Sunan an Nasa’i:20 The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day
It was narrated from 'Abdullah bin Khabbab bin Al-Aratt, from his father who had been present at Badr with the Messenger of Allah (ﷺ), that:
He watched the Messenger of Allah (ﷺ) one night when he prayed all night until Fajr time. When the Messenger of Allah (ﷺ) said the taslim at the end of his prayer, Khabbab said to him: 'May my father and mother be ransomed for you O Messenger of Allah, last night you offered a prayer the like of which I have never seen you offer." The Messenger of Allah (ﷺ) said: "Yes indeed. This is a prayer of hope and fear in which I asked my Lord, the Mighty and Sublime, for three things, of which He gave me two and did not grant me one. I asked my Lord not to destroy us with which he destroyed the nations before us, and He granted me that. And I asked my Lord not to let an enemy from without prevail over us, and He granted me that. And I asked my Lord not to divide us into warring factions and He did not grant me that “
Sunan an Nasa’i:20 The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day 1639
The Life of The Prophet Muhammad(pbuh): The Conquest of Makkah and Afterwards
The Siege of Taif
The people of Thaqif, who were defeated by Muslims in the Battle of Hunayn, took refuge in their land, Taif; they closed the gates of the city and prepared to fight.
It was one of the last shelters of polytheism. They had to be defeated so that they would never have the courage to oppose Islam. Malik b. Awf, who had made the tribes of Hawazin and Thaqif revolt against Muslims, took shelter there, too. It was necessary to catch him and punish him.
Therefore, the Prophet set off toward Taif with the mujahids. He knew Taif very well. Years ago, he had experienced the most painful days of his life there. He had gone to Taif to invite them to Islam but they had stoned him and he was drenched in blood.
The Islamic army reached the land of Taif soon. However, the people of Thaqif had locked themselves into their castle and stocked plenty of food as a precaution.
It was not possible to enter the city by climbing the walls. Therefore, the Messenger of God besieged the city. The headquarters of the Islamic army was near the city walls; therefore, the mujahids received many arrow shots. Meanwhile, several mujahids were martyred by arrows.
Thereupon, the Messenger of God moved the headquarters back, near the place where the Mosque of Taif is located today. Two tents were put up for Umm Salama and Zaynab, the wives of the Prophet. The Messenger of God performed his prayers between these two tents and sat there. After the people of Thaqif became Muslims, they built a mosque there and named it “Sariya Mosque”
During the siege, fighting continued in the form of throwing arrows.
The People of Thaqif are Stoned Through Catapults
When the Prophet saw that the siege prolonged and that the people of Thaqif had no intention of surrendering, he talked to the mujahids to set up some catapults and throw stones at them.
Salman al-Farisi said, “I find it appropriate; we used to set up catapults in Persia in the castles and the enemy also used to set up catapults against us. Thus, it was easier to defeat each other. When there were no catapults, we had to wait for a long time.”
The Messenger of God liked the idea of Salman and ordered a catapult to be set up. The order was fulfilled. There were two catapults in the army; with the new one that was set up, the number of the catapults amounted to three. There were also two dabbadas (strong carriage made of cowhide) in the Islamic army.
The mujahids tried to go under these dabbadas and approach the castle and break through the wall but they could not manage it because the arrows, hot pieces of iron and pokers thrown by the enemy soldiers pierced the hide and made it difficult for them to proceed. Meanwhile, a few mujahids were martyred.
Attempt to Cut off Grapevines
The siege prolonged and the aim could not be realized. Thereupon, the Messenger of God took a different measure: In order to suppress the enemy economically, he announced that the vineyards and orchards that belonged to the notables of Taif and where high quality grapes were cultivated would be destroyed; and he ordered the mujahids to cut off the grapevines.
When the people of Thaqif saw that their vineyards and orchards, which were their only source of income, were being destroyed, they said to the Prophet, “O Muhammad! Why are you cutting off our plants? If you defeat us, you will take them. Otherwise, leave them to us by considering the consent of God and the rights of kinship.”
Thereupon, the Messenger of God said, “I am leaving your vineyards considering the consent of God and the rights of kinship.” Then, he prohibited the mujahids from cutting off their grapevines.
Meanwhile, Khalid b. Walid, the heroic Companion asked the enemy to send someone to fight him one-on-one. However, there was no reaction from the enemy. One of them said to Khalid,
“None of us will leave the castle to fight you. We are going to continue sitting in the castle. We have enough food stock for years. If we run out of food and if you prefer to wait until then, we will draw our swords and fight you until we die.”
A New Tactic
The siege went on and on. The people of Thaqif had no intention of leaving their castle and fighting one-on-one. They did not think of surrendering, either.
Thereupon, the Prophet used a different tactic. He had an announcement made: “Any slave that leaves the castle, joins us and becomes a Muslim will be free.”
Upon this announcement, about twenty slaves left the castle, joined the Islamic army and became Muslims. The Prophet freed them and surrendered each of them to a wealthy Muslim so that they will teach them how to read the Quran and teach them about the sunnahs.
When the people of Thaqif later became Muslims, they asked the Prophet to return those slaves to them. However, the Prophet rejected their request by saying, “God freed them; I cannot return them to you.”
The Hypocrisy of Uyayna b. Hisn
Meanwhile, Uyayna b. Hisn went to the presence of the Prophet and said, “O Messenger of God! Let me go and talk to them; I will invite them to Islam. Maybe God will grant them guidance.”
When the Messenger of God let Uyayna, he went to the people of Taif and talked to them contrary to what he said to the Prophet, “By God, Muhammad has never encountered any people like you. Your castles are well-protected. Go on resisting.”
After that, Uyayna returned.
The Messenger of God said, “O Uyayna! What did you tell them?”
Uyayna spoke as if he was telling the truth: “I invited them to become Muslims. I said, ‘Muhammad will not return unless you surrender. Surrender and ask for forgiveness.’”
When Uyayna finished his talk, the Prophet said to him furiously, “You are lying. You said this and that.” The Prophet told him exactly what he had said.
Uyayna’s face blushed. He said, “You are telling the truth, O Messenger of God! I ask God to forgive me for what I said. I regret it. I repent to God.”
Meanwhile, Hazrat Umaru’l-Faruq said, “O Messenger of God! Let me kill him.”
The Messenger of God said, “No! People will say I am killing my Companions then.”
The Dream of the Prophet
One night, the Prophet saw a dream. He saw that he was offered a bowl of butter but a cock turned over the bowl with its beak and spilled the butter.
When the Prophet told his Companions about his dream, Hazrat Abu Bakr said, “O Messenger of God! I think you will not attain what you wish about the people of Taif today.”
The Prophet had the same idea. He said, “I do not think it is possible, either.
The Siege is Lifted
The Messenger of God realized that he would not be able to conquer Taif at that time. If he continued the siege, he would lose time.
Mnawhile, he told his Companions that he was not given the permission to conquer Taif for the time being.
Thereupon, Hazrat Umar said, “Shall we tell people to get ready to retreat?”
The Prophet said, “Yes...”
Thereupon, Hazrat Umar told the Muslims to get ready to leave Taif. Hazrat Umar also asked the Prophet, “O Messenger of God! Will you pray against the people of Thaqif?”
The Prophet said, “God did not allow me to pray against them. Get ready to move.”
However, some of the mujahids did not want to leave without attaining anything. The even said, “Where are we going without conquering Taif?”
They applied to Hazrat Abu Bakr. He said to them, “God and His Messenger know it better. The Messenger of God receives orders from the sky.”
Thereupon, they went to Hazrat Umaru’l-Faruq and talked to him. Hazrat Umar said to them,
“We experienced the Incident of Hudaybiyah. In Hudaybiyah, I had some doubts that only God knew. That day, I uttered some words that I had never uttered before to the Messenger of God (pbuh). My family and property were almost destroyed. There was no conquest better than the Peace Treaty of Hudaybiyah for the people. The number of the people who became Muslims after the Hudaybiyah was bigger than the number of people who became Muslims during the period between the day the Messenger of God (pbuh) was sent as a prophet and the day the Peace Treaty was signed in Hudaybiyah; and they became Muslims without any fighting. Whatever the Messenger of God does is good. After the Incident of Hudaybiyah, I cannot object to him for anything. This is God’s affair. He reveals to His Prophet whatever He wishes.”
When the Prophet noticed that the general opinion of the mujahids was to stay in Taif for some more time, he said to them, “Get ready to fight tomorrow morning.”
In the morning, they fought. However, this fighting brought about nothing but some wounds. The mujahids also believed that they could not conquer Taif. When the Prophet said, “Inshaallah, we will return tomorrow”, they were happy. The Prophet smiled at their state.
The Messenger of God and his army left Taif after a siege that lasted for about thirty days.
The people of Thaqif struggled with the mujahids a lot; they tired and wounded them; they also martyred about fourteen mujahids. Therefore, when the mujahids were about to leave, they asked the Prophet to pray against the people of Thaqif. However, the Prophet, who was sent as mercy to the realms, prayed as follows: “O God! Show the people of Thaqif the right path and make them come to us.”
The Messenger of God had such a vast feeling of mercy and such a big ocean of compassion that he did not want even his fiercest enemies to be destroyed; on the contrary, he wanted them to live with the light of Islam and belief. He asked his Lord to do it.
Returning to Jirana
After the Messenger of God lifted the siege, he left Taif together with the mujahids for the place called Jirana, where the booty obtained in Hunayn and Awtas was kept.
Suraka b. Jushum Becomes a Muslim
While the Messenger of God and his Companions were going to Jirana from Taif, they noticed someone approaching them. The Muslims wanted to stop him because they did not know him. They even wanted to harass him lest he should be someone with evil intentions. They asked him, “Where are you going? What do you want to do?”
When he realized that the Muslims would not let him approach the Prophet, he held the writing written by Hazrat Abu Bakr for him during the Migration between two of his fingers and shouted by showing it: “O Messenger of God! This is what you wrote for me. I am Suraka b. Jushum.”
The Prophet recognized him. He said, “Today is the day to keep my promise and to do you a favor.” Then he called out to the Muslims, “Let him approach me.”
When Suraka went to the presence of the Prophet, he uttered kalima ash-shahada and became a Muslim.
Suraka later said,
“I asked the Messenger of God, ‘O Messenger of God! Some camels at large come close to my pools that I fill with water for my camels. Will I have rewards if I give water to them, too?’ The Messenger of God said, ‘Yes... There is reward for giving water to any being that has lungs.’ I did not ask anything else. I returned to my tribe. I separated the zakah for my goods and sent it to the Messenger of God (pbuh).”
The Booty and the Captives
The Prophet proceeded and reached Jirana.
The booty and the captives obtained by the mujahids during the fighting were quite a lot. The number of the women and children held captive was about six thousand.
The booty that they obtained consisted of twenty four thousand camels, forty thousand sheep and four thousand uqiyyas of silver.
The Messenger of God did not start to distribute the captives among the mujahids in case Hawazins came and became Muslims. Meanwhile, he sent a Companion to Makkah o bring clothes for the captives; he clothed all of them.
Though the Prophet waited for more than ten nights, Hawazins did not come; so, he distributed the captives among the Muslims.
Hawazin Delegates Arrive
The captives had just been distributed among the mujahids when Hawazin delegates arrived. They said they had become Muslims and that the people in their land had become Muslims.
Halima, the foster mother of the Messenger of God belonged to the tribe of Hawazins. It was a tribe that looked after the Prophet when he was an infant. They mentioned it and asked the Muslims to treat them well; they also demanded their goods and the captives.
The Messenger of God said, to them, “I postponed distributing the booty and the captives for a long time in case you came. However, you came too late. I distributed the captives among the mujahids. It is very difficult for me to return them to you.”
After this talk, the Prophet offered them to choose one of them: If they wanted, they would prefer to receive their goods or women and children back.
Hawazins preferred their women and children.
Thereupon, the Prophet said, “I am returning the captives that were my share and the shares of Sons of Abdulmuttalib.” Then he said to them, “After I lead the noon prayer, stand up and say, ‘We want the Messenger of God to intercede with the Muslims for us and the Muslims to intercede with the Messenger of God for us.’ I will repeat that I have waived my share and I will ask the Muslims to waive their shares.”
When the Prophet led the noon prayer, Hawazins stood up as the Prophet had advised them and asked the Messenger of God and the Muslims to return the captives.
The Messenger of God declared loudly in the presence of the Muslims that he waived his shares and the shares of Sons of Abdulmuttalib. When the muhajirs and Ansar heard it, they waived their shares.
Thus, thanks to the two sentences uttered by the Messenger of God, about six thousand women and children held as captives were released at once.
This event is interesting because it shows both the vast compassion and mercy of the Prophet and the Muslims’ absolute loyalty and obedience.
Malik b. Awf Becomes a Muslim
After the Messenger of God returned the women and children to Hawazins, he asked, “What is Malik b. Awf doing?”
Hawazin delegates said, “He escaped and took refuge in the Castle of Taif. Now, he is together with the people of Thaqif.”
Thereupon, the Prophet said, “Go and tell him that if he becomes a Muslim and comes here, I will return him his family and give him one hundred camels.”
When the Hawazin delegates told him what the Prophet said, Malik came to the presence of the Messenger of God and became a Muslim. The Messenger of God surrendered him his goods and his family as he had promised; he also gave him one hundred camels. Apart from giving him one hundred camels, the Messenger of God gratified him by appointing him as the administrator of the Muslims in his tribe.
Affected by the grant of the Prophet, who conquered hearts through his nice attitudes, sweet words, grants and compliments, Malik b. Awf said, “I have neither seen nor heard anyone like Muhammad so far. When he is asked to grant something, he grants more than he is asked. If you ask him, he will tell you about the events that will take place tomorrow.”
Malik b. Awf, who had prepared a great army against the Muslims about a month ago, became a Muslim and entered the service of Islam.
Distribution of the Booty
After the captives were returned to their owners, the Messenger of God was going to start to distribute the booty.
Meanwhile, it was seen that some Bedouins disturbed the Prophet and pulled his garment by saying, “O Messenger of God! Distribute the booty of camels and sheep among us.” The Bedouins went so far that the Prophet had to lean back to a tree. Thereupon, the Messenger of God said, “Do you think I will not distribute the booty that God granted among you? By God, if the booty was as much as the number of the trees of Tihaman, I would distribute them among you without fear and stinginess.” Then, he picked a camel hair and held it between his fingers and showed it to them. He said, “O people! By God, apart from the one-fifth, there is nothing, not even something like this camel hair, that I have from the booty. And the one-fifth is spent on you when it is necessary.” After that, he had the booty items counted and distributed everybody their share.
Grants to the Muallafa al-Qulub
In the Islamic army in Jirana, there were about two thousand people who had just become Muslims on the day of the Conquest of Makkah and some notables of Makkah that had not become Muslims yet. The Prophet used a new method in order to strengthen the belief of the new Muslims and to gain over the hearts of people who had not become Muslims yet.
As it is known, the Prophet had the right to use one-fifth of the bounty. He could spend this one-fifth for necessary things and people.
Due to the purpose mentioned above, he gave abundantly from the one-fifth to the new Muslims and the notables of the Quraysh in order to soften their hearts.
He gave Abu Sufyan, the leader of the Qurayshis, his sons Yazid and Muawiya one hundred camels each and forty uqiyyas of silver each. Thus, Abu Sufyan and his sons received three hundred camels and one hundred and twenty uqiyyas of silver totally. Abu Sufyan, who was received such great generosity and grants said, “May my mother and father be sacrificed for you! You are so generous and charitable. When we fought against you, you fought so nicely. When we made peace, you made peace so nicely. May God reward you with good things.” Thus, he expressed the generosity and philanthropy of the Prophet.
Besides, the Messenger of God granted two hundred camels to some of the notables of the Quraysh and fifty camels to other notables each.
Safwan b. Umayya Becomes a Muslim
Safwan b. Umayya was one of the people who opposed and acted against the Prophet and Muslims severely. He was one of the people that had been ordered to be killed wherever they were seen on the day of the conquest of Makkah. However, when he took refuge in the Prophet, who was like an ocean of compassion, he was forgiven. He asked for a period of two months to become a Muslim. The Prophet gave him four months.
He also joined the Islamic army.
While the Messenger of God was checking the booty in Jirana, he spotted Safwan, who had not become a Muslim yet. He was staring at the valley full of camels and sheep.
The blessed eyes of the Messenger of God noticed this careful look and senses what he was thinking about. He said,
“Abu Wahb! Did you like the valley a lot?”
Safwan said, “Yes...”
Thereupon, the Prophet said, “Then, the valley belongs to you with all the things in it.”
Safwan was astonished; he could not believe his ears. After waiting for a while in astonishment due to the grants and generosity of the Prophet, who never said no to the requests of people, Safwan said, “The heart of nobody except a prophet can be so pure, good and generous.” He stated that his heart had been conquered.
Safwan was affected by the attraction of the light of Islam and the sun of the prophethood. He uttered kalima ash-shahada there and became a Muslim.
Thus, Safwan b. Umayya, who was the enemy of Islam for years and who was given permission for a period of four months to become a Muslim, embraced Islam at the end of the first month.
Safwan, who beautified his Islam through good deeds, later stated the following about the effect made by that generosity:
“The Messenger of God was the person that I hated the most among the people until he granted me the valley. However, after his grant, he became the most beloved person for me.”
This incident is an example showing clearly how skilled the Messenger of God was at knowing people and treating them accordingly. Sometimes one compliment of his, sometimes a sweet word, sometimes a smile, a nice act and sometimes a grant was enough to gain over people. Only this characteristic of his is a topic that can be researched. When this research is made, it will be seen that the Prophet Muhammad (pbuh) determined the rules and principles of making friends and gaining over the hearts of people more than fourteen centuries ago uniquely through his acts, attitudes and words.
To be able to make people loyal to you with one look, sign, word, smile or act is a characteristic of the Prophet that needs to be learned by the humanity.
The Objection of the Companions
Some Muslims who did not know the reason behind this act of the Prophet that aimed to affect the spirits of the people who had not become Muslims yet or who had just become Muslims felt disturbed by this act. They thought those people were preferred over them and that they were regarded superior. However, the Messenger of God did not do so with such thoughts.
As a matter of fact, when he was granting the people whose hearts he wanted to gain over (muallafa al-qulub), Sa’d b. Abi Waqqas, one of the Companions, went to his presence and said, “O Messenger of God! You gave people like Uyayna b. Hisn one hundred camels each instead of people like Juayl b. Suraka.”
The Messenger of God realized the reason of the opposition very well. Juayl was really poor in terms of money and goods but he was very rich in terms of belief. The Messenger of God knew that it was the reason of opposition; so, he answered Sa’d as follows:
“By God, if the earth was full of people like Uyayna and Aqra, Juayl would be better and more virtuous than them. However, I am giving them abundantly to make them like Islam and belief. I refer Juayl to his Islam and the rewards prepared for him in the hereafter.”
Some People from Ansar Talk Critically
What distressed the Prophet was what he heard from some Madinah Muslims. In fact, the Prophet had expressed his loyalty and love about them as follows: “My life is together with your life; my death is together with your life.”
The Messenger of God was granting abundantly to the people who had been fierce enemies of Islam and the Muslims until yesterday, who had not made a sacrifice for the religion and who had not undergone any troubles for the religion. That was what made the Companions think about it. They felt distressed by the act of the Prophet because they had not realized the real wisdom behind the act of the Prophet and they showed their distress by their attitudes. Some of them even uttered unpleasant words.
Sa’d b. Ubada told the Prophet about the distress and discontent of some Ansar. Thereupon, the Prophet summoned Ansar and addressed them as follows: “O Ansar! I heard that you uttered some words that you should not have uttered. You said this and that.”
Upon the words of the Prophet, some Ansar apologized; they said, “O Messenger of God! We did not say so; some of our young people spoke like that.”
Despite their apology, the Messenger of God continued speaking: “O Ansar! Did I not come to you when you were in the wrong path? Did God not grant you guidance through me? Did God not make you rich when you were poor through me? You were enemies of one another. Did God not soften your hearts and unite you?”
Ansar said, “Yes, O Messenger of God! You found us in darkness; we attained light thanks to you. You found us near a hole of fire; we got rid of it thanks to you. You found us in aberration; we attained the true path thanks to you. We accepted God as Lord, Islam as the religion and Muhammad (pbuh) as the Prophet. The rights and bounties of God and His Messenger on us are superior to everything. We are grateful to God and His Messenger. O Messenger of God! Do whatever you wish.”
Despite this, the Messenger of God continued speaking. He did not want any anxiety or resentment to remain in the hearts. He added,
“O Ansar! If you had wished, you could have said this and it would have been true: ‘You came to us when you were rejected by others and we confirmed you. You came to us when you were left alone and we helped you. You had been deported but we looked after you like our souls.’ Yes, if you had said so, I would have confirmed you.”
After this conversation, the Messenger of God expressed what he meant to say through the following laconic sentences:
“O Ansar! Do you not want to return to your land with the Messenger of God while some people leave with the goods, camels and sheep that they have obtained?”
The Muslims of Madinah answered this question by shouting, “Yes, O Messenger of God! We do.”
Upon this answer, the Prophet ended his speech, which changed the situation altogether, as follows:
“I swear by God, in whose hand of power is the existence of Muhammad that, if it were not for the virtue of the Migration, I would want to be a member of Ansar!
O God! Show mercy on Ansar, their children and the children of their children!”
Upon these sincere and loving words of the Messenger of God, the Muslims of Madinah sarted to cry sobbingly; their beards got wet due to the tears coming down.
They made their final decision. They said, “We consent to the Messenger of God as our share of the booty even if we do not receive anything else.”
A unique share of the booty!
God Almighty granted His beloved Messenger such unexceptional persuasive ability. On the one hand, he affected the spirits of his fierce enemies and attracted them to Islam through his words; on the other hand, he eliminated all of the resentment of his friends through one speech.
From Jirana to Makkah
There were twelve days left for the month of Dhulqada to end.
When the Messenger of God was in Jirana, he performed prayers in the mosque there; he went to the mosque again, performed prayers, prayed and entered ihram for umra. Then, he left Jirana and entered Makkah at night with his Companions. The Prophet uttered talbiya during the journey; when he saw the Kaaba, he stopped uttering talbiya. In the morning, he circumambulated the Kaaba with his Companions. Then, he performed sa’y between Safa and Marwa. After the seventh sa’y, he cut his hair near Marwa.
The Prophet did not sacrifice an animal during this umra.
Returning to Madinah
The Messenger of God wanted to return to Madinah.
He appointed Attab b. Asid as the governor of Makkah again. He ordered Muadh b. Jabal to stay there so that he will tell people about Islam and teach the Quran.
Then, he set off from makkah. He reached Madinah a few days before the end of the month of Dhulqada.
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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."
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.
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."
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."
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
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
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)
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.
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)
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.
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.
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
Also, the disbelievers are of two types,
* advocates and
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.
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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The Words - The Tenth Word - Part 35
TENTH TRUTH: The gate of Wisdom, Grace, Mercy, and Justice, the manifestation of the Names the All-Wise, the All-Munificent, the All-Just, and the All- Merciful. The Majestic Owner of all existence displays such manifest wisdom, evident grace, overwhelming justice, and comprehensive mercy in this impermanent world, transitory testing ground, and unstable display hall of the earth. Is it conceivable that He would not have permanent abodes with immortal inhabitants residing in everlasting stations in His visible and invisible, corporeal and incorporeal realms ad so He would allow that all these realities of wisdom, grace, mercy, and justice to decline into nothingness?
Would the All-Wise choose us to receive His direct and universal address; make us a comprehensive mirror to Himself; let us taste, measure, and get to know the contents of His treasuries of Mercy; make Himself known to us with all His Names; love us and make Himself beloved by us—and then not send us to an eternal realm, an abode of permanent bliss, and make us happy therein?
Would He lay on every being, even a seed, a burden as heavy as a tree, charge it with duties as numerous as flowers, and appoint to it beneficial consequences as numerous as fruits, while assigning to them purposes that are relevant only here? Why would He restrict His purpose to this worldly life, something less valuable than a grain of a mustard seed?
Would it not be more reasonable for Him to make beings in this world as seeds for the immaterial world of meanings and essences, where the true meanings of everything here will be manifested, and as a tillage for the Hereafter, where they will yield their true and worthy produce?
Would He really allow such significant parades and performances (as we witness) to be purposeless, void, and futile? Why would He not employ them for the sake of eternity in the Eternal, Immaterial World of Meanings and Essences, so that they might reveal their true purposes and fitting results there?
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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.”
BASICS OF ISLAM : Allah ( God Almighty ) : NATURE : Cause or Effect? .Part1
On nature or refuting naturalistic atheism
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.
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.
Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 55
Chapter: Charity on behalf of the Deceased and Praying for him
'Aishah (May Allah be pleased with her) reported:A man said to the Prophet (ﷺ):
"My mother has died suddenly. I think that if she were able to talk (alive) she would have given in Sadaqah (charity). So, if I give Sadaqah now on her behalf, will she get the reward?" The Messenger of Allah (ﷺ) said, "Yes (she will be rewarded for that)."
[Al-Bukhari and Muslim].
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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
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
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.
In the life of this world, everyone is a guest and his wealth a loan. The guest will part and the loan will be returned.
Abdullah ibn Masud (Radiallahu Anhu)
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Seeds of Reality 10
The Manifest World is a lace veil strewn over the Worlds of the Unseen.
~Bediuzzaman Said Nursi (r.a.)~
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SUNAN abi DAWUD : The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj) Hadith 167
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
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
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.
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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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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Sunan an Nasa’i:20 The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day
It was narrated from Anas, from on of the companions of the Prophet (ﷺ), that:
The Prophet (ﷺ) said: 'On the night on which I was taken on the Night Journey, I passed by Musa and he was praying in his grave.'
Sunan an Nasa’i:20 The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day 1638