JAMI’at-TIRMIDHI: The Book on Fasting: Hadith 1335
Abu Hurairah narrated that :
the Messenger of Allah said: "On the first night of the month of Ramadan, the Shayatin are shackled, the jinns are restrained, the gates of the Fires are shut such that no gate among them would be opened. The gates of Paradise are opened such that no gate among them would be closed, and a caller calls: 'O seeker of the good; come near!' and 'O seeker of evil; stop! For there are those whom Allah frees from the Fire.' And that is every night."
JAMI’at-TIRMIDHI: The Book on Fasting
Reference : Jami` at-Tirmidhi 682
In-book reference : Book 8, Hadith 1
English translation : Vol. 2, Book 3, Hadith 682
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The Life of The Prophet Muhammad(pbuh): The Treaty of Hudaybiyah and Calling the Great States of the World to Islam
The Death of Hazrat Zaynab
The Messenger of God entered the 8th year of the Migration with the death of Zaynab, his daughter.
Zaynab was the first daughter of the Messenger of God from his marriage with Hazrat Khadija. It is strange that all of the sons of our Prophet except Ibrahim died before the advent of Islam and when they were very young but all of his daughters were alive when he became a prophet. All of his daughters except Fatima died when he was alive. Hazrat Fatima lived only six months after the death of the Messenger of God due to her sorrow.
Zaynab was born when the Messenger of God was thirty years old. She believed in God together with her mother, Khadija. Zaynab was about ten years old when the Prophet was given the duty of prophethood.
Zaynab’s husband, Abu’l-As b. Rabi was the son of Hala, Khadija’s sister. Their marriage took place due to the wish of Khadija.
Abu’l-As had not become a Muslim yet when he married Zaynab. However, the Messenger of God did not object to her marrying Abu’l As because there was not a decree sent by God prohibiting such kind of a marriage at that time.
Although the Messenger of God migrated to Madinah, Zaynab, the beloved daughter of the Prophet, had to stay in Makkah. However, divine mercy helped Zaynab by making Abu’l-As be taken prisoner by Muslims at the Battle of Badr. When the Messenger of God released Abu’l-As without asking for any ransom, Abu’l-As sent Zaynab to Madinah near her father when he arrived in Makkah in return for the Prophet’s favor.
In the 7th year of the Migration, Abu’l-As came to Madinah and became a Muslim. Thereupon, the Messenger of God married Zaynab off to him again without any mahr.
When Zaynab died, the Messenger of God, whose heart was full of affection and mercy, took off his sash and gave it to the women washing her dead body to use it as a part of her shroud. He led her janazah prayer himself. Then, he went into the grave dug for her thoughtfully and sorrowfully. After staying there for a while, he went up happily and said, “I thought of the weakness of Zaynab and prayed God to alleviate the troubles and the heat of the grave for her; and He accepted my prayer.”
The Messenger of God put Zaynab into the grave with the gurney on which she was being carried; then, he placed her into the grave with help of Abu’l-As b. Rabi, Zaynab’s husband.
The Cause of her Death
While Zaynab was migrating from Makkah to Madinah in a kind of chair on a camel, two Qurayshi polytheists hit her with a spear and she fell on a rack at a place called Dhu-Tuwa. This incident caused her to suffer a miscarriage. She got ill due to loss of blood. This illness is mentioned as the cause of her death.
SAHIH al-BUKHARI : Book of Fasting: Hadith 15
Narrated By 'Alqama : While I was walking with 'Abdullah he said, "We were in the company of the Prophet and he said, 'He who can afford to marry should marry, because it will help him refrain from looking at other women, and save his private parts from looking at other women, and save his private parts from committing illegal sexual relation; and he who cannot afford to marry is advised to fast, as fasting will diminish his sexual power."
SAHIH al-BUKHARI : Book of Fasting: Hadith 15/107
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MAKTUBAT IMAM RABBANI: First Volume, 50th Letter
This letter, sent to Sayyid Shaikh Farid "rahmatullahi ta'ala 'alaih', describes the baseness, the wickedness of this world.
May Allahu ta'ala, for the sake of His beloved Prophet "alaihi wa 'ala alihissalawatu wattaslimat', rescue us from being the slaves of those other than Himself! May He bless us with the lot of being attached to Him with all of our being!
On the surface the world is very sweet and is supposed to be beautiful. But in actual fact it is a fatal venom. It is a possession which is good for nothing. There is no safety for those who love it, who are attached to it. Those whom it kills become carrion. Its lovers become crazy. The world is like filth decked out. It is like a poison covered with sweets. He who has wisdom will not let his heart be seized by this foul possession. Savants say, "If a person who is about to die requests that his property be given to the wisest of the time, it is necessary to give it to the zahid." For the zahid does not esteem or desire or set his heart on the world. His not being fond of the world shows that he has much wisdom.
This letter would be too long if I were to write some more. However, let me add that shaikh Zakariyya, an owner of virtues, has been keeping a note-book. Taken to this as he has, he fears worldly accounts, which are much easier than the accounts in the Hereafter. In the world of causation he deems your honorable tawajjuh and aid a powerful support. And he hopes that he will be mentioned in the new diwan as one of the attendants of that exalted station.
May Allahu ta'ala give you visible and hidden fortunes and happiness!
[Wisdom is different from the intellect. Wisdom distinguishes good from bad, useful from harmful. He who has little wisdom may have much intelligence. It is not correct to think of the disbelievers, of the enemies of religion, who have much intelligence, as wise].
[It is stated in the hadiths in Marifatnama, "The happy person is the one who abandons the world before the world abandons him;" "For him who desires the next world and works for the next world Allahu ta'ala makes this world a servant;" "He who works only for the world gets only what is in his qadar. His matters are complicated and his worries are many;" "It is so astonishing that a person believes that the next world is eternal and yet holds fast to this world;" "The world was created for you, and you were created for the next world. And in the next world there is no place other than Paradise and Hell fire;" "May the person who worships money and food be annihilated!;" "I do not think about your becoming poor, nor do I worry about it. I fear that you, having obtained plenty of the world, may become disobedient towards Allahu ta'ala and hostile against one another, exactly as it happened to your predecessors;" "The harm of the ambition of property and fame to man is more than the harm of two hungry wolves that have run among a flock of sheep;" "Abandon the world so that Allahu ta'ala will love you! Do not cast a covetous eye upon others' property so that everybody will love you;" "The world is like a bridge to be passed. Do not try to repair this bridge. Pass it as soon as you can and go!"; "Work for the world as much as the length of time you will stay here, and work for the next world as much as the length of time you will stay there!"
The world is zill-i zail. He who trusts it will rue it. Even if it remains with you, you will not remain with it. Take the love of the world out of your heart before you leave the world. He who is not steeped in worldly flavors will attain the blessings of Paradise. He will be cherished and respectable in both worlds. The world is ruin. Its sherbets are mirages. Its blessings are poisonous and its pleasures are sorrowful. It wears out bodies. It whets desires. It runs away from those who chase it, and chases those who run away from it. The world is like honey and those who have fallen into it are like flies. Its blessings are transient and its states are evanescent. The world and those who are fond of it are not believable. For, there is no loyalty or peace in them.
Give up what is transient so that you may obtain what is permanent. It would be astonishing if a person with self-consciousness were fond of this world. The wicked will be fond of this world. And the good will hold fast to what is eternal. Be in the world with your body, and enjoy the next world with your heart! He who forsakes the desires of the nafs will become clean and will be rescued from disasters. For the person who forsakes what Allahu ta'ala disapproves, Allahu ta'ala will bestow something better. He who knows the world will not lament over its inconveniences. He who understands the world abstains from it. He who abstains from the world knows his nafs. He who knows his nafs finds his Allah. He who serves his Allah is served by the world. The world is like a man's shadow. If you chase it, it will evade you. If you run away from it, it will chase you. The world is a place of troubles for its lovers. It is a place of blessings for those who are not deceived by its flavors. It is a place of profit for worshippers. It is a place of hikmat for those who take warning. It is a place of salvation for those who know it. It is like Paradise when compared with one's mother's womb. It is like a rubbish-heap when compared with the Hereafter.
All the things that come before death are called the world. Of these, the ones that are useful after death are not considered to be worldly. They are counted as part of the next world. For, the world is a field of tillage for the next world. Those worldly things that are not useful for the next world are harmful. So are the harams, the sins and excessive mubahs. If the things that are in the world are used compatibly with the Shariat, they will be useful in the next world. Both the worldly flavor and the blessings of the next world will be attained. Property is neither good nor bad. Virtue or evil is in the person who uses it. Then, the world which is cursed as bad is the thing which Allahu ta'ala disapproves and which is used in such ways as to demolish the next world. Those who forget about themselves and Allah are like the stranded traveler who while on the way busies himself with his horse's ornament, saddle and grass, and, thereby, remains behind his companions. Being left alone in the desert, he will perish. Likewise, if man forgets about what he was created for, falls for worldly charms, and does not make preparations for the next world, he will drag himself towards eternal perdition. Love of the world prevents one from getting ready for the next world. For, the heart, thinking about it, forgets about Allah. The body, striving to obtain it, cannot worship any more. The world and the next world are like the East and the West. He who tries to approach one of them distances himself from the other. If a person does not practice Islam and does not observe Allah's commands and prohibitions in his living and earning, he has held fast to the world. Allahu ta'ala makes everybody's heart feel discord against him. Nobody likes him.]
Who on earth is free from the bane of griefs?
Everybody has cares since he is Adam's son.
A thousand cares chase one pleasure phoenix;
I don't see why people should fall for such a fancy
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Everyday Sahabah: Khalifa Ali bin Abu Talib (RA):PART 449
Functionaries of the State
Ali held that only such persons should be appointed as the functionaries of the state who spoke the truth, however unpalatable it might be. The functionaries of the state should fear God, and they should perform their duties with pious intentions, good faith, and the fear of God. They should be scrupulously honest. They should not oppress the people. They should be paid reasonable remuneration so that they are not beguiled into monetary temptations. There should be a good system of espionage to watch the working of the functionaries of the state at various levels. Ali held that good care should be taken of the soldiers. They should be respected and treated kindly. Only pious and holy men with fear of God should be appointed as Qadis, and they should administer justice without fear or favor in accordance with the commandments of God. They should not be greedy and should not make errors in their judgments. The businessmen and traders should be protected, and proper facilities should be provided for the development of trade and industry. Ali laid down that the government was under an obligation to insure that prices of commodities were kept at a reasonable level, and the businessmen were not allowed to make exorbitant profit. The functionaries of the state had to take steps to insure that there was no hoarding or black marketing. Ali enjoined that public funds were to be administered as a trust. Liberal allowances were to be paid to the people. The state should avoid ostentation. Public funds should not be wasted. Only as much should be spent as was absolutely necessary.
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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.IV, CHAPTER II
CASES IN WHICH PATIENCE IS GOOD:
There are two kinds of things which a man has to face in this world, things which are conformable to his nature and things which are against his nature. In both these things, patience is necessary. Things which are conformable to nature are physical health, safety, properties and wealth, name and fame, great number of followers and helpers. To keep patience a t these worldly things is necessary as he who throws himself to enjoy these things without control keeps himself busy in sins. A wise man said: A believer can keep patience in untoward circumstances but nobody other than a truthful man can keep patience in pleasures and happiness. The saint Sahal Tastari said: To keep patience in pleasures and happiness is more difficult than to keep patience in disasters. When the treasures of the world fell into the hands of the companion , they said: We have been tried with various kinds of dangers and difficulties and we kept patience over them. But now we are being tried with wealth and riches and we can't keep patience about them. For this reason the Almighty warned us from the following things.
God says: believers, let not your property or your children keep you forgetful from theremembrance of God -63 : 9.
God says: There are enemies for you amongst your wives and children. So be careful of them - 64: 14.
The Prophet said: Children are the causes of miserliness, cowardice and sorrows. When the Prophet saw his grandson Hasan coming towards him drawing up his clothes, he descended from his pulpit, lifted him up and said: God has truly said: Your properties and your children are trials for you. When I saw my grandson faltering, I could not help but lift him up. There are lessons from this for the wise men. He who can keep patience at pleasures and happiness is called a real man. The meaning of patience from pleasures and happiness is not to be addicted to these things. Such a man thinks that everything has been kept as trust to him and soon he shall have to return it. He does not let himself swayed by the strain of happiness and does not keep himself engaged in sports and plays, enjoyments and happiness.He spends his properties and wealth in the way of God towards fulfillment of his duties towards God and His creations. He fulfills the duties of his tongue by delivering sermons and speaking truths and the duties of his body by physically helping others.
2. Patience at things against nature: This patience is divided into three classes,- (a) patience at things within the control of man, such as divine service, giving up sin etc,
(b) patience which is out of control of man, such as natural calamities, dangers and difficulties
(c) and patience at a thing in which a man has got no freedom but he can remove it, such as removing the difficulty of man by avenging. With regard to the subjects within control of man, they are sub-divided into two. The first sub- division includes such divine services in which patience is necessary. To have patience in divine services is difficult, as nature does not want to be slave but loves to be master. For this reason, a certain sage said : There is no such man who does not say. what Pharaoh said : I am your biggest lord. There is no such man who does not say this kind of words with his servants, slaves and persons subordinate to him. As the serfdom of body is difficult, so also divine service is difficult. One is not willing to serve God by prayer and other services owing to idleness and to pay zakat and other charities owing to miserliness. It is difficult to do divine service through pilgrimage and jihad and owing to idleness and miserliness. A worshiper feels necessity of this patience under three circumstances. Firstly by having patience in divine services, such as to make motive sincere, to free himself from the evil of show, to determine firmly to do sincere deeds.
The Prophet said : All actions are based on motive and everyone gets what he intends for.
God says : They are not ordered but to do divine service being sincere to Him.
For this reason, God preceded patience before actions saying : Those who have patience and do good deeds. Secondly, patience in divine services, such as observing rules of Shariat in worship, restraining oneself in evil actions and thoughts in the midst of prayer and to remain attentive to the thoughts of God. The third, circumstance is to have patience after divine service, such as patience from broadcasting it to the people, from restraining oneself from a desire of getting honour.
God says :.Don't make your action void. He says : Don't make your charitable actions void by harsh treatment and rebuke- 2:264.
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Learn & Memorize The Dua For Ease When In Difficulty (easy follow along)
اللَّهُمَّ لَا سَهْلَ إِلَّا مَا جَعَلْتَهُ سَهْلًا، وَأَنْتَ تَجْعَلُ الْحَزْنَ سَهْلًا إِذَا شِئْتَ
It was narrated by Anas (radiyallahu ‘anhu) that the Prophet (sallallahu ‘alayhi wa sallam) said: "Allahumma la sahla illa ma ja ‘altahu sahla, wa anta taj ‘alul hazna sahlan idha shi’ ta [O Allah! There is no ease except that which You make easy and You make difficulty easy, if You wish]. (Sahih Ibn Hibban; Al Ihsan, Hadith: 974]
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Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 27
Chapter: Good Words to be Uttered before a dying Person and his Family
Umm Salamah (May Allah be pleased with her):
The Messenger of Allah (ﷺ) said, "When you visit a sick or a dying person, you should utter good words because the angels say `Amin' at what you say.'' She added: When Abu Salamah (May Allah be pleased with him) died, I came to the Prophet (ﷺ) and said: "O Messenger of Allah, Abu Salamah has died." He (ﷺ) directed me to supplicate thus: "Allahummaghfir li wa lahu, wa a`qibni minhu `uqba hasanatan [O Allah, forgive me and him, and bestow upon me a better future (give me a better substitute)]." So I supplicated as he directed, and Allah gave me a man who was better for me than Abu Salamah (i.e., the Prophet Muhammad (ﷺ)). (The Prophet (ﷺ) married Umm Salamah afterwards.)
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TAFAKKUR: Part 314
NATURE: A BOOK TO BE CONTEMPLATED: Part 2
THE NAMES AND NATURE
The lofty reality of the relationship between God's Names and nature perhaps can be understood as similar to the relationship between an object and a mirror. The sun's manifestation and reflection appear in all small fragments of glass and droplets of water. They reflect the sun but are not the sun itself. Therefore, all creatures and the natural world reflect God but are not God. This element distinguishes Islam from pantheism, which sees nature as God.
Given that nature reflects God's Names, it was created for a purpose. From the planetary to the atomic level, nature contains no randomness or chance of accidental creation. Everything is consciously created with a measure, which engenders an inimitable art. Even the smallest items of creation are crafted artfully and in painstaking detail. Such verses as: It is He [God] who creates and then disposes, Who measures and then guides (87:3) and: We have created everything with a measure (54:49) support the idea that everything in the universe is measured and guided by God, the All-Powerful and All-Wise, Who has directly designed and created all things. Islamic scholars assert that God must design and create even the smallest thing, for if He did not there would be chaos in the world. Accordingly, the universe is not a completely closed system of cause and effect laws.
The Qur'an calls the regularity of natural phenomena and the relationship between natural causes and their effects sunnat Allah (God's way of acting). If one recovers from an illness by taking medicine, the Islamic understanding indicates that medicine is the apparent cause. However, the real Healer is the one who gives medicine its ability to heal. There is a subtle relationship between healing and medicine, because medicine or the process of healing itself both reflect al-Shafi (The Healer). Therefore, the search for medicine is a search for al-Shafi and something to be attained and not denied.
Likewise, you must follow the natural process if you want to produce an apple: plant a seed, wait for the tree to grow, water the tree, and see that it receives enough of the sun's heat and light. In other words, oxygen, hydrogen, nitrogen, and carbon combine in different ways to compose all plants, and God uses this process to work His Will.
CAUSE AND EFFECT
The process of creation is the result of this cause and effect relationship, out of which determinism and the famous Newtonian Mech-anism are derived. The relationship between cause and effect sometimes is very strong, sometimes very subtle, and sometimes indiscernible. For example, we can calculate astronomically at which time the sun will rise 10 years from now, but we cannot calculate or know if there will be rain this time next year. The scientific explanation of rain cannot determine when it will rain until the physical signs are present. Likewise, we may know life's characteristics but not what ultimately makes something live. The Qur'anic understanding, unlike that of Newtonian mechanism, indicates that God is continually active in the universe's creation: Every day He exercises universal power (55:29).
The laws of nature proceed from God's Wisdom. Behind every cause and effect is the Cause of causes (Musabbib al-asbab): the ultimate Cause. In fact, the nature of creation indicates that the causes we see in our daily life cannot create the effects we witness. Natural causes, oxygen, hydrogen, nitrogen, and carbon are basically orderless, formless, blind, and unconscious, and therefore cannot create anything that is so consciously well designed. For example, the elements we receive from food are consciously distributed to the appropriate bodily organs and, in fact, neither the elements nor we are aware of this wonderfully organized distribution. Said Nursi, a contemporary Muslim scholar, argues that: If we deny the All Powerful One who is the Cause of causes, then we should accept that in every particular working in your eye there would have to be an eye such as that it could see every limb and part of your body as well as the entire universe with which you are connected.
As the natural world's causes depend upon the ultimate Cause, they can be suspended. The regularity of natural phenomena depends upon the command of The Most Powerful One. He can suspend all natural laws, for He is the One Who enacted them. Examples of this are the miracles that He allows the Prophets to perform. Fire's nature is to burn, but it does not burn when God does not will it to, as in: We said: O fire, be calm and peaceful toward Abraham (21:69). The miracles of Jesus, Moses, and Muhammad are other examples. To fully explore the miracles and their implications is beyond the scope of this paper.
When God wills to create something, He commands: Be! (kun) and it is. Natural laws obey His commands and therefore do not act independently. This is demonstrated when His Prophets are protected through a suspension of natural law. Muslim scholars interpret apparent causes as veils that hide God's Power or Will. His Wisdom necessitates that causes veil His Majesty.
In this world, dar al-hikmah (the House of Wisdom), His Wisdom dominates. Thus the cause and effect relationship proceeds from His Wisdom. God can create a full-grown person in one day, but His Wisdom necessitates that a person be created in a way that allows him or her to have various stages of life. By working through a process in nature, God teaches people that they must follow a similar process in their deeds. Although God's Power is reflected in the universe's creation and in the natural world's process of cause and effect, its real reflection is in the Hereafter (dar al-qudrah [The House of Power]), which contains no cause or effect, but only God's power directly.
The Qur'anic understanding of nature encourages us to feel our ecological responsibility for the environment, because nature, being a book of God, deserves our highest respect. The Qur'an promotes love for nature, because nature is a result of the love of God as well as a letter and a helper leading to the discovery of ultimate reality. Through contemplating nature and by being more aware of the reflections of God's beautiful Names, believers see His signs and experiences His presence in his or her daily life. They also will observe, through nature, His art and the lesson He gives to humanity through His creation.
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Sunan an Nasa’i:19 The Book of the Prayer for the Two 'Eids
It was narrated that Ibn 'Abbas said:
"When the Prophet (ﷺ) got up at night to pray Tahajjud, he said: Allahumma, lakal-hamdu anta nurus-samawati wal-ardi wa man fihinna wa lakal-hamdu anta qayyamus-samawati wal ardi wa man fihinna wa lakal-hamdu, anta haqqun wa wa'duka haqqun wal jannatu haqqun wan-nuru haqqun wan-nabiyyuna haqqun wa Muhammadan haqqun, laka aslant wa 'alaika tawakkaltu wa bika amant. ( O Allah, to You be praise, You are the Light of the heavens and earth and whoever is in them. To You be praise, You are the Sustainer of the Heavens and the earth and whoever is in them. To You be praise, You are the Sovereign of the heavens and earth and whoever is in them. To You be praise; You are True, Your promise is true, Paradise is true, Hell is true, the Hour is true, the Prophets are true and Muhammad is true. To You have I submitted, in You I put my trust and in You I have believed.'" Then (one of the narrators) Qutaibah mentioned some words the meaning of which was: "Wa bika khasamtu wa ilaika hakamtu, ighfirli ma quadrate wa ma akhkhartu wa ma a'lantu antal-muqaddimu wa antal-mu'khkhir, la ilaha illa anta wa la hawla wa la quwwata illa billah (And with Your help I argue [with my opponents, the non-believers], and I take You as a judge [to judge between us]. Forgive me my past and future sins and those that I commit openly. You are the One who puts [some people] back and bring [others] forward. There is no God but You and there is no power and no strength except with Allah).'"
Sunan an Nasa’i:19 The Book of the Prayer for the Two 'Eids 1620
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Sunan Ibn Majah, The Chapters on Marriage, Hadith 2009
It was narrated from Ibn 'Abbas that:
the Messenger of Allah returned his daughter to Abul-'As bin Rabi' after two years, on the basis of the first marriage contract.
Sunan Ibn Majah, The Chapters on Marriage, Hadith 2009/2015
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Tafsir Ibn Kathir: Surah At-Takathur Ayah 1-8
Revealed in Makkah
In the Name of Allah, the Most Gracious, the Most Merciful
1 The mutual increase diverts you,
2 Until you visit the graves.
3 Nay! You shall come to know!
4 Again nay! You shall come to know!
5 Nay! If you knew with a sure knowledge.
6 Verily, you shall see the blazing Fire!
7 And again, you shall see it with certainty of sight!
8 Then on that Day you shall be asked about the delights!
The mutual increase diverts you,
Until you visit the graves.
The Result of Loving the World and Heedlessness of the Hereafter
Allah says that all are preoccupied by love of the world, its delights and its adornments, and this distracts you from seeking the Hereafter and desiring it. This delays you until death comes to you and you visit the graves, thus becoming its inhabitants.
In Sahih Al-Bukhari, it is recorded in the Book of Ar-Riqaq (Narrations that soften the Heart) from Anas bin Malik, who reported that Ubayy bin Ka`b said,
"We used to think that this was a part of the Qur'an until the Ayah was revealed which says; (The mutual increase diverts you.''
He was referring to the Hadith in which the Prophet said,
If the Son of Adam had a valley of gold, he would desire another like it...
Imam Ahmad recorded from Abdullah bin Ash-Shikhkhir that he said,
"I came to the Messenger of Allah while he was saying, (The mutual increase diverts you.''
He was referring to the Hadith in which the Prophet said, If the Son of Adam had a valley of gold, he would desire another like it...
Imam Ahmad recorded from `Abdullah bin Ash-Shikhkhir that he said,
"I came to the Messenger of Allah while he was saying, (The mutual increase diverts you.)
The Son of Adam says, "My wealth, my wealth.''
But do you get anything (of benefit) from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it''
Muslim, At-Tirmidhi and An-Nasa'i also recorded this Hadith.
Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,
The servant says "My wealth, my wealth.''
Yet he only gets three (benefits) from his wealth:
- that which he eats and finishes,
- that which he eats and finishes,
- that which he wears until it is worn out, or that which he gives in charity and it is spent.
Everything else other than that will go away and leave him for the people.)
Muslim was alone in recording this Hadith.
Al-Bukhari recorded from Anas bin Malik that the Messenger of Allah said,
Three things follow the deceased person, and two of them return while one remains behind with him.
The things which follow him are his family, his wealth and his deeds.
His family and his wealth return while his deeds remain.
This Hadith has also been recorded by Muslim, At-Tirmidhi and An-Nasa'i.
Imam Ahmad recorded from Anas that the Prophet said,
The Son of Adam becomes old with senility, but yet two things remain with him: greed and hope.
Both of them (Al-Bukhari and Muslim) recorded this Hadith in the Two Sahihs.
The Threat of seeing Hell and being questioned about the Delights
Nay! you shall come to know!
Again nay! you shall come to know!
Al-Hasan Al-Basri said, "This is a threat after a threat.''
Ad-Dahhak said, Nay! you shall come to know!
"Meaning, `O you disbelievers.' Again nay! you shall come to know! meaning, `O you believers.'''
Then Allah says,
Nay! If you knew with a sure knowledge.
meaning, `if you knew with true knowledge, you would not be diverted by rivalry for wealth away from seeking the abode of the Hereafter until you reach the graves.'
Then Allah says,
Verily, you shall see the blazing Fire! And again you shall see it with certainty of sight!)
This is the explanation of the previous threat which was in Allah's saying,
Nay! you shall come to know! Again nay! you shall come to know!
Thus, Allah threatens them with this situation, which is what the people of the Fire will see. It is a Fire, which if it exhaled one breath, every angel who is near (to Allah) and every Prophet who was sent would all fall down on their knees due to fear, awe and the sight of its horrors.
This is based upon what has been reported in the narrations concerning it.
Allah then says,
Then on that Day you shall be asked about the delights!
meaning, `on that Day you all will be questioned concerning your gratitude towards the favors that Allah blessed you with, such as health, safety, sustenance and other things.
You will be asked did you return His favors by being thankful to Him and worshipping Him.'
Ibn Jarir recorded that Al-Husayn bin `Ali As-Suda'i narrated to him from Al-Walid bin Al-Qasim, who reported from Yazid bin Kaysan, who reported from Abi Hazim, who reported from Abu Hurayrah that he said, "Once while Abu Bakr and `Umar were sitting, the Prophet came to them and said, What has caused you two to sit here? They replied, `By He Who has sent you with the truth, nothing has brought us out of our houses except hunger.'
The Prophet said,
By He Who has sent me with the truth, nothing has brought me out other than this.
So they went until they came to the house of a man from the Ansar, and the woman of the house received them.
The Prophet said to her, Where is so-and-so?
She replied, `He went to fetch some drinking water for us.'
So the man came carrying his bucket and he said,
`Welcome. Nothing has visited the servants (of Allah) better than a Prophet who has visited me today.' Then he hung his bucket near a palm tree, and climbed it and returned to them with a cluster of dates. So the Prophet said, Why didn't you pick (some of them)?
The man replied, `I wanted you to choose with your own eyes.' Then he took a blade (to slaughter a sheep) and the Prophet said,
Do not slaughter one that gives milk.
So he slaughtered a sheep for them that day and they all ate.
Then the Prophet said,
You will be asked about this on the Day of Judgement. Hunger caused you to come out of your homes and you did not return until you had eaten this meal. So this is from the delights.''
Muslim also recorded this Hadith.
It has been confirmed in Sahih Al-Bukhari and the Sunans of At-Tirmidhi, An-Nasa'i and Ibn Majah from Ibn `Abbas that the Messenger of Allah said,
Two favors are treated unjustly by most people:
- health and
- free time.
This means that the people are lacking gratitude for these two favors. They do fulfill their obligations to them. Therefore, whoever does not maintain the right that is obligatory upon him, then he is unjust.
Imam Ahmad recorded from Abu Hurayrah that the Prophet said,
Allah the Mighty and Majestic says on the Day of Judgement,
"O Son of Adam! I made you ride upon the horses and camels, I gave you women to marry, and I made you reside and rule (in the earth). So where is the thanks for that''
Ahmad was alone in recording this Hadith in this manner.
This is the end of the Tafsir of Surah At-Takathur, and all praise and blessings are due to Allah.
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Sahih Muslim, The Book of Fasting, Book 13, Hadith 23
Abu Huraira (Allah be pleased with him) narrated that the Messenger of Allah (may peace he upon him) made a mention of the new moon and (in this connection) said:
Observe fast when you see it (the new moon) and break fast when you see it (the new moon of Shawwal), but when (the actual position of the month is) concealed from you (on account of cloudy sky), then count thirty days.
Sahih Muslim, The Book of Fasting, Book 13, Hadith 23
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BASICS OF ISLAM : Existence and Oneness of God Almighty : One true God
“Am I not your Lord?” They said: “Yes, we bear witness.” (Araf 7:172)
Islam addresses to the primordial nature and calls mankind to remember the affirmation given before creation, as stated in the above Qur’anic verse. Every human being is born into this world with this pure innate nature, thus he or she is naturally guided to belief in the reality of One God.
The reality of God who is the One, Eternal, and Absolute is the essential creed in Islam. God is beyond all duality and association, beyond the differences of gender and of all qualities that distinguish beings from each other in this world. Yet He is the source of all existence and all cosmic and human qualities as well as the End to Whom all things return. One of the most-frequently recited verses of the Qur’an, ayat al-kursi, (the Verse of the Throne) lists some of God’s essential names and attributes by which He makes Himself known in the creation:
God, there is no deity but He; the All-Living, the Self-Subsisting (by Whom all subsist). Slumber does not seize Him, nor sleep. His is all that is in the heavens and all that is on the earth. Who is there that will intercede with Him save by His leave? He knows what lies before them and what lies after them (what lies in their future and in their past, what is known to them and what is hidden from them); and they do not comprehend anything of His Knowledge save what He wills. His Seat (of dominion) embraces the heavens and the earth, and the preserving of them does not weary Him; He is the All-High, the Supreme.
Islam affirms the Unity of God and His indivisible sovereignty over the universe. God is the Creator, the Master, the Sustainer of all that exists.
Everything operates according to His plan.
He has revealed, through His prophets, the Right Path for the guidance of mankind. All prophets (peace and blessings be upon them) have preached the same message:
We never sent any Messenger before you except that We revealed to him, saying, “There is no god but I, so worship Me alone. (Anbiya 21:25)
The prophets invited men and women to a life committed to virtue, purity, justice and peace, and to act according to the guidance He has revealed.
All prophets, from Adam, Nuh (Noah) and Ibrahim (Abraham) to Musa (Moses), Isa (Jesus) and Muhammad (peace and blessings of God be on them), taught the same religion of acceptance of and submission to God and commitment to peace. Mankind’s failure lies in not protecting and preserving the teachings of the earlier prophets.
As such, Prophet Muhammad, peace and blessings be upon him, was raised to restate the original message, to present it in its perfect form and to preserve it in such a way that the word of God would no longer be confused with the word of man.
Nothing is like unto Him. (Shura 42:11)
This short verse emphasizes that God is not of the same kind as those who have been created, and therefore He is beyond all human conceptions of Him. So He has no mates, nothing is like Him, nor does He beget nor is He begotten. Nothing—neither matter, nor space, nor time—can restrict or contain Him. And this is why His Attributes—His Hearing, Seeing, Knowledge, Will, Power, Creating, and so on—are also beyond anything we can conceive.
The Prophet Muhammad was asked by his contemporaries about God; the answer came directly from God Himself in the form of a short chapter of the Qur’an, which is considered the essence of the unity or the motto of monotheism:
Say: “He is God, the One and Only; God, the Eternal, Absolute; He begets not, nor is He begotten; And there is none like unto Him.” (Ikhlas 112:1-4)
God is loving, kind, and just. With the exception of one, each of the 114 chapters of the Qur’an begins with the verse: “In the name of God, the Merciful, the Compassionate.”
The Prophet says,
“God is more loving and kinder than a mother to her dear child.”
But God is also Just.
Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created human beings as equals. They may distinguish themselves and attain His favor through virtue and piety alone.
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HADITHS ON SPIRITUALITY: 3. Maintaining Good Conduct Even with Disbelievers
Zahir ibn Ahmad al-Faqih apprised us that Ali ibn Muhammad ibn al-Faraj al-Ahwazi told us that Sulayman ibn al-Rabi’ al-Khazzaz told us that Kadih ibn Rahmah told us, on the authority of Abu Umayyah ibn Ya’la, on the authority of Sa’id ibn Abu Sa’id, on the authority of Abu Hurayra who said:
The Messenger of Allah said: “Allah revealed to Abraham : ‘You are my beloved friend. Make good your conduct even with disbelievers and you will enter the abodes of the reverent, for I have already decreed that whosoever makes good his conduct, I shall shade him under My throne, settle him in My sacred enclosure, and bring him nigh unto My proximity.’”
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THE MATHNAWI BOOK II STORY XVII.The Tree of Life.
The preceding story is followed by a short anecdote of the infants of the Virgin Mary and the mother of John the Baptist leaping in their mothers' wombs, 1 and in reply to matter of fact cavillers and questioners of this anecdote, the poet says we must look at its spirit and essential basis rather than its outward form. This introduces the story of the tree of life. A certain wise man related that in Hindustan there was a tree of such wonderful virtue that whosoever ate of its fruit lived forever. Hearing this, a king deputed one of his courtiers to go in quest of it. The courtier accordingly proceeded to Hindustan, and traveled all over that country, inquiring of every one he met where this tree was to be found. Some of these persons professed their entire ignorance, others joked him, and others gave him false information; and, finally, he had to return to his country with his mission unaccomplished. He then, as a last resource, betook himself to the sage who had first spoken of the tree, and begged for further information about it, and the sage replied to him as follows:
The Shaikh laughed, and said to him, "O friend,
This is the tree of knowledge, O knowing one;
Very high, very fine, very expansive,
The very water of life from the circumfluent ocean.
Thou hast run after form, O ill-informed one,
Wherefore thou lackest the fruit of the tree of substance.
Sometimes it is named tree, sometimes sun,
Sometimes lake, and sometimes cloud.
'Tis one, though it has thousands of manifestations;
Its least manifestation is eternal life!
Though 'tis one, it has a thousand manifestations,
The names that fit that one are countless.
That one is to thy personality a father,
In regard to another person He may be a son.
In relation to another He may be wrath and vengeance,
In relation to another, mercy and goodness.
He has thousands of names, yet is One,
Answering to all of His descriptions, yet indescribable.
Every one who seeks names, if he is a man of credulity,
Like thee, remains hopeless and frustrated of his aim.
Why cleavest thou to this mere name of tree,
So that thou art utterly balked and disappointed?
Pass over names and look to qualities,
So that qualities may lead thee to essence!
The differences of sects arise from His names;
When they pierce to His essence they find His peace!"
This story is followed by another anecdote illustrative of the same thesis that attending merely to names and outward forms, rather than to the spirit and essence of religion, leads men into error and delusion. Four persons, a Persian, an Arab, a Turk, and a Greek, were traveling together, and received a present of a dirhem. The Persian said he would buy "angur" with it, the Arab said he would buy "inab," while the Turk and the Greek were for buying "uzum" and "astaphil" (staphyle), respectively. Now all these words mean one and the same thing, viz. "grapes;" but, owing to their ignorance of each other's languages, they fancied they each wanted to buy something different, and accordingly a violent quarrel arose between them. At last a wise man who knew all their languages came up and explained to them that they were all wishing for one and the same thing.
1. Luke i. 41.
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The believer is like a pearl; wherever he is, his beautiful (qualities) are with him.
Imam Malik (Rahimahullah)
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Seeds of Reality 96
Just as there is obedience and rebellion in the face of the commands of the Shari‘a, so too there is obedience and rebellion in the face of the creative commands in the universe. With regard to the first, the reward and punishment are mostly in the hereafter, while with the second, they are mostly in this world. For example, the reward of patience is victory; the punishment for idleness is poverty; the reward of effort is wealth, and the reward of constancy, triumph. Justice without equality is not justice.
~Bediuzzaman Said Nursi (r.a.)~
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SUNAN abi DAWUD : The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj) Hadith 142
Al Hajjaj bin ‘Amr Al Ansari reported the Apostle of Allaah(ﷺ) as saying “ If anyone breaks (a bone or leg) or becomes lame, he has come out of the sacred state and must perform Hajj the following year.” ‘Ikrimah said I asked Ibn ‘Abbas and Abu Hurairah about this. They replied He spoke the truth.
SUNAN abi DAWUD : The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj) Hadith 142/325
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Dua for seeking guidance (Istikhaarah)
اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ
فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ ، وَتَعْلَمُ وَلَا أَعْلَمُ ، وَأَنْتَ عَلَّامُ الْغُيُوبِ ،
اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ (هَذَا الأَمْرَ) خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي ، فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ
وَإِنْ كُنْتَ تَعْلَمُ أَنَّ (هَذَا الأَمْرَ) شَرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي ، فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ
On the authority of Jabir Ibn Abdullah, he said, “The Prophet (peace and blessings of Allah be upon him) would instruct us to pray for guidance in all of our concerns, just as he would teach us a chapter from the Quran.”
He (peace and blessings of Allah be upon him) would say, If any of you intends to undertake a matter then let him pray two supererogatory units (two rakaah nafilah) of prayer and after which he should supplicate:
O Allah, I seek Your counsel by Your knowledge and by Your power I seek strength and I ask You from Your immense favour,
For indeed You are able while I am not and You know while I do not and You are the Knower of the unseen.
O Allah, if You know (this affair) - or you may mention your need now - to be good for me in relation to my religion, my life, and end, then decree and facilitate it for me, and bless me with it,
And if You know this affair to be ill for me in my religion, my life, and my end, then remove it from me and remove me from it, and decree for me what whatever is good wherever it may be and make me satisfied with it.
*One who seeks guidance from his Creator, consults his fellow believers and then remains firm in his resolve does not regret, for Allah has said:
“…and consult them in the affair. Then when you have taken a decision, put your trust in Allah...”
*Al-Istikharah dua is to be said after intention was already made to do something where guidance of Allah is needed here to ease the path towards achieving this intended matter if it was beneficial for the individual, and not (as understood by many) to choose between two matters, when unsure.
allaahumma innee astakheeruka bi-‛ilmik, wa astaqdiruka bi-qudratik, wa as’aluka min faḍlik-al-‛aẓeem,
fa innaka taqdiru wa laa aqdir, wa ta‛lamu wa laa a‛lam, wa anta ‛allaam-ul-ghuyoob,
allaahumma in kunta ta‛lamu anna (haadhal-amra) khayrun lee fee deenee wa ma‛aashee wa ‛aaqibati amree, faqdurhu lee wa yassirhu lee, thumma baarik lee feeh,
wa in kunta ta‛lamu anna (haadhal-amra) sharrun lee fee deenee wa ma‛aashee wa ‛aaqibati amree, faṣrifhu ‛annee waṣ-rifnee ‛anhu waqdur liyal-khayra ḥaythu kaana, thumma arḍinee bih
Sources: Bukhari No# 1162, 6382, 7390; Abu Dawud No# 1538; At-Tirmidhi No# 480; An-Nasa'i No# 3253; Ibn Majah No# 1383.
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