lördag 28 augusti 2010

FLEEİNG UNTO ALLAH



This hijrah requires an origin and a goal. A person migrates with his heart:

· From loving other than Allah > loving Him;

· From fearing and hoping and relying on other than Him > fearing and hoping and relying on Him;

· From calling upon, asking, surrendering to, and humbling oneself before other than Him > calling upon, asking, surrendering to, and humbling oneself before Him.

This is precisely the meaning of “fleeing unto Allah”, as He ta’ala says:

“…Flee unto Allah…” [Surah Ath-Thaariyaat 51:50]

And indeed, the tawhid required from a person is to flee from Allah unto Him! Under this heading of “from” and “to” falls a great reality of tawhid.Migration to Allaah ~Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

Fleeing unto Allah Ta’ala includes turning to Him only for asking or worship or anything which proceeds from that. Thus, it includes the tawhid of Ilahiyyah which was the common point in the messages of all the messengers, may Allah bestows His praise and peace upon all of them.

On the other hand, fleeing from Allah (unto Him) includes the tawhid of Rububiyyah and the belief in the Qadar (Allah’s Divine Measure & Decree). It is the belief that whatever one hates or fears or flees from in the universe takes place by the Will of Allah alone. What He Ta’ala wills will surely happen, and what He does not will never be and is impossible to happen.

Thus when a person flees unto Allah, he would be fleeing unto him from a thing that occurred by His Will. In other words, he would be fleeing from Him unto Him!

One who understands this well can then understand the meaning of the Messenger’s sallallaahu ‘alayhi wa sallam words:

“…I seek refuge from You in You…”

And:

“…There is no shelter or escape from You except in You…”

There is nothing in the universe that one would flee or seek protection from but is created and originated by Allah Ta’ala. Hence, one would flee from that which emanates from Allah’s decree, will, and creation, to that which emanates from His mercy, goodness, kindness, and bounty. One is, therefore, fleeing from Allah unto Him, and seeking refuge in Him from Him!

Understanding these two matters causes one’s heart to stop being attached to other than Allah in fear, hope or love. He would then know that all that he flees from exists by the Allah’s will, power and creation. This would not leave in his heart any fear of other than his Creator and Maker. This in turn causes him to turn to Allah alone in fear, love and hope.

Had it been that what one flees from were not under Allah’s Will and Power, one would then be excused to fear that thing instead of Allah. This would be like running away from a creature to a more powerful one, without being totally confident that the second creature is powerful enough to protect him from the first one.

This is quite different from the case of a person who knows that the One to whom he is running is the same as the One who decreed, willed, and created that from which he is fleeing. In the latter case, no interest in seeking other protectors should remain in the heart.

So, understand well this important meaning in the Prophet’s sallallaahu ‘alayhi wa sallam words above. People have explained them in many different ways, yet very few have realized this meaning which is their core and moral. This facilitation [in understanding] is indeed from Allah.

Thus the whole matter resolves to fleeing from Allah unto Him. This is the meaning of the hijrah to Allah ta’ala. This further explains why the Messenger sallallaahu ‘alayhi wa sallam said:

“A true migrator is one who abandons what Allah has prohibited.”

This is also why Allah Ta’ala mentions Imaan and hijrah together in several places [eg. al-Anfal 8:72,74,75 & at-Tauba 9:20] – the two being closely linked, and each of them requiring the other.

Migration to Allaah ~Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

Taken from The Magnificent Journey published by QSS

The Hadith Of The Day.




Anas Narrated: The Prophet said, "Whoever
possesses the following three (qualities) will have the sweetness
(delight) of faith:


1) The one to whom Allâh Almighty and His Messenger,Muhammad( SAW ) become dearer than anything else.


2) Who loves a person and he loves him only for Allâh’s sake.


3) Who hates to revert to kufr ...(disbelief) as he hates to be thrown into the fire." (SahihAl-Bukhari, Vol.1, Hadith No.15).

Immortal Technique - Wake up

Jackson Family Leave Courthouse In Beverly Hills.



Ok all!! DO you UNDERSTAND WHAT the Jackson Family want TO TELL us here?? CAN YOU UNDERSTAND IT?? OMG!! They "cant say to much" becuse they are so afraid for this powers, BUT THEY SHORE can give us this SIGN!!!!

BOYCOOT SONY THE HAVE BLOOD ON THERE HANDS!!!!!

fredag 27 augusti 2010

Tip to me from a girl who have contact with Mj´s bodyguards about illuminati!!!! MUST READ!!



Ok now I just got hot tips here in my inbox and I was promised to post it .. I myself have been in contact with Mj's bodyguards on the same question but not received a reply .. But this girl managed to get a bit of this with the Illuminati and Mj's death ..

MUST READ!
Meddie.
Here it is:




Suzann August 25 at 8:28pmYou guys said how few know the truth about his death. If i tell you my theory will you say if it's correct or not?



MJs Bodyguards August 25 at 10:31pmMaybe, maybe not.Sent via Facebook Mobile


Suzanne August 25 at 10:37pmOkay...You are probably going to think i am nuts unless you know the truth about the industry which i am sure you do. -deep breath. okay here i go.. [btw this is copy+pasted from when i wrote it for a friend]




Michael jackson shows him breaking free from the Illuminati and being under control in Black&White.




That panther dance he does that was banned that’s him breaking free. Of course they wanted him gone. He wasn’t under their control anymore. So what do they do? They try to destroy his image by false allegations.He reveals more parts of their plan in his songs and owns a major catalog so what do they do now?! They set up the THIS IS IT tour to kill him. Make him weak. He was not ready to do 50 shows. He had arthritis in his lower back. He would not be able to handle it. Oh and that junk people say that he was a drug addict? Hell no.




His autopsy results did not show a body of a drug addict at all. ONLY Janet Jackson says that he was one which shows she is still under their control. He was in pain and the This Is It tour wasn’t going to set off. You saw all those things they had planned right? That hugee robot thingy mcbob. Yea The clips from the movie were just days before his death. and he was due to perform pretty soon.




You’d think they would be pretty ready to perform live. The point is that he was a threat to the elite, illuminati, w/e you want to call them a major threat. So what they do?! how do they get him under their control again. They kill him using conrad murray as a scapegoat. Now at least their making money off of him again! billions!! MJ Fan should really stop buying things from people benefiting from his death. Especially from sony. I despise sony.


-----


MJs Bodyguards August 27 at 3:05amWow, very interesting. Something to think about.Sent via Facebook Mobile


Suzanne August 27 at 9:20amSo I am pretty close? :P

A Message to Muslim Women

Clarity of Discourse




Clarity of Discourse
ALLAH the Exalted says:

“O believers fear ALLAH and always say the right thing.” [33: 70]

Ahadith

1. Anas (May ALLAH be pleased with him) reported: Whenever the Prophet (PBUH) said something, he would repeat his words thrice so that the meanings would be understood fully; and whenever he came upon a group of people, he would greet them, and he would repeat salutation thrice. [Al-Bukhari and Muslim].

2. `Aishah (May ALLAH be pleased with her) reported: the speech of Messenger of ALLAH (PBUH) was so clear that all those who listened to it would understand it. [Abu Dawud].

Commentary: Interpreting `Aishah's (R.A) report, some commentators say that Messenger of ALLAH (PBUH) used to speak clearly and decisively. However, it may also mean that, while speaking, he would pause upon his words in such a way that each and every word which came from his lips appeared detached from the other. He was never like those who speak quickly and their words are mixed up with each other. This Hadith reflects the Prophet's eloquence as well as his due care and decency in putting in his viewpoint to the convenience of his audience.

The Merit of Providing something to the Person Observing Saum (Fasting) for breaking the Fast


The Merit of Providing something to the Person Observing Saum (Fasting) for breaking the Fast

ALLAH The Exalted says:

Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. ALLAH wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify ALLAH for guiding you, and to express your appreciation. [2:185]

Ahadith

1. Zaid bin Khalid Al-Juhani (May ALLAH be pleased with him) reported: The Prophet (PBUH) said, "He who provides a fasting person something with which to break his fast, will earn the same reward as the one who was observing the fast, without diminishing in any way the reward of the latter.'' [At-Tirmidhi].

2. Umm `Umarah Al-Ansariyah (May ALLAH be pleased with her) reported: Once the Prophet (PBUH) visited us and I served him some food. He (PBUH) asked me to eat. I replied that I was observing (optional) fast. He (PBUH) said, "When people eat by a person observing fast, the angels keep asking ALLAH's forgiveness for that person until they have had their fill.'' [At-Tirmidhi].
Commentary: This Hadith tells us the merits of the person who is himself observing Saum but serves meals to others.

3. Anas (May ALLAH be pleased with him) reported: The Prophet (PBUH) came to visit Sa`d bin `Ubadah (May ALLAH be pleased with him) who presented bread and olive oil to him. The Prophet (PBUH) ate it and said, "The observers of fast have broken their fast with you (this is the literal translation, but the meaning is: `May ALLAH reward you for providing a fasting people with food to break their fast'); the pious people have eaten your food and the angels invoked blessings on you.'' [Abu Dawud].


Commentary: The word "Aftara'' is informative in nature, but it is used in the sense of a prayer. Thus, what it denotes is "May ALLAH give you the reward of one who arranges for the Iftar (breaking the Saum) of somebody." Thus, it induces one to hospitality according to his means.

The hadith Of The Day..


The Messenger of Allah (pbuh) Said: “O People, You Should Do Whatever Good
Deeds You can, For ALLAH Does Not Get Tired (Of Giving Reward) Until
You Get Tired.


And The Most Beloved Of Good Deeds To ALLAH Is That In
Which A Person Persists, Even If It Is Little. If The Family Of
Muhammad (pbuh) Started To Do Something, They Would Persist In It.”

[Al-Bukhari]

Virtues of Knowledge which is Learnt and Taught for the sake of ALLAH part 1


Virtues of Knowledge which is Learnt and Taught for the sake of ALLAH

Prophet Muhammad (pbuh) said: ‘Convey from me even an Ayah’


ALLAH, the Exalted, says:
"And say: `My Rubb! Increase me in knowledge.'' (20:114)

"Are those who know equal to those who know not?''' (39:9)

Ahadith
1.`Abdullah bin `Amr bin Al-`As (r.a) reported: The Prophet (PBUH) said, "Convey from me even an Ayah of the Qur'an; relate traditions from Banu Israel, and there is no restriction on that; but he who deliberately forges a lie against me let him have his abode in the Hell.''

2. Mu`awiyah (r.a) reported: The Messenger of ALLAH (saw) said, "When ALLAH wishes good for someone, He bestows upon him the understanding of Deen.'' [Al-Bukhari and Muslim].

3. Ibn Mas`ud (r.a) reported: The Prophet (PBUH) said, "Envy is permitted only in two cases: A man and whom ALLAH gives wealth, and he disposes of it rightfully, and a man to whom ALLAH gives knowledge which he applies and teaches it.'' [Al-Bukhari and Muslim].


4. Sahl bin Sa`d (r.a) reported: The Prophet (PBUH) said to `Ali (r.a), "By ALLAH, if a single person is guided by ALLAH through you, it will be better for you than a whole lot of red camels.'' [Al-Bukhari and Muslim].


5. Abu Hurairah (r.a) reported: The Messenger of ALLAH (PBUH) said, "ALLAH makes the way to Jannah easy for him who treads the path in search of knowledge.'' [Muslim].

6. Abu Hurairah (r.a) reported: The Messenger of ALLAH (PBUH) said, "He who calls others to follow the Right Guidance will have a reward equal to the reward of those who follow him, without their reward being diminished in any respect on that account.'' [Muslim].

7. Abu Hurairah (r.a) reported: The Messenger of ALLAH (PBUH) said, "When a man dies, his deeds come to an end except for three things: Sadaqah Jariyah (ceaseless charity); a knowledge which is beneficial, or a virtuous decendant who prays for him (for the deceased).'' [Muslim].

torsdag 26 augusti 2010

Knowledge which is Learnt and Taught for the sake of ALLAH (part 2)




Knowledge which is Learnt and Taught for the sake of ALLAH (part 2)

ALLAH, the Exalted, says:

"ALLAH will exalt in degree those of you who believe, and those who have been granted knowledge.'' (58:11)
"It is only those who have knowledge among His slaves that fear ALLAH.'' (35:28)

Ahadith:
1. Abu Hurairah (r.a) reported: The Messenger of ALLAH (PBUH) said, "The world, with all that it contains, is accursed except for the remembrance of ALLAH that which pleases ALLAH; and the religious scholars and seekers of knowledge.'' [At-Tirmidhi].

2. Anas (r.a) reported: The Messenger of ALLAH (PBUH) said, "He who goes forth in search of knowledge is considered as struggling in the Cause of ALLAH until he returns.'' [At-Tirmidhi].

3. Abu Sa`id Al-Khudri (r.a) reported: The Messenger of ALLAH (PBUH) said, "A believer never satisfies doing good until he reaches Jannah.'' [At-Tirmidhi].

4. Abu Umamah (r.a) reported: The Messenger of ALLAH (PBUH) said, "The superiority of the learned over the devout worshipper is like my superiority over the most inferior amongst you (in good deeds).'' He went on to say, "ALLAH, His angels, the dwellers of the heaven and the earth, and even the ant in its hole and the fish (in water) supplicate in favour of those who teach people knowledge.'' [At-Tirmidhi].

5. Abud-Darda (r.a) reported: The Messenger of ALLAH (PBUH) said, "He who follows a path in quest of knowledge, ALLAH will make the path of Jannah easy to him. The angels lower their wings over the seeker of knowledge, being pleased with what he does. The inhabitants of the heavens and the earth and even the fish in the depth of the oceans seek forgiveness for him. The superiority of the learned man over the devout worshipper is like that of the full moon to the rest of the stars (i.e., in brightness). The learned are the heirs of the Prophets who bequeath neither dinar nor dirham but only that of knowledge; and he who acquires it, has in fact acquired an abundant portion.'' [Abu Dawud and At-Tirmidhi].

6. Ibn Mas`ud (r.a) reported: I heard the Messenger of ALLA (PBUH) saying, "May ALLAH freshen the affairs of a person who hears something from us and communicates it to others exactly as he has heard it (i.e., both the meaning and the words). Many a recepient of knowledge understands it better than the one who has heard it.'' [At-Tirmidhi]

7. Abu Hurairah (r.a) reported: The Messenger of ALLAH(PBUH) said, "He who does not acquire knowledge with the sole intention of seeking the Pleasure of ALLAH but for worldly gain, will not smell the fragrance of Jannah on the Day of Resurrection.'' [Abu Dawud].

I believe In Islam...



I believe in Islam Like i believe in the sun rising Not Just because i can see it,
but because by it,
I see everything.

Allah Made Me Funny - Azhar Usman 2/2

Allah Made Me Funny - Azhar Usman 1/2


Ok my readers.. Now we need some fun in here to :)

Let's get a few laughs:))

Look like this woman belive this muslima is from Mars ;)



Look like this woman belive this muslima is from Mars ;)

Check out the woman who looks at our sister astagvurlillah with hatred and anger at her .. You see how she really despises her .. And our sister mashallah is like a sun .. Cool calm ♥

WHY?: Because He's is a Muslim!!

KLF - Justified & Ancient (Stand by the Jams)




About illuminati music world:


Very weird music video! I used to love this song loooooooooong time ago,
but watching it again, it's creepy. At 1.32 at the centre of the screen you can faintly see a
pyramid with a cassette in front, and the same symbol is on the guys in
yellow. Plus, what ARE these horny things? Check out..the lyrics as well, plus
the wiki page about KLF, there is some reference of them using
"Illuminatus" books as a theme. They might be anti illuminati, since they retired early, but I can't make much sense of it

onsdag 25 augusti 2010

Description of the Prophet’s prayer


source: http://www.islamqa.com/en/ref/13340

Talkhees Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) min al-Takbeer ila al-Tasleem ka annaka turaahaa

by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him).
Praise be to Allah.

1 – Facing the direction of the Ka’bah


1- When you stand up to pray, face the direction of the Ka’bah wherever you are, in both fard (obligatory) and naafil (supererogatory) prayers. This is one of the pillars of prayer, without which prayer is not valid.

2- The obligation of facing the direction of prayer does not apply to one who is engaged in warfare, when he prays the fear prayer (salaat al-khawf) or is engaged in heavy fighting. It also does not apply to those who are unable to do it, such as one who is sick, or one who is traveling on a ship, in a car or on a plane, if they fear that the time of the prayer will elapse (before they reach a place where they can find the correct direction). And it does not apply to one who is praying a naafil prayer or witr prayer whilst riding on a riding-animal etc., but it is mustahabb for him to face the qiblah if he is able to do so when pronouncing the takbeer of ihraam (at the beginning of the prayer), then he may face whatever direction he is facing.

3- Everyone who can see the Ka’bah must face it; those who cannot see it must face its direction.


Ruling on not facing the Ka’bah in prayer by mistake:

4- If a person prays not facing the qiblah, because of clouds [preventing him from working out the direction from the position of the sun] or some other reason, after he did his best to work out the right direction, his prayer is valid and he does not have to repeat it.

5- If someone whom he trusts comes – whilst he is praying – and tells him of the right direction, then he must hasten to turn that way, and his prayer is valid.

2 – Qiyaam (standing in prayer)

6- It is obligatory to pray standing. This is a pillar (essential part of prayer), except for the one who is praying the fear prayer or at times of intense fighting, when it is permitted to pray whilst riding; for the one who is sick and unable to stand, who should pray sitting if he is able, otherwise lying on his side; and the one who is praying a naafil prayer, who may pray whilst riding or sitting if he wishes, and he indicates the rukoo’ and sujood with his head. The one who is sick may also do this, and he should make his sujood lower than his rukoo’.

7- It is not permissible for one who is praying sitting down to put something raised up on the ground in order to prostrate on it. Rather he should make his sujood lower than his rukoo’ – as we have mentioned – if he is unable to touch the ground directly with his forehead.


Prayer on board a ship or airplane

8- It is permissible to pray fard prayers on board a ship or airplane.

9- It is permissible to pray them sitting down if one fears that one may fall.

10- It is permissible to lean on a pillar or stick when standing, if one is old or weak in body.


Combining standing and sitting in prayer

11- It is permissible to pray qiyaam al-layl standing or sitting with no excuse, or to do both. So a person may pray and reciting sitting down, and just before doing rukoo’ he may stand up and recite the rest of the aayahs standing up, then do rukoo’ and sujood, then he can do likewise in the second rak’ah.

12- If he prays sitting down, he should pray sitting cross-legged or in whatever position he finds comfortable.


Praying wearing shoes

13- It is permissible to pray barefoot, or to pray wearing shoes.

14- It is better to pray sometimes barefoot and sometimes wearing shoes, according to what is easy; one should not make it difficult to put shoes on or to take them off in order to pray If a person is barefoot, he should pray barefoot and if he is wearing shoes then he should pray wearing shoes, except when there is a reason not to do so.

15- If he takes them off, then he should not place them to his right; rather he should place them to his left, if there is no one on his left, otherwise he should put them between his feet. There is a subtle hint that he should not place them in front of himself. This is the etiquette which most worshippers ignore, so you see them praying facing their shoes! This is what was narrated in the saheeh reports from the Prophet (peace and blessings of Allaah be upon him).


Praying on the minbar


16- It is permissible for the imaam to pray on an elevated place such as the minbar, in order to teach the people. So he should stand up on it to pray, then say takbeer, recite Qur’aan and do rukoo’ whilst he is on that place, then he should come down backwards so that he can prostrate on the ground at the base of the minbar, then he may go back to it and do the same in the second rak’ah as he did in the first.



It is obligatory to pray facing a sutrah and be close to it


17- It is obligatory to pray facing a sutrah (screen or cover), there is no difference whether that is in the mosque or elsewhere, whether the mosque is big or small, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Do not pray except facing a sutrah, and do not let anyone pass in front of you, and if he insists then fight him, for he has a companion (qareen) with him” – meaning the Shaytaan.

18- It is obligatory to be close to the sutrah, because this is what the Prophet (peace and blessings of Allaah be upon him) commanded.

19- Between the place where the Prophet (peace and blessings of Allaah be upon him) prostrated and the wall there would be a space nearly big enough for a sheep to pass through. Whoever does that is close enough [to the sutrah] as is required. I say: from this we known that what people do in all the mosques that I have seen in Syria and elsewhere, by praying in the middle of the mosque far away from the wall or pillars is but negligence towards the command and action of the Prophet (peace and blessings of Allaah be upon him).



How high should the sutrah be?

20- The sutrah should be approximately a handspan or two above the ground, because the Prophet (peace and blessings of Allaah be upon him) said: “When one of you places in front of him something such as the stick on the end of a saddle, he should pray and not worry about anyone who passes in front of that.” This hadeeth indicates that a line on the ground is not sufficient, and the hadeeth narrated concerning that is da’eef (weak).

21- He should face the sutrah directly, because this is apparent meaning of the command to pray towards the sutrah. Stepping slightly to the right or left so that one is not facing it directly, is not correct.

22- It is permissible to pray facing a stick planted in the ground and the like, or a tree, or a pillar, or one’s wife lying down in bed underneath her blanket, or an animal, even if it is a camel.



Prohibition of praying towards graves

23- It is not permitted to pray facing graves at all, whether they are the grave of Prophets or of others.


Prohibition of walking in front of one who is praying even in al-Masjid al-Haraam



24- It is not permitted to walk in front of one who is praying if there is a sutrah in front of him [i.e., it is not permissible to come between him and his sutrah]. There is no difference in this regard between al-Masjid al-Haraam and other mosques, all of them are the same in that this [walking in front of one who is praying] is not permitted, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “If the person who passes in front of one who is praying knew how great a burden of sin resulted from that, standing for forty [years] would be better for him than passing in front of one who is praying.” This refers to passing between him and the place of his prostration. The hadeeth which speaks of the Prophet (peace and blessings of Allaah be upon him) praying in Haashiyat al-Mataaf without a sutrah and with people passing in front of him is not saheeh, even though it does not say that they were passing between him and his place of prostration. It is obligatory for the one who is prostrating to prevent the one who wants to pass in front of him, even in Masjid al-Haraam.

25- It is not permissible for the one who is praying towards a sutrah to let anyone pass in front of him, because of the hadeeth quoted above, “Do not let anyone pass in front of you…” And because the Prophet (peace and blessings of Allaah be upon him) said: “When one of you is praying towards something which is a sutrah between him and the people, and someone wants to pass in front of him, then he should push him in the upper chest and repel him as much as he can.” According to another report: “… he should stop him twice, but if he insists then he should fight him, for he is a devil.”


Stepping forward to prevent someone passing in front of him


26- It is permissible for a person to take one or two steps to the front, in order to prevent one who is not responsible from passing in front of him, such as an animal or a small child, and to make them pass behind him.

What breaks prayer

27- The sutrah is so important to prayer that it prevents a person’s prayer from being invalidated, if someone passes in front of him. This is in contrast to the one who does not use a sutrah, whose prayer is broken if an adult woman, a donkey or a black dog passes in front of him.


3 – Niyyah (intention)

28- The worshipper must have the intention of praying the prayer for which he is standing. He must have the intention in his heart of performing a specific prayer, such as the fard (obligatory prayer) of Zuhr or of ‘Asr, or the Sunnah of those prayers. This is a condition or pillar (essential part) of the prayer, but uttering the intention verbally is a bid’ah which goes against the Sunnah, which was not suggested by any of the imams who are followed.


4 – Takbeer


29- Then he should start the prayer by saying “Allaahu akbar (Allaah is Most Great).” This is an essential part of the prayer, because the Prophet (peace and blessings of Allaah be upon him) said: “The key to prayer is purifying oneself (wudoo’), it is entered by takbeer (saying ‘Allaahu akbar’) and exited by tasleem (saying ‘al-salaamu ‘alaykum’)” i.e, once you say takbeer, certain things are prohibited and this prohibition ends when you say tasleem.

30- He should not raise his voice when saying takbeer in all the prayers, unless he is acting as an imaam.

31- It is permissible for the muezzin to convey the takbeer of the imaam to the people, if there is a need to do so, such as if the imaam is sick and his voice is weak, or because there are many worshippers praying behind him.

32- The one who is following the imaam should not say takbeer until the imaam has finished saying takbeer.


Raising the hands – how it is to be done

33- He should raise his hands when saying the takbeer, or before or after doing so. All of these are proven in the Sunnah.

34- He should raise them with the fingers stretched out.

35- He should raise them level with his shoulders, or sometimes until they are level with his earlobes. I say: with regard to touching the earlobes with the thumbs, there is no basis for this in the Sunnah, rather in my view this has to do with waswaas (insinuating whispers of the Shaytaan).


Placing the hands – how it is to be done

36- Then he should place his right hand on his left, immediately after the takbeer. This is the way of the Prophets (peace be upon them), and this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined upon his companions. It is not permissible to let the arms hang at the sides.

37- The right hand should be placed on the back of the left hand, wrist and forearm.

38- Sometimes the left hand may be grasped with the right. The combination of placing and grasping, which was favoured by some later scholars, has no basis.


Where they should be placed

39- The hands should be placed on the chest only; there is no difference between men and women in this regard. I say: placing them anywhere other than on the chest is da’eef (weak) or has no basis.

40- It is not permissible to put the right hand on the waist.


Humility and looking at the place of prostration


41- The worshipper must be humble in his prayer, and should avoid everything that may distract him from it, such as adornments and decorations. He should not pray where there is food that he wants to eat, or when he needs to urinate or defecate.

42- Whilst he is standing, he should look towards the place where he will prostrate.

43- He should not look to the right or the left, because looking here and there is a snatching away which the Shaytaan steals from the prayer of the slave.

44- It is not permissible for him to look up at the sky.


Du’aa’ al-Istiftaah (du’aa’ at the start of prayer)

45- Then he should start the prayer with some of the du’aa’s which are narrated from the Prophet (peace and blessings of Allaah be upon him). There are many of these, the most famous of which is “Subhaanaka Allaahumma wa bihamdika, wa tabaaraka ismuka wa ta’aala jadduka, wa laa ilaaha ghayruka (Glory and praise be to You O Allaah, blessed be Your name and exalted be Your Majesty, and there is no god but You).” The command to do this is proven so we should adhere to it. Whoever wants to see the other du’aa’s may refer to Sifat al-Salaah, p. 91-95, Maktabat al-Ma’aarif, Riyadh, edition. [In English, see “The Prophet’s Prayer described” by Shaykh al-Albaani, al-Haneef Publications, p. 14-19]


Recitation of Qur’aan

46- Then he should seek refuge with Allaah – this is obligatory, and he is sinning if he omits to do so.

47- The Sunnah is sometimes to say “A’oodhu Billaahi min al-Shaytaan il-rajeem, min hamzihi wa nafkhihi wa nafathihi (I seek refuge with Allaah from the accursed Satan, from his madness, his arrogance and his poetry),” – poetry here refers to blameworthy kinds of poetry.

48- And sometimes he may say, “A’oodhu Billaah il-Samee’ il-A’leem min al-Shaytaan… (I seek refuge with Allaah, the All-Hearing, All-Knowing, from the Shaytaan…).”

49- Then he should say silently – whether the prayer is to be recited aloud or silently – “Bismillah il-Rahmaan il-Raheem (In the Name of Allaah, Most Gracious, Most Merciful).”
Reciting al-Faatihah

50- Then he should recite Soorat al-Faatihah (the first soorah of the Qur’aan) in full, including the Basmalah (Bismillaahi il-Rahmaan il-Raheem). This is an essential part of the prayer, without which the prayer is not valid. Those who do not speak Arabic must memorize this soorah.

51- Those who cannot remember it should say: “Subhaan Allaah, wa’l-hamdu-Lillaah, wa laa ilaaha ill-Allaah, wa Allaahu akbar, wa laa hawla wa laa quwwata illa Billaah (Glory be to Allaah, praise be to Allaah, there is no god but Allaah, Allaah is Most Great, and there is no strength and no power except with Allaah).”

52- The Sunnah is to recite it one verse at a time, and to pause at the beginning of each aayah. So he should say: “Bismillaah il-Rahmaan il-Raheem (In the Name of Allaah, the Most Gracious, the Most Merciful),” then pause. Then say, “Al-Hamdu Lillaahi Rabb il-‘Aalameen (All the praises and thanks be to Allâh, the Lord of the ‘Aalameen (mankind, jinn and all that exists), then pause. Then say: ‘al-Rahmaan il-Raheem (The Most Gracious, the Most Merciful), then pause… and so on, until the end of the aayah.

This is how the Prophet (peace and blessings of Allaah be upon him) used to recite the whole soorah, pausing at the end of each aayah and not joining one aayah to the next, even if there is continuity of the meaning.

53- It is permissible to read it as Maaliki Yawm id-Deen or Maliki Yawm id-Deen.


How the one who is praying behind the imaam should recite it


54- The one who is praying behind the imam should recite it behind the imaam in prayers where Qur’aan in recited silently and in prayers where it is recited aloud, if he cannot hear the imam’s recitation, or if he pauses after completing it so that those who are praying behind him can recite it. We think that this pause was not proven in the Sunnah. I say I have mentioned the evidence of those who think that this pause is permissible and the refutation of that evidence, in Silsilat al-Ahaadeeth al-Da’eefah, no. 546, 547, part 2, p. 24-26, Dar al-Ma’aarif edition.


Recitation after al-Faatihah


55- It is Sunnah to recite – after al-Faatihah – another soorah, even in Salaat al-Janaazah (funeral prayer), or some aayahs, in the first two rak’ahs.

56- The recitation may be made lengthy sometimes, and shorter sometimes, for reasons of travel, coughing, sickness or the crying of an infant.

57- The recitation varies according to the prayers. The recitation in Fajr prayer is longer than it is in all the other prayers. Next longest is Zuhr, then ‘Asr, then ‘Isha’, then Maghrib, usually.

58- The recitation in the night prayers (qiyaam al-layl) is longer than all of these.

59- The Sunnah is to make the recitation longer in the first rak’ah than in the second.

60- He should make the recitation in the last two shorter than in the first two rak’ahs, half the length. If you want more details on this topic, see Sifat al-Salaah p. 102 (Arabic original).



Reciting al-Faatihah in every rak’ah


61- It is obligatory to recite al-Faatihah in every rak’ah.

62- It is Sunnah to add to it in the last two rak’ahs as well.

63- It is not permissible for the imaam to make his recitation longer than that which is described in the Sunnah, because that is difficult for those who may be praying behind him, such as the elderly and sick, or nursing mothers, or those who have other things to do.



Reciting aloud and reciting quietly


64- Qur’aan should be recited aloud in Fajr and Jumu’ah prayers, Eid prayers, prayers for rain (istisqaa’), prayers at the time of an eclipse (kusoof) and in the first two rak’ahs of Maghrib and ‘Isha’.


He should recite silently in the first two rak’ahs of Zuhr and ‘Asr, in the third rak’ah of Maghrib and in the last two rak’ahs of ‘Ishaa’.



65- It is permissible for the imaam occasionally to make an aayah audible in the prayers where recitation is to be done silently.

66- In Witr and Qiyaam al-Layl, he should recite silently sometimes and aloud sometimes, and he should be moderate in raising his voice.


Tarteel – reciting at a measured pace


67- The Sunnah is to recite the Qur’aan at a measured pace, not quickly or hastily. It should be read in a manner that clearly distinguishes each letter, beautifying the Qur’aan with one’s voice. He should observe the well known rulings of the scholars of Tajweed and he should not recite it in the innovated manner of singers or according to the rules of music.



Prompting the imaam



68- It is prescribed for the one who is praying behind the imaam to prompt the imaam if he hesistates in his recitation.


6 – Rukoo’ (bowing)

69- When he has completed the recitation, he should pause briefly, to catch his breath.

70- Then he should raise his hands in the manner described for takbeerat al-ihraam (the takbeer at the beginning of prayer).

71- And he should say takbeer (“Allahu akbar”). This is obligatory.

72- Then he should do rukoo’, bowing as deeply as his joints will let him, until his joints take the new position and are relaxed in it. This is an essential part of prayer.


How to do rukoo’

73- He should put his hands on his knees, firmly, spacing the fingers out, as if he is grasping his knees. All of this is obligatory.

74- He should spread his back and make it level so that if water were poured on it, it would stay there (not run off). This is obligatory.

75- He should not lower or raise his head, but make it level with his back.

76- He should keep his elbows away from his sides.

77- In rukoo’, he should say “Subhaana Rabbiy al-‘Azeem (Glory be to my Lord, the Almighty) three times or more. There are others kinds of dhikr which may be said in rukoo’, some of which are long, some of medium length and some short. See Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 132, Maktabat al-Ma’aarif edition [The Prophet’s Prayer Described, p. 44].


Making the essential parts of prayer equal in length

78- It is Sunnah to make the essential parts of prayer equal in length, so the rukoo’, the standing after rukoo’, the prostration and the sitting between the two prostrations should be make approximately the same in length.

79- It is not permissible to recite Qur’aan in rukoo’ or in sujood.


Straightening up from rukoo’


80- Then he should straighten up from rukoo’. This is an essential part of the prayer.

81- Whilst straightening up, he should say, “Sami’a Allaahu liman hamidah (Allaah listens to the one who praises Him).” This is obligatory.

82- He should raise his hands when straightening up, in the manner described above.

83- Then he should stand straight until every vertebra has returned to its place. This is an essential part of the prayer.

84- Whilst standing thus, he should say, “Rabbanaa wa laka al-hamd (our Lord, to You be all praise).” (There are other kinds of dhikr which may be said at this point. See Sifat al-Salaah, p. 135/The Prophet’s prayer described, p. 47). This is obligatory for every person who is praying, even if he is following an imaam, because this is the dhikr of standing after rukoo’, and saying “Sami’a Allaahu liman hamidah” is the dhikr of straightening up from rukoo’. It is not prescribed to put the hands one over the other during this standing, because this was not narrated (from the Prophet (peace and blessings of Allaah be upon him)). For more details, see Sifat Salaat al-Nabi, 1 – Istiqbaal al-Qiblah (The Prophet’s Prayer Described – Facing the Ka’bah).

85- He should make this standing equal in length to the rukoo’, as stated above.


7 – Sujood (prostration)

86- Then he should say “Allaahu akbar” – this is obligatory.

87- He should raise his hands sometimes.


Going down on the hands

88- Then he should go down into sujood on his hands, putting them down before the knees. This is what was commanded by the Messenger of Allaah (peace and blessings of Allaah be upon him), and it is proven that he did this, and he forbade imitating the manner in which a camel sits down, which camel is by kneeling with its forelegs first.

89- When he prostrates – which is an essential part of the prayer – he should put his weight on his palms and spread them out.

90- He should keep the fingers together.

91- And point the fingers towards the qiblah.

92- He should put his palms level with his shoulders.

93- Sometimes he should make them level with his ears.

94- He should keep his forearms off the ground. This is obligatory. He should not spread them along the ground like a dog.

95- He should place his nose and forehead firmly on the ground. This is an essential part of the prayer.

96- He should also place his knees firmly on the ground.

97- The same applies to his toes.

98- He should hold his feet upright with his toes touching the ground. All of this is obligatory.

99- He should make his toes point in the direction of the qiblah.

100- He should put his heels together.


Being at ease in sujood

101- He should be at ease in sujood, distributing his weight equally on the parts of the body which should be in contact with the ground during sujood. They are: the nose and forehead, the palms, the knees, and the toes.

102- Whoever is at ease in his sujood in this manner has got it right. And this being at ease is also an essential part of the prayer.

103- In sujood, he should say, “Subhaana Rabbiy al-‘A’laa (Glory be to my Lord Most High)” three times or more. (There are other kinds of dhikr also, see Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 145/The Prophet’s Prayer described, p. 55).

104- It is mustahaab to offer a lot of du’aa’ during sujood, because it is a time when du’aa’ is likely to be answered.

105- He should make his sujood almost as long as his rukoo’, as described above.

106- It is permissible to prostrate on the bare ground, or on something covering the ground such as a garment or carpet, or a mat, etc.

107- It is not permitted to recite Qur’aan whilst prostrating.


Iftiraash and Iq’aa’ between the two sajdahs


[Iftiraash means sitting on the left thigh with the right foot upwards and its toes pointed towards the qiblah; iq’aa’ means resting on both heels and feet]

108- Then he should raise his head, saying takbeer. This is obligatory.

109- He should raise his hands sometimes.

110- Then he should sit at ease, until every vertebra returns to its place. This is obligatory.

111- He should spread his left leg and sit on it. This is obligatory.

112- He should put his right foot upright.

113- And make its toes point towards the qiblah.

114- It is permissible to sit in iq’aa’ sometimes, which means resting on the heels and feet.

115- Whilst sitting thus, he should say, “Allaahumma ighfir li warhamni wajburni, warfa’ni, wa’aafini warzuqni (O Allaah, forgive me, have mercy on me, strengthen me, raise me in status, pardon me and grant me provision).”

116- If he wishes, he may say, “Rabbi ighfir li, Rabbi ighfir li (My Lord, forgive me, my Lord, forgive me).”

117- He should make this sitting almost as long as his sujood.


The second sajdah


118- Then he should say takbeer – this is obligatory,

119- He should raise his hands sometimes when saying this takbeer.

120- He should do the second prostration – this is also an essential part of the prayer.

121- He should do in the second prostration what he did in the first.


The sitting of rest

122- When he raises his head from the second prostration and he wants to get up for the second rak’ah, he should say takbeer. This is obligatory.

123- He should raise his hands sometimes.

124- He should sit up straight, sitting on his left foot, until every bone returns to its place.


The second rak’ah

125- Then he should get up for the second rak’ah, supporting himself on his hands with his fists clenched as if kneading dough. This is an essential part of the prayer.

126- He should do in the second rak’ah what he did in the first.

127- Except that he should not recite the du’aa’ for starting the prayer.

128- He should make it shorter than the first rak’ah.


Sitting for the Tashahhud


129- When he completes the second rak’ah, he should sit for the Tashahhud. This is obligatory.

130- He should sit in iftiraash, as described above for the sitting between the two prostrations.

131- But it is not permitted to sit in iq’aa’ at this point.

132- He should put his right hand on his right thigh and knee, and the end of the right elbow on the thigh, not far from it.

133- He should spread his left palm on his left thigh and knee.

134- It is not permissible to sit resting on one’s arms, especially the left arm.


Moving the finger and looking at it


135- He should clench all the fingers of his right hand, and put the thumb on the middle finger sometimes.

136- Sometimes he should make a circle with them.

137- He should point with his index finger towards the qiblah.

138- He should look towards it.

139- He should move it, making du’aa’ with it, from the beginning of the Tashahhud until the end.

140- He should not point with the finger of his left hand.

141- He should do all of this in every Tashahhud.


How to say Tashahhud and the du’aa’ following it


142- The Tashahhud is obligatory, and if he forgets it, he must do the two prostrations of forgetfulness (sajdat al-sahw).

143- He should recite it silently.

144- The wording of the Tashahhud is: “Al-tahiyyaatu Lillaahi wa’l-salaawaatu wa’l-tayyibaat. Al-salaamu ‘alayka ayyuha’l-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. Al-salaamu ‘alayna wa ‘ala ‘ibaad-Illaah il-saaliheen. Ash-hadu an laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (All compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy and blessings of Allaah. Peace be upon us and upon the righteous slaves of Allaah. I bear witness that there is no god except Allaah, and I bear witness that Muhammad is the slave and Messenger of Allaah).” [Other versions are mentioned in Sifat Salaat al-Nabi/The Prophet’s Prayer Described, but what is mentioned here is the most sound].

Sending salaams upon the Prophet (peace and blessings of Allaah be upon him): this is what was prescribed after the death of the Prophet (peace and blessings of Allaah be upon him), and is narrated in the Tashahhud of Ibn Mas’ood, ‘Aa’ishah and Ibn al-Zubayr (may Allah be pleased with them). For more details see Sifat Salaat al-Nabi, p. 161, Maktabat al-Ma’aarif, Riyadh, edition/ The Prophet’s Prayer Described, p. 67).

145- After that, he should send prayers upon the Prophet (peace and blessings of Allaah be upon him), by saying: “Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innak hameedun majeed (O Allaah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraaheem and upon the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. O Allaah, send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Ibraaheem and upon the family of Ibraaheem); You are indeed Worthy of Praise, Full of Glory).”

146- If you wish you may shorten it and say: “Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad, wa baarik ‘ala Muhammad wa ‘ala aali Muhammad, kama salayta wa baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka haamedun majeed (O Allaah, send prayers upon Muhammad and the family of Muhammad, and send blessings upon Muhammad and the family of Muhammad, as You sent prayers and blessings upon Ibraaheem and the family of Ibraaheem; You are


Talkhees Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) min al-Takbeer ila al-Tasleem ka annaka turaahaa

by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him).

islam Q&A

tisdag 24 augusti 2010

Cruel Woman Dumps Cat In Bin

Transmitted from Ibn Umar that the Prophet said that a woman to freshen up in the fire (the hell) because of locked cat , that she did not feed her and give her water, and did not release her to eat from the vermin of the earth.

Transmitted from Abu Huraira that the Prophet SAW said While a dog, almost killed of thirst ...in the desert, was seen by a prostitute ( at the time of the Bani Israel), she stripped her shoe and filled it with water to let him drink, then God foregave her (for her mercy).

Be in this Life as if you are a Stranger or Traveller





Life as if you are a Stranger or Traveller
Taken from Jâmi' al-U'lûm wal-Hikam [1]

Hadîth #40:

Ibn Umar (Radhiallahu 'Anhum) said: Allâh's Messenger (Sallallahu 'Alaihi Wa Sallam) took me by my shoulder and said:

"Be in this life as if you were a stranger or a traveller on a path."

Ibn Umar used to say,

"If you reach the evening then do not expect to reach the morning, and if you reach the morning then do not expect to reach the evening. Take from your health before your sickness, and from your life before your death." - [Reported by al-Bukhârî]

This hadîth is the foundation for limiting one's hope in this life. So a believer must not take this life as a homeland or permanent residence, his heart being tranquil and resting assured within it. Rather, he must be in it as if he were on a journey, preparing himself to depart. The advice of the Prophets and their followers confirmed this.

Allâh said, narrating upon a believer at the time of Fir'awn that he said:

"O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the hereafter that is the home that will remain forever." [Ghafir : 39]


Alî ibn Abi Tâlib used to say,

"Certainly this life has begun travelling away, and the hereafter has begun travelling forward, and each has its children. So be from the children of the hereafter, and don't be from the children of this life. For indeed today there is action with no account, and tomorrow there will be account with no action."

Umar ibn Abdul Azîz said in his khutbah,


"This life is not your permanent abode. Allâh has prescribed for it to come to an end and He has prescribed for its people to depart from it. How often has a thriving population been ruined for something insignificant, and how often has a joyful resident been made to depart for something insignificant. So prepare well, may Allâh have mercy on you, for the journey with the best of what you have of preparations, and take provisions, for the best of provisions is Taqwâ."


So if this life is not a permanent residence nor homeland for the believer, then the situation of the believer in it must be either one of two conditions: Either as if he were a stranger residing in a strange land with his main concern being to take provisions for his return to his real homeland; or as if he were a traveller, in no way residing in it, rather his every night and day is spent going to his land of residence.


For this, the Prophet (Sallallahu 'Alaihi Wa Sallam) advised Ibn Umar to be in this life in one of these two conditions:

The first condition: That the believer abandons himself as if he were a stranger in this life, appearing to be a resident, yet really in a strange land. So his heart is not attached to this strange land. Rather, his heart is attached to his homeland that he is returning to. He is only staying in this life to fulfill his objective - preparing for the return to his homeland.

Al-Fudhayl ibn Iyyâdh said,

"A believer in this life is worried and sad. His worry is the objective of preparing himself. So whoever's condition in this life is such, then he has no concern other than taking provisions from what will benefit him during the return to his homeland. So he does not compete with the people of the land, among whom he is merely a stranger, in what they consider honorable. And he does not become worried if he seems insignificant among them."

Al-Hasan (al-Basrî) said,

"The believer is like a stranger. He does not become worried due to being insignificant in it (this life), and he does not compete for honor in it. His condition is one and the people are in another condition. Whenever Allâh created آdam ('Alayhis Salâm), He made him and his wife reside in Paradise. Then he was put out of it, yet was promised to return to it, he and the righteous ones among his offspring. So the believer is always longing for his first homeland..." [2]

The second condition: That the believer lowers himself in this life as if he were a traveller, in no way residing in it. He is only moving along in one of the points of his journey until he finishes his journey to its end, which is death. Whoever's condition in this life is such, then his main concern is obtaining the provision for the journey. He is not concerned with an Abû ndance of the enjoyment of this life. For this reason, the Prophet (Sallallahu 'Alaihi Wa Sallam) advised a group of his Companions for their main concern in this life to be like the provision of a traveller.

One of the Salaf wrote to one of his brothers:

"Oh my brother, it appears to you as if you are a resident. However, you are really only persistently travelling, and you are moving rapidly. Death is heading towards you, and this life is passing behind you. What has passed of your life will not return to you (to rectify it) on the Day of Taghâbun (The Day of Resurrection)."



Al-Fudhayl ibn Iyyâdh said to a man,

"How many (years) have come upon you?"He replied, "Sixty years." He said, "Therefore, for sixty years you have been going to your Lord and you are about to reach (Him)."So the man said, "To Allâh we belong and to Him we are returning!" So al-Fudhayl asked, "Do you know the meaning of that (statement)? You are saying, 'I belong to Allâh as a servant and I am going to return to Him.' So whoever knows that he belongs to Allâh as a servant and that he will return to him, then he should know that he will be stopped. And whoever knows that he will be stopped, then he should know that he will be questioned. And whoever knows that he will be questioned, then let him prepare an answer for the question." The man asked, "So what should I do?" He said, "It is easy." The man again asked, "What is it?" al-Fudhayl said, "Do good in what remains, then what has passed shall be forgiven. Yet, if you do evil in what remains, then you will be taken to account for what has passed as well as for what remains."



Some of the wise people said,

"Whoever made the days and nights his riding animal, then they will take him (to his destination) even if he doesn't move."

al-Awzâ'î wrote to one of his brothers,


"As to what follows: You have been encompassed from every side. Know that you are moving forward with each day and night. So beware of Allâh and of the standing between His hands. And your final promise will be with Him. Was-Salâm."


As for the advice of Ibn Umar, then it is based upon this Hadîth that he himself has narrated. It (his advice) includes an end to prolonged hope. And that if a person happens to reach the evening, then he should not wait for, or expect to reach the morning. And if he happens to reach the morning, then he should not wait for, or expect to reach the evening. Rather, he should assume that his end will reach him before that. With this same meaning, more than one of the scholars have explained the concept of having Zuhd in this life.



Al-Marwathî said: It was said to Abû Abdullâh - meaning Ahmad (ibn Hanbal),


"What is the meaning of having Zuhd in this life?"He said, "Not prolonging hope too much - He who says when he wakes up, 'I will not reach the evening.'"He said, "And Sufyân (ath-Thawrî) said likewise." It was then said to Abû Abdullâh, "With what do we seek help in not prolonging our hope?"He replied, "We don't know. It is only by Tawfîq (Success exclusively granted by Allâh)." As for his (Ibn Umar's) statement: "Take from your health before your sickness, and from your life before your death."Meaning: Take advantage of being able to do righteous deeds with what remains of your health before sickness prevents you from them, and from your life before death prevents you from them.



And in another narration: "...For surely, oh servant of Allâh, you don't even know what your own name will be tomorrow." Meaning: Perhaps tomorrow you will be among the dead, not the living.



The meaning of this advice has been reported from the Prophet (Sallallahu 'Alaihi Wa Sallam) from a different perspective. In Sahîh al-Bukhârî, it is reported that Ibn Abbâs narrated that the Prophet (Sallallahu 'Alaihi Wa Sallam) said:


"There are two blessing which many people are deprived of: health and free time." [3]

And in the Mustadrak of al-Hâkim, it is reported that Ibn Abbâs narrated that the Messenger of Allâh (Sallallahu 'Alaihi Wa Sallam) said to a man while advising him:

"Take advantage of five things before five other things: from your youth before your old age, your health before your sickness, your richness before your poverty, your free time before you become occupied, and from your life before your death." [4]

The meaning of this is that all of these things hinder the performance of deeds. Some of them personally preoccupy the person such as his poverty, richness, sickness, his old age, or his death. Others are more general such as the establishment of the Last Hour, the appearance of the Dajjâl, and o ther disturbing trials as is mentioned in the Hadîth:


"Take the initiative to do deeds, before trials come like a piece of a dark night (unexpectedly)." [5]

After the appearance of some of these more general events, no deeds will be of any benefit as Allâh said:


"The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith." [Al-An'am : 158]

In the two Sahîhs (al-Bukhârî and Muslim), Abû Hurayrah narrated that the Prophet (Sallallahu 'Alaihi Wa Sallam) said:

"The Hour will not be established until the sun rises from the west. So when it rises and the people see it, they will all believe. That is when the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith." [6]


And in Sahîh Muslim, the Prophet (Sallallahu 'Alaihi Wa Sallam) said:


"There are three events that if they occur, the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith: the rising of the sun from the west, the Dajjâl, and the Beast from the earth." [7]



Also in Sahîh Muslim, the Prophet (Sallallahu 'Alaihi Wa Sallam) said:

"Whoever repents before the sun rises from the west, Allâh will accept his repentance." [8]



Abû Mûsâ narrated that the Prophet (Sallallahu 'Alaihi Wa Sallam) said:

"Allâh extends his hand during the night to accept the repentance of the sinner of the day, and He extends his hand during the day to accept the repentance of the sinner of the night, until the sun rises from the west." [9]

So the believer must take the initiative in performing righteous deeds before he is overtaken by the decree and prevented from doing them either by sickness or death, or by some of these signs reaching him after which no deed will be accepted.


Abû Hâzim said,

"The merchandise of the hereafter is in little demand. It is about to be spent with no one obtaining it except a few, not many."


So when a person is prevented from deeds, nothing remains for him except regret and sorrow. He will wish to return to the previous situation in which he was be able to perform deeds, yet wishing at that time will not benefit him in anything.

Allâh, the Most High says:

"And turn in repentance and in obedience with true Faith (Islâmic Monotheism) to your Lord and submit to Him, (in Islâm), before the torment comes upon you, then you will not be helped. And follow the best of that which is sent down to you from your Lord (i.e. this Qur'ân, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not! Lest a person should say: 'Alas, my grief that I was undutiful to Allâh (i.e. I have not done what Allâh has ordered me to do), and I was indeed among those who mocked [at the truth!' i.e. Lâ ilâha ill-Allâh (none has the right to be worshipped but Allah), the Qur'ân, and Muhammad and at the faithful believers, etc.] Or (lest) he should say: 'If only Allah had guided me, I should indeed have been among the Muttaqûn (pious and righteous people)'. Or (lest) he should say when he sees the torment: 'If only I had another chance (to return to the world) then I should indeed be among the Muhsinûn (good-doers).'" [Az-Zumar : 54-58]



And He says:

"Until, when death comes to one of them (those who join partners with Allâh), he says: 'My Lord! Send me back, so that I may do good in that which I have left behind!' No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected." [Al-Mu'minûn : 99-100]

And He, the Mighty and Majestic, says:

"And spend (in charity) of that with which We have provided you, before death comes to one of you and he says: 'My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakât) of my wealth, and be among the righteous.' [i.e. perform Hajj (pilgrimage to Makkah)] And Allâh grants respite to none when his appointed time (death) comes. And Allâh is All-Aware of what you do." [Al-Munafiqûn : 99-100]


So since the matter is like this, it is incumbent upon the believer to take advantage of what remains from his life. In explanation of this, it is said:


"the remainder of the believer's life is priceless." Sa'îd ibn Jubayr said, "Each day the believer lives, is a treasure."


1 With the authentication of Salîm al-Hilâlî.

2 Translators Note: A large amount of Arabic poetry, due to the difficulty in translating it adequately, has been omitted.

3 Reported by al-Bukhârî, vol. 11, pg. 229 (in Fath al-Bârî).

4 Reported by al-Hâkim, vol. 4, no. 306. He declared it to be Sahîh according to the condition of the two Shaykhs (al-Bukhârî and Muslim) and ath-Thahabî agreed with him as well as our Shaykh (al-Albânî) in the checking of the Hadîths of "Iqtidâ al-I'lm al-A'mal," no. 170.

5 Reported by Muslim, no. 118.

6 Reported by al-Bukhârî, vol. 8, pg. 296-297 (in Fath al-Bârî) and Muslim, no. 157.

7 Reported by Muslim, no. 158.

8 Reported by Muslim, no. 2703.

9 Reported by Muslim, no. 2759.

söndag 22 augusti 2010

Science in the Quran



Bear in mind that the Quran was appeared long time before our science nowadays can prove such things which people faught about for a long time period in the past, but which the Quran gives clear answers on without any research for century after century. Our Creator, Allah almighty, is The One who knows the best about His creation.


And if someone despite this want to discuss about the reliability of the Quran and mean that the prophet Mohammad (peace be upon him) only was a very intelligent man, I quote Dr. Zakir Naik from a lecture about atheism: "The atheist might say: 'your prophet Mohammad, peace be upon him, maybe he was an intelligent man' - Don't argue with him."


Because surely was the prophet Mohammad (peace be upon him) a very wise man, but the Quran is Allah almighty's word said through the prophet Mohammad (peace be upon him) and no prophet nor human is wise without the will of Allah almighty.


A HEAVENLY PROTECTION FOR THE EARTH?

The Quran 41:12
And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might
, the Knowing.

Who denies today that our closest heaven is a big protection from the beams of the sun?


SOME KIND OF BIG BANG?


The Quran 21:30
Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?


Who denies that the science today have described the thought that the Earth was created from one whole substance which exploded and through the seperation became the Earth?


POISONOUS GASES BEFORE THE EARTH WAS ABLE TO LIVE ON?

The Quran 41:11
Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly."


Who denies that the science today have described the thought that the Earth once, just like all other planets, was only surrounded by poisonous gases which no human would be able to live in?


SPHERES AND PLANETS?

The Quran 65:12
It is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge
.

Who denies today that one knows the several different spheres which exist above the Earth and all planets in the universe? (the number 7 doesn't aim on the number seven, but as an expression of a plural)


THE SUN SHINES WHILE THE MOON REFLECTS?


The Quran 71:15-16
Do you not consider how Allah has created seven heavens in layers and made the moon therein a [reflected] light and made the sun a burning lamp?

Who denies today that one knows that the sun is the one which spreads the light and the moon only reflects the light of the sun?


HOW DOES THE MOON LOOK LIKE?

The Quran 36:39
And the moon - We have determined for it phases, until it returns [appearing] like the old date stalk.

Who denies today that with our methods you can see that the moon is not entirely flat and round but has holes and unevennesses at close quarters?


MIX SWEET AND SALT WATER?

The Quran 55:19-20
He released the two seas, meeting [side by side]; between them is a barrier [so] neither of them transgresses.

Who denies today that salt water can not be mixed with sweet water but to still be seperated in salt content, temperature and density?


THE SUN'S AND THE EARTH'S ORBITS?

The Quran 36:38
And the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing
.

Who denies today that it is the Earth which runs around the sun and not the sun around the Earth?

THE SUN'S AND THE MOON'S ORBITS?

The Quran 55:5
The sun and the moon [move] by precise calculation,


The Quran 6:96
[He is] the cleaver of daybreak and has made the night for rest and the sun and moon for calculation. That is the determination of the Exalted in Might, the Knowing.


The Quran 14:33
And He subjected for you the sun and the moon, continuous [in orbit], and subjected for you the night and the day.

Who denies today that both the sun and the moon have their fixed orbits, even if the sun only moves around the Galaxy within a very long time circle, and that the moon and the sun rotates around its own axle?


HOW ARE THE SUN'S AND THE MOON'S SPEEDS?


The Quran 36:40
It is not allowable for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming.


Who denies today that the orbits which the sun and the moon are holding, aren't the same fast and that the sun's orbit is significant longer than the moon's?


THE EARTH IS ROUND?

The Quran 55:17
[He is] Lord of the two sunrises and Lord of the two sunsets.


Who denies today that one knows that because of the Earth's round shape, the sun rises and goes down in two different places in the east and the west at different seasons?


THE UNIVERSE IS BECOMING BIGGER?

The Quran 51:47
And the heaven We constructed with strength, and indeed, We are [its] expander.


Who denies that the science today now can see that the universe has some sort of firm structure but all the time is expanding?


THE PLANTS' FERTILIZATION AND GENDER?

The Quran 13:3
[---] and from all of the fruits He made therein two mates [---]


Who denies today that we are aware of the plants' different genders and sexual reproductions?


THE OZONE LAYER?

The Quran 69:16
And the heaven will split [open], for that Day it is infirm.



Who denies today that the ozone layer is becoming thinner and thinner? (the verse is about the signs which will happen on Judgment Day)



HUMAN FERTILIZATION?

The Quran 96:1-2
Recite in the name of your Lord who created - created man from a clinging substance.


The Quran 75:37-38
Had he not been a sperm from semen emitted? Then he was a clinging clot, and [ Allah ] created [his form] and proportioned [him]

Who denies today that the semen from the man which is used to produce children, is being hooked on by the woman's egg so that a child will be formed?



THE EMBRYO'S DEVELOPMENT?

The Quran 23:14
Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah , the best of creators.


Who denies today that the development of embryos towards a complete child goes from an unidentifiable very small lump to a whole child?

Why will there be more women in Hell than men?

Bismillah ir Rahman irRahimInnal-Hamdalillahwas-Salaatuwas-Salaam 'alaa RasoolillahAs-Salaamualaikumwa-Rahmatullahiwa-Barakatuhu


Why will there be more women in Hell than men?

Praise be to Allaah.

It was narrated from the Prophet (peaceand blessings of Allaah be upon him) that women will form the majority of the people of Hell. It was narrated from 'Imraan ibn Husayn that the Prophet(peace and blessings of Allaah be upon him) said: "I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women." (Narrated by al-Bukhaari, 3241; Muslim, 2737)

With regard to the reason for that, the Prophet (peace and blessings of Allaah be upon him) was asked about it and he explained the reason.

It was narrated that 'Abd-Allaah ibn 'Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "I was shown Hell and I have never seen anything more terrifying than it.And I saw that the majority of its people are women." They said, "Why,O Messenger of Allaah P.B.U.H?" He said, "Because of their ingratitude (kufr)."It was said, "Are they ungrateful to Allaah?" He said, "They areungrateful to their companions (husbands) and ungrateful for goodtreatment. If you are kind to one of them for a lifetime then she seesone (undesirable) thing in you, she will say, 'I have never hadanything good from you.'" (Narrated by al-Bukhaari, 1052)

(Narrated by al-Bukhaari, 304)

It was narrated that Jaabir ibn 'Abd-Allaah said: "I attended Eid prayers with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah. Then he stood up, leaning onBilaal, speaking of fear of Allaah (taqwa) and urging us to obey Him.He preached to the people and reminded them. Then he went over to thewomen and preached to them and reminded them. Then he said, 'Give incharity, for you are the majority of the fuel of Hell. A woman withdark cheeks stood up in the midst of the women and said, 'Why is that,O Messenger of Allaah?' He said, 'Because you complain too much and areungrateful to your husbands.' Then they started to give their jewelleryin charity, throwing their earrings and rings into Bilaal's cloak."

(Narrated by Muslim, 885)


Our believing sisters who learn of this hadeeth should behave like those Sahaabiyaat who, when they learned of this, did good deeds which would be the means, by Allaah's leave, of keeping them far away from beingin cluded in that majority of the in habit ants of Hell.


So our advice to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away fromccthat which Allaah has forbidden, especially shirk in its many forms which are wide spread among women, such as seeking one's needs from someone other than Allaah, going to practitioners of witch craft and fortune-tellers, etc.

We ask Allaah to keep us and all our brothers and sisters far away from the Fire and the words and deeds that bring one close to it.