// Understaing the Prophet's (SAW) Life
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« on: Dec 31, 2007 08:33 AM »


Enjoying Prayer

The Prophet (peace and blessings of Allah be upon him) said: “There is no Muslim man who, when the time for a prescribed prayer comes, he does wudoo properly, has the proper attitude of khushoo, and bows properly, but it will be an expiation for all his previous sins, so long as they were not major sins (kabeerah). And this is the case for life.” (Reported by Muslim, 1/206, no. 7/4/2)

The reward recorded is in proportion to the degree of khushoo, as the Prophet (peace and blessings of Allah be upon him) said: “A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half.” (Reported by Imaam Ahmad; Saheeh al-Jaami, 1626)

The one who prays with khushoo will feel lighter when he finishes his prayer, as if his burdens have been lifted from him. He will feel at ease and refreshed, so that he will wish he had not stopped praying, because it is such a source of joy and comfort for him in this world. He will keep feeling that he is in a constricting prison until he starts to pray again; he will find comfort in prayer instead of wanting just to get it over and done with. Those who love prayer say: we pray and find comfort in our prayer, just as their leader, example and Prophet (peace and blessings of Allah be upon him) said, “O Bilaal, let us find comfort in prayer.” He did not say “Let us get it over and done with.”

The Prophet (peace and blessings of Allah be upon him) said, “My joy has been made in prayer.” So whoever finds his joy in prayer, how can he bear to look for joy anywhere else, or to keep away from it?

Source:
"33 Ways of Developing Khushoo" - Salih Al Munajjid

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #1 on: Jan 03, 2008 01:54 PM »

Debtless

While on his deathbed the Prophet, peace be upon him, rose and asked whether he owed any of his Companions anything. Did he have an unsettled debt? Had he offended or hurt anybody? If so, that person should speak out so that the situation could be settled. A man stood up and reminded the Prophet that he owed him three dirhams: the Prophet ordered that the money be given back to him immediately.

The Messenger, following the injunctions of Revelation, did not pray on a believer's grave until all his earthly debts were settled, and he knew that even for one who had given up his life to God, debt remained a burden that God did not remit. He had to depart debtless, free from owing anything to any other person, taking with him no unforgiven offense, no unhealed wound, no undischarged trust, no unheard message.

Source:
"In The Footsteps of The Prophet" - Tariq Ramadan, pp. 205, 206

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #2 on: Feb 29, 2008 01:18 PM »

The Victory of Moses

The most virtuous day of Muharram (the First Month of Islamic Calendar) is the day of Ashura - the tenth of Muharram. It is reported in Sahih al-Bukhari, when Allah's Messenger (peace be upon him) came to Madinah, he saw the Jews fasting on the day of Ashura. He said: 'What is this?' They said: 'This is the day when Allah saved Musa from drowning, so we fast on this day.' Then he said: “We have more right to Musa than you.” So he fasted on this day and advised the Muslims to do the same.

Also, Ibn Abbas (may Allah be pleased with him) narrated: “When Allah's Messenger observed the fast of the day of Ashura and ordered (his Companions) to fast, they said: “O Messenger of Allah! It is a day revered by Jews and Christians.” Allah's Messenger said: “The coming year, if Allah wills, we will fast on the ninth (also).” [Sahih Muslim, vol: 1, p: 359]

Ibn Abbas also reported: “I never saw the Prophet more keen to fast on any day other than the day of Ashura and any month than the month of Ramadan.” [Sahih al-Bukhari]

The phrase 'more keen' of Ibn Abbas indicates that the Prophet looked forward to fast on the day of Ashura in order to earn the reward for doing so. The Prophet said: “Fasting the day of Ashura, I hope will be an expiation of sins for the year before.” [Sahih Muslim v: 1, p: 368]

Thus, the day of Ashura is mercy from Allah and an opportunity for one to get his sins forgiven. It is recommended for the Muslim Ummah to fast both the tenth and the ninth of Muharram since Allah's Messenger fasted the tenth and intended to fast the ninth. Another important thing to be understood here is that voluntary fasts are expiation for minor sins, as long as one completely refrains from major sins and is always cautious about minor sins. Some people who are deceived rely greatly on voluntary worships (like fasting on the day of Ashura or the day of Arafat) while neglecting the obligatory worships (praying five daily prayers, fasting in Ramadan, etc.)

Source:
"Muharram: The Month of Allah" - As-Sunnah Bimonthly Islamic Newsletter

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #3 on: Mar 04, 2008 11:17 AM »

Neighbours' Privacy

The Prophet (peace be upon him) explained that the reason why permission was to be sought was for fear that the person seeking to enter might see something private in the house: "The rule of seeking permission has been established for the sake of (not) seeing." (Reported by al-Bukhaari).

Nowadays, when houses and buildings are too close to one another or even attached, and doors and windows face one another, the possibility of neighbours seeing one another has increased greatly. Many people do not lower their gaze, and some of those who live on higher floors may deliberately look down from their roofs and windows into neighbouring homes that are lower than their own. This is an act of betrayal and an invasion of their neighbours' privacy. This may as well lead to other forbidden deeds. A great deal of misery and trouble has resulted from this, and that fact that the Shariah counts the eye of the one who spies as worthless, is sufficient proof of the seriousness of the matter.

The Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever looks into somebody's house without their permission, it is permissible for them to put out his eye." (Reported by Muslim, 3/1699). According to another report, he said: "Put out his eye, and there will be no penalty or retribution." (Reported by Imaam Ahmad, 2/385).

Source:
"Muharramat" - Salih Al-Munajjid

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #4 on: Apr 07, 2008 12:08 PM »

Charity for Every Joint

Abu Huraira (May Allah be pleased with him) narrated: The Messenger of Allah (may the blessings and peace of Allah be upon him) said: Each person's every joint must perform a charity (Sadaqa) every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; a good word is a charity; every step you take to prayers is a charity; and removing a harmful thing from the road is a charity. (Collected by Al-Bukhari and Muslim)

In this Hadith the Prophet (peace be upon him) has given us a few examples of acts of 'charity' (Sadaqa) that we should perform on daily basis. Charity in this Hadith does not refer to the act of giving money in Allah's way only, but in fact, it is a comprehensive term that includes any act or gesture that would help the community and would increase our awareness of Allah and His bounties.

There are many out there in this world who think whatever power and material gains they possess today are due to their own efforts! However, Islam teaches us to reflect upon even the smallest of Allah's favours that we often take for granted, such as the smooth and proper functioning of our joints and organs in the body. We are taught to be humble and to thank Allah by being kind, helpful, and charitable towards everyone in the society, regardless of their faith and culture. In addition, we realize from this Hadith that "Ibada" (worship of Allah) does not only include the devotion through acts of worship, but it also includes any action to help and support the community, done to please Allah, such as, visiting the sick, saying a word of advice or kindness, giving someone a ride to the Masjid or school, uniting two friends after an argument, etc.

Source:
Friday Nasiha Editors

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #5 on: Apr 09, 2008 08:30 AM »

Forgiving Enemies

Ikrimah ibn Abu Jahl, was one of the worst enemies of Islam. So much so that initially after the Opening of Makkah when a general pardon was granted to everyone in Makkah, he was among the few who were excluded. He had left Makkah in fear and only through the efforts of his wife, was a pardon secured for him and he returned to Makkah. The following conversation took place on his return and has a lot for us to reflect upon.

As Ikrimah approached Makkah, the Prophet, sallallaahu alayhi wa sallam, told his companions: "Ikrimah ibn Abu Jahl will come to you as a believer and a muhajir (a refugee). Do not insult his father. Insulting the dead causes grief to the living and does not reach the dead."

Upon arrival, Ikrimah went straight to the Prophet, who got up and greeted him enthusiastically. "Muhammad", said Ikrimah, "Umm Hakim has told me that you have granted me an amnesty." "That's right, you are safe." The Prophet replied.

"To what do you invite?" asked Ikrimah. "I invite you to testify that there is no god but Allah and that I am the servant of Allah and His messenger, to establish Prayer and pay the Zakat and carry out all the other obligations of Islam." "By God," responded Ikrimah, "You have only called to what is true and you have only commanded that which is good. You lived among us before the start of your mission and then you were the most trustworthy of us in speech and the most righteous of us." Stretching forth his hands he said, "I testify that there is no god but Allah and that Muhammad is His servant and His messenger."

The Prophet then instructed him to say, "I call on God and those present here to witness that I am a Muslim who is a Mujahid and a Muhajir". This Ikrimah repeated and then said: "I ask you to ask God for forgiveness for me for all the hostility I directed against you and for whatever insults I expressed in your presence or absence." The Prophet replied with the prayer: "O Lord, forgive him for all the hostility he directed against me and from all the expeditions he mounted wishing to put out Your light. Forgive him for whatever he has said or done in my presence or absence to dishonour me."

Ikrimah's face beamed with happiness. "By God, O messenger of Allah, I promise that whatever I have spent obstructing the way of God, I shall spend twice as much in His path, and whatever battles I have fought against God's way I shall fight twice as much in His way." From that day on, Ikrimah was committed to the mission of Islam. Often he would place the Quran on his face and say, "The Book of my Lord, the words of my Lord" and he would cry out of fear of God.

Source:
"The Avowed Enemy - the Devout Mujahid" - Hamzah Qassem

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #6 on: Apr 14, 2008 02:07 PM »

Causes and Cures of Backbiting

What causes someone to backbite his Muslim brothers and sisters?

1. Satisfying Anger

This is done by backbiting the person who kindles his anger. So every time this person makes him angry, he subdues it by backbiting the person. Through this (the backbiting), he feels he is getting even with the other person.

The cure for this is the advice of the Messenger, peace be upon him, when a man came to him and said, "Advise me."
The Messenger said, "Laa taqhdab (Do not become angry)!"

2. Wanting to Make or Keep Friends

In order to maintain friends with others, a person indulges in backbiting because he is afraid of losing their friendship. Thus he does not reprimand them when they backbite, but indulges in it with them.

To cure this, he must remember the saying of the Messenger: "Whoever seeks the pleasure of men by displeasing Allah, Allah will abandon him to the people" (Tirmidhi).

3. Conceit and Lack of Awareness of One's Faults

Such people should think about their own faults and try to correct themselves, and feel ashamed to criticize others when they have many faults themselves.

Uqbah Ibn Aamir narrates:
I said, "O RasulAllah! What is salvation?"
He, peace be uopn him, said, "Hold your tongue! Your house should suffice you! And cry over your (own) faults" (Tirmidhi)!

Source:
"Hold Your Tongue" - Muhammad Alshareef

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #7 on: Apr 19, 2008 03:45 PM »

The Voice of Moderation

Throughout their 1,400-year history, Muslims have argued and quarrelled over various interpretations of the Quran and religious traditions.

But it is a sign of the times that the most extreme interpretation of the Quran appeals to Muslim masses these days, and that far too many clerics are attacking Christians and Jews and delivering fire-and-brimstone sermons full of the imagery of war martyrdom. This is contrary to the message of the Quran -"Do not argue with the followers of earlier revelation other than in the most kindly manner (29:46)" - and the teachings of the Prophet Muhammad: "Do not consider me better than Moses," and, "I am closest of all people to Jesus, son of Mary."

For all the emphasis that today's clerics put on the Prophet's war record, he spent a total of less than a week in actual battle in the twenty-three years of his Prophethood. He advised his followers to "be moderate in religious matters, for excess caused the destruction of earlier communities." A moderate himself, he smiled often, spoke softly and delivered brief sermons.

"The Prophet disliked ranting and raving," wrote Imam Bukhari, the ninth-century Islamic scholar of the Prophet's sayings. Ayesha, the Prophet's wife, reported that "he spoke so few words that you could count them." His most famous speech during the Hajj pilgrimage in AD 632, which laid down an entire covenant, was less than 2,800 words.

Muhammd was respectful of Christians and Jews. Hearing the news that the king of Ethiopia had died, he told his followers, "A righteous man has died today; so stand up and pray for your brother." When a Christian delegation came to Medina, he invited them to conduct their service in the mosque, saying, "This is a place consecrated to God." When Safiyyah, one of his wives, complained that she was taunted for her Jewish origins, he told her, "Say unto them, 'my father is Aaron, and my uncle is Moses.'"

Yet angry Muslims, not unlike African Americans not too long ago, pay little heed to voices of moderation.

Source:
"Being Muslim" - Haroon Siddiqui, pp. 33-34

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #8 on: May 12, 2008 02:00 PM »

The Registers of Deeds

In a hadith narrated by Sayyida Aisha, the Prophet said that all the deeds that we perform are written down in three registers:

One register contains the deeds of those who have associated partners with Allah. Allah will not forgive those who commit shirk or polytheism. He forgives all sins except shirk.

The second register contains those deeds that Allah will not forgive, unless they have been compensated for. These are the ones between fellow human beings.

The third register contains the deeds about our personal duties to Allah. They are the deeds between man and his Creator like Salat and Sawm Allah determines whether they are forgiven or not.

The second register of deeds is especially important for us to consider because there is no Divine pardon in cases where personal rights have been violated. Forgiveness can only come from the person concerned - either directly or when Allah makes it possible for that person to grant a pardon. The Prophet Muhammad said in this regard:

Whoever is guilty of doing some wrong against a fellow human being, whether in regard to his honour or anything else, he should obtain his forgiveness before the Day of judgment, when there will be no money to pay for it. If he has any good deeds to his credit, they will be taken away from him to the extent of his wrongdoing. And if he has no good deeds, the sins of the wronged-one will be taken and put on him. (Bukhari.)

Source:
"In The Early Hours" - Khurram Murad

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #9 on: May 15, 2008 02:11 PM »

Restraining Fatwa

The Prophet (peace be upon him) said, when he was informed that a wounded man was given a fatwa that he must wash the whole of his body before performing ablution and salah which resulted in his death: "They caused his death, may Allah cause their death [as well] Should not they have asked if they were not sure. . .?"

It was indeed shocking to discover that there are people who, even though totally unqualified, are only too ready to give fatwa on the most serious and complex issues: fatwa which may contradict those of both earlier and contemporary scholars. Such people may never hesitate to dismiss as wrong the fatwa of other scholars whom they accuse of ignorance, claiming that the gates of ijtihad are not exclusive to a special few but are open to all. This is true, but itjihad requires certain requisites of which such people possess none. Our predecessors have criticized even some of the learned who hastened to give fatwa without careful consideration and knowledge of the matter saying: "Some people hastily give fatwa on matters which, if referred to Umar ibn al Khattab, would have caused him to consult all the people [who took part in the battle] of Badr," and also, "The most daring among you in giving fatwa is the most daring [to commit sins which will cause them] to [be sent to] the Fire."

Despite the profound depth of knowledge of the Rightly­Guided Caliphs, they used to consult and be consulted by their learned companions when confronted with critical issues. Out of the body of fatwa which were made collectively emerged the ijma (consensus) in the first Islamic era. When consulted, some companions refrained from making any comment, and others simply used to say that they did not know. Utbah ibn Muslim reported that he was once Ibn Umar's companion for a period of thirty-four months. During that time, Ibn Umar was asked about various important issues and he often replied that he did not know. Ibn Abu Layla related the following about companions of the Prophet, most of whom were from among the Ansar:

When one of them was consulted on a certain issue, he would refer the questioner to another, who in turn would refer him to another and so on until the questioner finally returns to the first person whom he had approached first. They wished to be spared the reporting of a hadith or giving a fatwa in answer to a question.

Source:
"Islamic Awakening between Rejection and Extremism" - Yusuf al-Qaradawi

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #10 on: May 18, 2008 12:28 PM »

Seek the Good in Everyone

We must recognise that every person who believes in Allah and in His Messenger cannot be devoid of some inborn good, however evil his practice may be. Involvement in major transgressions does not uproot a person's iman unless the transgressor deliberately defies Allah and scorns His commands. We have to heed the Sunnah of the Prophet who used to treat wrongdoers as a physician would treat a patient, not as a policeman would treat a criminal. He was very kind to them and always listened to their problems.

The following example illustrates this point: a Qurayshi adolescent once came upon the Prophet and asked permission to fornicate. The Prophet's Companions were so outraged by the young man's request that they rushed to punish him, but the Prophet's attitude was totally different. Calm and compose, he asked the young man to come closer to him and asked: 'Would you approve of it [fornication] for your mother?' The young man replied: 'No'. The Propohet said: '[Other] people also would not approve of it for their mothers'. Then the Prophet repeatedly asked the young man whether he would approve of it for his daughter, sister, or aunt? Each time the young man answered 'No,' and each time the Prophet added that '[Other] people would not approve of it for theirs'. He then held the young man's hand and said: 'May Allah forgive his [the young man's] sins, purify his heart, and fortify him [against such desires]' (Ahmad and Tabarani).

The Prophet's sympathetic attitude clearly indicates a gesture of goodwill, a conviction that inborn goodness of the human self outweighs the elements of evil which could only be transient.

Source:
Islam: The Way of Revival, "The Ethics of Dawa and Dialogue" - Yusuf Al-Qaradawi, pp. 224, 225

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #11 on: May 21, 2008 10:52 AM »

The Wisdom of Muhammad (SAW)

Family
One who cuts off family ties does not enter the Garden of Paradise.

Women
God enjoins you to treat women well.
Do not forbid your wife to go to the mosque.

The Young
He is not one of us who does not treat the young with compassion.
Let the younger one salute the elderly, let the one walking salute those sitting, and let those small in number salute those larger in number.

Neighbours
He is not a believer if his neighbour does not feel safe from his treachery.
Never scoff at a neighbour's gift, even if it is sheep's hooves.

Source:
"Being Muslims" - Harun Siddiqui, p. 92

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #12 on: May 23, 2008 11:47 AM »

Joking, Sarcasm & Irony

Deliberate lies and falsehoods must not be employed as a means to make people laugh.

The Prophet (peace be upon him) said: [color=purple]“Woe to the person who gives a speech to people and lies to make them laugh. Woe to him, woe to him.”[/color] [Sunan Abî Dâwûd (4990), Sunan al-Tirmidhî (2315), and Sunan al-Dârimî (2702)]

Sarcasm and irony are rhetorical devices in the language which communicate meanings that are clearly understood from their contexts.

Sarcasm is to say something with an underlying insulting or mocking implication. Irony is a form of expression in which an understood implicit meaning is concealed or contradicted by the explicit meaning of the expression. Sarcasm is often used in conjunction with irony. What matters is the honesty of the meaning that is being conveyed by the communication, not the literal implications of the words.

For instance, a person is writing something down. The onlooker can see this, but asks: "Are you writings something?"

The person who is writing responds to the onlooker’s question by saying: “No, I am playing football.”

What he means is: “Of course I am writing, and it is silly of you to ask.” This is the meaning that is communicated and understood.

In English, there are some phrases that are always ironic. Consider when a person says: “Big deal” or “Wise guy”.

Therefore, ironic and sarcastic statements are not lies, any more than figurative speech is a lie. "He was a lion on the football field" is a figurative statement, not a lie - though certainly the football payer is not a great cat.

In the same way, irony and sarcasm are recognized modes of speech which convey an intended meaning understood by both the speaker and the listener.

Irony and sarcasm are therefore quite different than a joke that is a deliberate lie, where the teller of the joke means to communicate a falsehood. Whether or not the listener is aware that it is a lie, what matters is that the speaker fully intends to communicate by what he says a meaning that is false, with the intention of provoking laughter on account of that falsehood.

Source:
"IslamToday.com" - Fatwa by`Abd al-Wahhâb al-Turayrî

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #13 on: May 27, 2008 07:38 AM »

Belonging to God

Muhammad, peace be upon him, was able to express love and spread it around him. His wives were gratified by his presence, tenderness, and affection, and his Companions loved him with an intense, profound, and extraordinarily generous love. He gave and offered his presence, his smiles, his being, and if a slave happened to address him or wanted to take him to the other end of the city, he went, he listened, he loved. Belonging to God, he was nobody's possession; he simply offered his love to all. When he gave someone his hand, he was never the first to draw it back, and he knew what light and peace can surge in the heart of a being who is offered a tender word, an affectionate name, comfort. Freed from his own self, he neglected nobody's self. His presence was a refuge; he was the Messenger.

He loved, he forgave. Every day he begged God to forgive his own failings and oversights, when a woman or a man came to him burdened with a mistake, however serious, he received that soul and showed her or him the way to forgiveness, solace, dialogue with God, and the Most Gentle's protection. He covered other people's mistakes from the sight of others, while teaching everyone the need for personal rigour and discipline. When laziness moved anyone to ask him for minimal practice, he always answered positively and invited them to use their intelligence and their qualities to understand, improve, and free themselves from their own contradictions while accepting their own fragility. He taught responsibility without guilt and adherence to ethics as the conditions for freedom.

Source:
"In The Footsteps of the Prophet" - Tariq Ramadan, p. 212

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #14 on: May 30, 2008 07:44 AM »

Organising Time

It behoves a believer to organise his time in respect of his obligatory and other duties, both religious and mundane, so that one does not dominate the other, the unimportant does not overshadow the important, the important does not prevail over the more important, and the timeless does not take precedence over the time-specific. Thus, an urgent duty should be expeditiously performed, and a less urgent one deferred to a later time; and a duty that has a prescribed time, should be consummated within its specified time.

The Prophet, peace be upon him, has narrated this quotation from the Books of Ibrahim:

"It behoves an intelligent man - in so far as he behaves rationally - to have four time periods: a period in which he converses with his Lord; a period in which he cross-examines himself; a period in which he reflects over the artistry of Allah, the Almighty, the Exalted; a period which he devotes to his needs for food and drink."[Reported by Ibn Habban and narrated by Abu Dharr, may Allah be pleased with him]

Source:
"Time in the Life of a Muslim" - Yusuf Al-Qaradawi, p. 28

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #15 on: Jun 02, 2008 09:08 AM »

Reforming Customs

A Persian neighbour once invited the Prophet, peace be upon him, to a meal. The Prophet answered: "What about her?" pointing to his wife Aishah, may Allah be pleased with her. The man replied negatively, implying that the invitation was meant for him alone. Muhammad then refused the offer. The neighbour invited him again some time later. The Prophet again asked: "What about her?" The Persian answered negatively, and Muhammad once more refused. The Persian invited him a third time, and when the Prophet asked, "What about her?" he answered in the affirmative. The Prophet accepted the invitation and went to the neighbour's with Aishah. [Reported by Muslim]

Through steadfastly maintaining a position, the Prophet was reforming customs and practices among the Arabs and Bedouins in the Peninsula without attacking their conventions. Aishah, as well as Khadijah before her, and indeed all of his wives and daughters, were present in his life, were active in public life, and never confused modesty with disappearing from the social, political, economic, or even military sphere.

Source:
"In The Footsteps of the Prophet" - Tariq Ramadan, p. 120

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #16 on: Jun 04, 2008 12:14 PM »

Sanction for Authority in Islam

The Prophet, on him be peace, ordered his Community to appoint authorities over them, and commanded these authorities to fulfil their trusts and when judging between people to judge fairly. He ordered them to obey those in authority in obedience to God, Exalted is He.

In the Sunan of Abu Dawud we have it on the authority of Abu Said that the Messenger of God said: "When three men go on a journey let them put one of their number in command." In the Musnad of Imam Ahmed we learn on the authority of Abdullah ibn Umar that the Prophet said: "It is not permissible for three men to be in a desert place without putting one of their number in command."

Now since the Prophet demanded of the smallest groups and most limited societies that one person be put in charge, we must admit the same obligation where greater numbers are involved.

Source:
"Public Duties in Islam" - Ibn Taymiya, p. 22

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #17 on: Jun 06, 2008 06:59 PM »

True Friendship

For various moral, psychological and social reasons, people need good company and close friendship. The type of friends you have, often indicate the type of person you are. 'Show me your friends and I will tell you what you are,' says the well-known proverb. The noble Prophet (peace be upon him) pointed to the value of good company when he said that it is better to be alone than in the company of the wicked, and it is better to be in the company of the good than to be alone. Good company can be a great source of help and support in leading a virtuous life, while bad company can lead to sin and ruin.

The Prophet (peace be upon him) was once asked: "Who is the person that can be the best friend?" "He who helps you when you remember God, and he who reminds you when you forget Him," the Prophet replied. Then he was asked, "And which friend is the worst?" "He who does not help you when you remember God and does not remind you of God when you forget," he replied. Then he was again asked, "Who is the best among people?" He replied, "He who when you look at him, you remember God."

When Zaid ibn Harithah (may Allah be pleased with him), the servant of Muhammad, was killed at the battle of Mutah, the Prophet said: "Zaid strove in the path of God sincerely as he should. Today he has met his Lord, and he is serene." Thereafter, Zaid's daughter found the Prophet weeping over the dead body of her father and said: "What do I see?" The noble Prophet (peace be upon him), with tears in his eyes, said: "A friend weeping for his friend." Through such actions and sentiments, the Prophet showed his gentleness and true human friendship and brotherhood.

Source:
"ISLAM- The Natural Way" - Abdul Wahid Hamid, pp. 95-97

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #18 on: Jun 09, 2008 05:46 PM »

Strength in Silence

Someone once asked the Prophet, peace be upon him: "Which land is most beloved to Allah, and which land is most despised by Him?"

The Prophet (peace be upon him) replied: "I do not know until I ask the angel Gabriel."

Thereafter, Gabriel informed him that the most beloved places are the mosques and the most disliked are the marketplaces. [Musnad Ahmad, Musnad Abî Ya`la, and Mustadrak al-Hâkim]

In stark contrast to the example of the Prophet (peace be upon him), the Companions, and the eminent Islamic scholars throughout the ages, we find many laymen who are quite willing to speak with authority on every matter, great and small, regardless of how well informed they are. Many people speak hastily before giving the matter sufficient study. Had they only done their research, they would easily have seen how wrong they are. Alas, some people are just not prepared, mentally or emotionally, to deal with difficult issues and to research them with the required degree of thoroughness and rigour.

The media has emboldened the general public even further. Many people now regard it as a weakness when a scholar remains silent on an issue or admits he does not know the answer. They feel ashamed themselves not to have an opinion about everything, even if it is a singularly difficult question of Islamic Law or a tenet of religious belief. Every topic has become the same – politics, economics, ancient and modern history – and it makes no difference how much specialization is required to do justice to the matter.

Source:
"Allah Knows Best – The Value of Being Impartial" - Salman al-Oadah

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #19 on: Jun 12, 2008 03:54 PM »

Compassion

Prophet Muhammad (peace and blessings be upon him) stated, "He is not of us who does not have compassion for his fellow beings".

It is interesting to note that when it comes to Hadith like this dealing with human behaviour, we never stop to think that our children and family members are also our fellow human beings and that these golden rules must also be applied to them.

Compassion is only one component of the concept of mercy (Rahmat) — the others being kindness, respect, and of course love. Remember the displeasure of Prophet Muhammad when a Bedouin told him how he had never kissed any of his ten children.

Source:
“The Positive & Negative C's of Islamic Parenting” – Shahina Siddiqui

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #20 on: Jun 14, 2008 10:16 AM »

Who Created God?

People with no inner spiritual life sometimes ask: If God created everything, who created God? The Prophet, peace be upon him, said that some people would ask this very question: "A day will certainly come when some people will sit with their legs crossed and ask: 'If God created everything, who created God?'" [Bukhari, I'tisam, 3]

At best, the question is based on perceived "cause and effect" relationships. Everything can be thought of as an effect and attributed to a prior cause that, in turn, is attributed to a prior cause, and so on. However, we must remember that cause is only a hypothesis, for it has no objective existence. All that objectively exists is a particular sequence of circumstances that is often (but not always) repeated. If such a hypothesis is applied to existence, we cannot find a creator of the first cause, because each creator must have had a prior creator. The end result is a never-ending chain of creators.

The Creator must be Self-Subsistent and One, without like or equal. If any created being "causes" anything, that capacity was created within that being, for only the Creator is Self-Existent and Self-Subsistent. Only the Creator truly creates and determines possible causes and effects for His creation. Therefore, we speak of God as the Sustainer, who holds and gives life to all of His Creation. All causes begin in Him, and all effects end in Him. In truth, created things are "0"s that will never add up to anything, unless God bestows real value or existence by placing a positive "1" before the "0".

In the sphere of existence, what we call causes and effects have no direct or independent influence. We may have to use such words to understand how a part of creation is made intelligible to us and available for our use. But even this confirms our dependence upon God and our answerability before Him. God does not need causes and effects to create; rather, we need them to understand what He has created.

Source:
“Who Created God?” – Fethullah Gulen

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #21 on: Jun 16, 2008 04:33 PM »

Carrying Children in Prayer

If a very small child walks or craws in front of a praying person, it is not a problem. The small child should not be pushed away or treated harshly.

It is established in the authentic Sunnah that the Prophet (peace be upon him) used to treat small children in a special manner even while he was praying.

Narrated by Abu Qatadah al-Ansari that the Prophet (peace be upon him) used to pray carrying his grand-daughter Umamah bint Abi al-As, who was the daughter of his daughter Zaynab, and used to carry her upon his neck. When he prostrated, he put her down. When he stood up, he lifted her up again. [Sahih al-Bukhari (494), Sahih Muslim (543)]

It is also related that while he was praying, when he went into prostration, his grandchildren al-Hasan and al-Husayn would jump onto his back. When the people tried to stop them, he signaled to them to leave the children alone. When he finished his prayer, he said: “Whoever loves me should love those two.” [Sahih Ibn Khuzaymah (887)]

Source:
“IslamToday.com” – Abd al-Wahhab al-Turayri

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #22 on: Jun 21, 2008 09:51 AM »

Sitting Between Two People

If you enter a room, do not sit between two people. Instead, sit on their left or right. Abu Dawud reported that the Messenger of Allah, peace be upon him, said: "No one is to sit between two people without their permission."

Sometimes people will be kind enough to favour you by making room for you to sit between them. Acknowledge this kind gesture by thankfully accepting their offer. Be grateful and good mannered, do not sit cross-legged to crowd them out.

If you are seated next to two people, do not eavesdrop and listen to what they say, lest their conversation be a confidential or a private matter. Eavesdropping is a bad habit and a sin. Al-Bukhari reported that the Messenger of Allah said: "Whoever listens to people's conversation against their wishes will be punished by liquid lead being poured down their ears on the Day of Judgment."

Source:
“Islamic Manners” – Abdul Fattah Abu Ghudda, pp. 45, 46

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #23 on: Jun 23, 2008 03:46 PM »

The Right To Marry

Further, Islam’s insistence on parental involvement in the selection process is to ensure that a person exercises his or her choice correctly. In other words, so parents can step in if there is a serious issue of compatibility.

Compatibility entails a person’s worth in a spiritual and moral sense: the only primary criterion that makes or breaks a marriage. The Prophet, peace and blessings be upon him, said: “If a person of acceptable religion and character presents himself for marriage, marry him, otherwise, there would be widespread sedition and rampant corruption in the land.”

Therefore, if we have made a choice based on the above consideration, then our parents have no right to stop our marriage. Since it is our choice to eat the food we wish to eat, likewise, it is our choice to decide whom we wish to choose as a life-long partner. They cannot stop us from marrying the person we want simply because the person is not sharing our culture or ethnic background.

Parents, however, have the authority to intervene should we choose someone of questionable moral and religious character. If, however, our parents' objection to our marriage is based purely on racial, cultural or ethnic grounds, we are allowed to seek other channels of authority to intervene in such a case, as long as the person of our choice is of acceptable religion and character. The concerned authority is supposed to get the parental consent to the marriage, but should they insist on their stand, the authority is sanctioned to authorize our marriage.

This last option should only be exercised after we have exhausted all endeavors to communicate with our parents, both individually and through other channels in the community such as elders or respectable leaders or Imams. It is more likely that parents are concerned about their children for genuine reasons, and that once things are explained to them, they will probably, relent.

Source:
“IslamOnline.Net” – Ahmed Kutty

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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« Reply #24 on: Jun 25, 2008 05:00 PM »

On the Poor and Needy

Clothing

Ibn Abbas related that the Prophet said: Any Muslim who gives a Muslim a garment to wear will be in Allah's safekeeping as long as a shred of it remains on him. (Ahmad, Tirmidhi)

Relieving the person in debt

Abu Qatadah related that the Prophet said: If anyone would like Allah to save him from the hardships of the Day of Resurrection, he should give more time to his debtor who is short of money, or remit his debt altogether. (Muslim)

Food and the needy

Safwan ibn Salim related that the Prophet said: Anyone who looks after and works for a widow and a poor person is like a warrior fighting for Allah's cause, or like a person who fasts during the day and prays all night. (Bukhari)

Relatives who are needy

Salman ibn Amer reported that the Prophet said: To give something to a poor man brings one reward, while giving the same to a needy relation brings two: one for charity and the other for respecting the family ties. (Ahmad, Ibn Majah, Nasai, Tirmidhi)

Stinginess

Jabir reported that the Prophet said: Avoid doing injustice to others, for on the Day of Judgment, it will turn into manifold darkness, and safeguard yourself against miserliness, for it ruined those who were before you. It incited them to murder and treating the unlawful as lawful. (Muslim)

Source:
“The Quran and Hadiths on the poor and needy” – SoundVision.com

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
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