledge is a (religious) duty on every Muslim." In another saying he said: "Seeking knowledge for one hour is better than praying for seventy years." Social courtesy and cooperation are part of worship when done for the sake of Allah as the Prophet told us: "Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity and putting some water in your neighbor's bucket is a charity."
http://islamicweb.com/begin/concept_of_worship.htm

Allah (swt) Knows Best.

:sl:
Reply

shible
02-09-2007, 02:22 PM
:sl:

I have already started a post on it but anyhow i am adding the link since a
re-post is not allowed.

here is the link Few Pebbles to Share


:w:
Reply

arinum
02-10-2007, 06:04 PM
im sorry if this is the wrong thread to post this, but the saying "Trust in Allah, but tie your camel", is this a hadith? thank you..jazakallah
Reply

- Qatada -
02-10-2007, 06:16 PM
Originally Posted by arinum
im sorry if this is the wrong thread to post this, but the saying "Trust in Allah, but tie your camel", is this a hadith? thank you..jazakallah

:salamext:


One day Prophet Muhammad, peace and blessings be upon him, noticed a Bedouin leaving his camel without tying it. He asked the Bedouin, "Why don't you tie down your camel?" The Bedouin answered, "I put my trust in Allah." The Prophet then said, "Tie your camel first, then put your trust in Allah"
(Tirmidhi).
Reply

Erundur
02-13-2007, 04:27 PM
:salamext:


Tafsir Ayat Al-Kursi
From Tafsir of Imam Ibn Kathir
Abridged under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri



"Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His permission? He know what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. and they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great."

Surah Al-Baqarah Ayat Al-Kursi (v.255)
Ayat Al Kursi has Ten Complete Arabic Sentences

Allah's statement,
Allah! None has the right to be worshipped but He
mentions that Allah is the One and Only Lord of all creation.


Allah's statement,
Al-Hayyul-Qayyum

testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything,. All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created. Similarly, Allah said,
And among his signs is that the heaven and the earth stand by His command

Surah Ar-Rum Ayah 25

Neither slumber nor sleep overtakes Him

means, no shortcoming, unawareness or ignorance ever touches Allah. Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowlegde, and no secret matter is secret to Him. Among His perfect attributes, is the fact that He is never effected by slumber or sleep. therefore Allah's statement,
Neither slumber nor sleep overtakes Him

indicates that no unawareness due to slumber or sleep ever overtakes Allah. Allah said afterwards,
nor sleep

which is stronger than slumber. It is recorded in the Sahih that Abu Musa said,
The Messenger of Allah (saw) delivered a speech regarding four words:


"Allah does not sleep, and it does not befit His majesty that He sleeps. He lowers the scales and raises them. The deeds of the day are resurrected in front of Him before the deeds before the deeds of the night, and the deeds of the night before the deeds of day. His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation."

Sahih Muslim 1:161


Allah's statement,
To him belongs whatever is in the heavens and whatever is on the earth

indicated that everyone is a servant for Allah, a part of his kingdom and under His power and authority. Similarly, Allah said
There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant.

Verily, He knows each one of them, and has counted them a full counting.And everyone of them will come to Him alone on the Day of Resurrection (without any Helper, or protector or defender).

Surah Maryam Ayah's 93-95

Allahs statement
Who is he that can intercede with Him except with His permission?

is similar to His statements,
And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.

Surah An-Najm Ayah 26

and,
They cannot intercede except for him with whome He is pleased

Surah Al-Anbiya Ayah 28

these Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission. Indeed, the Hadith about the intercession, states that the Prophet (saw) said,
"I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills. I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted". The Prophet (saw) then said, "He will allow me a proportion whom I will enter into Paradise."

Sahih Muslim 1:180

Allah's statement,
He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter

this refers to His perfect knowledge of all creation; its past, present and future. Similarly, Allah said that the angels proclaimed;
And we (angels) descend not except by the command of your Lord (O Muhammad (saw)). to Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful

Surah Maryam Ayah 64

Allah's statement,
And they will never compass anything of His Knowledge except that which He wills

asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows. this part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them. For instance Allah said,
But they will never compass anything of His knowledge

Surah Ta-Ha Ayah 110

Allah said,
His Kursi extends over the heavens and the earth.

Waki' narrated in his Tafsir that Ibn Abbas said,
"Kursi is the footstool, and no one is able to give due consideration to [Allah's] Throne"

At-Tabarani 12:39
Al-Hakim recorded this Hadith in his Mustadrak (Al-Hakim 2:282) from Ibn Abbas who did not relate it to the . Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they (Al-Bukhari and Muslim) did not record it."


In addition, Ad-Dahhak said that Ibn Abbas said,
"If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi"

Ibn Abi Hatim 3:981

Allah said,
And He feels no fatigue in guarding and preservng them
meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them. Rather, this is an easy matter fo Him. Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him. All matters are insignificant, modest and humble before Him. He is the Most Rich, worthy of all praise. He does, what He will, and no one can ask Him about what He does, while they perfect alertness concerning everything. He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him.

Allah's statement,
And he is the Most High, the Most Great

is similar to His statement,
the Most Great, the Most High

Surah Ar-Rad Ayah 9
These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without equating them [with the attributes of the creation] or altering their apparent meaning.

Allah (swt) knows best.

:sl:
Reply

Erundur
02-16-2007, 03:06 PM
:salamext:

Actions are Judged by Intentions






It is narrated on the authority of Amirul Mu'minin, Abu Hafs 'Umar bin al-Khattab, radiyallahu 'anhu, who said: I heard the Messenger of Allah, sallallahu 'alayhi wasallam, say:
"Actions are (judged) by motives (niyyah), so each man will have what he intended. Thus, he whose migration (hijrah) was to Allah and His Messenger, his migration is to Allah and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated."
[Al-Bukhari & Muslim]


This hadith was said by the Prophet, sallallahu 'alayhi wasallam, at the time when a man emigrated from Makkah to Madinah during the Hijrah for the sake of marrying someone and not for the sake of Islam.

It is considered to be one of the greatest hadiths in Islam.
Al-Imam al-Shafie said: This Hadith is one third of the knowledge of Islam; related to about 70 topics of Fiqh.

Al-Imam Ahmad (with reference to al-Imam al-Shafie's statement) said: Islam is based on three fundamentals (all are among the 40 hadiths ):

  1. Hadith 1: which is stated above.
  2. Hadith 5: "Whosoever introduces into this affair of ours (i.e. Islam) something that does not belong to it, it is to be rejected."
  3. Hadith 6: "Truly, what is lawful is evident, and what is unlawful is evident, and in between the two are matters which are doubtful which many people do not know……"
These three hadiths are agreed upon by Al-Bukhari and Muslim.

These hadiths can be seen as three criteria to help Muslims evaluate and judge what they do and say "as an ibadah" in their daily life:

  1. Hadith 1 - To evaluate and judge our internal actions (actions of the heart).
  2. Hadith 5 - To evaluate and judge our external actions (actions of the limbs).
  3. Hadith 6 - To evaluate and judge our dealings "mu'amalat" (interaction between people).
Niyyah (intention) has two meanings:

  1. The intention before an ibadah (e.g. prayer)
  2. The willingness
The second meaning (ii.) is what is meant in this hadith.

This hadith emphasises ikhlas (sincerity - to be truthful and honest to Allah alone, performing an act solely for Allah's sake whereby no other witness except Allah is sought). Ikhlas is one of the conditions of accepting good deeds. The other condition is that the actions must be done in accordance with the Shariah as it will be explained in the fifth hadith.

This can be seen in the shahadah :
  • "I bear witness that there is no god but Allah" is the ikhlas - ensuring that we do things for the sake of Allah and Allah alone.
  • "I bear witness that Mohammed is the Messenger of Allah" - the Sunnah is the manifestation of the Quran - the Prophet, sallallahu 'alayhi wasallam, is our example, our best model to follow. Following his Sunnah in our ibadah, Akhlaq (ethics), and Muamalat (dealings) ensures that we are acting in accordance with the Shariah.
Thus, the shahadah shows us the conditions for accepting a deed or performing an action: (a) it should be for the sake of Allah because He is the only One we worship, and (b) it should be in accordance with the Shariah.

To achieve ikhlas, we have to avoid shirk (associating others with Allah, which causes insincerity). Al-Imam al-Harawi said the root cause for insincerity (or shirk) is self-desire (al-hawa). Therefore no action should be done because of self-desire.
Imam al-Harawi states that there are 7 types of self-desires:-

  1. To make oneself appear good in the hearts of others
  2. To seek the praises of others
  3. To avoid being blamed by others
  4. To seek the glorification of others
  5. To seek the wealth/money of others
  6. To seek the services or love of others
  7. To seek the help of others for oneself
Ways to obtain ikhlas:
  • Do righteous deeds - the more good deeds we do and hence get closer to Allah, the more sincere we will be.
  • Before we do any deed we should firstly seek knowledge (ilm) - our actions/deeds should be guided by knowledge so that we do them in accordance to the Shariah.
  • Do not give false impressions - do not make others believe that an action we did was good when it was not.
  • Al-Imam Ahmad said: Before you do anything, check your intention (niyyah) - ask yourself before performing an action: "Is it for the sake of Allah?"
There are four things that contradict ikhlas:

  1. Ma'siat - committing sins - this will weaken our ikhlas
  2. Shirk - associating others with Allah
  3. Riya' - performing an ibadah with the intention of showing off to others
  4. Nifaq - hypocrisy
Even though we must always make sure that our actions do not deviate from ikhlas, there are actions, which are automatically considered that of good intentions. For example, seeking knowledge in Islam, helping the community, doing da'wah, etc.

Conclusion
Our actions are undermined by our intentions - whether they are good intentions or bad intentions. Therefore we should always check our intentions before we do or say anything. We must make sure that the action is for the sake of Allah so that it is accepted by Allah and that we will be rewarded for it, insha Allah.

Allah (swt) knows best

Excerpts taken from the "40 Hadiths of Imam Nawawi"-Imam Hathami

:sl:
Reply

- Qatada -
02-19-2007, 07:07 PM
:salamext:


“In Paradise, there are rooms whose outside can be seen from the inside and the inside can be seen from the outside. Allâh has prepared them for those who feed the poor, who are gentle in speech, who fast regularly and who pray at night when people are asleep.” [‘Sahîh Ibn Khuzaymah’ #2137]

“One should not say: “I fasted all of Ramadân,” or “I prayed at night for all of Ramadân.”” ['Sunan Abî Dâwûd']

http://www.islamicboard.com/ramadan-...t-ramadan.html
Reply

Erundur
02-23-2007, 03:29 PM
:salamext:

Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

"Whoever recites a letter from the Book of Allah, he will be credited with a good deed, and a good deed gets a ten-fold reward. I do not say that Alif-Lam-Mim is one letter, but Alif is a letter, Lam is a letter and Mim is a letter.''

[At-Tirmidhi].


Commentary: This Hadith urges us to recite the Qur'an and also mentions the great reward for reciting it.

Allah (swt) knows best.

:sl:
Reply

HIJABI***
03-01-2007, 02:23 PM
A man came to the Prophet(pbuh) and said, ‘O Messenger of Allah! Who among the people is the most worthy of my good companionship? The Prophet said: Your mother. The man said, ‘Then who?' The Prophet said: Then your mother. The man further asked, ‘Then who?' The Prophet said: Then your mother. The man asked again, ‘Then who?' The Prophet said: Then your father. (Bukhari, Muslim).
Reply

Re.TiReD
03-01-2007, 03:00 PM
:sl: here's my fave....


Nu’man bin Bashir reported: I heard Allah’s Messenger saw who said (And Nu’man pointed towards his ears with his fingers): what is lawful is evident and what is unlawful is evident, and in between them are things which are doubtful which many people do not know. So he who guards against doubtful things keeps his religion and honour blameless, and he who indulges in doubtful things indulges unlawful things, just as a shepherd who pastures his animals round a preserve will soon pasture them in it. Beware, every king has a preserve, and the things God has declared unlawful are His preserves. Beware, in the body there is a piece of flesh; if it is sound, the whole body is sound, and if it is corrupt the whole body is corrupt, and hearkens it to the heart. (Muslim)

Explanation- This hadeeth beautifully sums up the nature of the Islamic Shari’ah and the attitude of a Muslim towards it. No human language can adequately express such deep and practical wisdom about human life as it has been expressed in this hadeeth.

Allah has clearly defined the things which are lawful and those which are unlawful. Every person has a clear knowledge of them, but in between these unlawful and lawful things, there are certain things which are doubtful. The man who shuns the use of such, guards himself against pitfalls, since the use of doubtful things paves the way for falling into the net of evil.

At the outset no one dares commit glaring evil; he starts from those acts which apparently have no evil around them, but the intention behind them is no good. He then proceeds slowly and steadily on this dangerous path without realising the enormity of danger lying ahead, and ultimately falls victim to evil.

The people who do not avoid doubtful things are imperceptibly but irresistibly driven to evil deeds, the Holy Prophet saw has explained this process of moral deterioration with the help of a simile of the preserve of the king.

The shepherd who does not keep his sheep away from the preserve hazards misfortune, for if they are allowed to graze near it, there is a great likelihood of their slipping into it. Like the preserve of the kings, evil has a fascination and charm of its own, and the person who hovers on the borderline of evil can at any moment fall into its trap.

The concluding portion of the hadeeth has a lesson for us that we try to cleanse our heart of evil thoughts and make it pure and clean as it can become the dwelling of the Lord only when it is fit for that. Evil thoughts lead to evil deeds; man should try his utmost best to get rid of them, and this is possible only when we entertain good and leave no chance for evil to find its place in our hearts.


It really makes me think twice before doing anything :) :w:
Reply

Maheen
03-03-2007, 12:52 AM
Rasulullah (SAWS) said:

When a man dies and his relatives are busy in funeral, there stands an extremely
handsome man by his head. When the dead body is shrouded, that man
gets in between the shroud and the chest of the deceased. When
after the burial, the people return home, 2 angels, Munkar and Nakeer (names of two special Angels), come in the grave and try to
separate this handsome man so that they may be able to interrogate
the dead man in privacy about his faith. But the handsome man
says, "He is my companion, he is my friend. I will not leave
him alone in any case. If you are appointed for interrogation, do
your job. I cannot leave him until I get him admitted into Paradise". Thereafter he turns to his dead companion and says, "I
am the Qura'an, which you used to read, sometimes in a loud voice
and sometimes in a low voice. Do not worry. After the
interrogation of Munkar and Nakeer, you will have no grief. When
the interrogation is over, the handsome man arranges for him from
Al-Mala'ul A'laa (the angels in Heaven) a silk bedding filled with
musk.

Rasulullah (SAWS) also said: "On the Day of
Judgement, before Allah, no other intercessor will have a greater
status than the Qura'an, neither a Prophet nor an angel."


:Koran:
Reply

The Ruler
03-04-2007, 03:18 PM
:sl:

The Ayah in the Qur'an which brings the most relief is in Surat Az-Zumar:


[قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ]


(Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allah.'')

And the clearest Ayah in the Qur'an about reliance on Allah is:


[وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ]

(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine) (65:2-3).


http://www.islamicboard.com/islamic-...tml#post659549

:w:
Reply

Erundur
03-08-2007, 07:01 PM
:salamext:

The Prophet (upon him be peace) said, "Actions are only according to intentions, and a person receives only what he has intended. Therefore, whoever's emigration is for Allah and His Messenger, his emigration is [truly] for Allah and His Messenger. And whoever's emigration is for any worldly gain or a woman he is to wed, then his emigration is for what he emigrated." (Bukhari, Muslim)

This hadith addresses one of the most important aspects of Islam—sincere intention in one's worship. The general meaning of the hadith is that a person should set aright his intention at the beginning of every action. The entitlement of reward for an action depends on a person's intention for performing that action. If an action is carried out with sincerity, it is rewarded by Allah, otherwise it is done in vain.

With regard to intention, an action done purely for Allah's sake is undoubtedly superior to one that is coupled with a desire to gain something worldly (e.g., a pilgrim who makes the pilgrimage for Allah's sake but also intends to trade while in Makka [a permissible action]). However, if the motive for performing an act of worship is mixed with ostentation, even to the slightest degree, then the action will not be accepted by Allah

What happens if an action is started with a pure intention, but the notion of ostentation occurs afterwards? If it is a fleeting notion and does not persist in one's heart then it will not cause any harm. However, if it is entertained and allowed to rest in one's heart, then there are two opinions about this. Imam Ahmad and Hasan al-Basri (may Allah have mercy on them) have expressed hope that the person will still be rewarded based on his initial intention in spite of the entry of ostentation while performing the action. However, Ibn Jarir al-Tabari, the renown exegete of the early fourth century ah, explains that it depends on the type of action. For example, if it is a comprehensive action, such as salat, fasting, or pilgrimage, which requires an initial intention, and if its prerequisites and integrals are met, then the action is considered complete, then ostentation creeping in the middle of this action will not harm it. If, however, the action is not of this type but rather a separate action not consisting of prerequisites and integrals, such as recitation of the Qur'an, remembrance of Allah, or teaching, then the intention will have to remain pure and free from ostentation throughout the action in order to be valid. Hence, actions of this second category require a renewal of the intention in order for them to yield reward.

As for unsought praise a person receives (on some accomplishment), it is not blameworthy, even if one feels happiness about it. The Messenger of Allah (may Allah be pleased with him) described this praise and honor as "Advanced glad tidings [from Allah] for the believer" (Muslim).

The scholars have stated that it is recommended that authors begin their works with this hadith (on intention), as have Imam Bukhari and many others. By doing this, the author reminds himself and the reader to correct their intentions for writing, reading, and studying the book (Jami' al-'ulum wa 'l-hikam, Mirqat al-Mafatih).

Excerpts taken from Translation & Commentary of Shaykh 'Ashiq Ilahī al-Bulandshehrī’s Zad al-Talibin "Provisions of Seekers"

Allah (swt) knows best.
:sl:
Reply

syilla
03-10-2007, 04:52 AM
`Abd al-Malik said: "When `Awf ibn Muhallim al-Shaybani, one of the most highly respected leaders of the Arab nobility during the jahiliyyah, married his daughter Umm Iyas to al-Harith ibn `Amr al-Kindi, she was made ready to be taken to the groom, then her mother Umamah came in to her, to advise her, and said:

`O my daughter, if it were deemed unnecessary to give you this advice because of good manners and noble descent, then it would have been unnecessary for you, because you possess these qualities, but it will serve as a reminder to those who are forgetful, and will help those who are wise.

`O my daughter, if a woman were able to do without a husband by virtue of her father's wealth and her need for her father, then you of all people would be most able to do without a husband, but women were created for men just as men were created for them.

`O my daughter, you are about to leave the home in which you grew up, where you first learned to walk, to go to a place you do not know, to a companion with whom you are unfamiliar. By marrying you he has become a master over you, so be like a servant to him, and he will become like a servant to you.

`Take from me ten qualities, which will be a provision and a reminder for you.

`The first and second of them are: be content in his company, and listen to and obey him, for contentment brings peace of mind, and listening to and obeying one's husband pleases Allah.

`The third and fourth of them are: make sure that you smell good and look good; he should not see anything ugly in you, and he should not smell anything but a pleasant smell from you. Kohl is the best kind of beautification to be found, and water is better than the rarest perfume.

`The fifth and the sixth of them are: prepare his food on time, and keep quiet when he is asleep, for raging hunger is like a burning flame, and disturbing his sleep will make him angry.

`The seventh and eighth of them are: take care of his servants (or employees) and children, and take care of his wealth, for taking care of his wealth shows that you appreciate him, and taking care of his children and servants shows good management.

`The ninth and tenth of them are: never disclose any of his secrets, and never disobey any of his orders, for if you disclose any of his secrets you will never feel safe from his possible betrayal, and if you disobey him, his heart will be filled with hatred towards you.

`Be careful, O my daughter, of showing joy in front of him when he is upset, and do not show sorrow in front of him when he is happy, because the former shows a lack of judgement, whilst the latter will make him unhappy.

`Show him as much honour and respect as you can, and agree with him as much as you can, so that he will enjoy your companionship and conversation.

`Know, O my daughter, that you will not achieve what you would like to until you put his pleasure before your own, and his wishes before yours, in whatever you like and dislike. And may Allah (SWT) choose what is best for you and protect you.'"38

:statisfie :statisfie
Reply

Erundur
03-14-2007, 04:41 PM
:salamext:

Surah Al-Furqan

[وَعِبَادُ الرَّحْمَـنِ الَّذِينَ يَمْشُونَ عَلَى الاٌّرْضِ هَوْناً وَإِذَا خَاطَبَهُمُ الجَـهِلُونَ قَالُواْ سَلاَماً - وَالَّذِينَ يِبِيتُونَ لِرَبِّهِمْ سُجَّداً وَقِيَـماً - وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَاماً - إِنَّهَا سَآءَتْ مُسْتَقَرّاً وَمُقَاماً - وَالَّذِينَ إِذَآ أَنفَقُواْ لَمْ يُسْرِفُواْ وَلَمْ يَقْتُرُواْ وَكَانَ بَيْنَ ذَلِكَ قَوَاماً ]

63. (And the servants of the Most Gracious are those who walk on the earth Hawna, and when the foolish address them they say; "Salama.'')



Attributes of the Servants of the Most Gracious
These are the attributes of the believing servants of Allah,

[الَّذِينَ يَمْشُونَ عَلَى الاٌّرْضِ هَوْناً]
(those who walk on the earth Hawna,) meaning that they walk with dignity and humility, not with arrogance and pride.

This is like the Ayah:

[وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا]

(And walk not on the earth with conceit and arrogance...)

17:37. So these people do not walk with conceit or arrogance or pride. This does not mean that they should walk like sick people, making a show of their humility, for the leader of the sons of Adam (the Prophet) used to walk as if he was coming downhill, and as if the earth were folded up beneath him. What is meant here by Hawn is serenity and dignity.

As the Messenger of Allah said:

«إِذَا أَتَيْتُمُ الصَّلَاةَ فَلَا تَأْتُوهَا وَأَنْتُمْ تَسْعَونَ، وَأْتُوهَا وَعَلَيْكُمُ السَّكِينَةُ فَمَا أَدْرَكْتُمْ مِنْهَا فَصَلُّوا، وَمَا فَاتَكُمْ فَأَتِمُّوا»
When you come to the prayer, do not come rushing in haste. Come calmly and with tranquility, and whatever you catch up with, pray, and whatever you miss, make it up.

[وَإِذَا خَاطَبَهُمُ الجَـهِلُونَ قَالُواْ سَلاَماً]
(and when the foolish address them they say: "Salama.'') If the ignorant people insult them with bad words, they do not respond in kind, but they forgive and overlook, and say nothing but good words. This is what the Messenger of Allah did: the more ignorant the people, the more patient he would be.

This is as Allah says:

[وَإِذَا سَمِعُواْ اللَّغْوَ أَعْرَضُواْ عَنْهُ]
(And when they hear Al-Laghw (evil or vain talk), they withdraw from it) (28:55).


Taken from the "Tafsir of Ibn Kathir"

Allah (swt) knows best.

:sl:
Reply

- Qatada -
03-23-2007, 10:52 PM
:salamext:


The Messenger of Allaah (peace be upon him) said:

'If anyone seeks the pleasure of people at the expense of the wrath of Allah, Allah will entrust him to them until the one who praised him becomes his critic. If anyone seeks the pleasure of Allah at the expense of people, Allah will be enough for him against them.'" i think its narrated in Ibn Hibban.




Reply

Maimunah
03-23-2007, 11:07 PM
:sl:

The Messenger of Allah said:
"Whoever enters the marketplace* and says:

'There is none worthy of worship except Allah who has no partners, for Him is the Dominion, and for Him is all Praise, He brings life and He causes death, and He is Alive and does not die, in His Hand is all good, and He is able to do all things'

[La ilaha ill Allah, Wahdahu la sharika lah, lahul-Mulk, wa lahul-Hamd, yuhyiy wa yumit, wa Huwa Hayyun la yamut, bi Yadih al-khayr, wa Huwa 'ala kull shay'in Qadir]**

... then Allah will write one million good deeds for him, will wipe away one million of his bad deeds, will raise him one million levels, and will build a home for him in Paradise."

['Sahih al-Jami''; # 6231]
[*] So, in our times, this would apply to shoping centres the supermarket, clothing stores, etc., and Allah Knows best.

[**] Here is the dhikr in the original Arabic:

لا إله إلا الله وحده لا شريك له له الملك و له الحمد يحيي و يميت و هو حي لا يموت بيده الخير و هو على كل شيء قدير

from Al madani's posts, may Allah bless him for he directed me to this hadith. ameen

wasalaamu aleykum wr br
Reply

IbnAbdulHakim
03-24-2007, 12:04 AM
Originally Posted by Fi_Sabilillah
:salamext:


Saheeh Al-Bukhari Book 41, Number 4782:


Narrated Abu Umamah:

The Prophet (peace_be_upon_him) said:


I guarantee a house in the surroundings of Paradise for


1) a man who avoids quarrelling even if he were in the right,

2) a house in the middle of Paradise for a man who avoids lying even if he were joking, and

3) a house in the upper part of Paradise for a man who made his character good.
wow! talk about a hard first one to implement!

ok bro, lets do it :) !

one at a time right? :)
Reply

- Qatada -
04-17-2007, 11:42 PM
:salamext:


Mu'ad bin Anas said the Prophet said, "Whoever reads surah 'Qul Huwalahu Ahad' [surah ikhlas 112] ten times Allah will build for him a house in Paradise"

Shaykh Al-Albani said "Hadeeth Saheeh"



This might take at the most 5 minutes. 5 Minutes for a house in Paradise? Who amongst us doesnt know Surah Ikhlaas? In another Narration it says Allah will give him a Mansion in Paradise, and yet another it says if you read 20 times you will get two houses.


From Umm Ramlah bint Abi Sufyaan may Allah be pleased with both of them, said I heared the Messenger of Allah saying; "There is no muslim slave (of Allah) who every day prays 12 units of Salah beyond the obligatory prayers except that Allah builds for him a house in Paradise"

Shaykh Al-Albani said "Hadeeth Saheeh"



http://www.islamicboard.com/basics-i...se-jannah.html
Reply

IbnAbdulHakim
04-18-2007, 12:15 PM
i still havent managed to fully put the first one into practise :(

im so slow! MAKE DUA!!
Reply

Re.TiReD
04-18-2007, 12:22 PM
It is narrated by Hadhrat Ali Ibn Hussain that the Holy Prophet (SAW) said: “The beauty of a person’s Islam lies in his giving up indulgence in all things which are unnecessary”


(Tirmidhi)

Explanation- The Arabic word “La-Ya’ni” covers both actions and speeches. But under common usage unnecessary things means unnecessary talk. The beauty of the Islamic faith of a man is:

1) That he should not indulge in useless conversation. (Imam Ahmad)

2) A person who keeps watch over his actions and speech, he will get accustomed to indulging only in useful talk.

3) Hadhrat Mu’adh asked the Holy Prophet (saw): “Oh Apostle of Allah! Shall we be asked to account for our conversation with one another?” he (saw) replied: “Why not. Most people will fall headlong into Hell due to useless talk.”

4) Hadhrat Umm Habibah (ra) narrated that the Holy Prophet (saw) said: “Whatever the Son of Adam utters is of no advantage except- (i) his advice for a good deed, (ii) his provision to avoid evil; (iii) his remembrance of Allah, the Exalted.”

5) One of the companions of the Holy Prophet (saw) passed away and somebody said: “Good tidings of heaven for you!” The Holy Prophet (saw) interjected and said: “You are not aware if he may have uttered useless speech or he may have displayed miserliness despite his excess of every worldly thing.”

6) A man came to the Holy Prophet (saw) and said: “Oh Apostle of Allah! I am the chief of my people and they obey me in every way. What should I ask them to do?” He (saw) said: “Tell them to exchange greetings with all the people, whether they are acquainted or not; and let them give up all unnecessary and useless activities.”

7) Some people visited a companion during his illness and found him quite cheerful. They asked him the cause of his cheerfulness. He replied: “I have two such qualities which are giving me hope of salvation; (i) I never indulged in useless, unnecessary conversation; and (ii) I kept my heart free of grudge or rancour against any Muslim.”

Imaam Malik said: “Somebody asked Luqman Hakim how he had attained such a lofty spiritual status. He (Luqman) replied: By three habits: (i) Truthfulness in speech; (ii) Guarding of trusts handed over to me; and (iii) avoiding all useless and unnecessary talk.”

(Taken from “Jawahar-Ul-Hikam” by Maulana Sayyid Muhammad Badr-E-Alam)
Reply

Erundur
04-24-2007, 10:57 PM
:salamext:

Bismallahir'rahmaneer raheem


Rabbi ijAAalnee muqeema alssalatiwamin thurriyyatee rabbana wtaqabbal duAAa/-i

14:40. "O my Lord! Make me one who performs Salah, and (also) from my offspring, our Lord! And accept my invocation.''


Ibn Jarir At-Tabari said, "Allah said that Ibrahim, His Khalil, said,


[رَبَّنَآ إِنَّكَ تَعْلَمُ مَا نُخْفِى وَمَا نُعْلِنُ]
(O our Lord! Certainly, You know what we conceal and what we reveal.) meaning, `You know the intention behind my supplication for the people of this town, seeking Your pleasure in sincerity to You. You know all things, apparent and hidden, and nothing escapes Your knowledge on the earth or in heaven.'''

[الْحَمْدُ للَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَـعِيلَ وَإِسْحَـقَ إِنَّ رَبِّى لَسَمِيعُ الدُّعَآءِ ]


(All praise is due to Allah, Who has given me in old age Isma'il (Ishmael) and Ishaq (Isaac). Verily, my Lord is indeed the All-Hearer of invocations.) `He accepts the supplication of those who invoke Him, and has accepted my invocation when I asked Him to grant me offspring. ' Ibrahim said next,

[رَبِّ اجْعَلْنِى مُقِيمَ الصَّلوةِ]

(O my Lord! Make me one who performs Salah,), preserving its obligations and limits,

[وَمِن ذُرِّيَتِى]

(and (also) from my offspring,), make them among those who establish the prayer, as well,

[رَبَّنَا وَتَقَبَّلْ دُعَآءِ]
(our Lord! And accept my invocation.), all of my invocation which I invoked You with herein.

Source: Tafsir Ibn Kathir

Allah (swt) knows best.

:sl:
Reply

syilla
04-30-2007, 07:11 AM
:salamext:

Volume 1, Book 2, Number 41:
Narrated 'Aisha:


Once the Prophet came while a woman was sitting with me. He said, "Who is she?" I replied, "She is so and so," and told him about her (excessive) praying. He said disapprovingly, "Do (good) deeds which is within your capacity (without being overtaxed) as Allah does not get tired (of giving rewards) but (surely) you will get tired and the best deed (act of Worship) in the sight of Allah is that which is done regularly."
Reply

syilla
05-26-2007, 01:08 PM
Hadith Pertaining to the significance of du'a

Rasulullah s.a.w has informed us that when a Muslim prays for anything from Allah on the condition that he does not pray for breaking off from his near of kin or anything sinful, he definitely receives one out of the following three things :

  • He gets the exact thing which he asked.
  • If that is not received, then Allah either removes from his path some great calamity in exchange for what he desired
  • The reward for that thing for which he prayed is stored for him in the hereafter.



Another Hadith states that on the day of Qiyamah, Allah will call his servant and say to him: 'O my servant, I used to command you to ask of me and promised to answer. Did you beg me?

The servant will answer: "Yes I did."

Then Allah shall reply: "You did not put forth any prayer which has not been accepted. You prayed that a certain caalmity should be removed, which I did for you in the worldly life. You prayed that a certain sorrow should be cast off you but result of that prayer was not known to you. For that, i fixed for you such and such a reward in the Hereafter.


Rasulullah s.a.w says that the man shall again be reminded of each and every prayer and he shall be shown how it had been fulfilled in the world or else what reward had been stored for him in the Hereafter. On seeing that reward, he shall wish that not a single of his du'a had been answered on Earth, so that he could receive the full rewards only in the Hereafter.
Reply

syilla
06-04-2007, 07:50 AM
“Strongest among men in enmity to the Believers wilt thou find the Jews and Pagans; and nearest among them in love to the Believers wilt thou find those who say “We are Christians”: because amongst these are men devoted to learning (priests), and men who have renounced the world (monks), and they are not arrogant. And then they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognize the truth. They pray: ‘Our Lord! We believe, write us down among the witnesses.’ (Surat Al-Maida 82-83)”
Reply

Erundur
08-17-2007, 02:54 PM
:sl:

Volume 3, Book 41, Number 594:

Narrated Abu Huraira:


Two persons, a Muslim and a Jew, quarrelled. The Muslim said, "By Him Who gave Muhammad superiority over all the people!" The Jew said, "By Him Who gave Moses superiority over all the people!" At that the Muslim raised his hand and slapped the Jew on the face. The Jew went to the Prophet and informed him of what had happened between him and the Muslim. The Prophet sent for the Muslim and asked him about it. The Muslim informed him of the event. The Prophet said, "Do not give me superiority over Moses, for on the Day of Resurrection all the people will fall unconscious and I will be one of them, but I will. be the first to gain consciousness, and will see Moses standing and holding the side of the Throne (of Allah). I will not know whether (Moses) has also fallen unconscious and got up before me, or Allah has exempted him from that stroke."

:sl:
Reply

------
09-27-2007, 01:27 PM
:salamext:

"Verily Allaah is with the patient." [Qur'aan, Surah 8, Verse 46]
Reply

muslima1
02-28-2008, 10:16 PM
:sl:

أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ
Would one of you like to eat the flesh of his dead brother You would hate it"

Just as you hate eating the flesh of a dead person, on account of your nature; so hate backbiting, on account of your religion. The latter carries a punishment that is worse than the former. This Ayah seeks to discourage people from backbiting and warns against it.

I would like to add a few points I learn't when I was studying this ayaah

In the ayaah it لَحْمَ أَخِيهِ مَيْتاً "dead brothers flesh"
The reason for this is a dead person is defenseless and he doesn't know who is talking about him in the same way whena person backbites about someone they are not there to defend themselves and nor do they know that someone backbited about him.

Rulings regarding backbiting

- Backbiting that doesn't offend a person much like saying something bad about a persons house is a minor sin saying something that a person would find very offensive is a major sin.

- Someone who listen to another person backbiting will also partaking in the sin if he doesn't try to put a stop to it. If he can't do that he should walk away from the gathering.

- If the person someone has backbited about passes away one should ask for forgiveness from his inheriters and do istighfaar on his behalf. (backbiter should do istighfaar for dead person, so that he is doing something good to repay him)

- It is not permissible to backbite about a child, an insane person or a kaafir.

- Backbiting through actions is unpermissible ( imitating someones action).

Hope people will benefit from this.
May Allah give us all the tawfeeq to stop backbiting Ameen!

:w:
Reply

Hey there! Looks like you're enjoying the discussion, but you're not signed up for an account.

When you create an account, you can participate in the discussions and share your thoughts. You also get notifications, here and via email, whenever new posts are made. And you can like posts and make new friends.
Sign Up

Similar Threads

  1. Replies: 16
    Last Post: 08-06-2016, 01:12 PM
  2. Replies: 6
    Last Post: 09-08-2009, 01:51 PM
  3. Replies: 6
    Last Post: 02-10-2006, 08:22 AM

IslamicBoard

Experience a richer experience on our mobile app!