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Alwardah
 
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Quote Alwardah Replybullet Posted: 30 November 2007 at 1:25am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 14 : The Prohibition of the Blood of a Muslim and the Reasons for Shedding it

: : ( [ ] : ).
[ : 6878 ] [ : 1676 ]"

On the authority of Ibn Mas'ood (radiAllaahu anhu) who said : The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said :

It is not permissible to spill the blood of a Muslim except in three [instances] : the married person who commits adultery, a life for a life, and the one who forsakes his religion and separates from the community.

It was related by al-Bukhaaree and Muslim.

Explanation of Hadeeth Number 14

And in some of the narrations of this hadeeth, that are also agreed upon by al-Bukhaaree and Muslim, it mentions : "It is not permissible to spill the blood of a Muslim who testifies that there is none worthy of worship except Allaah, and that I am the Messenger of Allaah, except in three [instances] ...". So his (sallAllaahu alayhi wa sallam) statement "testifies that none is worthy of worship except Allaah and I am the Messenger of Allaah" is as though a tafseer (explanation) of his statement "a Muslim". Similarly, his statement "[who] separates from the community" is like a tafseer of his statement "who forsakes his religion". So in these three instances the blood of a Muslim can be spilt, from a textual evidence. And the meaning of the 'community' (al-jamaa'ah) is the community of Muslims. So separating from the Muslims by apostacy from the Religion of Islaam is a reason for the permissibilty of shedding his blood.

And his (sallAllaahu alayhi wa sallam) statement "the one who forsakes his religion and separates from the community" is general and refers to all those who apostate from Islaam, by whichever method this may occur, and it then becomes obligatory on the Muslims to kill him unless he returns to Islaam.

And the scholars have mentioned that this also includes all those who leave [being of] the community of Muslims through an innovation or transgression or other than that, and Allaah knows best. [Note: It would appear that this innovation or transgression must be of a very serious nature, such that the perpetrator would effectively leave the fold of Islaam]

And what is apparent is that this is a general rule [ie. killing a Muslim is only allowed in these three instances], but it also includes certain specific situations such as an attacker or similar to that. In such cases, then it is permissible to kill a Muslim out of defence from harm from him - indeed it may be that this becomes obligatory, as such an attacker comes under those who have separated from the community. And also, the meaning here is that killing a Muslim intentionally is not permitted except in these three instances, and Allaah knows best.

And some of the 'ulamaa have used this hadeeth to show that the one who abandons the Prayer (salaah) is killed, because the one who abandons the Prayer is included amongst these three. And the scholars have differed over this issue, so from them are those who say that the one who abandons the Prayer becomes a disbeliever (kaafir) while others say that he does not. And some of those who rule that he becomes a kaafir use as a proof another hadeeth in the Prophet sallAllaahu alayhi wa sallam said "I have been ordered to fight the people until they testify that none is worthy of worship except Allaah, and that I am the Messenger of Allaah, and they establish the Prayer (salaah) and pay the poor due (zakaah)". So it is said: "the angle of derivation of proof is that the Prophet sallAllaahu alayhi wa sallam made protection based upon fulfilling all of these conditions - the two shahaadahs, establishing the salaah and paying the zakaah. And the consequence of these things (protection) is not attained except by fulfilling all of them, and is negated by the absence of any one of them." And this is what is obtained if we consider only the apparent speech of the Prophet sallAllaahu alayhi wa sallam where he said "I have been ordered to fight the people ...", as this seems to indicate an order to fight until the goal is obtained. However, [in taking such an understanding] it is forgotton and overlooked that there is a difference between muqaatalah (fighting) over something, and qatl (killing) over it. For in fighting over something the purpose is to obtain what is desired [that they return to the Prayer] in any way that may occur, and it does imply the necessity of killing the one who leaves the Prayer, as long as they do not fight us, and Allaah knows best.

And as for his (sallAllaahu alayhi wa sallam) statement "the married person who commits adultery" then this includes both males and females, and it is a proof for that which is agreed upon by the Muslims that the ruling for the adulterer is stoning to death, with its conditions, as are mentioned in the books of Fiqh.

And his (sallAllaahu alayhi wa sallam) statement : "a life for a life" is in agreement with the statement of Allaah ta'aalaa "And we have prescribed for them in it (the Tawraat) : a life for a life" [al-Maa'idah, 45]. And its meaning is those who are equivalent in Islaam and Freedom, due to the statement of the Prophet (sallAllaahu alayhi wa sallam) "A Muslim is not killed [in requittal] for a kaafir". And also, Freedom is a condition for equality according to Imaams Maalik, ash-Shaafi'ee and Ahmad. [ie. A free man cannot be killed for a slave] However, the scholars of Ahl-ur-Rayy [The People of Opinion - a reference to the scholars of the Hanafee madhhab] have taken the position that a Muslim is killed for a dhimmee [a non-Muslim who pays the jizyaa, and lives under the protection of a Muslim state] and that a free man is killed for a slave, and they use this hadeeth as a proof. But the jamhoor (majority of the scholars) have ruled opposite to this.

Summary :

  • That a Muslim can be killed legally only for three crimes : a) adultery b) murder and c) apostacy

 

 

Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 01 December 2007 at 7:46am

As Salamu Alaikum wa Rahmatuallahi wa Barakatuhu

Hadeeth 15 : Islaamic Manners

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On the authority of Abu Hurairah (radiAllaahu anhu) that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

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

It was related by al-Bukhaaree and Muslim.

Explanation of Hadeeth Number 15

His (sallAllaahu alayhi wa sallam) statement "Let him who believes in Allaah and the Last Day" means the one who believes with the complete Eemaan that will save him from the Punishment of Allaah, and will attain for him the Pleasure of Allaah; then for such a person, "let him speak good, or keep silent", because the one who believes in Allaah and does not fulfill everything that his Eemaan entails [ie. he falls into sin] then he fears His Threat [of Punishment] and he hopes in His reward, and he strives in performing what he has been commanded with, and in leaving that which he has been forbidden from. And the most important of what is upon him from this is being careful about his tongue and limbs, which are under his control, and which he will be asked about on the Day of Standing, as Allaah ta'aalaa has said : "Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allaah)" [al-Israa', 36]. And Allaah ta'aalaa has said : "Not a word does he (or she) utter, but there is a watcher by him ready (to record it)" [Qaaf, 18].

And the sins of the tongue are numerous, and because of this the Prophet sallAllaahu alayhi wa sallam said : "And what is it that throws the people into the Hellfire upon their noses, except what their tongues have harvested" and he (sallAllaahu alayhi wa sallam) has said : "Everything that the son of Aadam speaks will be a proof against him, except the dhikr of Allaah and his ordering the good and forbidding the evil". So whosoever understands this, and protects the rights of his Eemaan, then he will fear Allaah and have taqwaa of Him with regards to his tongue, and he will not speak except with good, or will remain silent.

Some of the 'ulamaa have mentioned that all of the Good Manners can be derived from four hadeeth, and they mentioned amongst them this hadeeth. And some them have said regarding the meaning of this hadeeth that if a person wishes to say something, then if that speech is good, and will surely be rewarded for, then let him say it. And if not, then let him keep silent - whether it is apparent that the speech is Haraam (forbidden) or Makrooh (disliked) or even Mubaah (permissible). So from this it is said that the permissible speech is to be left and avoided, and rather it is preferred to keep silent in such situations, out of fear that it may turn into something which is Haraam or Makrooh; and it is seen that this happens a great deal, and thus Allaah has said : "Not a word does he (or she) utter, but there is a watcher by him ready (to record it)" [Qaaf, 18].

However, the 'ulamaa have differed over whether everything that a person says is written down by the Recording Angels, including that which is considered Mubaah (permissible), or if it is only those things for which he may be rewarded or punished. And Ibn 'Abbaas (radiAllaahu anhu) and others have adopted this second opinion, and so in this case the aayah mentioned above would have its meaning restricted to those words or statements for which there is some kind of recompense - good or bad.

And his (sallAllaahu alayhi wa sallam) statement "let him be generous to his neighbour" and "let him be generous to his guest" contains instruction on the rights of the neighbours and guests, and on doing good to them and encouragement upon protecting the limbs from doing harm to them, and also Allaah ta'aalaa has advised us in His Noble Book with Ihsaan (good behaviour, kindness, good treatment) towards the neighbours. And the Prophet sallAllaahu alayhi wa sallam has said : "Jibreel - alayhi as-salaam - did not cease to advise me regarding the rights of the neighbour, until I began to think that they would also receive a part of the inheritance".

And hospitality is from Islaam, and from the character of the Prophets and the Pious. And some of the scholars have made it obligatory, though the majority consider it to be from the noble, recommended traits of character. And the author of "al-Ifsaah" has said regarding this hadeeth :
"It should be believed that hospitality to the guest is a means of attaining nearness to Allaah, and that it is a form of worship of the Lord, and that this worship is not decreased if the guest is a wealthy person (rather than a poor man), nor is it affected if one presents for ones guest simple things from what one posseses. Rather, the correct hospitality is achieved by keeping a smiling countenace for ones guest, and beautifying ones conversation with him, and the Pillar of Hospitality is preparing a meal for the guest; and so one should be eager to prepare for him from what Allaah has provided and made easy, without causing oneself undue difficulty."

He then mentioned some other points on hospitality, before saying :
"And as for his (sallAllaahu alayhi wa sallam) statement 'let him speak good or keep silent', then this indicates that the Good Speech is better than keeping silent, and that silence is better than Evil Speech, and this is because the form of the Prophet's (sallAllaahu alayhi wa sallam) statement contains a command. And from the Good Speech is conveying knowledge from Allaah 'azza wa jall and his Messenger sallAllaahu alayhi wa sallam, and teaching the Muslims, and commanding the good, and forbidding the evil, and reconciling the differences between people, and speaking well to the people, and from amongst the best of speech is the Statement of Truth, for the one who truly Fears and Hopes for the Recompense."

Summary :

  • That one should only speak what is good and true
  • That one must not under any circumstances speak evil or use filthy language
  • That one should be kind and generous to ones neighbour
  • That one should treat ones guest well
  • That if one is a true Muslim then one would do the above, else ones [true] belief in Allaah and the Last Day is in question
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 02 December 2007 at 3:56am

As Salamu Alaikum Wa Rahmatullahi wa Barakatuhu

Hadith 16 : The Forbiddance of Anger

: . :( ) : ( ).
[ : 6116 ]

On the authority of Abu Hurairah (radiAllaahu anhu),

That a man said to the Prophet sallAllaahu alayhi wa sallam : "Counsel me", so he (sallAllaahu alayhi wa sallam) said :

Do not become angry.

The man repeated [his request for counsel] several times, and he (sallAllaahu alayhi wa sallam) said :

Do not become angry.

It was related by al-Bukhaaree and Muslim.

Explanation of Hadeeth Number 16

The author of "al-Ifsaah min al-Jaa'iz" said that the Prophet sallAllaahu alayhi wa sallam recognised in this man considerable anger, so he singled out for him this particular advice. And the Prophet sallAllaahu alayhi wa sallam has praised the one who is able to control himself at the time of anger, and has said "The powerful man is not the one who is able to wrestle, but the powerful man is the one who is able to control himself at the time of anger". And Allaah ta'aalaa has also praised such a person where He says : "those who repress their anger, and who pardon others" [aal-'Imraan, 134]. And it is narrated from the Prophet (sallAllaahu alayhi wa sallam) that he said : "Whoever represses his anger while he is able to express it and is not in the wrong, then Allaah 'azza wa jall will call him amongst the best of Creation on the Day of Resurrection, and he will be allowed to choose whoever he wishes from amongst the Hoor."

And it has also been narrated in another hadeeth : "Verily anger is from Shaytaan", and it is because of this that the angry person is no longer able to deal justly, and he speaks falsehood, and he takes on many blameworthy characteristics, and he takes into his heart feelings of hatred and malice and other than that of the despicable, forbiddden characteristics - and all of this is from anger, may Allaah protect us from it. And it has been narrated in the hadeeth of Sulaymaan bin Sarud : "Verily seeking refuge with Allaah from Shaytaan, the outcast, causes the anger to recede." And this is because Shaytaan is the one who beautifies anger and all other such blameworthy affairs, for Shaytaan always tries to mislead man and keep him away from the Pleasure of Allaah 'azza wa jall, and so seeking refuge with Allaah from him is one of the strongest weapons available to repel his evil designs.

Summary :

  • That one can simply ask for advice or counsel from a teacher
  • That one must not become angry because of impatience
  • That the teacher may delay in responding to the question
  • That the teacher can be asked the same question serveral times
  • That the teacher can respond with the same answer each time
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 03 December 2007 at 1:08am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadeeth 17 : The Command to Slaughter and Kill in the Best Manner

: ( ).
[ : 1955 ]

On the authority of Abu Ya'laa Shaddaad bin Aws (radiAllaahu anhu), that the Messenger of Allaah sallAllaahu alayhi wa sallam said :

Verily Allaah has prescribed Ihsaan (proficiency, perfection) in all things. So if you kill then kill well; and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.

It was related by Muslim

Explanation of Hadeeth Number 17

The Arabic terms "al-qitlah" and "adh-dhibhah", used for killing and slaughtering respectively, refer to the manner and situation of the performance of these acts.

And his (sallAllaahu alayhi wa sallam) statement "then kill well" is general to all situations, whether it be slaughtering animals, or killing a human in Qisaas (equal retaliation) or killing as a Shari'ah Punishment, or other than that.

This hadeeth is from the Comprehensive Statements of the Prophet sallAllaahu alayhi wa sallam, and contains many Principles. And the meaning of "killing well" is that one exerts himself the utmost in performing it well, and does not intend to cause unnecessary pain or torment through it. And "slaughtering well" in respect to livestock implies that one shows kindness to the animal to be slaughtered, and that one does not fell it to the ground cruelly or harshly, nor drag it from one place to another. It also includes facing it towards the Qiblah and taking the name of Allaah upon it, and cleanly and quickly cutting the throat and the two jugular veins, and then leaving it until it has turned cold. And it also includes recognising and acknowledging Allaah's favours upon us, and thanking Him and being grateful to Him for them, for verily He - subhaanahu - has subdued for us from amongst His creation whatever pleases Him, and has made Permissible for us what He could have made Forbidden, if He had so wished.

Summary :

  • That it is obligatory on one doing something to do it in the best possible way
  • That even killing must be done efficiently and well
  • That the knife must be sharpened before using it for slaughtering an animal
  • That sparing unnecessary suffering to the animal to be slaughtered is part of fulfilling the Deen
  • That one must try to do everything in life in the best and most efficient manner possible
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 04 December 2007 at 2:06am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 18 : Good Character

: ( ).
[ : 1987 ] : :

On the authority of Abu Dharr Jundub ibn Junaadah, and Abu 'Abd-ir-Rahmaan Mu'aadh bin Jabal (radiAllaahu anhumaa) that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

Have Taqwaa (Fear) of Allaah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people.

It was related by at-Tirmidhee, who said it was a Hasan (Good) Hadeeth, and in some copies it is stated to be a Hasan Saheeh Hadeeth.

Explanation of Hadeeth Number 18

The virtues and outstanding traits of Abu Dharr (radiAllaahu anhu) are many. He accepted Islaam while the Messenger of Allaah (sallAllaahu alayhi wa sallam) was still in Makkah, and was instructed by him to return to and keep close to his tribe [in order to call them to Islaam]. However, when the Prophet (sallAllaahu alayhi wa sallam) saw in him a great eagerness to remain with him in Makkah, and knowing that he would not be able to do so [due to the torment of the Quraysh], he said to Abu Dharr : "Have Taqwaa (Fear) of Allaah wherever you may be, and follow up a bad deed with a good deed which will wipe it out", and this is in accordance with the statement of Allaah ta'aalaa "Verily, the good deeds remove the evil deeds" [Hood, 114].

And his (sallAllaahu alayhi wa sallam) statement "and behave well towards the people" means that one should treat the people the way one would like them to treat oneself. And know that "Verily the heaviest thing to be placed in the Scales [on the Day of Accounting] will be the Good Character/Behaviour". And the Messenger of Allaah (sallAllaahu alayhi wa sallam) is reported to have said "Verily the most loved of you by me and the closest of you to me on the Day of Resurrection are the best of you in Character" [related by at-Tabaraanee, but judged weak by al-Haafidh al-Mundhiree in at-Targheeb wa at-Tarheeb]. And good character is from the characteristics of the Prophets and Messengers and the chosen ones from amongst the Believers - those who do not retaliate with evil, but rather forgive and pardon and behave well despite being treated badly.

Summary :

  • That one must remember Allaah with Fear no matter where he may be
  • That one must do a good act to cover up each bad act that he commits
  • That a Muslim must behave well towards others
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 05 December 2007 at 2:01am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadeeth 19 : Be Mindful of Allaah and Allaah will Protect You

: : ( ! : ).
[ : 2516 ] : .
: ( )

On the authority of Abu 'Abbaas 'Abdillaah bin 'Abbaas (radiAllaahu anhumaa) who said : One day I was behind the Prophet (sallAllaahu alayhi wa sallam) [riding on the same mount] and he said :

O young man, I shall teach you some words [of advice]: Be Mindful of Allaah and Allaah will protect you. Be Mindful of Allaah and you will find Him in front of you. If you ask, then ask Allaah [alone]; and if you seek help, then seek help from Allaah [alone]. And know that if the Nation were to gather together to benefit you with anything, they would not benefit you except with what Allaah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allaah had already prescribed against you. The Pens have been lifted and the Pages have dried.

It was related by at-Tirmidhee, who said it was a Good and Sound Hadeeth.

Another narration, other than that of Tirmidhee, reads :

Be Mindful of Allaah, and you will find Him in front of you. Recognise and Acknowledge Allaah in times of ease and prosperity, and He will Remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that Victory comes with Patience, Relief with Affliction, and Hardship with Ease.

Explanation of Hadeeth Number 19

The virtues and outstanding traits of 'Abdullaah bin 'Abbaas (radiAllaahu anhumaa) are more than can be enumerated, and the Prophet (sallAllaahu alayhi wa sallam) supplicated for him and said : "Oh Allaah! Grant him understanding (fiqh) of the Religion and teach him the Interpretation", and he also supplicated for him that he be given Wisdom twice over. And it has been narrated that he [ibn 'Abbaas] said that he "saw Jibreel (alayhi as-salaam) twice", though this narration is mursal and is not established. And Ibn 'Abbaas (radiAllaahu anhu) is the Ocean of Knowledge of this Ummah, and its Learned Scholar. And the Messenger of Allaah (sallAllaahu alayhi wa sallam) considered him to be worthy of carrying a Legacy/Advice from him despite his small age, and so he said to him : "Be Mindful of Allaah and Allaah will protect you", and its meaning is "Be obedient to your Lord, ordering whatever He has ordered and forbidding whatever He has forbidden".

And his (sallAllaahu alayhi wa sallam) statement : "Be Mindful of Allaah and you will find Him in front of you" means "Perform your actions for His sake out of His obedience, and let yourself not be seen to oppose or disobey Him, then you will find Allaah with you in times of difficulty", as happened to the three men who fled to a cave to seek shelter from torrential rain, whereupon a huge rock descended upon the entrance to the cave and sealed it. So they said to one another : "Look to the pious actions that you have performed [in the past] and ask Allaah ta'aalaa by them, for verily He is the only One who can save us from this." So each one of them mentioned a good action that they had performed previously, purely for the sake of their Lord, so Allaah removed the rock that was blocking the entrance to the cave, and they were free from their imprisonment, and their story is well known from the Saheeh [of Muslim]. [Note: This story shows that one of the permissible, and indeed recommended, forms of Tawassul, or seeking Waseelah to Allaah, is through the good actions that one has performed.]

And his (sallAllaahu alayhi wa sallam) statement : "If you ask, then ask Allaah [alone]; and if you seek help, then seek help from Allaah [alone]" guides us to having Trust and Reliance upon our Protector, and that we should not take any Ilaah (object of Worship) except Him, and that we should not depend upon or be attached to anyone other than Him in all our affairs, no matter how small they may be. And Allaah ta'aalaa has said : "And whosoever puts his trust in Allaah, then He will suffice him" [at-Talaaq, 3].

So according to the degree by which a person relies upon other than Allaah ta'aalaa in his desires and by his heart, or in his hopes, then proportionately he has turned away from his Lord to those who cannot hurt him nor benefit him. And similarly in the case of Fear of other than Allaah, and the Prophet (sallAllaahu alayhi wa sallam) emphasised this when he said : "And know that if the Nation were to gather together to benefit you with anything, they would not benefit you except with what Allaah had already prescribed for you", and similarly in the case of harm. And this is the essence of Eemaan in Qadr, and having eemaan in it is obligatory, the good of it and the evil of it. And once a Believer has conviction (yaqeen) in this then he sees no benefit in asking from other than Allaah or seeking help from them. And similar to this is the answer of al-Khaleel [Ibraaheem] alayhi as-salaam, to the question of Jibreel (alayhi as-salaam) when he was in the air having been thrown towards the Great Fire : "Do you have any need ?" to which he replied : "As for from you, then no. As for from Allaah, then definitely."

And his (sallAllaahu alayhi wa sallam) statement : "The Pens have been lifted and the Pages have dried" further emphasises what has preceeded, and there is no contradiction with that by way of abrogation or change.

And his (sallAllaahu alayhi wa sallam) statement : "And know that Victory comes with Patience, Relief with Affliction, and Hardship with Ease" informs him [Ibn 'Abbaas] to take note that Man in this World will be presented with trials and misfortunes, especially the Pious, due to the statement of Allaah 'azza wa jall :

155. And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Saabireen (the patient ones) 156. Who, when afflicted with calamity, say: "Truly! To Allaah we belong and truly, to Him we shall return." 157. They are those on whom are the Salawaat (blessings) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.
[al-Baqarah, 155-157]

and Allaah ta'aalaa has also said :

Only those who are patient shall receive their rewards in full, without reckoning.
[az-Zumar, 10]

Summary :

  • That it is allowed for two people to be seated on a mount if it does not over-burden the animal
  • That if one takes care about Allaah's Rights, then He takes care of him
  • That if one takes care of Allaah's Rights, then He helps him
  • That one must ask of Allaah only, and seek His help only
  • That we cannot be harmed or benefitted by anything or anyone, no matter how large they are in number or strong they appear, except by that which Allaah allows
  • That what Allaah has allowed in our destiny will definitely occur
  • That one should remember and take care of Allaah's Rights in times of ease, and Allaah will take care of him in times of difficulty
  • That Victory comes with Patience
  • That relief comes after suffering
  • That ease comes after hardship
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 06 December 2007 at 3:55am

As Salamu alaikum Wa Rahmatullahi wa Barakatuhu

Hadeeth 20 : Modesty is from Eemaan

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[ : 3483 ]

On the authority of Abu Mas'ood 'Uqbah bin 'Amr al-Ansaaree al-Badree (radiAllaahu anhu) who said : The Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

Verily, from what was learnt by the people from the speech of the Earliest Prophecy is : If you feel no shame, then do as you wish.

It was related by al-Bukhaaree

Explanation of Hadeeth Number 20

The meaning of his (sallAllaahu alayhi wa sallam) statement "From the speech of the Earliest Prophecy" is that modesty has always been considered praiseworthy, commendable and ordered with, and has never been abrogated in the teachings and Laws of the earlier Prophets.

And his (sallAllaahu alayhi wa sallam) statement "then do as you wish" has two angles to it :

The first of them is that it is not an order to do as we please, but rather it is a warning or threat that if we do so then we shall have to face the consequences. And this is similar to the statement of Allaah ta'aalaa with reference to the Disbelievers : "Do what you will" [Fussilat, 40]. And this is a threat to them as it has been made clear to them what will come about as a result of their disbelief. And this is also similar to the statement of the Prophet (sallAllaahu alayhi wa sallam) "Whoever sells alcohol then let him also make permissible the eating of swine" - and, clearly, there is not in this permission to eat the flesh of pigs !

The second is that if a person does not have any modesty or shame, then let him come forward and openly perform every single shameful act without any reservation. And similar to this is his (sallAllaahu alayhi wa sallam) statement : "Modesty is from Eemaan (faith)". Its meaning is that modesty prevents a person from committing shameful and evil deeds, but rather encourages him towards piety and good actions; just as a person's Eemaan (faith) prevents him from committing such acts, and instead encourages him upon obedience [of the Lord]. Thus, modesty attains the station and position of Eemaan, through its being equivalent to Eemaan in this.

And Allaah knows best.

Summary :

  • That people are generally alright until they corrupt themselves
  • That when one has remained pure one can trust one's conscience
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 16 December 2007 at 6:29am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Haadìth 21 : Say 'I believe in Allaah' and then be Steadfast

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[ : 38 ]

On the authority of Aboo 'Amr - and he is also called Aboo 'Amrah - Sufyaan bin Abdillaah ath-Thaqafee (radiAllaahu anhu) who said :

I said : "O Messenger of Allaah, tell me something about al-Islaam which I can ask of no one but you."
He said : "Say: I believe in Allaah - and then be Steadfast"

It was related by Muslim.

Explanation of Hadeeth Number 21

The meaning of his (radiAllaahu anhu) statement "tell me something about al-Islaam which I can ask of no one but you" is that he is asking the Prophet (sallAllaahu alayhi wa sallam) to teach him a comprehensive statement about the meaning of al-Islaam, that is clear in and of itself, and does not require any further explanation by anyone other than the Prophet (sallAllaahu alayhi wa sallam), such that he may act upon it and protect himself (from the Fire) with it. So the Prophet (sallAllaahu alayhi wa sallam) replied to his question with his statement : "Say: I believe in Allaah - and then be Steadfast".

This is from the Complete and Comprehensive Speech that has been given to our Messenger (sallAllaahu alayhi wa sallam), for verily he (sallAllaahu alayhi wa sallam) has combined, for the questioner, in these two phrases the complete meanings of al-Islaam and al-Eemaan. For verily these words instruct one to renew one's Eemaan through the tongue and the remembrance of the heart, and they instruct one to remain steadfast (have Istiqaamah) upon performing the actions of Obedience and to refrain completely from all the actions of Disobedience, since it is not possible to establish al-Istiqaamah while at the same time having some element of crookedness and disobedience, as this is its opposite. And this is similar to His statement : "Verily, those who say: 'Our Lord is Allaah', and then they remain steadfast upon that" [Fussilat, 30], ie they believe in Allaah alone, and then they remain steadfast upon that, and upon His obedience, until Allaah takes their souls and they are still upon that. 'Umar bin al-Khattaab (radiAllaahu anhu) said : "They are steadfast upon the obedience of Allaah, and they do not swerve away from that with the evasions of the fox". And its meaning is that they are firm upon most of what Allaah has ordered, from the matters of Belief, Speech and Action. And they persist upon that, and this is the meaning of the explanation given by most of the scholars of Tafseer, and it is the meaning of the hadeeth, in shaa' Allaah ta'aalaa.

And similarly the statement of Allaah subhaanahu : "So stand (O Muhammad SAW) firm and straight (on the religion of Islaam) as you are commanded" [Hood, 112]. Ibn 'Abbaas (radiAllaahu anhu) said that no other verse from the entire Qur'aan was revealed upon the Messenger (sallAllaahu alayhi wa sallam) that was harder upon him than this verse. And due to this he sallAllaahu alayhi wa sallam said : "(The Soorah) Hood and its companions have made my hair white". And Aboo Bakr (radiAllaahu anhu) has narrated that he (sallAllaahu alayhi wa sallam) said : "My hair has been made white by (Soorahs) Hood, and al-Waaqi'ah, and al-Mursalaat, and 'Amma yatasaa'aloon, and Idha ash-Shamsu Kuwwirat".

al-Ustaadh Aboo al-Qaasim al-Qushairee (rahimahu Allaahu ta'aalaa) said : al-Istiqaamah is a station by which is achieved the perfection of the affairs, and their completion, and with its presence one attains all that is good and in order. And he who does not attain Istiqaamah in his endeavour then he has lost that endeavour and all good fortune.

And it is said : al-Istiqaamah is not sustained except by the elders and seniors [in the Deen], because it involves keeping away from the common [incorrect] practises of the [ignorant] people. And it involves difference and separation from the [incorrect] customs and traditions of the people, and instead standing firm between the Hands of Allaah ta'aalaa upon the Reality of Truth, and due to this the Prophet (sallAllaahu alayhi wa sallam) said "Be steadfast [in your actions] and do not count/enumerate [your good actions, which may cause you to limit them]. And know that the best of your actions is the Prayer, and none except the [true] Believer takes care to maintain his wudoo'". And al-Waasitee (rahimahu Allaah) said : "al-Istiqaamah is a trait such that with it all the good qualities are perfected, and without it they are all disfigured."

And Allaah knows best.

Summary :

  • That only the Messenger of Allaah (sallAllaahu alayhi wa sallam) fully understood the essence and worth of worshipping Allaah truly
  • That one must truly believe that Allaah is his Lord whom he worships, and then stay upright and steadfast upon that belief, and that covers the whole religion
  • That keeping Upright / Steadfast is following the injunctions that have come from Allaah in Whom he trusts and Whom he worships and Whom he takes as the highest authority

 

Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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