will you elaborate please....?
Self-reformation
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will you elaborate please....?
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The right hand seems to be simbolism of justice and mercy through action. The right hand of GOD is righteous and the Christ sits on that hand metaphorically holding back the righteous judgent of GOD until the determined time.
Musa took up His staff in His right hand.
The actual reference I was making was one found in Quran and Bible; to give of what you love; to sacrifice knowing sin; to let your left hand know not what your right is doing. If your eye offends GOD then pluck it out by your own faithfulness to the will of GOD and genuine desire for that will to be done in one's own life.
I hope that helped some. I am sorry to be vague. I am at work and don't have much time to elaborate correctly or more thoroughly perhaps.
I will gladly respond more later upon further inquiry.
Thank you for posting those (Sunnah?)
they seem quite inspired, though I admittly generally stick to core sacred religious texts. Please excuse my ignorance and know that I have meant no offence if any has been inadvertently conveyed through my words.
peace.....thank you
Thanks for reply, bro
anthropomorphism and sitting of Hz Jesus (pbuh) is your creed...
Peace...!
Al-Adab is to be wary of the extremities of exaggeration (ghuluww) and neglect (jafâ’), realizing the harm of transgression.
This is one of the best definitions, for transgressing to either extremity is lack of adab. Al-Adab is to stand in between the two extremities, neither falling short of observing the limits of the shari¢ah to perfection, nor transgressing what have been their limits, for both acts are transgression and Allah loves not the transgressors [Sûrat Al-Baqarah, 2:190]. Hence, transgression is nothing but bad adab.
One of the salaf has said:
The religion of Allah is midway between the one who exaggerates in it and the one who neglects it.
The loss of adab by neglect is exemplified by someone who does not completely wash the limbs in ablution and fails to offer ṣalawât with the etiquette that the Messenger of Allah œ has established and practiced. The behaviors of this etiquette number to nearly a hundred, including obligatory and recommended elements.
* Madarij al salikin of sh ibn qayyim
This is one of the best definitions, for transgressing to either extremity is lack of adab. Al-Adab is to stand in between the two extremities, neither falling short of observing the limits of the shari¢ah to perfection, nor transgressing what have been their limits, for both acts are transgression and Allah loves not the transgressors [Sûrat Al-Baqarah, 2:190]. Hence, transgression is nothing but bad adab.
One of the salaf has said:
The religion of Allah is midway between the one who exaggerates in it and the one who neglects it.
The loss of adab by neglect is exemplified by someone who does not completely wash the limbs in ablution and fails to offer ṣalawât with the etiquette that the Messenger of Allah œ has established and practiced. The behaviors of this etiquette number to nearly a hundred, including obligatory and recommended elements.
* Madarij al salikin of sh ibn qayyim
عن ابْن عَبَّاس رَضِي الله عَنْهُمَا أَن رَسُول الله صلى الله عَلَيْهِ وَسلم قَالَ كفى بك إِثْمًا أَن لَا تزَال مخاصما رَوَاهُ التّرمذي وَقَالَ حَدِيث غَرِيب )الترغيب والترهيب 1/183(
Hazrat ibn Abbaas (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “It is sufficient to cause you to become sinful that you constantly argue with others.”
Hazrat ibn Abbaas (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “It is sufficient to cause you to become sinful that you constantly argue with others.”
عن قتادة قال : قال النبي صلى الله عليه وسلم: إذا دخلتم بيتًا فسلموا على أهلِهِ فإذا خرجتم فأودعوا أهله بسلام )شعب الايمان للبيهقي رقم 8459(
Hadhrat Qataadah (Rahimahullah) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When you enter a home, then make salaam to its inmates; and when you leave (the home), then leave your salaam as a trust with the people of the home (i.e. make salaam to the people when leaving).”
Hadhrat Qataadah (Rahimahullah) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When you enter a home, then make salaam to its inmates; and when you leave (the home), then leave your salaam as a trust with the people of the home (i.e. make salaam to the people when leaving).”
Sayyiduna Al Bara ibn ‘Azib (radiyallahu ‘anhu) says, “We were once attending a janazah with Rasulullah (sallallahu ‘alayhi wa sallam) when he sat on the edge of the grave and cried so profusely that the sand became wet. Nabi (sallallahu ‘alayhi wa sallam) then said, ‘O my brothers, Prepare for this![by carrying out good deeds]’
(Targhib, vol. 4 pg. 240, Zawaid Ibn Majah, Hadith: 1419. Also see: Footnotes of Shaykh Muhammad ‘Awwamah on Musannaf, Hadith: 35472)
(Targhib, vol. 4 pg. 240, Zawaid Ibn Majah, Hadith: 1419. Also see: Footnotes of Shaykh Muhammad ‘Awwamah on Musannaf, Hadith: 35472)
Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned:
If a person is swearing you and speaking ill of you behind your back, he is actually giving you his good deeds. If he does not have sufficient good deeds to give you, then he is taking your evil deeds onto his own head. A Hadith has also mentioned, “Whoever swears or hits someone, retribution will definitely be taken from him, to the extent that retribution will even be taken on behalf of the hornless goat (that was butted by a goat with horns).” (Suhbat Baa Awliyaa pg. 94)
If a person is swearing you and speaking ill of you behind your back, he is actually giving you his good deeds. If he does not have sufficient good deeds to give you, then he is taking your evil deeds onto his own head. A Hadith has also mentioned, “Whoever swears or hits someone, retribution will definitely be taken from him, to the extent that retribution will even be taken on behalf of the hornless goat (that was butted by a goat with horns).” (Suhbat Baa Awliyaa pg. 94)
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Re. The "right hand of Allah" exists in the Quran, but it is also useful to take into account the following answer:
http://www.islamhelpline.net/node/783
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unapparent text should be accepted without defining the meaning or kaifiya.
Sayyiduna Miqdam ibn Ma’di Karib (radiyallahu ‘anhu) reports, I heard Nabi (sallallahu ‘alayhi wa sallam) say,
“Man does not fill a container more evil than his belly. It is sufficient for man to eat that amount which straightens his back [i.e. a few morsels to gain some energy]. If this is not possible then a third for food, a third for drink and a third for air”
(Sunan Tirmidhi, Hadith: 2380 and Sunan Ibn Majah, Hadith: 3349)
“Man does not fill a container more evil than his belly. It is sufficient for man to eat that amount which straightens his back [i.e. a few morsels to gain some energy]. If this is not possible then a third for food, a third for drink and a third for air”
(Sunan Tirmidhi, Hadith: 2380 and Sunan Ibn Majah, Hadith: 3349)
Bara' (R.A.) said: "Once we went with Rasulullah (Sallallahu Alaihi Wasallam) to attend the funeral and burial of a person. When we reached there, Rasulullah (Sallallahu Alaihi Wasallam) sat by the side of a grave and wept so profusely that the ground became wet with his tears. He then said: "Prepare yourself for (your entry in) the grave."
(Targheeb)
(Targheeb)
لا يحقرن أحدكم شيئا من المعروف، وإن لم يجد فليلق أخاه بوجه طلق، وإن اشتريت لحما أو طبخت قدرا فأكثر مرقته واغرف لجارك منه
None of you should consider any good deed to be insignificant. If he has nothing [to give] then he should meet his brother with a smiling face. And if you buy some meat or cook something, then increase the gravy, and serve some of it to your neighbour.
(Sunan Tirmidhi, Hadith: 1833)
None of you should consider any good deed to be insignificant. If he has nothing [to give] then he should meet his brother with a smiling face. And if you buy some meat or cook something, then increase the gravy, and serve some of it to your neighbour.
(Sunan Tirmidhi, Hadith: 1833)
Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu’anhuma) says, “Nabi (sallallahu ‘alayhi wa sallam) said:
‘Verily, carrying tales, spreading rumors and bearing hate/malice will be in the fire of Jahannam. They cannot be gathered in a Muslim’s heart.’
(Al Mu’jamul Awsat, Hadith: 4650, Targhib, vol. 3 pg. 498 and Majma’uz Zawaid, vol. 1 pg. 102)
‘Verily, carrying tales, spreading rumors and bearing hate/malice will be in the fire of Jahannam. They cannot be gathered in a Muslim’s heart.’
(Al Mu’jamul Awsat, Hadith: 4650, Targhib, vol. 3 pg. 498 and Majma’uz Zawaid, vol. 1 pg. 102)
Insaan (the human being) is distinguished from all the other creations of Allah Ta‘ala by his tongue (the various forms of communication that lead to progress or retrogress). Hence, he should ensure that he utilizes this tongue in only good and righteousness. However, it sometimes happens that he utilizes his tongue in evil and wrong. Thus, just as a person can utilize his tongue correctly, by using it for the sake of Allah Ta‘ala and Deen, and excel even the angels in righteousness and virtue, he can similarly misuse and abuse his tongue due to which he stoops lower than even the swine, dog and other such filthy beasts.
The hadeeth mentions:
وهل يكب الناس في النار على وجوههم أو على مناخرهم إلا حصائد ألسنتهم )جامع الترمذي رقم 2616(
Is there anything that causes people to enter Jahannum, where they will fall on their faces into the fire, more than the harvest of their tongues? (i.e. the evil deeds that they earn through their tongues e.g. lying, slandering, backbiting, carrying tales, etc.)
(Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 54)
The hadeeth mentions:
وهل يكب الناس في النار على وجوههم أو على مناخرهم إلا حصائد ألسنتهم )جامع الترمذي رقم 2616(
Is there anything that causes people to enter Jahannum, where they will fall on their faces into the fire, more than the harvest of their tongues? (i.e. the evil deeds that they earn through their tongues e.g. lying, slandering, backbiting, carrying tales, etc.)
(Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 54)
‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu) was once on the mountain of Safaa, reciting the talbiyah, when he said:
يَا لِسَانُ قُلْ خَيْرًا تَغْنَمْ ، أَوْ أَنْصِتْ تَسْلَمْ ، مِنْ قَبْلِ أَنْ تَنْدَمْ
O tongue! Speak that which is good and you will benefit, or remain silent and you will be safe. (Do this) before you regret.
Hearing this, those present asked ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu), “Is this your statement or did you hear it (from someone else)?” He replied, “I heard Rasulullah (sallallahu ‘alaihi wasallam) say, “Indeed most of the sins of the son of Aadam (‘alaihis salaam) are due to his tongue.”
(Kitaabus Samt wa Aadaabil Lisaan #18)
يَا لِسَانُ قُلْ خَيْرًا تَغْنَمْ ، أَوْ أَنْصِتْ تَسْلَمْ ، مِنْ قَبْلِ أَنْ تَنْدَمْ
O tongue! Speak that which is good and you will benefit, or remain silent and you will be safe. (Do this) before you regret.
Hearing this, those present asked ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu), “Is this your statement or did you hear it (from someone else)?” He replied, “I heard Rasulullah (sallallahu ‘alaihi wasallam) say, “Indeed most of the sins of the son of Aadam (‘alaihis salaam) are due to his tongue.”
(Kitaabus Samt wa Aadaabil Lisaan #18)
Qaadhi Abu Bakr Muhammad bin ‘Abdil Baaqi bin Muhammed Al-Bazzaaz Al-Ansaari (rahimahullah) (d. 535 A.H.) gives the following account of his life:
I was a student in Makkah Mukarramah. One day, I was hungry and could not find anything to stave off my hunger. On my way home, I found a small velvet pouch neatly tied with a tassel of silk. I picked it up and returned home with it. Upon opening it, I found a beautiful pearl necklace, the like of which I had never seen before.
I later went out and saw an old man with five hundred dinaars in a cloth, crying out loudly, “This is the reward for the one who returns to me a pouch containing a pearl necklace!” I thought to myself, “I am in need and extremely hungry. I can benefit from this reward by returning the purse to the old man.” I thus approached him and said, “Come with me” after which I led him to my home. On arriving at my home, he gave me the complete description of the pouch and tassel, the pearls, the number of beads in the necklace and the cord with which they were strung. Having ascertained that the pearl necklace belonged to him, I took out the pouch and handed it to him, to which he promptly presented me with the reward of five hundred dinars.
Seeing the reward, however, I refused to accept it saying, “It was a necessary duty for me to return the pouch to you without any reward.” The man continued to insist that I take the reward but as much as he insisted, I continued to refuse.
After some time, I left Makkah Mukarramah and travelled by sea. The ship carrying us was wrecked and all the passengers drowned. I managed to hold onto a piece of floating wreckage and thus continued to float in the ocean, not knowing where I was destined to reach. Eventually, I drifted to an island which was inhabited by Muslims. I went to one of their musjids and began to recite the Quraan Majeed. When the people of the island heard me recite, every single one of them came to me and requested that I teach them to recite the Quraan Majeed correctly. I thus commenced teaching them and was well remunerated for my services.
One day, I noticed a few pages of a Quraan Majeed in the musjid and picked them up in order to recite. When the people saw me, they asked if I could write. I replied in the affirmative to which they requested that I teach them. Soon many of them brought their children along so that I could teach them as well. This occupation made me completely independent.
After some time, they requested that I marry a wealthy orphan girl from among them. I refused but eventually, on their insistence, I agreed to marry the girl. After the nikaah was performed, the girl was brought to me. On seeing her, I began to stare at her necklace as it was the very same necklace that I had found many years ago! The people said to me, “O Shaikh! You will break the heart of this girl by staring at her necklace instead of looking at her!”
I therefore narrated the incident of the necklace to them and they all began to spontaneously shout, “Allahu Akbar! Alhamdulillah!” I asked them what the matter was to which they replied, “The man who had taken the necklace from you was the father of this girl and used to say regarding you, ‘I never met a more truthful Muslim. May Allah Ta‘ala bring him to us so that I may marry him to my daughter.’ This du‘aa of his has now been fulfilled.”
I lived with my wife and was blessed with two sons from her. She finally passed away and I, together with my two sons, inherited her necklace. Later, my two sons also passed away and I became the sole owner of the necklace. I eventually sold it for one hundred thousand dinars.
(Az-Zail ‘Alaa Tabaqaatil Hanaabilah, vol. 1 pg. 443)
I was a student in Makkah Mukarramah. One day, I was hungry and could not find anything to stave off my hunger. On my way home, I found a small velvet pouch neatly tied with a tassel of silk. I picked it up and returned home with it. Upon opening it, I found a beautiful pearl necklace, the like of which I had never seen before.
I later went out and saw an old man with five hundred dinaars in a cloth, crying out loudly, “This is the reward for the one who returns to me a pouch containing a pearl necklace!” I thought to myself, “I am in need and extremely hungry. I can benefit from this reward by returning the purse to the old man.” I thus approached him and said, “Come with me” after which I led him to my home. On arriving at my home, he gave me the complete description of the pouch and tassel, the pearls, the number of beads in the necklace and the cord with which they were strung. Having ascertained that the pearl necklace belonged to him, I took out the pouch and handed it to him, to which he promptly presented me with the reward of five hundred dinars.
Seeing the reward, however, I refused to accept it saying, “It was a necessary duty for me to return the pouch to you without any reward.” The man continued to insist that I take the reward but as much as he insisted, I continued to refuse.
After some time, I left Makkah Mukarramah and travelled by sea. The ship carrying us was wrecked and all the passengers drowned. I managed to hold onto a piece of floating wreckage and thus continued to float in the ocean, not knowing where I was destined to reach. Eventually, I drifted to an island which was inhabited by Muslims. I went to one of their musjids and began to recite the Quraan Majeed. When the people of the island heard me recite, every single one of them came to me and requested that I teach them to recite the Quraan Majeed correctly. I thus commenced teaching them and was well remunerated for my services.
One day, I noticed a few pages of a Quraan Majeed in the musjid and picked them up in order to recite. When the people saw me, they asked if I could write. I replied in the affirmative to which they requested that I teach them. Soon many of them brought their children along so that I could teach them as well. This occupation made me completely independent.
After some time, they requested that I marry a wealthy orphan girl from among them. I refused but eventually, on their insistence, I agreed to marry the girl. After the nikaah was performed, the girl was brought to me. On seeing her, I began to stare at her necklace as it was the very same necklace that I had found many years ago! The people said to me, “O Shaikh! You will break the heart of this girl by staring at her necklace instead of looking at her!”
I therefore narrated the incident of the necklace to them and they all began to spontaneously shout, “Allahu Akbar! Alhamdulillah!” I asked them what the matter was to which they replied, “The man who had taken the necklace from you was the father of this girl and used to say regarding you, ‘I never met a more truthful Muslim. May Allah Ta‘ala bring him to us so that I may marry him to my daughter.’ This du‘aa of his has now been fulfilled.”
I lived with my wife and was blessed with two sons from her. She finally passed away and I, together with my two sons, inherited her necklace. Later, my two sons also passed away and I became the sole owner of the necklace. I eventually sold it for one hundred thousand dinars.
(Az-Zail ‘Alaa Tabaqaatil Hanaabilah, vol. 1 pg. 443)
The blessed speech of Rasulullah (sallallahu ‘alaihi wasallam) is a miracle, with his every statement brimming with wisdom and meaning. From the treasure of hadeeth, just one example of the profound speech of Rasulullah (sallallahu ‘alaihi wasallam) is when he said,
“He who is silent is safe.” (Sunan Tirmizi #2501)
If we ponder, we will realize that the majority of our quarrels, arguments, fall-outs with friends and problems in general were linked to the misuse of the tongue. Often, a statement is made in innocence and no harm is meant, yet the words are received badly, causing great offence and pain. We thus realize that‘I did not mean to hurt’is not enough. Rather, we should ask ourselves ‘did I mean not to hurt’?
Hasan (radhiyallahu ‘anhu) has mentioned that people would say,
“The tongue of a wise person is behind his heart. When he intends to speak, he first turns to his heart. If the statement is to his benefit, he utters it, and if it is to his detriment, he abstains from saying it. On the contrary, the heart of a fool is on his tongue and hence he cannot consult his tongue before speaking. He thus utters whatever comes into his mind.”
(Kitaabus Samt wa Aadaabil Lisaan #424)
The people of the past truly understood the importance of gaining control of the tongue and thus disciplined themselves until their tongues were subjugated. In this regard, Artaat bin Munzir (rahimahullah) once recounted the incident of a man who controlled his tongue for forty years by keeping a stone in his mouth. The result of this exercise was that he was unable to eat, drink or speak without first removing the stone. Hence, he was unable to blurt out whatever crossed his mind on the spur of the moment. He would only remove the stone for the purpose of eating, drinking and when he needed to sleep. We can well imagine the safety from the harms of careless speech that this man enjoyed!
(Kitaabus Samt wa Aadaabil Lisaan #437)
Every night, before retiring to bed, we should set aside a few minutes to engage in introspection. Let us ponder over our speech for the day and see if it has improved from the previous day. If we hurt any person, we should seek their forgiveness and make amends. The effort to restrain the tongue is an ongoing one that will only end when we are lowered into our graves. At no point in time can we become complacent and turn a blind eye, as the tongue is quick to strike.
‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu) was once on the mountain of Safaa, reciting the talbiyah, when he said:
يَا لِسَانُ قُلْ خَيْرًا تَغْنَمْ ، أَوْ أَنْصِتْ تَسْلَمْ ، مِنْ قَبْلِ أَنْ تَنْدَمْ
O tongue! Speak that which is good and you will benefit, or remain silent and you will be safe. (Do this) before you regret.
Hearing this, those present asked ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu), “Is this your statement or did you hear it (from someone else)?” He replied, “I heard Rasulullah (sallallahu ‘alaihi wasallam) say, “Indeed most of the sins of the son of Aadam (‘alaihis salaam) are due to his tongue.”
(Kitaabus Samt wa Aadaabil Lisaan #18)
“He who is silent is safe.” (Sunan Tirmizi #2501)
If we ponder, we will realize that the majority of our quarrels, arguments, fall-outs with friends and problems in general were linked to the misuse of the tongue. Often, a statement is made in innocence and no harm is meant, yet the words are received badly, causing great offence and pain. We thus realize that‘I did not mean to hurt’is not enough. Rather, we should ask ourselves ‘did I mean not to hurt’?
Hasan (radhiyallahu ‘anhu) has mentioned that people would say,
“The tongue of a wise person is behind his heart. When he intends to speak, he first turns to his heart. If the statement is to his benefit, he utters it, and if it is to his detriment, he abstains from saying it. On the contrary, the heart of a fool is on his tongue and hence he cannot consult his tongue before speaking. He thus utters whatever comes into his mind.”
(Kitaabus Samt wa Aadaabil Lisaan #424)
The people of the past truly understood the importance of gaining control of the tongue and thus disciplined themselves until their tongues were subjugated. In this regard, Artaat bin Munzir (rahimahullah) once recounted the incident of a man who controlled his tongue for forty years by keeping a stone in his mouth. The result of this exercise was that he was unable to eat, drink or speak without first removing the stone. Hence, he was unable to blurt out whatever crossed his mind on the spur of the moment. He would only remove the stone for the purpose of eating, drinking and when he needed to sleep. We can well imagine the safety from the harms of careless speech that this man enjoyed!
(Kitaabus Samt wa Aadaabil Lisaan #437)
Every night, before retiring to bed, we should set aside a few minutes to engage in introspection. Let us ponder over our speech for the day and see if it has improved from the previous day. If we hurt any person, we should seek their forgiveness and make amends. The effort to restrain the tongue is an ongoing one that will only end when we are lowered into our graves. At no point in time can we become complacent and turn a blind eye, as the tongue is quick to strike.
‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu) was once on the mountain of Safaa, reciting the talbiyah, when he said:
يَا لِسَانُ قُلْ خَيْرًا تَغْنَمْ ، أَوْ أَنْصِتْ تَسْلَمْ ، مِنْ قَبْلِ أَنْ تَنْدَمْ
O tongue! Speak that which is good and you will benefit, or remain silent and you will be safe. (Do this) before you regret.
Hearing this, those present asked ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu), “Is this your statement or did you hear it (from someone else)?” He replied, “I heard Rasulullah (sallallahu ‘alaihi wasallam) say, “Indeed most of the sins of the son of Aadam (‘alaihis salaam) are due to his tongue.”
(Kitaabus Samt wa Aadaabil Lisaan #18)
‘Abdullah Ibn ‘Urwah ibn Zubayr said: “I asked my grandmother Asma (radiyallahu ‘anha), ‘What was the condition of the Sahabah when they would hear Quran? She replied, ‘Their eyes teared and their skins trembled just as Allah has described them [in the Quran]'”
(Sunan Sa’id ibn Mansur, Hadith: 95, Shu’abul Iman, Hadith: 1900. Also see: Tafsir Baghawi; Ma’alimut Tanzil and Ad Durrul Manthur, Surah Zumar, Verse: 23)
(Sunan Sa’id ibn Mansur, Hadith: 95, Shu’abul Iman, Hadith: 1900. Also see: Tafsir Baghawi; Ma’alimut Tanzil and Ad Durrul Manthur, Surah Zumar, Verse: 23)