Hadith collections

[Lucky]

The Foundation of Actions.
From Umar ibn al-Khattab(radiyallahu 'anhu) who said that Allah's Messanger(saw) said:Actions are but by intentions and there is for every person only that which he intended. So he whose migration was for Allah and His Messanger, then his migration was for Allah and His Messanger, and he whose migration was to attain some worldly goal or to take a woman in marriage, then his migration was for that which he migrated.(reported by al-Bukharee (eng. trans. vol.I, pI, no.I) and Muslim (eng.trans.vol.3, p. 1056, no. 4692)
This hadeeth establishes a very important principle form the principles of founndations of the Deen since the intention is the foundation for actions to the point that Aboo 'Ubaid said, "There is not, amongst the narrations from the Prophet(saw) anything more comprehensive and sufficient and of greater benefit than this hadith." 'Abdur-Rahman ibn Mahdee said, "Whoever wishes to compile a book then let him begin with this hadeeth." So it is essential for the muslim to correct his intention so that he sees all the affairs in their true perspective so that they are not disguised by false adornments. When his heart is setteld with this, then it will be easy for him to realise the true state of The Ummah today, and the humiliattion which the Muslims are suffering.

[Look forward]

Assalomu alaykum, Lucky many thanks for this hadith.
I would suggest others to try this and be steadfast in the actions.
Assalomu alaykum.

[nobody]

ASSALOMU ALAYKUM DEAR BROTHERS.
I am very pleased reading this Hadith.
May ALLAH(JJ) bless your Brother Lucky.

ASSALOMU ALAYKUM va RAHMATULLOHU va BARAKOTUH.

Pleased nobody.

[Lucky]

The Humiliation of Muslims.
From Ibn 'Umar(radiyallahu 'anhuma) who said that Allah's Messanger (saw) said: When you take part in 'eenah (a transaction that involves usury, interest) transactions, take hold of tails of cows, become satisfied with cultivation and abandon Jihad, Allah will send humiliation upon you and He will not remove it until you return to your Deen Reported by Aboo Daawood (eng. trans. vol. 3, p.395, no.3455) and is reported by Ahmad (no.4825) and Aboo Umayyah at-tarsoose in "Musnad ibn Umar" (no. 22), the hadith is raised to the level of hasan by combination of thses two chains.
The State of affairs of the Ummah described in this hadeeth is "something that we are witnessing and its sighns are seen upon the Muslims, in that they have become slaves of the earth and of agriculture. Indeed this is apparent in every nation that is enslaved by earth, which has satisfied itself with agriculture, and it is jihaad in Islaam which is the prerequisite for success in the affairs- whether the slaves of Europe are pleased or not." (from a footnoteof Ahmad Shaakir to the Musnad (no. 4835)). This humiliattion which the Ummah is suffering has produced a very grave effect which will ruin its people if they do not arouse from their slumber and awaken from their sleep- and this humiliation is Disagreement and Divergence . The word jihaad in this context is not the Jihaad "some" people usually understand. The word for "War" in arabic is "Harb", not a "Jihaad". "Jihaad" means struggle against one's nafs (unlawful beastial desires) and a fight against the injustice. The "Jihaad"- the Namangani and others are saying is not jihaad, the reason is it does not meet the requirements. There are 2 types of Jihhads (in military terms)a) Defensive b) Offensive. The a) type is done when nonmuslims attack the country, in this case for muslims are not required to have a leader to declare the Jihaad, everybody can do it individually, that's what happened during the Russian invasion of central Asia and later on Afghanistan.As you see Namangani and all others do not meet the first requirement, which is nonmuslims are not attacking us (Uzbekistan). In order to make the b) type the Muslims (of all the muslims around the world) should have one Leader, and he is supposed to rule the army. It is done when there is going on injustice towards one nation by another, like when the Germans oppress the Jews. It is done to give the oppressed nation the freedom and to teach the oppressor a lesson. Which basically very similar to the job of UN;). I do not think the Muslims are ever gonna unite until the 2nd arrival of Jesus (Peace be upon him). The conclusion is Namangani does not meet even the second requirement. So basically it is not Jihaad but a revolt condemned by Rasoolallah(saw). It is haram to make a Jihaad against the ruler if he is a muslim and the friday prayer is established by a state. All of us know that I.A. Karimov is a Muslim, he made his Hajj and couple of times on TV he called the Muslims to perform their daily prayers, especilly the Bomdod prayer, besides that Friday prayer is officially established by a state and two Eids are Celebrated in the national level, not to mention the thousands of State supported hajis who are performing their pilgrimage each year during the period of pilgrimage which means Uzbekistan meets the least requirement to be called a muslim country even though it is not an Islamic State. In other words the Jihaad mentioned in the hadeeth is referring to a struugle against disagreement and divergence amongst the Muslims not to the 2 types of Jihaad mentioned earlier. And Allah knows best,
Cheers :),

[nobody]

Assalomu Alaykum.
I neednt to say how i am pleased reading second Hadith( because it is undescrible).
But i want to know something. As you told Islamic Movement of Uzbekistan is making so called "jihad" ( which is actually not Jihaad). How can we call these mad men( i couldnt find any appropriate word to call them). Is there any Ayat or Hadith ( I think there is some) about "revolters" like Namanganiy and his followers? Sometimes my friends or relatives or people who know me ask me about them. But i dont know how to call them. Because i have no any knowledge to say or to conclude.
And most people call me and my friends
"extremists" without any reason, although i have neither met nor speak them in my life .( I dont mean Discussion board, but in real life.)
So i really need your advice, how to answer people and how to act when they blame me.
Thank you.

Assalomu Alaykum va Rahmatullohu va Barakotuh.

With respect
nobody.

[nobody]

Ooops, i almost forgot.
This is not related only to Brother Lucky.
If any of your Dear Muslim Brothers know the answer or solution, please post it. It will be great and i really appriciate it.

Thanx to everybody
nobody.

[Lucky]

Disagreement and Divergence.
From 'Abdullah ibn Mas'ood (radiyallahu 'amhuma) who said:
Allah's Messanger(saw) drew a line for us, then he said,"This is Allah's Way." Then he drew lines to its right and its left, and said, "Thses are different ways, upon each of these ways is a devil calling to it." Then he recited: "And verily this is my Staight Path, so follow it, and do not folow other paths for they will separate you away from His Path.(Soorah al-An'am(6):153)" . This hadith was reported by at-Tayaalisee (no.244) and from him Ahmad (1/435,465) with a chain of narration that is of the level of hasan.
The hadeeth makes clear a very important matter which should be considered and reflected upon- and it is the disagreement within the Ummah concerning the Staright Prophetic path, which has led to the splitting of the Ummah.

[Lucky]

The majority of the scholars of the Muslim Ummahm made the following opinion based on the ahadith of rasoolallah(saw):It is not the practice of the rightly guided muslims to publicise the faults of the Rulers and to mention such things from the pulpit (Minbar) because that leads to confusion/disorder and the absence of hearing and obeying the ruler in what is good. It also results in (the people) becoming engrossed (with these matters, arguing and debating) which causes harm and produces no benefit. In other words that type of actions bring more harm than intended benefit.Unlike, the few ignorants the practice of the rightly guided muslims is to give advice with respect to the matters which are between themselves and the leader, writing to him or by reaching him through the scholars who keep in touch with him (to advise him) until the ruler is directed towards the good. Repelling the evil occurs without mentioning the doer of the evil. The followings are ahadith concerning this matter: "There are three things towards which the heart of a Muslim never shows hatred or rancour: Making ones action sincerely for the sake of Allah, giving obedience to the rulers and sticking to the Group (Jama'ah) for verily, their supplication encompasses those who are behind them (i.e. those whom they rule over)." This hadeeth has been reported from a group among the Companions and see Sunan at Tirmidhee (no. 2657), al Musnad (4/80, 82 183), Jaami' ul Usool (1/265) and Majma'uz Zuwaa'id (1/137-139).
It is authentically reported from the Messenger of Allah Muhammad (salallaahu'alayheewasallam) in the Ahaadeeth of 'Iyaad Ibn Ghunum who said, "The Messenger of Allaah Muhammad (saw)said,"Whoever desires to advise the one with authority then he should not do so openly, rather he should take him by the hand and take him into seclusion (and then advise him). And if he accepts (the advice) from him then (he has achieved his objective) and if not, then he has fulfilled that which was a duty upon him." (Reported by Ahmad (3/403) and Ibn Abee 'Aasim (2/521) with a Saheeh isnaad.)
When changing the evil of the rulers, then this should be done by the scholars and not openly as is mentioned by a clear Ahaadeeth of the Prophet (salallaahu'alayheewasallam), "When you wish to correct the sultan then take him by the hand in secret and advise him."

Justice and the rule of the Law being the foremost articles of the Islamic constitution, it falls to the subjects to obey the government since Islam is strictly opposed to anarchy and social disorder. This, however, does not mean that the subjects must obey their rulers in every instance. The Prophet is reported to have said: “There is no obedience in sin”, but the failure to obey does not mean it is necessary to break out in revolt against the government. Rather it means that Muslim individuals of the community are responsible for their own felicity and salvation. “God does not change the state of a people unless they change themselves.” Men make their own history and are responsible for their own condition individually and socially, thus advice and preaching should always be the right way when the Leader is a Muslim. Bukhari and Muslim narrated from Abdullah ibn al-Abbas (r), "if someone dislikes his ruler, he must be patient, because if he comes against the ruler in a rebellious or destructive manner by only a handspan and dies, he dies in a state of pre-Islamic ignorance (jahiliyyah) and sin."
If the ruler commits wrong, it is not permitted to label him an apostate, nor to indoctrinate people to use militancy to oppose him.
In fact the true path to correction of the mistakes of a ruler is according to the hadith "a most excellent Jihad is when one speaks a word of truth in the presence of a tyrannical ruler." Note here the hadith does not mention fighting the ruler, but rather praises the one who corrects the ruler by speech. Armed and violent opposition to a state regime ruled by a Muslim Leader can never be recognized as Jihad in the way of Allah, despite the claims of many groups. Unfortunately, we see the people like Namangani and other groups who label their rulers and their governments apostates or unbelievers, thereby giving themselves the excuse to declare "jihad" against them, asserting that this is because they do not rule by what was revealed to the Prophet (s). Even worse, they go further by terrorizing and killing government officers, members of the armed forces and public servants, simply because they are easy targets. These groups use a "militant Islamic" ideology to justify such felonious action, declaring the ruler, the government, and its officers to be criminals standing in the way of "true Islam", who must be eliminated. Thus, those who are innocent of any crime, but who are earning a living and raising their families, such as officers and officials of ministries and departments, county and city officials and police, become targets of these extremist ideologies. Such groups do not hesitate to kill them in surprise attacks, terrorizing the entire nation by blasting here and there and harming the innocent. So basically, the answer to your question could be based on the simple rule dear Nobody. To be accepted by Allah(swt) any action should meet the 2 conditions. The first condition is it should be done only for the sake of Allah(swt), it should not be done to gain fame, wealth, poltical or economic power. The second condition is it should be done according to the Sharia which is Quran and Sunnah (Prophetic traditions) based laws. Like for ex: let's say I give a zaka' with good intention to feed the poor, but the money that I gave for zaka' is made in a haram manner, let's say bribery. As you see, even if I had the good intention and made my zaka' on the way of Allah, I did not meet the second requirement which is Sharia. So the action won't be accepted by Allah(swt). The same ruling applies to IMU(Islamic Movement of Uzbekistan), they might have good intentions, because we have not opened their hearts. But the action they are doing is contrary to the sharia which means unacceptable action. In Islaam as you know, we put the emphasis to the exterior appearnce of the action. Like for example, if a person is kaffir, he would not be jailed for his kufr( disbelief), however the punishment applies when he does an action which violates the commonly accepted Law. Because according to the Islaam the work of the Heart (belief or disbelief) will be Judged solely by Allah(swt), but the physical action is judged by Allah (on the Judgement day) and as well as by the society (in this world) to keep the society in order and out of anarchy. Basically,their actions do not put them out of the fold of Islaam however, the very action itself is condemned. The best advice for those people would be to follow Quran and Sunnah sincerly and sticking to the majrity of the people by advising with elders and making amrima'ruf and nahyi munkar. I tried all my best, to gather beneficial information on this matter (if I find additional, I'll inshallah let you know by posting or if you give me your email by merely sending it to you). If you find anything wrong, this is not the fault of Islam but my own personal fault and if you find anything good in this article all the goodness is from Allah (Azza wa Jall), I merely conveyed you the message. With respect and admiration,
Cheers:)

[nobody]

Assalomu Alaykum Dear Brothers.
Lucky,thank you for your answer,i read and got it.
And about email. You know it, even them.(they are 2, first one false, second is true, got it?).
Send your massages to second one, because i dont use first one, which i gave you.I think you did understand me. Thank you.
May ALLAH (JJ) bless you Brother.

Assalomu Alaykum va Rahmatullohu va Barakotuh.

nobody.

[:)))]

:)
:(

[Lucky]

The Splitting of The Ummah
From Anas ibn Malik (radiyallahu 'anhu) who said that Allah's Messanger(saw) said, "This Ummah will split into seventy-three sects, all of them in the Fire (of Hell) except one. "They asked," And what is that sect?" He said, "That which I and my Companions are upon today." (Reported by at-Tabaranee in al-Mujamus-Sagheer (no. 724). This hadeeth has another chain of narration which supports it, it is reported by at- Tirmidhee (no. 2641) and al-Haakim (1/125). In summary the hadeeth is hasan due to its two chains.) The splitting indicated in this hadeeth is a reality which has occurred, even a blind person would not deny it, nor a proud person refuse to believe it. The hadeeth itself contains an indication of the way to resolve this problem of sectarian splitting and that is clinging to that which the Prophet (saw) and his Companions were upon. But what is the way?


These are additional ahadith concerning the topic which was discussed yesterday.

From Muslim:
Book 020, Number 4524:

It has been narrated on the authority of Abu Huraira that the Messenger of Allah (maypeace be upon him) said: It is obligatory for you to listen to the ruler and obey him in adversity and prosperity, in pleasure and displeasure, and even when another person is given (rather undue) preference over you.

Book 020, Number 4573:

It has been narrated on the authority of 'Auf b. Malik that the Messenger of Allah(may peace be upon him) said: The best of your rulers are those whom you love and who love you, who invoke God's blessings upon you and you invoke His blessings upon them. And
the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those present): Shouldn't we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find
anything detestable in them. You should hate their administration, but do not withdraw yourselves from their obedience.

Book 020, Number 4554:

It his been narrated through a different chain of transmitters, on the authority of Hudhaifa b. al-Yaman who said: Messenger of Allah, no doubt, we had an evil time (i. e.the days of jahiliyya or ignorance) and God brought us a good time (i. e. Islamic period)through which we are now living Will there be a bad time after this good time? He (the
Holy Prophet) said: Yes. I said: Will there be a good time after this bad time? He said:Yes. I said: Will there be a bad time after good time? He said: Yes. I said: How? Whereupon he said: There will be leaders who will not be led by my guidance and who will not adopt my ways. There will be among them men who will have the hearts of devils in the bodies of human beings.I said: What should I do. Messenger of Allah, if I (happen) to live in that time? He replied: You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey.
Cheers :),

[someone]

Bismillahir Rohmanir Rohiym!

Assalomu-alaykum Lucky! Hadith to'plamlarini o'qib, juda ham hursand bo'ldim. To'g'tisini aytsam dinga bunchalik katta e'tibor beradiganlar oramizda ko'p deb o'ylamagan edim. Lekin sizning mulohazalaringizga kelsak, bu erda bir oz o'ylanib qolishga majbur bo'ldim, chunki...

Birinchidan, hech qaysi inson o'zga insonning asli qandayligini va uning asl maqsadini bila olmaydi, ming u bilan yaqin do'st bo'lsa ham. Shuning uchun Namangoniy haqida fikringizni aytishdan oldin 'Balkim u inson Alloh nazdida mendan yahshiroqdir, balki u men o'ylaganchalik yomon emasdir' deb ko'rishingiz kerak. Va holangki siz u inson bilan hech ham yaqindan muloqotda bo'lmagan bo'lsangiz kerak.

Ikkinchidan, Islom dini shunchalik amaliy dinki, unda hayotta uchraydigan har bir xolatga javob topiladi. Demak, bizning nazarimizda umuman dinga hilof ish qilayotgandek ko'ringan inson balkim dinning biz hali tushunib etmagan va bilmagan tomonlarini bilar. Balkim ular ham siz kabi o'zlarining haqligini kerak bo'lsa oyat va etarlikcha hadithlar bilan isbotlab bera olarlar. Chunki Qur'onning har bir oyatini har kim o'z aqli bilan tahlil qiladi, shu bilan birga har bir hadith ham faqatgina bitta ma'noga ega emas.

Uchinchidan, hozirgi tuzimda o'sha boshliqni bir chekkaga olib, unga do'stona maslahat berishni iloji bor deb o'ylaysizmi? Ahir bu juda ham kulgilikku! Biron ish bilan hokim oldiga kirishga uringan inson (ming uni ishi zarur bo'lsa ham) soatlab emas, kunlab emas, balkim haftalab kutishi hech kimga sir bo'lmasa kerak. Endi shu erga kelganda Umar (RA) halifalik zamonlarida hech bir hokimga eshigi oldida bironta soqchi qo'yishga ruhsat bermaganlarini bilsangiz kerak. Chunki bu halqni o'sha hokim bilan aloqasini uzoqlashtiradi. Hozir esa oddiy viloyat hokimlari ham kerak bo'lsa 10ta 'telohranitellar' bilan yurishadi, uyiga kirishni esa oddiy halq etti uhlab ham tushida ko'rolmaydi.

Bir kuni Umar(RA) halq orasida otirganlarida, bir kishi turib: Ey Umar, men endi hech qachon seni hurmat ham qilmayman, senga bo'ysunmayman ham' deydi. Umar(RA) hayron bo'lib :'Nega?' desalar. U kishi :'Esingda bo'lsa bir jihodda hammamizga 1 o'ram mato o'lja bo'lgan edi, barchamizga bo'lganimizda bir kiyimlikka ham etmaydigan ma'to tekkan edi. Sen esa halifa bo'lganliging uchun bu ma'todan ko'pgina olib, ana kiyim qilib kiyib olibsan!' deydi. Shunda Umar(RA)ning o'g'illari turib:'Men o'z haqqimni otamga bergan edim, shuning uchun undan kiyim chiqdi' deb tushuntirib qo'yadi. Sababibi bilgandan songgina, u kishi: 'Unday bo'lsa mayli'deydi. (Maz'munan shunday edi, so'zlari o'zgargan bo'lishi mumkin, chunki yodlab olmaganman).

Qani endi biz ham hokim yoki uning bollariga qilayotgan ishlari-yu gapirayotgan gaplariga bir og'iz tanbeh bera olsak... Islom qonunlarining asosoy ustunlaridan bo'lmish barcha insonlarning tengligi amalda o'z ifodasini yoqotgan, afsus... :(

Nima bo'lganda ham sizga kattakon rahmat, Alloh sizdan rozi bo'lsin! Assalomu-alaykum va Rahmatillahu va Barokatuh!

[Lucky]

Waalaykum assalam ahli sunna wal jamma'. Alhamduallah, fikrlaringiz o'rinlik wa mulahazalaringiz juda qoniqarli. Sizga, Someone, aziz birodarim o'z minnatdorchligimni izhor etib ushbuni ma'lum etamen.Aqli ojiz inson hato wa kamchliklar bilib bilamasdan qiladi, shunday ekan uzr qabul etgaysizlar. IMU masalasi bo'yicha umumiy xulosamni oldingi hatlarda quyidagicha yakun etganman."Basically,their actions do not put them out of the fold of Islaam however, the very action itself is condemned. they might have good intentions, because we have not opened their hearts."
Cheers;)

[someone]

Bismillahir Rohmanir Rohiym!

Assalomu-alaykum Lucky! Men hamma yozganlarizi o'qigan edim, lekin negadir shunisiga etibor bermay qolibman shekilli, uzr. Agar hohlasangiz @ yozishingiz mumkin, bu safar haqiqiy adresimni kiritdim. :)

[Lucky]

Knowledge for Knowledge
From Jaabir (radiyallaahu 'anhu) who said that Allaah's Messenger (salallaahu 'aliahi wa'sallam) said: Do not acquire knowledge in order to compete with the scholars, nor to argue with the ignorant, nor to gain mastery over the gatherings. Since whoever does that, then: The Fire! The Fire!

Reported by Ibn Maajah (254) and others. This hadeeth has a witness from the hadeeth of Ka'b bin Malik reported by at-Tirmidhee (2654) and others and also from the hadeeth of Abu Hurairah reported by Ahmad (2/338 ) and others.

Cheers, :)

[Lucky]

Indeed, there is a piece of flesh in the body; if it is sound, then all the body is sound. However, if it is diseased, then all the body is diseased. Truly that is the heart.” [Al-Bukhaaree 1/126, Muslim 1599 from Nu`maan ibn Basheer radhiallahu `anhumaa]
Cheers :)

[Lucky]

"From Abu Darda (radiyallaahu 'anhu) who said that Allaah's Messenger (salallaahu 'alaihi wa'sallam) said: There isnothing which is heavier upon the balance than the good character." Reported by Ahmad (6/446 and 448 )
Cheers, :)

[Freestyler@]

...which itself still needs to be defined

[Lucky]

Specifically for Freestylerjon , take your time and enjoy.



Good Character
Imam Al-Bayhaqi
The Seventy-Seven Branches of Faith
The Quilliam Press, © 1990, 1996

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This includes suppressing one’s anger, and being gentle and humble. Allah Most High has said: Surely, you are of tremendous nature, [68:4] and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. [3:134]

Bukhari and Muslim relate that `Abdallah ibn `Amr, radhiallahu `anhu, said, "The Messenger of Allah, sallallahu `alaihi wa sallam, was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the finest character.’"

They also narrate that `Aa’isha, radhiallahu `anha, said, "Never was the Messenger of Allah, sallallahu `alaihi wa sallam, given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when t

[Lucky]

Specifically for Freestylerjon , take your time and enjoy.



Good Character
Imam Al-Bayhaqi
The Seventy-Seven Branches of Faith
The Quilliam Press, © 1990, 1996

--------------------------------------------------------------------------------

This includes suppressing one’s anger, and being gentle and humble. Allah Most High has said: Surely, you are of tremendous nature, [68:4] and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. [3:134]

Bukhari and Muslim relate that `Abdallah ibn `Amr, radhiallahu `anhu, said, "The Messenger of Allah, sallallahu `alaihi wa sallam, was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the finest character.’"

They also narrate that `Aa’isha, radhiallahu `anha, said, "Never was the Messenger of Allah, sallallahu `alaihi wa sallam, given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."

The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship. When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill or returns from a trip, and no-one visits him, or when he givse a greeting which is not returned, or when he is a guest but is not honoured, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing. He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely.

Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people orf learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.

And Allah gives success!

[Lucky]

This one is also for you Freestylerjon, enjoy :)
The Principal Characteristics and Rules of Islamic Manners
Marwan Ibrahim al-Kaysi
Morals and Manners in Islam - A Guide to Islamic Aadaab
© 1986, The Islamic Foundation

The principal characteristics and rules of Islamic manners for various aspects of life can be summarized as follows:

1. In almost everything, deliberation (and not haste) is required. A Muslim should consider how a matter might turn out; then, if the outcome appears worthwhile and good, he should carry on, otherwise he should refrain.
2. Kindness and gentleness in a Muslim's dealings with others are essential.
3. Cleanliness and purity of body, place, clothes, etc., should be one of the most conspicuous characteristics of Muslim life.
4. Beauty, elegance, orderliness are values for the Muslim to observe, and whenever possible to attain.
5. According to Islam, a good deed done with courtesy beautifies that deed; impudence, on the other hand, destroys the good in it.
6. All a Muslim's deeds should express an attitude of humility and not arrogance.
7. A Muslim is commanded to avoid any act that might harm himself or some other person, physically, mentally or morally.
8. In the daily life of a Muslim, silence is preferred to unnecessary speaking.
9. A Muslim should treat others as he would wish them to treat him. Like for others what he would like for himself. Good manners without consideration for others are an impossibility.
10. A Muslim should never order or ask anyone to do something that he would not do himself.
11. Favouring the right side or hand in things such as giving, taking, shaking hands, eating, drinking, walking, etc., and using the left hand for such things as cleaning oneself in the toilet, is recommended.
12. Eating, drinking and clothing oneself, etc., well, are allowed as long as the motive is not pride or arrogance. Life characterized by extravagance is abhorred.
13. Though extravagance is abhorred, this does not imply that a Muslim should not have money or not enjoy life. The effects of God's blessings upon him should be visible to others.
14. Being generous and not mean or avaricious is a virtue.
15. Gratitude to God should characterize a Muslim's life, whether He blesses or burdens him, and gratitude with patience and fortitude.
16. A Muslim must be always faithful.
17. In all aspects of life a Muslim must exercise moderation and be natural; unnaturalness and exaggeration are disapproved.
18. A Muslim should be self-sufficient and should seek the help of other Muslims only when it is urgent and necessary.
19. Copying or imitating other cultures and religions in any way is forbidden.
20. Obedience and carrying out another's orders or wishes may not contradict the teachings of Islam; if it does, the teachings of Islam must be given priority.
21. Maintaining sexual identity is most important. Imitation of men by women, or of women by men, in dress, manner of walking, etc. is forbidden.
22. One of the most pervasive characteristics of Islamic manners is discipline, leading to balance and harmony in the life of the individual and the community.
23. Flexibility and tolerance are also characteristics of aadaab al-Islaam. Broadly speaking, any particular conduct is tolerated or accepted if it is civilized (i.e. considerate of others) and respectable (i.e. inoffensive to the individual and community) and provided it does not fall into the categories of the abhorred or forbidden."

It is good that my roommate Gaznavi left for his home during weekend, and now I can use his majestc computer while lettin down mine to take some rest. Mine is also not that bad, Pentium III at least :)

Cheers, :)

[Lucky]

The Muslim Knows His Own Worth
From Abu Hurairah (radiyallaahu 'anhu) who said that Allaah's Messenger (salallaahu 'alaihi wa'sallam) said: There will come upon the people years of deceit in which the liar will be believed, the truthful disbelieved, the treacherous will be trusted and the trustworthy held to be treacherous, and the despicable (ar-Ruwaybidah) will speak out. It was said: Who are the despicable ones (ar-Ruwaybidah)? He said: The lowly, ignoble man who speaks out about the public affairs.

Reported by Ahmad, Ibn Majah and others, with weak chain of narration

Cheers, :)

[Freestyler']

So you're roommates? Wow, eto o mnogoye dlya menya razyasnilo. A ya dumal on iz Turcii (or is he in fact?)

Anyway, <Lucky>. I've read just the beginning of your post and I guess I more or less understood what was following.

I've got a question:
Psychology states that a person's mood and/or character are functions of biological factors (i.e., genes, functioning of brain and its structure, hormones, and even the weather and the amount of sunshine), as well as social factors (i.e., upbringing, culture and traditions, religion, family, friends and so on).

Well suppose now a baby came to life with very unfavourable factors for what was defined by you as good character - (a mutant with severe psychological problems, brain fractures, with highly unstable levels of adrenaline and dopamine, say in England where sunny days can be counted by fingers of your hands, and in a single-abusive-parent-mother-family, who also happens to be a Cicilian Italian, where normal speaking is conducted on level of upper soprano. :) Nu ni povezlo yemu, i vsyo tut.

So the question is:
How does God treat such people? Does he love them less then the others? Does he take the circumstances into account, or just the biological ones? Is it still a matter of free will for the person to be an etalon of good character proposed by the religion or is it deterministic (destiny)?
I apologise for so many questions asked i just couldnot mold them into one.

Cheers ;)

[Lucky]

He is Canadian citizen, lives and studies in the US. Originally from nowadays India. But his ancestors dates back to Mahmud Gaznavi. When my forefathers (Sheybanixan and other nomadic dashti Kipchak khans) kicked Boburshah out of Central Asia, his(my roomy's) ancetors were kicked by Baburmirza(shah). and the story continues...:) anyways the other part of the question, I am gonna reply whenever I got time, hopefully next or next-next week. This week I got 3 midterms and a 15 page research paper on American History (1900-1930's) due.
Cheers, :)

[Freestyler']

There is no rush at all

And could I also ask you to use language more comprehensive for me?

Cheers ;)
P.S. "next-next" week is "fortnight" :)

[Lucky]

Ok, I do not wanna make you to wait such a long time:
I do not know what I do not know, and do not want to confuse on what I got no idea. But as far as I know, if a person dies before he reaches the age puberty (the age at which he'll become fully responsible for himslef and his actions) then he won't be taken into account by God, that's he won't be questioned. The mentally ill people, majnoons also won't be taken into account. Another thing, before coming to this world everybody had testified that the God is The One and He sends messangers to humans to guide them to the straight path. I am just wondering why the heck in that type of England a round a million women became muslim if what you said was right :) ,I am talkin'g about caucasian white women. As far as you concerned, hehe Dude you are in a big problem unless you repent sincerly and join the fold of Islam, and God only knows who dies as a muslim and who as a nonbeliever. May be, you become a Muslim in your last breath and enter Janna, and may be I become kaffir in my last breath and enter Hellfire (ya Allah, I seek refuge in You from all the evils of myself and Satan, and please make the taste of Hell haram for me). So join Islam and become one of my dear brothers and memebers of my big muslim family. So the door is always open for anybody. Allah gave every humanbeing this universe and the life, and He treats us with Wisdom and Justice on the Day of Judgement, and none will be wronged. Your question of Destiny is really tough: and I try to be concize, we (Muslims) believe that one of the names and attributes of Allah is al-Aleem, the all Knowing. He(swt) knows what happened, is happening and what is yet to come. He(swt) knows everything happening whether their in your cells, atoms or the Universe and galaxies. He (swt) is fully aware of what you thinking right now and what I am. He(swt) knows the secrets of the hearts. With His Perfect knowledge, Allah(swt) created the Humans and the Jinns as well (Satan belongs to Jinns, not the angels). The Insan and the Jinn are given free will. They themselves decide to become believer or nonbleiever and there is no compulsion in belief. In Quran, Allah(swt) says approximately like this, that if He willed He would create everybdoy beleivers as the angels were created. But Allah elevated Humans with the reason, and free will. and the humans gotta decide themselves. Because, Allah (swt) is all knowing, He knows in advance whether a person will enter Janna/Paradise or Hell. Otherwise his knowldege would not be Complete and Perfect and He would not be perefect but this is not the case. None of His creation knows where and when he is gonna die, except the apparent death, an example could be: an A-bomb explodes and a person is just 10 meters in distace, in that aparent situation you know that you are gonna die. But, God does not force His creation/ humans and jinns/ to be kaffirs or muslims. And in the Mother of the Books, lahwul-mahwuz, everything is recorded, for ex; who is gonna enter janna, or hell. But we do not know, How it is written, the book is not like the book in our notion. We cant Imagine it, we just believe. Allah is Wise and Merciful, and He never does injustce to His creation. Everybody is given chance and opportunity. Something which is given good for you might look bad for you; for ex poverty, it might be actually good/or bad for you and wealth at the same time could be good or bad for you, that's why we can never say "oh this person is being treated well by Allah and the other is being treated bad", just based on the exterior appearnce. I do not know whether you are following me or not :) Not a long ago, I was listening to one Muslim scholar and I could not understand him at all. Then I asked one of my close friends, he is an old man. He said , "would you understand the lecture in Quantum Physics if I had given a lecture at the PhD level to the number of Physicists in front of you? I said, " of course not, I barely know the basics of Physics." He said," this is the reason, to understand high level lectures first of all you gotta have a strong understanding of basics and then you might start looking at particulars of the subject. Islam is like an ocean, it is vast and full of wisdom, you can't approach it with laniety, you gotta be eager in your pursueness of knowldege otherwise you gonna perish, or at least you gotta take hold of the basics. I hope yu are still with me, :)
Last word, dear Freestylerjon, if your intention was argument with please do not respond to this thread. If your intention was the search for the Truth, I can refer you to a reliable source, 'cause I am myself, as I mentioned earlier, very new to Islam and do not know tonns of stuff, I cant even claim to know anything in Islaam, you can even not compare my understanding of Islaam to a droplet and an Ocean. If your intention was the search of truth, you may open a new thread, but not this one as the topic says this is a hadtih collections thread, I do not want the things to happen that happened in the other threads, useless argument and waste of time. You may ask questions concerning the hadeedths posted here, and in turn I'll ask the others who know and simply post here, in MB. if you do not read the replies to your posts, I do not consider it waste of time but disrespect on your part. Because, it is a good habit to know how to listen to others,
Cheers,

[Lucky]

Yeah, I knew that next-next week was fortnight, but it is Brrittish, we use next-next week, LOL :)
Cheers, :)

[Lucky]

Here there are two circles of what man deals with. There is the lawful will of man which is ruled by reasoning by full free will; for example I can decide to steal or not, drink (alcohol) or not. That’s why, if anybody is underage, asleep, intoxicated or insane, he will not be a judge for his acts because he doesn’t have full power to think and control. Nobody can ever say I killed because I am pre-distant to murder; that is the circle of law (Al Iradah As-Shary’a), but this circle is ruled and governed by a bigger circle, which is the Will of God.

The Will of God is a matter of “Ghayb”; no one can reach or understand what is of that circle. Allah (SW) decides things, and we don’t know when he decides, what he decides for, etc…
The destiny (Qadar) decided in the mother’s whom is what of the bigger circle, which is not accessible to us and is a matter of Ghayb.
So we should understand things to be categorized either in the first or the second circle.
We are not the one to decide who goes to heaven and who goes to hell. The Qur'an teaches us that Allah never punishes any person before he is provided with guidance and the message. In sura 17, verse 15, Allah says, "We never punish a people before we send a messenger." We believe a great many of Christians or Jews haven't had the access to the message of righteousness. This is the fact of why they are confused or many of them are deviating churches or synagogues too.
There are two circles a Muslim should know about. As it is explained for instance in the book of Sharh-Ulaqidah Attahawiyah, where Ibn Abul Izz elaborates that he says "there are two circles of knowledge. The first circle is man's arena of the lawful will of man. In that arena, man is judged for everything he does because he has the reason and power to do it or not to do it. This is how if he were underage, insane, or asleep he won't be judged for what he does because he doesn't have the option and will in what he does. No one of that arena will make a good logic to say "I drink liquor because God has predestined me to drink," or "I don't make salah because God hasn't predestined me to make salah." Our answer always to that person is "you have a free will by which you can decide what you want to do and what you do not want to do." That is the first circle of what he calls it in Arabic, al-iradah asshariyah.

The other circle is the will of Allah, which is of the ghayb dimension. Man doesn't have any access to that circle. Ghayb is usually the area that Allah knows about, and maybe Allah let some of his servents or messangers be aware of something of that ghayb. As the Qur'an says in surah al-Jinn, verse 26-27 "He is the knower of the unseen and he reveals unto none his secret save unto every messanger whom he has chosen and then he makes a guard to go before him and a guard behind him." In that circle, as man has no access to know what is predestined for him, he has no right to talk about it because everything of that circle is fully Allah's business and will. I cannot talk of anything if I am not provided with knowledge of it. The Prophet (saw) taught his companions to avoid arguments and debates of the second circle. Belief in destiny and fate is one of the basic beliefs of Islam. It means that Allaah is the Knower of all things and the Creator of all things; nothing exists outside of His will and decree. He wrote down all things with Him in al-Lawh al-Mahfooz (the Preserved Tablet), and this was fifty thousand years before He created the universe. Everything in the universe, every creature and the things it does, is the creation of Allaah. Whatever He wills happens, and whatever He does not will does not happen. If something happens to a person, it could not have missed him, and if something does not happen to him, it could not have happened to him. A person is not forced to obey or disobey Allaah – he has free will as befits his state, but it is subject to the will of the Creator. And Allaah knows best..


I simply posted some articles that ifound,
Cheers, :)

[nobody]

Assalomu Alaykum Dear Brother Lucky.
Thank you very much for your posts. Your posts were very beneficient for me. Otherwise my rice fields got stinked.

nobody.

[Lucky]

Waalaykum assalam my dear Br. in Islaam,
I wish you the same that you wished for me, and I wish your parents what any muslim could ask for his br's parents, Mercy of Allah (swt) in the Great Day. We gotta change the water of the rice field before the water gets stinky, and wash your heart with the wisdom of Quran and prophetic jewels whenever possible .
From Jundub (radiyallaahu 'anhu) who said that the Messenger of Allaah (salallaahu 'alaihi wa'sallam) narrated: That a man said: By Allaah, Allaah will not forgive so and so. Whereas Allaah, the Most High said: Who is it who swears by Me that I will not forgive so and so, for I have forgiven so and so, and have rendered your actions futile. Reported by Muslim (4/1381/no.6350) A lesson form the hadith: None has a right to judge what is between Allah(swt) and the person unless it affects the people around him directly, like when a person commits robbery Yet still we do not know the finla judgement. The earthly law is practiced in order to keep socila order. If we see one of our br's doing something wrong in a private place, we should not tell it to others, it is a sign of shame for one's actions if he does it in private. So the best advice is if a person is aware that his/her brother/sister is doing something wrong, he/she should advise the person in a beatiful way and with kindness. The advisor should not scorn the advisee and offend his/her feelings. The harm of the advice should not outweigh the benefit of the advice. Ibraheem alayhissalam treated his father with such kindness that none of us can achieve that level. And many of you know that his father was a idolworshipper and died as a kaffir. Even if your parents do not pray, or observe the islamic rulings, please brs/sisters do not forget the rights of your parents over you. Inshallah, very soon, I'll post the good examples of righly guided peoples and they way they treated their parents.
Cheers, :)

[Lucky]

Allah the Most High said: Let there be among you a community who enjoin good and forbid evil; it is they that shall be successful, [3:104] You are the best community that has ever been brought forth for mankind: you enjoin good and forbid evil, and you believe in God, [3:110] and: Those who repent, those who worship, those who praise, those who persevere, those who bow down, those who prostrate, and those who enjoin good and forbid evil, [9:112]Those of the Israelites who were unbelievers have already been cursed on the tongue of David and Jesus, son of Mary, for they were disobedient, and transgressed. They did not forbid one another from committing the evil that they wrought. What they used to do was foul indeed. [5:79]Muslim relates on the authority of Abu Sa`id (radhiallahu `anhu) that the Prophet sallallahu `alayhi wa sallam said, "Whoever sees something evil should change it with his hand. If he cannot, then with his tongue; and if he cannot do even that, then in his heart. That is the weakest degree of faith."

He also relates on the authority of Ibn Mas`ud that the Prophet (sallallahu `alayhi wa sallam) said, "There was not a single Prophet among those who were sent before me who did not have apostles and companions and followed his Sunna and obeyed his commands. But afterwards other generations came whose words belied their deeds, and whose deeds were not in accordance with what they commanded others to do. Whoever struggles against the with his hand is a believer. Whoever struggles against them with his tongue is a believer. And whoever struggles against them with his heart is a believer. But when none of these things are done, then not a single mustard's seed weight of faith is present."

Malik ibn Dinar once recited the verse, There were in the city nine men who caused corruption in the earth, and would not cause reform, [27:48] and said, "Nowadays, there are people in every clan and district who cause corruption in the earth, and do not cause reform." He also said, "We have become accustomed to loving the world, so that we do not enjoin good or forbid evil to one another. Allah the Most High will certainly not permit us to continue doing this, but would that I knew what kind of punishment shall befall us!"

`Umar ibn `Abdul `Aziz said, "It used to be that Allah the Most High does not punish the common people for the sins of the elite; but when the evil is done openly, and they do not repudiate it, they all become deserving of His punishment."

[Lucky]

The kalimah (word) of tawheed, 'La ilaha ill-Allah" came to correct belief - not only that of the ancient polytheists, but of all men up until the Day of Judgement. It testifies that there is no divinity except Allah none other than Him and none along with Him. None is similar to Him, none creates and sustains except Him, and none has the right to govern creation but Him. The concept of tawheed necessarily overflows into all aspects of belief and worship into all aspects of life.Whether he recognizes it or not, man is totally indebted to his Creator for his continuing existence hour by hour, not to mention such blessings as his many possessions and abilities. Knowing that Allah alone is the Creator, the Sustainer, the Provider, the Controller, the source of all benefit and harm in whose hands is the Judgement and the final destination of men requires through common sense and reason that He alone be worshipped.

Although the concept of worship (ibadah) has been gradually reduced in common usage to mean little more than the performance of certain religious rites and rituals, the original and true definition is comprehensive. It encompasses all actions and intentions motivated by a recognition of greatness - that combination of love and fear, producing efforts to please the worshipped one and to avoid his displeasure. An object of worship continually occupies the mind of the worshipper and consequently governs his behavior, both consciously and unconsciously. When applying the correct definition, it becomes clear that despite lip-service to "La ilaha ill-Allah," one's object of worship could well be something other than Allah (subhanahu wa ta'ala).

"Have you seen the one who takes as his god his own desire, and [so] Allah has left him astray because of knowledge?" [45:23 – Scholars have said that the phrase "`ala `ilm" (because of knowledge) refers to Allah’s knowledge of that servant and his preference for his own desires, or as well, to that servant’s knowledge of the truth although he rejects it]

Those pursuers of falsehood in the form of political ideologies and national leaders, foreign customs, wealth, fashion or various worldly enjoyments might assume that by bowing to Allah in prayer, they worship Him alone. But Prophet Muhammad (sallallahu `alayhi wa sallam) firmly corrected this misconception.

Once, 'Adiyy bin Hatim entered while the Prophet was reciting a verse from the Qur'an:

"They took their scholars and monks as lords other than Allah and [also] the Messiah, Son of Mary. And they were not ordered except to worship one God…" [9:31]

'Adiyy (who had been a Christian), said, "O Messenger of Allah, they did not worship them." The Prophet (sallallahu `alayhi wa sallam) replied, "Did they not tell them that the prohibited was lawful and that the lawful was prohibited and they followed them in that?" When 'Adiyy admitted, "Yes," the Prophet stated, "That was their worship of them." [Ahmad and at-Tirmidhi]

Thus worship was defined as obedience - a fact that becomes evident from even a superficial study of the Qur'an in which Allah (subhanahu wa ta'ala) orders repeatedly:

"Obey Allah and the Messenger." [3:32, 3:132, 4:59, 8:1, 8:64, 24:54, 47:33, 58:13 and 64:12. Many other verses, although worded differently, carry the same meaning.]

"Legislation is only for Allah. He has commanded that you not worship any but Him. That is the right religion, but most of the people do not know." [12:40]

Two types of shirk were common both before and after the prophethood of Muhammad (sallallahu `alayhi wa sallam). The first of these is the direction of acts of worship (especially supplication) to others besides Allah while still claiming belief in Him. The Qur’an orders:

"And do not invoke besides Allah another god. There is no god but Him." [12:40]

The other type of shirk is the willful adherence to laws and rulings other than His.

"Do you not consider those who claim to have believed in what was revealed to you and what was revealed before you? They wish to refer legislation to taghoot [i.e. false objects of worship or those transgressors who usurp the divine right of government] while they were commanded to reject it." [4:60]

The loss of tawheed is sadly evident today in the acceptance of foreign philosophies and lifestyles, political oppression, innovations in religion, and countless forms of disobedience. Allah (subhanahu wa ta`ala) warns:

"Follow what has been revealed to you from your Lord. And do not follow any patrons other than Him." [7:3]

"And if you obey most of those upon the earth, they will lead you away from the path of Allah." [6:116]

"And certainly do many lead [others] astray through their own desires without knowledge." [6:119]"

And do not obey one whose heart We have made unaware of Our remembrance and who follows his desires and whose affair is excess [i.e. exceeding the limits of Allah]." [18:28]

Reform will be accomplished only when the majority of Muslims has returned to the true worship of Allah and will not tolerate shirk. The greater jihad against tyranny and oppression everywhere on earth will neither be accepted by Allah nor aided by Him until the participants are truly dedicated to His cause and free of all other motivations. Jihad against the self and refinement of the soul are the first steps towards jihad for Islam.

"Indeed, Allah will not change the condition of a people until they change what is in themselves…" [13:11]

The solution begins with the individual…in the soul.

[Lucky]

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah Almighty has said:

The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.

(1) i.e., bring me back to life after death.

It was related by al-Bukhari (also by an-Nasa'i).
Cheers, :)

[Lucky]

BTW, I found the uzbek translation of the aforementioned hadith. But the translation is made not from English to Uzbek but from Turkish to Uzbek. And the Uzbek version is made more accessible and easy to understand. Turkchadan Usmon Qochqor tarjimasi, Mas'ul Muharrir Abdul Aziz Mansur, Toshkent Cholpon Nashriyoti.

" Abu Hurayra raziyallahu anhudan pivoyat qilinishiga kora, Rasul Akram hazratimiz shunday deganlar: Alloh taolo buyurdiki:
Bani odam Meni yolg'onchiga chiqarmoqchi bo'ldi. Holbuki, bu unga aslo joiz emas edi. Bani odam Meni haqorat qildi, Meni nuqsonli softlar bilan ta'rifladi. Bu ham unga munosib emas edi. U meni takzib etib: "Alloh ilk daf'a meni yaratgani kabi olganimdan songra takror ioda (yaratish) wa ihyo (tirilitirish) ga qodir emas", -dedi.
Holbuki, ilk yaratish takror tiriltirishdan osonroq emas*. Meni Haqorat etishi (Meni nuqsonli sifatlar bilan ta'riflashi):" Allohning farzandi bor", - deyishidir"*. Holbuki, Men har xil ehtiyojdan munazzah wa butun koinotning o'zi muhtoj bo'lgan yagona bir Ma'buddurmankim, tug'madim, tug'ilmadim hech kimsa menga teng kela olmadi wa kela olmagay.(Buhoriy rivoyati)

*vujudning asli mavjud bolsa, uni qayta tiklash albatta ancha osondir. Bu tamsil yoli bilan ifodalangan. Chunki bizning quwwatimizga nisbatan qayta yaratilish yangidan wujudga keltirishdan hiyla qulaydir. Ammo Allaohning qudratiga nisbatan hech bir narsada qulaylik wa qiyinlik degan bahs mawzui bo'lmagay.

*Binobarin, yahudiylar: Uzayr Allahning o'g'lidir",- deganlaridek, nasorolar ham: "Iyso Masih Allohning o'g'lidir", deydilar. Johil arablar Islomga qadar "Farishtalar Allohning qizlari deyishardilar", holbuki farishatalarning jinsalri yoqdir.

Cheers, :)

[Akhee-Abdullah]

From Sahl ibn S’ad (radiayallahu anhu) who said that Allah’s Messenger (saw) said: Islaam began as a stranger and will return to being a stranger, so tooba ( certain Thuge tree in Paradise) is for the strangers (al-Ghurabaa). They asked, “ O Messenger of Allah! Who are the strangers?” He replied, “ Those who rectify [themselves and others] when the people are corrupt. ( Reported by at-Tabaraanee in al-Kabeer (no.5967) and in as-Sagheer (no.290) by way of Bakr ibn Sulaim as-Sawwaf from Aboo Haazim from –and its chain of narration is saheeh. The hadeeths has other chain of narrations from a number of the Companions.)
So the fact that Islaam is a stranger amongst the people is something which increases a believer’s eemaan, and raises his level of certainty, and strengthens his resolve, since he is righteous himself and seeks to rectify others. He is not alone in being a stranger, indeed in this regard he is like many of the Prophets (alayhimus salaam), as the Prophet (saw) said, “The nations were presented before me, and I saw a prophet with whom there was a small group, and a prophet with there was a single man or two men, and a prophet with nobody with him…( Reported by al-Bukharee [eng. Trans. Vol, p.434, no. 648] and Muslim [eng.Trans. vol. 1, p.141, no. 625]) And this contains a clear proof that the number of followers, whether large or small, is not a means of knowing whether the caller is upon the truth or falsehood. A person’s correction of himself and others is built upon three principles, the first of which is: Tawheed of Allah- making all of one’s worship for Allah alone.
Cheers, :)

[Akhee-Abdullah]

I Have Divided...
by Imaam Ibn Qayyim al-Jawziyyah rahimahullaah (d.751H)


His Commentary On The Hadeeth Qudsee: "I have divided the prayer between Myself and My servant"



Abu Hurairah (radiAllaahu anhu ) said: I have heard the Prophet (sallallaahu alaihi wasallam) say:

"Allah (the Mighty and Sublime) has said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says:

Al Hamdulillaahi Rabbil-Alameen.

Allah (mighty and sublime be He) says: My servant has praised Me.

And when he says:

Ar-Rahmaan ar-Raheem

Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says:

Maaliki-Yawmid-deen

Allah says: My servant has glorified Me -and on one occasion He said: My servant has submitted to My power.

And when he says:

Eyyaaka Na'badoo wa Eyyaaka Nasta'een

He says: This is between Me and My servant, and My servant shall have what he has asked for.

And when he says:

Ehdinas-Siratal Mustaqeem, Siratal-ladheena an'Amta alayhim,

Ghayril Maghdoobi alayhim, walad-Daal-leen.

He says: This is for My servant, and My servant shall have what he has asked for.

[Related by Muslim, Tirmidhi, Maalik, an-Nasaa'i, Abu Dawood and Ibn Maajah]



*****

And when he says: All praise is due to Allaah the Rabb of all the Worlds, he pauses for a short while waiting for the response of his Lord: "My servant has praised Me." Then when he says: The Most Gracious the Most Merciful, he waits for the response: "My servant has extolled Me" and when he says: Master of the Day of Judgement, he waits for the response: "My servant has glorified Me."



It is the delight of his heart, the pleasure of his eye and the joy of his soul that his Lord says about him: "My servant" three times. By Allaah! If the fumes of desire and the darkness of the souls were not upon the hearts, they would have flown out of happiness and joy that their Lord, Maker and Deity says: "My servant has praised Me, My servant has extolled Me and My servant has glorified Me."

Then there would have been space in his heart to witness (the reality) of these three names which are the basis of all the Beautiful Names and these are: Allaah, ar-Rabb and ar-Rahmaan...

...When he says: Master of the Day of Judgement, he witnesses the glory which befits none but the King, the Truth, the Manifest. So he witnesses a very powerful and compelling King, to Whom the whole creation has yielded, to Whom the faces are humbled, to Whom the creation humbles itself, and to Whom every possessor of power and honour submits to. He witnesses with his heart a King (Who is) upon the Throne of the Heaven...

...And when he says: You alone do we worship and from You alone do we seek help, in which lies the secret of the creation and the affair, of the world and the hereafter, and which contains the loftiest of goals and the most excellent of means (of approach to Allaah). The loftiest of goals is enslavement to Allaah and the most excellent of means is His help and assistance. There is no deity deserving of worship in truth except He and there is no helper in His worship besides Him. Therefore, His worship is the greatest of goals and His aid is loftiest of means...

Devotion and Enslavement to Allaah is comprised in the names ar-Rabb and Allaah, so he is worshipped on account of His Uloohiyyah, help is sought from Him on account of His Ruboobiyyah and He guides to the Straight Path on account of His Mercy. The first part of the surah therefore, mentions His names Allaah, ar-Rabb and ar-Rahmaan for the purpose of the one who seeks His worship, help and guidance. He is alone in being able to bestow all of that. There is no one who can aid others in His worship besides Allaah and none can guide (to the Straight Path) except Him.

Then the caller realises with the speech of Allaah: Guide us to the Straight Path, his extreme need for this (guidance). He is never in need of any other thing as much as he is for this guidance. He is need of it in every moment and at every glance of the eye...

...Then Allaah makes it clear that the people of this Guidance are those who have been specified with His favour, not of those upon whom is His anger, and they are the ones who know the Truth but do not follow it and not of those who are astray, and they are those who worship Allaah without knowledge. Both of these groups share with each other in speaking about His creation, His command and His Names and Attributes without knowledge. The path of those upon whom is His favour and blessing is different from the people of falsehood with respect to knowledge and action.

When he finishes from this praise, supplication and tawheed he has been ordered to end it with "aameen", which is a seal to (to his supplication) and to which the aameen of the angels in the sky coincides with. This aameen is from the beautification of the prayer.
Cheers, :)

[Akhee-Abdullah]

Hmm it has been long time since I posted a hadith in this post :D



The Prophet said, "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself." (Narrated Anas, Book of Faith, #12, Bukhari)

حدثنا مسدد قال حدثنا يحيى عن شعبة عن قتادة عن أنس رضي الله عنه عن النبي
صلى الله عليه وسلم وعن حسين المعلم قال حدثنا قتادة عن أنس عن النبي صلى الله
عليه وسلم قال لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه

Does anyone wanna continue the discussion? :arrow:



http://www.salafipublications.com/sps/sbk/images/topbanner_logged.jpg

Cheers, :)

[Royal]

Hurmatli biroadar Lucky.

Men juda hursandman Sizni shu topikdagi postlaringizga , har doim Allohni panohida boling.

Bir. Savol : Shu Hadislarni Ozbekchada post qilinsa qanday bolar edi deb soramoqchi edim.

Hurmat bilan

Royal

[Akhee-Abdullah]

Royal- Salomalaikum birodarim

Bu hadislarning ozbekchasini topsa boladi. Imom Bukhariyning hamma toplamlari wa Tirmidhiyning birinchi jildi allaqachon bosmadan chiqqan.

Tarjima masalasiga kelsak: Shu ishga loyiq kishi qol ursa yomon bolmas edi. Tarjimon naqadar ingliz tili balkim arab tilini ham pukhta bilishi shart. Chunki, Arab tilidan ingliz tiliga tarjima qilinganda bazi narsalar tushib qolgan wa bazi narsalar qoshilgan bolishi mumkin. Endi bu ishni ingliz tilidan ozbek tiliga ogiradigan bolsak, bilmadim zarning qanchasi tarjima bolmay qolib ketadi. Umuman ma'noda, trajimaning ruhi haqida soz yuritayapman. Etirozlar bolishi aniq, bu fikrga.

Yana bitta masala ushbu dawradagilarning (ya'ni forum qatnashchilarining) aksariyati ingliz tilini juda yahshi bilishadi. Agar paqat ozbek tilida qilib qoysak boshqa, ozbek tilini yahshi tushunmaydigan forum ishtirokchilari chetlanib qolishi mumkin, nazarimda.

endiyam, wallahu a'lam

Cheers, :)

[Royal]

Rahmat

[Do'st]

;)

[Royal]

;)

Kesatmasyiz ham bolardi !

[Akhee-Abdullah]

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Riyadh -us-Saliheen Hadeeths #32 to #39
Chapter of Sabr
Summary by br. Kashif
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32. Abu Hurairah (May Allah be pleased with him)
reported: The Messenger of Allah (PBUH) said, "Allah,
the Exalted, says: 'I have no reward other than Jannah
for a believing slave of Mine who remains patient for
My sake when I take away his beloved one from among
the inhabitants of the world". [Al-Bukhari].

- Allah uses the word 'Suffiyahu' who is someone that
you love, cherish, someone very close.
- Also shows the generosity of Allah as He rewards His
servants even though what He is taking away (i.e.
Life) belongs to Him anyway.

33. `Aishah (May Allah be pleased with her) reported:
I asked the Messenger of Allah (PBUH) about pestilence
and he said, "It is a punishment which Allah sends
upon whomsoever He wills, but Allah has made it as a
mercy to the believers. Anyone who remains in a town
which is plagued with pestilence maintaining patience
expecting the reward from Allah, and knowing that
nothing will befall him other than what Allah has
foreordained for him, he would receive a reward of
Shaheed". [Al-Bukhari].

- Hadeeth gives guidance in regards to what to do in
an epidemic
- Relates to the ayah in the Quran 'Don't kill
yourselves with your own hands..."
- The fact that natural occurances are used by Allah
for whatever puposes He wishes, e.g. test the
believers or punishments etc., does not contradict the
fact that they have natural causes.

34. Anas (May Allah be pleased with him) said: I heard
the Messenger of Allah (PBUH) saying, "Allah, the
Glorious and Exalted said: `When I afflict my slave in
his two dear things (i.e., his eyes), and he endures
patiently, I shall compensate him for them with
Jannah.". [Al-Bukhari].

- Mentions specific reward for losing eyesight
- We should reflect upon the bounty of eyesight and
not take it for granted.

35. `Ata' bin Abu Rabah reported: Ibn `Abbas (May
Allah be pleased with them) asked him whether he would
like that he should show him a woman who is from the
people Jannah. When he replied that he certainly
would, he said, "This black woman, who came to the
Prophet (PBUH) and said, `I suffer from epilepsy and
during fits my body is exposed, so make supplication
to Allah for me.' He (PBUH) replied: 'If you wish you
endure it patiently and you be rewarded with Jannah,
or if you wish, I shall make supplication to Allah to
cure you?' She said, 'I shall endure it.' Then she
added: `But my body is exposed, so pray to Allah that
it may not happen.' He (Prophet (PBUH)) then
supplicated for her". [Al-Bukhari and Muslim].

- shows the extreme patience of this woman with
Allah's Qadar, even though she knew that the du'a of
the Prophet could cure her.
- Also indicates how elevating a person's spiritual
health is more miraculus then curing their physical
illness.

36. `Abdullah bin Mas`ud (May Allah be pleased with
him) reported: I can still recall as if I am seeing
the Messenger of Allah (PBUH) resembling one of the
Prophets whose people scourged him and shed his blood,

while he wiped blood from his face, he said: "O Allah!
Forgive my people, because they certainly do not
know". [Al-Bukhari and Muslim].

- Shows another type of patience which is the patience
with people when commanding the good and forbidding
evil.
- This type of patience is a characteristic of the
Prophets

37. Abu Sa`id and Abu Hurairah (May Allah be pleased
with him) reported that the Prophet (PBUH) said:
"Never a believer is stricken with a discomfort, an
illness,an anxiety, a grief or mental worry or even
the stinging of a thorn but Allah will expiate his
sins on account of his patience".
[Al-Bukhari and Muslim].

- Explains how even the small afflictions are still
worth great reward.
- This is from the greatest encouragements for the
believer to be patient

38. Ibn Mas`ud (May Allah be pleased with him)
reported: I visited the Prophet (PBUH) when he was
suffering fever. I said, "You seem to be suffering
greatly, O Messenger of Allah.'' The Prophet (PBUH)
replied, "Yes, I suffer as much as two persons.'' I
said, "Is that because you have a double reward?'' He
replied that that was so and then said, "No Muslim is
afflicted by a harm, be it the pricking of a thorn or
something more (painful than that), but Allah thereby
causes his sins to fall away just as a tree sheds its
leaves". [Al-Bukhari and Muslim].

- Shows the humility of the Prophet by him diverting
attention away from himself and talking about the
reward for all Muslims

39. Abu Hurairah (May Allah be pleased with him)
reported that: The Messenger of Allah (PBUH) said: "He
whom Allah intends good, He makes him to suffer from
some affliction". [Al-Bukhari].

- Another reason for us to be patient
- This off course applies to the one who is patient
with these afflitctions as it's explained in other hadiths.

[Akhee-Abdullah]

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R I Y A A D A S - S A L I H E E N
Chapter of Sabr
Sunday 6/21/03
Summary by br. Abdullah Yeoh
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Hadith 45: Narrated Abu Hurairah (r.a.): Rasulullah salallahu
alaihiwassalam said, "The strong man is not one who is good at
wrestling, but the strong man is one who controls himself in a
fit of rage."

Notes:
1) Controlling anger doesn't mean not feeling angry.
2) It actually means fighting it, restraining it, not acting
upon it.

Hadith 46: Rasulullah salallahu alaihiwassalam said that
if one were to utter "A'udhu billahi minash-Shaitan nir-rajeem,"
his rage would vanish.

Digression: Who are better: pious human beings or malaika
(angels)?
The attendees felt human beings; an 'alim sheikh had commented
that the comparison in question was not a fair one (like
apples/oranges).

Hadith 47: Narrated by Mu'adh bin Anas, an Ansari. One who
suppresses anger will be called out by Allah the Exalted, to
the forefront of the creatures on the Day of Resurrection and
will get to pick any of the Al-Hur Al-'Ein (black, wide-eyed
women).

Classification of ahadeeth:

"Agreed upon" means Sahih Bukhari and Sahih Muslim.

Conditions for sahih:

1) Continuous isnad (chain of narration) as opposed
to Munqati' (disconnected).
2) Clear from shuddud, narrator contradicts someone
else's narration which is part of a stronger chain.
3) Clear from illa (defect), as judged from the aspect
of Quran and Sunnah.
4) Narrator is from the 'Adil, not fasik and has no open sins.
5) Narrator has dabt (a good, faithful memory).

Difference between sahih and hasan is that for hasan,
only conditions 1-4 need be met: the dabt criterion is
relaxed.

Difference between Sahih Bukhari and Sahih Muslim:
Bukhari ascertains continuity of isnad based on whether
the narrators had met, whereas for Muslim, it is sufficient
that the narrators had lived at the same time. Also for
Muslim, the wording is more exact.

Note that a criterion even stricter than that of Bukhari
is to find evidence that the narration had been explicitly
transmitted (almost impossible, for obvious reasons).

[AbdurRahman]

Jazakallah Khayr akhee Lucky. very important ahadeeth alhamdulillah.

[Akhee-Abdullah]

Inshallah, I will post 40 Ahadith by Imam An-Nawawi with the commentaries.

HADEETH 1: Actions are by Intentions

On the authority of Omar bin Al-Khattab, who said : I heared the messenger of Allah say :

"Actions are but by intention and every man shall have but that which he intended. Thus he whose migration was for Allah and His messenger, his migration was for Allah and His messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated."

Related by Bukhari and Muslim

[Akhee-Abdullah]

HADEETH 2: The Hadeeth of Jibreel: Islaam, Imaan, and Ihsaan

Also on the authority of Omar, who said :


One day while we were sitting with the Messenger of Allah there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:"O Muhammed, tell me about Islam". The messenger of Allah said: "Islam is to testify that there is no god but Allah and Muhammed is the messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadhan, and to make the pilgrimage to the House if you are able to do so." He said:"You have spoken rightly", and we were amazed at him asking him and saying that he had spoken rightly. He said: "Then tell me about Iman."He said:"It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof." He said:"You have spoken rightly". He said: " Then tell me about Ihsan." He said: "It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you". He said: "Then tell me about the Hour". He said: "The one questioned about it knows no better than the questioner." He said: "Then tell me about its signs." He said: "That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings." Then he took himself off and I stayed for a time. Then he said: "O Omar, do you know who the questioner was?" I said: "Allah and His messenger know best". He said: "He was Jebreel (Gabriel), who came to you to teach you your religion."
Related by Muslim

[Akhee-Abdullah]

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R I Y A A D A S - S A L I H E E N
Chapter of Sidq
Sunday 7/13/03
Summary by br. Kashif Shabir
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Intro:
------
Sidq (being truthful) can be looked at in two ways:
1. As it relates to our limbs:
a) the heart: opposite of hypocricy
b) the tongue: opposite of telling a lie
c) the outer limbs: opposite of riyaa' (showing off)
2. As it relates to who we're dealing with:
a) with Allah: having sincerity in acts of worship
b) with people: opposite of cheating

Hadith #55:
-----------
Hasan bin `Ali (May Allah be pleased with them) said:
I remember (these words) from Messenger of Allah
(PBUH): "Give up what is doubtful to you for that
which is not doubtful; for truth is peace of mind and
falsehood is doubt". [At-Tirmidhi].

- This hadeeth, due to its importance, is found in the
collection of Nawawi's 40 hadeeth.
- It is of the 'hadeeth al-Jawameeh' i.e. those words
of the prophet that were few but had much
benefit/meanings and application.
- 'doubtful' here means those things that you are not
sure if they are hallal or haram in the Deen.
- The 'Peace of mind' only achieved in the hearts of
those that have Sidq [in dealing with Allah].
- It is a sign of hypocrisy to feel "reebah" or lack
of tranquility. This is why you find hypocrites
resorting to swearing often to prove to people what
they know is not true.
- This hadeeth is also used in Fiqh in many instances,
here are some applications:
a) If some najis (impurity) has fallen on your
clothes and you are unsure as to where it has fallen
then you take the position without doubt and wash the
whole.
b) If one is not sure how many rakat they have
prayed, then you take the least number to remove the
doubt.
-This hadith hints to the level of Wara', which is one
level below Zuhd. Here are their two definitions:
a) Wara' is defined as "leaving any matter that could
possibly harm you on the Day of Judgement and this is
where you leave that which is doubtful.
b) Zuhd is considered a higher level and can be
defined as "leaving off any matter that may not
benefit you on the Day of Judgement"

Hadith #56:
-----------
Abu Sufyan (May Allah be pleased with him) reported,
in course of his detailed narration about Heraclius
when the latter questioned him about the teachings of
the Prophet (PBUH) He said that: He (PBUH) told (us):
"Worship Allah Alone and do not associate a thing with
Him; and give up all that your ancestors said. "He
also commands us to perform Salat (prayers), to speak
the truth, to observe modesty and to strengthen the
ties of kinship. [Al-Bukhari and Muslim].

- Hadeeth is found in Bukhari in the 'Book of
Revelation', the first book of the Saheeh.
- The first thing that Abu Sufyan mentions is the
Prophets' call to La illaha illallah [None is worthy
of worship except Allah]
- Shows that Islaam did not come to change the good
characteristics of the people but to enhance those
characteristics.
- Hadeeth shows that the Prophet ordered the people to
be truthful and this was a high priority since it is
mentioned right after the prayer.

[TavhidMarkazi]

assalaamu alaikum lucky.

plz check ur email bro.

wassalaam

[Akhee-Abdullah]

HADEETH 3: Islam is built upon five pillars

On the authority of Ibn Omar, the son of Omar bin Al-Khattab, may Allah be pleased with both, who said : I heard the messenger of Allah say :

"Islam has been built on five [pillars]: testifying that there is no god but Allah and that Muhammed is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan."


Related by Bukhari and Muslim

[Akhee-Abdullah]

HADEETH 4: The creation of the son of Aadam and the Divine Ordainment

On the authority of Abdullah bin Masud, who said : the messenger of Allah, and he is the truthful, the believed narrated to us :

"Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters: to write down his means of livelihood, his life span, his actions, and whether happy or unhappy. By Allah, other than Whom there is no god, verily one of you behaves like the people of Paradise until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Hell-fire and thus he enters it; and one of you behaves like the people of Hell-fire until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Paradise and thus he enters it."

Related by Bukhari and Muslim

[Akhee-Abdullah]

HADEETH 5: Introducing and innovating new matters into the religion

On the authority of Aishah, who said : The messenger of Allah said:

"He who innovates something in this matter of ours that is not of it will have it rejected."

And in one version by Muslim it reads :

"He who does an act which our matter is not [in agreement] with will have it rejected."


Narrated by Bukhari and Muslim

[AbdurRahman]

Assalaamu 'alaikum wa rahmatullah

Barakallaahu feek for these very important ahadeeth. Let us also remember what Imaam Sufyan Ath Thawri said regarding innovations:
Sufyaan ath-Thowree (rahima-hullaah) mentions:

((Innovation is more beloved to Iblees than sin, since a sin may be repented from but innovation is not repented from)).

al-Laalikaa'ee - Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah (no. 238)

So it is befitting for us to memorise ahadeeth abt innovations and learn their meanings and beware of innovations in order to keep ourselves far from fire. Jazakallah khayr akhee lucky for these ahadeeth.

wa'alaikum assalaam

[Akhee-Abdullah]

HADEETH 6: The Lawful, the Unlawful and what is doubtful

On the authority of Al-Numan bin Basheer, who said : I heared the messenger of Allah say :

"That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart."


Narrated by Bukhari and Muslim

[Akhee-Abdullah]

HADEETH 7: The Religion consists of sincerity
On the authority of Tamim Al-Dari that the prophet said:

"Religion is sincerity". We said: "To whom?" He said: "To Allah and His Book, and His messenger, and to the leaders of the Muslims and their common folk".


Narrated by Muslim

[Akhee-Abdullah]

HADEETH 8: The Prophets Da'wah to Islam
Abdullah bin Omar narrated that the messenger of Allah said:

"I have been ordered to fight against people until they testify that there is no god but Allah and that Muhammed is the messenger of Allah and until they perform the prayers and pay the zakat, and if they do so they will have gained protection from me for their lives and property, unless [they do acts that are punishable] in accordance with Islam, and their reckoning will be with Allah the Almighty."



Related by Bukhari and Muslim.

[Akhee-Abdullah]

HADEETH 9: Avoiding what is forbidden altogether and doing what is commanded to the best of one's ability

On the authority of Abu Hurairah, who said : I heared the messenger of Allah say :

"What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can. It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you."



Related by Bukhari and Muslim

[Akhee-Abdullah]

HADEETH 10: On Lawful earnings
On the authority of Abu Hurairah, who said : the messenger of Allah said :

"Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers, and the Almighty has said: "O ye messengers ! Eat of the good things and do right". And Allah the Almighty has said : "O ye who believe! Eat of the good things wherewith We have provided you" Then he mentioned [the case of] a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky [saying] : "O Lord! O Lord!" - while his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he be answered !"



Related by Muslim

[Akhee-Abdullah]

HADEETH 11: On Leaving what's doubtful
On the authority of Al-Hasan bin Ali, the grandson of the messenger of Allah, who said :

I memorized from the messenger of Allah his saying :
"Leave that which makes you doubt for that which does not make you doubt."

Tirmidhi and Nasaee, and Tirmidhi said it is true and fine hadith.

[Akhee-Abdullah]

HADEETH 12: On Minding one's own business

On the authority of Abu Hurairah, who said : The messenger of Allah said :

"Part of someone's being a good Muslim is his leaving alone that which does not concern him."

Narrated by Tirmidhi and others

[Akhee-Abdullah]

HADEETH 13: On Having a heart of a believer

On the authority of Anas bin Malik, the servant of the messenger of Allah, that the prophet said :

"None of you [truely] believes until he wishes for his brother what he wishes for himself."

Related by Bukhari and Muslim

[Akhee-Abdullah]

HADEETH 14: On the sanctity of a believer

Abdullah bin Masud narrated that the messenger of Allah said :

"The blood of a Muslim may not be legally spilt other than in one of three [instances] : the married person who commits adultery; a life for a life; and one who forsakes his religion and abandons the community."

Related by Bukhari and Muslim

[Akhee-Abdullah]

HADEETH 14: On the good manners of a believer

Abu Hurairah narrated that the messenger of Allah said :

"Let him who believes in Allah and the Last Day either speak good or keep silent, and let him who believes in Allah and the Last Day be generous to his neighbour, and let him who believes in Allah and the Last Day be generous to his guest."

Bukhari and Muslim

[Akhee-Abdullah]

HADEETH 15: On controlling the anger

On the authority of Abu Hurairah, who said :

A man said to the prophet :"Counsel me". He said : " Do not become angry". The man repeated [his request] several times, and he said: "Do not become angry ".

Narrated by Bukhari

[Alouddin]

HADEETH 13: On Having a heart of a believer

On the authority of Anas bin Malik, the servant of the messenger of Allah, that the prophet said :

"None of you [truely] believes until he wishes for his brother what he wishes for himself."

Related by Bukhari and Muslim this one is one of the hardest ones for me...

[Akhee-Abdullah]

HADEETH 16: On perfections of the actions.

Abu Yaala Shaddad bin Aws said that the messenger of Allah said :

"Verily Allah has prescribed proficiency in all things. Thus, if you kill, kill well; and if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters."

Related by Muslim

[Akhee-Abdullah]

HADEETH 17: On good manners and actions.

On the authority of Abu Dhar Jundub bin Junadah, and Muadh bin Jabal that the messenger of Allah said :

"Fear Allah wherever you are, and follow up a bad deed with a good one and it will wipe it out, and behave well towards people."

Reported by Tirmidhi

[Akhee-Abdullah]

HADEETH 18: On true dependance on Allah (azza wa ja'l).

On the authority of Abdullah bin Abbas, who said :

One day I was behind the prophet and he said to me: "Young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the Nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried."

Narrated by Tirmidhi

[Akhee-Abdullah]

HADEETH 19: On being mindful of Allah (azza wa ja'l).

On the authority of Abdullah bin Abbas, who said :

One day I was behind the prophet and he said to me:"Young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the Nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried."

Narrated by Tirmidhi, who said it is true and fine hadith

In a version other than that of Tirmidhi it reads:

"..Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you; and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship."

[Akhee-Abdullah]

HADEETH 20: Something to ponder about

Uqbah bin Amre Al-Ansari narrated that the messenger of Allah said :

"Among the words people obtained from the First Prophecy (meaning from the prophets before Muhammad salallahu alayhi wassalam) are : If you feel no shame, then do as you wish."

It was related by Bukhari.

[Akhee-Abdullah]

HADEETH 21: Prophetic advice


On authority of Sufian bin Abdullah, may Allah be pleased with him said:

I said: "O Messenger of Allah, tell me something about Islam which I can ask of no one but you". He said:" Say:'I believe in Allah', and thereafter be upright."

Related by Muslim.

[Akhee-Abdullah]

HADEETH 22: Conditions to enter paradise

Jabir bin Abdullah Al-Ansari narrated that :

A man asked the messenger of Allah : "Do you think that if I perform the obligatory prayers, fast in Ramadan, treat as lawful that which is lawful and treat as forbidden that which is forbidden, and do nothing further, I shall enter Paradise ? "He said: "Yes."

Related by Muslim.

[Akhee-Abdullah]

HADEETH 23: On the importance of meeting religious injunctions

On the authority of Abu Malik Al-Harith bin Asim Al-Ashari said that the messenger of Allah said:

"Purity is half of faith. Alhamdu-lillah [Praise be to Allah] fills the scales, and subhana-Allah [How far is Allah from every imperfection] and alhamdu-lillah [Praise be to Allah] fill that which is between heaven and earth. Prayer is light; charity is a proof; patience is illumination; and the Quran is an argument for or against you. Everyone starts his day and is a vendor of his soul, either freeing it or bringing about its ruin."

Related by Muslim.

[Akhee-Abdullah]

HADEETH 24: The Call of Allah (swt) on His servants.

On the authority of Abu Dharr Al-Ghafari, of the prophet is that among the sayings he relates from his Lord is that He said:

"O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.

O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you. O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.

O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O my servants, were the first of you and the last of you, the human of you and the jinn of you to become as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it.

O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allah, and let him who finds other than that blame no one but himself."

Related by Muslim.

[Akhee-Abdullah]

HADEETH 25: The viritues of sincere deeds.

On the authority of Abu Dharr :

Some of the companions of the messenger of Allah said :" O Messenger of Allah, the affluent have made of with the rewards, they pray as we pray they fast as we fast, and they give away in charity the superfluity of their wealth." He said:" Has not Allah made things for you to give away in charity ? every tasbihah is a charity, every takbirah is a charity, every tahmidah is a charity, and every tahlilah is a charity, to enjoin a good action is a charity, to forbid an evil action is a charity, and in the sexual act of each of you there is a charity." They said: "O Messenger of Allah, when one of us fulfils his sexual desire will he have some reward for that?" He said: "Do you not think that were he to act upon it unlawfully he would be sinning ? Likewise, if he has acted upon it lawfully he will have a reward."

Related by Muslim.

[Akhee-Abdullah]

HADEETH 26: The viritues of sincere deeds

On the authority of Abu Hurairah, who said:

The messenger of Allah said :

"Each person's every joint must perform a charity every day the sun comes up : to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoistingd up his belongings onto it is a charity: a good word is a charity, every step you take to prayers is a charity and removing a harmful thing from the road is a charity."

Related by Bukhari and Muslim.

[Akhee-Abdullah]

HADEETH 27: The excellence of righteousness

On the authority of Al-Nawwas bin Samaan, that the prophet (salallahu alayhi wassalam) said:

"Righteousness is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about."

Related by Muslim.

[Akhee-Abdullah]

HADEETH 28: The excellence of righteousness

And on the authority of Wabisa bin Mabad, may Allah be pleased with him, who said:

I came to the messenger of Allah and he said: "You have come to ask about righteousness ?" . I said:" Yes." He said: "Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and from in the breast even though people again and again have given you their legal opinion [in its favor]."

A good hadith transmetted from the Musnads of the two Imams, Ahmad bin Hanbal and Al-Darimi, with a good chain of authorities.

[Akhee-Abdullah]

HADEETH 29: One of The Final Advices of Muhammad salallahu alayhi wassalam


On the authority of Abu Najih Al-Erbadh bin Sariah, who said :

The messenger of Allah gave us a sermon by which our hearts were filled with fear and tears came to our eyes. We said: "O Messenger of Allah, it is as though this is a farewell sermon, so councel us." He said: "I councel you to fear Allah and to give absolute obedience even if a slave becomes your leader. Verily he among you who lives [long] will see great controversy, so you must keep to my sunnah and to the sunnah of the rightly-guided Khalifahs - cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is a going astray, and every going astray is in Hell-fire."
Related by Abu Dawud and Al-Tirmidhi, who said that it was a fine and true Hadith.

[Akhee-Abdullah]

HADEETH 30: A way to Paradise

On the authority of Muadh bin Jabal, who said:

I said: "O Messenger of Allah, tell me of an act which will take me into Paradise and will keep me away from Hell fire." He said: "You have asked me about a major matter, yet it is easy for him for whom Allah Almighty makes it easy. You should worship Allah, associating nothing with Him, you should perform the prayers, you should pay the zakat, you should fast in Ramadan, and you should make the pilgrimage to the House." Then he said:" Shall I not show you the gates of goodness ? Fasting [which] is a shield, charity [which] extigueshes sin as water extinguishes fire; and the praying of a man in the deapth of night." Then he recited :

"Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy, as a reward for what they used to do".

Then he said: " Shall I not tell you of the peak of the matter, its pillar, and its topmost part?" I said: "Yes, O Messenger of Allah." He said: "The peak of the matter is Islam; the pillar is prayer; and its topmost part is jihad." Then he said: "Shall I not tell you of the controling of all that ?" I said:"Yes, O Messenger of Allah", and he took hold of his tongue and said: "Restrain this." I said: "O Prophet of Allah, will what we say be held against us ?" He said: "May your mother be bereaved of you, Muadh ! Is there anything that topples people on their faces - or he said on their noses into Hell-fire other than the jests of their tongues ?"

Related by Al-Tirmithi, who said it was a fine and true hadlth.

[Akhee-Abdullah]

HADEETH 31:Keeping fast to the basics

On the authority of Jurthum bin Nashir that the Messenger of Allah said :

"Allah the Almighty has laid down religious duties, so do not neglict them. He has set boundaries, so do not over step them. He has prohibited some things, so do not violate them; about some things He was silent-out of compassion for you, not forgetfulness, so seek not after them."

A fine hadith related by Al-Daraqutni and others.

[Akhee-Abdullah]

HADEETH 32: Pleasing Allah and the people

On the authority of Sahl bin Saad Al-Saedi, who said :

A man came to the prophet and said: "O Messenger of Allah, direct me to an act which, if I do it, [will cause] Allah to love me and people to love me." He said: "Renounce the world and Allah will love you, and renounce what people possess and people will love you."

A fine Hadith related by Ibn Majah and others with good chains of authorities.

[Akhee-Abdullah]

Good Manners

No. 5590 - Narrated Al-Mughira:

The Prophet said, "Allah has forbidden you ( 1 ) to be undutiful to your mothers (2) to withhold (what you should give) or (3) demand (what you do not deserve), and (4) to bury your daughters alive. And Allah has disliked that (A) you talk too much about others ( B), ask too many questions (in religion), or (C) waste your property."

Saheeh al-Bukhari

[Akhee-Abdullah]

SHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSH
T H E S U N D A Y H A L A Q A
September 7, 2003
Summary provided by brother Kashif Shabir
SHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSH

Again, my additions are in square brackets.

[Recently, we have started reading from sheikh Bakr
Abu Zaid's book, "Hilyat Taalib al-Ilm", few minutes
in the beginning of the class. This book mentions
etiquettes of seeking knowledge and the sought-after
characters of the student of knowledge. I felt this
was a necessary reminder for all of us, since we all
are trying to learn Islam in one way or the other].

-----------------------
Ettiquettes of Learning
-----------------------

Brother XXXX started by revising some points of the
'Ettiquettes of Learning'

1. Knowledge is an act of worship:
- Realize that seeking knowledge is an act of worship
in itself.
- Some scholars such as Imam Malik said it is the best
action after the Fard.
- Like any act of worship, has to fulfill the
requirements of sincerity and conformance to the
Sunnah.

2. Adherence to the way of the Salaf [first 3
generations]:
- Be upong the wide path [clear and easy to
recognize]of the early Muslims and those that followed
them in their understanding.
- Follow their way comprehensively [creed, worship,
manners, etc.] and not only in certain matters.
- Leave argumentation and rhetoric.

--------------------------------
Riyadh-us-Saliheen
Chapter on 'Murakabah' [cont'd]
--------------------------------

Murakabah [observation] is defined as: The realization
that Allah is OBSERVING you so you start OBSERVING
your actions.

Hadeeth #66

Shaddad bin Aus (May Allah be pleased with
him)reported:

The Prophet (PBUH) said, "A wise man is the one who calls himself to account (and refrains from doing evil deeds) and does noble deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfillment of his vain desires" [At-Tirmidhi].

- The word 'Daana' in this hadeeth comes from the same root as 'Deen' and means to either act or to be held accountable for an act. Such as the verse in surah Faatiha 'Maliki-yow-Middeen'

- The hadeeth also describes the concept of
'Muhaasaba' which is to take account of yourself

Hadeeth #67

Abu Hurairah (May Allah be pleased with him) reported:

Messenger of Allah (PBUH) said, "It is from the
excellence of (a believer's) Islam that he
should shun that which is of no concern to him".
[At-Tirmidhi].

- If you are too busy concerned with the deeds of
others then you will not focus on your own actions

- A person who is concerned with the actions of others
cannot be described as doing 'Muhaasaba'

Hadeeth #68

`Umar (May Allah be pleased with him) reported that:
The Prophet (PBUH) said, "No man shall be asked for
the reason of beating his wife" [Abu Dawud].

- There are some conditions and limits to striking
one's wife;

Conditions/steps:
1. First you Admonish her
2. Leave her bed
3. The you may 'strike' her with the following limits

limits:
1. The striking cannot be harmful (hurt her in anyway
or leave a mark)
2. The striking cannot be on the face
3. Can do so only using the Miswak (a small index finger length tooth brush or stick) , or something
similar.

[Akhee-Abdullah]

NOTE. :!:


The hadith of Umar, "A man is not asked for what reason he had hit his wife", recorded by Abu Dawud has been graded as Da'eef (weak or unauthentic) by sheikh Nasir-Ud-Deen al-Albaanee in "Da'eef al-Jaami'", hadith 6350, and in "al-Irwaa'", hadith 2034. What makes the hadith weak is the sub-narrator Abdur-Rahman al-Muslee, who is Majhool (unknown).

Pls bear in mind that this does not affect the foundation of this ruling since it is mentioned in the Quran, but in the case of Nushooz, and with all conditions and limits applied.

And Allah knows best.

[Akhee-Abdullah]

Hadith 32

On the authority of Saad bin Malik Al-Khudari, that the messenger of Allah said :

"There should be neither harming nor reciprocating harm."

A fine hadith related by Ibn Majah, Al-Daraqutni and others

[Akhee-Abdullah]

Hadith 33

On the authority of Ibn Abbas that the Messenger of Allah said:

"Were people to be given in accordance with their claim, men would claim the fortunes and lives of [other] people, but the onus of proof is on the claimant, and the taking of an oath is incumbent upon him who denies."

A fine hadith related by Al-Baihaqi and others

[Akhee-Abdullah]

Hadith 34

On the authority of Abu Saeed Al-Khurdari, who said: I heard the messenger of Allah say:

"Whosoever of you sees an evil action, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart; and that is the weakest of faith."

Related by Muslim.

[Akhee-Abdullah]

Hadith 35

On the authority of Abu Hurairah, who said : the messenger of Allah said :

"Do not envy one another; do not inflate prices one to another; do not hate one another; do not turn away from one another; and do not undercut one another, but be you, O servants of Allah, brothers. A muslim is the brother of a muslim: he neither oppresses him nor does he fail him, he neither lies to him nor does he hold him in contempt. Piety is right here-and he pointed to his breast three times. It is evil enough for a man to hold his brother muslim in contempt. The whole of a muslim for another muslim is inviolable: his blood, his property, and his honor."

Related by Muslim.

[Akhee-Abdullah]

SHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSH
T H E S U N D A Y H A L A Q A
September 14, 2003
electronic summary prepared by br. Kashif S.
SHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSHSH

Content:
1. Ettiquettes of Learning, Khash'yah of Allah
2. Riyaad as-Saaliheen, Chapter of Taqwa (cont'd)

================================================== =====
Ettiquettes of Learning
from "Hilyat Taalib al-Ilm"
Etiquette #3: Keep the Khash'yah of Allah
================================================== =====

Khash'yah is usually translated as fear. But there is
a difference between Khashyah and Khawf. The former
is due to knowledge of the greatness of the one who is
fear