Mufti Taqi Uthmani
The Eid Prayer has two rak'ah to perform in the normal way, with the
only addition of six takbirs, threeof them in the beginning of the
first rak'ah, and three ofthem just before ruku' in the second rak'ah.
The detailed way of performing the 'Eid prayer is as follows:
The Imam will begin the prayer without Adhan or Iqamah. He will begin
the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should
raise your handsup to the ears, and reciting the takbir, you give a
little pause during which you should recite Thana' (Subhanak
Allahumma.......)· After the completion of Thana' the Imam will recite
takbir (Allahu Akbar) three times, and after reciting each Takbir
(Allahu Akbar) in a low voice, you should bring your hands down
andleave them earthwards. But,after the third takbir, you should set
them at the levelof your navel as you do in the normal prayer.
After these three takbirs theImam will recite the Holy Qur'an, which
you should listen quietly. The rest of the rak'ah will be performed in
the normal way.
After rising for the second rak'ah, the Imam will begin the
recitations from the Qur'an during which you should remain calm and
quiet. When the Imam finishes his recitation, he will recite three
takbirs once again, but this time it will be before bowing down for
ruku'. At each takbir you should raise yourhands up to the ears, and
after saying "Allahu Akbar' bring them down and leavethem earthwards.
After these three takbirs have been called and completed, the Imam
will say another takbir for bowing down into the ruku' position. At
this takbir you need not raise your hands. You just bow down for your
ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed
in its usual way.
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And Allah knows best./
Blog Archive
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- 4. Do the angels see Allah in this world?
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- 2a. How can we explain the existence of some peopl...
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- 1. 'Any disaster that strikes you is through what ...
- 1a. 'Any disaster that strikes you is through what...
- ◆~Sayyidul Istighfar - The chief of du'aas for for...
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Thursday, October 25, 2012
How to Pray Eid Prayer - shafi type
Eid Prayer
Eid prayer can be performed in congregation, or individually any time
between sunrise and noon. The best time of theEid prayer is after the
sun has reached the height of a spear (approximately 20 minutes from
sunrise). However if one missed it one should make it up.
The Eid prayer is not preceded by the adhan (the call to announce the
prayer time) or iqamah (the call to start prayer).
The one who performs theEid prayer must satisfy theconditions and
avoid the invalidators of prayer.
The Eid prayer consists of two Rak^ahs. It is initiated with the
opening takbir, with the intention to perform ^Id Prayer with the
Imam, followed by the opening supplication, and seven takbirs. In
between each takbir of the seven takbirs one recites the following
du^a':
"Subhanallah, walhamdulillah, wala ilaha illallah, wallahu akbar".
Then one recites al-Isti^adhah (seeking refuge with Allah from
theshaytan by saying"A^outhu billahi minash-Shaytanir-Rajeem"),
Suratul-Fatihah and Surat Qaf or Suratul al-'A^la alternatively.
In the second rak^ah one says five takbirs before reciting the Fatihah
followed by Suratul-Qamar or Suratul-Ghashiyah. If one started with
the Fatihah leaving out any or the entire takbirs, ones prayer is
still valid, however one would miss out on the reward of the takbirs.
Hence one should continue with one's prayer order.
After the prayer, it is recommended that the Imam delivers two
speeches (same as the Friday speech) starting with nine takbirs in the
first half of the khutbah and seven in the second. The Imam should
teach the people the rules of breaking the fast, visiting one's
relatives, and other significant matters pertaining to Eid.
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And Allah knows best./
Eid prayer can be performed in congregation, or individually any time
between sunrise and noon. The best time of theEid prayer is after the
sun has reached the height of a spear (approximately 20 minutes from
sunrise). However if one missed it one should make it up.
The Eid prayer is not preceded by the adhan (the call to announce the
prayer time) or iqamah (the call to start prayer).
The one who performs theEid prayer must satisfy theconditions and
avoid the invalidators of prayer.
The Eid prayer consists of two Rak^ahs. It is initiated with the
opening takbir, with the intention to perform ^Id Prayer with the
Imam, followed by the opening supplication, and seven takbirs. In
between each takbir of the seven takbirs one recites the following
du^a':
"Subhanallah, walhamdulillah, wala ilaha illallah, wallahu akbar".
Then one recites al-Isti^adhah (seeking refuge with Allah from
theshaytan by saying"A^outhu billahi minash-Shaytanir-Rajeem"),
Suratul-Fatihah and Surat Qaf or Suratul al-'A^la alternatively.
In the second rak^ah one says five takbirs before reciting the Fatihah
followed by Suratul-Qamar or Suratul-Ghashiyah. If one started with
the Fatihah leaving out any or the entire takbirs, ones prayer is
still valid, however one would miss out on the reward of the takbirs.
Hence one should continue with one's prayer order.
After the prayer, it is recommended that the Imam delivers two
speeches (same as the Friday speech) starting with nine takbirs in the
first half of the khutbah and seven in the second. The Imam should
teach the people the rules of breaking the fast, visiting one's
relatives, and other significant matters pertaining to Eid.
--
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- - - -
- - -
And Allah knows best./
Saturday, October 20, 2012
Is it prescribed to send blessings upon the angels?
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Is it permissible to send blessings upon the angels because of their
virtue andhigh status?.
Praise be to Allaah.
It is prescribed to send blessings upon the angels by saying "
'Alayhim al-salaatu wa'l- salaam (upon them be blessings and peace)"
and " 'alayhimal-salaam (upon them be peace)", because they are
honourable, devoted worshippers and one of the creations of Allaah
whom Allaah, may He be glorified and exalted, favoured over others as
Hesays:
"They [whom they call children of Allaah i.e. the angels, 'Eesa
(Jesus) __ son of Maryam (Mary), 'Uzayr (Ezra)], are but honoured
slaves"
[al-Anbiya' 21:26]
"But verily, over you (are appointed angels in charge of mankind) to watch you,
11. Kiraaman (Honourable)Kaatibeen —writing down(your deeds)"
[al-Infitaar 82:10,11]
"In the hands of scribes (angels).
16. Honourable and obedient"
['Abasa 80:15, 16]
They have a particular status, virtue and honour, so it is prescribed
to send blessings upon them, and there is no reason not to do so,
rather it is prescribed.
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Is it permissible to send blessings upon the angels because of their
virtue andhigh status?.
Praise be to Allaah.
It is prescribed to send blessings upon the angels by saying "
'Alayhim al-salaatu wa'l- salaam (upon them be blessings and peace)"
and " 'alayhimal-salaam (upon them be peace)", because they are
honourable, devoted worshippers and one of the creations of Allaah
whom Allaah, may He be glorified and exalted, favoured over others as
Hesays:
"They [whom they call children of Allaah i.e. the angels, 'Eesa
(Jesus) __ son of Maryam (Mary), 'Uzayr (Ezra)], are but honoured
slaves"
[al-Anbiya' 21:26]
"But verily, over you (are appointed angels in charge of mankind) to watch you,
11. Kiraaman (Honourable)Kaatibeen —writing down(your deeds)"
[al-Infitaar 82:10,11]
"In the hands of scribes (angels).
16. Honourable and obedient"
['Abasa 80:15, 16]
They have a particular status, virtue and honour, so it is prescribed
to send blessings upon them, and there is no reason not to do so,
rather it is prescribed.
Wednesday, October 17, 2012
1a. An Important Question
1a.
My child, you should repent at once and in future do not give ear to
the talk of Muslims. They are irreligious and castigate the true
religion of others. Do you know, my child, what is their religion?
Bloodshed is creditable in their religion. Just see, they invaded our
country Spain and killed hundreds of innocent people and are forcibly
imposing their religion. Now, I know that these objections you have
heard from Muslims. If they were from your own mind I would have
cleared them, but what reply can we giveto them?
Isabella was sorry to have mentioned Muslims; otherwise her problems
must have been solved. Now I will ask this question, she thought, from
my teacher whom I ask questions which I do not understand in the
course of my studies.
Next day Isabella put the same question to her teacher who also failed
to satisfy her by some convincible answer. Up to this time Isabella
had thought that her difficulty was due to her lack of understanding
and the religious leader will solve iteasily, but now she realised
that it was not an easy but an important matter and her doubts were
strengthened and continued to grow.
Isabella – A girl of Islamic Spain
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My child, you should repent at once and in future do not give ear to
the talk of Muslims. They are irreligious and castigate the true
religion of others. Do you know, my child, what is their religion?
Bloodshed is creditable in their religion. Just see, they invaded our
country Spain and killed hundreds of innocent people and are forcibly
imposing their religion. Now, I know that these objections you have
heard from Muslims. If they were from your own mind I would have
cleared them, but what reply can we giveto them?
Isabella was sorry to have mentioned Muslims; otherwise her problems
must have been solved. Now I will ask this question, she thought, from
my teacher whom I ask questions which I do not understand in the
course of my studies.
Next day Isabella put the same question to her teacher who also failed
to satisfy her by some convincible answer. Up to this time Isabella
had thought that her difficulty was due to her lack of understanding
and the religious leader will solve iteasily, but now she realised
that it was not an easy but an important matter and her doubts were
strengthened and continued to grow.
Isabella – A girl of Islamic Spain
--
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Friday, October 12, 2012
Good News
In an earlier section, we mentioned that those sincere believers who
givethemselves to Allah will enjoy His blessings in this life before
they enter Paradise. One of the most important blessings is the
promise of good news to believers. Several verses"speak of Allah's
promise of Paradise and the announcement of this good news to
believers as follows:
Their Lord gives them the good news of His mercy and good pleasure,
and Gardens where they will enjoy everlasting delight. (Surat
at-Tawba, 21)
There is good news for them in the life of the world and in the
hereafter.There is no changing the words of Allah. That is the great
victory! (Surah Yunus, 64)
The hearts of those believers who have hope in this good news trust
that their good works will find favor in Allah's sight, that the
blessings they await are close at hand, and are filled with
contentment.
The Qur'an states that believers will receive the good news also from
angels. Those faithful servants who sincerely believe in Allah and
associate nothing with Him, who carefully obey the Qur'an's commands
and counsel, and are eagerto live according to its moral teaching, may
hope for this joyful news. Certainly, this news is an indescribable
joy for all believers who ardently desire Paradise. As we read in the
Qur'an:
The angels descend upon those who say: "Our Lord is Allah," and then
go straight: "Do not fear or grieve, but receive the glad tiding of
Paradise that you have been promised. We are your protectors in the
life of theworld and the hereafter. You will have there all that your
selves could wish for. You will have there everything that you demand.
Hospitality from the One Who is Ever-Forgiving, Most Merciful." (Surah
Fussilat, 30-32)
Allah has also entrusted the prophets with announcing this good news.
In Surat al-Ahzab, 47, Allah commands the Prophet (saas) to proclaim
that believers will receive an immense reward from Him; In Surah Ya
Sin, 11, He reveals him that"those who obey the Qur'an and stand in
awe of the Most Gracious will receive pardon and an excellent reward;
and Surat az-Zumar, 17 announces that those who shun the worship of
false gods and turn toward Allah will have good news. And in Surah
Yunus, 2, Allah tells His Messenger to "give good news to those who
believe, that they are on a sure footing with their Lord."
When we look at the common characteristics of the believers, those
described in the above verses as those given the good news of
Paradise, wesee that they are sincere people who are extremelyclose to
Allah, acknowledge their weakness, obey the Qur'anand the Prophet, and
fear Allah.
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givethemselves to Allah will enjoy His blessings in this life before
they enter Paradise. One of the most important blessings is the
promise of good news to believers. Several verses"speak of Allah's
promise of Paradise and the announcement of this good news to
believers as follows:
Their Lord gives them the good news of His mercy and good pleasure,
and Gardens where they will enjoy everlasting delight. (Surat
at-Tawba, 21)
There is good news for them in the life of the world and in the
hereafter.There is no changing the words of Allah. That is the great
victory! (Surah Yunus, 64)
The hearts of those believers who have hope in this good news trust
that their good works will find favor in Allah's sight, that the
blessings they await are close at hand, and are filled with
contentment.
The Qur'an states that believers will receive the good news also from
angels. Those faithful servants who sincerely believe in Allah and
associate nothing with Him, who carefully obey the Qur'an's commands
and counsel, and are eagerto live according to its moral teaching, may
hope for this joyful news. Certainly, this news is an indescribable
joy for all believers who ardently desire Paradise. As we read in the
Qur'an:
The angels descend upon those who say: "Our Lord is Allah," and then
go straight: "Do not fear or grieve, but receive the glad tiding of
Paradise that you have been promised. We are your protectors in the
life of theworld and the hereafter. You will have there all that your
selves could wish for. You will have there everything that you demand.
Hospitality from the One Who is Ever-Forgiving, Most Merciful." (Surah
Fussilat, 30-32)
Allah has also entrusted the prophets with announcing this good news.
In Surat al-Ahzab, 47, Allah commands the Prophet (saas) to proclaim
that believers will receive an immense reward from Him; In Surah Ya
Sin, 11, He reveals him that"those who obey the Qur'an and stand in
awe of the Most Gracious will receive pardon and an excellent reward;
and Surat az-Zumar, 17 announces that those who shun the worship of
false gods and turn toward Allah will have good news. And in Surah
Yunus, 2, Allah tells His Messenger to "give good news to those who
believe, that they are on a sure footing with their Lord."
When we look at the common characteristics of the believers, those
described in the above verses as those given the good news of
Paradise, wesee that they are sincere people who are extremelyclose to
Allah, acknowledge their weakness, obey the Qur'anand the Prophet, and
fear Allah.
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Thursday, October 11, 2012
HIMALAYAS AND MT. EVEREST
THE HIMALAYAS as most everyone knows are the highest mountains in the
world, with 30 peaks over 24,000 feet. The highest mountains in
Europe, Northand South America barely top 20,000 feet. The word
Himalaya is Sanskrit for"abode of the snow" and a Himal is a massif of
mountains. Technically Himalaya is the plural of Himal and there
should be no such word as Himalayas.
The Himalayas stretch for 1,500 miles from eastern Tibet and China to
a point where India, Pakistan, China and Afghanistan all come
together. The mountain kingdoms of Sikkim, Bhutan and Nepal are all
contained within therange. The southern side ofthe Himalayas are like
a huge climatic wall. During the summer monsoon winds push massive
rain clouds against the mountains squeezing out rain onto some of the
wettest places on earth. Onthe leeward, rain-blocked side of the
range, on the Tibetan plateau, are some of the driest and most barren
places on the planet.
The Himalaya-Karakoram range contains nine of the world's top ten
highest peaks and 96 of the world's 109 peaks over 24,000 feet. If the
Karakorum, Pamir, Tian Shan and Hindu Kush ranges and Tibet—which are
extensions of the Himalayas into Pakistan, China, Afghanistan and
Central Asia—are including in the Himalayas then the 66 highest
mountains in the world are in the Himalayas. The 67th highest is
Aconcagua in Argentina and Chile
Several of the greatest rivers in the world—the Ganges, Indus,
Brahmaputra, Mekong, Yangtze and Yellow rivers—originate in either the
Himalayas or the Tibetan plateau. Some people live in valleys nestled
between Himalayan ridges but few people actually live on the slopes of
the mountains. Web Sites : Wikipedia Wikipedia
Geology of the Himalayas : The Himalayas are not just one range of
mountains but a series of three parallel ranges that rise up from the
plains of India, Pakistan and Bangladesh. Between the massifs and
peaks are eroded river gorges, some of the deepest valleys in the
world, and massive, slowly-creeping glaciers.
The southernmost range, the Siwalik Hills, barely tops 5000 feet. The
Lesser Himalayas, in the middle, vary in altitude between 7,000 and
15,000 feet, and are indented with valleys like the Kathmandu Valley.
The third range is known as the Great Himalayas andthis is where all
the world'sbiggest peaks are found.
The Himalayas are young mountains. Because of this they experience
frequent landslides and rapid erosion, creating precipitous topography
with sharp peaks and V-shaped ravines rather than alluvial valleys or
lakes. Wind, rain, run off and snow continue shapingthe mountains
today. The mountains remain about the same height because the rate of
erosion is aboutthe same as the amount of uplift. The amount of
snowalso varies considerably. The greatest depths are recorded in the
summer when the monsoons dump large amounts of snow on the higher
elevation of the Himalayas. In the winter, high wind scour the
landscape and blow snow away.
Himalayas and Plate Tectonics : The Himalayas began 65 million years
when the Indian subcontinent climaxed a 70million year journey across
the Indian Ocean with a collision into Asia. The forceand pressure of
the collision between the Asianplate and India, pushed massive folds
of sedimentary rock up from out of the earth. The pressure and heat of
the mountain building forces turned some of rock into metamorphic
rocks such schists and gneisses. Wind, rain, run off and glacial ice
created the awesome Alpine shapes you see today.
Much of the rock pushed upwards by the mountain building activity is
limestone and sandstone that was once at the bottom of the ocean. It
is possible to find fossils of sea creatures in the Himalayas at an
elevation of four kilometers above sea level.
Plate tectonic continues to push the Indian subcontinent under Nepal
and China, which sit on the Eurasian Plate, forcing Tibet and the
entire Himalayan range to rise about 10 millimeters a year and move
towards China at a rate if about five centimeters a year. Before it
was pushed upwards Tibet was a well watered plain. As the Himalayas
were pushed up they deprived Tibet of rain, turning it into a dry
plateau.
The Indian Plate is moving northeastward at a rate of 1.7 inches a
year relative tothe Eurasian Plate which embraces most of Asia and
Europe.
--
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- - - -
world, with 30 peaks over 24,000 feet. The highest mountains in
Europe, Northand South America barely top 20,000 feet. The word
Himalaya is Sanskrit for"abode of the snow" and a Himal is a massif of
mountains. Technically Himalaya is the plural of Himal and there
should be no such word as Himalayas.
The Himalayas stretch for 1,500 miles from eastern Tibet and China to
a point where India, Pakistan, China and Afghanistan all come
together. The mountain kingdoms of Sikkim, Bhutan and Nepal are all
contained within therange. The southern side ofthe Himalayas are like
a huge climatic wall. During the summer monsoon winds push massive
rain clouds against the mountains squeezing out rain onto some of the
wettest places on earth. Onthe leeward, rain-blocked side of the
range, on the Tibetan plateau, are some of the driest and most barren
places on the planet.
The Himalaya-Karakoram range contains nine of the world's top ten
highest peaks and 96 of the world's 109 peaks over 24,000 feet. If the
Karakorum, Pamir, Tian Shan and Hindu Kush ranges and Tibet—which are
extensions of the Himalayas into Pakistan, China, Afghanistan and
Central Asia—are including in the Himalayas then the 66 highest
mountains in the world are in the Himalayas. The 67th highest is
Aconcagua in Argentina and Chile
Several of the greatest rivers in the world—the Ganges, Indus,
Brahmaputra, Mekong, Yangtze and Yellow rivers—originate in either the
Himalayas or the Tibetan plateau. Some people live in valleys nestled
between Himalayan ridges but few people actually live on the slopes of
the mountains. Web Sites : Wikipedia Wikipedia
Geology of the Himalayas : The Himalayas are not just one range of
mountains but a series of three parallel ranges that rise up from the
plains of India, Pakistan and Bangladesh. Between the massifs and
peaks are eroded river gorges, some of the deepest valleys in the
world, and massive, slowly-creeping glaciers.
The southernmost range, the Siwalik Hills, barely tops 5000 feet. The
Lesser Himalayas, in the middle, vary in altitude between 7,000 and
15,000 feet, and are indented with valleys like the Kathmandu Valley.
The third range is known as the Great Himalayas andthis is where all
the world'sbiggest peaks are found.
The Himalayas are young mountains. Because of this they experience
frequent landslides and rapid erosion, creating precipitous topography
with sharp peaks and V-shaped ravines rather than alluvial valleys or
lakes. Wind, rain, run off and snow continue shapingthe mountains
today. The mountains remain about the same height because the rate of
erosion is aboutthe same as the amount of uplift. The amount of
snowalso varies considerably. The greatest depths are recorded in the
summer when the monsoons dump large amounts of snow on the higher
elevation of the Himalayas. In the winter, high wind scour the
landscape and blow snow away.
Himalayas and Plate Tectonics : The Himalayas began 65 million years
when the Indian subcontinent climaxed a 70million year journey across
the Indian Ocean with a collision into Asia. The forceand pressure of
the collision between the Asianplate and India, pushed massive folds
of sedimentary rock up from out of the earth. The pressure and heat of
the mountain building forces turned some of rock into metamorphic
rocks such schists and gneisses. Wind, rain, run off and glacial ice
created the awesome Alpine shapes you see today.
Much of the rock pushed upwards by the mountain building activity is
limestone and sandstone that was once at the bottom of the ocean. It
is possible to find fossils of sea creatures in the Himalayas at an
elevation of four kilometers above sea level.
Plate tectonic continues to push the Indian subcontinent under Nepal
and China, which sit on the Eurasian Plate, forcing Tibet and the
entire Himalayan range to rise about 10 millimeters a year and move
towards China at a rate if about five centimeters a year. Before it
was pushed upwards Tibet was a well watered plain. As the Himalayas
were pushed up they deprived Tibet of rain, turning it into a dry
plateau.
The Indian Plate is moving northeastward at a rate of 1.7 inches a
year relative tothe Eurasian Plate which embraces most of Asia and
Europe.
--
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- - - -
Monday, October 8, 2012
FW: Weekly digest for October 8, 2012
-----Original message-----
From: Grasping onto the Handhold that never breaks...
Sent: 08/10/2012, 1:00 pm
To: aydnajimudeen@gmail.com
Subject: Weekly digest for October 8, 2012
Post : Their delusion extends to Hellfire
URL : http://urwatulwuthqa.wordpress.com/2012/10/05/their-delusion-extends-to-hellfire/
Posted : October 5, 2012 at 2:09 pm
Author : Umm Sulaym
Categories : Quranic Ayaat: Jewels of Heart, Treasure Box
بسم الله الرحمن الرحيم وَقَالُوا مَا لَنَا لَا نَرَىٰ رِجَالًا كُنَّا نَعُدُّهُم مِّنَ الْأَشْرَارِ أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ إِنَّ ذَٰلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ And they will say: "What is the matter with us that we see not men whom we used to count among the bad ones?" (62) Did we take them [...]
Read more of this post (http://urwatulwuthqa.wordpress.com/2012/10/05/their-delusion-extends-to-hellfire/)
Add a comment to this post: http://urwatulwuthqa.wordpress.com/2012/10/05/their-delusion-extends-to-hellfire/#respond
======================================================================
Post : “…look to what your concerns and worries are…”
URL : http://urwatulwuthqa.wordpress.com/2012/10/02/look-to-what-your-concerns-and-worries-are/
Posted : October 2, 2012 at 11:58 am
Author : Umm Sulaym
Categories : For Talibul 'Ilm Wannabe, Pearls of Wisdom & Heart Softners, Treasure Box
بسم الله الرحمن الرحيم Malik ibn Dinar (R) once said, "Allah sees your concerns and worries, so look to what your concerns and worries are, may Allah have mercy on you." [Rawdhat al-'Uqala'] ~ Sometimes in life, we will pass those days which bring sadness or grief our way, and each of us have stories [...]
Read more of this post (http://urwatulwuthqa.wordpress.com/2012/10/02/look-to-what-your-concerns-and-worries-are/)
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From: Grasping onto the Handhold that never breaks...
Sent: 08/10/2012, 1:00 pm
To: aydnajimudeen@gmail.com
Subject: Weekly digest for October 8, 2012
Post : Their delusion extends to Hellfire
URL : http://urwatulwuthqa.wordpress.com/2012/10/05/their-delusion-extends-to-hellfire/
Posted : October 5, 2012 at 2:09 pm
Author : Umm Sulaym
Categories : Quranic Ayaat: Jewels of Heart, Treasure Box
بسم الله الرحمن الرحيم وَقَالُوا مَا لَنَا لَا نَرَىٰ رِجَالًا كُنَّا نَعُدُّهُم مِّنَ الْأَشْرَارِ أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ إِنَّ ذَٰلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ And they will say: "What is the matter with us that we see not men whom we used to count among the bad ones?" (62) Did we take them [...]
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======================================================================
Post : “…look to what your concerns and worries are…”
URL : http://urwatulwuthqa.wordpress.com/2012/10/02/look-to-what-your-concerns-and-worries-are/
Posted : October 2, 2012 at 11:58 am
Author : Umm Sulaym
Categories : For Talibul 'Ilm Wannabe, Pearls of Wisdom & Heart Softners, Treasure Box
بسم الله الرحمن الرحيم Malik ibn Dinar (R) once said, "Allah sees your concerns and worries, so look to what your concerns and worries are, may Allah have mercy on you." [Rawdhat al-'Uqala'] ~ Sometimes in life, we will pass those days which bring sadness or grief our way, and each of us have stories [...]
Read more of this post (http://urwatulwuthqa.wordpress.com/2012/10/02/look-to-what-your-concerns-and-worries-are/)
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Sunday, October 7, 2012
Beautiful Muslim Women in History
What comes to your mind when I say, "A beautiful Muslim woman"? Many
of us may think of a woman in hijab (headscarf)or modest attire.
Hijab is indeed beautiful, but by thinking Islamic beauty is only
because of hijab, we are perpetuating the idea that beauty exclusively
applies to an image.
While our religion teaches us to take care of our bodies and to
maintain a pleasant physical appearance, it alsoemphasizes the need
for every individual to developan inward beauty: a beautythat comes
with knowing Allah subhanahu wa ta`ala (exalted is He) and obeyingHim,
and that transcends the mere image of a person. This inward beauty
can actually become so radiant that it manifests in a person's
external appearance. It is for this reason that some of the righteous
people of the past would comment on the physical beauty of those who
prayed during the night or performed other righteous deeds.
OurProphet ﷺ (peace be upon him) mentioned again and again the beauty
of he or she who embodiesgood character. He ﷺ also emphasized to
those seeking marriage to look for the one who is beautiful as a
result of theircharacter andreligion. In this way, Islam defines
beauty as something more profound than just the physical.
Our history is filled with beautiful women, women who were devout in
their service to God and who lived lives of purpose and meaning.
Their beauty is so much more than physical appearance; we see in them
the beauty of character, morals, deeds, speech and lifestyle.
While there are multitudes of incredible women to select from in our
tradition,I have specifically chosen not as well known women who will
shatter our narrow perceptions of beauty and break the stereotypes of
how a "righteous Muslim woman"should or should not be. Here is a brief
glimpse into their lives.
A West African Beauty: Princess Nana Asma'u
We begin with the story of Nana Asma'u, the daughterof Uthman don
Fodio, who was not only a renowned scholar of her time, but a poet, a
political and social activist, and a creative intellectual. She is
considered to be one of thegreatest women of 19th century Islamic
communities. She was bornin 1793 in modern-day Nigeria. A princess
with an impressive lineage,she was named after a hero in Islamic
heritage—Asma, the daughter of Abu Bakr, who was a strong woman in her
support of Islam. Shewas raised in a supportive Islamic household,
having not only memorized the Qur'an, but extensively learned the
Islamic sciencesand four languages as well.
Asma'u believed in women having a role in society andshe led the women
of her time by example throughout her life. One of her greatest
achievements was compiling the extensive collection of writings of her
father after he passed away when she was 27. The degree of respect the
scholarly community had for Asma'u is seen here because they chose her
to complete sucha monumental task. Not onlydid this job require
someone trustworthy, but also someone who was familiar with his
writings and was well-versed in the Islamic sciences.
When she was a mother of two and pregnant with herthird child, Asma'u
completed the translation of the Qur'an in her native tongue and also
translated her father's work into the various dialects of the
community. This shows herconcern for her communityand her desire to
bring the knowledge of theQur'an and Islam to her people.
Asma'u saw a dire need for the teachings of Islam to reach the women
in her community and beyond the Sokoto region. She sawthat women were
absent from the circles of knowledge and stayed in their homes as they
tendedto their familial duties. Asma'u came up with a brilliant idea
to not only teach these women but to teach them in the comfort of
their homes. It was then that she gathered knowledgeable women in her
community and trainedthem as teachers. This group, known as jajis,
traveled to neighboring communities to bring Islamic knowledge to
secluded women. This movement was called the Yan-taru movement,
whichmeans "those who congregate together" and"sisterhood". Asma'u
taught the jajis to use lesson plans, poetry, and creative mnemonic
devices in their teachings.
Nana Asma'u, by the grace and guidance of Allah (swt), revolutionized
the way her community learned Islam. She brought the knowledge of the
religion to the people in aneasy to remember fashion and wrote in
their language. Her legacy is a legacy of scholarship and activism,
and her name is still used today in West Africa.
-
--
- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -
of us may think of a woman in hijab (headscarf)or modest attire.
Hijab is indeed beautiful, but by thinking Islamic beauty is only
because of hijab, we are perpetuating the idea that beauty exclusively
applies to an image.
While our religion teaches us to take care of our bodies and to
maintain a pleasant physical appearance, it alsoemphasizes the need
for every individual to developan inward beauty: a beautythat comes
with knowing Allah subhanahu wa ta`ala (exalted is He) and obeyingHim,
and that transcends the mere image of a person. This inward beauty
can actually become so radiant that it manifests in a person's
external appearance. It is for this reason that some of the righteous
people of the past would comment on the physical beauty of those who
prayed during the night or performed other righteous deeds.
OurProphet ﷺ (peace be upon him) mentioned again and again the beauty
of he or she who embodiesgood character. He ﷺ also emphasized to
those seeking marriage to look for the one who is beautiful as a
result of theircharacter andreligion. In this way, Islam defines
beauty as something more profound than just the physical.
Our history is filled with beautiful women, women who were devout in
their service to God and who lived lives of purpose and meaning.
Their beauty is so much more than physical appearance; we see in them
the beauty of character, morals, deeds, speech and lifestyle.
While there are multitudes of incredible women to select from in our
tradition,I have specifically chosen not as well known women who will
shatter our narrow perceptions of beauty and break the stereotypes of
how a "righteous Muslim woman"should or should not be. Here is a brief
glimpse into their lives.
A West African Beauty: Princess Nana Asma'u
We begin with the story of Nana Asma'u, the daughterof Uthman don
Fodio, who was not only a renowned scholar of her time, but a poet, a
political and social activist, and a creative intellectual. She is
considered to be one of thegreatest women of 19th century Islamic
communities. She was bornin 1793 in modern-day Nigeria. A princess
with an impressive lineage,she was named after a hero in Islamic
heritage—Asma, the daughter of Abu Bakr, who was a strong woman in her
support of Islam. Shewas raised in a supportive Islamic household,
having not only memorized the Qur'an, but extensively learned the
Islamic sciencesand four languages as well.
Asma'u believed in women having a role in society andshe led the women
of her time by example throughout her life. One of her greatest
achievements was compiling the extensive collection of writings of her
father after he passed away when she was 27. The degree of respect the
scholarly community had for Asma'u is seen here because they chose her
to complete sucha monumental task. Not onlydid this job require
someone trustworthy, but also someone who was familiar with his
writings and was well-versed in the Islamic sciences.
When she was a mother of two and pregnant with herthird child, Asma'u
completed the translation of the Qur'an in her native tongue and also
translated her father's work into the various dialects of the
community. This shows herconcern for her communityand her desire to
bring the knowledge of theQur'an and Islam to her people.
Asma'u saw a dire need for the teachings of Islam to reach the women
in her community and beyond the Sokoto region. She sawthat women were
absent from the circles of knowledge and stayed in their homes as they
tendedto their familial duties. Asma'u came up with a brilliant idea
to not only teach these women but to teach them in the comfort of
their homes. It was then that she gathered knowledgeable women in her
community and trainedthem as teachers. This group, known as jajis,
traveled to neighboring communities to bring Islamic knowledge to
secluded women. This movement was called the Yan-taru movement,
whichmeans "those who congregate together" and"sisterhood". Asma'u
taught the jajis to use lesson plans, poetry, and creative mnemonic
devices in their teachings.
Nana Asma'u, by the grace and guidance of Allah (swt), revolutionized
the way her community learned Islam. She brought the knowledge of the
religion to the people in aneasy to remember fashion and wrote in
their language. Her legacy is a legacy of scholarship and activism,
and her name is still used today in West Africa.
-
--
- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -
Friday, October 5, 2012
1. Which angels take the soul of the Muslim, the angels of mercy or the angels of wrath?
1.
If a Muslim who sins dies, is his soul taken by the angels of mercy or
the angels of wrath? Please note that he prays, but he commits some
sins such aslooking at haraam things or listening to music.
May Allah reward you withgood.
Praise be to Allaah.
Firstly:
The majority of texts that speak of this matter dividepeople into two
categories:
1. Believers. The angels of mercy take their souls and lift them
up to heavenwith great care, coming with glad tidings, calling them by
the most loved oftheir names, so they feel joy, blessing and happiness
which makes them steadfast.
2. Disbelievers and hypocrites. The angels of wrath take their
souls, coming with harshness and warnings, and the gates of heaven are
closedin their faces, so they are thrown in the earth to face woe and
punishmentsas recompense for what they did in this world of
wrongdoing, disbelief and enmity.
Allah, may He be glorified and exalted, mentioned that in the Holy
Qur'aan, where He says (interpretation of the meaning):
"By those (angels) who pull out (the souls of the disbelievers and the
wicked) with great violence.
2. By those (angels) who gently take out (the souls of the believers).
3. And by those that swim along (i.e. angels or planets in their orbits)"
[al-Naazi'aat 79:1-3].
Al-Haafiz ibn Katheer (mayAllah have mercy on him) said:
Ibn Mas'ood, Ibn 'Abbaas, Masrooq, Sa'eed ibn Jubayr, Abu Saalih,
Abu'l-Duha and al-Suddi said: "By those who pull out" refers to the
angels, i.e., when they pull out the souls of the sons of Adam. There
are some whose soul is taken forcefully andthey suffer when it is
taken out, and there are some whose soul is taken gently, which is
referred toin the verse, "and those who gently take out." Thiswas
stated by Ibn 'Abbaas.
It was also narrated from Ibn 'Abbaas that al-naazi'aat refers to the
souls of the disbelievers, which are taken out, then plunged into the
Fire. This was narrated by Ibn Abi Haatim. End quote.
Tafseer al-Qur'aan al-Kareem, 8/312
Secondly:
There is fear for the Muslim who commits sin or is an evildoer -- and
what is meant is the one who persists in committing major sins or
transgresses against people and dies in that state. To which of the
two groups mentioned above does he belong? Is his soultaken by the
angels of mercy and treated in the same manner as the believers, or is
it taken by the angels of wrath and treated in the same manner as the
disbelievers?
This is a matter of the unseen and we have not found any text that
clearlyand definitively states the situation of the one who commits
major sins.
But there are some references that may indicate that the angels of
wrath take the souls of those who commit major sins. For example:
1.
The hadeeth about the man who killed one hundred people, then he
repented to Allah, may He be glorified and exalted. When he died, the
angels of mercy and the angels ofwrath disputed as to which of them
would takehis soul and take it up to heaven. The story was narrated by
Abu Sa'eed al-Khudri from the Prophet (blessings and peace of Allah be
upon him):
The angels of mercy and the angels of torment disputed over him. The
angels of mercy said: he came repenting and turning wholeheartedly
towards Allaah. The angelsof torment said: He never did anything good.
Then an angel in the form of a man came to them and they appointed him
(to decide) between them. He said: Measure the distance between the
two lands, and whichever is closer, that is where he belongs. So they
measured it and they found that he was closer to the land that he was
heading for, so the angels of mercy took him."
Narrated by al-Bukhaari (3740) and Muslim (2766).
Think about how the angels of wrath wanted totake the soul of this
sinnerwho had killed one hundred people. Were it not for the sincerity
of his repentance, his soul wouldhave fallen to the share of the
angels of wrath. So there is the fear for all of those who commit
major sins that the angels of wrath may take their soulsif they do not
repent to Allah, may He be glorified and exalted.
2.
There are many hadeeths which describe how the angels come to take the
soul of the one who is dying and take it up to thehighest heavens;
these hadeeths compare and contrast the situation of the believers and
that of the disbelievers. In some of these hadeeths it says al-faajir
(evildoer) instead of al-kaafir (disbeliever). And in some of them it
describes him as al-rajul al-su' (the bad man). This may also indicate
that the one who commits major sins is in great danger in this regard.
:->
--
- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -
If a Muslim who sins dies, is his soul taken by the angels of mercy or
the angels of wrath? Please note that he prays, but he commits some
sins such aslooking at haraam things or listening to music.
May Allah reward you withgood.
Praise be to Allaah.
Firstly:
The majority of texts that speak of this matter dividepeople into two
categories:
1. Believers. The angels of mercy take their souls and lift them
up to heavenwith great care, coming with glad tidings, calling them by
the most loved oftheir names, so they feel joy, blessing and happiness
which makes them steadfast.
2. Disbelievers and hypocrites. The angels of wrath take their
souls, coming with harshness and warnings, and the gates of heaven are
closedin their faces, so they are thrown in the earth to face woe and
punishmentsas recompense for what they did in this world of
wrongdoing, disbelief and enmity.
Allah, may He be glorified and exalted, mentioned that in the Holy
Qur'aan, where He says (interpretation of the meaning):
"By those (angels) who pull out (the souls of the disbelievers and the
wicked) with great violence.
2. By those (angels) who gently take out (the souls of the believers).
3. And by those that swim along (i.e. angels or planets in their orbits)"
[al-Naazi'aat 79:1-3].
Al-Haafiz ibn Katheer (mayAllah have mercy on him) said:
Ibn Mas'ood, Ibn 'Abbaas, Masrooq, Sa'eed ibn Jubayr, Abu Saalih,
Abu'l-Duha and al-Suddi said: "By those who pull out" refers to the
angels, i.e., when they pull out the souls of the sons of Adam. There
are some whose soul is taken forcefully andthey suffer when it is
taken out, and there are some whose soul is taken gently, which is
referred toin the verse, "and those who gently take out." Thiswas
stated by Ibn 'Abbaas.
It was also narrated from Ibn 'Abbaas that al-naazi'aat refers to the
souls of the disbelievers, which are taken out, then plunged into the
Fire. This was narrated by Ibn Abi Haatim. End quote.
Tafseer al-Qur'aan al-Kareem, 8/312
Secondly:
There is fear for the Muslim who commits sin or is an evildoer -- and
what is meant is the one who persists in committing major sins or
transgresses against people and dies in that state. To which of the
two groups mentioned above does he belong? Is his soultaken by the
angels of mercy and treated in the same manner as the believers, or is
it taken by the angels of wrath and treated in the same manner as the
disbelievers?
This is a matter of the unseen and we have not found any text that
clearlyand definitively states the situation of the one who commits
major sins.
But there are some references that may indicate that the angels of
wrath take the souls of those who commit major sins. For example:
1.
The hadeeth about the man who killed one hundred people, then he
repented to Allah, may He be glorified and exalted. When he died, the
angels of mercy and the angels ofwrath disputed as to which of them
would takehis soul and take it up to heaven. The story was narrated by
Abu Sa'eed al-Khudri from the Prophet (blessings and peace of Allah be
upon him):
The angels of mercy and the angels of torment disputed over him. The
angels of mercy said: he came repenting and turning wholeheartedly
towards Allaah. The angelsof torment said: He never did anything good.
Then an angel in the form of a man came to them and they appointed him
(to decide) between them. He said: Measure the distance between the
two lands, and whichever is closer, that is where he belongs. So they
measured it and they found that he was closer to the land that he was
heading for, so the angels of mercy took him."
Narrated by al-Bukhaari (3740) and Muslim (2766).
Think about how the angels of wrath wanted totake the soul of this
sinnerwho had killed one hundred people. Were it not for the sincerity
of his repentance, his soul wouldhave fallen to the share of the
angels of wrath. So there is the fear for all of those who commit
major sins that the angels of wrath may take their soulsif they do not
repent to Allah, may He be glorified and exalted.
2.
There are many hadeeths which describe how the angels come to take the
soul of the one who is dying and take it up to thehighest heavens;
these hadeeths compare and contrast the situation of the believers and
that of the disbelievers. In some of these hadeeths it says al-faajir
(evildoer) instead of al-kaafir (disbeliever). And in some of them it
describes him as al-rajul al-su' (the bad man). This may also indicate
that the one who commits major sins is in great danger in this regard.
:->
--
- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -
Do Islam, Christianity, and Judaism have different Origins?
No. The original, unchanged revelations given to Abrahamic and other
prophets reaching back to Adam all came from the One True God. This
common origin explains their similarities inmany beliefs and values.
Abraham is mentioned in the Qur'an as one of the great Prophets and
was honored with the title,"Friend of God." Abraham and his eldest
son, Ishmael,were commanded by God to build a place of worship,the
Ka'bah, in what is today the city of Makkah, Saudi Arabia.
The Ka'bah is a simple stone construction erected as a sanctuary for
the worship of the One God. The Qur'an states that God commanded
Abraham to summon all humankind to visit this place, and when pilgrims
go there today they say "At your service, OLord," in response to
Abraham's call. The Ka'bah is the central place of worship toward
which all Muslims face in prayer to God, Almighty.
--
- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -
prophets reaching back to Adam all came from the One True God. This
common origin explains their similarities inmany beliefs and values.
Abraham is mentioned in the Qur'an as one of the great Prophets and
was honored with the title,"Friend of God." Abraham and his eldest
son, Ishmael,were commanded by God to build a place of worship,the
Ka'bah, in what is today the city of Makkah, Saudi Arabia.
The Ka'bah is a simple stone construction erected as a sanctuary for
the worship of the One God. The Qur'an states that God commanded
Abraham to summon all humankind to visit this place, and when pilgrims
go there today they say "At your service, OLord," in response to
Abraham's call. The Ka'bah is the central place of worship toward
which all Muslims face in prayer to God, Almighty.
--
- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -
Tour news - Ships carrying tourists move on Lijiang River
Visitors view scenery on ships on the Lijiang River in Guilin, south
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
Ships carrying tourists move on the Lijiang River in Guilin, south
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
Ships carrying tourists move on the Lijiang River in Guilin, south
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
Ships carrying tourists move on the Lijiang River in Guilin, south
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
Visitors view scenery on ships on the Lijiang River in Guilin, south
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
According to local government, Lijiang River, a famous tourist
destination in south China,attracted visitors of 13,700 person times
on Thursday, and is expected to receive tourists of 70,000 person
times during the Mid-Autumn Festival and Chinese National Day holiday,
which lasts from Sept. 30 to Oct. 7.
--
- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
Ships carrying tourists move on the Lijiang River in Guilin, south
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
Ships carrying tourists move on the Lijiang River in Guilin, south
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
Ships carrying tourists move on the Lijiang River in Guilin, south
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
Visitors view scenery on ships on the Lijiang River in Guilin, south
China's Guangxi Zhuang Autonomous Region, Oct. 4, 2012. According to
local government, Lijiang River, a famous tourist destination in south
China,attracted visitors of 13,700 person times on Thursday, and is
expected to receive tourists of 70,000 person times during the
Mid-Autumn Festival and Chinese National Day holiday, which lasts from
Sept. 30 to Oct. 7. (Xinhua/Lu Boan)
According to local government, Lijiang River, a famous tourist
destination in south China,attracted visitors of 13,700 person times
on Thursday, and is expected to receive tourists of 70,000 person
times during the Mid-Autumn Festival and Chinese National Day holiday,
which lasts from Sept. 30 to Oct. 7.
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Chosen Bondsmen
It is narrated by M'aad bin Jabal that when the Apostle of God sent
him to Yemen, he gave him this advice: "O M'aad", he said, "Avoid
luxury. The chosen bondsmen of the Lord are not ease-loving and
self-indulgent."
-Musnad-i-Ahmad
Commentary:
Though it is not forbidden to lead a life of ease and luxury, it does
not befit theworthy bondmen of the Lord. They would better abstain
from it. O Lord! There is no joy other than the joy of Futurity
denotes the ideal rule of conduct for them.
him to Yemen, he gave him this advice: "O M'aad", he said, "Avoid
luxury. The chosen bondsmen of the Lord are not ease-loving and
self-indulgent."
-Musnad-i-Ahmad
Commentary:
Though it is not forbidden to lead a life of ease and luxury, it does
not befit theworthy bondmen of the Lord. They would better abstain
from it. O Lord! There is no joy other than the joy of Futurity
denotes the ideal rule of conduct for them.
Sending Blessings Upon the Prophet
Sending Blessings Upon Muhammad (صلى الله عليه وسلم ) by Shaykh Abdur Raheem.
This lecture is by Sheikh ul hadith Abdur Raheem Abu Nauman. Shaykh
takes an opportunity to recharge our iman, and indeed it is agreat
honour and necessityto sit with the friends of Allah and benefit from
them.
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This lecture is by Sheikh ul hadith Abdur Raheem Abu Nauman. Shaykh
takes an opportunity to recharge our iman, and indeed it is agreat
honour and necessityto sit with the friends of Allah and benefit from
them.
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[Sahih Bukhari, Book 73, Number 134]
Zaid ibn Thabit reported: The Messenger of Allah, peace be upon him,
made asmall apartment from palmleaves and he left his houseto pray in
it. Some men came and joined him in prayer. The next night theycame
for prayer, but the Messenger of Allah was delayed and he did not come
out to them; so they raised their voices and knocked on the door with
stones. He came out while he was angry, saying,
"You will continue insistingon your deed until I suspect it may become
an obligation upon you; so offer this prayer in your houses, for
indeed, the bestprayer of a person is in his house, except for the
prescribed prayers."
[Sahih Bukhari, Book 73, Number 134]
عَنْ زَيْدِ بْنِ ثَابِتٍ رَضِيَ اللَّهُ عَنْهُ قَالَ احْتَجَرَ رَسُولُ
اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حُجَيْرَةً مُخَصَّفَةً أَوْ
حَصِيرًا فَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
يُصَلِّي فِيهَا فَتَتَبَّعَ إِلَيْهِ رِجَالٌ وَجَاءُوا يُصَلُّونَ
بِصَلَاتِهِ ثُمَّ جَاءُوا لَيْلَةً فَحَضَرُوا وَأَبْطَأَرَسُولُ
اللَّهِ صَلَّى اللَّهُعَلَيْهِ وَسَلَّمَ عَنْهُمْ فَلَمْ يَخْرُجْ
إِلَيْهِمْ فَرَفَعُوا أَصْوَاتَهُمْ وَحَصَبُوا الْبَابَ فَخَرَجَ
إِلَيْهِمْ مُغْضَبًا فَقَالَ لَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ مَازَالَ بِكُمْ صَنِيعُكُمْ حَتَّى ظَنَنْتُ أَنَّهُ
سَيُكْتَبُ عَلَيْكُمْ فَعَلَيْكُمْ بِالصَّلَاةِ فِي بُيُوتِكُمْ
فَإِنَّ خَيْرَ صَلَاةِ الْمَرْءِ فِي بَيْتِهِإِلَّا الصَّلَاةَ
الْمَكْتُوبَةَ
5762 صحيح البخاري كِتَاب الْأَدَبِ عرفها سنة ثم اعرف وكاءها وعفاصها ثم
استنفق بها فإن جاء ربها فأدها إليه
made asmall apartment from palmleaves and he left his houseto pray in
it. Some men came and joined him in prayer. The next night theycame
for prayer, but the Messenger of Allah was delayed and he did not come
out to them; so they raised their voices and knocked on the door with
stones. He came out while he was angry, saying,
"You will continue insistingon your deed until I suspect it may become
an obligation upon you; so offer this prayer in your houses, for
indeed, the bestprayer of a person is in his house, except for the
prescribed prayers."
[Sahih Bukhari, Book 73, Number 134]
عَنْ زَيْدِ بْنِ ثَابِتٍ رَضِيَ اللَّهُ عَنْهُ قَالَ احْتَجَرَ رَسُولُ
اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حُجَيْرَةً مُخَصَّفَةً أَوْ
حَصِيرًا فَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
يُصَلِّي فِيهَا فَتَتَبَّعَ إِلَيْهِ رِجَالٌ وَجَاءُوا يُصَلُّونَ
بِصَلَاتِهِ ثُمَّ جَاءُوا لَيْلَةً فَحَضَرُوا وَأَبْطَأَرَسُولُ
اللَّهِ صَلَّى اللَّهُعَلَيْهِ وَسَلَّمَ عَنْهُمْ فَلَمْ يَخْرُجْ
إِلَيْهِمْ فَرَفَعُوا أَصْوَاتَهُمْ وَحَصَبُوا الْبَابَ فَخَرَجَ
إِلَيْهِمْ مُغْضَبًا فَقَالَ لَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ مَازَالَ بِكُمْ صَنِيعُكُمْ حَتَّى ظَنَنْتُ أَنَّهُ
سَيُكْتَبُ عَلَيْكُمْ فَعَلَيْكُمْ بِالصَّلَاةِ فِي بُيُوتِكُمْ
فَإِنَّ خَيْرَ صَلَاةِ الْمَرْءِ فِي بَيْتِهِإِلَّا الصَّلَاةَ
الْمَكْتُوبَةَ
5762 صحيح البخاري كِتَاب الْأَدَبِ عرفها سنة ثم اعرف وكاءها وعفاصها ثم
استنفق بها فإن جاء ربها فأدها إليه
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All Praise is due to the owner of health & cure
Whilst visiting Milpark Hospital in Johannesburg, I thought of the
number of ailments we were cured from without knowing we ever suffered
from!
All Praise is due to the owner of health & cure, fullof Mercy, who
continues to bestow His Favours upon us even whilst we continuemoving
further away from His Pleasure.
May the Owner of cure, grant it to those who are ill, unhealthy,
unwell or sick in any way, even spiritually. Aameen
May the Almighty never make us oblivious of the gift of health & may
He accept us to make the best use of our health before it is overtaken
by illness. Aameen
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number of ailments we were cured from without knowing we ever suffered
from!
All Praise is due to the owner of health & cure, fullof Mercy, who
continues to bestow His Favours upon us even whilst we continuemoving
further away from His Pleasure.
May the Owner of cure, grant it to those who are ill, unhealthy,
unwell or sick in any way, even spiritually. Aameen
May the Almighty never make us oblivious of the gift of health & may
He accept us to make the best use of our health before it is overtaken
by illness. Aameen
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Tuesday, October 2, 2012
To abide by the pathshown by our Prophet (saas)
Our Prophet (saas) has described the End Times inwhich we are living
in considerable detail. One ofthe main features of the End Times is
that, in that period Muslims will face many difficulties, troubles and
pains. That is because,as our Prophet (saas) reveals, this period is
one in which irreligion will spread, materialist and Darwinist
ideologies will engage in intensive propaganda. During this period
many people will abandon religious moral values altogether, true
believers will be few in number, Allah will be blatantly denied
(surely Allah is beyond that), Islamic countries such as Iraq and
Afghanistan will be invaded, Muslims will be besieged in Bayt
al-Maqdis, tyrannical rulerswill oppress the public in many Islamic
countries. In this period disorder and terror will enfold the world,
corruption will spring up somewhere else as it dies down in one place
and innocent people will be unjustly killed, women and children will
be slaughtered, people will live in fear and terror and despite all
this Muslims will still be fragmented. (For more detail in this
subject, see http://www.endoftimes.net/ )
However, while warning Muslims in great detail about these problems
they will encounter, our Prophet (saas) has also shown them how they
can be saved from these difficulties. Almighty Allahwill free the
Islamic world and all mankind from difficulties and troubles of all
kinds by sending HazratMahdi (as) when the calamities of the End Times
are at their fiercest. Hazrat Mahdi (as) is a holy individual
descended fromour Prophet (saas), who, according to the hadiths and
statements by Islamic scholars, will appear in Hijri 1400, in this
century in other words, and will lead people out of the darkness into
which they have fallen, towards the light. Rasulullah (The Messenger
of Allah) (saas) has described in detail Hazrat Mahdi's (as) physical
characteristics, the kind of struggle he will wage, where he will come
from and what he will do. He has provided amazing details about all
this. According to these details, Hazrat Mahdi (as) will serve in
Istanbul, will wage an intellectual struggle against Darwinism and
materialism, will neutralize the corruption that turns people from
religious moral values, willconstruct the Turkish-Islamic Union by
uniting the Islamic world, will put an end to all forms of injustice
and unfairness, will be instrumental in people growing and becoming
very wealthy in both material and physicalterms and, together with the
Prophet Jesus(pbuh), will make the moral values of Islam rule the
world. He will be instrumental in a time likethe Age of Felicity
taking place across the world, when Allah fully manifestsHis title of
al-Hadi (Who Guides), when people fullyabide by the moral values
commanded by Allah, when there is plenty and abundance everywhere and
when joy and happiness reign.
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in considerable detail. One ofthe main features of the End Times is
that, in that period Muslims will face many difficulties, troubles and
pains. That is because,as our Prophet (saas) reveals, this period is
one in which irreligion will spread, materialist and Darwinist
ideologies will engage in intensive propaganda. During this period
many people will abandon religious moral values altogether, true
believers will be few in number, Allah will be blatantly denied
(surely Allah is beyond that), Islamic countries such as Iraq and
Afghanistan will be invaded, Muslims will be besieged in Bayt
al-Maqdis, tyrannical rulerswill oppress the public in many Islamic
countries. In this period disorder and terror will enfold the world,
corruption will spring up somewhere else as it dies down in one place
and innocent people will be unjustly killed, women and children will
be slaughtered, people will live in fear and terror and despite all
this Muslims will still be fragmented. (For more detail in this
subject, see http://www.endoftimes.net/ )
However, while warning Muslims in great detail about these problems
they will encounter, our Prophet (saas) has also shown them how they
can be saved from these difficulties. Almighty Allahwill free the
Islamic world and all mankind from difficulties and troubles of all
kinds by sending HazratMahdi (as) when the calamities of the End Times
are at their fiercest. Hazrat Mahdi (as) is a holy individual
descended fromour Prophet (saas), who, according to the hadiths and
statements by Islamic scholars, will appear in Hijri 1400, in this
century in other words, and will lead people out of the darkness into
which they have fallen, towards the light. Rasulullah (The Messenger
of Allah) (saas) has described in detail Hazrat Mahdi's (as) physical
characteristics, the kind of struggle he will wage, where he will come
from and what he will do. He has provided amazing details about all
this. According to these details, Hazrat Mahdi (as) will serve in
Istanbul, will wage an intellectual struggle against Darwinism and
materialism, will neutralize the corruption that turns people from
religious moral values, willconstruct the Turkish-Islamic Union by
uniting the Islamic world, will put an end to all forms of injustice
and unfairness, will be instrumental in people growing and becoming
very wealthy in both material and physicalterms and, together with the
Prophet Jesus(pbuh), will make the moral values of Islam rule the
world. He will be instrumental in a time likethe Age of Felicity
taking place across the world, when Allah fully manifestsHis title of
al-Hadi (Who Guides), when people fullyabide by the moral values
commanded by Allah, when there is plenty and abundance everywhere and
when joy and happiness reign.
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There is no creation through evolution either in Paradise or in Hell
Almighty God has revealedthat following people's deaths He will
recreate them, in a different form and in a manner appropriate to
their lives in the Hereafter. In the same way that He created human
beings without evolution in this world, they will be resurrected in a
single moment for their lives in the Hereafter, by His commanding them
to"Be!" In the same way, as with human beings, our Almighty Lord has
not created all the entities in Paradise and Hell through evolution,
either. The guardians and demons of Hell and the handmaidens in
Paradise revealed in verses are all brought into existence by our
Almighty Lord without natural causes. Some of the versesof the Qur'an
that refer to the resurrection of human beings after death and to
people in the Hereafter read as follows:
Mankind! if you are in any doubt about the Rising, know that We
created you from dust then from a drop of sperm then from a clot of
blood then from a lump of flesh, formed yetunformed, so We may make
things clear to you. We make whatever We want stay in the womb until a
specified time and then We bring you out as children so that you can
reach your full maturity. Some of you die and some of yourevert to the
lowest formof life so that, after having knowledge, they then know
nothing at all. And you see the earth dead and barren; then when We
send down water onto it it quivers and swells and sprouts with
luxuriant plants of every kind.Thatis because Allah is the Real and
gives life to the dead and has power over all thingsand the Hour is
coming without any doubt and Allah will raise up all those in the
graves.(SuratAl-Hajj, 5-7)
We have brought maidens into being. (Surat al-Waqi'a, 35)
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recreate them, in a different form and in a manner appropriate to
their lives in the Hereafter. In the same way that He created human
beings without evolution in this world, they will be resurrected in a
single moment for their lives in the Hereafter, by His commanding them
to"Be!" In the same way, as with human beings, our Almighty Lord has
not created all the entities in Paradise and Hell through evolution,
either. The guardians and demons of Hell and the handmaidens in
Paradise revealed in verses are all brought into existence by our
Almighty Lord without natural causes. Some of the versesof the Qur'an
that refer to the resurrection of human beings after death and to
people in the Hereafter read as follows:
Mankind! if you are in any doubt about the Rising, know that We
created you from dust then from a drop of sperm then from a clot of
blood then from a lump of flesh, formed yetunformed, so We may make
things clear to you. We make whatever We want stay in the womb until a
specified time and then We bring you out as children so that you can
reach your full maturity. Some of you die and some of yourevert to the
lowest formof life so that, after having knowledge, they then know
nothing at all. And you see the earth dead and barren; then when We
send down water onto it it quivers and swells and sprouts with
luxuriant plants of every kind.Thatis because Allah is the Real and
gives life to the dead and has power over all thingsand the Hour is
coming without any doubt and Allah will raise up all those in the
graves.(SuratAl-Hajj, 5-7)
We have brought maidens into being. (Surat al-Waqi'a, 35)
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4a. Do the angels see Allah in this world?
4a.
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. To sum up, there is no
contradiction between faith and seeing Him. This is borne out by the
fact that Moosa (peace be upon him) asked his Lord to let him see Him
so as to increase him in faith: "…he said: 'O my Lord! Show me
(Yourself), that I may look upon You'" [al-A'raaf 7:143]. Yes, after
seeing Allah, faith will no longer be regarded as belief in the
unseen, so it is possible that the bearersof the Throne and those who
are around it may have seen Allah and thus attained the highest level
of certainty. By the same token, when the believers see their Lord on
the Day of Resurrection, they will move from certainty based on
knowledge to certainty based on seeing, for when they see Allah they
will believe in Him with the faith of having seen and they will find
thedeepest joy in that; they will be blessed with seeing Him and
hearing His words. Allah says (interpretation of the meaning):
"Some faces that Day shall be Nâdirah (shining and radiant).
Looking at their Lord (Allâh)"
[al-Qiyaamah :22-23].
We ask Allah for the joy of looking upon His noble Countenance. And
Allah knows best.
End quote from Fataawa al-Islam al-Yawm.
To sum up: This is a matter of the unseen and it is not permissible to
affirm it or deny it except on the basis of evidence. The correct
approach is to refrain from asking about it.
And Allah knows best.
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Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. To sum up, there is no
contradiction between faith and seeing Him. This is borne out by the
fact that Moosa (peace be upon him) asked his Lord to let him see Him
so as to increase him in faith: "…he said: 'O my Lord! Show me
(Yourself), that I may look upon You'" [al-A'raaf 7:143]. Yes, after
seeing Allah, faith will no longer be regarded as belief in the
unseen, so it is possible that the bearersof the Throne and those who
are around it may have seen Allah and thus attained the highest level
of certainty. By the same token, when the believers see their Lord on
the Day of Resurrection, they will move from certainty based on
knowledge to certainty based on seeing, for when they see Allah they
will believe in Him with the faith of having seen and they will find
thedeepest joy in that; they will be blessed with seeing Him and
hearing His words. Allah says (interpretation of the meaning):
"Some faces that Day shall be Nâdirah (shining and radiant).
Looking at their Lord (Allâh)"
[al-Qiyaamah :22-23].
We ask Allah for the joy of looking upon His noble Countenance. And
Allah knows best.
End quote from Fataawa al-Islam al-Yawm.
To sum up: This is a matter of the unseen and it is not permissible to
affirm it or deny it except on the basis of evidence. The correct
approach is to refrain from asking about it.
And Allah knows best.
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4. Do the angels see Allah in this world?
4.
Angel Jibreel or any of the angels have they ever seen Allah (sabhanu wa tala)?.
Praise be to Allaah.
There is nothing in the Qur'aan or Sunnah to indicate that Jibreel
(peacebe upon him) or any otherangel has seen Allah, may He be
exalted, and it is well known that this is one of the issues of the
unseen which cannot be proven except on the basisof evidence.
In the hadeeth of the Mi'raaj (Prophet's ascent toheaven) it says that
Jibreel(peace be upon him) ascended with our Prophet (blessings and
peace of Allah be upon him) to a level where the scratching of the
pens could be heard, but there is no proof that either of them saw
Allah (may He be glorified and exalted) in that place.
The Prophet (blessings and peace of Allah be upon him) said: "Then I
passed by Ibraaheem, and he said: 'Welcome to the righteous Prophet
and therighteous son.' I said: 'Whois this?' He said: 'This is
Ibraaheem (blessings and peace of Allah be upon him).'" Ibn Shihaab
said: And Ibn Hazm told me that Ibn 'Abbaas and Abu Habbah al-Ansaari
used to say: The Prophet (blessings and peace of Allah be upon him)
said: "Then I was taken up untilwe reached a level where Icould hear
the scratching of the pens." Ibn Hazm and Anas ibn Maalik said: The
Prophet (blessings and peace of Allah be upon him) said: "Allah
enjoined upon my ummahfifty prayers, and I went back with that until I
passed by Moosa…"
Narrated by al-Bukhaari, 349; Muslim, 263
The scholars differed concerning this seeing: some of them affirmed it
and some of them denied it.
Ibn Hajar al-Haythami (may Allah have mercy on him) was asked: ||Do
the angels see Allah, may He be exalted?
He replied:
Shaykh 'Izz al-Deen ibn 'Abd al-Salaam stated that they do not see
Him, and he quoted evidence at length to support that, and he was
followed in that by some scholars, but he was refuted by the statement
of the imam of Ahl al-Sunnah, Shaykh Abu'l-Hasan al-Ash'ari (may Allah
be pleased with him) who said that they do see Him. This was mentioned
in his book al-Ibaanah fi Usool al-Diyaanah. He was followed by
al-Bayhaqi who narrated it with its isnaad from 'Abd-Allah ibn'Amr ibn
al-'Aas and another Sahaabi. This was also followed by Ibn al-Qayyim
and al-Jalaal al-Balqeeni. According to ahadeeth that was classed as
saheeh by al-Haakim, Jibreel never saw his Lord before the Prophet
(blessings and peace of Allah be upon him) prostrated before his Lord
on that occasion, but this does not necessarily meanthat he did not
see Him after that or that others ofthe angels do not see Him.The view
that only Jibreel could see Him is invalid.
End quote from al-Fataawa al-Hadeethiyyah, p. 153
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Do the angels
see their Lord in this worldor does He send revelationto them from
beyond a screen?
He replied: Allah knows best.
End quote from Fataawa Noor 'ala al-Darb.
Shaykh 'Abd al-Rahmaan al-Barraak (may Allah preserve him) was asked:
There is evidence to suggest that they do not see Him. That is the
verse in Soorat Ghaafir in which Allah, may He be exalted, says
(interpretation of the meaning): "Those (angels) who bear the Throne
(of Allâh) and those around it glorify the praises of their Lord, and
believe in Him, and ask forgiveness for those who believe (in the
Oneness of Allâh) (saying): 'Our Lord! You comprehend all things in
mercy and knowledge, so forgive those who repent and follow Your Way,
and save them from the torment of the blazing Fire!'" [Ghaafir 40:7].
The word "believe" in this verse may point to that meaning -- is this correct?
He replied:
The fact that Allah, may Hebe glorified and exalted, says of the
angels who bear the Throne and who are around it that they believe in
Him does not necessarily mean that theydo not see Him, or that some of
them do not see Him, or that other angels do not see Him, just as
(aspiring to) see Him does not contradict faith. Similarly, the fact
that Allah spoke (to some of the Prophets) is not contrary to faith.
Ibraaheem (blessings and peace of Allah be upon him) saw how Allah
brought the dead back to life and that increased himin faith, as Allah
says (interpretation of the meaning):
"And (remember) when Ibrâhim (Abraham) said, 'My Lord! Show me how You
give life to the dead.' He (Allâh) said: 'Do you notbelieve?' He
[Ibrâhim (Abraham)] said: 'Yes (I believe), but to be stronger in
Faith'"
[al-Baqarah 2:260].
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. :->
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Angel Jibreel or any of the angels have they ever seen Allah (sabhanu wa tala)?.
Praise be to Allaah.
There is nothing in the Qur'aan or Sunnah to indicate that Jibreel
(peacebe upon him) or any otherangel has seen Allah, may He be
exalted, and it is well known that this is one of the issues of the
unseen which cannot be proven except on the basisof evidence.
In the hadeeth of the Mi'raaj (Prophet's ascent toheaven) it says that
Jibreel(peace be upon him) ascended with our Prophet (blessings and
peace of Allah be upon him) to a level where the scratching of the
pens could be heard, but there is no proof that either of them saw
Allah (may He be glorified and exalted) in that place.
The Prophet (blessings and peace of Allah be upon him) said: "Then I
passed by Ibraaheem, and he said: 'Welcome to the righteous Prophet
and therighteous son.' I said: 'Whois this?' He said: 'This is
Ibraaheem (blessings and peace of Allah be upon him).'" Ibn Shihaab
said: And Ibn Hazm told me that Ibn 'Abbaas and Abu Habbah al-Ansaari
used to say: The Prophet (blessings and peace of Allah be upon him)
said: "Then I was taken up untilwe reached a level where Icould hear
the scratching of the pens." Ibn Hazm and Anas ibn Maalik said: The
Prophet (blessings and peace of Allah be upon him) said: "Allah
enjoined upon my ummahfifty prayers, and I went back with that until I
passed by Moosa…"
Narrated by al-Bukhaari, 349; Muslim, 263
The scholars differed concerning this seeing: some of them affirmed it
and some of them denied it.
Ibn Hajar al-Haythami (may Allah have mercy on him) was asked: ||Do
the angels see Allah, may He be exalted?
He replied:
Shaykh 'Izz al-Deen ibn 'Abd al-Salaam stated that they do not see
Him, and he quoted evidence at length to support that, and he was
followed in that by some scholars, but he was refuted by the statement
of the imam of Ahl al-Sunnah, Shaykh Abu'l-Hasan al-Ash'ari (may Allah
be pleased with him) who said that they do see Him. This was mentioned
in his book al-Ibaanah fi Usool al-Diyaanah. He was followed by
al-Bayhaqi who narrated it with its isnaad from 'Abd-Allah ibn'Amr ibn
al-'Aas and another Sahaabi. This was also followed by Ibn al-Qayyim
and al-Jalaal al-Balqeeni. According to ahadeeth that was classed as
saheeh by al-Haakim, Jibreel never saw his Lord before the Prophet
(blessings and peace of Allah be upon him) prostrated before his Lord
on that occasion, but this does not necessarily meanthat he did not
see Him after that or that others ofthe angels do not see Him.The view
that only Jibreel could see Him is invalid.
End quote from al-Fataawa al-Hadeethiyyah, p. 153
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Do the angels
see their Lord in this worldor does He send revelationto them from
beyond a screen?
He replied: Allah knows best.
End quote from Fataawa Noor 'ala al-Darb.
Shaykh 'Abd al-Rahmaan al-Barraak (may Allah preserve him) was asked:
There is evidence to suggest that they do not see Him. That is the
verse in Soorat Ghaafir in which Allah, may He be exalted, says
(interpretation of the meaning): "Those (angels) who bear the Throne
(of Allâh) and those around it glorify the praises of their Lord, and
believe in Him, and ask forgiveness for those who believe (in the
Oneness of Allâh) (saying): 'Our Lord! You comprehend all things in
mercy and knowledge, so forgive those who repent and follow Your Way,
and save them from the torment of the blazing Fire!'" [Ghaafir 40:7].
The word "believe" in this verse may point to that meaning -- is this correct?
He replied:
The fact that Allah, may Hebe glorified and exalted, says of the
angels who bear the Throne and who are around it that they believe in
Him does not necessarily mean that theydo not see Him, or that some of
them do not see Him, or that other angels do not see Him, just as
(aspiring to) see Him does not contradict faith. Similarly, the fact
that Allah spoke (to some of the Prophets) is not contrary to faith.
Ibraaheem (blessings and peace of Allah be upon him) saw how Allah
brought the dead back to life and that increased himin faith, as Allah
says (interpretation of the meaning):
"And (remember) when Ibrâhim (Abraham) said, 'My Lord! Show me how You
give life to the dead.' He (Allâh) said: 'Do you notbelieve?' He
[Ibrâhim (Abraham)] said: 'Yes (I believe), but to be stronger in
Faith'"
[al-Baqarah 2:260].
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. :->
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The hadeeth about the virtue of the Basmalah and that it protects against the 19 guards of Hell
The hadeeth about the virtue of the Basmalah and that it protects
against the 19 guards of Hell
Praise be to Allaah.
This report was mentioned by al-Qurtubi in al-Jaami' li Ahkaam
al-Qur'aan (1/92) and Ibn Katheer in his Tafseer (1/18), narrated from
Wakee' from al-A'mash from Abu Waa'il from Ibn Mas'ood (may Allaah be
pleased with him); it is thewords of Ibn Mas'ood, not of the Prophet
(blessings of Allaah be upon him).
This isnaad is saheeh from Wakee' to Ibn Mas'ood.
Although al-A'mash is mudallis, what he narrated from those with whom
he spent a great deal of time and narrated a great deal from them,
such as Ibraaheem al-Nakha'i and Abu Waa'il, may be accepted.
Al-Dhahabi said in his biography of al-A'mash in Mizaan al-I'tidaal (2/224):
He is mudallis (i.e., gives a false impressions concerning the
narration of the hadeeth, using ambiguous words to give the impression
that he heard it directly from his Shaykh when that is not the case),
and sometimes he narrates in this mannerfrom a weak narrator without
realising it. When he says haddathana [he told us], there is no
problem with that, but when he says 'an [narrating from], there is the
possibility of tadlees except in the case of narration from the
shuyookh from whom he narrated a great deal, suchas Ibraaheem, Abu
Waa'il [in the printed version it says "Ibn Abi Waa'il" but this is an
error; the word "Ibn" is a mistake] and Abu Saalih al-Sammaan. His
narration from these shaykhs is to be understood as meaning that he
heard directly from them and there is no interruption in the chain.
End quote.
But there remains the issue of the narrators who come after Wakee'.
Al-Qurtubi and Ibn Katheerdo not mention the isnaadin its entirety,
and perhapsit is because of this that al-'Allaamah Ahmad Shaakir
omitted it from hisabridgement of Ibn Katheer's Tafseer which is
entitled 'Umdat al-Tafseer,in the introduction to which (1/11) he
stated that he omitted every weak or problematic hadeeth.
But al-Suyooti attributed itin al-Durr al-Manthoor (1/26) to Wakee',
and Imam Wakee' ibn al-Jarraah wrote a well known Tafseer.
See: al-Majma' al-Mu'assis by al-Haafiz Ibn Hajar (p. 113)
If that is proven, then the isnaad is saheeh, and the report from Ibn
Mas'ood (may Allaah be pleased with him) is saheeh.
And Allaah knows best.
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against the 19 guards of Hell
Praise be to Allaah.
This report was mentioned by al-Qurtubi in al-Jaami' li Ahkaam
al-Qur'aan (1/92) and Ibn Katheer in his Tafseer (1/18), narrated from
Wakee' from al-A'mash from Abu Waa'il from Ibn Mas'ood (may Allaah be
pleased with him); it is thewords of Ibn Mas'ood, not of the Prophet
(blessings of Allaah be upon him).
This isnaad is saheeh from Wakee' to Ibn Mas'ood.
Although al-A'mash is mudallis, what he narrated from those with whom
he spent a great deal of time and narrated a great deal from them,
such as Ibraaheem al-Nakha'i and Abu Waa'il, may be accepted.
Al-Dhahabi said in his biography of al-A'mash in Mizaan al-I'tidaal (2/224):
He is mudallis (i.e., gives a false impressions concerning the
narration of the hadeeth, using ambiguous words to give the impression
that he heard it directly from his Shaykh when that is not the case),
and sometimes he narrates in this mannerfrom a weak narrator without
realising it. When he says haddathana [he told us], there is no
problem with that, but when he says 'an [narrating from], there is the
possibility of tadlees except in the case of narration from the
shuyookh from whom he narrated a great deal, suchas Ibraaheem, Abu
Waa'il [in the printed version it says "Ibn Abi Waa'il" but this is an
error; the word "Ibn" is a mistake] and Abu Saalih al-Sammaan. His
narration from these shaykhs is to be understood as meaning that he
heard directly from them and there is no interruption in the chain.
End quote.
But there remains the issue of the narrators who come after Wakee'.
Al-Qurtubi and Ibn Katheerdo not mention the isnaadin its entirety,
and perhapsit is because of this that al-'Allaamah Ahmad Shaakir
omitted it from hisabridgement of Ibn Katheer's Tafseer which is
entitled 'Umdat al-Tafseer,in the introduction to which (1/11) he
stated that he omitted every weak or problematic hadeeth.
But al-Suyooti attributed itin al-Durr al-Manthoor (1/26) to Wakee',
and Imam Wakee' ibn al-Jarraah wrote a well known Tafseer.
See: al-Majma' al-Mu'assis by al-Haafiz Ibn Hajar (p. 113)
If that is proven, then the isnaad is saheeh, and the report from Ibn
Mas'ood (may Allaah be pleased with him) is saheeh.
And Allaah knows best.
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3a. Does everyone who goes against the Sunnahfall into bid‘ah (innovation)? Notes on the meaning of following
3a.
2.
It was narrated that Abu Umaamah (may Allah be pleased with him) said:
It was said to the Messenger of Allah (blessings and peace of Allah be
upon him): Which du'aa' is most likely to be heard? He said:"(That
which is said) in thelast part of the night and at the end of the
obligatory prayers."
Narrated by al-Tirmidhi, 3499; classed as saheeh byal-Albaani in
Saheeh at-Targheeb wa't-Tarheeb
"at the end of the prayers"may refer to after the prayers or in the
last part of the prayers. In the following hadeeth, for example, what
is meant is after the prayer: 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) instructed me to recite al-Mu'awwidhaat (soorahsthat give
protection) at the end of every prayer (i.e., after the prayer).
Narrated by Ahmad, 17453; Abu Dawood, 1523. Classed as saheeh
byShu'ayb al-Arna'oot in Tahqeeq al-Musnad
As for reciting du'aa' in unison, there is no report that speaks of
it; hence doing it regularly following the prayers comes under the
heading of bid 'ah.
So acts of worship must bedone as prescribed by sharee'ah in six ways:
quantity, manner, time, place, reason and type. Formore details of
that pleasesee the answer to question no. 21519
Thirdly:
There is nothing wrong with reading Soorat al-Kahf on days other
thanFriday, if the reader wants to do that or if it so happens as part
of his regular daily portion of Qur'aan, and he will have a tenfold
reward for each letter, as is the reward for reading other soorahs.
Butthat is on condition that he does not set aside a special day for
reading it, as is the case on Fridays, and hence he should not believe
that reading it on this day is better than reading it on other days
orthat there is a particular virtue of reading it on a specific day
that is like the virtue of reading it on Friday, because that
virtueapplies only to Friday, according to those who say that the
hadeeth which speaks of that is saheeh.
And Allah knows best.
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2.
It was narrated that Abu Umaamah (may Allah be pleased with him) said:
It was said to the Messenger of Allah (blessings and peace of Allah be
upon him): Which du'aa' is most likely to be heard? He said:"(That
which is said) in thelast part of the night and at the end of the
obligatory prayers."
Narrated by al-Tirmidhi, 3499; classed as saheeh byal-Albaani in
Saheeh at-Targheeb wa't-Tarheeb
"at the end of the prayers"may refer to after the prayers or in the
last part of the prayers. In the following hadeeth, for example, what
is meant is after the prayer: 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) instructed me to recite al-Mu'awwidhaat (soorahsthat give
protection) at the end of every prayer (i.e., after the prayer).
Narrated by Ahmad, 17453; Abu Dawood, 1523. Classed as saheeh
byShu'ayb al-Arna'oot in Tahqeeq al-Musnad
As for reciting du'aa' in unison, there is no report that speaks of
it; hence doing it regularly following the prayers comes under the
heading of bid 'ah.
So acts of worship must bedone as prescribed by sharee'ah in six ways:
quantity, manner, time, place, reason and type. Formore details of
that pleasesee the answer to question no. 21519
Thirdly:
There is nothing wrong with reading Soorat al-Kahf on days other
thanFriday, if the reader wants to do that or if it so happens as part
of his regular daily portion of Qur'aan, and he will have a tenfold
reward for each letter, as is the reward for reading other soorahs.
Butthat is on condition that he does not set aside a special day for
reading it, as is the case on Fridays, and hence he should not believe
that reading it on this day is better than reading it on other days
orthat there is a particular virtue of reading it on a specific day
that is like the virtue of reading it on Friday, because that
virtueapplies only to Friday, according to those who say that the
hadeeth which speaks of that is saheeh.
And Allah knows best.
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3. Does everyone who goes against the Sunnahfall into bid‘ah (innovation)? Notes on the meaning of following
3.
I have read many fatwa's about innovation and my question is. If the
prophet (peace be upon him) practiced something. Do we have to
practise EXACTLY as he did it? If wedont do it EXACTLY then is it
innovation? Because i'veread a lot of the fatwa's and in a lot of it
many of the practices are considered BIDAH. For example the Prophet
(Peace be Upon him) did emphasize on the virtue ofDua in congrenation.
Now if its practised after fardh salaah why is it an innovation? Is
the sunnah of the prophet subject to exactly the way he did, the time
he did etc etc. If we do it at a different time is it innovation? say
for example if its sunnah to read Surah Kahf on friday. Now if I read
surah kahf every monday and tuesday, will it be considered a bidah? Im
still making Ibadah. Why is it subject to TIME?.
Praise be to Allaah.
Firstly:
No doubt it is obligatory for the Muslim to be a follower of his
Prophet (blessings and peace of Allah be upon him) in what he
prescribed and it is not permissible for him to go against that or to
introduce any innovation into the religion, because of the evidence
that indicates that it is obligatory to follow and itis forbidden to
introduce innovation. But it should be noted that differing from the
way of the Prophet (blessings and peace of Allah be upon him) and
falling into bid'ah may mean one of two things:
(i)
introducing an act of worship for which there is no basis in Islam,
such as touching graves and seeking help from their occupants. The
scholars call this real innovation (al-bid'ah al-haqeeqah). This is
that which was not prescribed at all.
(ii)
the act of worship may be originally prescribed in Islam, and what is
contrary to the Sunnah may have to do with defining a certain time or
place for it, or a certain number of times it is to berepeated, or the
manner inwhich it is to be done or the reason for which it is to be
done. This is called innovation by addition (al-bid'ah al-idaafiyyah);
it is not bid'ah unless it is done regularly and repeatedly. If it is
done only once or twice without adhering to that, then it is not
bid'ah, such as if people pray qiyaam in congregation (jamaa'ah)on
some occasion, withoutthinking that there is any particular virtue in
doing so.
Hence ash-Shaatibi (may Allah have mercy on him) said, discussing the
"innovation by addition": The word bid'ah refers to an invented way of
doing something in Islam that is similar to what is prescribed, of
which the intention is to go to extremes in worshipping Allah, may He
be glorified.
That includes regularly adhering to certain manners and forms of
worship, such as reciting dhikr together in unison, taking the
birthday of the Prophet (blessings and peace of Allah be upon him) as
an Eid (festival), and so on.
It also includes adhering to specific acts of worship at specific
times that were not defined as such in sharee'ah, such as always
fasting on the fifteenth of Sha'baan (an-nusf min Sha'baan) and
spending that night in prayer (qiyaam).
End quote from al-I'tisaam, 1/37-39
Adhering to a thing meansdoing it regularly and repeatedly.
Secondly:
Du'aa' (supplication) is prescribed during the prayer and following
it, according to the correct scholarly opinion. What is not allowed is
reciting du'aa' in unison. The evidence for it being prescribed to
offer du'aa' after the prayer is as follows:
1.
It was narrated that 'Ali ibn Abi Taalib (may Allah be pleased with
him) said: When the Prophet (blessings and peace of Allah be upon him)
said the salaam at the end of the prayer, he would say: "Allaahumma
ighfir li ma qaddamtu wa ma akhkhartu wa ma asrartu wa ma a'lantu wa
ma astraftu wa ma anta a'lamu bihi minni. Anta al-muqaddim wa anta
al-mu'akhkhir laa ilaaha illa anta (O Allaah! Forgive me what I have
done in the past, and what I will do in the future, and what I have
concealed, and what I have done openly, and what I have exceeded in,
whatever You know about me more than I. You are the One Who brings
forward, and You are the One Who puts back, there is no god except
You)."
Narrated by Abu Dawood (1509); classed as saheeh by an-Nawawi in
al-Majmoo'. This does not contradict the report that says that the
Prophet (blessings and peace of Allah be upon him) said this du'aa'
before the salaam. The Prophet (blessings and peace of Allah be upon
him) used to recite this du'aa' in bothplaces. See: al-Majmoo', 3/467
:->
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I have read many fatwa's about innovation and my question is. If the
prophet (peace be upon him) practiced something. Do we have to
practise EXACTLY as he did it? If wedont do it EXACTLY then is it
innovation? Because i'veread a lot of the fatwa's and in a lot of it
many of the practices are considered BIDAH. For example the Prophet
(Peace be Upon him) did emphasize on the virtue ofDua in congrenation.
Now if its practised after fardh salaah why is it an innovation? Is
the sunnah of the prophet subject to exactly the way he did, the time
he did etc etc. If we do it at a different time is it innovation? say
for example if its sunnah to read Surah Kahf on friday. Now if I read
surah kahf every monday and tuesday, will it be considered a bidah? Im
still making Ibadah. Why is it subject to TIME?.
Praise be to Allaah.
Firstly:
No doubt it is obligatory for the Muslim to be a follower of his
Prophet (blessings and peace of Allah be upon him) in what he
prescribed and it is not permissible for him to go against that or to
introduce any innovation into the religion, because of the evidence
that indicates that it is obligatory to follow and itis forbidden to
introduce innovation. But it should be noted that differing from the
way of the Prophet (blessings and peace of Allah be upon him) and
falling into bid'ah may mean one of two things:
(i)
introducing an act of worship for which there is no basis in Islam,
such as touching graves and seeking help from their occupants. The
scholars call this real innovation (al-bid'ah al-haqeeqah). This is
that which was not prescribed at all.
(ii)
the act of worship may be originally prescribed in Islam, and what is
contrary to the Sunnah may have to do with defining a certain time or
place for it, or a certain number of times it is to berepeated, or the
manner inwhich it is to be done or the reason for which it is to be
done. This is called innovation by addition (al-bid'ah al-idaafiyyah);
it is not bid'ah unless it is done regularly and repeatedly. If it is
done only once or twice without adhering to that, then it is not
bid'ah, such as if people pray qiyaam in congregation (jamaa'ah)on
some occasion, withoutthinking that there is any particular virtue in
doing so.
Hence ash-Shaatibi (may Allah have mercy on him) said, discussing the
"innovation by addition": The word bid'ah refers to an invented way of
doing something in Islam that is similar to what is prescribed, of
which the intention is to go to extremes in worshipping Allah, may He
be glorified.
That includes regularly adhering to certain manners and forms of
worship, such as reciting dhikr together in unison, taking the
birthday of the Prophet (blessings and peace of Allah be upon him) as
an Eid (festival), and so on.
It also includes adhering to specific acts of worship at specific
times that were not defined as such in sharee'ah, such as always
fasting on the fifteenth of Sha'baan (an-nusf min Sha'baan) and
spending that night in prayer (qiyaam).
End quote from al-I'tisaam, 1/37-39
Adhering to a thing meansdoing it regularly and repeatedly.
Secondly:
Du'aa' (supplication) is prescribed during the prayer and following
it, according to the correct scholarly opinion. What is not allowed is
reciting du'aa' in unison. The evidence for it being prescribed to
offer du'aa' after the prayer is as follows:
1.
It was narrated that 'Ali ibn Abi Taalib (may Allah be pleased with
him) said: When the Prophet (blessings and peace of Allah be upon him)
said the salaam at the end of the prayer, he would say: "Allaahumma
ighfir li ma qaddamtu wa ma akhkhartu wa ma asrartu wa ma a'lantu wa
ma astraftu wa ma anta a'lamu bihi minni. Anta al-muqaddim wa anta
al-mu'akhkhir laa ilaaha illa anta (O Allaah! Forgive me what I have
done in the past, and what I will do in the future, and what I have
concealed, and what I have done openly, and what I have exceeded in,
whatever You know about me more than I. You are the One Who brings
forward, and You are the One Who puts back, there is no god except
You)."
Narrated by Abu Dawood (1509); classed as saheeh by an-Nawawi in
al-Majmoo'. This does not contradict the report that says that the
Prophet (blessings and peace of Allah be upon him) said this du'aa'
before the salaam. The Prophet (blessings and peace of Allah be upon
him) used to recite this du'aa' in bothplaces. See: al-Majmoo', 3/467
:->
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Monday, October 1, 2012
Hadeeth: “Two rak’ahs with siwaak are better than seventy rak’ahs without siwaak”
What is the meaning of the hadeeth: "Two rak'ahs with siwaak are
better than seventy rak'ahs without siwaak"?.
Praise be to Allaah.
Siwaak is Sunnah, and is an act of worship when done at the time of
prayeror when doing wudoo', because the Messenger (peace and blessings
of Allaah be upon him) said: "Siwaak is purifying for the mouth and
pleasing tothe Lord." Narrated by al-Nasaa'i with a saheeh isnaad from
'Aa'ishah (mayAllaah be pleased with her). And because he (peace and
blessings of Allaah be upon him) said: "Were it not that it would be
too difficult for my ummah, I would have commanded them to use the
siwaak at every prayer." Saheeh – agreed upon. According to another
version: "Were it not that it would be too difficult for my ummah, I
would have commanded them to use the siwaak at at every wudoo'."
Narrated by Imam al-Nasaa'i with a saheeh isnaad.
With regard to the hadeeth "Two rak'ahs with siwaak are better than
seventy rak'ahs without siwaak", it is a da'eef (weak) hadeeth, and is
not saheeh (sound). The saheeh ahaadeeth are sufficient, praise be to
Allaah. End quote.
Majmoo' Fataawa Ibn Baaz(26/288).
Al-Bayhaqi said concerningit in al-Sunan al-Kubra (1/38): (It is)
da'eef and its isnaad is not strong. It wasnarrated in both marfoo'
and mursal reports. End quote.
Ibn al-Qayyim said in al-Manaar al-Muneef (p. 17): Its isnaad is not strong.
And Allaah knows best.
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better than seventy rak'ahs without siwaak"?.
Praise be to Allaah.
Siwaak is Sunnah, and is an act of worship when done at the time of
prayeror when doing wudoo', because the Messenger (peace and blessings
of Allaah be upon him) said: "Siwaak is purifying for the mouth and
pleasing tothe Lord." Narrated by al-Nasaa'i with a saheeh isnaad from
'Aa'ishah (mayAllaah be pleased with her). And because he (peace and
blessings of Allaah be upon him) said: "Were it not that it would be
too difficult for my ummah, I would have commanded them to use the
siwaak at every prayer." Saheeh – agreed upon. According to another
version: "Were it not that it would be too difficult for my ummah, I
would have commanded them to use the siwaak at at every wudoo'."
Narrated by Imam al-Nasaa'i with a saheeh isnaad.
With regard to the hadeeth "Two rak'ahs with siwaak are better than
seventy rak'ahs without siwaak", it is a da'eef (weak) hadeeth, and is
not saheeh (sound). The saheeh ahaadeeth are sufficient, praise be to
Allaah. End quote.
Majmoo' Fataawa Ibn Baaz(26/288).
Al-Bayhaqi said concerningit in al-Sunan al-Kubra (1/38): (It is)
da'eef and its isnaad is not strong. It wasnarrated in both marfoo'
and mursal reports. End quote.
Ibn al-Qayyim said in al-Manaar al-Muneef (p. 17): Its isnaad is not strong.
And Allaah knows best.
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2. How can we explain the existence of some people who were born Muslims and others who expended a great deal ofeffort to achieve that?
2.
I have gone through somedifficult times with regard to my becoming
Muslim because of my parents, because they are of different religions
and cultures, and they are divorced. My question is: why do some
people struggle to acquire knowledge of Islam, whilst others have the
good fortune to be Muslim?.
Praise be to Allaah.
Firstly:
One of the things concerning which there can be no doubt is that the
greatest blessing that Allah bestows upon His slave is to cause him to
be born to Muslim parents, tolive as a Muslim and to dieas a Muslim.
This is by the grace of Allah, may He be exalted. This is a blessing
from Allah, as the one whois so blessed does not need to seek through
different religions to find the true religion that Allahloves and is
pleased with, and does not accept any other religion. The individual
has not done anything to attain this favour; rather it is pure grace
from Allah his Lord, may He be exalted.
But this does not mean that everyone who is bornto Muslim parents
understands the extent of this blessing and acts in gratitude for it.
Rather we see many, many people who are ungrateful for this blessing
and do not benefit at all from the fact that from the moment they
opened their eyes on this world, they saw Islam and the mosque, and
the first thing they heard was the word of Tawheed. Hence these people
go astray and follow paths of misguidance and kufr, andthey are Muslim
in nothingbut name, and some of those who are seeking for the true
religion may be better than them – although it is not correct to make
such comparisons–when they come to knowthat Islam is the religion of
Allah and He does not accept any other religion from His slaves, and
they read and ponder until theyenter this religion with conviction and
adhere strongly to its rulings.
Hence the matter is nothing more than additional grace that Allah,may
He be exalted, bestows upon whomever He wills among His slaves that
they should be born Muslim. However He does not wrong others, as He
has made clear to them the paths of guidance and misguidance, and has
shown them His straight path and enjoined them tofollow it, and has
shown them the ways of the Shaytaan and warned them against following
them. And you see some of those who were born toMuslim parents yet
they go astray, and you see some of those who were born to kaafir
parents following true guidance.
One of the clear examples concerning this matter which will dispel
your confusion is what you know about the situation of some of the
Messengersand their call and the response to it. We see Nooh (peace be
upon him); what did it benefit his son and his wife, whenhe was the
Prophet sent by Allah who called them night and day, but they did not
respond and they died in kufr. What did it benefit the father of
Ibraaheem (peace be uponhim) when his son persisted in calling him,
advising him and exhorting him, but he rejected that and even played a
role in throwing him into the fire? What did it benefit the wife of
Loot, even though she wasthe wife of a Prophet sent by Allah and he
called her to the truth, but she insisted on following kufr?Yet at the
same time we see Pharaoh, who was oneof the greatest tyrants on earth,
yet his wife declared her Islam and disbelieved in her husband. This
is how human beings are; either Allah bestows upon some of them the
blessing of Islam, and they are grateful for it and strive toadhere to
it, and some are deprived of this blessing but they put a great deal
of effort into seeking until they arrive at the truth that Allah, may
He be exalted, revealed and commanded His slaves to follow His path.
And both parties must always say (interpretation of the meaning): "All
the praises and thanks be to Allah, Who has guided us to this,never
could we have found guidance, were it not that Allah had guided us"
[al-A 'raaf 7:43], and say as the Companions of Muhammad (blessings
andpeace of Allah be upon him) used to say: By Allah, were it not for
Allah, we would not have been guided and we would not have given
charity or prayed.
For the one who used to follow a different religion, believing in it
and following its Prophet, thenAllah, may He be exalted, guided him to
the light of Islam and he believed in the Seal of the Prophets, the
glad tidings from the Prophet (blessings and peace of Allah be upon
him) are sufficient for him:
:->2a.
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I have gone through somedifficult times with regard to my becoming
Muslim because of my parents, because they are of different religions
and cultures, and they are divorced. My question is: why do some
people struggle to acquire knowledge of Islam, whilst others have the
good fortune to be Muslim?.
Praise be to Allaah.
Firstly:
One of the things concerning which there can be no doubt is that the
greatest blessing that Allah bestows upon His slave is to cause him to
be born to Muslim parents, tolive as a Muslim and to dieas a Muslim.
This is by the grace of Allah, may He be exalted. This is a blessing
from Allah, as the one whois so blessed does not need to seek through
different religions to find the true religion that Allahloves and is
pleased with, and does not accept any other religion. The individual
has not done anything to attain this favour; rather it is pure grace
from Allah his Lord, may He be exalted.
But this does not mean that everyone who is bornto Muslim parents
understands the extent of this blessing and acts in gratitude for it.
Rather we see many, many people who are ungrateful for this blessing
and do not benefit at all from the fact that from the moment they
opened their eyes on this world, they saw Islam and the mosque, and
the first thing they heard was the word of Tawheed. Hence these people
go astray and follow paths of misguidance and kufr, andthey are Muslim
in nothingbut name, and some of those who are seeking for the true
religion may be better than them – although it is not correct to make
such comparisons–when they come to knowthat Islam is the religion of
Allah and He does not accept any other religion from His slaves, and
they read and ponder until theyenter this religion with conviction and
adhere strongly to its rulings.
Hence the matter is nothing more than additional grace that Allah,may
He be exalted, bestows upon whomever He wills among His slaves that
they should be born Muslim. However He does not wrong others, as He
has made clear to them the paths of guidance and misguidance, and has
shown them His straight path and enjoined them tofollow it, and has
shown them the ways of the Shaytaan and warned them against following
them. And you see some of those who were born toMuslim parents yet
they go astray, and you see some of those who were born to kaafir
parents following true guidance.
One of the clear examples concerning this matter which will dispel
your confusion is what you know about the situation of some of the
Messengersand their call and the response to it. We see Nooh (peace be
upon him); what did it benefit his son and his wife, whenhe was the
Prophet sent by Allah who called them night and day, but they did not
respond and they died in kufr. What did it benefit the father of
Ibraaheem (peace be uponhim) when his son persisted in calling him,
advising him and exhorting him, but he rejected that and even played a
role in throwing him into the fire? What did it benefit the wife of
Loot, even though she wasthe wife of a Prophet sent by Allah and he
called her to the truth, but she insisted on following kufr?Yet at the
same time we see Pharaoh, who was oneof the greatest tyrants on earth,
yet his wife declared her Islam and disbelieved in her husband. This
is how human beings are; either Allah bestows upon some of them the
blessing of Islam, and they are grateful for it and strive toadhere to
it, and some are deprived of this blessing but they put a great deal
of effort into seeking until they arrive at the truth that Allah, may
He be exalted, revealed and commanded His slaves to follow His path.
And both parties must always say (interpretation of the meaning): "All
the praises and thanks be to Allah, Who has guided us to this,never
could we have found guidance, were it not that Allah had guided us"
[al-A 'raaf 7:43], and say as the Companions of Muhammad (blessings
andpeace of Allah be upon him) used to say: By Allah, were it not for
Allah, we would not have been guided and we would not have given
charity or prayed.
For the one who used to follow a different religion, believing in it
and following its Prophet, thenAllah, may He be exalted, guided him to
the light of Islam and he believed in the Seal of the Prophets, the
glad tidings from the Prophet (blessings and peace of Allah be upon
him) are sufficient for him:
:->2a.
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2a. How can we explain the existence of some people who were born Muslims and others who expended a great deal ofeffort to achieve that?
2a.
Al-Bukhaari (3011) and Muslim (154) narrated from Abu Moosa al-Ash'ari
(may Allah be pleased with him) that the Prophet (blessings and peace
of Allah be upon him) said:
"There are three who will be given a double reward: a man who had a
slave woman whom he taught and taught her well, then he set her free
and married her – he will have a double reward; a believer from among
the people of the Book who believed (in his Prophet), then he believed
in the Prophet (blessings and peace of Allah be upon him) and followed
him and believed in him– he will have a double reward;and a slave who
fulfils his duty towards Allaah and towards his master – he will have
a double reward."
See also the answer to question no. 11783 and 150930
Secondly:
With regard to what has happened between you and your parents of
differences in culture and religion, this is the same thing that
happens amonghuman beings. What has happened to them of divorce is
something that happens frequently, especially with repeated problems
that create serious friction between them.
What we advise you to do is to focus primarily on telling them about
the religion of Islam and calling them to it. If Allah blesses you by
guiding them, then there is the strong hope that they maybe
reconciled, in sha Allah. If it is decreed that they should remain
separated, they will have gained the true religion and will be
guaranteed salvation fromthe punishment of Allah.
In fact this is one of the greatest rights that they have over you,
that you should make them share this blessing that you enjoy, the
blessing of Islam and submission to Allah, the Lord of the Worlds, and
worshipping Him alone with no partneror associate. So do not spare any
effort in this matter, because it is an important mission, and you
will see its good effects, if Allah wills, in thisworld before the
Hereafter. Seek help in that by offering supplication (du'aa') for
them whilst striving to take practical measures in support of that
mission. You can also seek help from experienced people in your city
to achieve that. We ask Allah to guideyou and help you, and to accept
your righteous deeds and guide your parents to that which will bring
happiness in this world and in the Hereafter.
And Allah knows best.
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- - - -
Al-Bukhaari (3011) and Muslim (154) narrated from Abu Moosa al-Ash'ari
(may Allah be pleased with him) that the Prophet (blessings and peace
of Allah be upon him) said:
"There are three who will be given a double reward: a man who had a
slave woman whom he taught and taught her well, then he set her free
and married her – he will have a double reward; a believer from among
the people of the Book who believed (in his Prophet), then he believed
in the Prophet (blessings and peace of Allah be upon him) and followed
him and believed in him– he will have a double reward;and a slave who
fulfils his duty towards Allaah and towards his master – he will have
a double reward."
See also the answer to question no. 11783 and 150930
Secondly:
With regard to what has happened between you and your parents of
differences in culture and religion, this is the same thing that
happens amonghuman beings. What has happened to them of divorce is
something that happens frequently, especially with repeated problems
that create serious friction between them.
What we advise you to do is to focus primarily on telling them about
the religion of Islam and calling them to it. If Allah blesses you by
guiding them, then there is the strong hope that they maybe
reconciled, in sha Allah. If it is decreed that they should remain
separated, they will have gained the true religion and will be
guaranteed salvation fromthe punishment of Allah.
In fact this is one of the greatest rights that they have over you,
that you should make them share this blessing that you enjoy, the
blessing of Islam and submission to Allah, the Lord of the Worlds, and
worshipping Him alone with no partneror associate. So do not spare any
effort in this matter, because it is an important mission, and you
will see its good effects, if Allah wills, in thisworld before the
Hereafter. Seek help in that by offering supplication (du'aa') for
them whilst striving to take practical measures in support of that
mission. You can also seek help from experienced people in your city
to achieve that. We ask Allah to guideyou and help you, and to accept
your righteous deeds and guide your parents to that which will bring
happiness in this world and in the Hereafter.
And Allah knows best.
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What is meant by profaning the names of Allah and types of profanation
What is meant by profaning the names of Allah, may He be exalted?.
Praise be to Allaah.
The scholars have mentioned different types of profaning the names of
Allah, may He be exalted, all of which involve distorting the meaning
in a way other than the way it should be understood. There are several
types:
1.
Denying any of His names or the attribute to which aname refers. For
example: those who deny that the name ar-Rahmaan (the Most Gracious)
is one of the names of Allah, may He be exalted, as the people of the
Jaahiliyyah did.
Or they may affirm the name but deny the attribute to which it
refers,as some of the innovators said that Allah, may He be exalted,
is Merciful without mercy, All-Hearingwithout hearing.
2.
Calling Allah, may He be glorified and exalted, by a name by which He
did not call Himself.
The reason why this is profanation is that the names of Allah, may He
beglorified and exalted, are limited to what is mentioned in the texts
of the Qur'an and Sunnah, and it is not permissible for anyone to call
Allah, may He be exalted, by a name by which He did not call Himself.
This comes under the heading of speaking about Allah without
knowledge, and transgressing against the rights of Allah, may He be
glorified and exalted. This is what some of the philosophers did, when
they called God the primary cause, and as the Christians did when they
called Allah, may He be exalted, the Father, and soon.
3.
Believing that these names refer to attributes of created beings, and
hence thinking that this points to likening Allah to His creation.
The reason why this is profanation is that the onewho believes that
the names of Allah, may He beglorified and exalted, point to likening
Allah to His creation has misinterpreted them and distorted them from
the correct meaning. He has understood the words of Allah and the
words of His Messenger (blessings and peace of Allah be upon him) as
pointing to kufr (disbelief), because likening Allah to His creation
is kufr, as it is a rejection of the words (interpretation of the
meaning): "There is nothing like unto Him, andHe is the All-Hearer,
the All-Seer" [ash-Shoora 42:11] and "Do you know of any who is
similar to Him?" [Maryam 19:65]. Na'eem ibn Hammaad al-Khuzaa'i, the
shaykh of al-Bukhaari (may Allah have mercy on them both)said: The one
who likens Allah to His creation has committed an act of kufr, and the
one who denies any attribute that Allah has ascribed to Himself has
committed an act of kufr; there is nothing in the attributes that
Allah has ascribed to himself that is similar to the attributes of His
creation.
4.
Deriving names of idols from the names of Allah, may He be exalted,
such asderiving the name al-Laat from al-Ilaah (the God), and al-'Uzza
from al-'Azeez (the Almighty) and Manaat from al-Mannaan (the
Benefactor).
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Praise be to Allaah.
The scholars have mentioned different types of profaning the names of
Allah, may He be exalted, all of which involve distorting the meaning
in a way other than the way it should be understood. There are several
types:
1.
Denying any of His names or the attribute to which aname refers. For
example: those who deny that the name ar-Rahmaan (the Most Gracious)
is one of the names of Allah, may He be exalted, as the people of the
Jaahiliyyah did.
Or they may affirm the name but deny the attribute to which it
refers,as some of the innovators said that Allah, may He be exalted,
is Merciful without mercy, All-Hearingwithout hearing.
2.
Calling Allah, may He be glorified and exalted, by a name by which He
did not call Himself.
The reason why this is profanation is that the names of Allah, may He
beglorified and exalted, are limited to what is mentioned in the texts
of the Qur'an and Sunnah, and it is not permissible for anyone to call
Allah, may He be exalted, by a name by which He did not call Himself.
This comes under the heading of speaking about Allah without
knowledge, and transgressing against the rights of Allah, may He be
glorified and exalted. This is what some of the philosophers did, when
they called God the primary cause, and as the Christians did when they
called Allah, may He be exalted, the Father, and soon.
3.
Believing that these names refer to attributes of created beings, and
hence thinking that this points to likening Allah to His creation.
The reason why this is profanation is that the onewho believes that
the names of Allah, may He beglorified and exalted, point to likening
Allah to His creation has misinterpreted them and distorted them from
the correct meaning. He has understood the words of Allah and the
words of His Messenger (blessings and peace of Allah be upon him) as
pointing to kufr (disbelief), because likening Allah to His creation
is kufr, as it is a rejection of the words (interpretation of the
meaning): "There is nothing like unto Him, andHe is the All-Hearer,
the All-Seer" [ash-Shoora 42:11] and "Do you know of any who is
similar to Him?" [Maryam 19:65]. Na'eem ibn Hammaad al-Khuzaa'i, the
shaykh of al-Bukhaari (may Allah have mercy on them both)said: The one
who likens Allah to His creation has committed an act of kufr, and the
one who denies any attribute that Allah has ascribed to Himself has
committed an act of kufr; there is nothing in the attributes that
Allah has ascribed to himself that is similar to the attributes of His
creation.
4.
Deriving names of idols from the names of Allah, may He be exalted,
such asderiving the name al-Laat from al-Ilaah (the God), and al-'Uzza
from al-'Azeez (the Almighty) and Manaat from al-Mannaan (the
Benefactor).
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1. 'Any disaster that strikes you is through what your own hands have earned' (Surat Ash-Shura: 30)
1.
There is an important characteristic of the lower self of a man. When
something good befalls onone; when he receives goodness and kindness
from the people around him; when things go the way he wants them to
go, in a way that would cheer him up and make him happy; he feels
rather complacent. He believes that the beautiful things going on
around him and the benevolence he receives are taking their sources
from him. He thinks the reason why things go well for him andwhy
course of events go the way he hoped them togo, is because he strives
a lot and because he is a good person who makes agreat effort in many
subjects and because he acts reasonable and precautious. In other
words, he is of the idea that he had earned all the good things
befalling on him to the smallest detail.
However when the sameperson faces things that he doesn't want to face;
when goodness and benevolence is not anymore offered to him by people
around him; when things do not givethe results he wants them to give;
when the blessings in his life lessen and some difficulties and
troubles arise; he would not thinkthat "all those, again to the
smallest detail, befallon him because he earned them all himself". On
the contrary, he believes that he did not deserve any of those things
happening to him, he feels hard done-by and wronged. He even thinks
that all these things befall on him because he has been too good
towards everyone and thus he livesin the psychology of a person "being
wronged".
Most of the time, a person living through these things would not stop
to think: "Could there be something wrong with me? Could itbe that I
have some wrong beliefs and a wrong point of view? Dothe things that
befall on me have something to do with such wrong beliefs I have or
with mymorality? Would the goodness and beauties in my life be any
different if I acted somehow different? Could it be that I have been
experiencing all these because I earned them due to the flaws I have
in my morality?"
Had he been thinking like this even for a very short time; and instead
of looking for the problem inother details, had he sincerely censured
himself;he would have realized the truth which in fact is very
evident.
Allah revealed in the Qur'an that: "Any disaster that strikes you is
through what your own hands have earned" (Surat Ash-Shura: 30)
This verse gives a person the true point of view with which he could
evaluate the things he is experiencing in a correct and sound manner.
In another verse Allah informs us that; "Those who do good will have
the best and more" (Surah Yunus: 26). When aperson keeps his heart
pure and sincere; when helooks at every event in his life by searching
the approval of Allah; as long as he thinks by the morality of the
Qur'an andapproach people only through this point of view stemming
from the Qur'an; Allah would definitely "increase the beauties in such
a person'slife".
If he is harboring any evil in himself, if he does not think purely by
the Qur'an and if he is adding a little bit of the moral values of
ignorance in his approach, if he evaluates the incidents taking place
not by the Qur'an but by the rules and value judgmentsof the
ignorance, it is natural for the things that befall on him and the
things he experiences to be just like that. Whateverhe manifests
spiritually would somehow reflect onhis life.
It is very important not to forget this truth, which has been very
explicitly revealed in the Qur'an. Man is very prone to think
continuously well of himself; he adopts a wrong point of view by
thinking that he earned allthe good things that befallon them but that
he neverdeserved (Allah is beyond such claims) the troubles he
experiences. To think on these verses of the Qur'an is in fact
sufficient for him to see that these suggestions of his lower self are
not true.
Allah is All-Compassionate and Most Merciful. His Mercy extends to all
things. Allah is the One Who loves His servants infinitely, Who
continuously bestows goodness and beauty on them through concealed and
overt means. Every moment of a person's life is full of thousands of
details in which he can seethe love of Allah. And Allah is the Owner
of the Infinite Justice. Allah shows His Mercy even on aperson who has
committed the worst evils on earth and shows him the ways to
salvation. Allah creates new means every moment for man and inspires
his consciencewhat is right for him, to abstain from doing wrong,feel
remorse and desist. :->
--
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- - - -
There is an important characteristic of the lower self of a man. When
something good befalls onone; when he receives goodness and kindness
from the people around him; when things go the way he wants them to
go, in a way that would cheer him up and make him happy; he feels
rather complacent. He believes that the beautiful things going on
around him and the benevolence he receives are taking their sources
from him. He thinks the reason why things go well for him andwhy
course of events go the way he hoped them togo, is because he strives
a lot and because he is a good person who makes agreat effort in many
subjects and because he acts reasonable and precautious. In other
words, he is of the idea that he had earned all the good things
befalling on him to the smallest detail.
However when the sameperson faces things that he doesn't want to face;
when goodness and benevolence is not anymore offered to him by people
around him; when things do not givethe results he wants them to give;
when the blessings in his life lessen and some difficulties and
troubles arise; he would not thinkthat "all those, again to the
smallest detail, befallon him because he earned them all himself". On
the contrary, he believes that he did not deserve any of those things
happening to him, he feels hard done-by and wronged. He even thinks
that all these things befall on him because he has been too good
towards everyone and thus he livesin the psychology of a person "being
wronged".
Most of the time, a person living through these things would not stop
to think: "Could there be something wrong with me? Could itbe that I
have some wrong beliefs and a wrong point of view? Dothe things that
befall on me have something to do with such wrong beliefs I have or
with mymorality? Would the goodness and beauties in my life be any
different if I acted somehow different? Could it be that I have been
experiencing all these because I earned them due to the flaws I have
in my morality?"
Had he been thinking like this even for a very short time; and instead
of looking for the problem inother details, had he sincerely censured
himself;he would have realized the truth which in fact is very
evident.
Allah revealed in the Qur'an that: "Any disaster that strikes you is
through what your own hands have earned" (Surat Ash-Shura: 30)
This verse gives a person the true point of view with which he could
evaluate the things he is experiencing in a correct and sound manner.
In another verse Allah informs us that; "Those who do good will have
the best and more" (Surah Yunus: 26). When aperson keeps his heart
pure and sincere; when helooks at every event in his life by searching
the approval of Allah; as long as he thinks by the morality of the
Qur'an andapproach people only through this point of view stemming
from the Qur'an; Allah would definitely "increase the beauties in such
a person'slife".
If he is harboring any evil in himself, if he does not think purely by
the Qur'an and if he is adding a little bit of the moral values of
ignorance in his approach, if he evaluates the incidents taking place
not by the Qur'an but by the rules and value judgmentsof the
ignorance, it is natural for the things that befall on him and the
things he experiences to be just like that. Whateverhe manifests
spiritually would somehow reflect onhis life.
It is very important not to forget this truth, which has been very
explicitly revealed in the Qur'an. Man is very prone to think
continuously well of himself; he adopts a wrong point of view by
thinking that he earned allthe good things that befallon them but that
he neverdeserved (Allah is beyond such claims) the troubles he
experiences. To think on these verses of the Qur'an is in fact
sufficient for him to see that these suggestions of his lower self are
not true.
Allah is All-Compassionate and Most Merciful. His Mercy extends to all
things. Allah is the One Who loves His servants infinitely, Who
continuously bestows goodness and beauty on them through concealed and
overt means. Every moment of a person's life is full of thousands of
details in which he can seethe love of Allah. And Allah is the Owner
of the Infinite Justice. Allah shows His Mercy even on aperson who has
committed the worst evils on earth and shows him the ways to
salvation. Allah creates new means every moment for man and inspires
his consciencewhat is right for him, to abstain from doing wrong,feel
remorse and desist. :->
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- - - -
1a. 'Any disaster that strikes you is through what your own hands have earned' (Surat Ash-Shura: 30)
1a.
One should see this infinite perfection in Allah's Character and
submit himself to His Justice. If one has some adequacies in his life,
heshould search for the solution of this in his own morality. He
shouldintend to love Allah evenmore; to live by the morality Allah
commands more fastidiously; to erase even the smallest evil thoughts
from his heart; to look into every incident through the Qur'anic point
of view; and to live all his life with the accuracy Allah demands.
Then, by the leave of Allah- as Allah promised- all the goods he had
done, would be recompensed with even betters both in this world and in
the Hereafter.
Anyone who acts rightly,male or female, being a mumin, We will give
them a good life and Wewill recompense them according to the best of
what they did. (Surat An-Nahl:97)
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One should see this infinite perfection in Allah's Character and
submit himself to His Justice. If one has some adequacies in his life,
heshould search for the solution of this in his own morality. He
shouldintend to love Allah evenmore; to live by the morality Allah
commands more fastidiously; to erase even the smallest evil thoughts
from his heart; to look into every incident through the Qur'anic point
of view; and to live all his life with the accuracy Allah demands.
Then, by the leave of Allah- as Allah promised- all the goods he had
done, would be recompensed with even betters both in this world and in
the Hereafter.
Anyone who acts rightly,male or female, being a mumin, We will give
them a good life and Wewill recompense them according to the best of
what they did. (Surat An-Nahl:97)
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◆~Sayyidul Istighfar - The chief of du'aas for forgiveness~◆
Narrated Shaddad bin 'Aus: The Prophet (sallAllahu 'alyhi wasallam)
said, "The most superior way of asking for forgiveness fromAllah is:
'Allahumma anta Rabbi la ilaha illa anta. Khalaqtani wa ana 'abduka,wa
ana 'ala 'ahdika wa Wa'dika mastata'tu abu'u Laka bi ni 'matika wa
abu'uLaka bidhanbi; faghfirli fa'innahu la yaghfiru-dh-dhu nuba ill a
ant a. A'uidhu bika min sharri ma sana'tu.' If somebody recites this
invocation during the night, and if he should die then, he will go to
Paradise (or he will be from the people of Paradise). And if he
recites it in the morning, and if he should die on the same day, he
will have the same fate."
(Sahih Bukhari Volume 8, Book 75, Number 335)
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said, "The most superior way of asking for forgiveness fromAllah is:
'Allahumma anta Rabbi la ilaha illa anta. Khalaqtani wa ana 'abduka,wa
ana 'ala 'ahdika wa Wa'dika mastata'tu abu'u Laka bi ni 'matika wa
abu'uLaka bidhanbi; faghfirli fa'innahu la yaghfiru-dh-dhu nuba ill a
ant a. A'uidhu bika min sharri ma sana'tu.' If somebody recites this
invocation during the night, and if he should die then, he will go to
Paradise (or he will be from the people of Paradise). And if he
recites it in the morning, and if he should die on the same day, he
will have the same fate."
(Sahih Bukhari Volume 8, Book 75, Number 335)
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A Secret for the acceptance of Dua (Supplication)
Some say: Hazrat we make a lot of dua's but it is not
accepted,students many times say that they are in difficulties, even
the ulama's and scholars request for dua's. He says: I will teach my
friends a secret for the acceptance of dua's. If you practice upon it,
InshaAllah,you will no longer need to search of the Isme Azam. You
will see it before your eyes your dua's being accepted just as you
complete it. I have experienced this not a hundred times but a
thousand times. The actionis small but the results are great. The
secret for the acceptance of dua's that the author has learnt from his
elders and that he has experienced thousands of times is:
Whenever a time comes in your life when you have the opportunity to
commit a sin and you refrain due to fear of Allah, at that very
moment, make a dua to Allah and Allah will InshaAllah, accept your dua
at that very moment.
After one has refrained from a particular sin, any dua done with full
faith, full trust and full humility comming from the depths of the
heart should suffice for acceptance.
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accepted,students many times say that they are in difficulties, even
the ulama's and scholars request for dua's. He says: I will teach my
friends a secret for the acceptance of dua's. If you practice upon it,
InshaAllah,you will no longer need to search of the Isme Azam. You
will see it before your eyes your dua's being accepted just as you
complete it. I have experienced this not a hundred times but a
thousand times. The actionis small but the results are great. The
secret for the acceptance of dua's that the author has learnt from his
elders and that he has experienced thousands of times is:
Whenever a time comes in your life when you have the opportunity to
commit a sin and you refrain due to fear of Allah, at that very
moment, make a dua to Allah and Allah will InshaAllah, accept your dua
at that very moment.
After one has refrained from a particular sin, any dua done with full
faith, full trust and full humility comming from the depths of the
heart should suffice for acceptance.
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4a. Ruling on accepting hospitality from one whose wealth is a mixture of halaal and haraam
4a.
because the Jews – as Allah, may He be exalted, described them –
"(like to) listen to falsehood, [and] to devouranything forbidden"
[al-Maa'idah 5:42].
End quote from Fataaawa Noor 'ala ad-Darb.
See also the answer to question no. 39661
Based on that, there is nothing wrong with you accepting gifts from
your friend and eating his food.
But if your refusing to do so will have an impact on him and his
father, and will motivate them to repent, then in that case you have
to refuse.
And Allah knows best.
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because the Jews – as Allah, may He be exalted, described them –
"(like to) listen to falsehood, [and] to devouranything forbidden"
[al-Maa'idah 5:42].
End quote from Fataaawa Noor 'ala ad-Darb.
See also the answer to question no. 39661
Based on that, there is nothing wrong with you accepting gifts from
your friend and eating his food.
But if your refusing to do so will have an impact on him and his
father, and will motivate them to repent, then in that case you have
to refuse.
And Allah knows best.
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3a. Beliefs of the Bareilawis (or Barelvis)
3a.
8. They find it very strange when the siwaak is used at the time of prayer.
9. They kiss their fingersduring wudoo', at the timeof the adhaan,
and after prayer.
10. Their imam always recites the verse "Allah sends His Salat
(Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad )
and also Hisangels too (ask Allah to bless and forgive him)"
[al-Ahzaab 33:56] after prayer, then all the worshippers send
blessings upon the Prophet in unison and loudly.
11. They gather in circles after Jumu'ah prayer, standing, reciting
and reciting poetry in praise ofthe Prophet (blessings andpeace of
Allah be upon him) loudly.
12. After completing the recitation of the Holy Qur'an in Taraweeh
prayerin Ramadan, they make a great deal of food and distribute it in
the forecourt of the mosque, as well as sweets.
13. They build mosques and adorn them elaborately, and they write over
the mihraab "Ya Muhammad (O Muhammad)".
14. They regard themselves as followers ofthe Sunnah and correct
'aqeedah (belief), and think that others are in the wrong.
What is the shar'i ruling on praying behind them?
They replied:
It is not permissible to pray behind one who is like this, and if one
who knows that the belief of the imam is like that praysbehind him,
his prayer is invalid, because most of the things listed are
characteristics of kufr (disbelief) and bid'ah (innovation) that are
contrary to the Tawheed (affirmation of the Oneness of Allah) with
which Allah sent His Messengers and which He revealed in His Books. It
is contrary to the clear meaning of the Qur'an, such as the verses in
which Allah, may He be exalted, says (interpretation of the meaning):
"Verily, you (O Muhammad ) will die and verily, they (too) will die"
[az-Zumar 39:30] and "And the mosques are for Allah (Alone), so invoke
not anyone along with Allah" [al-Jinn 72:18]. The innovations that
they do should be denounced in a gentle way; if they accept it then
praise be to Allah. If they do not accept it, then shun them and pray
in the mosques of Ahl as-Sunnah. We have a good example in the
CloseFriend (Khaleel) of the Most Merciful, as Allah tellsus he said
(interpretation of the meaning): "And I shall turn away from you and
from those whom youinvoke besides Allah. And Ishall call on my Lord;
and Ihope that I shall not be unblest in my invocation to my Lord"
[Maryam 19:48].
End quote from Fataawa al-Lajnah ad-Daa'imah, 2/396-398
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: What is
the ruling on praying behind an imam from the Bareilawi sect, who
believes that the Prophet (blessings and peace of Allah be upon him)
is aliveand present and can see us?
He replied: If they believe that, then they have gone against ijmaa'
(consensus of the ummah), and if theyseek his help, then that is
shirk, so it is not permissible to pray behindthem.
And Allah knows best.
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8. They find it very strange when the siwaak is used at the time of prayer.
9. They kiss their fingersduring wudoo', at the timeof the adhaan,
and after prayer.
10. Their imam always recites the verse "Allah sends His Salat
(Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad )
and also Hisangels too (ask Allah to bless and forgive him)"
[al-Ahzaab 33:56] after prayer, then all the worshippers send
blessings upon the Prophet in unison and loudly.
11. They gather in circles after Jumu'ah prayer, standing, reciting
and reciting poetry in praise ofthe Prophet (blessings andpeace of
Allah be upon him) loudly.
12. After completing the recitation of the Holy Qur'an in Taraweeh
prayerin Ramadan, they make a great deal of food and distribute it in
the forecourt of the mosque, as well as sweets.
13. They build mosques and adorn them elaborately, and they write over
the mihraab "Ya Muhammad (O Muhammad)".
14. They regard themselves as followers ofthe Sunnah and correct
'aqeedah (belief), and think that others are in the wrong.
What is the shar'i ruling on praying behind them?
They replied:
It is not permissible to pray behind one who is like this, and if one
who knows that the belief of the imam is like that praysbehind him,
his prayer is invalid, because most of the things listed are
characteristics of kufr (disbelief) and bid'ah (innovation) that are
contrary to the Tawheed (affirmation of the Oneness of Allah) with
which Allah sent His Messengers and which He revealed in His Books. It
is contrary to the clear meaning of the Qur'an, such as the verses in
which Allah, may He be exalted, says (interpretation of the meaning):
"Verily, you (O Muhammad ) will die and verily, they (too) will die"
[az-Zumar 39:30] and "And the mosques are for Allah (Alone), so invoke
not anyone along with Allah" [al-Jinn 72:18]. The innovations that
they do should be denounced in a gentle way; if they accept it then
praise be to Allah. If they do not accept it, then shun them and pray
in the mosques of Ahl as-Sunnah. We have a good example in the
CloseFriend (Khaleel) of the Most Merciful, as Allah tellsus he said
(interpretation of the meaning): "And I shall turn away from you and
from those whom youinvoke besides Allah. And Ishall call on my Lord;
and Ihope that I shall not be unblest in my invocation to my Lord"
[Maryam 19:48].
End quote from Fataawa al-Lajnah ad-Daa'imah, 2/396-398
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: What is
the ruling on praying behind an imam from the Bareilawi sect, who
believes that the Prophet (blessings and peace of Allah be upon him)
is aliveand present and can see us?
He replied: If they believe that, then they have gone against ijmaa'
(consensus of the ummah), and if theyseek his help, then that is
shirk, so it is not permissible to pray behindthem.
And Allah knows best.
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