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.
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.
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)
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)
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
format_quote Originally Posted by Fi_Sabilillah
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.
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
Am guessing the top where you quoted him is the proof?
Saheeh Al-Bukhari Book 41, Number 4782:
format_quote Originally Posted by Al Habeshi
Ya sorri just read it. I guess i didn't look at the top then.
I'll give it a go...
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.
Last edited by Erundur; 02-09-2007 at 02:21 PM.
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]
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.
Last edited by Erundur; 02-09-2007 at 02:21 PM.
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)
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
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:
Conclusion:
- 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.
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.
format_quote Originally Posted by syilla
http://islamicweb.com/begin/concept_of_worship.htmDecent work is considered in Islam a type of worship. The Prophetsaid: "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
Allah (swt) Knows Best.
Re: Apply a Hadith or Aaayah in your life - 1 Per Day.
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
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
format_quote Originally Posted by arinum
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).
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 Hementions 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 saidThere 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 statementWho 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 12:39Al-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 themmeaning, 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 9These 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.
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 ):
These three hadiths are agreed upon by Al-Bukhari and Muslim.
- Hadith 1: which is stated above.
- Hadith 5: "Whosoever introduces into this affair of ours (i.e. Islam) something that does not belong to it, it is to be rejected."
- 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 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:
Niyyah (intention) has two meanings:
- Hadith 1 - To evaluate and judge our internal actions (actions of the heart).
- Hadith 5 - To evaluate and judge our external actions (actions of the limbs).
- Hadith 6 - To evaluate and judge our dealings "mu'amalat" (interaction between people).
The second meaning (ii.) is what is meant in this hadith.
- The intention before an ibadah (e.g. prayer)
- The willingness
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 :
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.
- "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.
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:-
Ways to obtain ikhlas:
- To make oneself appear good in the hearts of others
- To seek the praises of others
- To avoid being blamed by others
- To seek the glorification of others
- To seek the wealth/money of others
- To seek the services or love of others
- To seek the help of others for oneself
There are four things that contradict 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?"
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.
- Ma'siat - committing sins - this will weaken our ikhlas
- Shirk - associating others with Allah
- Riya' - performing an ibadah with the intention of showing off to others
- Nifaq - hypocrisy
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
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