التوحيد at-Tawhid

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(باب ما جاء في اليمين الغموس)  Chapter on what Came Regarding (Taking) a False Oath

It is narrated from Ibnu Mas’űd (Radiyallâhu Anh) in a Marfű Hadîth,

من حلف على مال امرئ مسلم بغير حقه، لقي الله وهو عليه غضبان
“He who takes an oath on the property of a Muslim without (legitimate) right will meet Allâh while He is extremely angry with him.”

Then Rasűlullâh (Sallallâhu Alayhi wa Sallam) recited upon us the Âyah,


الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللّهِ وَأَيْمَانِهِمْ ثَمَناً قَلِيلاً
“Those who sell the faith they owe to Allah and their own plighted word for a small price.”1 (Âli Imrân 3/77) They both (al-Bukhârî and Muslim) recorded it. (al-Bukhârî with similair wording 2416, 2515, 2666, 2673, 2676, 6659; Muslim with similair wording 138)

It is narrated in Muslim from Abű Umâmah (Radiyallâhu Anh) in a Marfű Hadîth,

من اقتطع حق امرئ مسلم بغير حق، لقي الله وهو عليه غضبان
“Whosoever takes the rights of a Muslim without (legitimate) right will meet Allâh while He is angry with him.” (Muslim 137)

In another version (it continues),

فقد أوجب الله له النار وحرم عليه الجنة. فقال رجل وإن كان شيئا يسيرا يا رسول الله؟ قال: وإن كان قضيبا من أراك
“Allâh has made the Nâr (fire) compulsory for him and Jannah (Paradise) Harâm (unlawful) for him.” A man asked “Even if it is a small thing o Rasűlullâh?” He (Sallallâhu Alayhi wa Sallam) said, “Even if it were a stick from an Arâk (peelu tree).” (Muslim 137)

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Footnotes:
1- The Âyah in full reads,


إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللّهِ وَأَيْمَانِهِمْ ثَمَناً قَلِيلاً أُوْلَـئِكَ لاَ خَلاَقَ لَهُمْ فِي الآخِرَةِ وَلاَ يُكَلِّمُهُمُ اللّهُ وَلاَ يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
“As for those who sell the faith they owe to Allâh and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allâh (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty.” (Âli Imrân 3/77)
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Fiqh / (4.) WHAT IS TO BE SAID ON GOING TO SLEEP
« Last post by Tullab'ul Ilm on November 13, 2018, 01:09:04 AM »
فيما يقال عند المنام
(4.) What is to be Said on Going to Sleep

Hudhayfah (Radiyallâhu Anh) said that when Rasűlullâh (Sallallâhu Alayhi wa Sallam) wanted to sleep, he would say,

باسمك اللهم أموت وأحيا (In Your name O Allâh, I die and I live)” And when he awoke from his sleep he would say: “الحمد لله الذي أحيانا بعدما أماتنا وإليه النشور (Thanks be to Allâh who has brought us to life after having caused us to die, and to Him is the Resurrection.)” The Hadîth is agreed upon (i.e. it was recorded by al-Bukhârî and Muslim)

It is narrated from Âishah (Radiyallâhu Anhâ) that every night when the Nabî (Sallallâhu Alayhi wa Sallam), went to his bed, he used to join his palms together and then blow on them. He used to recite into them,

قل هو الله أحد (Say: He is Allâh the One; i.e. Sűrat’ul Ikhlâs)”, “قل أعوذ برب الفلق (Say: I seek refuge in the Lord of the Daybreak; i.e. Sűrat’ul Falaq)”,  and “قل أعوذ برب الناس (Say: I seek refuge in the Lord of Mankind i.e. Sűrat’un Nâs)” Then, he would wipe as much as he could of his body with them (with the palms of his hands), starting with his head and face and that which would come near to him from his body (he would wipe wherever his hands would reach from his body). He would do this three times. The Hadîth is agreed upon.

It is narrated from Abű Hurayrah (Radiyallâhu Anh) that a person came to him urging (trying to take hold of) the Sadâqah (charity) night after night, while the Nabî Sallallâhu Alayhi wa Sallam had made him in charge of it. When it was the third night, he (Radiyallâhu Anh) said, “I am certainly going to take you to Rasűlullâh (Sallallâhu Alayhi wa Sallam).” He said, “(If you) leave me, I will teach you some words by which Allâh will benefit you.” –They (Sahâbah) were very keen upon (to learn) the good- he said, “When you go to your bed, recite Âyat’ul Kursî (the Verse of the Throne), (which is),


اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
“Allâh, whom there is no deity –worthy of worship- except for, the Ever-living, the Sustainer, the Self-sustainer...”6 (al-Baqarah 2/255)

Until you complete it, for it will continue to be -from Allâh- a right (protection) for you and no Shaytân (the devil) will approach you until you enter upon the morning.”

Thus (when Abű Hurayrah narrated the incident to Rasűlullâh), Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,


(صدقك وهو كذوب (ذاك شيطان
“He has told you the truth while he is a great liar ((meaning:) that was a Shaytân).” Recorded by al-Bukhârî.

It is narrated from Abű Mas’űd al-Ansârî (Radiyallâhu Anh) from the Nabî (Sallallâhu Alayhi wa Sallam) that he said,

من قرأ الآيتين من آخر سورة البقرة في كل ليلة كفتاه
“He who recites the two Âyât (pl. of Âyah; verses) from the end of Sűrat’ul Baqarah7 at every night will find them sufficient for him.” The Hadîth is agreed upon (it was Related by al-Bukhârî and Muslim).

Alî (Radiyallâhu Anh) said,

ما كنت أرى أحداً يعقل ينام قبل أن يقرأ الآيات الثلاث من آخر سورة البقرة
“I do not consider that anyone with an intellect would sleep before reading the three Âyât from the end of Sűrat’ul Baqarah8 .”

It is narrated from Abű Hurayrah (Radiyallâhu Anh) that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,


إذا قام أحدكم عن فراشه ثم رجع إليه، فلينفضه بصنفة إزاره ثلاث مرات، فإنه لا يدري ما خلفه عليه بعده، وإذا اضطجع فليقل: باسمك ربي وضعت جنبي وبك أرفعه، فإن أمسكت نفسي فارحمها، وإن أرسلتها فاحفظها بما تحفظ به عبادك الصالحين
“If any of you gets up from his bed and then comes back to it, he should dust his bedding with the inner extremity of his garment three times, for he does not know what has come on to it since he left it. When he lies down he should say, “باسمك ربي وضعت جنبي وبك أرفعه، فإن أمسكت نفسي فارحمها، وإن أرسلتها فاحفظها بما تحفظ به عبادك الصالحين (In Your name, O Lord, have I laid myself down on my side and by You shall I raise it up. If You take hold of my soul, then have mercy on it; and if You let it go, then guard it with that which You guard Your pious servants.)” The Hadîth is agreed upon.

Another narration says,

إذا استيقظ أحدكم فليقل: الحمد لله الذي عافاني في جسدي ورد علي روحي، وأذن لي بذكره
“When one of you wakes up, he should say, “الحمد لله الذي عافاني في جسدي ورد علي روحي، وأذن لي بذكره (Thanks be to Allâh who has protected me in my body and returned to me my soul and permitted me to remember Him).”

It is narrated from Alî (Radiyallâhu Anh) that “Fâtimah (Radiyallâhu Anhâ) came to the Nabî (Sallallâhu Alayhi wa Sallam) to ask him for a servant, but she did not find him. She found Âishah (Radiyallâhu Anhâ) and informed her of it.” Alî (Radiyallâhu Anh) said, “Rasűlullâh (Sallallâhu Alayhi wa Sallam) came to us while we had took hold of our beds (in our beds) and said,

ألا أدلكما على ما هو خير لكما من خادم، إذا أويتما إلى فراشكما، فسبحا ثلاثاً وثلاثين، واحمدا ثلاثاً وثلاثين، وكبرا أربعاً وثلاثين، فإنه خير لكما من خادم
“Shall I not inform you of something which is better than a servant? When you go to your beds, make Tasbîh (say سبحان الله (How far is Allâh from every imperfection!)) thirty-three times, Tahmîd (say الحمد لله (Praise be to Allâh)) thirty-three times, and Takbîr (say الله أكبر (Allâh is the Greatest))” thirty-four times. Verily, (saying) it is better for you to than a servant””

Alî said, “I did not leave (to say) these since I heard them from Rasűlullâh (Sallallâhu Alayhi wa Sallam).” It was said to him, “Not even on the night of (the Battle of) as-Siffîn?” He said, “Not even on the night of (the Battle of) as-Siffîn.” The Hadîth is agreed upon (it was recorded by al-Bukhârî and Muslim).

It has reached us that “whoever memorises these words, weakness will not overcome him in anything that concerns him such as work and its like.”

It is narrated from Ummu’l Muiminîn (the Mother of the Believers, i.e. the wife of Rasűlullâh) Hafsah (Radiyallâhu Anhâ) that when the Nabî (Sallallâhu Alayhi wa Sallam) used to want to go to sleep, he would place his right hand under his cheek and then –three times- say, “
اللهم قني عذابك يوم تبعث عبادك (O Allâh, protect me from Your punishment on the day You resurrect Your servants).” Recorded by Abű Dâwâd and at-Tirmidhî said, “The Hadîth is Hasan Sahîh.” He (at-Tirmidhî) also narrated it from the transmission of Hudhayfah (Radiyallâhu Anh).

It is narrated from Anas (Radiyallâhu Anh) that when the Nabî (Sallallâhu Alayhi wa Sallam) used to go to his bed, he used to say:

الحمد لله الذي أطعمنا وسقانا، وكفانا، وآوانا، فكم ممن لا كافي له ولا مؤوي (Thanks be to Allâh who has fed us, given us to drink, met all our requirements and who has sheltered us. And how many are there who have no one to provide for them and give them shelter!)” Recorded by Muslim.
   
It is narrated from Ibnu Umar (Radiyallâhu Anhumâ) that he commanded a man to say when he goes to bed, “اللهم أنت خلقت نفسي، وأنت تتوفاها، لك مماتها ومحياها، إن أحييتها فاحفظها، وإن أمتها فاغفر لها، اللهم إني أسألك العافية (O Allâh, You have created my soul, and You will take it to Yourself. You possess its death and its life. If You make it live, then guard it; and if You make it die, then forgive it. O Allâh, I ask of You well-being.)” Ibnu Umar said, “I heard this from Rasűlullâh (Sallallâhu Alayhi wa Sallam).” Recorded by Muslim.

Abű Sa’îd al-Khudrî (Radiyallâhu Anh) said that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,


من قال حين يأوي إلى فراشه: أستغفر الله العظيم الذي لا إله إلاهو الحي القيوم وأتوب إليه. ثلاث مرات، غفر الله ذنوبه وإن كانت مثل زبد البحر، وإن كانت عدد رمل عالج، وإن كانت عدد أيام الدنيا
“Whoever says when he goes to his bed, “أستغفر الله العظيم الذي لا إله إلاهو الحي القيوم وأتوب إليه (I seek forgiveness from Allâh al-Adhîm (the Mighty) whom there is no deity –worthy of worship- except for, al-Hayy (the Living) al-Qayyűm (the Eternal), and I repent to Him.)” three times, Allâh will forgive his sins even if they are like the foam of the sea, the number of pieces of sands at Âlij (a place known for the sand which has accumulated), and even if it is the number of the days of this Dunyâ (earth).” At-Tirmidhî said, “The Hadîth is Hasan Gharîb.”

It is narrated from Abű Hurayra (Radiyallâhu Anh) that the Nabî (Sallallâhu Alayhi wa Sallam) used to say when he went to his bed, “اللهم رب السموات، ورب الأرض، ورب العرش العظيم، ربنا ورب كل شيء، فالق الحب والنوى، ومنزل التوراة والإنجيل والفرقان، أعوذ بك من شر كل ذي شر أنت آخذ بناصيته، اللهم أنت الأول فليس قبلك شيء، وأنت الآخر فليس بعدك شيء، وأنت الظاهر فليس فوقك شيء، وأنت الباطن فليس دونك شيء، اقض عنا الدين، وأغننا من الفقر (O Allâh, Lord of the Samâwât (pl. of Samâ; heavens), Lord of the Ardh (earth), Lord of the Great Arsh (Throne), Our Lord and Lord of everything, the Cleaver of the dry grain and of the date-stone, and He who has sent down the Tawrâh (Torah), Injîl (Gospel), and the Furqân (that which distinguishes right from wrong, i.e. the Qur’ân), I take refuge in You from the evil of anything which possesses evil which You have him by the forelock (i.e. You are in control of him). O Allâh, You are al-Awwal (the First) -thus there is nothing before You-, You are al-Âkhir (the Last), -thus there is nothing after You-, You are adh-Dhâhir (the Outward), -thus there is nothing above You-, and You are al-Bâtin (the Inward), -thus there is nothing below You-, discharge the debts for us and free us from poverty.)” Recorded by Muslim.

al-Barâ’ bin Âzib (Radiyallâhu Anh) said that “Rasűlullâh (Sallallâhu Alayhi wa Sallam) said to me,


إذا أتيت مضجعك فتوضأ وضوءك للصلاة، ثم اضجع على شقك الأيمن، وقل: اللهم أسلمت نفسي إليك، ووجهت وجهي إليك، وفوضت أمري إليك، وألجأت ظهري إليك رغبة ورهبة إليك، لا ملجأ ولا منجا منك إلا إليك، آمنت بكتابك الذي أنزلت، وبنبيك الذي أرسلت، فإن مت من ليلتك مت على الفطرة، واجعلهن آخر ما تقول
“When you go to your bed, perform the ritual Wudű (ablution) of the Salâh (prayer), then lie down on your right side and say: “اللهم أسلمت نفسي إليك، ووجهت وجهي إليك، وفوضت أمري إليك، وألجأت ظهري إليك رغبة ورهبة إليك، لا ملجأ ولا منجا منك إلا إليك، آمنت بكتابك الذي أنزلت، وبنبيك الذي أرسلت (O Allâh, I have submitted my soul to You, directed my face to You, entrusted myself to You, and I fall back on You out of Raghbah (desire) of You Rahbah (fear) of You. There is no refuge and no place of safety from You except by turning to You. I have believed in Your book which You have revealed and in Your Nabî (prophet) whom You have sent.)” For verily, if you die that very night, you will have died upon the Fitrah (in professing the natural and true faith) -and make them the last words you say.” The Hadîth is agreed upon (it was recorded by al-Bukhârî and Muslim).

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Footnotes:

6- The Âyah in full reads,


اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
“Allâh, whom there is no deity –worthy of worship- except for, the Ever-living, the Sustainer, the Self-sustainer. Neither drowsiness nor sleep comes to Him. To Him belongs all that is in the heavens and all that is on the earth. Who is he who shall intercede with Him save by His permission? He knows what lies before them and what behind them and they comprehend none of His knowledge except that which He wishes. His throne encompasses the heavens and the earth, and He is not wearied by guarding them. He is the all-high, the all-exalted.” (al-Baqarah 2/255)

7- The last two Âyât (pl. of Âyah) of Sűrat’ul Baqarah read,

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
“The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allâh, His angels, His books, and His messengers. “We make no distinction (they say) between one and another of His messengers.” And they say: “We hear, and we obey: (we seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.” On no soul doth Allâh place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) “Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Grant us victory over the unbelievers.”” (al-Baqarah 2/285-286)

8- The last three Âyât (pl. of Âyah) of Sűrat’ul Baqarah read,

لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
“To Allâh belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, Allâh Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allâh hath power over all things. The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allâh, His angels, His books, and His messengers. “We make no distinction (they say) between one and another of His messengers.” And they say: “We hear, and we obey: (we seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.” On no soul doth Allâh place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) “Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Grant us victory over the unbelievers.”” (al-Baqarah 2/284-286)
3
Timely Fiqhî Issues / CELEBRATING "MAWLID AN-NABÎ (THE PROPHET'S BIRTHDAY)"
« Last post by Tullab'ul Ilm on November 11, 2018, 02:28:17 AM »
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

CELEBRATING "MAWLID AN-NABÎ (THE PROPHET'S BIRTHDAY)"
4
Bidah / Mubtadi / CELEBRATING "MAWLID AN-NABÎ (THE PROPHET'S BIRTHDAY)"
« Last post by Tullab'ul Ilm on November 11, 2018, 02:22:46 AM »
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
Celebrating “Mawlid an-Nabî (the Prophet's Birthday)”

Shaykh’ul Islâm Ibnu Taymiyyah (Rahimahullâh) stated the following regarding celebrating “Mawlid an-Nabî (the Prophet's Birthday)”:

وكذلك ما يُحدثه بعض الناس، إما مضاهاة للنصارى في ميلاد عيسى عليه السلام وإما محبة للنبي صلى الله عليه وسلم، وتعظيماً له - والله قد يثيبهم على هذه المحبة والاجتهاد، لا على البدع - من اتخاذ مولد النبي صلى الله عليه وسلم عيداً - مع اختلاف الناس في مولده - : فإن هذا لم يفعله السلف، مع قيام المقتضي له، وعدم المانع منه، ولو كان هذا خيراً محضاً، أو راجحاً: لكان السلف رضي الله عنهم أحق به منَّا؛ فإنهم كانوا أشد محبة لرسول الله صلى الله عليه وسلم وتعظيماً له منَّا، وهم على الخير أحرص، وإنما كمال محبته وتعظيمه: في متابعته، وطاعته، واتباع أمره، وإحياء سنَّته، باطناً، وظاهراً، ونشر ما بُعث به، والجهاد على ذلك، بالقلب، واليد، واللسان؛ فإن هذه هي طريقة السابقين الأولين، من المهاجرين، والأنصار، والذين اتبعوهم بإحسان

“Likewise, what some people innovated, either in similarity to the Nasârâ (Christians) in their (celebration of the) birthday of Îsâ (Alayh’is Salâm) or out of Mahabbah (love) or Ta’dhîm (honour) for the Nabî (Sallallâhu Alayhi wa Sallam) -may Allâh reward them for this Mahabbah and this Ijtihâd (strive), but not for this Bid’ah (innovation)- of taking the Mawlid of the Nabî (Sallallâhu Alayhi wa Sallam) as a celebration, even though the people differentiate regarding his Mawlid. For verily, the Salaf did not do this while its performance “was required” for them and the non-existance of a prevantitive. If this was  purely and preferably good, than the Salaf (Radiyallâhu Anhum) were more deserving of (celebrating) it than us: for they had more Mahabbah and made more Ta’dhîm of Rasűlullâh (Sallallâhu Alayhi wa Sallam) than us. They were most-desiring of the Khayr (good). The Kamâl (perfection) of his Mahabbah and making Ta’dhîm of him (Sallallâhu Alayhi wa Sallam) is in following him, obeying him, following his commands, reviving his Sunnah inwardly and outwardly, propagating that which he brought, and striving upon this by utilizing the heart, hand, and the tongue. Verily, this is the path of as-Sâbiqűn al-Awwalűn (the foremost and the first ones) from amongst the Muhajirűn (emmigrants) and the Ansâr (helpers) and those who follow them with Ihsân (the best possible manner).” (Ibnu Taymiyyah, Iqtidâ’us Sirât’ul Mustaqîm lî Mukhâlifati Ashâb’ul Jahîm, 2/123-124)
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Objectionable words and deeds / CHAPTER ON WHAT CAME REGARDING FALSE TESTIMONY
« Last post by Tullab'ul Ilm on November 10, 2018, 12:13:19 AM »
باب ما جاء في شهادة الزور  Chapter on what Came Regarding False Testomony

The statement of Allâh Ta’âlâ in the Âyah,

وَاجْتَنِبُوا قَوْلَ الزُّورِ
“(...) and shun the word that is false” (al-Hajj 22/30)

It is narrated from (Abdullâh) Ibnu Umar (Radiyallâhu Ta’âlâ Anhumâ) in a Marfű Hadîth,

إن الطير لتخفق بأجنحتها وترمي ما في حواصلها من هول يوم القيامة، وإن شاهد الزور لا تزول قدماه حتى يتبوأ مقعده من النار
“Verily, birds will flap their wings and throw out the score they will have because of the awe of Yawm’ul Qiyâmah (the Day of Judgement/Resurrection), but the feet of him who witnesses falsehood will not move tills he enters his abode in the Nâr (fire).”

(It is narrated from) both of them (Sahîh al-Bukhârî and Muslim) from the Hadîth of Abű Bakrah (Radiyallâhu Anh),

ألا وقول الزور، ألا وشهادة الزور. فما زال يكررها حتى قلنا: ليته سكت
“And I warn you against giving a false statement. I warn you against giving a false testomony” And he kept on saying that warning so much so that we said, “Would that he had stopped.” (al-Bukhârî 2654, 6274, with similair wording 6919; Muslim 87)
6
Timely Fiqhî Issues / 1 RABÎ'UL AWWAL 1440H
« Last post by Tullab'ul Ilm on November 09, 2018, 01:26:14 AM »
1 RABÎ'UL AWWAL 1440H
NOVEMBER 10TH 2018

Bismillâh,

Tonight Thursday, November 8th 2018 which the 29th of Saffar 1440H falls on, the Hilâl (crescent) of the month Rabî'ul Awwal 1440H was observed and due to weather conditions the Hilâl could not be sighted. Therefore the month of Saffar will be completed to 30 days as was prescribed in the Sunnah.

Therefore the 1st of Rabî'ul Awwal 1440 will fall on Saturday November 10th 2018 Inshâllâh.
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Fiqh / (3.) REGARDING REMEMBERING ALLÂH TA'ÂLÂ IN THE EVENING AND THE MORNING
« Last post by Tullab'ul Ilm on November 06, 2018, 05:36:36 PM »
في ذكر الله تعالى طرفي النهار
(3.) Regarding Remembering Allâh Ta’âlâ ın the Evening and the Morning

Allâh Ta’âlâ said,

يا أيها الذين آمنوا اذكروا الله ذكرا كثيرا وسبحوه بكرة وأصيلا
“O you who believe, remember Allâh with much remembrance, and glorify Him morning and al-Asîl (evening).” (al-Ahzâb 33/41-42)

الأصيل al-Asîl” is that which is between the Asr and Maghrib (prayers).

He Ta’âlâ said,


واذكر ربك في نفسك تضرعا وخيفة ودون الجهر من القول بالغدو والآصال ولا تكن من الغافلين
“And remember your Lord within yourself humbly and with awe, without raising your voice, mornings and evenings. And be not you of the neglectful.” (al-A’râf 7/205)

وسبح بحمد ربك بالعشي والإبكار
“And extol the praise of your Lord at fall of night and in the early hours.” (Ghâfir 40/55)

And He Ta’âlâ said,

وسبح بحمد ربك قبل طلوع الشمس وقبل الغروب
“And extol the phrase of your Lord before the rising and before the setting of the sun.” (Qâf 50/39)

ولا تطرد الذين يدعون ربهم بالغداة والعشي يريدون وجهه
“Repel not those who call upon their Lord at morning and evening, seeking His countenance.” (al-An’âm 6/52)

فأوحى إليهم أن سبحوا بكرة وعشيا
“And He signified to them: Glorify your Lord at break of day and fall of night.” (Maryam 19/11)

ومن الليل فسبحه وإدبار النجوم
“And in the night-time also glorify Him, and at the setting of the stars.” (at-Tűr 52/49)

فسبحان الله حين تمسون وحين تصبحون
“So glory be to Allâh when you enter the night and when you enter the morning.” (ar-Rűm 30/17) (and)

وأقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات
“Perform prayers at the two ends of the day and in some watches of the night. Verily good deeds annul bad deeds.” (Hűd 11/114)

Abű Hurayrah (Radiyallâhu Anh) said that the Nabî Sallallâhu Alayhi wa Sallam) said,

من قال حين يصبح وحين يمسي: سبحان الله وبحمده مائة مرة، لم يأت أحد يوم القيامة بأفضل مما جاء به إلا أحد قال مثل ما قال أو زاد عليه
“Whoever says سبحان الله وبحمده a hundred times when he enters upon the morning and when he enters upon the evening will not have anyone come on the Yawm’ul Qiyâmah (the Day of Resurrection) with anything better than he has brought, except for someone who has said as he has said or has said more.” Recorded by Muslim.

He (Muslim) also recorded from Abdullâh bin Mas’űd (Radiyallâhu Anh) that he said that when the Nabî (Sallallâhu Alayhi wa Sallam) entered upon the evening, he used to say,

أمسينا وأمسى الملك لله، والحمد لله لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، رب أسألك خير ما في هذه الليلة، وخير ما بعدها وأعوذ بك من شر ما في هذه الليلة، وشر ما بعدها، رب أعوذ بك من الكسل وسوء الكبر، رب أعوذ بك من عذاب في النار، وعذاب في القبر(We have come upon the evening and dominion has come to Allâh, and all praise be to Allâh. There is no deity –worthy of worship- except for Allâh alone, He does not have a partner, to Him is the dominion and praise, and He is able to do all things. O my Lord, I ask You for the good that is in this night and for the good that is after it, and I seek refuge in you from the evil that is in this night and from the evil that is after it. O my Lord, I seek refuge in you from laziness and baneful old age. O my Lord, I seek refuge in you from torment in the fire, and from torment in the grave).”

And when he entered upon the morning he used also to say,

أصبحنا وأصبح الملك لله (We have come upon the morning and dominion has come to Allâh; the rest of the Du’â continues as above).”

Abdullâh bin Khubayb said, “We went out on a rainy and severly dark night to ask Rasűlullâh (Sallallâhu Alayhi wa Sallam) to pray for us. We arrived where he was and he said,


قل فلم أقل شيئاً، ثم قال: قل فلم أقل شيئاً، قال: قل قلت: يا رسول الله ما أقول؟ قال: قل هو الله أحد. والمعوذتين حين تمسي وحين تصبح ثلاث مرات يكفيك من كل شيء
“Say!” I did not say anything. Then he said: “Say!” I did not say anything. Then he said: “Say!” I said: “O Rasűlullâh, what should I say?” He said: ““قل هو الله أحد (Say: He is Allâh the One; i.e. Sűrat’ul Ikhlâs)” and “The المعوذتين (Sűrat’ul Falaq and an-Nâs)” three times when you enter upon the evening and when you enter upon the morning and that will suffice you (as protection) from everything.” Recorded by Abű Dâwűd, an-Nasâ’î, and at-Tirmidhî, who said, “the Hadîth is Hasan Sahîh.”

Abű Hurayrah (Radiyallâhu Anh) narrated from the Nabî (Sallallâhu Alayhi wa Sallam) used to teach his Ashâb (pl. of Sahâbah; companions) to say,

إذا أصبح أحدكم فليقل: اللهم بك أصبحنا، وبك أمسينا، وبك نحيا، وبك نموت، وإليك النشور وإذا أمسى فليقل: اللهم بك أمسينا وبك أصبحنا وبك نحيا وبك نموت وإليك المصير
“When one of you comes upon the morning, then let him say, “اللهم بك أصبحنا، وبك أمسينا، وبك نحيا، وبك نموت، وإليك النشور (O Allâh, by You we have entered upon the morning, and by You we have entered upon the evening, and by You we live and by You we die, and to You is the resurrection).” And if he comes upon the evening, let him say: “اللهم بك أمسينا وبك أصبحنا وبك نحيا وبك نموت وإليك المصير (O Allâh, by You we have entered upon the evening, and by You we have entered upon the morning, and by You we live and by You we die and to You is the final destiny).” At-Tirmidhî said, “The Hadîth is Hasan Sahîh.”

It is narrated from Shaddâd bin Aws (Radiyallâhu Anh) from the Nabî (Sallallâhu Alayhi wa Sallam) that he said,

سيد الاستغفار: اللهم أنت ربي لا إله إلا أنت، خلقتني وأنا عبدك، وأنا على عهدك ووعدك ما استطعت، أبوء لك بنعمتك علي وأبوء بذنبي، فاغفر لي، فإنه لا يغفر الذنوب إلا أنت من قالها حين يمسي فمات من ليلته، دخل الجنة، ومن قالها حين يصبح فمات من يومه دخل الجنة
“The سيد الاستغفار (master of the prayer for forgiveness) is: “اللهم أنت ربي لا إله إلا أنت، خلقتني وأنا عبدك، وأنا على عهدك ووعدك ما استطعت، أبوء لك بنعمتك علي وأبوء بذنبي، فاغفر لي، فإنه لا يغفر الذنوب إلا أنت (O Allâh, You are my Lord, (there is no deity –worthy of worship- except for You. You have created me and I am Your servant, and I am (keeping) my covenant to You and my promise to You as much as I am able. I acknowledge Your favor to me and I acknowledge my sins, so forgive me, for there is no one who forgives sins other than You.)” Whoever says it when enters upon the evening and then dies that night, enters Jannah (paradise); and whoever says it when he enters upon the morning and dies that day, enters Jannah.” Recorded by al-Bukhârî

Abű Hurayrah (Radiyallâhu Anh) narrated that “Abű Bakr as-Siddîq (Radiyallâhu Anh) said, “O Rasűlullah, teach me something to say in the morning and in the evening.” He (Sallallâhu Alayhi wa Sallam) said,

اللهم عالم الغيب والشهادة، فاطر السموات والأرض، رب كل شيء ومليكه، أشهد أن لا إله إلا أنت أعوذ بك من شر نفسي، وشر الشيطان وشركه - وفي رواية: وأن أقترف على نفسي سوءاً أو أجره إلى مسلم - قله إذا أصبحت وإذا أمسيت، وإذا أخذت مضجعك
“(Say:) “اللهم عالم الغيب والشهادة، فاطر السموات والأرض، رب كل شيء ومليكه، أشهد أن لا إله إلا أنت أعوذ بك من شر نفسي، وشر الشيطان وشركه (O Allâh, Knower of the invisible and visible, Creator of the heavens and Earth, Lord of everything and its King, I bear witness that there is no deity -worthy of worship- except for You. I take refuge in from You from the evil of myself, and from the evil of the Shaytân (devil) and his Shirk.”

And in one version (it says):

وأن أقترف على نفسي سوءاً أو أجره إلى مسلم (And I take refuge in You so that I may not commit against myself some evil, or bring it down upon a Muslim.)”

Say this when you enter upon the morning, and when you enter upon the evening, and when you have taken to your place of sleep.””
At-Tirmidhî said “The Hadîth is Hasan Sahîh.”

Uthmân bin Affân (Radiyallâhu Anh) said, “Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

قال رسول الله صلى الله عليه وسلم: ما من عبد يقول في صباح كل يوم، ومساء كل ليلة: بسم الله الذي لا يضر مع اسمه شيء في الأرض ولا في السماء، وهو السميع العليم، ثلاث مرات، لم يضره شيء
“There is no servant (of Allâh) who says three times on the morning of each day, and on the evening of each night: “بسم الله الذي لا يضر مع اسمه شيء في الأرض ولا في السماء، وهو السميع العليم (In the name of Allâh, with whose name nothing in the earth or in the sky brings harm, and He is as-Samî (the All-Hearing), al-Alîm (the All-Knowing)) to whom any harm will come.” At-Tirmidhî said “The Hadîth is Hasan Sahîh.”

It is narrated from Thawbân and others (Radiyallâhu Anhum) that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

من قال حين يمسي: رضيت بالله رباً وبالإسلام ديناً، وبمحمد صلى الله عليه وسلم نبياً كان حقاً على الله أن يرضيه
“He who has said when he enters upon the evening, “رضيت بالله رباً وبالإسلام ديناً، وبمحمد صلى الله عليه وسلم نبياً (I am content with Allâh as a Lord, with Islam as a Dîn (religion), and with Muhammad (Sallallâhu Alayhi wa Sallam) as a Nabî)”, it is incumbent upon Allâh that He should cause him to be content.” At-Tirmidhî said “This Hadîth is Hasan Sahîh.”

It is narrated from Anas bin Mâlik (Radiyallâhu Anh) that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

من قال حين يصبح أو يمسي: اللهم إني أصبحت أشهدك، وأشهد حملة عرشك، وملائكتك وجميع خلقك بأنك أنت الله لا إله إلا أنت وأن محمداً عبدك ورسولك، أعتق الله ربعه من النار ومن قالها مرتين أعتق الله نصفه من النار، ومن قالها ثلاثاً أعتق الله ثلاثة أرباعه من النار، فإن قالها أربعاً أعتقه الله من النار
“Whoever says when he enters upon the morning or evening “اللهم إني أصبحت أشهدك، وأشهد حملة عرشك، وملائكتك وجميع خلقك بأنك أنت الله لا إله إلا أنت وأن محمداً عبدك ورسولك (O Allâh! I have entered upon the morning while calling You, the bearers of Your Arsh (the Throne), Your Malâikah, and the entirety of Your creation to witness that You are Allâh whom there is no deity –worthy of worship- except for, and that Muhammad is your slave and Rasűl.)” Allâh will free a quarter of him from the Nâr (fire). Whoever says it twice, Allâh will free half of him from the Nâr. Whoever says it thrice, Allâh will three-fourths of him from the Nâr. Whoever says it four times, Allâh will free him from the Nâr.”” At-Tirmidhî said “The Hadîth is Hasan Sahîh.”

It is narrated from Abdullâh bin Ghannâm (Radiyallâhu Anh) that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

من قال حين يصبح: اللهم ما أصبح بي من نعمة (أو بأحد من خلقك) فمنك وحدك لا شريك لك، لك الحمد، ولك الشكر فقد أدى شكر يومه، ومن قال مثل ذلك حين يمسي فقد أدى شكر ليلته
“Whoever says when he enters upon the morning, “اللهم ما أصبح بي من نعمة (أو بأحد من خلقك) فمنك وحدك لا شريك لك، لك الحمد، ولك الشكر (O Allâh, whatever favour has come to me [or to one of Your creation], it is from You. You have no partners, to You is praise, and to you is thanks), then he will have carried out his thanks for that day, and whoever says this when he enters upon the evening, he will have carried out his thanks for that night.” Recorded by Abű Dâwűd.

Abdullâh bin Amr (Radiyallâhu Anhumâ) said, “Rasűlullâh (Sallallâhu Alayhi wa Sallam) never failed to say these Da’wât (pl. of Du’â; prayers) when entering upon the evening or entering upon the morning, “اللهم إني أسألك العافية في الدنيا والآخرة، اللهم أسألك العفو والعافية في ديني ودنياي، وأهلي ومالي، اللهم استر عوراتي، وآمن روعاتي، اللهم احفظني من بين يدي ومن خلفي، وعن يميني وعن شمالي، ومن فوقي وأعوذ بعظمتك أن أغتال من تحتي (O Allâh, I ask of You well-being in the Dunyâ (the World) and in the Âkhirah (Hereafter). O Allâh I ask You for forgiveness and well-being in my Dîn (religion) and in my Dunyawî (worldly) needs, and in my family and in my wealth. O Allâh, conceal my private parts and protect me against frights. O Allâh, guard me from in front of me and behind me, from my right and from my left, and from above me. And I take refuge in Your sublimity lest I be taken unawares from below me.)”

Wakî said, “(Lest I be taken unawares from below) meaning
الخسف (being swallowed up in the Earth).” Recorded by Abű Dâwűd, an-Nasâ’î and Ibnu Mâjah. Al-Hâkim said, “The Isnâd (chain of narration) is Sahîh.”

It is narrated from Talq bin Habîb said that “A man came to Abű Dardâ (Radiyallâhu Anh) and said “O Abű Dardâ! Your house has burnt down!” He (Radiyallâhu Anh) said, “It did not burn down; Allâh is not do such a thing (to me) because of some words which I heard from Rasűlullâh (Sallallâhu Alayhi wa Sallam). Whoever says it at the beginning of the day, no affliction will reach him until the evening, and whoever says it at the end of the day, no affliction will reach him until the evening. (It is)

اللهم أنت ربي لا إله إلا أنت، عليك توكلت وأنت رب العرش العظيم، ما شاء الله كان، وما لم يشأ لم يكن، لا حول ولا قوة إلا بالله العلي العظيم، أعلم أن الله على كل شيء قدير، وأن الله قد أحاط بكل شيء علماً، اللهم إني أعوذ بك من شر نفسي ومن شر كل دابة أنت آخذ ناصيتي، إن ربي على صراط مستقيم (O Allâh, You are my Lord whom there is no deity –worthy of worship- except for. In You I put my trust, and You are the Lord of the Great Arsh (Throne). Whatever Allâh wills occurs, and whatever He does not will to be does not occur. There is no right or power except with Allâh al-Alî () al-Adhîm (). I know that Allâh has power over everything, and that Allâh encompasses everything with His Knowledge. O Allâh, I seek refuge in You from the evil of myself, and from the evil of every animal on the earth whose forehead You hold. Verily, the Sirâtu Mustakîm (Straight Path) is with my Lord).”
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باب ما جاء في القول على الله بلا علم  Chapter on what Came Regarding Speaking about Allâh without Knowledge

The statement of Allâh Ta’âlâ in the Âyah,

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ
“Say: the things that my Lord hath indeed forbidden are: Indecent deeds, whether open or secret (...)” (al-A’râf 7/33)

Abű Műsâ said,

من علمه الله علما فليعلمه الناس. وإياه أن يقول ما لا علم له به فيكون من المتكلفين، أو يمرق من الدين
“Whoever Allâh has granted knowledge should teach it to the people. He should be careful not to speak regarding that which he has no knowledge regarding. Otherwise he will be a pretender, or he will renounce his Dîn (religion).”

It is narrated in the Sahîh from (Abdullâh) Ibnu Amr (Radiyallâhu Ta’âlâ Anhumâ) in a Marfű Hadîth,


إن الله لا يقبض العلم انتزاعا ينتزعه من قلوب الرجال ولكن يقبض العلم بموت العلماء، حتى إذا لم يبق عالم اتخذ الناس رؤساء جهالا فسئلوا فأفتوا بغير علم، فضلوا وأضلوا
“Verily, Allâh does not take away knowledge by snatching it from the hearts of men, however He takes the knowledge away by the death of the Ulamâ (pl. Of Âlim; scholars), until their is no Âlim left, people will turn to the ignorant as their leaders; then they are asked and they will give verdicts without knowledge. Thus, they will go astray and will lead (the people) astray.” (al-Bukhârî 100; Muslim 2673)
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Fiqh / (2.) The Virtue of Tahmîd, Tahlîl, and Tasbîh
« Last post by Tullab'ul Ilm on October 29, 2018, 02:54:15 AM »
فضل التحميد والتهليل والتسبيح
(2.) The Virtue of Tahmîd, Tahlîl, and Tasbîh (Saying “al-Hamdu lillâh”, “Lâ Ilâha illallâh”, and “Subhânallâh”)

It is narrated from Abű Hurayrah (Radiyallâhu Anh) in the Sahîhayn (al-Bukhârî and Muslim) that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

من قال لا إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير في يوم مائة مرة كانت له عدل عشر رقاب وكتبت له مائة حسنه ومحيت عنه مائة سيئة وكانت له حرزاً من الشيطان يومه ذلك حتى يمسي ولم يأت أحد بأفضل مما جاء به إلا رجل عمل أكثر منه
“He who says: “لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير (there is no deity –worthy of worship- except for Allâh alone, He does not have a partner, to Him is the dominion and praise, and He is able to do all things)” -a hundred times a day- will have the reward equivalent to manumitting ten slaves. He will have written for him a hundred good deeds and will have erased for him a hundred bad deeds. He will have sanctuary from the Shaytân (devil) for that day of his until he enters upon the evening, and no one will have brought anything better than he has, except for a man who has done more than he.”

And he (Sallallâhu Alayhi wa Sallam) said,

من قال سبحان الله وبحمده في يوم مائة مرة حطت عنه خطاياه وإن كانت مثل زبد البحر
“Whoever says “سبحان الله وبحمده (How far is Allâh from every imperfection! And praise is due to Him!)” a hundred times in a day, his sins will be taken from him even if they are as the foam of the sea.”

It is also in them (al-Bukhârî and Muslim) from Abű Hurayrah Radiyallâhu Anh that he said, Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

كلمتان خفيفتان على اللسان، ثقيلتان في الميزان، حبيبتان إلى الرحمن: سبحان الله وبحمده، سبحان الله العظيم
“(There are) two words which are light upon the tongue, heavy in the Mîzân (Scales), beloved of ar-Rahmân (the Most Merciful): “سبحان الله وبحمده” and “سبحان الله العظيم (How far is Allâh the Great from every imperfection!).”

Abű Hurayrah (Radiyallâhu Anh) said that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

لأن أقول سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر أحب إلي مما طلعت عليه الشمس
“For me to say “سبحان الله (How far is Allâh from every imperfection!)”, “الحمد لله (Praise be to Allâh)”, “لا إله إلا الله (there is no deity –worthy of worship- except for Allâh)”, and “الله أكبر (Allâh is the Greatest)” is dearer to me than that over which the sun comes out.” It was recorded by Muslim.

Saműrah bin Jundub (Radiyallâhu Anh) said that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

أحب الكلام إلى الله تعالى أربع، لا يضرك بأيهن بدأت، سبحان الله، والحمد لله ولا إله إلا الله، والله أكبر
“The most dear speech to Allâh Ta’âlâ are four, and it matters not to you which of them you begin with: “سبحان الله”, “الحمد لله”, “لا إله إلا الله”, and “الله أكبر”.”It was recorded by Muslim.

He (Muslim) also recorded from Sa’d bin Abű Waqqâs (Radiyallâhu Anh) that he said: We were with Rasűlullâh (Sallallâhu Alayhi wa Sallam), then he said,

أيعجز أحدكم أن يكسب كل يوم ألف حسنة، قال: يسبح مائة تسبيحة فتكتب له ألف حسنة، أو تحط عنه ألف خطيئة
“Is any one of you incapable of gaining a thousand good deeds every day?” He (Sallallâhu Alayhi wa Sallam) said: “He says “سبحان الله” a hundred times and there is written for him a thousand good deeds, or there are taken from him a thousand sins.”

Also it is in it (Muslim) that Juwayriyyah, Ummu’l Mu'minîn (the Mother of the Believers, ie. the wife of Rasűlullâh) (Radiyallâhu Anhâ), that the Nabî (Sallallâhu Alayhi wa Sallam) went out from her home early in the morning when he had performed the dawn prayer, while she was in her place of prayer. Then he returned after the morning had come while she was sitting down. He (Sallallâhu Alayhi wa Sallam) said,

ما زلت على الحال التي فارقتك عليها؟ قالت: نعم. فقال النبي صلى الله عليه وسلم: لقد قلت بعدك أربع كلمات، ثلاث مرات، لو وزنت بما قلت منذ اليوم لوزنتهن: سبحان الله عدد خلقه، سبحان الله رضى نفسه سبحان الله زنة عرشه، سبحان الله مداد كلماته
“Are you still in the state in which I left you?” She (Radiyallâhu Anhâ) said, “Yes!” Then the Nabî (Sallallâhu Alayhi wa Sallam) said, “I said four phrases three times after (leaving) you. Were they to be weighed against what you have said today they would weigh them: “سبحان الله عدد خلقه (Glorified is Allâh, as many times as the number of His creatures)”, “سبحان الله رضى نفسه (Glorified is Allâh as much as it pleases Him)”, “سبحان الله زنة عرشه (Glorified is Allâh with a weight like that of His Arsh (Throne))”, “سبحان الله مداد كلماته (Glorified is Allâh with (a quantity like that of) the ink (required) for His words).””

It is narrated from Sa’d bin Abű Waqqâs (Radiyallâhu Anh) that he entered upon a women Rasűlullâh (Sallallâhu Alayhi wa Sallam), and in her hands was stones or pebbles which she used to make Tasbîh with. So he (Sallallâhu Alayhi wa Sallam) said,

ألا أخبرك بما هو أيسر عليك من هذا، أو أفضل؟ فقال: سبحان الله عدد ما خلق في السماء، وسبحان الله عدد ما بين ذلك، وسبحان الله عدد ما هو خالق، والله أكبر مثل ذلك، والحمد لله مثل ذلك ولا إله إلا الله مثل ذلك، ولا حول ولا قوة إلا بالله مثل ذلك
“Should I not inform you with that which is easier -or more virtuous- for you than this?” Thus he (Sallallâhu Alayhi wa Sallam) said “Say: “سبحان الله عدد ما خلق في السماء (Glorifed is Allâh the number of what Allâh created in the Samâ’ (skies)), سبحان الله عدد ما بين ذلك (Glorifed is Allâh the number of what is between this), سبحان الله عدد ما هو خالق (Glorifed is Allâh the number of what He is its al-Khâliq (the Creator)), الله أكبر (the number) of its like, الحمد لله (the number) of its like, لا إله إلا الله (the number) of its like, and لا حول ولا قوة إلا بالله (there is no right or power except with Allâh) (the number) of its like.” It was recorded by Abű Dâwűd and at-Tirmidhî said “It is a Hasan Hadîth”.

It is also narrated from Sa’d bin Abű Waqqâs (Radiyallâhu Anh) that an A’râbî (Bedouin) came to the Nabî (Sallallâhu Alayhi wa Sallam), he said “O Rasűlullâh, teach me words that I may say!” He (Sallallâhu Alayhi wa Sallam) said,

قل: لا إله إلا الله وحده لا شريك له، الله أكبر كيراً، والحمد لله كثيراً. وسبحان الله رب العالمين، ولا حول ولا قوة إلا بالله العزيز الحكيم. قال: فهؤلاء لربي، فما لي؟ قال: قل: اللهم اغفر لي، وارحمني، واهدني، وعافني، وارزقني. فلما ولى الأعرابي قال النبي صلى الله عليه وسلم: لقد ملأ يديه من الخير
Say: “لا إله إلا الله وحده لا شريك له, الله أكبر كيراً (Allâh is truly the Greatest), “الحمد لله كثيراً (Much praise be to Allâh)”, “سبحان الله رب العالمين (Glory be to Allâh, the Rabb of the Worlds)”, and لا حول ولا قوة إلا بالله العزيز الحكيم (there is no right or power except with Allâh al-Azîz (the Mighty) al-Hakîm (the Wise)).” He said, “These are for my Rabb, so what is for me? He (Sallallâhu Alayhi wa Sallam) said, “Say: اللهم اغفر لي، وارحمني، واهدني، وعافني، وارزقني (O Allâh, forgive me, have mercy on me, guide me, keep me in health, and provide for me.)” Then when the A’râbî left, the Nabî (Sallallâhu Alayhi wa Sallam) said, “He has filled his hands with Khayr (the good; i.e. good deeds).” Muslim recorded it.

It is also narrated from Abdullâh bin Mas’űd (Radiyallâhu Anh) that he said, the Nabî Sallallâhu Alayhi wa Sallam said,

لقيت إبراهيم ليلة أسري بي فقال: يا محمد أقرئ أمتك مني السلام، وأخبرهم أن الجنة طيبة التربة، عذبة الماء، وأنها قيعان وأن غراسها: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر
“I met Ibrâhîm (Alayhi’s Salâm) on the night I was taken to heaven, and he said, “O Muhammad! Read Salâm (salutations) upon your Ummah (nation) from me, and that I inform them that Jannah’s soil is good and its water is sweet. And that it (consists of) level, treeless plains, and that its plants are, “سبحان الله, الحمد لله, لا إله إلا الله, and الله أكبر.” At-Tirmidhî said “The Hadîth is Hasan.”

Abű Műsâ al-Ash’arî (Radiyallâhu Anh) said that the Nabî (Sallallâhu Alayhi wa Sallam) said to me,

ألا أدلك على كنز من كنوز الجنة؟ فقلت: بلى يا رسول الله
قال: قل لا حول ولا قوة إلا بالله

“Shall I not direct you to one of the treasures of Jannah?” So I said, “Of course, O Rasűlullâh.” He (Sallallâhu Alayhi wa Sallam) said, “لا حول ولا قوة إلا بالله”.” The Hadîth is agreed upon (i.e. it was recorded by al-Bukhârî and Muslim)
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Objectionable words and deeds / Re: KITAAB’UL KABAAIR (THE BOOK OF MAJOR SINS)
« Last post by Tullab'ul Ilm on October 26, 2018, 03:06:15 AM »
باب ما جاء في الكذب على الله ورسوله  Chapter on the Mentioning of What Came Regarding Lying Against Allâh Ta’âla and His Rasűl (Sallallâhu Alayhi wa Sallam)

The statement of Allâh Ta’âlâ in the Âyah,

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِباً
“Who doth more wrong than he who inventeth a lie against Allâh.” (al-An’âm 6/21)

And He Ta’âlâ’s statement in the Âyah,

وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ
“On the Day of Judgment wilt thou see those who told lies against Allâh -their faces will be turned black...” (az-Zumar 39/60)

It is narrated in the Sahihayn (al-Bukhârî and Muslim) from Anas (Radiyallâhu Anh) that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

إن كذبا علي ليس ككذب على غيري، من كذب علي متعمدا فليتبوأ مقعده من النار
“Verily, a lie upon me is not like a lie upon anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire.” (al-Bukhârî, 1291; Muslim, 4)

And it is also narrated from Saműrah bin Jundub (Radiyallâhu Anh) in a Marfű Hadîth (that he (Sallallâhu Alayhi wa Sallam) said,)

من حدث عني بحديث يرى أنه كذب فهو أحد الكذابين
“Whoever relates on my authority a Hadîth while aware that it is a lie, then he is one of the liars.” (Muslim)
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