You are not defined by the stuff you own. Your "stuff" is not a part
of you. Your "stuff" will break, disappear, or be left behind one day.
In fact what truly defines our character is how we react to loss. If
we were stripped of all the possessions we love, whowould we be in
that moment? Would we still be grateful to Allah, patient, trusting?
Hopefully it never comes to that. But seriously, those times of
greatest sadness and joy are when our thoughts must turn to Allah, The
Eternal, The Merciful, The Wise.
Allah says, "Never will youattain the good until you spend from that
which you love. And whatever you spend – indeed, Allahis Knowing of
it." [Quran 3: 92]
Think about that. Allah is telling us to give away the things that we
love the most! SubhanAllah! Why does Allah ask this ofus? Is it to
liberate us from slavery to material possessions? To f0cus ourminds on
Allah and the aakhirah (hereafter)? To prevent the evil that results
from the love of money? To benefit the poor?
Yes, for all of those reasons. Excessive attachment to any material
thing is misguidance. The love of possessions is a spiritual trap.
I have at times given away things that were precious to me, thinking
they would mean as much to the other personas they do to me. Sometimes
they do, and sometimes they don't, and yes it hurts my feelings when
the other person doesn't value my gift; but eventually I get over it,
because the pointis the act of giving. And maybe – Insha-Allah – I'll
have something to show Allah on Yawm Al-Qiyamah (the Day of
Resurrection), maybe I'll be able to say, "O Allah, I gave away these
things that I loved," and maybe that will earn me some forgiveness,
Allah knows.
There is a powerful spiritual lesson in taking an object that you
love, and giving it away. I remember a middle-agedbrother named
AbdulKareem (Damis-Salaam, for those of you who know him). He worked
hard, supported a family, and got by on a tight budget. One time hegot
a nice brown leather coat, the long kind that comes down to the knees.
It looked good on him. Then a younger brother, a teenager with poor
manners, said, "Man, that's a cool coat. Can I have it?" Without a
word, AbdulKareem took off the coat and gave it to the teenager.
There's such a strength of character, such freedom from attachment, in
being able to do that. That was 27 years ago and I imagine that
AbdulKareem (who is an old man now) has forgotten all about it.
ButAllah sees and remembers.
This deep generosity wasone of the qualities of the Prophet Muhammad
(peace be upon him). It's said that he never refused anyone who asked
him for anything, if it was his to give.
Narrated Ibn 'Abbas: "Allah's Messenger (peacebe upon him) was the
most generous of all the people, and he used to reach the peak in
generosity in the month of Ramadan when Gabriel met him. Gabriel used
to meet him every night of Ramadan to teach him the Qur'an. Allah's
Messenger was themost generous person, even more generous than the
strong uncontrollable wind." [Sahih Bukhari, Volume 1,Book 1, Number
5]
Aside from being generous, the Messenger of Allah (sws) had no
attachment to "stuff". The extreme simplicity of his lifestyle was
astounding. He never ate lavish food (not even softbread), never ate
on a dining cloth, and never filled his belly even with barley bread.
His household often went many days with no cooking fire in the oven,
living on dates and water, and occasionally aglass of milk donated by
the neighbors. His mattress was a piece of tanned skin filled with
rough palm fibers.
Once Umar Ibn al-Khattab(radhi allahu anhu) entered upon the Messenger
of Allah (sws) when he was lying on a mat of palm fibers that had left
marks on his side. Umar (ra) said: "O Messenger of Allah, why do you
not get something more comfortable than this?" He (sallallahu alaihi
wa-sallam) said: "What do I have to do with this world? My
relationship with this world is like that of a traveler on a
hotsummer's day, who seeks shade under a tree for anhour, then moves
on." [Musnad Ahmad and al-Hakim. Saheeh al-Jamee (5545)]
So you see, he lived like this not out of necessity, but out of
choice. Money often came into his household (especially later in his
life when Islam has spread to all of Arabia) but he would give it all
to the poor, retaining nothing.
Excessive possessions are anchors that drag us down. The hunger for
material goods is a kind of sickness. It causes us more stress than
happiness, and in the end we gain nothing genuine.
I once got angry with my daughter when she was no more than four years
old, because she pulled the soft cover off my headphones and tore it.
Ichastised her roughly (verbally only) and she cried. I immediately
felt deeply guilty and I hugged her and told her it was okay. I still
regret that moment and I wish I could take it back. It would have been
enoughfor me to tell her once, kindly, that she should not do that
again. Instead I made my beautiful child cry because of a
meaninglesspossession. I don't ever want to do that again. One moment
of happiness with my child is more precious to me than a thousand
stupid headphones.
I want to divorce myself as much as possible from the desire for
needless possessions.
When I was a bicycle messenger in San Francisco many years ago, I had
a colleague, Jennie, who could pack all her possessions in a pair of
bicycle saddlebags. Anything that wouldn't fit in the bags, she'd give
away. She had a small flat in theMission district, and when later she
was moving to a little place up on 2nd Avenue, she called me and a few
friends over to help. It turned out she called us not to help her
pack, but so she could give away tous whatever possessions she had
accumulated thatwouldn't fit in her saddlebags. I had another
messenger friend, Ben, who lived in a small travel van. He wasa
kayaker and sailor. When not working, Ben spent much of his time on
the sea or the bay. Interestingly, Jennie and Ben were both
non-Muslims, yet they lived more simply than any Muslim I have known.
I can't live that simply, or I'm not willing to, but I do envy those
who can. They have discovered something deep and trueabout the nature
of the world. Life is not about stuff that costs too much, takes up
space, wears out, breaks, and contributes nothing to the world.
Rather, life is about experiences, family, learning, worshiping, and
leaving a legacy of compassion and love. All those things last beyond
our lifetimes,and beyond the veil of this life.
May Allah help us to live simply, and to be generous, and to value
'ibadah, family and love more than "stuff".
--
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And Allah Knows the Best!
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Friday, November 9, 2012
Your “Stuff” is Not a Part of You
True stories - Knowing love
(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)Life
is so unpredictable. Unever know what would be happen in life.My life
is also concave in this world.
I was very shy person.A gal who lives with her own virtues,her own
rules.I never thought I would be in luv. I met him as friends or can
say a collegiate who studied college with him.we were introduced with
common friends.we met mostly for our projects.Asdays were passing. Our
college been planed for trip.I suddenly found myself unknown world. I
didn't know what was going to me.As we never had talked to much. I
realised that something is happen to me. i just wanted to be with
him.I was just wanted to talk with him.My eyes was just searching for
him.And Then I realised I fallen luv with him. I never thought I would
bein luv.
As days were going I was never had courage to tell my feelings to him
but from days to years.But never told him about it. But some how I
confess to him but our destiny never given chance to be together.I
always pray for him.I always were with him but as his friends.As three
years hasbeen passed but still my heart waits for him.Still I pray for
him. I Always askGOD dat Shall v be together or can U give me 1chance
?
Wats Ur opinion Friends?
is so unpredictable. Unever know what would be happen in life.My life
is also concave in this world.
I was very shy person.A gal who lives with her own virtues,her own
rules.I never thought I would be in luv. I met him as friends or can
say a collegiate who studied college with him.we were introduced with
common friends.we met mostly for our projects.Asdays were passing. Our
college been planed for trip.I suddenly found myself unknown world. I
didn't know what was going to me.As we never had talked to much. I
realised that something is happen to me. i just wanted to be with
him.I was just wanted to talk with him.My eyes was just searching for
him.And Then I realised I fallen luv with him. I never thought I would
bein luv.
As days were going I was never had courage to tell my feelings to him
but from days to years.But never told him about it. But some how I
confess to him but our destiny never given chance to be together.I
always pray for him.I always were with him but as his friends.As three
years hasbeen passed but still my heart waits for him.Still I pray for
him. I Always askGOD dat Shall v be together or can U give me 1chance
?
Wats Ur opinion Friends?
True stories - Love makes life beautiful
(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)My
love story starts different stages and diffrnt roles. Love give both
happy and painful, but love is so great why?
Every men and womens love at certain age i.e feeling in u r heart.
Love is told somebody infactuation and attraction. This is also true
but somebody love strong both oneside and twoside love. Her and him
wait untill success them love.
Love will do but luv is notlife. My love story starts atstudying
eighth class, herso beautiful, but i dont know what is love, every day
i will seen in class room and followed. She also looks this process up
to ningth class. I will join another school but but i don't proposed
some feeling in my heart every day remembering and feel some days.
This love end.
Intermediate no can do love, not coeducation, i interested on study.
Am studying average. Next love begin in engineering. One girl chose, i
will do sincerly, me only luv not her. She don't know luv to him. I
cant prpose in b.tech, after i prpose but her told u not like
love story starts different stages and diffrnt roles. Love give both
happy and painful, but love is so great why?
Every men and womens love at certain age i.e feeling in u r heart.
Love is told somebody infactuation and attraction. This is also true
but somebody love strong both oneside and twoside love. Her and him
wait untill success them love.
Love will do but luv is notlife. My love story starts atstudying
eighth class, herso beautiful, but i dont know what is love, every day
i will seen in class room and followed. She also looks this process up
to ningth class. I will join another school but but i don't proposed
some feeling in my heart every day remembering and feel some days.
This love end.
Intermediate no can do love, not coeducation, i interested on study.
Am studying average. Next love begin in engineering. One girl chose, i
will do sincerly, me only luv not her. She don't know luv to him. I
cant prpose in b.tech, after i prpose but her told u not like
True stories - The best thing is to be in love!
(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)(♥)~(♥)~(♥)The
most amazing feelingin the world – to be in love!! :)
It encompasses in one the happiness, the mood,the power and everything
you would need.
I love you! I love you so much!! :)
Everything you do, say, I love everything connected with you!
I love your dimples, your eyes, your hands, your smile, I love the way
you walk, and I adore you!
I adore the calmness I feel when you kiss and hug me. I adore the way
you get me in the right mood when we are together.
I adore the moment we lie in each other's hands and there is only the
moonlight above.
I adore the tenderness you radiate when you hug me.
Is there a more amazing feeling than love?
I wake up in the morningwith the thought of you; I lie in the evening
with your smile in my head. I miss you from the moment I lose a sight
of you. I love you, is there anything so good?
I love the itch in the stomach every time I see you.
I love every second whenI am with you and the only thing I feel sorry
for is that it is over now. When I am with you the world is different,
no oneelse exists, only me and you.
No problems exist; there is nothing else that I want more than to have you.
I love you more than the whole world and more!! No other being makes
mefeel so good. I love you; you make my day and smile. I love the way
you say you love me; you open up my heart so I can love every piece of
the world around me.
Sometimes dreams do come true.
My dream is you.
I love you; I need no one and nothing more.
Only you make me feel happy!
You love me and it is the best thing in the world!!:))
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
most amazing feelingin the world – to be in love!! :)
It encompasses in one the happiness, the mood,the power and everything
you would need.
I love you! I love you so much!! :)
Everything you do, say, I love everything connected with you!
I love your dimples, your eyes, your hands, your smile, I love the way
you walk, and I adore you!
I adore the calmness I feel when you kiss and hug me. I adore the way
you get me in the right mood when we are together.
I adore the moment we lie in each other's hands and there is only the
moonlight above.
I adore the tenderness you radiate when you hug me.
Is there a more amazing feeling than love?
I wake up in the morningwith the thought of you; I lie in the evening
with your smile in my head. I miss you from the moment I lose a sight
of you. I love you, is there anything so good?
I love the itch in the stomach every time I see you.
I love every second whenI am with you and the only thing I feel sorry
for is that it is over now. When I am with you the world is different,
no oneelse exists, only me and you.
No problems exist; there is nothing else that I want more than to have you.
I love you more than the whole world and more!! No other being makes
mefeel so good. I love you; you make my day and smile. I love the way
you say you love me; you open up my heart so I can love every piece of
the world around me.
Sometimes dreams do come true.
My dream is you.
I love you; I need no one and nothing more.
Only you make me feel happy!
You love me and it is the best thing in the world!!:))
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
Fayruz ad-Daylami - Biographies of the Companions (Sahabah)
When the Prophet, peace be on him, returned to Madinah from the
Farewell Pilgrimage in the tenth year after the Hijrah, he fell ill,
News of his illness spread rapidly throughout the Arabian peninsula.
Sincere Muslims everywhere were greatly saddened by the news but for
others it was a time to disclose hidden hopes and ambitions andreveal
their real attitudes to Islam and the noble Prophet.
In al-Yamamah, Musaylamah the Imposter renounced Islam. So too did
Tulayhah al-Asadi in the land of the Asad. And in the Yemen, al-Aswad
al-Ansi also became an apostate. More than that, these three imposters
claimed that they were prophetssent to their respective peoples just
as Muhammad the son of Abdullah was sent to the Quraysh.
Al-Aswad al-Ansi was a soothsayer who practised magicarts. But he was
no minor magician or fortuneteller who dabbled in his evil arts in
obscurity. He was powerful and influential and possessed a strange
power of speech that mesmerized the hearts of his listeners and
captivated the minds of the masses with his false claims. With his
wealth andpower he managed to attract not just the masses but people
of status as well. When he appeared before people he normally wore a
mask in order to surround himself with an air of mystery, awe and
reverence.
In the Yemen at that time, a section of the people who had much
prestige and influence were the "Abna". They were the scions of
Persian fathers who ruled Yemen as part of the Sasanian Empire. Their
mothers were local Arabs. Fayruz al-Daylami was one of these Yemeni
Abna.
At the time of the appearance ofIslam, the most powerful of the Abna
was Badhan who ruled Yemen on behalf of the Chosroesof Persia. When
Badban became convinced of the truth of the Prophet Muhammad and the
Divine nature of his mission he renounced his allegiance to the
Chosroes and accepted Islam. Hispeople followed him in tiffs. The
Prophet confirmed him in his dominion and he ruled the Yemen until his
death shortly before the appearance of al-Aswad al-Ansi.
Al-Aswad's tribe, the Banu Mudh-hij, were the first to respond
positively to his claims to prophethood. With this tribal force he
mounted a raid on San'a. He killed the governor, Shahr the son of
Badhan and took his wife to himself. From San'a he raided other
regions. Through his swift and startling strikes, a vast region from
Hadramawt to at-Taif and from al-Ahsa to Aden came under his
influence.
What helped al-Aswad in deceiving the people and drawing them to him
was his guile and cunning which knew no bounds. To his followers he
alleged that an angel visited him, disclosed revelations to him and
gave him intelligence ofpeople and their affairs. What allowed him to
appear to bear out these claims were the spies he employed and
despatched everywhere, to bring him news of people and their
circumstances, their secrets and their problems, their hopes and their
fears.
Reports were brought back in secrecy to him and when he metanyone,
especially those in need,he could give the impression that he had
prior knowledge of their needs and problems. In this way he astonished
people and confounded their thoughts. He acquired a large following
and his mission spread like wildfire.
When news of al-Aswad's apostasy and his activities throughout the
Yemen reached the Prophet, peace be on him, he despatched about ten of
Iris companions with letters to those of his companions in the Yemen
whom he felt he could trust. He urged them to confrontthe blind fitnah
with faith and resolve, and he ordered them to get rid of al-Aswad by
any means possible.
All who received the Prophet's missives set about to carry out his
orders implicitly. In the forefront of these was Fayruz ad-Daylami and
those of the Abna who were with him. Let usleave Fayruz to relate his
extraordinary story:
"I and those of the Abna who were with me never for one moment had any
doubt about the religion of God. No belief in the enemy of God entered
the heart of any one of us. (In fact) we waited for opportunities to
get hold of al-Aswad and eliminate him by any means.
When we received the letters of the Messenger of God, may God bless
him and grant him peace, we felt strengthened in our mutual resolve
and each one determined to do what he could
Because of his considerable success, pride and vanity took hold of
al-Aswad al-Ansi. He bragged to the commander of his army, Qays ibn
Abd Yaghuth, saying how powerful he was. Hisattitude and relationship
towards his commander changed so much so that Qays felt that he was
not safe from Iris violence and oppression.
My cousin, Dadhawayh, and I went to Qays and informed him of what the
Prophet, peace and blessings be on him, had told us and we invited him
to "make lunch" out of the man (al-Aswad) before he could"make supper"
out of him. He was receptive to our proposal and regarded us as a
Godsend. He disclosed to us some of the secrets of al-Aswad.
The three of us vowed to confront the apostate from within (his
castle) while our other brothers would confront him from without. We
were all of the view that our cousin Dadha, whom al-Aswad had taken to
himself after the killing of her husband, should join us. We went to
al-Aswad's castle and met her. I said to her:
'O cousin, you know what harm and evil this man has visited upon you
and us. He has killed your husband and dishonored the women of your
people. He has massacred their husbands and wrested political
authority from their hands.
'This is a letter from the Messenger of God, may God bless him and
grant him peace, to us in particular and to the people of Yemen in
general in which he asks us to put an end to this fitnah. Would you
help usin this matter?' 'On what can I help you? she asked. 'On his
expulsion...' I said. 'Rather on hisassassination,' she suggested. 'By
God, I had nothing else in mind,' I said, 'but I was afraid tosuggest
this to you.' 'By Him Who has sent Muhammad with the Truth as a
bringer or' good tidings and as a warner, I have not doubted in my
religion for a moment. God has not created a man more detestable to me
than the devil (al-Aswad). By God, from the time I saw him, I have
only known him to be a corrupt and sinful person who does not promote
any truth and does not stop from committing any abominable deed.' "How
canwe go about eliminating him?' I asked.
'He is well-guarded and protected. There is not a place inhis castle
which is not surrounded by guards. There is one broken down and
abandoned room though which opens out into open land. In the evening
during the first third of the night, go there. You will findinside
weapons and a light. You will find me waiting for you...' she said.
'But getting through to a room in a castle such as this is no
easytask. Someone might pass and alert the guards and that will be the
end of us' I said. 'You are notfar from the truth. But I have a
suggestion.' 'What is it?' I asked.
'Send a man tomorrow whom you trust as one of the workers. I shall
tell him to make an opening in the room from the inside so that it
should be easy to enter.' 'That's a brilliant suggestion you have,' I
said.
I then left her and told the two others what we had decided andthey
gave their blessings to the plan. We left straightaway to getourselves
prepared. We informed a select group of believers who were assisting
us to prepare themselves and gave them the password (to signal the
time they could storm the castle). The time was to be dawn of the
following day.
When night fell and the appointed time came, I went with my two
companions to the opening in the room and uncovered it. We entered the
room and put on the lamp. We found the weapons and proceeded to the
apartment of God's enemy. There was our cousin standing at his door.
She pointed out where he was and we entered. He was asleep and
snoring. I plunged the blade in his neck and he bellowed like a bull
being slaughtered. When the guards heard this, they ran quickly to his
apartment and asked: 'What is this?'
'Don't worry. You can go. The prophet of God is receiving revelation,'
she said, and they left. We stayed in the castle untilthe break of
dawn. Then I stood on a wall of the castle and shouted:
'Allahu Akbar! Allahu Akbar!' and went on with the adhan until I
reached': 'Ashhadu anna Muhammadur Rasulullah ! (Then I added) 'Wa
ashhadu anna al Aswad al-Ansi kadh-dhab ! I testify that al-Aswad is
an imposter.'
That was the password, Muslimsthen converged on
the castle from every direction. The guards took fright
when they heard the adhan and were confronted by the
Muslims shouting Allahu Akbar.
By sunrise, the mission was accomplished. When it was full light, we
sent a letter to the Messenger of God giving him thegood news of the
death of God'senemy.
When the messengers reached Madinah they found that the Prophet, may
the blessings of God be on him, had passed awaythat very night. They
learned however that Revelation had been communicated to the Prophet
informing him of the death of al-Aswad al-Ansi the night it took
place."
Years later, the Khalifah Umar ibn al-Khattab wrote to Fayruz
ad-Daylami, may God be pleased with them both, saying:
"I have heard that you are busy eating white bread and honey (meaning
no doubt that he was leading an easy life). When this my letter
reaches you, come to me with the blessings of God so that you may
campaign in the path of God."
Fayruz did as he was commanded. He went to Madinah and sought an
audiencewith Umar. Umar granted him permission. Evidently there was a
crowd waiting to see Umar and a Quraysh youth pushed Fayruz. Fayruz
raised his hand and hit the Quraysh youth on thenose.
The youth went to Umar who asked: "Who did that to you?"
"Fayruz. He is at the door," said the youth. Fayruz entered and Umar
asked: "What is this, O Fayruz?"
"O Amir al-Muminin," said Fayruz. "You wrote to me. You didn't write
to him. You gave mepermission to enter and you didn't give him
permission. He wanted to enter in my turn before me. Then I did what
you have been told."
"Al-Qisas," pronounced Umar in judgment, meaning that Fayruz had to
receive the same blow from the youth in retaliation."Must it be so?"
asked Fayruz. "Itmust be so," insisted Umar.
Fayruz then got down on his knees and the youth stood up toexact his
retaliation. Umar said to him then: "Wait a moment, young man, so that
I can tell yousomething which I heard from the Messenger of God, may
God bless him and grant him peace. Iheard the Messenger of God say one
evening: 'This night, al-Aswad al-Ansi the Imposter has been killed.
The righteous servant Fayruz ad-Daylami has killed him' Umar then
asked the youth:
"Do you see yourself taking retribution on him after you have heard
this from the Messenger of God?" "I forgive him," said the youth,
"after you have told me this from the Prophet." "Do you think," said
Fayruz to Umar, "that my escape from what I have done is a confession
to him and that his forgiveness is not given under duress?" "Yes,"
replied Umar andFayruz then declared: "I testily toyou that my sword,
my horse and thirty thousand of my money is a gift to him."
"Your forgiveness has paid off, O brother Quraysh and you have become
rich," said Umar no doubt impressed by the sense ofremorse and the
spontaneous generosity of Fayruz, the righteous.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
Farewell Pilgrimage in the tenth year after the Hijrah, he fell ill,
News of his illness spread rapidly throughout the Arabian peninsula.
Sincere Muslims everywhere were greatly saddened by the news but for
others it was a time to disclose hidden hopes and ambitions andreveal
their real attitudes to Islam and the noble Prophet.
In al-Yamamah, Musaylamah the Imposter renounced Islam. So too did
Tulayhah al-Asadi in the land of the Asad. And in the Yemen, al-Aswad
al-Ansi also became an apostate. More than that, these three imposters
claimed that they were prophetssent to their respective peoples just
as Muhammad the son of Abdullah was sent to the Quraysh.
Al-Aswad al-Ansi was a soothsayer who practised magicarts. But he was
no minor magician or fortuneteller who dabbled in his evil arts in
obscurity. He was powerful and influential and possessed a strange
power of speech that mesmerized the hearts of his listeners and
captivated the minds of the masses with his false claims. With his
wealth andpower he managed to attract not just the masses but people
of status as well. When he appeared before people he normally wore a
mask in order to surround himself with an air of mystery, awe and
reverence.
In the Yemen at that time, a section of the people who had much
prestige and influence were the "Abna". They were the scions of
Persian fathers who ruled Yemen as part of the Sasanian Empire. Their
mothers were local Arabs. Fayruz al-Daylami was one of these Yemeni
Abna.
At the time of the appearance ofIslam, the most powerful of the Abna
was Badhan who ruled Yemen on behalf of the Chosroesof Persia. When
Badban became convinced of the truth of the Prophet Muhammad and the
Divine nature of his mission he renounced his allegiance to the
Chosroes and accepted Islam. Hispeople followed him in tiffs. The
Prophet confirmed him in his dominion and he ruled the Yemen until his
death shortly before the appearance of al-Aswad al-Ansi.
Al-Aswad's tribe, the Banu Mudh-hij, were the first to respond
positively to his claims to prophethood. With this tribal force he
mounted a raid on San'a. He killed the governor, Shahr the son of
Badhan and took his wife to himself. From San'a he raided other
regions. Through his swift and startling strikes, a vast region from
Hadramawt to at-Taif and from al-Ahsa to Aden came under his
influence.
What helped al-Aswad in deceiving the people and drawing them to him
was his guile and cunning which knew no bounds. To his followers he
alleged that an angel visited him, disclosed revelations to him and
gave him intelligence ofpeople and their affairs. What allowed him to
appear to bear out these claims were the spies he employed and
despatched everywhere, to bring him news of people and their
circumstances, their secrets and their problems, their hopes and their
fears.
Reports were brought back in secrecy to him and when he metanyone,
especially those in need,he could give the impression that he had
prior knowledge of their needs and problems. In this way he astonished
people and confounded their thoughts. He acquired a large following
and his mission spread like wildfire.
When news of al-Aswad's apostasy and his activities throughout the
Yemen reached the Prophet, peace be on him, he despatched about ten of
Iris companions with letters to those of his companions in the Yemen
whom he felt he could trust. He urged them to confrontthe blind fitnah
with faith and resolve, and he ordered them to get rid of al-Aswad by
any means possible.
All who received the Prophet's missives set about to carry out his
orders implicitly. In the forefront of these was Fayruz ad-Daylami and
those of the Abna who were with him. Let usleave Fayruz to relate his
extraordinary story:
"I and those of the Abna who were with me never for one moment had any
doubt about the religion of God. No belief in the enemy of God entered
the heart of any one of us. (In fact) we waited for opportunities to
get hold of al-Aswad and eliminate him by any means.
When we received the letters of the Messenger of God, may God bless
him and grant him peace, we felt strengthened in our mutual resolve
and each one determined to do what he could
Because of his considerable success, pride and vanity took hold of
al-Aswad al-Ansi. He bragged to the commander of his army, Qays ibn
Abd Yaghuth, saying how powerful he was. Hisattitude and relationship
towards his commander changed so much so that Qays felt that he was
not safe from Iris violence and oppression.
My cousin, Dadhawayh, and I went to Qays and informed him of what the
Prophet, peace and blessings be on him, had told us and we invited him
to "make lunch" out of the man (al-Aswad) before he could"make supper"
out of him. He was receptive to our proposal and regarded us as a
Godsend. He disclosed to us some of the secrets of al-Aswad.
The three of us vowed to confront the apostate from within (his
castle) while our other brothers would confront him from without. We
were all of the view that our cousin Dadha, whom al-Aswad had taken to
himself after the killing of her husband, should join us. We went to
al-Aswad's castle and met her. I said to her:
'O cousin, you know what harm and evil this man has visited upon you
and us. He has killed your husband and dishonored the women of your
people. He has massacred their husbands and wrested political
authority from their hands.
'This is a letter from the Messenger of God, may God bless him and
grant him peace, to us in particular and to the people of Yemen in
general in which he asks us to put an end to this fitnah. Would you
help usin this matter?' 'On what can I help you? she asked. 'On his
expulsion...' I said. 'Rather on hisassassination,' she suggested. 'By
God, I had nothing else in mind,' I said, 'but I was afraid tosuggest
this to you.' 'By Him Who has sent Muhammad with the Truth as a
bringer or' good tidings and as a warner, I have not doubted in my
religion for a moment. God has not created a man more detestable to me
than the devil (al-Aswad). By God, from the time I saw him, I have
only known him to be a corrupt and sinful person who does not promote
any truth and does not stop from committing any abominable deed.' "How
canwe go about eliminating him?' I asked.
'He is well-guarded and protected. There is not a place inhis castle
which is not surrounded by guards. There is one broken down and
abandoned room though which opens out into open land. In the evening
during the first third of the night, go there. You will findinside
weapons and a light. You will find me waiting for you...' she said.
'But getting through to a room in a castle such as this is no
easytask. Someone might pass and alert the guards and that will be the
end of us' I said. 'You are notfar from the truth. But I have a
suggestion.' 'What is it?' I asked.
'Send a man tomorrow whom you trust as one of the workers. I shall
tell him to make an opening in the room from the inside so that it
should be easy to enter.' 'That's a brilliant suggestion you have,' I
said.
I then left her and told the two others what we had decided andthey
gave their blessings to the plan. We left straightaway to getourselves
prepared. We informed a select group of believers who were assisting
us to prepare themselves and gave them the password (to signal the
time they could storm the castle). The time was to be dawn of the
following day.
When night fell and the appointed time came, I went with my two
companions to the opening in the room and uncovered it. We entered the
room and put on the lamp. We found the weapons and proceeded to the
apartment of God's enemy. There was our cousin standing at his door.
She pointed out where he was and we entered. He was asleep and
snoring. I plunged the blade in his neck and he bellowed like a bull
being slaughtered. When the guards heard this, they ran quickly to his
apartment and asked: 'What is this?'
'Don't worry. You can go. The prophet of God is receiving revelation,'
she said, and they left. We stayed in the castle untilthe break of
dawn. Then I stood on a wall of the castle and shouted:
'Allahu Akbar! Allahu Akbar!' and went on with the adhan until I
reached': 'Ashhadu anna Muhammadur Rasulullah ! (Then I added) 'Wa
ashhadu anna al Aswad al-Ansi kadh-dhab ! I testify that al-Aswad is
an imposter.'
That was the password, Muslimsthen converged on
the castle from every direction. The guards took fright
when they heard the adhan and were confronted by the
Muslims shouting Allahu Akbar.
By sunrise, the mission was accomplished. When it was full light, we
sent a letter to the Messenger of God giving him thegood news of the
death of God'senemy.
When the messengers reached Madinah they found that the Prophet, may
the blessings of God be on him, had passed awaythat very night. They
learned however that Revelation had been communicated to the Prophet
informing him of the death of al-Aswad al-Ansi the night it took
place."
Years later, the Khalifah Umar ibn al-Khattab wrote to Fayruz
ad-Daylami, may God be pleased with them both, saying:
"I have heard that you are busy eating white bread and honey (meaning
no doubt that he was leading an easy life). When this my letter
reaches you, come to me with the blessings of God so that you may
campaign in the path of God."
Fayruz did as he was commanded. He went to Madinah and sought an
audiencewith Umar. Umar granted him permission. Evidently there was a
crowd waiting to see Umar and a Quraysh youth pushed Fayruz. Fayruz
raised his hand and hit the Quraysh youth on thenose.
The youth went to Umar who asked: "Who did that to you?"
"Fayruz. He is at the door," said the youth. Fayruz entered and Umar
asked: "What is this, O Fayruz?"
"O Amir al-Muminin," said Fayruz. "You wrote to me. You didn't write
to him. You gave mepermission to enter and you didn't give him
permission. He wanted to enter in my turn before me. Then I did what
you have been told."
"Al-Qisas," pronounced Umar in judgment, meaning that Fayruz had to
receive the same blow from the youth in retaliation."Must it be so?"
asked Fayruz. "Itmust be so," insisted Umar.
Fayruz then got down on his knees and the youth stood up toexact his
retaliation. Umar said to him then: "Wait a moment, young man, so that
I can tell yousomething which I heard from the Messenger of God, may
God bless him and grant him peace. Iheard the Messenger of God say one
evening: 'This night, al-Aswad al-Ansi the Imposter has been killed.
The righteous servant Fayruz ad-Daylami has killed him' Umar then
asked the youth:
"Do you see yourself taking retribution on him after you have heard
this from the Messenger of God?" "I forgive him," said the youth,
"after you have told me this from the Prophet." "Do you think," said
Fayruz to Umar, "that my escape from what I have done is a confession
to him and that his forgiveness is not given under duress?" "Yes,"
replied Umar andFayruz then declared: "I testily toyou that my sword,
my horse and thirty thousand of my money is a gift to him."
"Your forgiveness has paid off, O brother Quraysh and you have become
rich," said Umar no doubt impressed by the sense ofremorse and the
spontaneous generosity of Fayruz, the righteous.
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And Allah Knows the Best!
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Published by :->
M NajimudeeN Bsc- INDIA
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What are the questions that a person will be asked on the Day of Resurrection?
Could u please tell us relating the 'Day of judgement' it's
tortures,the questions that wud be asked.
Praise be to Allaah.
It is proven in the Qur'aan and Sunnah thatwhen a person dies, he will
be called to account for every major and minor action he did in this
world, whether it was good or bad. He willbe rewarded for his good
deeds and punished for his bad deeds. The first stage of that
reckoning is in the grave. In the grave the first thing a person will
be asked will be: Who was your Lord? What is your religion? Who is
this man who was sent amongst you? – as was narrated in the hadeeth of
al-Baraa' ibn 'Aazib (may Allaah be pleased with him), which was
narrated by Abu Dawoodin his Sunan (4753) and classed as saheeh by
al-Albaani in Saheeh Abi Dawood, 2979.
Then on the Day of Resurrection he will be brought to account for
every major and minor action, even though he has already been brought
to account for that in the grave. The first thing for which he will be
brought to account for then will be his prayer.
It was narrated from AbuHurayrah that the Prophet (peace and blessings
of Allaah be upon him) said: "The first thing among their deeds for
which the people will be brought to account on the Day of Resurrection
will be prayer. Our Lord will say to His angels, although He knows
best, 'Look at My slave's prayer, is it complete or lacking?' If it is
complete, it will be recorded as complete, but if it is lacking, He
willsay, 'Look and see whether my slave did any voluntary (naafil)
prayers.' If he had done voluntary prayers, He will say, 'Complete the
obligatory prayers of My slave from his voluntary prayers.' Then the
rest ofhis deeds will be examined in a similar manner."
(Narrated by Abu Dawood, 864; classed as saheeh by al-Albaani in
Saheeh Abi Dawood, 770).
On the Day of Resurrection, people willbe asked about other matters,
including the following:
It was narrated from Ibn Mas'ood (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said: "The
sonof Adam will not be dismissed from before his Lord on the Day of
Resurrection until he hasbeen questioned about five things: his life
and how he spent it, his youth and how he used it, his wealth and how
he earned it and how hedisposed of it, and how he acted upon what he
acquired of knowledge."
(Narrated by al-Tirmidhi,2422; classed as hasan byal-Albaani in Saheeh
al-Tirmidhi, 1969)
And the nations will be asked on the Day of Resurrection:
"What answer gave you to the Messengers?"
[al-Qasas 28:65 – interpretation of the meaning]
These are some of the things about which people will be asked on the
Day of Resurrection. So the wise person who is keen to save himself
should prepare answers to these questions. We ask Allaah to guide us
to the straight path.
And Allaah knows best.
tortures,the questions that wud be asked.
Praise be to Allaah.
It is proven in the Qur'aan and Sunnah thatwhen a person dies, he will
be called to account for every major and minor action he did in this
world, whether it was good or bad. He willbe rewarded for his good
deeds and punished for his bad deeds. The first stage of that
reckoning is in the grave. In the grave the first thing a person will
be asked will be: Who was your Lord? What is your religion? Who is
this man who was sent amongst you? – as was narrated in the hadeeth of
al-Baraa' ibn 'Aazib (may Allaah be pleased with him), which was
narrated by Abu Dawoodin his Sunan (4753) and classed as saheeh by
al-Albaani in Saheeh Abi Dawood, 2979.
Then on the Day of Resurrection he will be brought to account for
every major and minor action, even though he has already been brought
to account for that in the grave. The first thing for which he will be
brought to account for then will be his prayer.
It was narrated from AbuHurayrah that the Prophet (peace and blessings
of Allaah be upon him) said: "The first thing among their deeds for
which the people will be brought to account on the Day of Resurrection
will be prayer. Our Lord will say to His angels, although He knows
best, 'Look at My slave's prayer, is it complete or lacking?' If it is
complete, it will be recorded as complete, but if it is lacking, He
willsay, 'Look and see whether my slave did any voluntary (naafil)
prayers.' If he had done voluntary prayers, He will say, 'Complete the
obligatory prayers of My slave from his voluntary prayers.' Then the
rest ofhis deeds will be examined in a similar manner."
(Narrated by Abu Dawood, 864; classed as saheeh by al-Albaani in
Saheeh Abi Dawood, 770).
On the Day of Resurrection, people willbe asked about other matters,
including the following:
It was narrated from Ibn Mas'ood (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said: "The
sonof Adam will not be dismissed from before his Lord on the Day of
Resurrection until he hasbeen questioned about five things: his life
and how he spent it, his youth and how he used it, his wealth and how
he earned it and how hedisposed of it, and how he acted upon what he
acquired of knowledge."
(Narrated by al-Tirmidhi,2422; classed as hasan byal-Albaani in Saheeh
al-Tirmidhi, 1969)
And the nations will be asked on the Day of Resurrection:
"What answer gave you to the Messengers?"
[al-Qasas 28:65 – interpretation of the meaning]
These are some of the things about which people will be asked on the
Day of Resurrection. So the wise person who is keen to save himself
should prepare answers to these questions. We ask Allaah to guide us
to the straight path.
And Allaah knows best.
The fate of kuffaar who did not hear the message of Islam
Someone has asked me this question (she is about to
become a muslimah). Her statement: 'A lot of others will never meet a
Muslim in person. Will they be held responsible for their ignorance?
What exactly does this mean: "After the revelation of the Quran who
ever receives this message & does not abide by it is a non-believer"?
i. Who is considered to have received the message?
ii. Isn't it possible for people to have not received the message even
though the Quran is in existence?'
Praise be to Allaah.
It is part of the justice of Allaah that He does not punish any people
until He has first sent a warning to them and unless there is evidence
against them. Allaah does not treat anybody unfairly. Allaah says
(interpretation of the meaning): "… And We never punish until We have
sent a Messenger (to give warning)." [al-Israa' 17:15].
In his tafseer (commentary) on this aayah, Ibn Katheer (may Allaah
have mercy on him) said: "These words, '…And We never punish until We
have sent a Messenger (to give warning)' tell us of the justice of
Allaah, may He be exalted, and that He does not punish anyone until
after He has established evidence against him by sending aMessenger to
him. This islike the aayat (interpretation of the meaning): '… Every
time a group is cast therein [into Hell], its keeper willask, "Did no
warner come to you?" They will say, "Yes indeed; a warner did come to
us, but we belied him and said: 'Allaah never sent down anything (of
revelation), you are only in great error.'"' [al-Mulk67:8] and: 'And
those who disbelieved will be driven to Hell in groups, till, when
they reach it, the gates thereof will be opened (suddenly like a
prison at the arrival of its prisoners). And its keepers will say,
"Did not the Messengers come to you from yourselves, - reciting to you
the Verses of your Lord, and warning you of the Meeting of this Day of
yours?" They will say: "Yes, but the Word of torment has been
justified against the disbelievers!"' [al-Zumar 39:71]…"
A person who has never heard of Islam or the Prophet SAWS (peace and
blessings of Allaah be upon him), and who has never heard the message
in its correct and true form, will not be punished by Allaah if he
dies in a state of kufr (disbelief). If it were asked what his fate
will be, the answer will be that Allaah will test him on the Day of
Resurrection: if he obeys, he will enter Paradise and if he disobeys
he will enter Hell. The evidence (daleel) for this is the hadeeth of
al-Aswad ibn Saree', who reported that the Prophet of Allaah SAWS
(peace and blessings of Allaah be upon him) said: "There are four (who
will protest) to Allaah on the Day of Resurrection: the deaf man who
never heard anything, the insane man, the very old man, and the man
who died during the fatrah (the interval between the time of 'Eesaa
(Jesus, upon whom be peace) and the time of Muhammad SAWS (peaceand
blessings of Allaah be upon him)). The deaf man will say, 'O Lord,
Islam came but I never heard anything.' The insane man will say, 'O
Lord, Islam came but the children ran after me and threw stones at
me.'The very old man will say, 'O Lord, Islam came but I did not
understand anything.' The man who died during the fatrah will say, 'O
Lord, no Messenger from You came to me.' He will accept their promises
of obedience, then word will be sent to them to enter the Fire. By the
One in Whose hand is the soul of Muhammad, if they enter it, it will
be cool and safe for them."
According to another report, he said: "Whoever enters it, it will be
cool and safe for him, and whoever does not enter it will be dragged
to it." (The hadeeth was reported by Imaam Ahmad and Ibn Hibbaan, and
deemed saheeh by al-Albaani, Saheeh al-Jaami', 881).
Everyone who hears the message of Islam in a sound and correct form
(and rejects it), will haveevidence aginst him. Whoever dies without
having heard the message, or having heard it in a distorted form, then
his case is in the hands of Allaah. Allaah knows best about His
creation, and He will never treat anyone unfairly. And Allaah is
All-Seer of His slaves.
become a muslimah). Her statement: 'A lot of others will never meet a
Muslim in person. Will they be held responsible for their ignorance?
What exactly does this mean: "After the revelation of the Quran who
ever receives this message & does not abide by it is a non-believer"?
i. Who is considered to have received the message?
ii. Isn't it possible for people to have not received the message even
though the Quran is in existence?'
Praise be to Allaah.
It is part of the justice of Allaah that He does not punish any people
until He has first sent a warning to them and unless there is evidence
against them. Allaah does not treat anybody unfairly. Allaah says
(interpretation of the meaning): "… And We never punish until We have
sent a Messenger (to give warning)." [al-Israa' 17:15].
In his tafseer (commentary) on this aayah, Ibn Katheer (may Allaah
have mercy on him) said: "These words, '…And We never punish until We
have sent a Messenger (to give warning)' tell us of the justice of
Allaah, may He be exalted, and that He does not punish anyone until
after He has established evidence against him by sending aMessenger to
him. This islike the aayat (interpretation of the meaning): '… Every
time a group is cast therein [into Hell], its keeper willask, "Did no
warner come to you?" They will say, "Yes indeed; a warner did come to
us, but we belied him and said: 'Allaah never sent down anything (of
revelation), you are only in great error.'"' [al-Mulk67:8] and: 'And
those who disbelieved will be driven to Hell in groups, till, when
they reach it, the gates thereof will be opened (suddenly like a
prison at the arrival of its prisoners). And its keepers will say,
"Did not the Messengers come to you from yourselves, - reciting to you
the Verses of your Lord, and warning you of the Meeting of this Day of
yours?" They will say: "Yes, but the Word of torment has been
justified against the disbelievers!"' [al-Zumar 39:71]…"
A person who has never heard of Islam or the Prophet SAWS (peace and
blessings of Allaah be upon him), and who has never heard the message
in its correct and true form, will not be punished by Allaah if he
dies in a state of kufr (disbelief). If it were asked what his fate
will be, the answer will be that Allaah will test him on the Day of
Resurrection: if he obeys, he will enter Paradise and if he disobeys
he will enter Hell. The evidence (daleel) for this is the hadeeth of
al-Aswad ibn Saree', who reported that the Prophet of Allaah SAWS
(peace and blessings of Allaah be upon him) said: "There are four (who
will protest) to Allaah on the Day of Resurrection: the deaf man who
never heard anything, the insane man, the very old man, and the man
who died during the fatrah (the interval between the time of 'Eesaa
(Jesus, upon whom be peace) and the time of Muhammad SAWS (peaceand
blessings of Allaah be upon him)). The deaf man will say, 'O Lord,
Islam came but I never heard anything.' The insane man will say, 'O
Lord, Islam came but the children ran after me and threw stones at
me.'The very old man will say, 'O Lord, Islam came but I did not
understand anything.' The man who died during the fatrah will say, 'O
Lord, no Messenger from You came to me.' He will accept their promises
of obedience, then word will be sent to them to enter the Fire. By the
One in Whose hand is the soul of Muhammad, if they enter it, it will
be cool and safe for them."
According to another report, he said: "Whoever enters it, it will be
cool and safe for him, and whoever does not enter it will be dragged
to it." (The hadeeth was reported by Imaam Ahmad and Ibn Hibbaan, and
deemed saheeh by al-Albaani, Saheeh al-Jaami', 881).
Everyone who hears the message of Islam in a sound and correct form
(and rejects it), will haveevidence aginst him. Whoever dies without
having heard the message, or having heard it in a distorted form, then
his case is in the hands of Allaah. Allaah knows best about His
creation, and He will never treat anyone unfairly. And Allaah is
All-Seer of His slaves.
Three questions in the grave
Can you please tell me what are the trials of thegrave that we ask
allah (saw) to save us from.
Praise be to Allaah.
Firstly:
When the son of Adam dies and his soul departsand he is placed in his
grave, then he is in the first stage of the Hereafter, because the
grave is the first of the stages of the Hereafter.
It was narrated that Haani' the freed slave of 'Uthmaan ibn 'Affaan
said: when 'Uthman ibn 'Affaan stood by a grave he would weep until
his beard became wet. It was said to him, "You remember Paradise and
Hell and you do not weep, but you weep because of this?" He said, "The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
'The grave is the first of the stages of the Hereafter; whoever is
saved from it, whatever comes afterwards will be easier for him, but
if he is not saved from it, what comes afterwards will beworse for
him.'" And the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "I have never seen any scene but the grave is more
frightening thanit." (Narrated by al-Tirmidhi, 2308; Ibn Maajah, 4567;
classed as hasan by al-Albaani in Saheeh al-Jaami', 1684).
Secondly:
The two angels who are charged with questioning come to himand ask him
what he used to believe in in this world, who was his Lord,what was
his religion and who was his Prophet. If he gives a good answer, that
is good, but if he does not answer them they inflict a severe and
painful beating on him.
If he was one of the righteous, angels with white faces come to
him,but if he was one of the evildoers, angels with dark faces come to
him. This is the fitnah or tribulation that he suffers.
It was narrated from 'Aa'ishah that the Prophet (peace and blessings
of Allaah be upon him) used to say, 'Allaahumma inni a'oodhu bika min
al-kasali wa'l-haram wa'l-maghram wa'l-ma'tham. Allaahumma inni
a'oodhu bika min 'adhaab al-naar wa fitnat il-naar, wa fitnat
il-qabri, wa 'adhaab il-qabri, wa sharri fitnat il-ghina wa sharri
fitnat il-faqair wa min sharri fitnat il-maseeh il-Dajjaal. Allaahumma
ighsil khataayaaya bi ma' al-thalji wa'l-baradi wa naqqi qalbi min
al-khataaya kama yunaqqa al-thawb al-abyad min al-danas, wa baa'id
bayni wa bayna khataayaaya kama baa'adta bayna al-mashriqi
wa'l-maghrib (O Allah! I seek refuge with You from laziness and old
age, and from debts and sins; from the torment ofthe Fire and from the
tribulation of the Fire, and from the tribulation of the grave and the
torment of the grave, and from the evil of the tribulation of wealth,
and from the evil of the tribulation of poverty, and from the evil of
the tribulation of the Dajjaal(Antichrist). O Allah! Wash away my sins
with the water of snow and hail, and cleanse my heart from sin as a
whitegarment is cleansed from filth, and put a great distance between
me and my sins, as great as the distance You have made between the
East and the West)."
(Narrated by al-Bukhaari, 6014).
Ibn Hajar said:
The phrase "from the tribulation of the grave" means the questioning
of the two angels.
Fath al-Baari, 11/177.
And al-Mubaarakfoori said:
"The tribulation of the grave" means confusion when answering the two angels.
Tuhfat al-Ahwadhi, 9/328
Thirdly:
With regard to the questions that the angels will ask in the grave,
this is explained clearly in the following hadeeth:
It was narrated that al-Bara' (may Allaah be pleased with him) said:
We went out with the Messenger of Allaah (peace and blessings of
Allaah be upon him) for the funeral of a man from among the Ansaar. We
came to the grave and when (the deceased) was placed in the lahd, the
Messenger of Allaah (peace and blessings of Allaah be upon him) sat
down andwe sat around him, as if there were birds on our heads (i.e.,
quiet and still). In his hand he had a stick with which he was
scratching the ground. Then he raised his head and said, "Seek refuge
with Allaah from the torment of the grave", two or three times. Then
he said, "When the believing slave is about to depart this world and
enter the Hereafter, there come down to him from heaven angels with
white faces like the sun, and they sit around him as far as the eye
can see. They bring with them shrouds from Paradise and perfumes from
Paradise. Then the Angelof Death comes and sits by his head, and he
says,'O good soul, come forth to forgiveness from Allaah and His
pleasure.' Then it comes out easily like a drop of water from the the
mouth of a waterskin. When he seizes it, they do not leave it in his
hand for an instant before they take it and put it in that shroud with
that perfume, and there comes from it a fragrance like the finest musk
on the face of the earth. Then they ascend and they do not pass by any
group of angels but they say, 'Who is this good soul?' and they
say,'It is So and so the son ofSo and so, calling him bythe best names
by whichhe was known in this world, until they reach the lowest
heaven. They ask for it to be opened to them and it is opened,and (the
soul) is welcomed and accompanied to the nextheaven by those who are
closest to Allaah, until they reach the seventh heaven. Then Allaah
says: 'Record the book of My slave in 'Illiyoon in the seventh heaven,
and return him to the earth, for from it I created them, to it I will
return them and from it Iwill bring them forth once again.' So his
soul is returned to his body and there come to him two angels who make
him sit up and they say to him, 'Who is your Lord?' He says, 'Allaah.'
They say, 'What is your religion?' He says, 'My religion is Islam.'
They say, 'Who is this man who was sent among you?' He says, 'He is
the Messenger of Allaah (peace and blessings of Allaah be upon him).'
They say, 'What did you do?' He says, 'I read the Book of Allaah and I
believed in it.' Then a voice calls out from heaven, 'My slave has
spoken the truth, so prepare for him a bed from Paradise and clothehim
from Paradise, and open for him a gate to Paradise.' Then there comes
to him some of itsfragrance, and his grave is made wide, as far as he
can see. Then there comes to him a man with a handsome face and
handsome clothes, and a good fragrance, who says, 'Receive the glad
tidings that will bring you joy this day.' He says, 'Who are you? Your
face is a face whichbrings glad tidings.' He says, 'I am your
righteous deeds.' He says, 'O Lord, hasten the Hour so that I may
returnto my family and my wealth.' But when the disbelieving slave is
about to depart this world and enter the Hereafter, there come down to
him from heaven angels with black faces, bringing sackcloth, and they
sit around him as far as the eye can see. Then the Angel of Death
comes and sits by his head, and he says, 'O evil soul, come forth to
the wrath of Allaah and His anger.' Then his soul disperses inside his
body, then comes out cutting the veins and nerves, like a skewer
passing through wet wool. When he seizes it, they do not leave it in
his hand for an instant before they take it and put it in that
sackcloth, and there comes from it a stench like the foulest stench of
a dead body on the face of the earth. Then they ascend and they do not
pass by any group of angels but they say, 'Who is this evil soul?' and
they say, 'It is So andso the son of So and so, calling him by the
worst names by which he was known in this world, until they reach the
lowest heaven. They ask for it to be opened to them and it is not
opened." Then the Messenger of Allaah (peace and blessings of Allaah
be upon him) recited (interpretation of the meaning):
"for them the gates of heaven will not be opened, and they will not
enter Paradise until the camel goes through the eye of the needle"
[al-A'raaf 7:40]
He said: "Then Allaah says, 'Record the book ofMy slave in Sijjeen in
the lowest earth, and return him to the earth, for from it I created
them, toit I will return them and from it I will bring them forth once
again.' So his soul is cast down." Then the Messenger of Allaah
(peace and blessings of Allaah be upon him) recited the verse
(interpretation of the meaning):
"and whoever assigns partners to Allaah, it is asif he had fallen from
the sky, and the birds had snatched him, or the wind had thrown him
toa far off place"
[al-Hajj 22:31]
He said: "Then his soul is returned to his body, and there come to him
two angels who make him sit up and they say to him, 'Who is your
Lord?' He says, 'Oh, oh, I don't know.' They say, 'What is your
religion?' He says, 'Oh, oh, I don't know.' Then a voice callsout from
heaven, 'Prepare for him a bed from Hell and clothe him from Hell, and
open for him a gate to Hell.' Then there comes to him someof its heat
and hot winds, and his grave is constricted and compresses him until
his ribs interlock. Then there comes to him a man with an ugly face
and ugly clothes, and a foul stench, who says, 'Receive the bad news,
this is the day that you were promised.' He says, 'Who are you? Your
face is a face which forebodes evil.' He says, 'I am your evil deeds.'
Hesays, 'O Lord, do not let the Hour come, do not let the Hour come.'"
Narrated by Abu Dawood, 4753; Ahmad, 18063 – this version was narrated
by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami', 1676.
The correct view is that the two angels will only question the
deceased inhis grave about matters of Tawheed (monotheism) and
'aqeedah (belief). This is quite clear.
And Allaah knows best.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
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allah (saw) to save us from.
Praise be to Allaah.
Firstly:
When the son of Adam dies and his soul departsand he is placed in his
grave, then he is in the first stage of the Hereafter, because the
grave is the first of the stages of the Hereafter.
It was narrated that Haani' the freed slave of 'Uthmaan ibn 'Affaan
said: when 'Uthman ibn 'Affaan stood by a grave he would weep until
his beard became wet. It was said to him, "You remember Paradise and
Hell and you do not weep, but you weep because of this?" He said, "The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
'The grave is the first of the stages of the Hereafter; whoever is
saved from it, whatever comes afterwards will be easier for him, but
if he is not saved from it, what comes afterwards will beworse for
him.'" And the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "I have never seen any scene but the grave is more
frightening thanit." (Narrated by al-Tirmidhi, 2308; Ibn Maajah, 4567;
classed as hasan by al-Albaani in Saheeh al-Jaami', 1684).
Secondly:
The two angels who are charged with questioning come to himand ask him
what he used to believe in in this world, who was his Lord,what was
his religion and who was his Prophet. If he gives a good answer, that
is good, but if he does not answer them they inflict a severe and
painful beating on him.
If he was one of the righteous, angels with white faces come to
him,but if he was one of the evildoers, angels with dark faces come to
him. This is the fitnah or tribulation that he suffers.
It was narrated from 'Aa'ishah that the Prophet (peace and blessings
of Allaah be upon him) used to say, 'Allaahumma inni a'oodhu bika min
al-kasali wa'l-haram wa'l-maghram wa'l-ma'tham. Allaahumma inni
a'oodhu bika min 'adhaab al-naar wa fitnat il-naar, wa fitnat
il-qabri, wa 'adhaab il-qabri, wa sharri fitnat il-ghina wa sharri
fitnat il-faqair wa min sharri fitnat il-maseeh il-Dajjaal. Allaahumma
ighsil khataayaaya bi ma' al-thalji wa'l-baradi wa naqqi qalbi min
al-khataaya kama yunaqqa al-thawb al-abyad min al-danas, wa baa'id
bayni wa bayna khataayaaya kama baa'adta bayna al-mashriqi
wa'l-maghrib (O Allah! I seek refuge with You from laziness and old
age, and from debts and sins; from the torment ofthe Fire and from the
tribulation of the Fire, and from the tribulation of the grave and the
torment of the grave, and from the evil of the tribulation of wealth,
and from the evil of the tribulation of poverty, and from the evil of
the tribulation of the Dajjaal(Antichrist). O Allah! Wash away my sins
with the water of snow and hail, and cleanse my heart from sin as a
whitegarment is cleansed from filth, and put a great distance between
me and my sins, as great as the distance You have made between the
East and the West)."
(Narrated by al-Bukhaari, 6014).
Ibn Hajar said:
The phrase "from the tribulation of the grave" means the questioning
of the two angels.
Fath al-Baari, 11/177.
And al-Mubaarakfoori said:
"The tribulation of the grave" means confusion when answering the two angels.
Tuhfat al-Ahwadhi, 9/328
Thirdly:
With regard to the questions that the angels will ask in the grave,
this is explained clearly in the following hadeeth:
It was narrated that al-Bara' (may Allaah be pleased with him) said:
We went out with the Messenger of Allaah (peace and blessings of
Allaah be upon him) for the funeral of a man from among the Ansaar. We
came to the grave and when (the deceased) was placed in the lahd, the
Messenger of Allaah (peace and blessings of Allaah be upon him) sat
down andwe sat around him, as if there were birds on our heads (i.e.,
quiet and still). In his hand he had a stick with which he was
scratching the ground. Then he raised his head and said, "Seek refuge
with Allaah from the torment of the grave", two or three times. Then
he said, "When the believing slave is about to depart this world and
enter the Hereafter, there come down to him from heaven angels with
white faces like the sun, and they sit around him as far as the eye
can see. They bring with them shrouds from Paradise and perfumes from
Paradise. Then the Angelof Death comes and sits by his head, and he
says,'O good soul, come forth to forgiveness from Allaah and His
pleasure.' Then it comes out easily like a drop of water from the the
mouth of a waterskin. When he seizes it, they do not leave it in his
hand for an instant before they take it and put it in that shroud with
that perfume, and there comes from it a fragrance like the finest musk
on the face of the earth. Then they ascend and they do not pass by any
group of angels but they say, 'Who is this good soul?' and they
say,'It is So and so the son ofSo and so, calling him bythe best names
by whichhe was known in this world, until they reach the lowest
heaven. They ask for it to be opened to them and it is opened,and (the
soul) is welcomed and accompanied to the nextheaven by those who are
closest to Allaah, until they reach the seventh heaven. Then Allaah
says: 'Record the book of My slave in 'Illiyoon in the seventh heaven,
and return him to the earth, for from it I created them, to it I will
return them and from it Iwill bring them forth once again.' So his
soul is returned to his body and there come to him two angels who make
him sit up and they say to him, 'Who is your Lord?' He says, 'Allaah.'
They say, 'What is your religion?' He says, 'My religion is Islam.'
They say, 'Who is this man who was sent among you?' He says, 'He is
the Messenger of Allaah (peace and blessings of Allaah be upon him).'
They say, 'What did you do?' He says, 'I read the Book of Allaah and I
believed in it.' Then a voice calls out from heaven, 'My slave has
spoken the truth, so prepare for him a bed from Paradise and clothehim
from Paradise, and open for him a gate to Paradise.' Then there comes
to him some of itsfragrance, and his grave is made wide, as far as he
can see. Then there comes to him a man with a handsome face and
handsome clothes, and a good fragrance, who says, 'Receive the glad
tidings that will bring you joy this day.' He says, 'Who are you? Your
face is a face whichbrings glad tidings.' He says, 'I am your
righteous deeds.' He says, 'O Lord, hasten the Hour so that I may
returnto my family and my wealth.' But when the disbelieving slave is
about to depart this world and enter the Hereafter, there come down to
him from heaven angels with black faces, bringing sackcloth, and they
sit around him as far as the eye can see. Then the Angel of Death
comes and sits by his head, and he says, 'O evil soul, come forth to
the wrath of Allaah and His anger.' Then his soul disperses inside his
body, then comes out cutting the veins and nerves, like a skewer
passing through wet wool. When he seizes it, they do not leave it in
his hand for an instant before they take it and put it in that
sackcloth, and there comes from it a stench like the foulest stench of
a dead body on the face of the earth. Then they ascend and they do not
pass by any group of angels but they say, 'Who is this evil soul?' and
they say, 'It is So andso the son of So and so, calling him by the
worst names by which he was known in this world, until they reach the
lowest heaven. They ask for it to be opened to them and it is not
opened." Then the Messenger of Allaah (peace and blessings of Allaah
be upon him) recited (interpretation of the meaning):
"for them the gates of heaven will not be opened, and they will not
enter Paradise until the camel goes through the eye of the needle"
[al-A'raaf 7:40]
He said: "Then Allaah says, 'Record the book ofMy slave in Sijjeen in
the lowest earth, and return him to the earth, for from it I created
them, toit I will return them and from it I will bring them forth once
again.' So his soul is cast down." Then the Messenger of Allaah
(peace and blessings of Allaah be upon him) recited the verse
(interpretation of the meaning):
"and whoever assigns partners to Allaah, it is asif he had fallen from
the sky, and the birds had snatched him, or the wind had thrown him
toa far off place"
[al-Hajj 22:31]
He said: "Then his soul is returned to his body, and there come to him
two angels who make him sit up and they say to him, 'Who is your
Lord?' He says, 'Oh, oh, I don't know.' They say, 'What is your
religion?' He says, 'Oh, oh, I don't know.' Then a voice callsout from
heaven, 'Prepare for him a bed from Hell and clothe him from Hell, and
open for him a gate to Hell.' Then there comes to him someof its heat
and hot winds, and his grave is constricted and compresses him until
his ribs interlock. Then there comes to him a man with an ugly face
and ugly clothes, and a foul stench, who says, 'Receive the bad news,
this is the day that you were promised.' He says, 'Who are you? Your
face is a face which forebodes evil.' He says, 'I am your evil deeds.'
Hesays, 'O Lord, do not let the Hour come, do not let the Hour come.'"
Narrated by Abu Dawood, 4753; Ahmad, 18063 – this version was narrated
by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami', 1676.
The correct view is that the two angels will only question the
deceased inhis grave about matters of Tawheed (monotheism) and
'aqeedah (belief). This is quite clear.
And Allaah knows best.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
How many Jum'ah salat can we pray on a single Friday?
How many Jum'ah salat can we pray on a single Friday?
(♥)~(♥)~(♥)
Of course, no more than one.
However, here is a way that will get you reward of praying more than
one Jum'ah on any given Friday.
Prophet Muhammad (sallAllahu alyhi wasallam) said:
"Whoever invites towards (the path of) guidance shall receive a reward
equal to the rewards of those who follow him without this decreasing
anything from their rewards."(Sahih Muslim)
Using this formula, if you invite 9 of your friends to offer Jum'ah
with you and they respond to your call then you will get the reward
for your own Jum'ah plus nine additional Jum'ah prayers. You can
increase the number by as many as you want!
How great is Almighty Allah who has made earning for the hereafter very easy.
"And whoever guides others towards good is equal to the doer of good."(Tirmidhi)
--
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And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
(♥)~(♥)~(♥)
Of course, no more than one.
However, here is a way that will get you reward of praying more than
one Jum'ah on any given Friday.
Prophet Muhammad (sallAllahu alyhi wasallam) said:
"Whoever invites towards (the path of) guidance shall receive a reward
equal to the rewards of those who follow him without this decreasing
anything from their rewards."(Sahih Muslim)
Using this formula, if you invite 9 of your friends to offer Jum'ah
with you and they respond to your call then you will get the reward
for your own Jum'ah plus nine additional Jum'ah prayers. You can
increase the number by as many as you want!
How great is Almighty Allah who has made earning for the hereafter very easy.
"And whoever guides others towards good is equal to the doer of good."(Tirmidhi)
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
An Explanation of the Perfect Names and Attributes of Allah
It is not possible to perfectly translate the names and attributes of
Allah from their original Arabic into English. However, here are some
fairly close explanations.
1. Allah
He who has the Godhood which is the power to create the entities.
2. Ar-Rahman
The One who has plenty of mercy for the believersand the blasphemers
in this world and especially for the believers in the hereafter.
3. Ar-Rahim
The One who has plenty of mercy for the believers.
4. Al-Malik
The One with the complete Dominion, the One Whose Dominion is clear
from imperfection.
5. Al-Quddus
The One who is pure from any imperfection and clear from children and
adversaries.
6. As-Salam
The One who is free from every imperfection.
7. Al-Mu'min
The One who witnessed for Himself that no one is God but Him. And He
witnessed for His believers that they are truthful in their belief
that no one is God but Him.
8. Al-Muhaymin
The One who witnesses the saying and deeds of His creatures.
9. Al-'Aziz
The Defeater who is not defeated.
10. Al-Jabbar
The One that nothing happens in His Dominion except that which He willed.
11. Al-Mutakabbir
The One who is clear from the attributes of thecreatures and from
resembling them.
12. Al-Khaliq
The One who brings everything from non-existence to existence.
13. Al-Bari'
The Creator who has the Power to turn the entities.
14. Al-Musawwir
The One who forms His creatures in different pictures.
15. Al-Ghaffar
The One who forgives thesins of His slaves time andtime again.
16. Al-Qahhar
The Subduer who has theperfect Power and is not unable over anything.
17. Al-Wahhab
The One who is Generous in giving plenty without any return. e is
everything that benefits whether Halal or Haram.
19. Al-Fattah
The One who opens for His slaves the closed worldy and religiousmatters.
20. Al-'Alim
The Knowledgeable; The One nothing is absent from His knowledge.
21. Al-Qabid and 22. Al-Basit
The One who constricts the sustenance by His wisdomand expands and
widens it with His Generosity and Mercy.
23. Al-Khafid and 24. Ar-Rafi^
The One who lowers whoever He willed by His Destruction and raises
whoever He willed by His Endowment.
25. Al-Mu'iz and 26. Al-Muthil
He gives esteem to whoever He willed, hence there is no one to degrade
Him; And He degrades whoever He willed, hence there is no one to give
Him esteem.
27. As-Sami'
The One who Hears all things that are heard by His Eternal Hearing
without an ear, instrument or organ.
28. Al-Basir
The One who Sees all things that are seen by His Eternal Seeing
without a pupil or any other instrument.
29. Al-Hakam
He is the Ruler and His judgment is His Word.
30. Al-'Adl
The One who is entitled to do what He does.
31. Al-Latif
The One who is kind to His slaves and endows upon them.
32. Al-Khabir
The One who knows the truth of things.
33. Al-Halim
The One who delays the punishment for those who deserve it and then He
might forgive them.
34. Al-'Azim
The One deserving the attributes of Exaltment, Glory, Extolement,and
Purity from all imperfection.
35. Al-Ghafur
The One who forgives a lot.
36. Ash-Shakur
The One who gives a lot of reward for a little obedience.
37. Al-'Aliyy
The One who is clear from the attributes of thecreatures.
38. Al-Kabir
The One who is greater than everything in status.
39. Al-Hafiz
The One who protects whatever and whoever He willed to protect.
40. Al-Muqit
The One who has the Power.
41. Al-Hasib
The One who gives the satisfaction.
42. Aj-Jalil
The One who is attributed with greatnessof Power and Glory of status.
43. Al-Karim
The One who is clear from abjectness.
44. Ar-Raqib
The One that nothing is absent from Him. Hence it's meaning is related
to the attribute of Knowledge.
45. Al-Mujib
The One who answers theone in need if he asks Him and rescues the
yearner if he calls upon Him.
46. Al-Wasi^
The Knowledgeable.
47. Al-Hakim
The One who is correct inHis doings.
48. Al-Wadud
The One who loves His believing slaves and His believing slaves love
Him.His love to His slaves is HisWill to be merciful to them and
praise them:Hence it's meaning is related to the attributes of the
Will and Kalam (His attribute with which He orders and forbids and
spoke to Muhammad and Mu sa -peace be upon them- . It is not a sound
nor a language nor a letter.).
49. Al-Majid
The One who is with perfect Power, High Status, Compassion, Generosity
and Kindness.
50. Al-Ba'ith
The One who resurrects His slaves after death for reward and/or punishment.
51. Ash-Shahid
The One who nothing is absent from Him.
52. Al-Haqq
The One who truly exists.
53. Al-Wakil
The One who gives the satisfaction and is relied upon.
54. Al-Qawiyy
The One with the complete Power.
55. Al-Matin
The One with extreme Power which is un-interrupted and He does not get tired.
56. Al-Waliyy
The Supporter.
57. Al-Hamid
The praised One who deserves to be praised.
58. Al-Muhsi
The One who the count of things are known to him.
59. Al-Mubdi'
The One who started the human being. That is, He created him.
60. Al-Mu'id
The One who brings backthe creatures after death.
61. Al-Muhyi
The One who took out a living human from sementhat does not have a
soul.He gives life by giving thesouls back to the worn out bodies on
the resurrection day and He makes the hearts alive bythe light of
knowledge.
62. Al-Mumit
The One who renders the living dead.
63. Al-Hayy
The One attributed with alife that is unlike our life and is not that
of a combination of soul, flesh or blood.
64. Al-Qayyum
The One who remains and does not end.
65. Al-Wajid
The Rich who is never poor. Al-Wajd is Richness.
66. Al-Majid
The One who is Majid.
67. Al-Wahid
The One without a partner.
68. As-Samad
The Master who is relied upon in matters and reverted to in ones needs.
69. Al-Qadir
The One attributed with Power.
70. Al-Muqtadir
The One with the perfect Power that nothing is withheld rom Him.
71. Al-Muqaddim and 72. Al-Mu'akhkhir
The One who puts things in their right places. He makes ahead what He
wills and delays what He wills.
73. Al-'Awwal
The One whose Existence is without a beginning.
74. Al-'Akhir
The One whose Existence is without an end.
75. Az-Zahir 76. Al-Batin
The One that nothing is above Him and nothing isunderneath Him, hence
He exists without a place.He,
The Exalted, His Existence is obvious by proofs and He is clear from
the delusions of attributes of bodies.
77. Al-Wali
The One who owns things and manages them.
78. Al-Muta'ali
The One who is clear from the attributes of thecreation.
79. Al-Barr
The One who is kind to His creatures, who covered them with His
sustenance and specified whoever He willed among them by His support,
protection, and special mercy.
80. At-Tawwab
The One who grants repentance to whoever He willed among His creatures
and accepts his repentance.
81. Al-Muntaqim
The One who victoriously prevails over His enemies and punishes them
for their sins. It may mean the One who destroys them.
82. Al-'Afuww
The One with wide forgiveness.
83. Ar-Ra'uf
The One with extreme Mercy. The Mercy of Allah is His will to endow
upon whoever He willed among His creatures.
84. Malik Al-Mulk
The One who controls theDominion and gives dominion to whoever He willed.
85. Thul-Jalal wal-Ikram
The One who deserves to be Exalted and not denied.
86. Al-Muqsit
The One who is Just in Hisjudgment.
87. Aj-Jami^
The One who gathers the creatures on a day that there is no doubt
about, that is the Day of Judgment.
88. Al-Ghaniyy
The One who does not need the creation.
89. Al-Mughni
The One who satisfies thenecessities of the creatures.
90. Al-Mani^
The Supporter who protects and gives victoryto His pious believers. Al-Mu'tiy
The Withholder
91. Ad-Darr and 92. An-Nafi'
The One who makes harm reach to whoever He willed and benefit to
whoever He willed.
93. An-Nur
The One who guides.
94. Al-Hadi
The One whom with His Guidance His belivers were guided, and with His
Guidance the living beings have been guidedto what is beneficial for
them and protected fromwhat is harmful to them.
95. Al-Badi'
The One who created the creation and formed it without any preceding example.
96. Al-Baqi
The One that the state of non-existence is impossible for Him.
97. Al-Warith
The One whose Existence remains.
98. Ar-Rashid
The One who guides.
99. As-Sabur
The One who does not quickly punish the sinners.
"...Naught is as His likeness; and He is the Hearer, the Seer..." Qur'an[42:11]
Allah from their original Arabic into English. However, here are some
fairly close explanations.
1. Allah
He who has the Godhood which is the power to create the entities.
2. Ar-Rahman
The One who has plenty of mercy for the believersand the blasphemers
in this world and especially for the believers in the hereafter.
3. Ar-Rahim
The One who has plenty of mercy for the believers.
4. Al-Malik
The One with the complete Dominion, the One Whose Dominion is clear
from imperfection.
5. Al-Quddus
The One who is pure from any imperfection and clear from children and
adversaries.
6. As-Salam
The One who is free from every imperfection.
7. Al-Mu'min
The One who witnessed for Himself that no one is God but Him. And He
witnessed for His believers that they are truthful in their belief
that no one is God but Him.
8. Al-Muhaymin
The One who witnesses the saying and deeds of His creatures.
9. Al-'Aziz
The Defeater who is not defeated.
10. Al-Jabbar
The One that nothing happens in His Dominion except that which He willed.
11. Al-Mutakabbir
The One who is clear from the attributes of thecreatures and from
resembling them.
12. Al-Khaliq
The One who brings everything from non-existence to existence.
13. Al-Bari'
The Creator who has the Power to turn the entities.
14. Al-Musawwir
The One who forms His creatures in different pictures.
15. Al-Ghaffar
The One who forgives thesins of His slaves time andtime again.
16. Al-Qahhar
The Subduer who has theperfect Power and is not unable over anything.
17. Al-Wahhab
The One who is Generous in giving plenty without any return. e is
everything that benefits whether Halal or Haram.
19. Al-Fattah
The One who opens for His slaves the closed worldy and religiousmatters.
20. Al-'Alim
The Knowledgeable; The One nothing is absent from His knowledge.
21. Al-Qabid and 22. Al-Basit
The One who constricts the sustenance by His wisdomand expands and
widens it with His Generosity and Mercy.
23. Al-Khafid and 24. Ar-Rafi^
The One who lowers whoever He willed by His Destruction and raises
whoever He willed by His Endowment.
25. Al-Mu'iz and 26. Al-Muthil
He gives esteem to whoever He willed, hence there is no one to degrade
Him; And He degrades whoever He willed, hence there is no one to give
Him esteem.
27. As-Sami'
The One who Hears all things that are heard by His Eternal Hearing
without an ear, instrument or organ.
28. Al-Basir
The One who Sees all things that are seen by His Eternal Seeing
without a pupil or any other instrument.
29. Al-Hakam
He is the Ruler and His judgment is His Word.
30. Al-'Adl
The One who is entitled to do what He does.
31. Al-Latif
The One who is kind to His slaves and endows upon them.
32. Al-Khabir
The One who knows the truth of things.
33. Al-Halim
The One who delays the punishment for those who deserve it and then He
might forgive them.
34. Al-'Azim
The One deserving the attributes of Exaltment, Glory, Extolement,and
Purity from all imperfection.
35. Al-Ghafur
The One who forgives a lot.
36. Ash-Shakur
The One who gives a lot of reward for a little obedience.
37. Al-'Aliyy
The One who is clear from the attributes of thecreatures.
38. Al-Kabir
The One who is greater than everything in status.
39. Al-Hafiz
The One who protects whatever and whoever He willed to protect.
40. Al-Muqit
The One who has the Power.
41. Al-Hasib
The One who gives the satisfaction.
42. Aj-Jalil
The One who is attributed with greatnessof Power and Glory of status.
43. Al-Karim
The One who is clear from abjectness.
44. Ar-Raqib
The One that nothing is absent from Him. Hence it's meaning is related
to the attribute of Knowledge.
45. Al-Mujib
The One who answers theone in need if he asks Him and rescues the
yearner if he calls upon Him.
46. Al-Wasi^
The Knowledgeable.
47. Al-Hakim
The One who is correct inHis doings.
48. Al-Wadud
The One who loves His believing slaves and His believing slaves love
Him.His love to His slaves is HisWill to be merciful to them and
praise them:Hence it's meaning is related to the attributes of the
Will and Kalam (His attribute with which He orders and forbids and
spoke to Muhammad and Mu sa -peace be upon them- . It is not a sound
nor a language nor a letter.).
49. Al-Majid
The One who is with perfect Power, High Status, Compassion, Generosity
and Kindness.
50. Al-Ba'ith
The One who resurrects His slaves after death for reward and/or punishment.
51. Ash-Shahid
The One who nothing is absent from Him.
52. Al-Haqq
The One who truly exists.
53. Al-Wakil
The One who gives the satisfaction and is relied upon.
54. Al-Qawiyy
The One with the complete Power.
55. Al-Matin
The One with extreme Power which is un-interrupted and He does not get tired.
56. Al-Waliyy
The Supporter.
57. Al-Hamid
The praised One who deserves to be praised.
58. Al-Muhsi
The One who the count of things are known to him.
59. Al-Mubdi'
The One who started the human being. That is, He created him.
60. Al-Mu'id
The One who brings backthe creatures after death.
61. Al-Muhyi
The One who took out a living human from sementhat does not have a
soul.He gives life by giving thesouls back to the worn out bodies on
the resurrection day and He makes the hearts alive bythe light of
knowledge.
62. Al-Mumit
The One who renders the living dead.
63. Al-Hayy
The One attributed with alife that is unlike our life and is not that
of a combination of soul, flesh or blood.
64. Al-Qayyum
The One who remains and does not end.
65. Al-Wajid
The Rich who is never poor. Al-Wajd is Richness.
66. Al-Majid
The One who is Majid.
67. Al-Wahid
The One without a partner.
68. As-Samad
The Master who is relied upon in matters and reverted to in ones needs.
69. Al-Qadir
The One attributed with Power.
70. Al-Muqtadir
The One with the perfect Power that nothing is withheld rom Him.
71. Al-Muqaddim and 72. Al-Mu'akhkhir
The One who puts things in their right places. He makes ahead what He
wills and delays what He wills.
73. Al-'Awwal
The One whose Existence is without a beginning.
74. Al-'Akhir
The One whose Existence is without an end.
75. Az-Zahir 76. Al-Batin
The One that nothing is above Him and nothing isunderneath Him, hence
He exists without a place.He,
The Exalted, His Existence is obvious by proofs and He is clear from
the delusions of attributes of bodies.
77. Al-Wali
The One who owns things and manages them.
78. Al-Muta'ali
The One who is clear from the attributes of thecreation.
79. Al-Barr
The One who is kind to His creatures, who covered them with His
sustenance and specified whoever He willed among them by His support,
protection, and special mercy.
80. At-Tawwab
The One who grants repentance to whoever He willed among His creatures
and accepts his repentance.
81. Al-Muntaqim
The One who victoriously prevails over His enemies and punishes them
for their sins. It may mean the One who destroys them.
82. Al-'Afuww
The One with wide forgiveness.
83. Ar-Ra'uf
The One with extreme Mercy. The Mercy of Allah is His will to endow
upon whoever He willed among His creatures.
84. Malik Al-Mulk
The One who controls theDominion and gives dominion to whoever He willed.
85. Thul-Jalal wal-Ikram
The One who deserves to be Exalted and not denied.
86. Al-Muqsit
The One who is Just in Hisjudgment.
87. Aj-Jami^
The One who gathers the creatures on a day that there is no doubt
about, that is the Day of Judgment.
88. Al-Ghaniyy
The One who does not need the creation.
89. Al-Mughni
The One who satisfies thenecessities of the creatures.
90. Al-Mani^
The Supporter who protects and gives victoryto His pious believers. Al-Mu'tiy
The Withholder
91. Ad-Darr and 92. An-Nafi'
The One who makes harm reach to whoever He willed and benefit to
whoever He willed.
93. An-Nur
The One who guides.
94. Al-Hadi
The One whom with His Guidance His belivers were guided, and with His
Guidance the living beings have been guidedto what is beneficial for
them and protected fromwhat is harmful to them.
95. Al-Badi'
The One who created the creation and formed it without any preceding example.
96. Al-Baqi
The One that the state of non-existence is impossible for Him.
97. Al-Warith
The One whose Existence remains.
98. Ar-Rashid
The One who guides.
99. As-Sabur
The One who does not quickly punish the sinners.
"...Naught is as His likeness; and He is the Hearer, the Seer..." Qur'an[42:11]
Effects of Tawhid on Human Life
Now let us study the effects which the belief in La ilaha illallah has
on the life of a man and see why he should always make a success of
life andwhy one who denies it becomes a failure in life, both here and
in the hereafter.
1. A believer in this Kalimah can never be narrow in outlook. He
believes in a God Who is the Creator of the heavens and the earth, the
Master of the East and the West and Sustainer of the entire universe.
After this belief he does not regard anything in the world as a
stranger to himself. He looks on everything in the universe as
belonging to the same Lord he himself belongs to. His sympathy, love
and service are not confined to any particular sphere or group. His
vision is enlarged, his intellectual horizon widens, and his
outlookbecomes as liberal and as boundless as is the Kingdom of God.
How can this width of vision and breadth of mind beachieved by an
atheist, a polytheist or one whobelieves in a deity supposed to
possess limited and defective powers like a man?
2. This belief produces in man the highest degreeof self-respect and
self esteem. The believer knows that Allah alone is the Possessor of
all power, and that none besides Him can benefitor harm a person, or
provide for his needs, or give and take away life or wield authority
or influence. This conviction makes him indifferent to, and
independent and fearless of, all powers other than those of God. He
never bows his head in homage to any of God's creatures, nor does he
stretch out his hand before anyone else. He is not overawed by
anybody'sgreatness. This attitude of mind cannot be produced by any
other belief. For it is necessary that those who associate other
beings with God, or who deny God, should bow in homage to some
creatures, regard them able to benefit or harm them, fear them and
place their hopes in them.
3. Along with self-respect this belief also generates in man a sense
of modesty and humbleness. It makes him unostentatious
andunpretending. A believer never becomesproud, haughty or arrogant.
The boisterous pride of power, wealth and worth can have no room in
his heart, because he knows that whatever he possesses has been given
to him by God, and that God can take away just as He can give. In
contrast to this, an unbeliever, when he achieves someworldly merit,
becomes proud and conceited because he believes that his merit is due
to his own worth. In the same way pride and self-conceit are a
necessary outcome and concomitant of shirk (association of others with
God in His divinity), because a mushrik believes that he has a
particular relation with the deities which does not exist between them
and other people.
4. This belief makes man virtuous and upright. He has the conviction
that there is no other means of success and salvation for him except
purity of soul and righteousness of behavior. He has perfect faith in
God Who is above all need, is related to none and is absolutely just.
This belief creates in him the consciousness that, unless he lives
rightly and acts justly, he cannot succeed. No influence or
underhandactivity can save him from ruin. As against this, the kafirs
and the mushriks always live on false hopes. Some of them believe that
God'sson has atoned for their sins; some think that they are God's
favourites, and will not be punished; others believe that their
saintswill intercede with God on their behalf; while others make
offerings to their deities and believe that by so bribing the deities
theyacquire a licence to do whatever they like. Such false beliefs
keep them enmeshed in sin and evil deeds; depending on their deities,
they do not bother about their souls and living pure and good lives.
As to atheists, they do not believe that there is any Being having
power over them, to Whom they should be responsible for their good or
bad actions; therefore they considerthemselves independent to act in
whatever way they like.Their own fancies become their gods and they
live like slaves of their wishes and desires.
5. The believer never becomes despondent. He has a firm faith in God
Who is Master of allthe treasures of the earth and the heavens, Whose
grace and bounty have no limit and Whose powers are infinite. This
faith imparts to his heart extraordinary consolation, fills it with
satisfaction and keeps it filled with hope. Although he may meet with
rejection from all sides in this world, faithin and dependence on God
never leave him, and on their strength he goes on struggling. Such
profound confidence can result from no other belief than belief in one
God. Mushriks , kafirs and atheists have small hearts; they depend on
limited powers; therefore in times of trouble they are soon
overwhelmed by despair and, frequently,they commit suicide.
6. This belief produces in man a very strong degree of determination,
patient perseverance and trust in God. When he makes up his mind and
devotes his resources tofulfilling the Divine Commands in order to
secure God's pleasure, he is sure that he has the support and backing
of the Lord of the universe. This certainty makes him firm and strong
like a mountain, and no amount of difficulties, impediments and
opposition can make him give up his resolution. Shirk , kufr and
atheism have no such effect.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
on the life of a man and see why he should always make a success of
life andwhy one who denies it becomes a failure in life, both here and
in the hereafter.
1. A believer in this Kalimah can never be narrow in outlook. He
believes in a God Who is the Creator of the heavens and the earth, the
Master of the East and the West and Sustainer of the entire universe.
After this belief he does not regard anything in the world as a
stranger to himself. He looks on everything in the universe as
belonging to the same Lord he himself belongs to. His sympathy, love
and service are not confined to any particular sphere or group. His
vision is enlarged, his intellectual horizon widens, and his
outlookbecomes as liberal and as boundless as is the Kingdom of God.
How can this width of vision and breadth of mind beachieved by an
atheist, a polytheist or one whobelieves in a deity supposed to
possess limited and defective powers like a man?
2. This belief produces in man the highest degreeof self-respect and
self esteem. The believer knows that Allah alone is the Possessor of
all power, and that none besides Him can benefitor harm a person, or
provide for his needs, or give and take away life or wield authority
or influence. This conviction makes him indifferent to, and
independent and fearless of, all powers other than those of God. He
never bows his head in homage to any of God's creatures, nor does he
stretch out his hand before anyone else. He is not overawed by
anybody'sgreatness. This attitude of mind cannot be produced by any
other belief. For it is necessary that those who associate other
beings with God, or who deny God, should bow in homage to some
creatures, regard them able to benefit or harm them, fear them and
place their hopes in them.
3. Along with self-respect this belief also generates in man a sense
of modesty and humbleness. It makes him unostentatious
andunpretending. A believer never becomesproud, haughty or arrogant.
The boisterous pride of power, wealth and worth can have no room in
his heart, because he knows that whatever he possesses has been given
to him by God, and that God can take away just as He can give. In
contrast to this, an unbeliever, when he achieves someworldly merit,
becomes proud and conceited because he believes that his merit is due
to his own worth. In the same way pride and self-conceit are a
necessary outcome and concomitant of shirk (association of others with
God in His divinity), because a mushrik believes that he has a
particular relation with the deities which does not exist between them
and other people.
4. This belief makes man virtuous and upright. He has the conviction
that there is no other means of success and salvation for him except
purity of soul and righteousness of behavior. He has perfect faith in
God Who is above all need, is related to none and is absolutely just.
This belief creates in him the consciousness that, unless he lives
rightly and acts justly, he cannot succeed. No influence or
underhandactivity can save him from ruin. As against this, the kafirs
and the mushriks always live on false hopes. Some of them believe that
God'sson has atoned for their sins; some think that they are God's
favourites, and will not be punished; others believe that their
saintswill intercede with God on their behalf; while others make
offerings to their deities and believe that by so bribing the deities
theyacquire a licence to do whatever they like. Such false beliefs
keep them enmeshed in sin and evil deeds; depending on their deities,
they do not bother about their souls and living pure and good lives.
As to atheists, they do not believe that there is any Being having
power over them, to Whom they should be responsible for their good or
bad actions; therefore they considerthemselves independent to act in
whatever way they like.Their own fancies become their gods and they
live like slaves of their wishes and desires.
5. The believer never becomes despondent. He has a firm faith in God
Who is Master of allthe treasures of the earth and the heavens, Whose
grace and bounty have no limit and Whose powers are infinite. This
faith imparts to his heart extraordinary consolation, fills it with
satisfaction and keeps it filled with hope. Although he may meet with
rejection from all sides in this world, faithin and dependence on God
never leave him, and on their strength he goes on struggling. Such
profound confidence can result from no other belief than belief in one
God. Mushriks , kafirs and atheists have small hearts; they depend on
limited powers; therefore in times of trouble they are soon
overwhelmed by despair and, frequently,they commit suicide.
6. This belief produces in man a very strong degree of determination,
patient perseverance and trust in God. When he makes up his mind and
devotes his resources tofulfilling the Divine Commands in order to
secure God's pleasure, he is sure that he has the support and backing
of the Lord of the universe. This certainty makes him firm and strong
like a mountain, and no amount of difficulties, impediments and
opposition can make him give up his resolution. Shirk , kufr and
atheism have no such effect.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
Nigeria accused of abuses in Boko Haram fight
Nigeria is illegally holding hundreds of people suspected of
participating in violence perpetrated by the armed group Boko Haram
and is denying them access to lawyers, an international rights group
has said.
Amnesty International alleged in a report released on Thursday that
most of those imprisoned around the country are held without criminal
charges.
Some of the suspects in detention have been summarily executed by
security forces before facing trial, the London-based Amnesty said.
The group also said some of those detained told its researchers they
were shackled for days, forced to sit in their own excrement in
overcrowded cells while watching other prisoners get beaten and
coercedinto confessions.
Amnesty blamed both the Nigerian government and Boko Haram in the
report for likely committing crimes against humanity as the guerrilla
conflict engulfing the nation's Muslim north continues to kills
civilians.
"You cannot protect people by abusing human rights and you cannot
achieve security by creating insecurity," Salil Shetty,
secretary-general of the group, said at the launch of the report
inNigeria's capital, Abuja.
"There is a vicious cycle of violence currently taking place in
Nigeria," the report stated. "The Nigerian people are trapped in the
middle."
"We spoke to scores of family members of eyewitnesses, of victims
themselves. People who had been attacked by Boko Haram, but also
people whose loved ones had been killed by security forces.
Eyewitnesses whodescribed they were made to lie down next to someone
who was then shot while they were lying down on the ground by a member
of the security forces," Lucy Freeman, one of the authorsof the
report, told Al Jazeera.
Abuse denied
Security forces routinely deny committing abuses, though the country
has a long history of abuses and so-called extrajudicialkillings being
carried out by police officers and soldiers.
Colonel Mohammed Yerima, a Nigerian military spokesman, saidsoldiers
do hold prisoners, but only to do a "thorough job" investigating their
backgrounds.
He said some people had falsely reported neighbors as Boko Haram
members out of petty disputes.
"We don't torture people. We interrogate them and find out if they are
members of the Boko Haram," Yerima told The Associated Press. "We
don't have any concentration camp that theyare talking about. All we
have is offices where we work."
Lieutenant Colonel Sagir Musa, a military spokesperson in Maiduguri,
also denied the allegations, but said that "lesser human rights
infractions and abuses by [Nigerian] troops that do not involve
killing are being addressed".
The Amnesty report comes as both Nigeria's government and Boko Haram
face increasing international condemnation. Violence blamed on Boko
Haram has killed more than 720 people this year, according to an
Associated Press count, making 2012 the deadliest year since the group
began its attacks in 2009.
A Human Rights Watch report in October also accused Nigerian security
forces and Boko Haram of likely committing crimes against humanity in
their fighting.
Detainees 'held in slaughterhouse'
The Amnesty report includes claims of killings, house burningsand
rapes carried out by security forces, allegations that have trailed
the government's response to Boko Haram for months. Amnesty estimates
that more than 200 suspected Boko Haram members are being held at a
barracks in Maiduguri, while more than 100 others are being held at a
police station in Abuja.
Dozens of others probably are being held at the headquarters ofthe
State Security Service, Nigeria's secret police, and otherselsewhere,
Amnesty said.
Those held largely do not know where they are detained, cannot contact
their families or speak to lawyers, in contravention of Nigerian law,
Amnesty said.
Many are shackled together for nearly the entire day, the report said.
Those held at the police station in Abuja are kept in a former
slaughterhouse where chains stillhang from the ceiling, the rights
group said.
"There were shots in the night. I was hearing the shot of guns butI
didn't know what they are doing," said one former detainee at the
police station quoted in the Amnesty report. "When [the police] were
collecting statements, some of us cannot speak English, and some of
the officers cannot speak our language, so those that have difficulty,
they have been beaten... Our lives were - we were not alive. We had no
food, no water and no bath."
Others told Amnesty that soldiersbeat at least one prisoner with an
electrical cable, while others were denied access to medicine and
care. In the report, Amnesty said it requested to see prisons, police
stations, military detentioncenters and holding cells of the Nigeria's
secret police, but did not get access to the facilities.
Those arrested by police in Nigeria routinely face years of
imprisonment before even being brought to court, due to the country's
overburdened judicial system. That has only been exacerbated by the
influx of new suspected Boko Haram members,many of whom remain held by
a military that does not hand themover to civilian authorities,
Amnesty said.
"The failure to prosecute Boko Haram suspects has meant that justice
is not being seen to be done, and confidence in the security forces to
address the crimes and human rights abuses committed by Boko Haram is
being eroded," the report reads.
PHOTO CAPTION
Men suspected to be members of the group Boko Haram sit blindfolded at
a barrack after a shootout between the group andthe military in
Nigeria's northern city of Kano March 20, 2012.
Source: Aljazeera.com
participating in violence perpetrated by the armed group Boko Haram
and is denying them access to lawyers, an international rights group
has said.
Amnesty International alleged in a report released on Thursday that
most of those imprisoned around the country are held without criminal
charges.
Some of the suspects in detention have been summarily executed by
security forces before facing trial, the London-based Amnesty said.
The group also said some of those detained told its researchers they
were shackled for days, forced to sit in their own excrement in
overcrowded cells while watching other prisoners get beaten and
coercedinto confessions.
Amnesty blamed both the Nigerian government and Boko Haram in the
report for likely committing crimes against humanity as the guerrilla
conflict engulfing the nation's Muslim north continues to kills
civilians.
"You cannot protect people by abusing human rights and you cannot
achieve security by creating insecurity," Salil Shetty,
secretary-general of the group, said at the launch of the report
inNigeria's capital, Abuja.
"There is a vicious cycle of violence currently taking place in
Nigeria," the report stated. "The Nigerian people are trapped in the
middle."
"We spoke to scores of family members of eyewitnesses, of victims
themselves. People who had been attacked by Boko Haram, but also
people whose loved ones had been killed by security forces.
Eyewitnesses whodescribed they were made to lie down next to someone
who was then shot while they were lying down on the ground by a member
of the security forces," Lucy Freeman, one of the authorsof the
report, told Al Jazeera.
Abuse denied
Security forces routinely deny committing abuses, though the country
has a long history of abuses and so-called extrajudicialkillings being
carried out by police officers and soldiers.
Colonel Mohammed Yerima, a Nigerian military spokesman, saidsoldiers
do hold prisoners, but only to do a "thorough job" investigating their
backgrounds.
He said some people had falsely reported neighbors as Boko Haram
members out of petty disputes.
"We don't torture people. We interrogate them and find out if they are
members of the Boko Haram," Yerima told The Associated Press. "We
don't have any concentration camp that theyare talking about. All we
have is offices where we work."
Lieutenant Colonel Sagir Musa, a military spokesperson in Maiduguri,
also denied the allegations, but said that "lesser human rights
infractions and abuses by [Nigerian] troops that do not involve
killing are being addressed".
The Amnesty report comes as both Nigeria's government and Boko Haram
face increasing international condemnation. Violence blamed on Boko
Haram has killed more than 720 people this year, according to an
Associated Press count, making 2012 the deadliest year since the group
began its attacks in 2009.
A Human Rights Watch report in October also accused Nigerian security
forces and Boko Haram of likely committing crimes against humanity in
their fighting.
Detainees 'held in slaughterhouse'
The Amnesty report includes claims of killings, house burningsand
rapes carried out by security forces, allegations that have trailed
the government's response to Boko Haram for months. Amnesty estimates
that more than 200 suspected Boko Haram members are being held at a
barracks in Maiduguri, while more than 100 others are being held at a
police station in Abuja.
Dozens of others probably are being held at the headquarters ofthe
State Security Service, Nigeria's secret police, and otherselsewhere,
Amnesty said.
Those held largely do not know where they are detained, cannot contact
their families or speak to lawyers, in contravention of Nigerian law,
Amnesty said.
Many are shackled together for nearly the entire day, the report said.
Those held at the police station in Abuja are kept in a former
slaughterhouse where chains stillhang from the ceiling, the rights
group said.
"There were shots in the night. I was hearing the shot of guns butI
didn't know what they are doing," said one former detainee at the
police station quoted in the Amnesty report. "When [the police] were
collecting statements, some of us cannot speak English, and some of
the officers cannot speak our language, so those that have difficulty,
they have been beaten... Our lives were - we were not alive. We had no
food, no water and no bath."
Others told Amnesty that soldiersbeat at least one prisoner with an
electrical cable, while others were denied access to medicine and
care. In the report, Amnesty said it requested to see prisons, police
stations, military detentioncenters and holding cells of the Nigeria's
secret police, but did not get access to the facilities.
Those arrested by police in Nigeria routinely face years of
imprisonment before even being brought to court, due to the country's
overburdened judicial system. That has only been exacerbated by the
influx of new suspected Boko Haram members,many of whom remain held by
a military that does not hand themover to civilian authorities,
Amnesty said.
"The failure to prosecute Boko Haram suspects has meant that justice
is not being seen to be done, and confidence in the security forces to
address the crimes and human rights abuses committed by Boko Haram is
being eroded," the report reads.
PHOTO CAPTION
Men suspected to be members of the group Boko Haram sit blindfolded at
a barrack after a shootout between the group andthe military in
Nigeria's northern city of Kano March 20, 2012.
Source: Aljazeera.com
Asceticism is the Way to be Loved
The Righteous Follow the Way of the Prophets
The righteous follow the way of the Prophet as he was the model
example. 'Ali said, "All goodness is for those who are ascetic in this
worldly life and those who incline to the Hereafter. They are those
who took the land as their rug, its dust as their mattress, its water
as their perfume, the Quran as their slogan, and supplication as their
garment. They completely renounced the worldly life."
Abu Ad-Dardaa' wrote a letterto some of his friends, saying, "I advise
you to fear Allaah, to be ascetic in this worldly life, and to desire
what is with Allaah. If you do so, Allaah will love you for your
desire for what is with Him, and people will love you for leaving
their worldly lives for them. As-Salaamu Alaykum."
'Urwah ibn Az-Zubayr reported that the Mother of the Believers,
'Aa'ishah once received eighty thousand Dirhams from Mu'aawiyah and by
that evening she did not have even a single Dirham left. Her maid said
to her, "Should you not have bought a Dirham's worth of meatfor us?"
She replied, "If you had reminded me, I would have done."
Ibn Mas'ood said, "The worldly life is the home of those who have no
home and the wealth of those who have no wealth. The one who has no
knowledge accumulates in it."
When 'Umar reached Ash-Shaam (greater Syria), his soldiers met him
while he was wearing a lower garment, a pair of leather socks and a
turban. He was pulling along his riding animal and walking in puddles.
The soldiers said to him, "O commander of the believers, Will the
soldiers and patriarchs of Ash-Shaam meet you while you are in this
state?" He replied, "Weare people whom Allaah has honored by Islam, so
we will not seek honor in anything else."
A man visited Abu Tharr and looked around at his house and said, "O
Abu Tharr, I do not see any belongings or furniture in your house!" He
replied, "We haveanother house [i.e., his house in Paradise] to which
we send our good belongings." He added, "The owner of the house [i.e.,
Allaah] will not leave us in this house."
'Amr ibn Al-'Aas said in a sermon that he delivered in Egypt, "What a
huge difference there is between your way and the guidance of your
Prophet ! He was the most ascetic of people in this worldly life while
you are the most inclining of people towards it."
'Ali said, "I married Faatimah while we had no bedding but theskin of
a ram that we would sleep on at night and place the fodder for the
camel on it during the day. I had no one to serve mebut her, and she
would get so exhausted that her forelock would fall on the edge of the
bowl when she kneaded."
When Mu'aath ibn Jabal was about to die, he said, "O Allaah, You know
that I did not love this worldly life and longevity in it for the sake
of digging rivers or planting trees [i.e., the sustenance in this
worldly life]. Rather, [I wanted it] for the sake of fasting during
the day, performing voluntary prayers at night, and attending the
assemblies of remembering Allaah, despite them being crowded."
Imaam Ahmad ibn Hanbal mentioned that the best person from the
generation that succeeded that of the Companions of the Prophet
interms of knowledge was Sa'eed ibn Al-Musayyib but the finest in
general was 'Uways Al-Qarni .'Uways would say, "Take death asa pillow
when you go to sleep and put it before your eyes when you are awake."
Maalik ibn Dinaar said, "A person intends to marry the most beautiful
woman in the district, so she says to him. 'I want garments made of
wool', then she takes away his religion."
Many of the righteous predecessors would refuse to take lawful money
that was offered to them and would say, "We will not take it lest it
ruins our religion."
Hammaad ibn Salamah would open his shop, and if he earned just two
Dirhams, he would closeit.
Sa'eed ibn Al-Musayyib would trade in oil, and after his death he left
four hundred Dinaars, saying, "I left them to protect myhonor and
religion."
Sufyaan Ath-Thawri said, "Asceticism in this worldly life is to not
have the hope of a long life, rather it is to eat rough food or wear
rough clothes."
Ash-Shaafi'i also dispraised this worldly life and being attached toit.
Abu Sulaymaan Ad-Daaraani would say, "All that distracts you from
Allaah The Almighty, whether family, wealth or children, is a
misfortune."
People Far Better than Us were Deprived of the Pleasures of this Worldly Life
It is enough to know that being ascetic is a part of taking the
Prophet and his companions as examples. This act is perfect reliance
upon Allaah The Almighty and instills contentment in the heart, which
in turn leads to the comfort of this worldly life and the happiness of
the Hereafter. The ascetic person is loved by Allaah The Almighty and
by other people. Therefore, if you have possessions, praise Allaah The
Almighty and do not let your heart be attached to the worldly life.
Likewise, if you are poor, be patient, for people who were better than
you were deprived of the pleasures of this worldly life. Our Prophet
would sleep on amat such that its marks appearedon his body, and he
died while there was no provision on the shelf of 'Aa'ishah except a
handful of barley that she would eat from. If one were to enter
therooms of his wives, his head would touch the ceiling. 'Umar ibn
Al-Khattaab the caliph of the Muslims, once delivered a sermon wearing
a garment that had twelve patches.
These people were not deprived of the pleasures of this worldly life
because of their abasement inthe sight of Allaah The Almighty, rather
because of the abasement of the worldly life in His sight, which does
not even equal the weight of a wing of a mosquito; and the two
voluntary units of prayer before Fajr prayer are better than this
worldly life and what it contains. In order for onenot to despair over
what has eluded him, he should not exult in pride over what Allaah The
Almighty has given him. The believer does not become disappointed over
being disgraced in it nor compete with others over its glory, as he
has his own concern and they have other concerns.
Be the slave of Allaah The Almighty at times of hardship and ease, and
at times of activity and suffering. Whether the worldly life
approaches you or turns away from you, its approaching is refraining
and its turning away is approaching. Thebasic rule is that it
approaches you with what you dislike, and when it approaches you with
what you like, this is an exception.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
The righteous follow the way of the Prophet as he was the model
example. 'Ali said, "All goodness is for those who are ascetic in this
worldly life and those who incline to the Hereafter. They are those
who took the land as their rug, its dust as their mattress, its water
as their perfume, the Quran as their slogan, and supplication as their
garment. They completely renounced the worldly life."
Abu Ad-Dardaa' wrote a letterto some of his friends, saying, "I advise
you to fear Allaah, to be ascetic in this worldly life, and to desire
what is with Allaah. If you do so, Allaah will love you for your
desire for what is with Him, and people will love you for leaving
their worldly lives for them. As-Salaamu Alaykum."
'Urwah ibn Az-Zubayr reported that the Mother of the Believers,
'Aa'ishah once received eighty thousand Dirhams from Mu'aawiyah and by
that evening she did not have even a single Dirham left. Her maid said
to her, "Should you not have bought a Dirham's worth of meatfor us?"
She replied, "If you had reminded me, I would have done."
Ibn Mas'ood said, "The worldly life is the home of those who have no
home and the wealth of those who have no wealth. The one who has no
knowledge accumulates in it."
When 'Umar reached Ash-Shaam (greater Syria), his soldiers met him
while he was wearing a lower garment, a pair of leather socks and a
turban. He was pulling along his riding animal and walking in puddles.
The soldiers said to him, "O commander of the believers, Will the
soldiers and patriarchs of Ash-Shaam meet you while you are in this
state?" He replied, "Weare people whom Allaah has honored by Islam, so
we will not seek honor in anything else."
A man visited Abu Tharr and looked around at his house and said, "O
Abu Tharr, I do not see any belongings or furniture in your house!" He
replied, "We haveanother house [i.e., his house in Paradise] to which
we send our good belongings." He added, "The owner of the house [i.e.,
Allaah] will not leave us in this house."
'Amr ibn Al-'Aas said in a sermon that he delivered in Egypt, "What a
huge difference there is between your way and the guidance of your
Prophet ! He was the most ascetic of people in this worldly life while
you are the most inclining of people towards it."
'Ali said, "I married Faatimah while we had no bedding but theskin of
a ram that we would sleep on at night and place the fodder for the
camel on it during the day. I had no one to serve mebut her, and she
would get so exhausted that her forelock would fall on the edge of the
bowl when she kneaded."
When Mu'aath ibn Jabal was about to die, he said, "O Allaah, You know
that I did not love this worldly life and longevity in it for the sake
of digging rivers or planting trees [i.e., the sustenance in this
worldly life]. Rather, [I wanted it] for the sake of fasting during
the day, performing voluntary prayers at night, and attending the
assemblies of remembering Allaah, despite them being crowded."
Imaam Ahmad ibn Hanbal mentioned that the best person from the
generation that succeeded that of the Companions of the Prophet
interms of knowledge was Sa'eed ibn Al-Musayyib but the finest in
general was 'Uways Al-Qarni .'Uways would say, "Take death asa pillow
when you go to sleep and put it before your eyes when you are awake."
Maalik ibn Dinaar said, "A person intends to marry the most beautiful
woman in the district, so she says to him. 'I want garments made of
wool', then she takes away his religion."
Many of the righteous predecessors would refuse to take lawful money
that was offered to them and would say, "We will not take it lest it
ruins our religion."
Hammaad ibn Salamah would open his shop, and if he earned just two
Dirhams, he would closeit.
Sa'eed ibn Al-Musayyib would trade in oil, and after his death he left
four hundred Dinaars, saying, "I left them to protect myhonor and
religion."
Sufyaan Ath-Thawri said, "Asceticism in this worldly life is to not
have the hope of a long life, rather it is to eat rough food or wear
rough clothes."
Ash-Shaafi'i also dispraised this worldly life and being attached toit.
Abu Sulaymaan Ad-Daaraani would say, "All that distracts you from
Allaah The Almighty, whether family, wealth or children, is a
misfortune."
People Far Better than Us were Deprived of the Pleasures of this Worldly Life
It is enough to know that being ascetic is a part of taking the
Prophet and his companions as examples. This act is perfect reliance
upon Allaah The Almighty and instills contentment in the heart, which
in turn leads to the comfort of this worldly life and the happiness of
the Hereafter. The ascetic person is loved by Allaah The Almighty and
by other people. Therefore, if you have possessions, praise Allaah The
Almighty and do not let your heart be attached to the worldly life.
Likewise, if you are poor, be patient, for people who were better than
you were deprived of the pleasures of this worldly life. Our Prophet
would sleep on amat such that its marks appearedon his body, and he
died while there was no provision on the shelf of 'Aa'ishah except a
handful of barley that she would eat from. If one were to enter
therooms of his wives, his head would touch the ceiling. 'Umar ibn
Al-Khattaab the caliph of the Muslims, once delivered a sermon wearing
a garment that had twelve patches.
These people were not deprived of the pleasures of this worldly life
because of their abasement inthe sight of Allaah The Almighty, rather
because of the abasement of the worldly life in His sight, which does
not even equal the weight of a wing of a mosquito; and the two
voluntary units of prayer before Fajr prayer are better than this
worldly life and what it contains. In order for onenot to despair over
what has eluded him, he should not exult in pride over what Allaah The
Almighty has given him. The believer does not become disappointed over
being disgraced in it nor compete with others over its glory, as he
has his own concern and they have other concerns.
Be the slave of Allaah The Almighty at times of hardship and ease, and
at times of activity and suffering. Whether the worldly life
approaches you or turns away from you, its approaching is refraining
and its turning away is approaching. Thebasic rule is that it
approaches you with what you dislike, and when it approaches you with
what you like, this is an exception.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
Raising the voice when saying Tasbeeh on Friday
Is saying Tasbeeh in a loud voice on Friday for an hour or more before
Jumu'ah prayers Sunnah or bid'ah?
Praise be to Allaah.
Undoubtedly this action is bid'ah, because it has not been transmitted
to us that the Prophet (peace and blessings of Allaah be upon him) or
his companions did that,and all goodness is to befound in following
them.But if a person says Tasbeeh to himself, there is nothing wrong
with that, indeed it brings much good and a great reward, because it
was narrated in a saheeh report that the Prophet (peace and blessings
of Allaah be upon him) said: "The most beloved of words to Allaah are
four: Subhaan Allaah (Glory beto Allaah), al-hamdu Lillaah (praise be
to Allaah). Laa ilaaha ill-Allaah (there is no godexcept Allaah) and
Allaahu akbar (Allaah is Most Great)." (Narrated by Muslim, al-Adaab,
2137)
And he (peace and blessings of Allaah be upon him) said: "Two words
which are light on the tongue but whichare dear to the Most Merciful
and will weigh heavily in the balance: Subhaan Allaah wa bi hamdih,
subhaan Allaah il-'Azeem (Glory and praise be to Allaah; Glorybe to
Allaah the Almighty)." (Narrated by al-Bukhaari, al-Aymaan
wa'l-Nudhoor, 6682; Muslim, al-Dhikr wa'l-Du'a' wa'l-Tawbah
(Remembering Allaah, supplication and repentance, 2694).
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
al-'Allaamah 'Abd al-Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have
mercy on him), part12, p. 414
Jumu'ah prayers Sunnah or bid'ah?
Praise be to Allaah.
Undoubtedly this action is bid'ah, because it has not been transmitted
to us that the Prophet (peace and blessings of Allaah be upon him) or
his companions did that,and all goodness is to befound in following
them.But if a person says Tasbeeh to himself, there is nothing wrong
with that, indeed it brings much good and a great reward, because it
was narrated in a saheeh report that the Prophet (peace and blessings
of Allaah be upon him) said: "The most beloved of words to Allaah are
four: Subhaan Allaah (Glory beto Allaah), al-hamdu Lillaah (praise be
to Allaah). Laa ilaaha ill-Allaah (there is no godexcept Allaah) and
Allaahu akbar (Allaah is Most Great)." (Narrated by Muslim, al-Adaab,
2137)
And he (peace and blessings of Allaah be upon him) said: "Two words
which are light on the tongue but whichare dear to the Most Merciful
and will weigh heavily in the balance: Subhaan Allaah wa bi hamdih,
subhaan Allaah il-'Azeem (Glory and praise be to Allaah; Glorybe to
Allaah the Almighty)." (Narrated by al-Bukhaari, al-Aymaan
wa'l-Nudhoor, 6682; Muslim, al-Dhikr wa'l-Du'a' wa'l-Tawbah
(Remembering Allaah, supplication and repentance, 2694).
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
al-'Allaamah 'Abd al-Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have
mercy on him), part12, p. 414
Raising one’s hands during the khateeb’s du’aa’ in the second khutbah
What is the ruling on one who raises his hands when the khateebmakes
du'aa' for the Muslims during the second khutbah? Please quote the
evidence (daleel), may Allaah reward you.
Praise be to Allaah.
Raising the hands is not prescribed during the Friday khutbah or the
Eid khutbah, neither for the imaam nor for the members of the
congregation. Rather what is prescribed is to listen attentively to
the imaam and to say ameento his du'aa', saying that to oneself
without raising one's voice. But raising the hands is not prescribed,
because the Prophet (peace and blessings of Allaah be upon him) did
not raise his hands during the Friday khutbah or the Eid khutbah. When
one of the Sahaabah saw one of the governors raising his hands during
the Friday khutbah, he denounced him for that and said that the
Prophet (peace and blessings of Allaah be upon him) did not raise his
hands. Yes, if the imaam prays for rain during the Friday khutbah,
then he may raise his hands whilst praying for rain, because the
Prophet (peace and blessings of Allaah be upon him) used to raise his
hands in this case. So if he prays for rain during theFriday khutbah
or Eid khutbah, then it is prescribed for him to raise his hands,
following the example of the Prophet (peace and blessings of Allaah be
upon him).
Majmoo' Fataawa wa Maqaaalaat Mutanawwi'ah li Samaahat al-Shaykh
al-'Allaamah 'Abd al-'Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have
mercy on him), part12, p. 339
du'aa' for the Muslims during the second khutbah? Please quote the
evidence (daleel), may Allaah reward you.
Praise be to Allaah.
Raising the hands is not prescribed during the Friday khutbah or the
Eid khutbah, neither for the imaam nor for the members of the
congregation. Rather what is prescribed is to listen attentively to
the imaam and to say ameento his du'aa', saying that to oneself
without raising one's voice. But raising the hands is not prescribed,
because the Prophet (peace and blessings of Allaah be upon him) did
not raise his hands during the Friday khutbah or the Eid khutbah. When
one of the Sahaabah saw one of the governors raising his hands during
the Friday khutbah, he denounced him for that and said that the
Prophet (peace and blessings of Allaah be upon him) did not raise his
hands. Yes, if the imaam prays for rain during the Friday khutbah,
then he may raise his hands whilst praying for rain, because the
Prophet (peace and blessings of Allaah be upon him) used to raise his
hands in this case. So if he prays for rain during theFriday khutbah
or Eid khutbah, then it is prescribed for him to raise his hands,
following the example of the Prophet (peace and blessings of Allaah be
upon him).
Majmoo' Fataawa wa Maqaaalaat Mutanawwi'ah li Samaahat al-Shaykh
al-'Allaamah 'Abd al-'Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have
mercy on him), part12, p. 339
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'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)


















