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imam-rabbani · 4 hours ago
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MAKTUBAT IMAM RABBANI: Third Volume, 57th Letter
This letter, written to Mawlana Hamid Ahmadi, informs that the alam was created from nothing, and refutes the thing which the Greek philosophers called active mind:
Thanks be to Allahu ta'ala who, is the creator of alams, and salat and salam be on the highest of Prophets! Allahu ta'ala exists by Himself. Allah's existence is from Himself. As He exists now, so He always existed in the past. And He will always exist in future. It is impossible that He be nonexistent before or after His existence. He should exist always. Nonexistence cannot approach Him. Everything other than Allahu ta'ala is called alam. All the alam, matter's physical states, [that is, solid substances, liquids and gases, atoms, molecules and energies], heavens, minds, selves [cells, all the living], elements and compounds came into existence by His creation. While being nonexistent, they came to being later. Only He exists eternally. All besides Him were nonexistent. They came to being afterwards. After a while they will cease to exist again. He created the earth in two days. Then He created heavens, the stars in two days, too. That is, He created them from nothing. The ninth ayat of Ha-mim Sajda Sura declares: "He created the earth in two days," and its twelfth ayat declares; "then, He created the seven heavens in two days, too." If a person comes forward, denies these ayats of the Qur'an, and says that some creatures, heavens, stars, elements, minds and souls are eternal, it will be understood that he is an idiot. All dins have communicated that everything other than Allahu ta'ala is hadith, that is, they were created afterwards while they had been nonexistent. This unanimity of all dins is communicated by Hujjat- ul-Islam Imam-i Muhammad Ghazali in his book Almunqidhu Aniddalal, in which he also writes that those who say that some of the things in the alam are eternal will become disbelievers. As it is seen, to say that one of the creatures is eternal means to go out of the din and to become a philosopher. All things other than Allahu ta'ala were nonexistent, and they will cease to exist again. Towards Doomsday, stars will leave their places and disperse, heavens will be rent asunder, and mountains also will be torn to pieces, and all will be annihilated. The Qur'an informs with the fact clearly. All groups of Muslims have communicated this unanimously. Al-haqqa Sura declares, "Once the Sur is blown, the earth and mountains shall be lifted up and shaken off. That day, end of the world shall come, the sky shall be divided and rent asunder." Takwir Sura declares, "When the sun shall darken, the stars shall fall and the mountains shall be broken to pieces and dispersed..."; Infitar Sura declares, "When the sky shall be broken apart and the stars shall be dispersed and annihilated..." and the last ayat of Qasas Sura declares, "Everything shall be annihilated, He only shall remain!"
These and many other similar ayats exist in the Qur'an. It will be ignorance not to believe that they will be annihilated. Or it is to believe in the falsely-adorned lies of the philosophers who deny the Qur'an. As it is seen, it is one of the conditions of iman to believe that creatures will be annihilated as well as to believe that they were created from nothing. It is certainly necessary to believe it. Some savants said that seven things, namely the Arsh, the Kursi, the Lawh, the Pen, Paradise, Hell, the Ruh, will not be annihilated, and they will remain eternally. But these words of theirs do not mean that these cannot be annihilated. They mean that Allahu ta'ala will annihilate whichever He wishes of the things which He created and He will not annihilate some others which He wishes, for uses and reasons which He, alone, knows; these will eternally exist. Allahu ta'ala does what He wishes and commands what He wishes. As understood from what has been written so far, the alam, that is, everything, exists through Allah's Will and Power. Everything needs Allahu ta'ala to exist, to remain in existence. For, to be eternal means to go on existing every moment. It does not mean to become something else. It is by Allah's Will and Decree both to exist and to go on existing. How could the thing which was called active mind by the ancient philosophers [and which is called natural forces by today's enemies of the din] ever control creatures' existence or nonexistence? There have been various sayings even on its own existence. For, the thing which they have given the name has been put forward through their poor minds. According to the true teachings of Islam, these are the things which are means in Allahu ta'ala's creating. These means also were, and are being created by Allahu ta'ala. It is such a grave idiocy to end up the existence of creatures by such made-up, illusive names instead of believing the fact that it is from Allahu ta'ala [who is Omniscient, Omnipotent]. In fact, creatures would deem it base and would be ashamed to be servants, slaves to something concocted by those shortsighted people who are the slaves of their own minds,
Instead of being creatures of Allah, Who is the highest of the high. They would prefer nonexistence to being such slaves. They would not wish to exist as the slaves of something fabulous instead of being creatures of a creator who is capable of everything and who can do what He wishes. As it is declared in an ayat in Kahf Sura, such idiots are described as "What they utter is a very evil word. They always tell lies."
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questionsonislam · 5 hours ago
Is it a sin to tell people wrong things without knowing about them?
This issue has two aspects:
1. If a person who is an expert in religion tells people something wrong by mistake, he is not held responsible.
2. If a person who is not an expert in religion tells people something wrong by mistake, he is held responsible because it is not appropriate for a person to talk about something that he does not know.
For instance, if an electrician makes a mistake while repairing an electrical device, he will not be held responsible. For, he has done his job. He has not made that mistake deliberately. However, a person who is not an electrician makes that mistake, he will be held responsible because has done it though he is not good at it.
Similarly, a person who is not an expert in religious issues may make a mistake when he speaks about religion; since he speaks though he is not very good at religious issues, he will be held responsible.
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everydayasahabah · 5 hours ago
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Everyday Sahabah: Khalifa Ali bin Abu Talib (RA):PART 479
He wanted to travel light
The house of Ali was bereft of the usual furniture. When asked, why he, deprived himself of such necessities when he was the ruler of a state, he said, "This life is a journey, and while on a journey one should travel light. I have booked my luggage for the destination- the hereafter."
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riyad-as-salihin · 9 hours ago
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Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 56
Chapter: Charity on behalf of the Deceased and Praying for him
Abu Hurairah (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, "When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, pious son who prays for him." [Muslim].
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sunanibnmajah · 9 hours ago
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Sunan Ibn Majah, The Chapters on Divorce, Hadith 2037
It was narrated from 'Aishah that:
'Amrah bint Jawn sought refuge.with Allah from the Messenger of Allah (ﷺ) when she was brought to him (as a bride) He said: "You have sought refuge with Him in Whom refuge is sought." So he divorced her and told Usamah or Anas to give her, a gift of three garments of white flax.
Sunan Ibn Majah, The Chapters on Divorce, Hadith 2037/2089
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dailytafsirofquran · 10 hours ago
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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 19-20
In the Name of Allah, the Most Gracious, the Most Merciful.
19. Or like a rainstorm in the sky, bringing darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. ButAllah ever encompasses the disbelievers.
20. The lightning almost snatches away theirsight, whenever it flashes for them, they walk therein, and when darkness covers them, they stan.d still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.
Another Parable of the Hypocrites
Allah says,
Or like a rainstorm in the sky, bringing darkness, thunder, and lightning.
This is another parable which Allah gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are, (Like a Sayyib), meaning, "The rain", as Ibn Mas`ud, Ibn Abbas, and several other Companions have confirmed as well as Abu Al-Aliyah, Mujahid, Sa`id bin Jubayr, Ata, Al-Hasan Al-Basri, Qatadah, Atiyah Al-Awfi, Ata Al-Khurasani, As-Suddi and Ar-Rabi bin Anas.
Ad-Dahhak said "It is the clouds."
However, the most accepted opinion is that; it means the rain that comes down during, (darkness), meaning, here, the doubts, disbelief and hypocrisy.
*(thunder), that shocks the hearts with fear.
The hypocrites are usually full of fear and anxiety, just as Allah described them, They think that every cry is against them. (63: 4)
and,
They swear by Allah that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush. (9:56-57).
*(The lightning), is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites.
Allah said,
They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers. meaning, their cautiousness does not benefit them because they are bound by Allah's allencompassing will and decision.
Similarly, Allah said, Has the story reached you of two hosts. Of Fir`awn (Pharaoh) and Thamud! Nay! The disbelievers (persisted) in denying. And Allah encompasses them from behind! (85:17-20)
Allah then said,
The lightning almost snatches away their sight, meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith.
Also, Ali bin Abi Talhah reported that Ibn Abbas commented on the Ayah, "The Qur'an mentioned almost all of the secrets of the hypocrites.''
Whenever it flashes for them, they walk therein, Ali bin Abi Talhah narrated that Ibn Abbas said, "Whenever the hypocrites acquire a share in the victories of Islam, they are content with this share. Whenever Islam suffers a calamity, they are ready to revert to disbelief.''
Similarly, Allah said,
And among mankind is he who worships Allah on the edge: If good befalls him, he is content with that. (22:11)
Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still, Muhammad bin Ishaq reported that Ibn Abbas said, "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbelief, they again fall into confusion.''
This was also said by Abu Al-Aliyah, Al-Hasan Al-Basri, Qatadah, Ar-Rabi bin Anas and As-Suddi, who narrated it from the Companions, and it isthe most obvious and most correct view, and Allah knows best.
Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith.
Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the Sirat (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allah described when He said, On the Day when the hypocrites _ men and women _ will say to the believers: "Wait for us!
Let us get something from your light!'' It will be said to them; "Go back to you rear! Then seek a light!'' (57:13)
Allah described the believers, On the Day you shall see the believing men and the believing women _ their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise). (57:12)
and,
The Day that Allah will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and (with their Records _ Books of deeds) in their right hands. They will say: "Our Lord! Keep perfect our Light for us (and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely) and grant us forgiveness. Verily, You are Able to do all things.'' (66:8)
Ibn Abi Hatim narrated that Abdullah bin Mas`ud commented on, (Their Light will run forward before them),
"They will pass on the Sirat, according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times.''
Ibn Abi Hatim also reported that Ibn Abbas said, "Every person among the people of Tawhid (Islamic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished.
When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate,  (Our Lord! Keep perfect our Light for us).''
Ad-Dahhak bin Muzahim said,
"On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate,  (Our Lord! Keep perfect our Light for us).''
Types of Believers and Types of Disbelievers
Consequently, there are several types of people.
* There are the believers whom the first four Ayat (2:2-5) in Surah Al-Baqarah describe.
* There are the disbelievers who were described in the next two Ayat.
* And there are two categories of hypocrites: the complete hypocrites who were mentioned in the parable of the fire, and the hesitant hypocrites, whose light of faith is sometimes lit and sometimes extinguished. The parable of the rain was revealed about this category, which is not as evil as the first category.
This is similar to the parables that were given in Surah An-Nur. Like the example of the believer and the faith that Allah put in his heart, compared to a brightly illuminated lamp, just like a rising star. This is the believer, whose heart is built on faith and receiving its support from the divine legislation that was revealed to it, without any impurities or imperfections, as we will come to know, Allah willing.
Allah gave a parable of the disbelievers who think that they have something, while in reality they have nothing; such people are those who have compounded ignorance.
Allah said,
As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing. (24:39)
Allah then gave the example of ignorant disbelievers, simple in their ignorance.
He said;
Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. (24:40)
Therefore, Allah divided the camp of the disbelievers into two groups, advocates and followers.
Allah mentioned these two groups in the beginning of Surah Al-Hajj, And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaytan (devil), (devoid of every kind of good). (22:3)
And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah). (22:8)
Furthermore, Allah has divided the group of the believers in the beginning of Surah Al-Waqi`ah and at the end. He also divided them in Surah Al-Insan into two groups,
* the Sabiqun (those who preceded), they are the "near ones" (Muqaribun) and
* Ashab Al-Yamin (the companions of the right), and they are righteous (Abrar).
In summary, these Ayat divide the believers into two categories,
* the near ones and
* righteous.
Also, the disbelievers are of two types,
* advocates and
* followers.
In addition, the hypocrites are divided into two types,
* pure hypocrites and
* those who have some hypocrisy in them.
The Two Sahihs record that Abdullah bin Amr said that the Prophet said,
Whoever has the following three (characteristics) will be a pure hypocrite, and whoever has one of the following three characteristics will have one characteristic of hypocrisy, unless and until he gives it up.
* Whenever he speaks, he tells a lie.
* Whenever he makes a covenant, he proves treacherous.
* Whenever he is entrusted, he breaches the trust.
Hence, man might have both a part of faith and a part of hypocrisy, whether in deed, as this Hadith stipulates, or in the creed, as the Ayah (2:20) stipulates.
Types of Hearts
Imam Ahmad recorded Abu Sa`id saying that the Messenger of Allah said,
The hearts are four (types):
* polished as shiny as the radiating lamp,
* a sealed heart with a knot tied around its seal,
* a heart that is turned upside down and
* a wrapped heart.
As for the polished heart, it is the heart of the believer and the lamp is the light of faith.
The sealed heart is the heart of the disbeliever. The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it.
As for the wrapped heart, it is a heart that contains belief and hypocrisy.
The example of faith in this heart, is the example of the herb that is sustained by pure water.
The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand on that heart.
This Hadith has a Jayid Hasan (good) chain of narration.
Allah said,
And if Allah willed, He would have taken away their hearing and their sight. Certainly, Allah has power over all things.
Muhammad bin Ishaq reported that Ibn Abbas commented on Allah's statement, (And if Allah willed, He would have taken away their hearing and their sight),
"Because they abandoned the truth after they had knowledge in it.''
Certainly, Allah has power over all things.
Ibn Abbas said,
"Allah is able to punish or pardon His servants as He wills.''
Ibn Jarir commented,
"Allah only described Himself with the ability to do everything in this Ayah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight.''
Ibn Jarir and several other scholars of Tafsir stated that; these two parables are about the same kind of hypocrite. So the `or' mentioned in, (Or like a rainstorm from the sky) means `and', just as the Ayah, (And obey neither a sinner or a disbeliever among them).
Therefore, `or' in the Ayah includes a choice of using either example for the hypocrites. Also, Al-Qurtubi said that `or' means, "To show compatibility of the two choices, just as when one says, `Sit with Al-Hasan or Ibn Sirin.'
According to the view of Az-Zamakhshari, `so it means each of these persons is the same as the other, so you may sit with either one of them.'
The meaning of `or' thus becomes `either.' Allah gave these two examples of the hypocrites, because they both perfectly describe them.''
I (Ibn Kathir) say, these descriptions are related to the type of hypocrite, because there is a difference between them as we stated.
For instance, Allah mentioned these types in Surah Bara’h when He repeated the statement, "And among them'' three times, describing their types, characteristics, statements and deeds. So the two examples mentioned here describe two types of hypocrites whose characteristics are similar.
For instance, Allah gave two examples in Surah An-Nur, one for the advocates of disbelief and one for the followers of disbelief, He said,
(As for those who disbelieved, their deeds are like a mirage in a desert) (24:39), until, (Or (the state of a disbeliever) is like the darkness in a vast deep sea), (24:40).
The first example is of the advocates of disbelief who have complex ignorance, while the second is about the followers who have simple ignorance.
Allah knows best.
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-tawakkul- · 11 hours ago
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HADITHS ON SPIRITUALITY: 33. Avoiding Extravagance with Guests and Serving them What is Available
Muhammad ibn Muhammad ibn Ya’qub al-Hafidh apprised us that Muhammad ibn Sa’id ibn Imran told us that Ahmad ibn Abdullah ibn Zeyad al-Iyadi told us that Musa ibn Muhammad al-Sukkari told us that Baqiyya ibn al-Walid said that Isma’il ibn Yahya al-Taymi told us, on the authority of Mis’ar, on the authority of Amr ibn Murra, on the authority of Abu al-Bakhtari, who said:
We visited Salman al-Farisi in al-Mada’in. He brought us bread and fish and said, “Eat. The Messenger of Allah disallowed extravagance, and were it not for this, I would have certainly made extravagant preparations for you.”
___________________
1 Al-Hakim narrates a similar hadith in al-Mustadrak and said, “It has an authentic chain of narrators but they did not narrate it.”
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basicsofislam · 11 hours ago
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BASICS OF ISLAM : Allah ( God Almighty ) : NATURE : Cause or Effect? .Part1
On nature or refuting naturalistic atheism
A reminder
The way of disbelieving naturalists is extremely irrational and based on superstitious beliefs. But why are such famous, intelligent naturalist philosophers able to accept such an obviously superstitious way of thought? The fact is that they cannot discern the reality of their way, which cannot help but yield such superstitious beliefs, although it is impossible to arrive at them reasonably or to accept them.
They violently attack the Qur’an and the truths and essentials of belief, condemning whatever they cannot grasp as superstitious, and base their unbelief on nature.
The Qur’anic verse, Their Messengers said:
“Can there be any doubt about God, the Originator of the heavens and the earth?” ( 14: 10),
which declares the existence and Oneness of God, is in fact too obvious to require discussion. Therefore, I will try to show why this is so and why it is impossible reasonably to infer the results the naturalist philosophers have arrived at with their methods. However, since numerous proofs for the existence and Oneness of God have been elaborated in certain parts of the Risale-i Nur, I will offer here some other proofs and make a brief mention of some different proofs where necessary.  
Introduction
O human! There are certain monstrous phrases uttered by people that imply unbelief. Some believers also use them without realizing what they actually mean. I will explain three of the most important of these.
THE FIRST: “The causes have brought it about.”
THE SECOND: “Things have formed by themselves.”
THE THIRD: “It is natural; nature necessitates and creates it.”
Indeed, since things undeniably exist, and, as clearly observed, each thing comes into existence with great artistry and many wise purposes, and since nothing is eternal or without beginning, and everything comes into existence within time, then, O unbeliever, either things, for example, that animal, have been invented by lifeless, unconscious, deaf, and blind material causes coming together in a way requiring universal knowledge, consciousness, and will, or they form by themselves, or nature, or what you call natural powers, caused it to exist. There is a fourth alternative that combined with absolute Knowledge and Will, the Power of an All-Powerful One of Majesty has invented it. Since there is no other way to explain the existence of things other than these four, if the first three can decisively be proven to be impossible, the fourth way, which is the way of Divine Oneness, will necessarily and undoubtedly be proven true.
The first way
This is the theory that things come into existence by the coming together of material causes. Out of numerous arguments that show the falsity and impossibility of such a stance, I will mention only three.
THE FIRST IMPOSSIBILITY
Suppose there are hundreds of jars full of quite different substances in a pharmacy. We want to make some sort of liquid medicine or ointment out of them. So we go to the pharmacy and find out what the necessary ingredients are and what amount of each we should use. We see that an extremely precise amount should be taken from every ingredient. If the minutest amount more or less is taken, both medicine and ointment will lose their special properties and be of no use.
*Is it at all possible or conceivable that those jars could be knocked over by a storm and exactly the required amount from each ingredient should come together to form the medicine and ointment demanded?
*Can there be something more superstitious or absurd than seeing such a coincidental formation as possible?
In this example we should think of each thing, particularly each living thing, as an animate ointment and each plant a living medicine. They are composed of numerous substances taken from a great variety of things in extremely precise amounts. Their attribution to the coincidental coming together of physical causes is much more impossible and inconceivable than the formation of any ointment or medicine as a result of the accidental coming together of substances in precisely required amounts, pouring from the jars as in the example.
In short, it is only by an all-comprehensive, limitless Wisdom, an infinite Knowledge, and an all-encompassing Will that any living thing in this vast pharmacy of the universe can be formed from the ingredients taken from substances in extremely precise amounts and measured on the scales of Divine Destiny or Determining and Decree.
One who claims that they are the work of blind, deaf, and ignorant “ natural causes and powers,” or elements like floods, is more stupid than the one who asserts that the medicine in the example is self-formed as the result of the jars being knocked over.
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sahihmuslim · 16 hours ago
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Sahih Muslim, The Book of Fasting, Book 13, Hadith 65
'Abdullah b. Abi Aufa reported:
We were with the Messenger of Allah (ﷺ) on a journey during the month of Ramadan. When the sun had sunk he said: So and so, get down (from your ride) and prepare the meal of parched barley for us. He said: Messenger of Allah, still (there is light of) day. He (the Holy Prophet) said: Get down and prepare meal of parched barley for us. So he got down and prepared the meal of parched barley and offered him, and the apostle of Allah (ﷺ) drank that (liquid meal). He then told with the gesture of his hand that when the sun sank from that side and the night appeared from that side, then the observer of the fast should break it
Sahih Muslim, The Book of Fasting, Book 13, Hadith 65
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rumi-mathnawi · 16 hours ago
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THE MATHNAWI BOOK V STORY II. The Arab and his Dog.
The doctrine of the Mu'tazilites, 1 mentioned, that all men's intellects are alike and equal at birth, is again controverted, and the poet dwells on the essential differences which characterize the intellects akin to Universal Reason or the Logos, and those swayed by partial or carnal reason; the former, like the children of Israel, seeking exaltation through self-abasement; and the others, like Pharaoh, running after worldly rank and power, to their own destruction. In order to make probation of men, as already explained, God fills the world with deceptions, 2 making apparent blessings destructive to us, and apparent evils salutary. On the other hand, if men try to deceive God, they fail signally. Hypocritical weeping and wailing like that of Joseph's brethren is at once detected by God. Thus a certain Arab had a dog to which he was much attached; but one day the dog died of hunger. He at once began to weep and wail, and disturbed the whole neighborhood by his ostentatious grief One of the neighbors came and inquired into the matter, and on hearing that the dog had died of hunger, he asked the Arab why he had not fed him from the wallet of food which he had in his hand. The Arab said that he had collected this food to support himself, and made it a principle not to part with any of it to any one who could not pay for it; but that, as his tears cost him nothing, he was pouring them forth in token of the sorrow he felt for his dog's death. The neighbor, on hearing this, rebuked him for his hypocrisy, and went his way. Then follows a commentary on the text, "Almost would the infidels strike thee down with their very looks when they hear the reading of the Koran." 3
*NOTES:
1. The Mu'tazilites were one of the principal unorthodox sects. See Sale, Prelim. Disc., p. 112.
2. "Of them who devise stratagems, God is beast" (Koran iii. 47).
3. Koran lxviii. 51.
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seedsofreality · 18 hours ago
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SUNAN abi DAWUD : The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj) Hadith 167
Aslam said:
I heard Umar ibn al-Khattab say: What is the need of walking proudly (ramal) and moving the shoulders (while going round the Ka'bah)? Allah has now strengthened Islam and obliterated disbelief and the infidels. In spite of that we shall not forsake anything that we used to do during the time of the Messenger of Allah (ﷺ).
SUNAN abi DAWUD : The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj) Hadith 167/325
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everydaydua · 19 hours ago
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DAILY DUA
Dua and remembrance to be said at any time #9
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْأَرْبَعِ، مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دُعَاءٍ لَا يُسْمَعُ
Translation
O Allah, I seek refuge with You from these four: from knowledge that does not benefit, from a heart that does not get humbled [to Allah], from a soul which is never satisfied and from a supplication which does not get answered.
Transliteration
Allaa-humma in-ni a‛oodhu bika mi-nal arba‛, min ‛ilmin laa yanfa‛, wa min qalbin laa yakh-sha‛, wa min naf-sin laa tashba‛, wa min du‛aa-’in laa yusma‛
Sources: Abu Dawud No# 1548 At-Tirmidhi No# 3482 An-Nasa'i No# 5442, 5467, 5536, 5537 Ibn Majah No# 250, 3837,
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daily-hadith · 20 hours ago
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Daily Hadith
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah Narrated 'Umar bin Abi Salama (Radi-Allahu 'anhu): I was a boy under the care of Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) and my hand used to go around the dish while I was eating. So Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said to me, 'O boy! Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer to you.' Since then I have applied those instructions when eating. Bukhari Vol. 7 : No. 288
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sahihalbukhari · 21 hours ago
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SAHIH al-BUKHARI : Book of Sales: Hadith 74
Narrated By Nafi : Ibn 'Umar told us that the people used to buy food from the caravans in the lifetime of the Prophet. The Prophet used to forbid them to sell it at the very place where they had purchased it (but they were to wait) till they carried it to the market where foodstuff was sold.
SAHIH al-BUKHARI : Book of Sales: Hadith 74/168
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imam-rabbani · a day ago
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MAKTUBAT IMAM RABBANI: Third Volume, 31st Letter
This letter, written to Mulla Badraddin, gives information on alam-i arwah, alam-i mithal and alam-i ajsad, and explains the torment in the grave:
Thanks be to Allahu ta'ala. Salam to those people distinguished, loved by Him! You say that the soul was in the alam-i mithal before it was united with the body. "After leaving the body it will go back to the alam-i mithal. Torment in the grave, therefore, will take place in the alam-i mithal. The sorrows, pains in the alam-i mithal will be felt like feeling them in dreams. Furthermore, this information has various branches. I will write you much about this subject if you allow me to," you say.
Answer: Know that such illusions, rootless words are so far from being correct. I am afraid that such thoughts may lead you out of the right way. Though I hardly have time, I will force myself to write a few words on this subject. Allahu ta'ala, alone, makes men attain to the right way.
My dear brother! The world of mumkinat, that is, creatures, have been classified in three groups: alam-i arwah, alam-i mithal and alam-i ajsad. The alam-i mithal has also been called alam-i barzah. For, this alam is between the alam-i arwah and the alam-i ajsad. This alam is like a mirror. The real beings and meanings in the other two alams are seen in fine figures in this alam. For, a figure, a shape which is suitable with each real thing, each meaning in the two alams exists in this alam. This alam does not contain any real thing, any substance, any meaning that exists in itself. The figures, the shapes being here are all appearances which are reflected from the other alams. There is not a figure or a shape in a mirror. When a figure appears in a mirror, this appearance comes from some other place. So is the case with the alam-i- mithal. When this is realized well, we say that the soul also was in its own alam before getting attached to the body. The alam-i arwah is higher than the alam-i mithal. When the soul is united with the body it falls in love with the body and descends into this alam. It is not related with the alam-i mithal. As the soul has no relation with the alam-i mithal before it gets attached to the body, so it has no relation with the alam after the cessation of its connection with the body. Only, at times when Allahu ta'ala wishes, some states of the soul are seen in the mirror of this alam. This helps understand if the states of the soul are good or bad. Kashfs and dreams happen in this manner. Another event which has happened many times is that man has seen the figures in the alam-i mithal without losing his senses. When the soul parts from the body it goes up if it is high. If it is low it gets down. There is no connection between it and the alam-i mithal. The alam-i mithal is an alam in sight. It is not an alam of beings. There are two alams of beings. The alam-i arwah and the alam-i ajsad. In other words, the world of substances are the alams of beings. Things being in these are not only appearances. They themselves exist, too. But there is no being in the alam-i mithal. Only, it is like a mirror for the beings in the alam-i arwah and the alam-i ajsad. When dreaming, the sorrows, the pains, the troubles in the alam-i mithal are seen. This is seeing the appearance, in the alam-i mithal, the torment deserved by the one who sees it. It is shown to him in order to wake him up from unawareness so that he will pull himself together.
Torment in the grave is not seeing the visions in the alam-i mithal when dreaming. Torment in the grave is unlike dreams. Torment in the grave is not the appearing of torment. It is the torment itself. Moreover, even if it should be said that the pain, the torment which is seen when dreaming is the torment itself, it is still like worldly torment. But the torment in the grave is one of the torments of the next world. These are unlike each other. For, worldly torments are nothing when compared to torments in the next world. May Allahu ta'ala protect us against those torments! If a spark of the torments in the next world came to the world, it would burn, annihilate everything. To think that torment in the grave is like the torment seen in dreams results from not knowing, not understanding the torment in the grave. It originates from mistaking the torment itself and its vision from each other. This wrong thought may also be because of thinking that torment in the next world and worldly torment are the same. It is quite wrong to think so. It is obvious that it is wrong, corrupt.
Question: The forty-second ayat of Zumar Sura declares: "As man dies, Allahu ta'ala parts his soul from his body. Before he dies, He parts his soul as he sleeps, too." As it is understood from this ayat, as man's soul parts from him as he dies, so his soul parts from him when he goes to sleep. Accordingly, how could it ever be correct to deem the torment in dreams as one of the worldly torments while deeming the torment in the grave as one of the torments in the next world?
Answer: The soul's parting from the body when asleep is like a person's leaving his own country smilingly, with pleasure, in order to go on a journey or on a picnic; he will return to his home happily. The place where the soul will travel is the alam-i mithal. There are interesting, sweet things to be seen in this alam. Not so is the case with the soul's leaving the body when dying. This leaving is like that of a person who leaves his country because his country has been demolished, his houses, apartment houses have been destroyed. It is for this reason that there is no trouble or pain in its leaving the body when sleeping. On the contrary, there is happiness and comfort. But there are many pains, hardships in its leaving the body when dying. The sleeping person's country is the world. They practice on him the same exercises as those in the world. But the dead person's world has been demolished. He has migrated to the next world. They practice on him exercises pertaining to the next world. Therefore, a hadith [reported by Dailami] declares: "When a man dies his Doomsday has come."
Mind you, do not dissent from the belief taught by the savants of Ahl as-sunnat wal- jamaat by being deceived by the kashfs happening in the imagination and the things seen in the alam-i mithal! May Allahu ta'ala plentifully reward those great savants for their work! Do not believe in dreams, illusions! For, unless this Madhhab of salvation is followed escaping torment in the next world cannot be thought of. Those who want to be saved in the next world should give up their own opinions and do their utmost to follow those great people. A messenger's duty is to say what he knows. Seeing the slackness in your writing, I feared much that you might fall for your illusions and fall into the calamity of abandoning the good luck of following the great, that you might be seized by the current of your own kashfs. We trust ourselves to Allahu ta'ala against the evils of our nafs and the corruptness of our deeds. The Devil is our great enemy. You should be on the alert so that it will not make you deviate from the right way! It is not even a year that we have not seen each other, and yet what happened to your strictness in following Rasulullah's Sunnat, [that is, the way shown by the savants of the Ahl as-sunnat] and to your works showing that the only way to salvation is to cling to the way of those great people? How soon they were forgotten! You have been rolling behind your illusions. I understand that we will probably meet at a rather late date. You should regulate your daily life in such a way that the hope of saving yourself will not perish! O our Allah! Pity us! Bless us with good deeds! We send our salam to those who are on the right way.
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everydayasahabah · a day ago
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Everyday Sahabah: Khalifa Ali bin Abu Talib (RA):PART 478
He wore dress of coarse cloth
Ali always wore clothing of coarse cloth. When asked why did he wear such shabby dress when he was the Head of the State, he said that it was so because coarse cloth softened the heart while fine cloth hardened the heart.
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questionsonislam · a day ago
Will you give information about major and minor sins?
Islamic scholars express different opinions on whether there is a definite number of major sins. The majority says the numbers mentioned in hadiths do not indicate a limitation. When we look at hadiths, we see that the Messenger of Allah limits major sins as 3, 5, 7 at various times and places.
The word kabira (plural form is kabair) means major sin. Major sin is a sin that is described as a major sin by Nass (the Quran, the Sunnah or consensus of fiqh scholars) and that is punished with hadd punishment in this world or punished in the hereafter. The sins that are rendered definitely haram in the Quran and Sunnah, about which hadd punishment are determined or the sins that are regarded as reasons for punishment in the hereafter, are major sins; the others are minor sins. "Isyan (rebellion/disobedience)" and "ma'siyah (committing sins)" which are the opposite of ta'ah (obedience) and worshipping and "lamam (small faults)" used in the sense of minor sins are also used in the sense of kabira.
There is no disagreement among fiqh scholars that major sins were rendered haram.
“But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire to abide therein: and they shall have a humiliating punishment.” (an-Nisa, 4/14)
The verse above and the hadith “avoid seven destructing sins” are clear evidence of it. The majority of the scholars divide sins into two as major and minor sins.
“If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you and admit you to a Gate of great honor.” (an-Nisa, 4/31) ,
“Those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive.”(ash-Shura, 42/37)
“Those who avoid great sins and shameful deeds, Only (falling into) small faults--verily thy Lord is ample in forgiveness.” (an-Najm, 53/32)
The verses above are verses that show the differentiation between minor-major sins.
“Shall I inform you about the biggest sin?”
The hadith above is evidence of it from the Sunnah. There are also some scholars who say that all sins are sins, that there is no discrimination like minor-major sins and that the bigness or smallness of sins is relative. We should mention here that the sorting of the major sins among themselves are made based on the individual and social harms of the sins acting upon the statements in the Quran and hadiths.
Islamic scholars express different opinions on whether there is a definite number of major sins. The majority says the numbers mentioned in hadiths do not indicate a limitation. When we look at hadiths, we see that the Prophet (pbuh) limits major sins as 3, 5, 7 at various times and places. Acting upon the definition of major sin at the beginning, Imam Dhahabi determined all of the sins about which punishment is in question and which we are asked to avoid in verses and hadiths and found the number of the major sins as 76.
Some scholars limited major sins by using certain numbers. Acting upon the Quran, Ibn Masud says there are four major sins: Hopelessness, abandoning hope of Allah's mercy, feeling sure of the result of divine test and associating partners with Allah.
The famous major sins mentioned in other hadith books are as follows: disobedience to one's parents (not visiting them), bearing false witness, oppression in the region of Haram.
Ibn Hajar al-Haytami states that there are four major sins that the Quran forbids and that they are: unclean meat, pork, devouring the wealth of orphans and escaping from battle. According to the hadith mentioned in Bukhari and Muslim, the seven major sins are as follows:associating partners with Allah, sorcery, murder, devouring the wealth of orphans, devouring interest, escaping from battle and slandering a chaste woman.
It is understood from verse 48 of the chapter of an-Nisa that associating partners with Allah is the biggest sin: “Allah forgiveth not that partners should be set up with him; but He forgiveth anything, else to whom He pleaseth.” In the hadith above, the first major sin is mentioned as associating partners with Allah. After that, disobedience to one's parents and bearing false witness are mentioned.
The End of Committing Major Sins
When a believer commits a major sin, he does not exit the circle of belief. If he dies before repenting, his state is up to Allah; if He wishes, He punishes him or forgives him.
The quality of justice/reliability of a person who commits major sins becomes invalid and his witnessing is not accepted.Qasani states the following: “If the sin of a sinner is big, his quality of justice becomes invalid until he repents.” Those who commit major sins are called fasiq since what they do necessitates fisq. Qarafi says those who commit minor sins will not lose their quality of justice unless they insist on committing sins and they cannot be called fasiq. In this context, the following statement of salaf is famous: “When a minor sin is committed insistently, it is not a minor sin; when a person repents from a major sin and asks for forgiveness, it is not a major sin.” Zarkashi lists minor sins that are committed continuously among major sins.
Pardoning of Major Sins
Pardoning of major sins varies depending on involving violation of individual rights and Allah's rights. For instance, the situation varies when drinking alcohol, which involves violation of Allah's rights, and slandering and theft, which involve both violation of Allah's rights and individual rights, are committed. Regarding major sins that involve violation of Allah's rights, it is up to Allah if the person does not repent. However, if both Allah's rights and individual rights are violated, the person needs to repent and the guard of the murdered person is given the choice of retaliation, receiving blood money or pardoning. Regarding crimes like theft, waylaying, etc, the general decrees about them are applied.
According to the majority of scholars, hadd punishment applied on a person who commits a major sin is not regarded as atonement; he definitely has to repent, too.
“If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you and admit you to a Gate of great honor.” (an-Nisa, 4/31)
Acting upon the verse above, the majority of scholars says when major sins are avoided, minor sins will be forgiven. The following is stated in a hadith:
“Five prayers and from one Friday prayer to the next Friday prayer is an expiation of the sins committed in between their intervals if major sins are not committed.” (Muslim, Taharah 16)
Ash'ari says Muslims agree unanimously that the Prophet (pbuh) will intercede for the committers of major sins in the hereafter. The Messenger of Allah (pbuh) states the following in a hadith reported by Anas included in Tirmidhi: “My intercession (shafa'ah) is for the committers of major sins of my ummah.”
We will end this writing by listing the major sins compiled from Dhahabi's book called al-Kabair, which includes the neatest information about major sins and which is accepted by the ummah. These major sins, determined by Dhahabi, are deeds that are prohibited by verses and hadiths. They include violation of rights; violation of either individual rights or Allah's rights. The forms of these violations change based on time and place. Therefore, we want to remind you that it is a grave major sin to siphon the public wealth, to violate the rights of people, to backbite, to slander, etc through mass communication media like televisions, newspapers, etc that address hundreds of thousands of people today.
Certain Major Sins:
To associate partners with Allah, to kill a person, to commit sorcery, to abandon performing prayers, not to pay zakah, to revolt against one's parents, To receive and give interest, to devour the wealth of orphans, to attribute lies to the Prophet (pbuh) (to fabricate hadiths), to break fasting in Ramadan without an excuse, to escape from battle, to commit fornication, to oppress and bully people (for administrators), to drink alcohol, tobe conceited (to regard oneself very important), to get above oneself, to boast, to bear false witness, to commit homosexuality, to slander chaste women, to steal from zakah money and public wealth, to grab people's money through illegitimate means, to steal, to waylay, to commit perjury, to tell lies, to commit suicide, to deliver an unjust judgment (for a judge), to resemble men (for women), to resemble women (for men), to commit hulla marriage (false, temporary marriage) and to get somebody else to commit it, to eat carrion, blood and pork, to racketeer, to act hypocritically, to betray Allah and His Messenger, to hide one's knowledge and to learn knowledge only for the world, to keep reminding others of one’s favors for them, to deny qadar (destiny), to eavesdrop on others, to curse, to oppose the state, to approve soothsayers, sorcerers and fortunetellers, to disobey one's husband and to act moodily toward him (for a woman),to break off relationship with relatives, to commit talebearing, to cry and beat oneself after a dead person, to swear at people, to go beyond the limits, to violate others' rights, to rebel using arms, not to accept major sins, to tyrannize and swear at Muslims, to tyrannize saints of Allah and to treat them as enemy, to show off with one's clothes due to his conceitedness, to wear gold and silk clothes (for men), to sacrifice an animal for anyone accept Allah, to change and remove the waymarks showing people the way, to swear at the notable Companions, to swear at anybody from Ansar, to call people to heresy or to start a bad custom, to frighten one's brother by pointing a knife etc at him, to call somebody else father deliberately, to believe in inauspiciousness, to drink from a silver or golden cup, to quarrel by deviating from the truth, to dispute, to wrong one's servants and to oppress them, to wrong people while weighing and measuring things, to feel secure from Allah’s punishment, togive up the hope of Allah’s mercy, to show ingratitude to someone who has done him a favor, to store extra water and not to give water to anybody, to cauterize the face of an animal, to gamble, to oppress people in the region of Haram (Makkah), to abandon Friday prayer and to pray alone, to peep Muslims secretly and to reveal their private issues.
Minor Sins
Committing a major sin can sometimes be less evil than underestimating minor sins. For instance, committing adultery is an expression of being crushed by one's soul. On the other hand, looking at haram things all the time can be equal to fornication if it is underestimated. Similarly, a person can be as sinful as a man who wears women's dresses and dances in front of the people when he backbites others. A real human being needs to feel sorry for the sin of both looking at haram and backbiting throughout his life.
There is a sin bigger than all major sins: Not to be aware of what one loses. There are so many people who cannot improve spiritually probably because of underestimating minor sins.
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dailytafsirofquran · a day ago
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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 16-18
In the Name of Allah, the Most Gracious, the Most Merciful.
16. These are they who have purchased error with guidance, so their commerce was profitless. And they were not guided.
Allah said,
These are they who have purchased error with guidance, In his Tafsir, As-Suddi reported that Ibn Abbas and Ibn Mas`ud commented saying it means,
"They pursued misguidance and abandoned guidance.''
Mujahid said,
"They believed and then disbelieved,''
while Qatadah said,
"They preferred deviation to guidance.''
This statement is similar in meaning to Allah's statement about Thamud,
And as for Thamud, We granted them guidance, but they preferred blindness to guidance. (41:17)
In summary, the statements that we have mentioned from the scholars of Tafsir indicate that the hypocrites deviate from the true guidance and prefer misguidance, substituting wickedness in place of righteousness. 
This meaning explains Allah's statement, (These are they who have purchased error with guidance), meaning, they exchanged guidance to buy misguidance. This meaning includes those who first believed, then later disbelieved, whom Allah described,
That is because they believed, and then disbelieved; therefore their hearts are sealed. (63:3)
The Ayah also includes those who preferred deviation over guidance. The hypocrites fall into several categories.
This is why Allah said,
So their commerce was profitless. And they were not guided, meaning their trade did not succeed nor were they righteous or rightly guided throughout all this.
In addition, Ibn Jarir narrated that Qatadah commented on the Ayah,
"By Allah! I have seen them leaving guidance for deviation, leaving the Jama`ah (the community of the believers) for the sects, leaving safety for fear, and the Sunnah for innovation.''
Ibn Abi Hatim also reported other similar statements.
17. Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him, Allah removed their light and left them in darkness. (So) they could not see.
18. They are deaf, dumb, and blind, so they return not (to the right path). The Example of the Hypocrites
Allah says,
Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him, Allah likened the hypocrites when they bought deviation with guidance, thus acquiring utter blindness, to the example of a person who started a fire. When the fire was lit, and illuminated the surrounding area, the person benefited from it and felt safe. Then the fire was suddenly extinguished. Therefore, total darkness covered this person, and he became unable to see anything or find his way out of it. Further, this person could not hear or speak and became so blind that even if there were light, he would not be able to see. This is why he cannot return to the state that he was in before this happened to him. Such is the case with the hypocrites who preferred misguidance over guidance, deviation over righteousness. This parable indicates that the hypocrites first believed, then disbelieved, just as Allah stated in other parts of the Qur'an.
Allah's statement,
Allah removed their light, means, Allah removed what benefits them, and this is the light, and He left them with what harms them, that is, the darkness and smoke.
Allah said,
And left them in darkness, that is their doubts, disbelief and hypocrisy. (So) they could not see.
meaning, they are unable to find the correct path or find its direction.
In addition, they are, They are deaf, dumb, and blind, so they return not (to the right path).
*(deaf), and thus cannot hear the guidance.
*(dumb), and cannot utter the words that might benefit them.
*(and blind), in total darkness and deviation.
Similarly, Allah said,
Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. (22:46), and this why they cannot get back to the state of guidance that they were in, since they sold it for misguidance.
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-tawakkul- · a day ago
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HADITHS ON SPIRITUALITY: 32. The Permissibility of Speaking about Esoteric Knowledge and Its Reality
Hamed ibn Abdullah al-Harawi apprised us that Nasr ibn Muhammad ibn al-Harith al-Buzjani told us that Abd al Salam ibn Saleh told us that Sufyan ibn Uyayna told us, on the authority of Ibn Jurayj, on the authority of Ata, on the authority of Abu Hurayra:
The Messenger of Allah said, “Truly, some knowledge is like a concealed form: no one knows it except for those with knowledge of Allah and, when they speak of it, no one disapproves of it except for those heedless of Allah the Exalted.”1
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1 Abd al-Salam ibn Saleh is Abu al-Salt al-Harawi, who is very weak according to the majority of scholars. Al-Hakim said, “The Imam of Hadith, Yahya ibn Ma’in, attested to his worthiness.”
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