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Thursday 31 January 2013

Imam Sufyaan wrote in a letter:




“Improve your secret and private life, and Allah will improve your public and social life. Make matters well between you and Allah, and Allah will make matters well between you and people. Work for the Hereafter, and Allah will be enough for you in your worldly concerns.”
(Biography of Imam Sufyaan ath- Thawri by Salaahud-Deen ibn Ali ibn Abdul-Maujood)

Adam and Hawwa (Eve)




“And surely, We created you (your father Adam) and then gave you shape (the
noble shape of a human being), then We told the angels, “Prostrate to Adam”,
and they prostrated, except Iblis, he refused to be those who prostrate.
Allah said: “What prevented you (O Iblis) that you did not postrate when I
commanded you?”

Iblis said: “I am better than him (Adam), You created me from fire and him You
created from clay.”

Allah said: “O Iblis get down from this (Paradise), it is not for you to be
arrogant here. Get out for you are of those humiliated and disgraced.”

Iblis said: “Allow me respite till the Day they are raised up (Day of
Resurrection).”

Allah said: “You are of those allowed respite.”

Iblis said: “Because You have sent me astray, surely I will sit in wait against
them (human beings) on Your Straight Path. Then I will come to them from
before them and behind them, from their right and from their left and You will
not find most of them as thankful ones (they will not be dutiful to You).”

Allah said: “Get out from Paradise, disgraced and expelled. Whoever of them
(mankind) will follow you, then surely I will fill Hell with you all.”
“And O Adam! Dwell you and your wife in Paradise, and eat thereof as you both
wish, but approach not this tree otherwise you both will be of the Zalimeen
(unjust and wrongdoers).”

“Then Satan whispered suggestions to them both in order to uncover that which
was hidden from them of their private parts before, he said:” Your Lord did not
forbid you this tree save you should become angels or become of the immortals.”
Satan swore by Allah to them both saying: “Verily I am one of the sincere well
wishers for you both.”

So he misled them with deception. Then when they tasted of the tree, that which
was hidden from them of their shame (private parts) became manifest to them
and they began to stick together the leaves of Paradise over themselves (in order
to cover their shame). Their Lord called out to them saying “Did I not forbid you
that tree and tell you, Verily Satan is an open enemy unto you?”

They said: “Our Lord! We have wronged ourselves. If You forgive us not, and
bestow not upon us Your Mercy, we shall certainly be of the losers.” Allah said:
“Get down one of you an enemy to the other (i.e. Adam, Eve, and Satan etc). On
earth will be a dwelling place for you and an enjoyment, for a time.” He said:
“therein you shall live, and therein you shall die, and from it you shall be
brought out (resurrected).”
(Chapter 7:11-25 Qur’an).

Sufyân Al-Thawrî:


Sufyân Al-Thawrî:

“Wealth is the disease of this Ummah, and the scholar is the doctor of this Ummah. So if the doctor brings the disease to himself, how will he cure the people?”

(Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, Vol. 7 p243.)

Salmaan al-Farsi, may Allah be pleased with him:





“I laugh at the person who hopes for this world and at the same time death is seeking him, the person who neglects the death but the death does not neglect him, and the person who laughs with his mouth full of laughter without knowing if his Lord is angry or satisfied with him.”

(az-Zuhd, p. 225, by Imaam Ahmad bin Hanbal)
It may always seem that as one trial or test ends, another swiftly comes to take its place. We feel sad, angry and hopeless; in reality we should feel prepared for these tests. The real test  is what we do when this trial arrives at our doorstep. Do we lose all hope and give in to our own desires, or do we strive to become patient and make du’a? It may seem easier said than done; one person cannot possibly understand the pain or worry that another feels due to any problem they may be going through, but there is a way in which we can find solace; this is through patience and worship:
“And certainly, We shall test you with a bit of fear, hunger, loss of wealth, lives and fruits. But give glad tidings to the patient ones who, when afflicted with a calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.” They are those upon whom are the blessings, descend from their Lord, and they receive His Mercy, and it is they who are guided.” (Surah Al-Baqarah 2:155-157)
It may be so that Allah subhana wa ta’ala wishes to test us to remove our sins and  reward the righteous: 
Sa’ad bin Abi Waqqas reported that he asked the Messenger of Allah (SAW): “Which of the people are tested most severely?” Rasulullah (SAW) replied: “The Prophets, then the righteous, then those who are most like them, then those who are most like them from the people. A man is tested according to his religious commitment. So, if his religious practice is sound, then his testing is increased, and if his religious practice is weak, then his testing is reduced. A servant continues to be tested until he walks the Earth without a single sin on him.” (Ahmad, Tirmidhi)

We should also bear in mind that our very existence in the dunya (world) is a test aswell:
Verily, We have created man from drops of mixed semen in order to test him, so We made him hearer, seer. Verily, We showed him the way, so he is either grateful or ungrateful.” (Surah al-Insan 76: 2-3)
“Verily, We have made that which is on earth as an adornment for it so that We may test them as to which of them are best in deeds.” (Surah al-Kahf 18:7)
Everyone has a trial; regardless of whether you believe it to be a trial or not. In the end, we must realise that this world is a temporary setting. It may be that your patience within your hardships increases your imaan and becomes a means for you to enter Jannah, inshaAllah. What we must not do is lose hope. Remember that:
And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him - Ibn Qayyim Al Jawziyyah 
The month of Ramadan is near; let this be a chance for us to rectify our faults and earn humility, patience and understanding. Let it also be a chance for us to purify ourselves from sin and to make du’a for our hardships and trials to be a means for us to purify our sins. For yourself and for the whole Muslim Ummah.
Wednesday 30 January 2013

Jihad by Night



For 20 years I waged Jihad against myself. I struggled, all throughout to remain standing in prayer at night. For those twenty years I never tasted the sweetness of the night prayer. It was only after that I found comfort and sweetness.
These are the words of one of the greatest scholars of the early generation. Al-Imam Sufyan Ath-Thawri (161 H) is known as one of the Eight Ascetics of his age. He was, rahimahullah, Abid – a worshipper.
Twenty years of Jihad by night! And no sweetness was experienced by Ath-Thawri (rahimahullah)?
Nevertheless he kept the course with unwavering inspirational sabr. He struggled in fear, campaigned in love, and toiled in hope of Allah.
Tahajjud, from “ha-ja-da” meaning “vigilant by night,” consumed in devotional prayer.
It is a reality that for many the thought of prayer, obligatory not voluntary, results in sluggishness of form and drowsiness in invocation.
We pray, but do we?
We call out, but do we?
We attempt remembrance, but do we?
Twenty years of Jihad – “Jaahattu Nafsi,” the Imam said. Twenty years of comfort and difficulty, prosperity and adversity, happiness and sorrow, wealth and poverty, fear and security, births and deaths, love and animosity. Constancy in worship through all conditions and experiences of life is unique.
Allah describes the animosity that a believer has for the comfort of their soft bedding. In Surah As-Sajdah (32:16-17), the verse is usually translated as:
“Their sides Jafaa (forsake) their beds, to invoke their Lord in fear and hope, and they spend (charity in Allahs Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.”
In fact the word “Jafaa” is much more contemptuous. Allah describes the physical being of a believer as despising their bed and the comfort it invites.
Ash-Shafiee (rahimahullah) would touch his bed and say, “May you be destroyed. You are ever so soft and inviting.”
Abu Haneefah (rahimahullah) was asked how often he recites the Quran in its entirety. He asked in response, “Do you mean during the day or by night?” During the night, the questioner inquired. The Imam asked, “Do you mean while in Tahajjud or out of prayer?”
Subhan Allah!
Our audacity, at times, tempts us to feel content with our current level of devotion and Ibadah (worship). The internet becomes our Dawah, the Masjid our hangout, and the brothers – da brothas. Our Ibadah is weak but our talk is uninhibited. Our dreary lives, jobs, lack of jobs, idle free time and stress cause us to have grandiose self-assessments and an over estimation of our true nearness to the Divine. The response within us reflectively is dismissive in its oversimplification.
“That was then, this is now. That was Al-Imam Sufyan and I am merely Yahya.”
So we fail to change or improve. We look for quick fix solutions to problems in our life that are spiritual ailments that require a rejuvenation of Faith.
Once upon a time, 10 years or more ago, I was as asleep in a hotel room thinking I was alone. Little did I know that my teacher Sheikh Mohammed Safwat Nooredeen (rahimahullah) arrived in the middle of the night to take possession of his room wherein I was asleep due to a scarcity of rooms in the hotel which was attached to a conference I was (attending). No one informed me that it wasnt actually my room, and that they just put me in it knowing that I was his student and wed make do whenever he finally arrived. There I was, snoring away.
At first I was scared hearing what sounded to me like soft huffs and puffs. I recited Ayatul Kursi. A soft whine and moan ensued. Someone or something was crying.
I sat up and looked around while fumbling for the lamp switch at the same time trying to grab my glasses, all the while reciting Ayatul Kursi. Heart beat off the chart and I am ready to swing.
Prostrate in the corner of the room was my Sheikh. He was praying his night prayer. He had arrived, ate an apple, made his ablution and did what came natural. He prayed and bowed. He stood and prostrated.
At first I thought that this was because of restlessness and inability to sleep due to the time change. But I knew his Ibadah was solid. Outwardly is what I am witness to, and inwardly Allah grants the reward.
I made wudhu and joined him. He informed me in the morning of the words of Ath-Thawri. He was so polite in his advice. Dont snore away your night was the accusation. Even if you dont relish the worship, remember Ath-Thawri. Allah have mercy on our scholars and students.
Ath-Thawri also said, “I was barred from praying Tahajjud for five months on account of a sin I committed.”
Some said to Ibn Masood (may Allah be pleased with him), “We are unable to perform the night prayer.” He responded simply, “Your sins are prohibiting you (from it).”
Allah orders the Messenger early on in the mission of conveying Islam to humanity:
“O you who wraps himself (in clothing), arise (to pray) the night, except for a little – half of it – or subtract from it a little or add to it, and recite the Quran with measured recitation.” (Quran, 73:1-4)
Half the night!? For real?
Ayesha (may Allah be pleased with her) says, “Do not ever stop standing in prayer at night. The Prophet (peace be upon him) never ceased praying it. When he was sick or weak, he prayed sitting.” (Al-Bukhari and Muslim)
My aim is not to dazzle myself and you with verses and Ahadith extolling virtue upon those who stand in prayer at night. It is simply to ask, “Why is it so hard for me?”
So I write to you to remind myself.
I want to pray more than I do, more often than I do, in a more tranquil way than I do, for longer and humbler than I do.
I want us to be from those who sleep little at night but find energy and Barakah in their day. I want to greet the dawn each and every morning having made my Jihad by night. I want to find comfort and ease in that Ibadah that is the hallmark of righteousness.
“Indeed, the righteous will be among gardens and springs, accepting what their Lord has given them. Indeed, they were before that doers of good. They used to sleep but little of the night, and in the hours before dawn they would ask forgiveness.” (Quran, 51:15-18)
“Is one who is devoutly obedient during periods of the night, prostrating and standing (in prayer), fearing the Hereafter and hoping for the mercy of his Lord, (like one who does not)? Say, Are those who know equal to those who do not know? Only they will remember (who are) people of understanding.” (Quran 39:9)
I want my wife to hose me down with water, or maybe just a sprinkle as the Prophet (peace be upon him) said.
Abu Hurayrah reported that the Messenger of Allah (peace be upon him) said: “May Allah have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face.” (Abu Dawood and it is Sahih)
Al-Hasan Al-Basri (another of the Eight Ascetics) was asked: “We are unable to perform the night prayer so prescribe us a cure.” He said, “Do not disobey Him during the day and He will help you stand before Him during the night.”
Oh Allah! Help me to remember you, thank you, and be better in my worship.
Oh Allah! Help me to wake up in your worship and to be consistent in it.
Oh Allah! Allow us to worship you as you deserve to be worshipped.
Oh Allah! Grant us patience in your worship.
I ask you my brother and sister to ask Allah to help me and my family worship Allah when others are oblivious in slumber. – Muslim Matters
Sunday 27 January 2013

It Can Be Noble to Change Your Mind




It is a well-known fact that any approach to knowledge that does not have within it a means for re-evaluation, correction, and reform is destined to not only perpetuate errors but will also engender bigotry. 

If we look at the qualities of the greatest scholars and thinkers, we find that they had the presence of mind to reconsider their opinions at all times and revise them when necessary. 

This is why we see that al-Shāfi`ī had and “old” school” and “new school”. He developed what is referred to as his “old school” while he was living in Iraq. Then, after moving to Egypt, he reassessed all of his views and methodological assumptions and revised almost every opinion that he had. In this way, he developed what would come to be known as his “new school”. 

Not only had his knowledge and understanding grown deeper, but he was also more experienced and had a greater perception of life. The experience of living in a new culture heightened his sensitivity to people’s varying needs, circumstances, and customs. He had grown older and his thought had become more mature. He was more secure and did not have to worry about his reputation, nor about what he would to say to those who had learned from him his earlier views. 

Al-Shāfi`ī was not alone in this. For all the great scholars, we find numerous issues where two or more opinions have been related from them. 

Abū Yūsuf said: “I have never expressed an opinion that differs from Abū Hanīfah’s except that it was an earlier opinion of his that he later discarded.” Here we have a situation where Abū Hanīfah changed his mind about some issues. But we also see that his student was willing to differ with him on many of his teachers opinions while following his teacher’s principles. When he did so, he found that that he was in agreement with earlier opinions his teacher had expressed. 

For Mālik, over 70,000 of his legal opinions were transmitted by his students who went to Iraq. However, due to Mālik’s habit of revising his opinions, this led to a serious amount of differences between what would later develop into the Iraqi and Western branches the Mālikī school. 

Likewise, the later scholars of the Hanbalī school had to develop a complex set of terminology to negotiate all of the different and conflicting opinions that were narrated from Ahmad b. Hanbal and his senior students. These were ultimately compiled by Abū Ya`la al-Farrā’ in his book Narrations and Viewpoints. The Hanbalī schools was enriched by the various perspectives it contained on legal issues, since it is the nature of the finer points of Islamic Law to accommodate such a scope of opinion. 

It takes a strong, sincere heart to abandon one’s own opinion and adopt that of one’s critic. When one is truly seeking Allah’s pleasure and His grace in the Hereafter, it becomes much easier. The four imams were certainly of that calibre. 

They did not give in to the pressures of their followers. They did not become sensitive to the personality disputes that inevitably come from living in the public eye. They did not cause division by demanding that their students follow them to the exclusion of others, and they never abided that anyone insult those who disagreed with them. Their students and the large following they had were naturally a source of great social pressure on them, however they did not let this affect them. They kept themselves intellectually and emotionally independent of their followers, while always treating them with respect and consideration. 

The imams, during their careers, were first subjected to political persecution. They were each put under great pressure to comply with the state’s wishes in their teachings and conduct. We can all see how this was a great trial. What we often forget is that the popularity they gained thereafter was an equally difficult trial. 

When someone has fame and a large following, it is easy to fall into the trap of becoming a follower in the guise of a leader. The power of popular opinion is no less dreadful than that of the state. There is pressure to maintain appearances. There are pressures to hold one’s own against one’s peers and supposed rivals. Everyone is watching. 

However, the imams did not gain their reputations with the people through flattery or through indulging their wishes. In fact, they openly avoided a sector of the population, this who wasted their time in useless debate, who were not an insubstantial group among the people associated with religious knowledge. 

Whenever scholars, thinkers, and intellectuals become enamoured of those around them, they get distracted from those who are sincere by other people of meaner temperaments. Indeed those people distract them form their own thoughts. They to measure their words, consider what to say and what not to say. They have to be careful not to cause division and dissention, or bring about confusion. 

At the same time, they have to maintain a good connection with the public, to be aware of their concerns and to keep abreast of developments in society that need to be addressed. A careful balance must always be maintained between intellectual independence on the one hand, and public engagement on the other. 

You cannot simply cut yourself off from the people if your opinions are to have any value. This is why it is a sign of utmost nobility to be able to admit you are wrong and publicly change your mind. It is not an easy thing to do.
Sheikh Salman al-Oadah

“Speak a good word or remain silent”



Abû Hurayrah relates that Allah's Messenger (peace be upon him) said: “Whoever believes in Allah and the Last Day should speak a good word or remain silent. And whoever believes in Allah and the Last Day should show hospitality to his neighbor. And whoever believes in Allah and the Last Day should show hospitality to his guest.” [ Sahîh al-Bukhârî and Sahîh Muslim ]


The importance of this hadith:

This hadith discusses some of the ways a Muslim's faith should affect the way he relates to others. Ibn Hajar al-`Asqalânî writes: “This hadith speaks about three matters, and in doing so it brings together everything that good manners entail with respect to both word and deed.” 

Whoever believes in Allah and the Last Day…
 

This is a conditional sentence. It is repeated three times in this hadith, each time with a different condition. The first of these three conditions is to either speak a good word or remain silent, the second is to show hospitality to one's neighbors, and the third is to show hospitality to one's guests. This hadith is showing us that these three qualities are among the many qualities of faith. A person who fails to fulfill any of these conditions is a person whose faith is incomplete and in want of improvement. 

Speaking a good word or remaining silent: 


This is an encouragement to speak what is good and beneficial; at the same time it is a warning, cautioning us to be careful in what we say, lest we say something that is harmful or false. 

It is part of a Muslim's faith to speak the truth and to say things that bring about benefit to others. Allah says: “O you who believe! Fear Allah and speak a word that is right. He will set right for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great achievement.” [ Sûrah al-Ahzâb : 70-71] 

Allah informs us in the Qur'ân some of what constitutes good in our speech and benefits other people. He says: “No good is there in much of their private conversation, except for those who enjoin charity or that which is right, or bring reconciliation between people. And whoever does that seeking Allah's pleasure, then we shall grant him a great reward.” [ Sûrah al-Nisâ' : 114] 

When we have nothing beneficial to say, silence is golden. Once, Mu`âdh b. Jabal asked the Prophet (peace be upon him) to inform him of some good work that would admit him into Paradise and distance him from the Hellfire. The Prophet (peace be upon him) mentioned to him the virtues of many good deeds, then said: “Shall I inform you of the foundation of all of that?” 

Mu`âdh said: “Certainly.” 

The Prophet (peace be upon him) took hold of his tongue and said: “Restrain yourself from this.” 

Mu`âdh then asked: “O Prophet of Allah! Are we held to task for the things that we say?” 

The Prophet (peace be upon him) replied: “May your mother be bereaved of you, O Mu`âdh! Does anything topple people headlong into the Hellfire save the harvests of their tongues?” [ Sunan al-Tirmidhî and Sunan Ibn Mâjah 

We should avoid speaking ill of others. We should rather remain silent unless we are seeking justice for some wrong that has been perpetrated against us. Allah says: “Allah does not like that evil should be mentioned in public except by one who has been done injustice. And Allah is all-hearing, all-knowing.” [ Sûrah al-Nisâ' : 148] 
Our tongues are like double-edges swords. They can work for us and against us, both in this world and the Hereafter. We will be held accountable for what we say. Allah tells us: “He does not utter a statement except that there is an observer by him ready to record it.” [Sûrah Qâf : 18] 
The Prophet (peace be upon him) said: “Indeed a servant will speak a word pleasing to Allah that he thinks to be insignificant, but because of it Allah raises him by many degrees. And indeed a servant will speak a word displeasing to Allah that he thinks to be insignificant, but because of it, He will consign him to the Hellfire.” [ Sahîh al-Bukhârî 

We must be vigilant not to speak falsehood. We must think about what we are saying and the possible consequences of our words before we go ahead and speak. The Prophet (peace be upon him) said: “A man might speak a word without thinking about its implications, but because of it, he will plunge into the Hellfire further than the distance between the east and west.” [ Sahîh al-Bukhârîand Sahîh Muslim 

Al-Nawawî comments on the meaning of this hadith, saying: “This hadith encourages us to guard our tongues. A person who wants to speak should think upon what he is about to say before he utters it. If it then shows itself to have some benefit to it, he may speak it; otherwise he should refrain from doing so.” 

Showing hospitality to the neighbor and the guest: 

From the perfection of a person's faith is his showing kindness to those with whom he has dealings, especially his neighbors and his guests. 

Allah says: “Worship Allah and associate nothing with Him, and show kindness to parents, relatives, orphans, the poor, the near neighbor, the distant neighbor, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are conceited and boastful.” [ Sûrah al-Nisâ' : 36] 

Islam emphasizes the right of the neighbor. The Prophet (peace be upon him) said: “Gabriel continued to impress upon me the rights of the neighbor until I thought that he would soon confer upon him the right of inheritance.” [Sahîh al-Bukhârî and Sahîh Muslim]

There are many forms that this hospitality can take. It can take the form of help in times of need. The Prophet (peace be upon him) said: “He is not a believer who lets himself be satiated while his neighbor goes hungry.” [ Mustadrak al-Hâkim 

It can mean making allowances for the neighbor's needs, even by waiving some of one's own rights. The Prophet (peace be upon him) said: “None of you should prevent his neighbor from placing his rafter in his wall.” [ Sahîh al-Bukhârî and Sahîh Muslim 

It can take the form of gift giving. The Prophet (peace be upon him) said: “O Muslim women! None of you should consider insignificant a gift that you give to your neighbor, even if it is but the trotters of a sheep.” [ Sahîh al-Bukhârî and Sahîh Muslim 

Islam teaches us to be generous and hospitable to those who come to us as guests. Indeed, those who come to our homes have a right over us. The Prophet (peace be upon him) said: “Whoever believes in Allah and the Last Day should show hospitality to his guest according to his right.” 

He was asked: “What is his right, O Messenger of Allah?” 

The Prophet (peace be upon him) answered: “It is (to offer the best) for a day and a night, and hospitality extends for three days. What is beyond that is charity.” [ Sahîh al-Bukhârî and Sahîh Muslim 
ISLAMTODAY.NET
Saturday 26 January 2013

http://ahadith.co.uk



Duas found in the Quran.بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

43 Duas from the Quran. Page: 2 of 5
رَبَّنَا لاَ تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ
"Our Lord! Place us not with the people who are Zaalimoon (polytheists and wrong doers)."
Chapter/ayah: (7/47)
رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
"Our Lord! pour out on us patience, and cause us to die as Muslims."
Chapter/ayah: (7/126)
حَسْبِيَ اللّهُ لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
"Allah is sufficient for me. Laa ilaaha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne."
Chapter/ayah: (9/129)
رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ
"Our Lord! Make us not a trial for the folk who are Zaalimoon. And save us by Your Mercy from the disbelieving folk."
Chapter/ayah: (10/85-86)
رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ وَإِلاَّ تَغْفِرْ لِي وَتَرْحَمْنِي أَكُن مِّنَ الْخَاسِرِينَ
"O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers."
Chapter/ayah: (11/47)
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاء
"O my Lord! Make me one who performs As-Salaat (Iqaamat-as-Salaat), and (also) from my offspring, our Lord! And accept my invocation."
Chapter/ayah: (14/40)
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
"Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established."
Chapter/ayah: (14/41)
رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا
"My Lord! Let my entry (to the city of Al-Madinah) be good, and likewise my exit (from the city of Makkah) be good. And grant me from You an authority to help me (or a firm sign or a proof)."
Chapter/ayah: (17/80)
رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
"Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!"
Chapter/ayah: (18/10)
رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي يَفْقَهُوا قَوْلِي
"O my Lord! Open for me my chest. And ease my task for me. And make loose the knot from my tongue, that they understand my speech."
Chapter/ayah: (20/25-28)

Daily Column  -  14 Rabiul-Awwal 1434

Daily Hadith: 26th January 2013

Narrated: Abdullah Al-Muzani
The Prophet said, "Pray before the Maghrib (compulsory) prayer." He (said it thrice) and in the third time, he said, "Whoever wants to offer it can do so." He said so because he did not like the people to take it as a tradition.
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Selected Hadith Commentary

Narrated: Abu Huraira
that the Messenger of Allah, sallallahu 'alayhi wasallam, said: "Let whosoever believes in Allah and in the Last Day either speak good or be silent. Let whosoever believes in Allah and in the Last Day honour his neighbour. Let whosoever believes in Allah and in the Last Day honour his guest." [... More & Hadith Commentary »
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Fortress of the Muslim

Supplication at the start of the prayer (after takbeer)
اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم 

O Allah, Lord of Jibra-eel, Meeka-eel and Israfeel (great angles), Creator of the heavens and the Earth, Knower of the seen and the unseen. You are the arbitrator between Your servants in that which they have disputed. Guide me to the truth by Your leave, in that which they have differed, for verily You guide whom You will to a straight path.
Supplication at the start of the prayer (after takbeer)
Fortress of the Muslim

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Monday 21 January 2013

Command the Good & Forbid the Evil



Abu Dawood has narrated that Abdullah Ibn Masoud (ra) reported that the Prophet (SAW) said; 'The first time deficiency entered the sons of Israel was when one man from among them used to meet another man and say to him: observe your duty to Allah, and leave what you do, because it is not allowed for you to do so. Then the next day he will meet him and yet he is not restrained to eat, drink and sit with him, and when they have done so Allah struck the hearts of some of them against the hearts of others.”

Then the Prophet (saw) read the verses;
“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud and 'Iesa, son of Maryam. That was because they rebelled and used to transgress. They used not to forbid one another from the Munkar (wrong, evil­doing, sins, disbelief, etc.) which they committed. Vile indeed was what they used to do. You see many of them taking the disbelievers as their Auliyâ' (protectors and helpers). Evil indeed is that which their own selves have sent forward before them. For that (reason) Allah’s Wrath fell upon them and in torment they will abide. And had they believed in Allah, and in the Prophet and in what has been revealed to him, never would they have taken them (the disbelievers) as Auliyâ' (protectors and helpers), but many of them are the Fâsiqûn (rebellious, disobedient to Allah).” [EMQ 5: 78-81]

The Prophet (SAW) continued to say: "Nay, by Allah, you either enjoin good and forbid evil and catch hold of the hand of the oppressor and persuade him to act justly and stick to the truth, or, Allah will involve the hearts of some of you with the hearts of others and will curse you as He had cursed them".

These evidences make it clear that Allah (swt) has prohibited us from remaining silent against the evil (munkar), and He (swt) commanded us to remove it. He made this as a duty upon us, and He made the one who remains silent against the Munkar, as those who deserve the curse of Allah. The seriousness of this obligation is stressed by the Messenger (saw):
“By He in Whose Hand is my soul! You will enjoin righteousness and forbid evil, or Allah will send a punishment on you from Him. Then, you will supplicate to Him, but He will not accept your supplication.”

In regards with the way of removing the munkar, and not remaining silent when faced with it, the Shari'ah has manifested that method in the hadith which Muslim narrated about Abi Said Al-Khudari (ra) that the Prophet (SAW) said:
“Whoever of you has seen a Munkar let him change it with his hand, if he can not then by his tongue, and if he can not then by his heart and this is the weakest Eemaan.”

So if the Muslim is capable of removing the munkar by his hand, then it is a duty upon him to embark on removing it, and if he cannot do that, then he must deny it by his tongue openly and attack it by his words publicly. If he cannot even do this, then the least duty upon him is to deny theMunkar in his heart. But if he does not even do this, then he will be sinful in the eyes of Allah.
The obligation of commanding good and forbidding evil is a necessity especially in the current climate that the Muslims face today. With oppression widespread and evil surrounding us it becomes more incumbent upon the Ummah to rise to reverse the situation. Muslims should be conscious that remaining silent about the munkar will cause the punishment and torment to prevail upon all. And that they will not be excluded simply because they never engaged in the evil but it requires them to actually try to prevent the evil. This is made evident by the Prophet (saw):
"The likeness of the man who observes the limits prescribed by Allah and that of the man who transgresses them is like the people who get on board a ship after casting lots. Some of them are in its lower deck and some of them in its upper (deck). Those who are in its lower (deck), when they require water, go to the occupants of the upper deck, and say to them: `If we make a hole in the bottom of the ship, we shall not harm you.' If they (the occupants of the upper deck) leave them to carry out their design they all will be drowned. But if they do not let them go ahead (with their plan), all of them will remain safe". [Al-Bukhari].

In our era it has become an obligation for the Muslims to rise collectively to forbid the shirk of our time: man-made law, to repel the crusade against Islam and Muslims, to forbid all evils present in our societies, to command that the law of Allah be established, to support all Muslims being oppressed and to command all forms of good that are absent from our societies. Those that engage in this will be the successful ones and will prevent the punishment of Allah from touching them.