Dought & clear, - Conditions of the acceptance of the Shahaadatayn.

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My question deal with a topic I heard in a khutbah. The Imam spoke about our khalimah. And he said it has conditions, that the ulama have given 9 or so, that you must have in order to gain access to jannah. He said just saying the words would not be enough. I wanted to know what were those conditions. He gave a few that I can remember. The first being knowledge of the Khalimah. The second being yaqeen. I would like to know if you know of this, and if I could be given the rest? Any help you may be able to provide would be appreciated insha Allah
Praise be to Allaah.
It seems that by “kalimah” you mean theKalimat al-Tawheed(lit. Word of Divine Unity), which is theShahaadatayn, “Laa ilaaha ill-Allaah Muhammadun Rasool-Allaah(There is no god except Allaah, and Muhammad is the Messenger of Allaah).” This is also what thekhateebwas referring to.
There are a number of conditions attached to theShahaadatayn, which are as follows:
(1)(1)Knowledge
This means knowing the meaning of theShahaadah, both the negation (There is no god) and the affirmation (except Allaah), knowledge as opposed to ignorance of this.
Allaah says (interpretation of the meaning):
“So know (O Muhammad) that Laa ilaaha ill -Allaah (none has the right to be worshipped but Allaah)…”
[Muhammad 47:19]
“except for those who bear witness to the truth knowingly [i.e., that there is no god except Allaah, and they know” [al-Zukhruf 43:86]– they know in their hearts the meanings of the words that their mouths speak.
It is reported inal-Saheehthat ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him) said: The Messenger of Allaah(peace and blessings of Allaah be upon him) said: “Whoever dies knowing that there is no god except Allaah will enter Paradise.”
(2)Certainty
This is certainty as opposed to doubt, whereby the person who says this [theShahaadah] is absolutely certain about the meaning of these words, because faith does not count unless it is based on certain knowledge, not on knowledge based on speculation, let alone doubt.
Allaah says (interpretation of the meaning):
“Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful”
[al-Hujuraat 49:15]
A condition of their being truthful in their belief in Allaah and His Messenger is that they should not doubt. The one who doubts is a hypocrite – Allaah forbid.
It is reported inal-Saheehthat Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah(peace and blessings of Allaah be upon him) said: “Bear witness that there is no god except Allaah and that I am the Messenger of Allaah, for no person meets Allaah with these two (words), not doubting in them, and is kept away from Paradise.”
(3)Acceptance
This means that one accepts with one’s heart and with one’s words that which is implied by thiskalimah. Allaah says concerning the one who accepts it (interpretation of the meaning):
“Save the chosen slaves of Allaah (i.e. the true believers of Islamic Monotheism).
For them there will be a known provision (in Paradise),
Fruits; and they shall be honoured,
In the Gardens of Delight (Paradise)…
[al-Saaffaat 37:40-43]
“Whoever brings a good deed (i.e. belief in the Oneness of Allaah along with every deed of righteousness), will have better than its worth; and they will be safe from the terror on that Day”
[al-Naml 27:89]
It was narrated inal-Saheehfrom Abu Moosa (may Allaah be pleased with him) that the Prophet(peace and blessings of Allaah be upon him) said:
“The likeness of the guidance and knowledge with which Allaah has sent me is a great deal of rain which falls on the land. Some of the land is fertile: it absorbs the water and brings forth a lot of grass and vegetation. Other parts of the land are infertile, but they hold the water and Allaah benefits the people thereby, so that they drink it, and water their animals and irrigate their lands with it. A third part of the land is plains which do not hold the water and where no plants grow. This is like the person who understands the religion of Allaah and benefits from the Message with which Allaah sent me, so he learns and teaches others (what he has learned), and the person who does not pay attention or accept the guidance of Allaah with which I was sent.”
(4)Submission
This means submitting to what is implied by theShahaadatayn, as opposed to ignoring or neglecting it.
Allaah says (interpretation of the meaning):
“And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam)”
[al-Zumar 39:54]
“And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism); and he is a Muhsin (a good-doer
[al-Nisaa’ 4:125]
“And whosoever submits his face (himself) to Allaah, while he is a Muhsin (good-doer, i.e. performs good deeds totally for Allaah’s sake without any show-off or to gain praise or fame and does them in accordance with the Sunnah of Allaah’s Messenger Muhammad), then he has grasped the most trustworthy handhold [Laa ilaaha ill-Allaah (none has the right to be worshipped but Allaah)]. And to Allaah return all matters for decision”
[Luqmaan 31:22]
“submits his face” means, he submits fully. “While he is amuhsin(good-doer)” means he affirms the Unity of Allaah.
(5)Truthfulness, true belief
This means, meaning what you say, as opposed to lying. This means saying it from the heart, where the heart agrees with the words being uttered.
Allaah says (interpretation of the meaning):
“Alif Laam Meem.
[These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.]
Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested.
And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)…
[al-‘Ankaboot 29:1-3]
Inal-Saheehaynit was narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Prophet(peace and blessings of Allaah be upon him) said:
“There is no one who bears witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah, truly from his heart, but Allaah will protect him from the Fire.”
(6)(6)Sincerity
This means purity of action with a sound intention, free from any contamination ofshirk. Allaah says (interpretation of the meaning):
“Surely, the religion (i.e. the worship and the obedience) is for Allaah only”
[al-Zumar 39:3]
“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him)…”
[al-Bayyinah98:5]
Inal-Saheehit is narrated from Abu Hurayrah that the Prophet(peace and blessings of Allaah be upon him) said: “The people who will be most deserving of my intercession will be those who sayLaa ilaaha ill-Allaahsincerely from their hearts or their souls.”
(7)Love
This means love for this word and for what it implies, and its people, those who act upon it and adhere to its conditions; and hatred of whatever goes against it.
Allaah says (interpretation of the meaning):
“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else).”
[al-Baqarah 2:165]
The sign that a person loves his Lord is that he gives priority to what Allaah loves even if it goes against his own desires, and he hates what Allaah hates, even if it is something to which he is inclined.. He takes as friends those who are friends of Allaah and His Messenger and he takes as enemies those who are the enemies of Allaah and His Messenger. He follows His Messenger(peace and blessings of Allaah be upon him), follows in his footsteps and accepts his guidance .All of these signs are conditions of this love, and it cannot be imagined that this love can exist without any of these conditions.
The Messenger of Allaah(peace and blessings of Allaah be upon him) said:
“There are three things which if a person finds them, he has found the sweetness of faith: when Allaah and His Messenger are dearer to him than all else; when he loves a person for no other reason than for the sake of Allaah; and when he hates to return to kufr after Allaah has saved him from it as he would hate to be thrown into fire.” (Narrated from the hadeeth of Anas ibn Maalik).
Some scholars added an eighth condition, which is the rejection of all things that are worshipped instead of Allaah (al-kufr bi’l-taaghootor rejection of false gods). The Prophet(peace and blessings of Allaah be upon him) said: “Whoever saysLaailaaha ill-Allaahand rejects everything that is worshipped instead of Allaah, his property and his blood will be sacred [i.e., it is forbidden to seize his property or shed his blood] and his reckoning will be with Allaah.” (Narrated by Muslim). In order for his property and his blood to be protected, he must, in addition to sayingLaa ilaaha ill-Allaah, also reject whatever is worshipped instead of Allaah, no matter who or what it is.

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Dought & clear, - The Conditions of the Testimony of Faith.

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What are the conditions of the testimony of faith?
There are seven conditions of the testimony of Faith :
Knowledge which negates ignorance.
Certainty which negates doubt.
Sincerity and purity of intent which negates shirk.
Truthfulness which negates hypocrisy.
Love and devotion which negates disdain of Allah’s religion.
Submission which negates disobedience.
Acceptance which negates rejection or denial.

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For children, - How a Little Boy Learned to Restrain His Anger and Bad Temper or Nails in the Fence

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This is one of those timeless moral stories that teach the importance of restraining bad temper or anger management as per the teachings of Islam.
There once was a little boy who had a bad temper. His father gave him a bag of nails and told him that every time he lost his temper, he must hammer a nail into the back of the fence. The first day the boy had driven 37 nails into the fence. Over the next few weeks, as he learned to control his anger, the number of nails hammered daily gradually dwindled down. He discovered it was easier to hold his temper than to drive those nails into the fence.
Finally the day came when the boy didn't lose his temper at all and learned how to control anger and bad temper. He told his father about it and the father suggested that the boy now pull out one nail for each day that he was able to hold his temper. The days passed and the young boy was finally able to tell his father that all the nails were gone.
The father took his son by the hand and led him to the fence. He said, "You have done well, my son, but look at the holes in the fence. The fence will never be the same. When you say things in anger, they leave a scar just like this one. You can put a knife in a man and draw it out. It won't matter how many times you say I'm sorry, the wound is still there.
The next time you get angry with someone and are about to speak, ask yourself if there was a way to say what you want to say with neutral words. Often the habit of reacting angrily is just that - a habit you learned when you were young and haven't questioned since. You might have become blind to the effect it has on your life.
It is really so that the world reflects back your own attitude. If you constantly wonder why people are angry at you, perhaps it is you who treated them with anger first. Listen to the words and tone of voice you use. And try; really try to speak neutrally to someone who is angry with you. If you know it will be difficult, write the words down first. Rehearse it in your mind. Decide on a prize you will get from Allah (SWT) when you succeed.
Teach your mind intentionally to use respectful words. And you just might find that life begins to feel a lot nicer - because people aren't angry at you anymore.
Our Holy Prophet Muhammad (saw)mentions the tonguebefore the hand. As everybody knows, the 'wounds' caused by the tongue are deeper and more hurtful than those caused by the hand. Besides, one is often prepared to strike more readily, easily and more frequently with one's tongue than with the hand. Slandering, backbiting, reproaching and other similar ways of hurting people are commoner and more difficult to avoid than hurt done by the hand. Further, if a person can refrain from hurting with the tongue, he can more easily refrain from the assaults by the hand. Again, defending oneself against physical assaults is, in most cases, easier than against verbal assaults of, in particular, backbiting and slandering. So, a true Muslim always restrains his tongue as well as his hand from hurting others.

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