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Author Topic: Nawawi's 40 Hadith explanation  (Read 133063 times)
mabdullah
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« Reply #30 on: December 30, 2010, 01:58:11 PM »

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

HADITH 16

 عـَـن أَبِـي هُـرَيـرَةَ رَضِي الله عَــنـهُ ، ان رَجُــلًا قَـــالَ لِلـنَّـبِيِّ صَلَّى الله عَـلَـيـهِ وَسَـلَّـمَ : أَوصِــنِي . قَالَ : : لاَ تَغْضَبْ، فَرَدَّدَ مِرَاراً، قَالَ: لاَ تَغْضَبْ

رَوَاهُ البُخَارِيُّ وَمُسْلِمٌ

 
Abu Hurairah, radiyallahu 'anhu, reported that a man said to the Prophet, sallallahu ‘alayhi wasallam:

"Advise me! "The Prophet said, "Do not become angry and furious." The man asked (the same) again and again, and the Prophet said in each case, "Do not become angry and furious."

[Al-Bukhari; Vol. 8 No. 137]
________________________________________

background

This hadith is also related by other scholars of hadith. In another narration, it is related as:
A man came to the Messenger of Allah, sallallahu ‘alayhi wasallam, and said, "Messenger of Allah, teach me some words which I can live by. Do not make them too much for me, lest I forget." The Messenger of Allah, sallallahu ‘alayhi wasallam, said, "Do not be angry." [Abu Daud]
Some scholars say that the Prophet, sallallahu ‘alayhi wasallam, knew that the man who asked him used to get angry often and that is why the Prophet, sallallahu ‘alayhi wasallam, gave him that particular advice. This view may lead to narrowing down and limiting the benefit of the hadith, whereas it is very comprehensive, far-reaching and applicable to all Muslims because everyone is subject to anger.
There are other Qur'anic verses and hadith that emphasize the need to avoid getting angry. Allah mentions the qualities of the muttaqin:
“Those who spend (in Allah’s cause) in prosperity and in adversity, who repress their anger, and who pardon men, verily, Allah loves the al-Muhsinun (the good-doers).”
[Surah Al-Imran (3) : Ayah 133-134]

In another hadith, Abu Hurairah related that the Messenger of Allah, sallallahu ‘alayhi wasallam, said:

"A strong person is not the person who throws his adversaries to the ground. A strong person is the person who contains himself when he is angry." [Al-Bukhari; Book 47, No. 47.3.12]

And from the du'a (supplications) of the Prophet, sallallahu ‘alayhi wasallam:
"I ask you O Allah, for truthful speech during times of pleasure and anger"

[Nasaai and Ahmad]
________________________________________

lessons
There are four views, of which two of them are from the earlier scholars and the other two are from the contemporary scholars, about the interpretation of the Prophet's, sallallahu ‘alayhi wasallam, statement "Do not get angry":
1.   A person should learn how to change his character and adapt the characteristics of generosity, kindness, calmness, modesty, patience and forgiving. If a person adapts these qualities, then he may be able to restrain himself when he is about to get angry.
2.   One should not act based on anger or while being angry.
3.   When a person is about to get angry, he should control himself, be patient and not get angry. This is a contemporary view from Sheikh Al-Bitar.
4.   Ustaz Jamaluddin Zarabozo says that the text can be interpreted in the following way: a Muslim must think before acting or speaking. As soon as the feeling of anger appears to oneself, then there is a need to think of why the anger appears and whether it is necessary to be angry. While asking these questions, the person must remember Allah and the Hereafter (Akhirah). This will cause the person to calm down and not get angry.
All these interpretations can be applied as different strategies in handling anger in different situations.
 
If a person gets angry, then it is necessary that the person performs a muhasabah, which is to account oneself of the mistakes committed, what leads to them and how to overcome them in the future. This is an important training for us to improve ourselves.
 
In various hadiths, the Prophet, sallallahu ‘alayhi wasallam, teaches us how to control our anger. For example:
The Prophet, sallallahu ‘alayhi wasallam, said, "I know a word, the saying of which will cause him to relax, if he does say it. If he says: 'I seek Refuge with Allah from Satan' then all his anger will go away." [Al-Bukhari; Vol. 4, No. 502]
The Prophet, sallallahu ‘alayhi wasallam, said: "I know a phrase which, if he repeated, he could get rid of this angry feeling." They asked: "What is it, Apostle of Allah?" He replied: "He should say: 'I seek refuge in Allah from the accursed devil.'” [Abu Daud; Book 41, No. 4762]
Therefore one of the keys to controlling ourselves during anger is to seek refuge in Allah from Satan because Satan influence us through the ‘was-was’ that influence our perception. Likewise, Satan promotes evil to people by influencing their perception.
Influencing human perception as a satanic way to promote evil and create disputes among believers has been mentioned in many verses in the Qur'an, for example:
"And say to My servants (that) they should (only) speak that which is the best; (Because) Shaitan verily sows dissensions among them. Surely, Shaitan is an open enemy to man." [Surah Al-Isra' (17) : Ayah 53]
Indeed, if somebody uses a vague word in his speech, then Shaitan ‘whispers’ a wrong interpretation or understanding to the listeners of the speech that may affect the relationship amongst them. This is how relationships in the family, brothers, sisters and friends are severed.
 
In other hadiths, the Prophet, sallallahu ‘alayhi wasallam, teaches us how to deal with anger:
“Anger comes from the devil, the devil was created of fire, and fire is extinguished only with water; so when one of you becomes angry, he should perform ablution.” [Abu Daud; Book 41, No. 4766]
Abu Dharr narrated: The Apostle of Allah, sallallahu ‘alayhi wasallam, said to us: "When one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down." [Abu Daud; Book 41, No. 4764]
In another hadith, the Prophet, sallallahu ‘alayhi wasallam, said:
“If one of you becomes angry then he should be silent.”
This is an important advice because during anger, most of our actions and speech may not be correct.
Narrated 'Abdur Rahman bin Abi Bakra: Abu Bakr wrote to his son who was in Sijistan: Do not judge between two persons when you are angry, for I heard the Prophet, sallallahu ‘alayhi wasallam, saying: "A judge should not judge between two persons while he is in an angry mood." [Al-Bukhari; Vol. 9, No. 272]
This hadith is related to the previous hadith (Hadith 15) - it sets out to avoid the judge from making unjust judgement.
 
However, there are praiseworthy anger as known from the examples of the Prophet, sallallahu ‘alayhi wasallam. He never got angry except when the commandments of Allah are violated. However, if we want to get angry for the sake of Allah, then we need to be careful that we:
a.   are really not getting angry for ourselves or for our own interests.
b.   need to do it in the right way, like not committing wrong actions or saying vulgar words while getting angry.
c.   can achieve the benefit as intended by the shari’ah. If the action leads to more harm than benefit, then it should be avoided based on the principle of weighing between the benefits and harms.
For example, when giving advice, say it in a good way, using good words, and be careful not to get into a quarrel.
 
It is well known today that anger causes many health problems especially if they are not controlled. There are wisdoms behind shari’ah injunctions and here we find that to control our anger may be beneficial to our health.
________________________________________

conclusion
Socially, this hadith promotes better relationship among people. We need to restrain anger and be patient. We may dislike something in this life but it may have benefits that we do not know.
Our patience towards others who have been harsh on us may later lead them to think and change themselves to be better. Muslims need to set models for others to learn from.



« Last Edit: January 20, 2011, 10:24:17 AM by mabdullah » Logged
chakula
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« Reply #31 on: December 31, 2010, 02:58:04 AM »

Salam,

jazakallah khairan!

Ma'asalam.
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mabdullah
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« Reply #32 on: January 01, 2011, 01:29:33 PM »

Salam,

jazakallah khairan!

Ma'asalam.


 

سْمِ اللهِ، وَالصَّلَاةُ وَالسَّلَّامُ عَلَى رَسُولِ اللهِ

وعليكم السلام ورحمة الله وبركاته

BarakAllahu feek dear brother.

MashaAllah. Very pleased that you are constantly reading the Ahadith. May Allah Azza wa Jall increase our Iman and allow us to live our lives to His pleasure . Ameen

Aslam u laikum

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chakula
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« Reply #33 on: January 04, 2011, 04:40:41 AM »

Salam,

Ameen Akhy Barakallah Fiy.

Ma'asalam.
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mabdullah
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« Reply #34 on: January 05, 2011, 04:30:41 PM »

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

HADITH 17

إِنَّ اللهَ كَتَبَ الإِحْسَانَ عَلَى كُلِّ شَيْءٍ: فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ، وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذِّبْحَةَ، وَلْيُحِدْ أَحَدُكُمْ شَفْرَتَهُ، وَلْيُرِحْ ذَبِيحَتَهُ

رَوَاهُ وَمُسْلِمٌ


Abu Ya'la Shaddad ibn Aus, radiyallahu 'anhu, reported that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

"Verily, Allah has enjoined excellence (ihsan) with regard to everything. So, when you fight, fight in a good way; when you slaughter, slaughter in a good way; so everyone of you should sharpen his knife, and let the slaughtered animal die comfortably."

[Muslim]
________________________________________

background

Ihsan is a comprehensive concept. It denotes doing things completely, nicely and in a tasteful manner. It comprises four components:
1.   Sincerity (Ikhlas)
2.   Completeness
3.   Tastefulness (doing things in a nice manner), and
4.   Correctness (doing things in the right way).

This concept is translated by commentators and interpreters as Excellence. Being a comprehensive concept, the term Ihsan cannot be translated word for word because there is no word in the English language that gives its exact meaning. Therefore, it is better to use it as it is.
 
Islam commands Muslims to practice and apply Ihsan in all that they do - hence it is an obligation (wajib).

It has been mentioned in the Qur’an as well. Allah the Almighty says:
"Verily, Allah enjoins Justice, and Ihsan and giving help to kith and kin,..."
[Surah Al-Nahl (16 ): ayat 90]

In Surah Al-Mulk (67), ayat 2 this concept is mentioned as one of two main purposes of human creation, Allah the Almighty says: "The One Who created death and life so that He may test you which of you is best of conduct."
________________________________________

lessons
The hadith contains a principle and provides an example of applying that principle. This is a Prophetic method, as mentioned previously, to enable Muslims to apply the same principle to other similar situations. It can also be said that providing the example is a way of explaining the principle so it is easily understood. Most of the forty hadiths collected by Imam Nawawi are of this nature. It was also previously mentioned that Muslims have a tendency of taking the example and forgetting about the principle. This may explain why Muslims are reminded of this hadith only once a year, during Eid ul-Adha.
 
The concept of Ihsan means that a Muslim is a responsible person and a person of quality where he does things in a very good manner, in a complete sense, in a nice and tasteful way and is never satisfied with anything other than a quality job in all that he/she does, motivated by realizing that Allah prescribed Ihsan to everything and to all deeds.
 
The term ‘amalan in its selected form as mentioned in Surat Al-Mulk ayat 2 implies any kind of deeds. It is not just the religious deeds (ibadah), but also all that we do which is lawful. It should be done according to the concept of Ihsan and we should exert our efforts to live up according to its implications. The way we look and dress, the way we eat, the way we sleep, our work, our profession, our da’wah, teaching and learning, our relationship with our family, relatives, neighbours, and with others in general - Ihsan should be observed and practiced in all these actions. These actions and good deeds can be considered as ibadah thereof.
 
The superlative form of the verb used in the same verse (ahsan) implies that all good deeds and actions that we do should be done in a competitive way. However, competition in Islam is not for achieving personal interest but rather for seeking the pleasure of Allah.
 
The hadith mentions one way of dealing nicely or being merciful with animals and that is in the case of slaughtering. In another hadith the Prophet, sallallahu 'alayhi wasallam, said: “Whoever shows mercy even when slaughtering a bird, Allah will have mercy on him on the Day of Judgement.” [Recorded by Al-Bukhari]
In another hadith, the Prophet, sallallahu 'alayhi wasallam, related this story: “While a man was traveling, he felt very thirsty. He found a well and went down to have a drink. When he came out he found a thirsty dog. He said to himself, "This dog is as thirsty as I was." He then went back inside the well and used his shoe to bring out some water for the dog. Allah was pleased with him and forgave his sins because of he had done." [Recorded by Al-Bukhari]

In other hadiths the Prophet, sallallahu 'alayhi wasallam, warns us not to frighten animals. While he was with his companions he found a bird making a greaving sound. The Prophet, sallallahu 'alayhi wasallam, immediately said: “Who has frightened this bird by taking its offspring?” Then he commanded: “Return back her offspring.” In another hadith the Prophet, sallallahu 'alayhi wasallam, warned Muslims not to harm animals. He said: “A lady was put into the hellfire because of a cat. She tied up the cat and did not give her anything to eat nor did she allow it to look for food.”
One more ruling concerning dealing nicely with animals is not to abuse the animals we use for achieving certain work (i.e. carrying things) and not to overburden them. In one hadith (which shows a prophetic miracle), the Prophet, sallallahu 'alayhi wasallam, was passing by a farm in Maddinah when he came across a camel. The camel approached the Prophet, sallallahu 'alayhi wasallam, as if it was telling him something. The Prophet, sallallahu 'alayhi wasallam, asked about the owner of of the camel and called upon him and told him, “Your camel is complaining that you overburden him with work, and gives him too little to eat.” [Narrated by Abu Daud, Al-Hakim, Imam Ahmad, and others and it is an authentic hadith]
 
Shaykh Abdullah bin Jibrin, a contemporary scholar, is in the view that animals should not be used as a testing instrument in the lab (like what is being done in the West) based on a basic ruling derived from this Hadith 17, where it is prohibited to harm an animal. The testing is only allowed if it can be ensured that the animal will not be harmed. All this shows that Islam is the religion of Ihsan and mercy, which is totally contrary to the image of Islam being promoted in the West. Not only that, but this evidently proves that the West are the ones who abuse and harm animals. Even in fighting enemies, Muslims are to apply Ihsan.
________________________________________

conclusion
By living according to the concept of Ihsan and by applying it to all that a Muslim does, he/she will be rewarded and showered with mercy and forgiveness from Allah the Almighty. Furthermore, by doing that, a Muslim will ensure that he/she will pass the test and be amongst those of the best conduct.



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« Reply #35 on: January 05, 2011, 04:33:05 PM »

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

HADITH 18


اتَّقِ اللهَ حَيْثُمَا كُنْتَ، وَأَتْبِعِ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا، وَخَالِقِ النَّاسَ بِخُلُقٍ حَسَنٍ

رَوَاهُ التِّرْمِذِيُّ وَقَالَ: حَدِيثٌ حَسَنٌ، وَفِي بَعْضِ النُّسَخِ حَسَنٌ صَحِيحٌ


Abu Dhar Jundub bin Junadah and Abu Abdul Rahman Mu’adh bin Jabal, radiyallahu anhuma, reported that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

“Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”

[Al-Tirmidhi relates it, saying: It is a good (hasan) Tradition. In some copies he says: It is a good and genuine (hasan and sahih) Hadith.]
________________________________________

background

Taqwa is one of the most important and comprehensive Islamic concepts. The term is derived from its root "waqayya" which means “to protect.” Taqwa therefore means to protect one own self from the severe punishment of Allah by following His guidance.
Some translate Taqwa as “to fear Allah”. However, fearing Allah is only one aspect of this comprehensive concept. Ali ibn Abi Talib, radiyallahu anhu, defines it as: “Fearing Allah, adhering to His commandments, being content with what He provides one with, and getting ready for the Day of Judgement.”

Mohammad Asad translates it as “to be conscious of Allah.” It might be better according to some Muslim linguist to use the transliteration of this Qur’anic term and keep it as it is.
 
The term has been mentioned many times both in Qur’an and Sunnah. Allah the Almighty says:

"O believers! Have Taqwa of Allah as is His right to have Taqwa. And die not except while you are Muslims"
[Surah Al-Imran (3): ayat 102]

By realization of Taqwa a Muslim is granted many bounties and blessings which he/she may gain. Among them are: the Love of Allah, a criterion by which to judge and distinguish between right and wrong, a way out of difficulties, matters will be made easier for him/her, sins will be remitted, guidance, help to acquire beneficial knowledge, prosperity and success.
________________________________________

lessons
According to Ibn Rajab's view as well as other scholars, Taqwa is to fulfill obligations and avoid prohibitions and doubtful matters. It is the advice of Allah to all humankind, and it is the advice of all prophets, alayhim al-salam, to their people. Prophet Mohammad, sallallahu 'alayhi wasallam, used to advise and continuously remind his Companions about Taqwa in all his talks and on different occasions.
 
Those who define Taqwa as “fearing Allah” look at the concept as a motive, because according to early scholars the minimum level of fearing Allah is what motivates a Muslim to fulfill obligations and keeps him/her away from prohibitions.
 
Taqwa does not imply perfection. Those who have Taqwa are subject to commit sins. However, if they do so, they repent right away and follow up the bad deed they have done with a good deed to wipe the bad one out as mentioned in this hadith. This clarifies the debatable issue between some scholars: whether or not avoiding minor sins is considered an aspect of Taqwa.
 
Allah the Almighty and all Merciful has left the door of forgiveness opened to many means by which the punishment for a sin might be removed. To do good deeds right after bad ones to wipe them out is one mean. This is mentioned in Surah Hud, ayat 114: "Verily, the good deeds remove the evil deeds."

There are other ways and means by which sins are forgiven as stated in the Qur’an and
Sunnah such as:
•   Istighfar (seeking forgiveness by supplication)
•   Tubah (repentance)
•   Du'a’ of Muslims for one another
•   The intercession by the Prophet, sallallahu 'alayhi wasallam
•   The intercession of pious Muslims
•   Performing the daily five prayers regularly and on time
•   Afflictions
•   The torment in the grave
•   The horrible scenes and events of the Last Day
•   The mere Mercy and Forgiveness from Allah
If we do a good deed, Allah will reward us by guiding us to do another good deed. Hence, doing a good deed will lead to doing another good deed. Doing a bad deed without regretting it or without istighfar or wiping it out by doing a good deed will most likely lead to doing another bad deed, whether of the same type or of a different type. By doing a bad deed with that attitude makes the person subject to repeat it again and again and doing other bad deeds becomes possible until the heart of that person is “sealed” and the person turns into a transgressor.
 
It is an obligation that every Muslim should treat others, deal with them, and interact with them in a good manner. Ibn Rajab says in his commentary: “Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it. It was mentioned here by itself due to the need for explicitly explaining that point. Many people think that Taqwa implies fulfilling the rights of Allah without fulfilling the rights of humans. Therefore, the Prophet, sallallahu 'alayhi wasallam, explicitly stated that he/she must deal with people in a kind manner.” This ruling is stressed in many other hadiths, of which the following are some:
“Piety and Righteousness is being of good character.” [Recorded by Imam Muslim]
“The believer with the most complete Iman (faith) is the one with the best behavior.” [Recorded by Imam Ahmad and Abu Dawud]
“There is nothing heavier in the scales than good character.” [Recorded by Imam Ahmad and Abu Dawud]
The Prophet, sallallahu 'alayhi wasallam, made Iman (faith) and good character as the main basic criterion whether or not to accept a man for marriage.
________________________________________

conclusion

To fear Allah the Almighty, to adhere to His commandments, to follow doing a bad deed with a good deed to wipe it out, and to deal with others in a good manner and good character are all aspects of the concept of Taqwa.



« Last Edit: January 20, 2011, 10:22:22 AM by mabdullah » Logged
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« Reply #36 on: January 08, 2011, 05:23:56 PM »

 
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

HADITH 19


كنْتُ خَلْفَ النَّبِيَّ ص يَوْماً فَقَالَ يَا غُلاَمُ، إِنِّي أُعَلِّمُكَ كَلِمَاتٍ: احْفَظِ اللهَ يَحْفَظْكَ، احْفَظِ اللهَ تَجِدْهُ تُجَاهَكَ، إِذَا سَأَلْتَ فَاسْأَلِ اللهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللهِ، وَاعْلَمْ أَنَّ الأُمَّةَ لَو اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلاَّ بِشَيْءٍ قَدْ كَتَبَهُ اللهُ لَكَ، وَإِنْ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلاَّ بِشَيْءٍ قَدْ كَتَبَهُ اللهُ عَلَيْكَ، رُفِعَتِ الأَقْلاَمُ وَجَفَّتِ الصُّحُفُ.

رَوَاهُ الْتِّرْمِذِيُّ وَقَالَ: حَدِيثٌ حَسَنٌ صَحِيحٌ



وَ فِي رِوَايَةٍ غَيرَ التِّرمِذِي

 احْفَظِ اللهَ تَجِدْهُ أَمَامَكَ، تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ يَعْرِفْكَ فِي الشِّدَّةِ، وَاعْلَمْ أَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيْبَكَ، وَمَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ، وَاعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ، وَأَنَّ الْفَرَجَ مَعَ الْكَرْبِ، وَأَنَّ مَعَ الْعُسْرِ يُسْراً



Abu al-‘Abbas ‘Abdullah bin ‘Abbas, radiyallahu anhuma, reported: One day I was behind the Prophet, sallallahu ‘alayhi wasallam, and he said to me:

"O young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you (have need to) ask, ask of Allah; and if you seek help, seek help from Allah. Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried."
[Al-Tirmidhi relates this and says: It is a good, genuine Hadith]

In a version other than that of al-Tirmidhi it reads:
"..Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you; and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship."
________________________________________

background

This hadith implies a very important advice and general ruling in Islam: Allah’s protection. Ibnu Rajab quoted one scholar as saying: “What a pity for the one who is ignorant of this hadith and has little understanding of its meaning.”
________________________________________

lessons

The Prophet, sallallahu ‘alayhi wasallam, starts the hadith by getting the attention of Ibn ‘Abbas by saying “O young man, I shall teach you some words of advice”. By saying “O young man”, Ibn ‘Abbas knows that the Prophet, sallallahu ‘alayhi wasallam, is talking specifically to him. And by following it with “I shall teach you…” Ibn ‘Abbas knows how important the next words of the Prophet, sallallahu ‘alayhi wasallam, are going to be. Hence, these words at the beginning have attracted the undivided attention of Ibn ‘Abbas.
This teaches us that when we give a talk or speech, it is important that we start with words that will grab the attention of the audience. This is to ensure that our words of advice (contained in our speech) do not fall on ‘deaf ears’.
 
The phrase “Be mindful of Allah” means:
•   To observe or fulfil Allah’s obligations
•   To adhere to His commandments
•   To avoid His prohibitions
Some of the things we have to fulfil - to attain Allah's protection - include:
•   The daily prayers (salah) – by praying in the best way we can and by performing it on time.
•   Maintaining cleanliness and purity.
•   Observing our oath – we have to be careful if we swear by Allah that we will do something, because we have to abide to this commitment we make.
•   Guarding our senses – we should ensure that what we see or hear or say pleases Allah. We should fear Allah and not use these senses in the wrong manner.
•   Ensuring that we do not consume, via food or drink, anything that is not halal.
•   Observing that our dealings and transactions are halal.
•   Protecting our hearts from being involved in maksiah, e.g. zina' (adultery) – the moment a person is weak and does a maksiah, he should repent because of his fear of Allah.
 
If we are “mindful of Allah”, i.e. we observe and fulfil His obligations/commandments, “Allah will protect us”. There two kinds of protection from Allah:
1.   Allah will protect or look after His servants in this world / in worldly matters. For example, our health and our senses. We will be enjoying Allah’s mercy and bounty for our sight, hearing and speech all of our lives – even as we grow old, Allah will still allow us to see and hear properly, or he will take care of our intellect and mental health.
Another example is Allah will protect our family and our property, belongings and money. Also, if one is mindful of Allah during his youth, Allah will protect him during his adult years.
2.   Allah will protect His servants’ deen (religion) and iman (faith). He will protect us from misunderstandings and being misled or influenced by misconceptions and self-desires. He will help us and give us guidance so that we are protected from negative influences.
Allah will also protect our deen when we leave this world. When we leave this world, we will leave with iman for being a mua'min (believer). We will be protected from shaitan’s influence to lead us astray right at the very last moment in our life.
We may not be aware of when Allah is protecting our deen. It may even cause us to be unhappy. There may be a situation where Allah prevents us from doing something (something which we want to do) – this is actually a protection from Allah, preventing us from a disaster or problem or from committing a sin.
 
If we are mindful of Allah, we will find Him close to us or beside us or in front of us. Allah is close to His servants (the mua'minin) by giving them guidance, support, help, protection, victory, etc.
The other narration of this hadith states that if we become beloved to Allah during times of ease, He will know us during times of hardship. During our times of ease or prosperity, if we use it for the pleasure of Allah, He will be with us to look after us in our times of hardship, weakness, sickness, etc. Even in terms of receiving reward from Allah. If we are sick and are no longer able to do something which we used to do during our times of ease, we will be given the reward for that act.
 
The statement in which the Prophet, sallallahu ‘alayhi wasallam, tells ‘Abdullah bin Abbas to “ask of Allah” and to “seek help from Allah” is the fundamental basics of Tawhid. This is something we say in every salah (“iyya ka na’budu wa iyya ka nasta’in”). This shows us the importance of du’a, the importance of continuously asking Allah for His support and guidance. We need to show our need for Allah and our total dependency on Him by performing such forms of ibadah.
 
Allah subhana wa ta’ala has already written in Al-Lauhulmahfudz what is going to take place. There are events or occurrences that happen which we have no control over (e.g. being sick, losing someone we love, falling into hardship, etc.) and to face these events correctly we need to practice contentment (redha) which is the highest level of action required where we are pleased or contented with whatever Allah has chosen for us, whether it is positive or negative. The second highest level is tolerance (sabr), where we need to be patient and not panic or say anything that displeases Allah subhana wa ta’ala.
In the Qur’an there are several verses which emphasises this same meaning that is mentioned at the end of this hadith: Surah Yunus (10), ayat 107; Surah Fatir (35), ayat 2; Surah Al-Hadid (57), ayat 22.
Allah recorded the qadar (fate) of all creations 50,000 years before He created the heavens and the earth (Sahih Muslim). In another Sahih Muslim hadith, a man asked the Prophet, sallallahu ‘alayhi wasallam, whether what we do today is something that has already been recorded or whether it is something that just happens. The Prophet, sallallahu ‘alayhi wasallam, replied that whatever happens is according to what has already been recorded. The man then asked why he should do anything at all. The Prophet, sallallahu ‘alayhi wasallam, made a command [not just to the man but to the whole Muslim ummah] to do good deeds – everyone will be guided towards what he has been created for.
 
Al-qadar can be broadly broken down into two categories:
1.   There are actions that take place which we do not have any control over. We have to surrender to the will of Allah and be patient.
2.   There are actions that take place which we had control over. These events happen as a result of our recklessness, laziness, of not being alert, etc. Even though the minute these things happen they already become qadar, those who are responsible for the actions will be held responsible. Thus, whatever we do, we should do it carefully, completely and to the best of our abilities. For example, construction workers building a site, doctors taking care of patients, driving, etc.
Generally speaking, we are responsible for what we do, whether it is in worldly matters or whether it is in our ibadah. We should always strive to improve ourselves and to constantly tell ourselves that we can do better.
 
Also, we should avoid things that can be avoided, e.g. avoiding disasters, avoiding trouble, etc. Even in health, we should avoid consuming things which are unhealthy for our bodies – e.g. food which can cause heart diseases (i.e. contains high cholesterol), etc. In other words, we should avoid things that are bad for us, and not just let it happen and then blame it on qadar.
It doesn’t contradict with qadar if someone is sick that he seeks treatment. If we are faced with a problem, we should try our best to solve it or minimise it and not do things which will worsen the situation.
 
Many Muslims tend to interpret this hadith (on qadar) negatively. We should understand qadar in a positive sense. We should differentiate between things which we don’t have control over and things which we do. Instead of just accepting things that happen as qadar, we should see how we can improve the situation and how we can avoid things which can be avoided. We should accept the fact that we are responsible for whatever we do and the choices we make.
________________________________________

conclusion

This hadith teaches us how we can live a peaceful and happy life by being mindful of Allah and by totally trusting and worshipping Him. By understanding qadar positively, we will not live a stressful, unhappy life of always worrying about our future or what the consequences of our actions or decisions will be. We do our best to fulfil Allah’s obligations and we trust and accept whatever He wills for us.

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« Reply #37 on: January 08, 2011, 05:26:03 PM »

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

HADITH 20

إِنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلاَمِ النُّبُوَّةِ الأُولَى: إِذَا لَمْ تَسْتَحِ فَاصْنَعْ مَا شِئْتَ

رَوَاهُ البُخَارِيُّ

 
Abu Mas'ud 'Uqbah bin 'Amr al-Ansari al-Badri, radiyallahu 'anhu, reported that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

"Among the things that people have found from the words of the previous prophets was: 'If you feel no shame, then do as you wish.'"

[Al-Bukhari]
________________________________________

background

Haya' can be translated as: modesty, shame, shyness or bashfulness, as pointed by Ustaz Jamaludin Zarabozo.

The word haya' is derived from the word "al-hayah", which means life, as if the person who has no haya' (modesty) is like a dead person.
Islam encourages and treasures al-haya' or modesty. It is one of the most important characteristics that each and every Muslim should acquire and posses.
The following are some hadiths which emphasize this great quality:
"Haya' (modesty) and Iman (faith) are two that go together. If one is lifted, the other is also lifted."
[Recorded by al-Hakim]

"Al-Haya' is part of Iman."
"Haya' does not produce but goodness."

[Recorded by al-Bukhari and Muslim]
 
Possible interpretations of the text
Due to the form of the text, it may be interpreted in many possible meaningful ways. Imam Ibnu Rajab pointed out two interpretations of the text according to early scholars:
First interpretation: If you have no modesty, then do whatever you wish and Allah will punish you for what you do.
This mode of expression is well known in the Arabic language, and it is used for threatening someone. This mode is used by the Qur'an in Surah Fussilat: ayat 40.
Second interpretation: If you are contemplating an act and it is an act such that there is no reason to be ashamed of doing it before Allah or the people, then you may do that act.
Modesty is used as a criterion over whether or not to do a certain act. The command here is in the form of displaying permission.
However, there is a valid third interpretation given by Ibnu al-Qayyam who is a scholar from the eighth Hijrah century. He is in the view that the command is not what is meant by this statement. Instead, it is a statement of fact. The meaning is: If a person does not have any modesty, then there is nothing to prevent him/her from doing anything.
Haya' is one of the most important factors that keeps a person from committing a sinful act. If a person has no haya', he/she will do almost anything.
________________________________________

lessons

There are two aspects of haya' : Natural haya' and acquired haya'. The later is attained as a result of knowing and realizing the Glory of Allah and His attributes.
 
There are many manifestations of haya' as mentioned by Ustaz Jamaludin Zarabozo in his commentaries on the Forty Hadith:
•   Having haya' towards Allah - a Muslim should feel ashamed to have Allah see him doing - or hear him saying - something that displeases Allah, especially when that Muslim is alone and out of the view of humankind.
•   Haya' towards the angels - as they are noble and dignified creatures who witness the acts performed by humans.
•   Haya' towards other humans - an essential characteristic that keeps people from harming one another and from performing indecent acts.
•   Haya' towards the person him/herself - a person should be ashamed of him/herself when he/she performs acts that are shameful. If he/she notices that his/her haya' level is low he/she should improve it by remembrance of Allah, getting closer to Him, and fearing Him.
 
This great concept of haya' or modesty should be promoted through all possible means and at all levels and by everyone: educators, teachers, lecturers, parents, and du'at (preachers). It is unfortunate that today, and because of technology misuse, this great concept is threatened. Hence there is greater responsibility for the Muslim du'at, parents, educators, etc. to shoulder. The evildoers are promoting anything that distorts and corrupts haya'. Those people are taking advantage of the system where technology advancement is double sided. It is positive and beneficial on one hand, but it can be negative and destructive on the other. Muslims should learn, master and use Information Technology (IT) positively to promote what is good and beneficial. By mastering IT they should make deliberate efforts to be in control of it and minimize its negative destructive side such as by designing and producing filtering softwares.
The same thing can be said about the media, where it is entertainment oriented. Entertainment is taking new destructive directions which negatively affect the concept of haya' a great deal. If haya' is distorted, iman (faith) can be distorted too. The chances of committing sins and evil will be higher, and the chances of delaying or neglecting obligations will be higher as well. Even chances of committing crimes will be higher due to these new directions of entertainment, where crime, drug addiction, distrustful acts, and adultery are all looked at as means of entertainment. Semi naked bodies, songs that promote evil, etc. are aspects of new entertainment. Unfortunately, we Muslims borrow media material from the West without any kind of evaluation, filtering or classification. More instructions and guidelines are needed from media organisers regarding the nature of movies and TV. There should be programs for families' awareness.
 
Haya' can sometimes be abused as a justification for not doing something or giving up an obligatory act. For example, being silent or passive in the presence of falsehood or oppression for no reason except claiming haya'. Or using haya' as an excuse for not encouraging good or discouraging evil. Unless, for both of teh above mentioned cases, there is another good reason for not doing these acts such as considering the most likely expected harmful consequences.
Another example of abusing haya' is to use it as an excuse for not seeking knowledge. In many Muslim cultures this matter is confused and misunderstood where there is a proverb or cliché that says: "There is no modesty in asking questions in religious matters". But this cliché is only practiced in a few certain sensitive issues. However when it comes to seeking knowledge in a classroom, the situation is different. Most Muslims become shy and use modesty as an excuse. Parents at home, teachers at school, even lecturers at Universities add to the problem where they may treat asking questions as a sign of not being modest. This attitude needs to be changed to the right, positive one.
Another example is using haya' as an excuse for not doing what is correct and allowed. You know that something should be done and it is good and allowed or is even a recommended or obligatory act. However, you simply give up and do not do it because of a claimed haya'. Not giving sadaqah (charity) to a needy in front of others, not taking away a harmful material from the street or the path of the Muslims, or not helping or giving a hand to a disabled or an elderly person to cross the street are some good examples of this phenomenon.
________________________________________

conclusion

Haya' or modesty is a great Islamic concept that leads to goodness and keeps a Muslim away from doing a bad or indecent act when its level is maximized. Treating bad actions, as shown by revelation, as evil acts and feeling ashamed of Allah to do it and ashamed of the community, are ways of acquiring haya'. Iman and haya' are linked. When there is iman, there is haya', and vice versa. All of us are borne with natural haya'. However it is subject to be spoiled due to environment and dominating ideologies. Technology misuse has its negative and destructive impact on haya'. Muslims need to be aware of such challenges and exert their effort to overcome them. Haya' cannot be used as an excuse for not doing good deeds and acts



« Last Edit: January 20, 2011, 10:19:25 AM by mabdullah » Logged
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« Reply #38 on: January 10, 2011, 06:44:21 AM »

Salam Akhy,

Keep your ball rolling, May Allah s.w.t the Exalted has rewarded you abaundantly for making a great things continue happening and, i can assure you the kinda of knowledge i have gaining in this thread is beyond explanation thanks for all this.

Ma'asalam.
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« Reply #39 on: January 10, 2011, 11:53:23 AM »

 بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

HADITH 21


قُلْتُ: يَا رَسُولَ اللهِ، قُلْ لِي فِي الإِسْلاَمِ قَولاً لاَ أَسْأَلُ عَنْهُ أَحَداً غَيْرَكَ، قَالَ: قُلْ آمَنْتُ بِاللهِ، ثُمَّ اسْتَقِمْ

رَوَاهُ مُسْلِم




On the authority of Abu 'Amr, though others call him Abu 'Amrah Sufyan bin 'Abdullah, radiyallahu anhu, who said:

I said: "O Messenger of Allah, tell me something about Islam which I could not ask anyone about save you." He answered: "Say: 'I believe in Allah', and then stand firm and steadfast."
[Muslim]
________________________________________

background

The literal meaning of "Istiqamah": to go straight into the right direction, acting rightly, allowing no deviation. It is derived from the stem "Qiyyam", which implies the continuity of doing something, following up with it and making sure that it is done in the right way and there is neither deviation nor swerving.

The term has been used by the Qur'an in many verses. Allah the Almighty says:
"Therefore, stand firm (on the straight path) as you are commanded and those who turn in repentance with you. And do not transgress, for He (Allah) sees well all that you do."
[Surah Hud (11): ayat 112]

bnu Abbas said that this verse was the hardest and most difficult verse of the Qur'an on the Prophet, sallallahu 'alayhi wasallam.
Indeed it is a difficult task to achieve Istiqamah, hence, the Prophet, sallallahu 'alayhi wasallam, said; "Be straight on the path or be close to it."
In another verse, Allah the Almighty says:
"So unto this (religion) invite (the people). Stand steadfast as you are commanded and do not follow their desires....."
[Surah al-Shura' (42): ayat 15]

ased on these two verses, it can be inferred that Istiqamah is to stand firm and steadfast to what we have been commanded by Allah, i.e. to fulfill obligations and to avoid prohibitions. Also, we should not allow ourselves to follow or be mislead by desires (whether it is our desires or the desires of others) as it will cause deviation and lead us astray.
________________________________________

lessons

According to Ibn al-Qayyim, there are five conditions to achieve Istiqamah in performing required deeds:
1.   The act should be done for the sake of Allah alone (ikhlas).
2.   It should be done on the basis of knowledge ('ilm).
3.   Performing ibadah should be in the same manner that they have been commanded.
4.   To do it in the best way possible.
5.   Restricting oneself to what is lawful while performing those deeds.
 
According to other scholars of suluk, i.e. behavior, there are certain steps to be followed in order to achieve Istiqamah :
1.   Always being aware of the final destination, i.e. the Day of Judgment (Akhirah). And to use this awareness in a positive way as a motive to do good deeds. One way to do it is through remembering that a person's journey towards Akhirah starts the minute he / she passes away and leaves this world. One of the Salafs said: "If you live until the morning do not wait for the evening and if you live until the evening do not wait for the morning."
2.   Commitment (Musharatah). One has to make a commitment that he/she will be steadfast and will do things in the right way and in the best way possible, and to adhere to conjunctions of Islam. Unfortunately many Muslims are being lenient in making such a commitment.
3.   To make continuous efforts (Mujahadah) to bring that commitment to reality. Some Muslims dare to make the commitment, but dare not to make the effort to make the commitment a reality.
4.   Continuous checking and reviewing of one's deeds (Muraqabah). Being honest with oneself so as not to give false excuses for failing to fulfill a commitment.
5.   Self accountability (Muhasabah). This should be done twice: Firstly, before we start doing something, ensuring that it pleases Allah, that we do it for His sake only, realizing the right way it should be done. Secondly, after the action has been done, to check whether we have achieved what we aimed for, and to check for defects and shortcomings, and that we still could have done it better by not being satisfied with our action.
6.   Blaming oneself for not doing it perfectly after it has been done. Self blaming here is a positive one by using it as a motive, and by aiming for improvement and having the intention of doing things better next time. This leads to making another commitment and continual commitments to improve our performance.
7.   Striving for improvement (Tahsin). We have to make improvements in all that we do (daily activities, work, actions, good deeds, ibadah, etc.) as one of our objectives.
8.   To be humble towards Allah, realizing that no one is perfect except Him, seeking His forgiveness, guidance and support.
It should be emphasized that these steps/conditions apply to worldly matters as well as ibadah and good religious deeds.
 
Factors that lead to the weakening of Istiqamah include:
1.   Committing sins (ma'siah), insisting on repeating them again and again, without istighfar (seeking Allah's forgiveness) and without practicing repentance.
2.   Shirk (associating anything with Allah) whether in intentions, by showing off our good deeds to others, seeking others' appraisal, avoiding being blamed by others, being afraid of someone, or to seek rewards from others than Allah. This part of shirk is also called riyya' or showing off. All these lead to deviation in Istiqamah, and when these stimuli are not there, the person's work is not perfect any more and it is not done in the best way possible.
3.   Nifaq (hypocrisy). There are two forms of nifaq: in belief and in action. The Muslim who surrenders totally to the will of Allah and accept Islam based on his/her choice is free from the first form of hypocrisy. However any Muslim is subject to and should avoid the second form of nifaq which the Prophet, sallallahu 'alayhi wasallam, warned us about: Not keeping promises and breaking them continuously without good reasons or excuses, not fulfilling commitments we make with others, being aggressive and unjust to others in quarrels, and disputes, failing to shoulder responsibilities/burdens we are entrusted with, etc. All these bad qualities should be avoided since they lead to the weakening of our Istiqamah.
4.   Bida'ah (innovations in ibadah), whether genuine bida'ah (performing ibadah which has not been ascribed by Shariah, i.e. revelation), or relative bida'ah (failing to observe the requirements of doing ibadah - the five criteria discussed in Hadith 5), will lead to decreasing the quality of good action or ibadah.
There are other factors that also contribute to the weakening of Istiqamah, such as: recklessness, reluctance, heedlessness, being overwhelmed by a deceiving enjoyment, and being mislead by self interests and desires.
Applying the above mentioned steps and requirements pinpointed by scholars will help in overcoming all these obstacles and barriers.
________________________________________

conclusion

Istiqamah is an important Islamic concept. Its significance can be seen where every Muslim is required to recite Surah al-Fatihah at least seventeen times each day seeking continual guidance to the straight path from Allah.

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« Reply #40 on: January 10, 2011, 11:55:35 AM »

Salam Akhy,

Keep your ball rolling, May Allah s.w.t the Exalted has rewarded you abaundantly for making a great things continue happening and, i can assure you the kinda of knowledge i have gaining in this thread is beyond explanation thanks for all this.

Ma'asalam.


سْمِ اللهِ، وَالصَّلَاةُ وَالسَّلَّامُ عَلَى رَسُولِ اللهِ

وعليكم السلام ورحمة الله وبركاته

بارَكَ اللهُ فيكُ Akhy karim

Almost halfway through InshaAllah. (Above is hadith 21  total are 42)

.
« Last Edit: January 10, 2011, 11:57:19 AM by mabdullah » Logged
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« Reply #41 on: January 17, 2011, 03:35:08 PM »

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

HADITH 22

أَنَّ رَجُلاً سَأَلَ رَسُولَ اللهِ صلی الله عليه و سلم فَقَالَ: أَرَأَيْتَ إِذَا صَلَّيْتُ الْمَكْتُوبَاتَ، وَصُمْتُ رَمَضَانَ، وَأَحْلَلْتُ الْحَلاَلَ، وَحَرَّمْتُ الْحَرَامَ، وَلَمْ أَزِدْ عَلَى ذَلِكَ شَيْئاً، أَأَدْخُلُ الْجَنَّةَ؟ قَالَ: نَعَمْ

رَوَاهُ مُسْلِمٌ

 
Abu ‘Abdullah Jabir bin ‘Abdullah al-Ansari, radiyallahu anhuma, reported that a man questioned the Messenger of Allah, sallallahu ‘alayhi wasallam, saying:
"Do you see, if I pray the prescribed (prayers), fast during Ramadhan, treat the lawful as permissible and treat the forbidden as prohibited, but do nothing more than that, shall I enter Paradise?” He (the Prophet, sallallahu ‘alayhi wasallam) answered: “Yes.”
[Muslim]
________________________________________

background

Imam Nawawi said that the meaning of “treat the forbidden as prohibited” is to avoid the forbidden, and the meaning of to “treat the lawful as permissible” is to perform them believing that they are permissible.

Ibn Rajab gave two other interpretations:
1.   "To treat the lawful as permissible" - to believe that it is permissible; "To treat the forbidden as prohibited" - to believe that it is prohibited and to avoid it.
2.   "To treat the lawful as permissible" - to perform it. "Lawful" here means what is not prohibited, which includes wajib (obligatory deeds), mustahab (preferable deeds) and mubah (allowed).
 
One thing that we notice about the hadith is that Hajj and Zakah are not mentioned even though they make up the five Pillars of Islam. According to some scholars, the person who asked the question passed away (in the Battle of Uhud) before hajj was made an obligation. As for zakah, it is possible that it also was not yet made an obligation; alternatively, the person questioning was not a person of wealth and therefore was not required to pay zakah.
________________________________________

lessons

This hadith indicates that the one who fulfils the obligations and avoids the prohibitions will enter Paradise. This meaning has been emphasised in a number of other hadiths.
 
This hadith emphasises surrendering to the Will of Allah subhana wa ta'ala - to accept as permissible what Allah has permitted and to accept as forbidden what Allah has prohibited. This also emphasises Islam itself because Islam means to ‘fully surrender to the Will of Allah and to accept everything that has been commanded by Allah'.
In our contemporary times, there arise the issue of Muslims not fully adhering to the shariah, i.e. Allah's commandments. If this is because they are new Muslims or that they live in areas where there is a lack of knowledge or poor dissemination of information (e.g. there are no scholars to advise them), then this lack of adherence is excusable. However, if a Muslim chooses to intentionally ignore or reject the obligations and prohibitions set by Allah without good reasons, then he may be in danger of losing his Islamic entity or identity.
 
These obligatory acts mentioned in the hadith that will lead a person to Paradise require strong belief in Allah, commitment and continuous efforts. Only then will it be an easy task to achieve.
 
This hadith implies that the mustahab (or sunnah or preferable deeds) are not necessary for one to be able to enter Paradise. What counts or what matters is fulfilling the obligatory acts. However, we are encouraged to perform preferable deeds according to our capacity and whenever possible.
The significance of performing preferable acts is that it will lead us in getting closer to Allah subhana wa ta’ala. In addition, preferable deeds compensate for our shortcomings in performing the obligatory acts.
 
Some scholars have made the assumption that the person asking the question in the hadith was new to Islam. This gives insights to educators (murabbi) and preachers (du’at) to observe the following lessons when dealing with new converts to Islam:
1.   The murabbi or scholar should take into account the background or status of the questioner before attending to and answering his or her questions. Different people with different backgrounds may require different answers or different approaches in conveying the answers. This is because a person who comes from a different culture or lives in a different environment from the murabbis or scholars may not fully understand the scholar’s explanations if it cannot be related to his/her situation.
If the murabbi or scholar doesn’t know the background of the questioner (e.g. if questions are being asked through mail, through the telephone, on the radio, etc.), then he needs to find out as much as possible about the questioner before answering. Some scholars try to speculate what could be the status of the person asking the question by, for example, trying to read between the lines of the text of the question. The end-result is that the scholars do not provide one fixed answer - there will be a few answers, each applicable to a different situation.
2.   The murabbi or scholar should not overburden new Muslims by asking them or encouraging them to perform preferable acts. The murabbi should just get them to start with the obligatory acts. If they are given too much to do, it may become too much for them to cope and they may lose interest in Islam altogether. The murabbi or scholar should start slowly and when the new Muslims are settled and are performing the obligatory deeds, only then should they be introduced to the preferable acts.
Similarly, new Muslims should not be subjected to conflicting issues or views in Islam. For example, they should not be told about the four different schools of thought (madhab) and be asked to choose which madhab to follow. This will only confuse the new Muslims. The murabbi or du’at should make it easy and simple for converts to start their new lives in Islam. Only later on can such issues be discussed.
The same thing can be said about the awam (general public). Scholars should not overburden them or bombard them with too many obligations or concepts. This is also a lesson we can learn from this hadith: the murabbi or scholar should observe the background of the questioner as well as the audience in general if there is no questioner.
An area related to this issue is the question of Islamic websites on the Internet. A website can be accessed by people from all over the whole world - people from different backgrounds and cultures. We have to be careful about the information that we put on these websites. Unfortunately there are Islamic websites that contain controversial issues and conflicting views, where different Muslim groups or sects promote only their school of thoughts and criticise other groups. Not only will this confuse those interested in Islam, new Muslims or existing Muslims from other parts of the world, it will also give a negative impression to the non-Muslims. It will provide information to the opponents of Islam to use as a means of discouraging people from embracing Islam. Islamic websites should be neutral and fair and should not be one-sided or controversial because the purpose of these websites should be to promote Islam and not to condemn it.
________________________________________

conclusion

This hadith shows a significant characteristic of Islam that it is a religion based on ease. There is a minimum requirement to be fulfilled by every one, which is practicing obligations and avoiding prohibitions. By fulfilling this minimum requirement a person deserves to enter Paradise. Preferable acts are encouraged, based on one's capacity and ability.
 



« Last Edit: January 20, 2011, 10:17:46 AM by mabdullah » Logged
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« Reply #42 on: January 17, 2011, 03:37:14 PM »

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

HADITH 23

الطُّهُورُ شَطْرُ الإِيْمَانِ، وَالْحَمْدُ للهِ تَمْلأُ الْمِيزَانَ، وَسُبْحَانَ اللهِ وَالْحَمْدُ للهِ تَمْلآنِ – أَوْتَمْلأُ – مَا بَيْنَ السَّمَاءِ وَالأَرْضِ، وَالصَّلاَةُ نُورٌ، وَالصَّدَقَةُ بُرْهَانٌ، وَالصَّبْرُ ضِيَاءٌ، وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ، كُلُّ النَّاسِ يَغْدُو فَبَائِعُ نَفْسَهُ فَمُعْتِقُهَا أَوْ مُوبِقُهَا

رَوَاهُ مُسْلِمٌ


 
 
On the authority of Abu Malik al-Harith bin 'Asim al-Ash'ari, radiyallahu 'anhu, who said: The Messenger of Allah, sallallahu 'alayhi wasallam, said:

"Purification is half of iman (faith). Saying 'Al-Hamdulillah' (Praise be to Allah) fills the scales. Saying 'Subhanallah wa al-Hamdulillahi' (Exhalted be Allah and Praise be to Allah) fills the space between the heavens and the earth. Salah (prayer) is a light. Sadaqah (charity) is a proof. Sabr (patience) is a shining glory. The Qur'an is an argument either for you or against you. Everybody goes out in the morning and sell themselves, thereby setting themselves free or destroying themselves."
[Muslim]
________________________________________

background

The hadith shows the importance of these great deeds in Islam through which every Muslim can free him or herself from the punishment of Allah subhana wa ta'ala in the Hereafter or in the Day of Judgment. One has to free oneself from any kind of enslavement except to Allah subhana wa ta'ala. One has to be a servant and slave of only Allah and not anyone or anything else.
________________________________________

lessons

Al-Imam Ibn Rajab mentions that there are different views and interpretations of the term 'al-tuhur' or purification. He says that some scholars have interpreted al-tuhur as to mean 'avoiding sins'. But Ibn Rajab disagrees with this and points out that there is another version of the hadith which says that wudu' or ablution is a 'half of iman'. So he is in favour of this meaning. That is, the term al-tuhur refers to the ritual purification by water (wudu'). He also says that this is the view of the majority of the scholars and only a few scholars have interpreted al-tuhur as to mean 'avoiding sins'.
Ibn Rajab actually mentions two reasons why the term al-tuhur is interpreted as wudu' :
1.   As mentioned earlier that it has been stated in another version of the hadith to mean wudu' or purification.
2.   Imam Muslim and some other scholars have recorded this hadith in chapters related to ablution or wudu'.
 
The term shatr or "half" (as mentioned in the sentence: "Purification is half of iman") also had different interpretations among the scholars. Ibn Rajab says that there are several views that explain the meaning of the term shatr.
1.   Some scholars said that shatr means "part" and not "half". Ibn Rajab says this is a weak interpretation because linguistically al-shatr means "half" and not just "part". Secondly, the hadith itself has clearly stated wudu' (ablution) as being half of iman (faith) and not part of iman.
2.   A second view from other scholars states that al-tuhur means the reward of ablution will be multiplied to the half of the reward of iman. But Ibn Rajab says this view is also not of a sound interpretation.
3.   The third view takes the meaning as being: iman nullifies all major sins while wudu' nullifies minor sins. So in this regard, wudu' is equal to half of iman.
4.   The forth view is that al-tuhur means iman along with wudu' eliminate and nullify sins. So according to this view wudu' is half of iman - but again Ibn Rajab also considers this as a weak interpretation.
5.   The fifth view is that the meaning of iman in the hadith is salah (prayer) as mentioned in the Qur'an, in Surah al-Baqarah, Ayah 143. In this ayah Allah called salah 'iman' and the salah will not be accepted unless there is a wudu'. So that is why ablution can be considered as half of salah. Ibn Rajab did not comment on this view but he disagrees with all the other views mentioned above.
6.   In a sixth view, Imam Ibn Rajab implicitly mentions his own opinion. He favours it from all other views because in the earlier interpretations he merely quoted views of other scholars and commented on them. He says: "Indeed the parts that constitute iman such as words and actions are all to purify and clean the heart or the inner parts of the body. And there is also a purification of the external body by using water and ablution and this is specific to the body only. Hence, there are two divisions of iman; the first division purifies the heart and the internal body and the second division purifies and cleans the external body. So in this regard, both divisions are two equal parts of iman."
This is the explanation of the first statement of the hadith which is "Purification (al-Tahur) is a half of iman".
 
The hadith mentions that the phrase al-Hamdulillah fills the mizan (scales) and Subhanallah and al-Hamdulillah each fills (or both together fill) the space between the heavens and earth. The hadith shows the importance, greatness and significance of dhikr Allah or remembrance of Allah subhana wa ta'ala. For example, merely reciting one phrase such as Subhanallah gives rewards that fill the heavens! It shows just how important these phrases are for every Muslim.
Al-Haithamy, one of the great Muslim scholars, stated that the full reward of reciting dhikr will be given to the person who recites them while thinking of their meaning and submitting to their implication.

The hadith actually indicates the greatness of these phrases: al-Hamdulillah, Subhanallah wa al-Hamdulillah. The phrase Subhanallah can be recited alone or together with al-Hamdulillah as stated in the text of this hadith. This shows the worthiness of what is called al-Tasbih, glorifying Allah and al-Tahmid, praising and thanking Allah.
Ibn Rajab stated that al-Tahmid is greater than al-Tasbih. It means that to be grateful and thankful to Allah is better than being in a state of Tasbih or glorifying Him and denying imperfection towards Him. The phrase 'al-Hamdulillah' shows gratitude and thankfulness to Allah. It is a positive concept while al-Tasbih is to deny any negative traits towards Almighty Allah and so al-Tahmid is better than al-Tasbih. Also, al-Hamdulillah is not just thankfulness to Allah. It involves more general aspects because it can be expressed both in words and actions. For example, when you do good deeds, it means al-Hamdulillah, just as when you say good words.

Ibn Rajab says that in the hadith al-Tasbih actually came with the al-Tahmid - it is usually mentioned with al-Tahmid. But al-Tahmid can be stated alone without al-Tasbih as found in the hadith and other hadiths, as well as in many verses of the Qur'an. So although each term has its own significance, al-Hamdulillah is better and more important than Subhanallah.
 
The hadith shows us the worthiness and importance of dhikr Allah in general. It is very important and useful and every Muslim should remember Allah all the time. In the Qur'an, dhikr Allah is the only thing that Allah has commanded us to do frequently.
There are different types of dhikr. Among them are:-
1.   Adhkar u-al-Salawat. According to some scholars, the minimum dhikr that a Muslim is required to do is to maintain the adhkar after each salah or prayer. This kind of dhikr requires very little of our time. It needs just few minutes and its reward is great. These days, people rush out after the salah without reciting the recommended dhikr. We should remember that if we are in hurry and we have to leave immediately, we can still recite them while we are walking.
Today many Imams of mosques rush to the du'a after the salah. They do not wait for people to recite the recommended dhikr after the salah. Adhkar u-al-Salawat is basically part of our ritual obligations that we have been ordered to do and so we should to fulfill this obligation.
2.   Adhkar u-al-Sabahi wa al-Masa. According to some scholars, this type of adhkar is to be recited after the Fajar prayer in the morning and after the Maghrib prayer in the evening. Some other scholars say it is recommended before sunrise and before sunset. Whatever the case, this adhakr consists of very important du'as that the Prophet, sallallahu 'alayhi wasallam, guided us to read during these two specific times. There are many forms of this type of du'a but we do not have to read or memorize all of them. We just need to choose some of them. Some scholars say that we can choose only some of Adhkar u-al-Sabahi wa al-Masa but we have to maintain them regularly everyday. The Prophet, sallallahu 'alayhi wasallam, used to read some of these adi'yah regularly in the morning and evening and so we are also allowed do so on an everyday basis.
Al-Imam al-Nawawi himself has compiled a book called "Kitab Adhkar u Alyoum Wa-Laiylah" and discusses in detail about this type of adhkar. It is recommended to read and maintain these adhkar everyday. It is easy and takes only five to ten minutes of our time.
3.   Adhkar u-al-Ahwal. This adhkar is to be recited during specific occasions. For example, when you want to eat you are supposed to recite "Bismillah" and when you finish eating there is a du'a to be recited. Similarly, when entering the mosque there is a du'a, when going out of the mosque there is also a du'a, when you enter your house there is a du'a and so on. A Muslim has to read these adi'yah and memorize some of them. They are very simple to memorize and easy to recite. We have to make them part of our lives. Most of us are, al-Hamdulillah, already practicing this. This type of du'a is very much recommended during traveling, coming back from travel, during storms and also on many other occasions.
According to Sheikh al-Sa'di, one of the contemporary Mufasir, a person who maintains these three types of adhkar regularly is considered among those who remember Allah a lot, as mentioned in many verses of the holy Qur'an. So one has to read and preserve this kind of dhikr Allah but al-dhikr, in general, can be freely recited and there is no limit to the amount of dhikr that one can recite. Sheikh al-Sa'di, while commenting on the Ayah in Surah al-Ahzab further said that dhikr Allah is an obligation and we must fulfill this obligation.
Another important thing about dhikr is that one has to understand the meaning of the dhikr that he or she recites. Ibn al-Haitham stated that al-dhikr should be recited with full awareness of its meaning and not just read by the tongue without understanding it. If a person reads the adhkar with full comprehension, he or she will get more rewards. And he/she will feel the pleasure of iman and also the iman itself will increase.
So from these statements we can understand that there are three conditions for getting more rewards in our dhikr. The first one is to read the three types of dhikr in their specific occasions. Secondly, to recite the dhikr with full awareness and understanding of its meaning. And finally, to continue and maintain the recitation of these dhikr regularly everyday.
 
The third part of the hadith is about the prayer (salah) and it's position in Islam. The hadith says: "Al-Salah (the prayer) is a light". According to Ibn Rajab, prayer is indeed a light for the believers in their lives. It is also a light in their hearts and delights the inner parts of their body. They will be guided by the salah and will be given enlightenment and satisfaction in their hearts. That is why the salah is a delight of the eyes of the righteous people. Al-Imam Ahmed recorded a hadith saying that the Prophet, sallallahu 'alayhi wasallam, used to say: "The delight and pleasure of my eyes is in the salah".
In another hadith the Prophet, sallallahu 'alayhi wasallam, said: "When a servant of Allah preserves and safeguards the salah and performs it perfectly in terms of its ablution, its sujud, and ruku' then the salah will say to him: 'May Allah preserve and safeguard you as you preserved and safeguarded me', and then the salah will be taken by the angels up to the heavens while it has lights until it reaches Allah subhana wa ta'ala and it will do shafa'ah or intercession for the servant of Allah." In another similar hadith that is recorded by Imam Ahmed in his al-Musnad, the Prophet, sallallahu 'alayhi wasallam, said: "Whoever preserves the salah, it will be a light, proof and safe place for him during the Day of Judgment." The hadith also states the importance and significance of the salah for the believers who always perform it in its right time and right way.
 
The hadith further explains the role of sadaqah (charity) in our lives. It says charity is a burhan (proof) for the Muslim. Burhan literally means 'sunlight' in Arabic. This emphasises that charity is a bright and clear proof like the sunlight. It is a proof that reflects the iman of the believer. People who pay charity regularly for the sake of Allah express a strong iman. They feel the pleasure of iman in their hearts. Imam Ibn Rajab says that the reason why charity is an evidence of iman is that people usually love wealth and money and if they challenge this love and overpower their greed for the sake of Allah, they indeed have strong iman.
 
The hadith says "Patience is a dhiya' or brightness". According to Ibn Rajab, linguistically al-dhiya' (brightness) is different from al-nur (light). Al-dhiya' is more powerful than al-nur, because it not only gives out light but also heat, while al-nur gives out only a shining light. That is why in the Qur'an the term dhiya' is used for sunlight which, beside its light, has heat or high temperature, but the term al-nur is used for the moonlight which gives out only light and does not emit heat.
Being patient is a very difficult and painful experience. It requires a lot of effort and struggle within. So when people control themselves and overcome impatience, they develop a good habit of self-control and become masters of their own selves. This is the real meaning of al-sabr or patience. Al-sabr literally means to 'withhold' or control something. It means to control the nafs and prevent it from being in a state of panic or impatience. It also means to prevent the tongue from complaining or saying negative things. People do not practice this value. They become impatient for minor reasons. They seem to be against the qadar and plans of Allah in their lives.
Imam Ibn Rajab says that there are three kinds of al-sabr or patience in Islam:
1.   Al-Sabru ala da'ati allahi - to be patient in performing the acts of worship or ibadah of Allah subhana wa ta'ala.
2.   Al-Sabru an ma'asi allahi - to be patient in the acts of avoiding sins (ma'asi) or disobedience of Allah subhana wa ta'ala.
3.   Al-Sabru ala aqdari allahi - to be patient with the Qadar of Allah or His plans which are predestined by Him and happens to us in our lives.
Some scholars add a fourth kind of al-sabr to these three classifications: Al-Sabru ala al-bida' - to be patient on matters related to religious innovations (but this can be included under the ma'asi (sins) or disobedience).
On the question of which of these three kinds of al-sabr is more important, Imam Ibn Rajab said that to be patient in ibadah and to be patient in avoiding ma'asi or sins are more virtues than being patient with the qadar. One act of ibadah that contains all these three forms of al-sabr is fasting. For example, when fasting you obey Allah by performing the act of fasting, you avoid sins of eating during the day, and you believe that this is the plan of Allah and hence a test for you.
 
The hadith also explains the role of the holy Qur'an in our lives. It states that "The Qur'an is either an argument and proof for or against you". In Surah al-Isra Ayah 82 Allah says:
"We send down the Qur'an that which is a healing and mercy for those who believe and for the unjust people it causes nothing but loss after loss."
So people who recite the Qur'an, learn it and practice its rulings are people who become the people of the Qur'an and it (the Qur'an) will be a proof for them. But those who ignore the Qur'an and never read or practice it in their lives, then the Qur'an will stand against them during the Day of Judgment. One of contemporary scholars observed that people do not read the Qur'an except when someone dies. They recite the Qur'an on a dead body but this is not the aim of the Qur'an. The Qur'an is revealed for the living and not for those who have passed away.
 
Finally, the hadith states one very important issue, that is how to free ourselves from the punishment of Allah. The hadith states that everyone goes out in the morning and sells him or herself either for good or for bad. Every morning we sell ourselves either by freeing ourselves from the punishment or leading ourselves into punishment and hence destroying ourselves. Iman Ahmed has recorded another similar hadith in his al-Musnad. In Surah al-Shams Ayah 9-10, Allah subhana wa ta'ala mentions the same meaning. He says:
"Truly he succeeds that perfects it (the soul) and fails that corrupts it".
Imam Ibn Rajab, while commenting on this meaning, said the person who struggles to worship Allah and obeys Him is the one who frees himself and the person who indulges in sins is the one who destroys himself. According to the hadith, every morning when people go out of their houses they are either gaining rewards and profit or getting losses. If they work for Allah and obey Him they are winners, but if they violate the rules of Allah and disobey Him then they gain nothing but loss after loss. This was also clearly explained in the Qur'an, in Surah al-Zumar Ayah 15.
________________________________________

conclusion

This hadith guides us in how to gain great rewards in our lives and also how to save ourselves from Allah's punishment. For example, practicing the acts of purification, dhikr Allah, prayer, charity and also many other deeds are very important ways to free oneself from the punishment of Allah.
 

« Last Edit: January 18, 2011, 05:41:40 AM by mabdullah » Logged
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« Reply #43 on: January 17, 2011, 03:39:09 PM »

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

HADITH 24

يَا عِبَادِي: إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّماً فَلاَ تَظَالَمُوا. يَا عِبَادِي: كُلُّكُمْ ضَالٌّ إِلاَّ مَنْ هَدَيْتُهُ فَاسْتَهْدُونِي أَهْدِكُمْ. يَا عِبَادِي: كُلُّكُمْ جَائِعٌ إِلاَّ مَنْ أَطْعَمْتُهُ، فَاسْتَطْعَمُونِي أَطْعِمْكُمْ. يَا عِبَادِي: كُلُّكُمْ عَارٍ إِلاَّ مَنْ كَسَوْتُهُ فَاسْتَكْسُونِي أَكْسُكُمْ. يَا عِبَادِي: إِنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعاً، فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ. يَا عِبَادِي: إِنَّكُمْ لَنْ تَبْلُغُوا ضُرِّي فَتَضُرُّونِي، وَلَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي. يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئاً. يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئاً. يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيْدٍ وَاحِدٍ، فَسَأَلُونِي، فَأَعْطَيْتُ كُلَّ وَاحِدٍ مَسْأَلَتَهُ، مَا نَقَصَ ذَلِكَ مِمَّا عِنْدِي إِلاَّ كَمَا يَنْقُصُ الْمِخْيَطُ إِذَا أُدْخِلَ الْبَحْرَ. يَا عِبَادِي: إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوَفِّيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْراً فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلاَ يَلُومَنَّ إِلاَّ نَفْسَهُ

رَوَاهُ مُسْلِمٌ



  
It was relayed on the authority of Abu Dhar al-Ghifari, radiyallahu 'anhu, that the Prophet, sallallahu alayhi wasallam, said, of waht he related from his Lord, magnified and exhalted be He, Who said:

"O My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another. O My servants, all of you are liable to err except for those whom I guide on the right path, therefore seek guidance from Me so that I should direct you to the right path. O My servants, all of you are hungry (needy) except for those whom I feed, therefore seek food from Me so that I may feed you. O My servants, all of you are naked (need clothes) except for those whom I provide garments, therefore seek clothing from Me so that I should clothe you. O My servants, you sin by night and by day and I am there to pardon your sins, therefore seek forgiveness from Me so that I should grant you pardon. O My servants, you can neither do Me any harm nor can you do Me any good. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as pious as the most pious heart of any one amongst you, it will not add anything to My Power or Kingdom. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as wicked as the most wicked heart of anyone amongst you, it will not decrease anything from My Power or Kingdom. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns gather together on a sector of land and all ask of Me and if I were to give everyone of them what they asked, that will not in any way decrease what I have anymore than a needle decreases what is in the ocean when it is put into it. O My servants, these deeds of yours which I am recording for you I shall reward you for them, so he who finds good should praise Allah and he who finds other than that should not blame anyone but himself."
[Muslim]
________________________________________

background

This hadith stresses on the prohibition of all forms of injustice and oppression in Islam. It commands its followers to practice justice which is one of the main objectives of the Shariah. It also encourages Muslims to seek guidance from Allah by means of supplication (du'a) and relying on Allah alone (Tawakul).

Even though we are commanded to do our best efforts in carrying out our daily activities, one should not be materialistic and rely on his efforts alone. It is only with Allah's permission and support and His tawfiq that our efforts becomes successful. Hence, this hadith confirms certain aspects of al-qadar which have been pointed out before and the choice is Allah's Glory, the all-Gracious and Powerful.
________________________________________

lessons

As also mentioned in many verses of the Qur'an, Allah subhana wa ta'ala affirms His absolute justice and negates that He has never committed any kind of injustice towards anyone. Some verses of the holy Qur'an in this regards are:
In Surah Fussilat (41), Ayah 46 : "Your Lord is not at all unjust to His slaves"
In Surah al-Zukhruf (43), Ayah 76 : "No wise shall We be unjust to them but it is they who have been unjust to themselves"
In Surah Ghafir (40), Ayah 31 : "And Allah wills no injustice for His slaves"
In Surah al-Imran (3), Ayah 108 : "...and Allah wills no injustice to the world"
In Surah al-Nisa (4), Ayah 40 : "Surely Allah wrongs not even of the weight of an atom"
In Surah al-Kahf (18), Ayah 49 : "...and your Lord treats no one with injustice"
 
The forbidden injustices include all forms. The first, the highest level and the most extreme form of injustice is al-shirk or associating partners with Allah. Allah says in the Qur'an:
"Verily joining others in worship with Allah is a great form of injustice indeed"
[Surah Luqman (31) : Ayah 13]
The second form is unjust towards one ownself such as committing sins. The third form is dhulm or unjust towards others whether human beings or other creatures.
It is a must that a Muslim should avoid injustice as it displease Allah subhana wa ta'ala and leads to His severe punishment.
 
Ibn Taymiyyah points out that good and bad may be related to one's worldly life or one's religion. The guidance and forgiveness that are mentioned in the hadith are related to one's religion. Food and clothing are related to one's worldly needs. These are examples of what every one of us needs.
 
The hadith shows us that humans are always in great need for Allah. We need Allah for everything because we are poor and needy. Allah is the only One Who does not need anybody. He does not need anything from us. He is the Almighty and the Most Powerful. So a Muslim should show his or her need to Allah all the time and should seek Allah's support and Tawfiq in whatever he or she does. That is why we are ordered to do a lot of dhikr all the time because it expresses our needs to Allah subhana wa ta'ala.
It is by the help of Allah that we are able to do things. We are able to move and walk. We are able to sleep and wake up and do all our activities. All our internal bodily systems such as breathing, blood circulation and digestion and so on depend and work on Allah's Will. If any of these functions stop working, no one can bring it back to normal except Allah. So we should always be grateful to Allah subhana wa ta'ala.
Most people remember Allah only when there is a problem. For example, when one of our bodily functions does not work properly (e.g. an injured muscle, a broken finger, etc.), it is only then that we remember the bounties of Allah and what He provided us. But we should not wait until a problem occurs to be grateful to Allah. We have to be grateful to Him all the time and thank Him for all His Ni'mah on us. This will increase our iman because the more we show our needs to Allah, the more we feel the bounty of Allah. People who are not grateful to Allah are considered arrogant because they do not recognize the bounties of Allah given to them.
 
Guidance is a great mercy and ni'mah from Allah the Almighty. It is very important for every Muslim to know that the most valuable thing that we have in our life is this guidance. Allah has guided us to the right path or iman and we have to be grateful to Him. This guidance in the form of the Qur'an was revealed to us by Allah through His Messenger, Muhammad, sallallahu alayhi wasallam. So we should stick to its guidance and follow its teachings as a guide for us in everything we do in our lives. Our efforts alone cannot guide us. Even though we have our own will and choice, they are not independent. They are under Allah's will and choice and belong to Him. We have aql (mind) but again it is created by Allah. We also have fitrah or the natural deposition but it is also created by Allah and belongs to Him. All these things are created by Allah. Allah showed us the right way to follow and be guided and warn us against Shaitan who is our greatest enemy and cause of our wrongdoings and misguidance. Allah also showed us how to deal with our own desires which He created in us. He told us that we should not be misled by these desires. We have to use them in the right ways.
When it comes to the issue of misguidance, we must know that it is not from the choice of Allah because He does not want us to be misguided. It is from our own will and choice. When someone is misguided it is his or her own attitude and behavior and it is he or she who chooses it to be like that. For example, takabur (arrogance) is one source of misguidance but it is a person's character and attitude which affect the heart and cause misguidance. So when a person chooses to be misguided he or she will be so by his or her own will and not by Allah's misguidance. Allah's misguidance comes later as punishment for the person who chooses to be misguided. But if the person is misguided because of external factors which is out of his hands, he will be excused. For example, if the person did not receive the message of Islam at all or he received it but not in a clear way, then he will be excused for that misguidance. People who live in periods between two prophets (Ahlul Fatrah) are considered as being in excusable situations because they could not receive the messages of Allah at that period of time.
At the end of the hadith it is mentioned and stressed that whoever finds good record he should be thankful to Allah and praise Him for that, and anyone who finds other than that, which means bad record, he should not blame anyone except himself. This is a clear statement that shows the personal responsibility of one's actions. It is the person's own will and choice and not Allah's. Allah is al-A'dil or Just. He never does injustice to His servants. In the Qur'an, we can find many verses that explain how people blame themselves during the Day of Judgment for not following the right path. It is the people themselves who chose to be misguided and hence they cannot blame any one else but themselves. This is also an important aspect of al-qadar that should be understood.
 
According to the scholars there are four types of guidance:
1.   Guidance needed for the welfare of the worldly life. This type is general guidance for all living beings. They include Muslims and non-Muslims, animals and also other creatures. All are guided by Allah for their worldly well-being.
2.   Guidance which benefits mankind in the religious sense. This type is beneficial for life in the Hereafter.
3.   Guidance in terms of placing faith and guidance into the heart of a person. This can be done only by Allah, as mentioned in Surah al-Kahf, Ayah 117.
4.   Guidance in the Hereafter as stated in Surah Yunus, Ayah 9. This fourth guidance is a result of the second guidance. Those who follow the message of Allah are guided to the right path and will be guided in the Hereafter.
 
The door of Taubah or repentance is open for all. The acceptance of our repentance is always available. Islam is a practical religion. It acknowledges our weaknesses. People are always subject to wrongdoings. They may neglect or delay performing obligations (wajib) or they may even indulge in sins (ma'asi') but Allah subhana wa ta'ala is Oft-Forgiving and His door is open to all wrongdoers.
We are given the chance to repent and come back to Allah. This is a mercy from Allah. If we truly repent to Allah, our sins will be forgiven and even the bad records will be changed into good ones. Allah is telling us that He is Forgiving, Merciful and Compassionate. He requires us to come to Him and seek His forgiveness. We should know that the door of Allah is open to us all the time. If we do something wrong at night, we should come back to Him in the morning and if we do something wrong in the morning, we should come to seek His forgiveness during the night. We are always encouraged to do istighfar, which means to remember Allah and praise Him by reciting His Dhikr. We should maintain this istighfar regularly, for example, during the morning and evening times. It is also recommended to recite these adhkar after the salah and in some other specific times. We are encouraged to read these dhikr in our hearts.
 
The hadith shows the generosity of Almighty Allah. Allah gives His servants a lot of bounties and favours. The more they ask Him, the more He gives them His Ni'mah and countless Bounties. He wants us to ask Him more and seek His help and support. This is different from human beings because humans do not like to be asked frequently. The more you ask a human, the more they hate you and eventually will turn away from you. But the more we ask Allah the more He gives us. He wants us to come closer to Him and show Him our needs and humbleness. He will be pleased by our frequent taubah and repentance. This is also a kind of ibadah which is required to be practiced.
The early scholars (al-Salaf) used to ask Allah a lot and always seek His help in everything, even when a part of their shoe is cut they ask Allah to repair it for them. This shows that they were totally relying on Allah subhana wa ta'ala in their lives. We should also depend on Allah alone. We should not depend on our material aspects such as money and wealth as they cannot do anything for us. It is Allah alone Who deserves to be relied on. So every Muslim should be closer to Allah and seek His help and support. This will give us strength in our faith and iman. It will also give us more barakah (blessings) in our deeds and actions as explained in many verses of the Qur'an.
Istighfar is also one way to acquire good rizq or wealth because when we do istighfar we will get barakah in our rizq. It is this barakah or blessing of Allah which makes our wealth more beneficial regardless of how much money we earn. Some people earn a lot of money but there in no barakah in their wealth because they do not do istighfar nor are they grateful to Allah. People should show their need and humbleness to Allah who is the Master and Sustainer of the world.
________________________________________

conclusion

The hadith shows us the proper relationship between mankind and Allah. It shows us the many attributes of Allah such as being Merciful, Forgiving, Powerful and Compassionate. In contrast, we as human beings are poor, needy and weak. We are in continuous need for Allah, our creator and sustainer. We need His Guidance, Help and Support. That is why in every raka'ah of our salah we are required to recite Umu al-Kitab or Surah al-Fatihah. We recite it at least 17 times everyday. It reminds us of our extreme need for our Lord and His Guidance and Support. Also this will strengthen our faith and iman.
In many verses of the Qur'an and in the hadiths of the Prophet, sallallahu alayhi wasallam, it is explained the importance of showing our need and humbleness to Allah and the worthiness of frequent taubah or repentance to Him. He will listen to us and will accept our supplication and repentance. He will be pleased by our du'a and prayers. He will shower on us His Mercy and Blessings and that is what we continuously need. We want to be guided, supported and forgiven. We seek the pleasure of Allah and it is the most important thing that a Muslim may achieve in life. Those who achieve it are described as Fa'izun or the most successful people



« Last Edit: January 18, 2011, 05:42:48 AM by mabdullah » Logged
chakula
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« Reply #44 on: January 21, 2011, 10:15:52 AM »

Salam,

Were have you been 2days or you should provide a chance for us to have a very good understanding of the hadith context have been posted before proceeding?

Ma'asalam.
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