Browse by volume number > Browse by volume number > volume 12 > The Book of Salah (Prayer); Part Three > Rulings on combining and shortening Salahs > If a person travels to a city where the distance is more than that which makes it permissible to shorten Salah, where he has a relative, he is considered a traveler
( Part No : 12,Page No:299)
If a person travels to a city where the distance is more than that which makes it permissible to shorten Salah, where he has a relative, he is considered a traveler
Q: When a person travels from Riyadh to Makkah and passes Al-Qasim on his way, where he has some relatives, and stays with them for two days, is he considered a traveler or resident?
A: He is considered a traveler as long as he is not in his own city, even if he lives with a relative such as a brother or sister, etc. However, he should not pray on his own, he should pray with the congregation and offer the Salah (Prayer) in full, for congregational Salah is obligatory. However, if he has one or more people with him, they are permitted to shorten the four-Rak`ah Salahs (Prayer consisting of four units) or offer complete congregational Salah with the people of the country. If they intend to stay for more than four days, they should complete the four-Rak`ah Salahs whether the traveler is one person or more.
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Sunday, December 27, 2009
Saturday, December 26, 2009
Advice On Dealing With Anger
Source: troid.org
Anger is one of the evil whispers of Shaytaan, which leads to so many evils and tragedies, of which only Allaah knows their full extent. For this reason Islam has a great deal to say about this bad characteristic, and the Prophet (peace and blessings of Allaah be upon him) described cures for this "disease" and ways to limit its effects, among which are the following:
(1) Seeking refuge with Allaah from the Shaytaan:
Suleiman ibn Sard said: "I was sitting with the Prophet (peace and blessings of Allaah be upon him), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (peace and blessings of Allaah be upon him) said, 'I know a word which, if he were to say it, what he feels would go away. If he said "I seek refuge with Allaah from the Shaytaan," what he feels (i.e., his anger) would go away.'" (Reported by al-Bukhaaree, al-Fath, 6/337)
The Prophet (peace and blessings of Allaah be upon him) said: "If a man gets angry and says, 'I seek refuge with Allaah,' his anger will go away." (Saheeh al-Jaami' al-Sagheer, no. 695)
(2) Keeping silent:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry, let him keep silent." (Reported by Imaam Ahmad, al-Musnad, 1/329; see also Saheeh al-Jaami', 693, 4027).
This is because in most cases, the angry person loses self control and could utter words of kufr (from which we seek refuge with Allaah), or curses, or the word of divorce (talaaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.
(3) Not moving:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down."
The narrator of this hadeeth is Abu Dharr (may Allaah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), "Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?" A man said, "I can," so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. [i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken]. Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: . . ." and quoted the hadeeth. (The hadeeth and this story may be found in Musnad Ahmad, 5/152; see also Saheeh al-Jaami', no. 694).
According to another report, Abu Dharr was watering his animals at the trough, when another man made him angry, so he sat down. (Fayd al-Qadeer, al-Manaawi, 1/408)
Among the benefits of this advice given by the Prophet (peace and blessings of Allaah be upon him) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill - as we will find out shortly - or he could destroy possessions and so on. Sitting down makes it less likely that he will become overexcited, and lying down makes it even less likely that he will do something crazy or harmful. Al-'Allaamah al-Khattaabi, may Allaah have mercy on him, said in his commentary on Abu Daawood: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (peace and blessings of Allaah be upon him) told the angry person to sit down or lie down so that he would not do something that he would later regret. And Allaah knows best." (Sunan Abi Daawood, with Ma'aalim al-Sunan, 5/141)
(4) Following the advice of the Prophet (peace and blessings of Allaah be upon him):
Abu Hurayrah, may Allaah be pleased with him, reported that a man said to the Prophet (peace and blessings of Allaah be upon him), "Advise me." He said, "Do not become angry." The man repeated his request several times, and each time the Prophet (peace and blessings of Allaah be upon him) told him, "Do not become angry." (Reported by al-Bukhaaree, Fath al-Bari, 10/456)
According to another report, the man said: "I thought about what the Prophet (peace and blessings of Allaah be upon him) said, and I realized that anger combines all kinds of evil." (Musnad Ahmad, 5/373)
(5) Do not become angry and Paradise will be yours (a Saheeh hadeeth, see Saheeh al-Jaami', 7374. Ibn Hajr attributed it to al-Tabaraani, see al-Fath 4/465):
Remembering what Allaah has promised to the righteous (muttaqeen) who keep away from the causes of anger and struggle within themselves to control it, is one of the most effective ways of extinguishing the flames of anger. One of the ahaadeeth that describe the great reward for doing this is: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will fill his heart with contentment on the Day of Resurrection." (Reported by al-Tabaraani, 12/453, see also Saheeh al-Jaami', 6518).
Another great reward is described in the Prophet's words: "Whoever controls his anger at the time when he has the means to act upon it; Allaah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hoor al-'Iyn whoever he wants." (Reported by Abu Daawood, 4777, and others. It is classified as hasan in Saheeh al-Jaami, 6518).
(6) Knowing the high status and advantages offered to those who control themselves:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry." (Reported by Ahmad, 2/236; the hadeeth is agreed upon). The greater the anger, the higher the status of the one who controls himself. The Prophet (peace and blessings of Allaah be upon him) said: "The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger." (Reported by Imaam Ahmad, 5/367, and classified as hasan in Saheeh al-Jaami', 3859)
Anas reported that the Prophet (peace and blessings of Allaah be upon him) passed by some people who were wrestling. He asked, "What is this?" They said: "So-and-so is the strongest, he can beat anybody." The Prophet (peace and blessings of Allaah be upon him) said, "Shall I not tell you who is even stronger then him? The man, who, when he is mistreated by another, controls his anger, has defeated his own shaytaan and the shaytaan of the one who made him angry." (Reported by al-Bazzaar, and Ibn Hajr said its isnaad is Saheeh. Al-Fath, 10/519)
(7) Following the Prophet's example in the case of anger:
The Prophet (peace and blessings of Allaah be upon him) is our leader and has set the highest example in this matter, as is recorded in a number of ahaadeeth. One of the most famous was reported by Anas, may Allaah be pleased with him, who said: "I was walking with the Messenger of Allaah (peace and blessings of Allaah be upon him), and he was wearing a Najraani cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allaah that he had. The Prophet (peace and blessings of Allaah be upon him) turned to him and smiled, then ordered that he should be given something." (Agreed upon. Fath al-Baari, 10/375)
Another way in which we can follow the example of the Prophet (peace and blessings of Allaah be upon him) is by making our anger for the sake of Allaah, when His rights are violated. This is the kind of anger which is praiseworthy. So the Prophet (peace and blessings of Allaah be upon him) became angry when he was told about the Imaam who was putting people off the prayer by making it too long; when he saw a curtain with pictures of animate creatures in 'Aa'ishah's house; when Usamah spoke to him about the Makhzoomi woman who had been convicted of theft, and he said "Do you seek to intervene concerning one of the punishments prescribed by Allaah?"; when he was asked questions that he disliked, and so on. His anger was purely for the sake of Allaah.
(8) Knowing that resisting anger is one of the signs of righteousness (taqwaa):
The righteous (al-muttaqoon) are those praised by Allaah in the Qur'aan and by His Messenger (peace and blessings of Allaah be upon him). Paradise as wide as heaven and earth has been prepared for them. One of their characteristics is that they (interpretation of the meaning) "spend (in Allaah's Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allaah loves al-muhsinoon (the good-doers)." [Aal 'Imraan 3:134]
These are the ones whose good character and beautiful attributes and deeds Allaah has mentioned, and whom people admire and want to emulate. One of their characteristics is that (interpretation of the meaning) ". . . when they are angry, they forgive." [al-Shooraa 42:47]
(9) Listening to reminders:
Anger is a part of human nature, and people vary in their anger. It may be difficult for a man not to get angry, but sincere people will remember Allaah when they are reminded, and they will not overstep the mark. Some examples follow:
Ibn 'Abbaas (may Allaah be pleased with him) reported that a man sought permission to speak to 'Umar ibn al-Khattaab (may Allaah be pleased with him), then he said: "O son of al-Khattaab, you are not giving us much and you are not judging fairly between us." 'Umar (may Allaah be pleased with him) was so angry that he was about to attack the man, but al-Hurr ibn Qays, who was one of those present, said: "O Ameer al-Mu'mineen, Allaah said to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): 'Show forgiveness, enjoin what is good, and turn away from the foolish' [al-A'raaf 7:199]. This man is one of the foolish." By Allaah, 'Umar could go no further after al-Hurr had recited this aayah to him, and he a man who was careful to adhere to the Book of Allaah. (Reported by al-Bukhaaree, al-Fath, 4/304).
This is how the Muslim should be. The evil munaafiq (hypocrite) was not like this when he was told the hadeeth of the Prophet (peace and blessings of Allaah be upon him) and one of the Companions said to him, "Seek refuge with Allaah from the Shaytaan." He said to the one who reminded him, "Do you think I am crazy? Go away!" (Reported by al-Bukhaaree, al-Fath, 1/465). We seek refuge with Allaah from failure.
(10) Knowing the bad effects of anger:
The negative effects of anger are many; in short they cause damage to one's own self and to others. The angry person may utter words of slander and obscenity; he may attack others (physically) in an uncontrolled manner, even to the point of killing. The following story contains a valuable lesson:
'Ilqimah ibn Waa'il reported that his father (may Allaah be pleased with him) told him: "I was sitting with the Prophet (peace and blessings of Allaah be upon him) when a man came to him leading another man by a rope. He said, 'O Messenger of Allaah, this man killed my brother.' The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him, 'Did you kill him?' He said, 'Yes, I killed him.' He asked, 'How did you kill him?' He said, 'He and I were hitting a tree to make the leaves fall, for animal feed, and he slandered me, so I struck him on the side of the head with an axe, and killed him.' . . ." (Reported by Muslim, 1307, edited by al-Baaqi).
Anger could lead to less than killing, such as wounding and breaking bones. If the one who caused the anger runs away, the angry person turns his anger in on himself, so he may tear his clothes, or strike his cheeks, or have a fit, or fall unconscious, or he may break dishes and plates, or break furniture.
In the worst cases, anger results in social disasters and the breaking of family ties, i.e., divorce. Ask many of those who divorced their wives, and they will tell you: it was in a moment of anger. This divorce results in misery for the children, regret and frustration, a hard and difficult life, all as a result of anger. If they had remembered Allaah, come to their senses, restrained their anger and sought refuge with Allaah, none of this would have happened. Going against the Sharee’ah only results in loss.
The damage to health that results from anger can only be described by doctors, such as thrombosis, high blood pressure, tachycardia (abnormally rapid heartbeat) and hyperventilation (rapid, shallow breathing), which can lead to fatal heart attacks, diabetes, etc. We ask Allaah for good health.
(11) The angry person should think about himself during moments of anger:
If the angry person could see himself in the mirror when he is angry, he would hate himself and the way he looks. If he could see the way he changes, and the way his body and limbs shake, how his eyes glare and how out of control and crazy his behaviour is, he would despise himself and be revolted by his own appearance. It is well-known that inner ugliness is even worse than outer ugliness; how happy the Shaytaan must be when a person is in this state! We seek refuge with Allaah from the Shaytaan and from failure.
(12) Du'aa':
Du'aa' is always the weapon of the believer, whereby he asks Allaah to protect him from evil, trouble and bad behaviour and seeks refuge with Him from falling into the pit of kufr or wrongdoing because of anger. One of the three things that can help save him is: being fair at times of contentment and of anger (Saheeh al-Jaami', 3039). One of the du'aa's of the Prophet (peace and blessings of Allaah be upon him) was:
"O Allaah, by Your knowledge of the Unseen and Your power over Your creation, keep me alive for as long as You know life is good for me, and cause me to die when You know death is good for me. O Allaah, I ask You to make me fear You in secret and in public, and I ask You to make me speak the truth in times of contentment and of anger. I ask You not to let me be extravagant in poverty or in prosperity. I ask You for continuous blessings, and for contentment that does not end. I ask You to let me accept Your decree, and for a good life after death. I ask You for the joy of seeing Your face and for the longing to meet You, without going through diseases and misguiding fitnah (trials). O Allaah, adorn us with the adornment of faith and make us among those who are guided. Praise be to Allaah, the Lord of the Worlds."
Anger is one of the evil whispers of Shaytaan, which leads to so many evils and tragedies, of which only Allaah knows their full extent. For this reason Islam has a great deal to say about this bad characteristic, and the Prophet (peace and blessings of Allaah be upon him) described cures for this "disease" and ways to limit its effects, among which are the following:
(1) Seeking refuge with Allaah from the Shaytaan:
Suleiman ibn Sard said: "I was sitting with the Prophet (peace and blessings of Allaah be upon him), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (peace and blessings of Allaah be upon him) said, 'I know a word which, if he were to say it, what he feels would go away. If he said "I seek refuge with Allaah from the Shaytaan," what he feels (i.e., his anger) would go away.'" (Reported by al-Bukhaaree, al-Fath, 6/337)
The Prophet (peace and blessings of Allaah be upon him) said: "If a man gets angry and says, 'I seek refuge with Allaah,' his anger will go away." (Saheeh al-Jaami' al-Sagheer, no. 695)
(2) Keeping silent:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry, let him keep silent." (Reported by Imaam Ahmad, al-Musnad, 1/329; see also Saheeh al-Jaami', 693, 4027).
This is because in most cases, the angry person loses self control and could utter words of kufr (from which we seek refuge with Allaah), or curses, or the word of divorce (talaaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.
(3) Not moving:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down."
The narrator of this hadeeth is Abu Dharr (may Allaah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), "Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?" A man said, "I can," so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. [i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken]. Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: . . ." and quoted the hadeeth. (The hadeeth and this story may be found in Musnad Ahmad, 5/152; see also Saheeh al-Jaami', no. 694).
According to another report, Abu Dharr was watering his animals at the trough, when another man made him angry, so he sat down. (Fayd al-Qadeer, al-Manaawi, 1/408)
Among the benefits of this advice given by the Prophet (peace and blessings of Allaah be upon him) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill - as we will find out shortly - or he could destroy possessions and so on. Sitting down makes it less likely that he will become overexcited, and lying down makes it even less likely that he will do something crazy or harmful. Al-'Allaamah al-Khattaabi, may Allaah have mercy on him, said in his commentary on Abu Daawood: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (peace and blessings of Allaah be upon him) told the angry person to sit down or lie down so that he would not do something that he would later regret. And Allaah knows best." (Sunan Abi Daawood, with Ma'aalim al-Sunan, 5/141)
(4) Following the advice of the Prophet (peace and blessings of Allaah be upon him):
Abu Hurayrah, may Allaah be pleased with him, reported that a man said to the Prophet (peace and blessings of Allaah be upon him), "Advise me." He said, "Do not become angry." The man repeated his request several times, and each time the Prophet (peace and blessings of Allaah be upon him) told him, "Do not become angry." (Reported by al-Bukhaaree, Fath al-Bari, 10/456)
According to another report, the man said: "I thought about what the Prophet (peace and blessings of Allaah be upon him) said, and I realized that anger combines all kinds of evil." (Musnad Ahmad, 5/373)
(5) Do not become angry and Paradise will be yours (a Saheeh hadeeth, see Saheeh al-Jaami', 7374. Ibn Hajr attributed it to al-Tabaraani, see al-Fath 4/465):
Remembering what Allaah has promised to the righteous (muttaqeen) who keep away from the causes of anger and struggle within themselves to control it, is one of the most effective ways of extinguishing the flames of anger. One of the ahaadeeth that describe the great reward for doing this is: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will fill his heart with contentment on the Day of Resurrection." (Reported by al-Tabaraani, 12/453, see also Saheeh al-Jaami', 6518).
Another great reward is described in the Prophet's words: "Whoever controls his anger at the time when he has the means to act upon it; Allaah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hoor al-'Iyn whoever he wants." (Reported by Abu Daawood, 4777, and others. It is classified as hasan in Saheeh al-Jaami, 6518).
(6) Knowing the high status and advantages offered to those who control themselves:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry." (Reported by Ahmad, 2/236; the hadeeth is agreed upon). The greater the anger, the higher the status of the one who controls himself. The Prophet (peace and blessings of Allaah be upon him) said: "The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger." (Reported by Imaam Ahmad, 5/367, and classified as hasan in Saheeh al-Jaami', 3859)
Anas reported that the Prophet (peace and blessings of Allaah be upon him) passed by some people who were wrestling. He asked, "What is this?" They said: "So-and-so is the strongest, he can beat anybody." The Prophet (peace and blessings of Allaah be upon him) said, "Shall I not tell you who is even stronger then him? The man, who, when he is mistreated by another, controls his anger, has defeated his own shaytaan and the shaytaan of the one who made him angry." (Reported by al-Bazzaar, and Ibn Hajr said its isnaad is Saheeh. Al-Fath, 10/519)
(7) Following the Prophet's example in the case of anger:
The Prophet (peace and blessings of Allaah be upon him) is our leader and has set the highest example in this matter, as is recorded in a number of ahaadeeth. One of the most famous was reported by Anas, may Allaah be pleased with him, who said: "I was walking with the Messenger of Allaah (peace and blessings of Allaah be upon him), and he was wearing a Najraani cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allaah that he had. The Prophet (peace and blessings of Allaah be upon him) turned to him and smiled, then ordered that he should be given something." (Agreed upon. Fath al-Baari, 10/375)
Another way in which we can follow the example of the Prophet (peace and blessings of Allaah be upon him) is by making our anger for the sake of Allaah, when His rights are violated. This is the kind of anger which is praiseworthy. So the Prophet (peace and blessings of Allaah be upon him) became angry when he was told about the Imaam who was putting people off the prayer by making it too long; when he saw a curtain with pictures of animate creatures in 'Aa'ishah's house; when Usamah spoke to him about the Makhzoomi woman who had been convicted of theft, and he said "Do you seek to intervene concerning one of the punishments prescribed by Allaah?"; when he was asked questions that he disliked, and so on. His anger was purely for the sake of Allaah.
(8) Knowing that resisting anger is one of the signs of righteousness (taqwaa):
The righteous (al-muttaqoon) are those praised by Allaah in the Qur'aan and by His Messenger (peace and blessings of Allaah be upon him). Paradise as wide as heaven and earth has been prepared for them. One of their characteristics is that they (interpretation of the meaning) "spend (in Allaah's Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allaah loves al-muhsinoon (the good-doers)." [Aal 'Imraan 3:134]
These are the ones whose good character and beautiful attributes and deeds Allaah has mentioned, and whom people admire and want to emulate. One of their characteristics is that (interpretation of the meaning) ". . . when they are angry, they forgive." [al-Shooraa 42:47]
(9) Listening to reminders:
Anger is a part of human nature, and people vary in their anger. It may be difficult for a man not to get angry, but sincere people will remember Allaah when they are reminded, and they will not overstep the mark. Some examples follow:
Ibn 'Abbaas (may Allaah be pleased with him) reported that a man sought permission to speak to 'Umar ibn al-Khattaab (may Allaah be pleased with him), then he said: "O son of al-Khattaab, you are not giving us much and you are not judging fairly between us." 'Umar (may Allaah be pleased with him) was so angry that he was about to attack the man, but al-Hurr ibn Qays, who was one of those present, said: "O Ameer al-Mu'mineen, Allaah said to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): 'Show forgiveness, enjoin what is good, and turn away from the foolish' [al-A'raaf 7:199]. This man is one of the foolish." By Allaah, 'Umar could go no further after al-Hurr had recited this aayah to him, and he a man who was careful to adhere to the Book of Allaah. (Reported by al-Bukhaaree, al-Fath, 4/304).
This is how the Muslim should be. The evil munaafiq (hypocrite) was not like this when he was told the hadeeth of the Prophet (peace and blessings of Allaah be upon him) and one of the Companions said to him, "Seek refuge with Allaah from the Shaytaan." He said to the one who reminded him, "Do you think I am crazy? Go away!" (Reported by al-Bukhaaree, al-Fath, 1/465). We seek refuge with Allaah from failure.
(10) Knowing the bad effects of anger:
The negative effects of anger are many; in short they cause damage to one's own self and to others. The angry person may utter words of slander and obscenity; he may attack others (physically) in an uncontrolled manner, even to the point of killing. The following story contains a valuable lesson:
'Ilqimah ibn Waa'il reported that his father (may Allaah be pleased with him) told him: "I was sitting with the Prophet (peace and blessings of Allaah be upon him) when a man came to him leading another man by a rope. He said, 'O Messenger of Allaah, this man killed my brother.' The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him, 'Did you kill him?' He said, 'Yes, I killed him.' He asked, 'How did you kill him?' He said, 'He and I were hitting a tree to make the leaves fall, for animal feed, and he slandered me, so I struck him on the side of the head with an axe, and killed him.' . . ." (Reported by Muslim, 1307, edited by al-Baaqi).
Anger could lead to less than killing, such as wounding and breaking bones. If the one who caused the anger runs away, the angry person turns his anger in on himself, so he may tear his clothes, or strike his cheeks, or have a fit, or fall unconscious, or he may break dishes and plates, or break furniture.
In the worst cases, anger results in social disasters and the breaking of family ties, i.e., divorce. Ask many of those who divorced their wives, and they will tell you: it was in a moment of anger. This divorce results in misery for the children, regret and frustration, a hard and difficult life, all as a result of anger. If they had remembered Allaah, come to their senses, restrained their anger and sought refuge with Allaah, none of this would have happened. Going against the Sharee’ah only results in loss.
The damage to health that results from anger can only be described by doctors, such as thrombosis, high blood pressure, tachycardia (abnormally rapid heartbeat) and hyperventilation (rapid, shallow breathing), which can lead to fatal heart attacks, diabetes, etc. We ask Allaah for good health.
(11) The angry person should think about himself during moments of anger:
If the angry person could see himself in the mirror when he is angry, he would hate himself and the way he looks. If he could see the way he changes, and the way his body and limbs shake, how his eyes glare and how out of control and crazy his behaviour is, he would despise himself and be revolted by his own appearance. It is well-known that inner ugliness is even worse than outer ugliness; how happy the Shaytaan must be when a person is in this state! We seek refuge with Allaah from the Shaytaan and from failure.
(12) Du'aa':
Du'aa' is always the weapon of the believer, whereby he asks Allaah to protect him from evil, trouble and bad behaviour and seeks refuge with Him from falling into the pit of kufr or wrongdoing because of anger. One of the three things that can help save him is: being fair at times of contentment and of anger (Saheeh al-Jaami', 3039). One of the du'aa's of the Prophet (peace and blessings of Allaah be upon him) was:
"O Allaah, by Your knowledge of the Unseen and Your power over Your creation, keep me alive for as long as You know life is good for me, and cause me to die when You know death is good for me. O Allaah, I ask You to make me fear You in secret and in public, and I ask You to make me speak the truth in times of contentment and of anger. I ask You not to let me be extravagant in poverty or in prosperity. I ask You for continuous blessings, and for contentment that does not end. I ask You to let me accept Your decree, and for a good life after death. I ask You for the joy of seeing Your face and for the longing to meet You, without going through diseases and misguiding fitnah (trials). O Allaah, adorn us with the adornment of faith and make us among those who are guided. Praise be to Allaah, the Lord of the Worlds."
Anger Transcribed Lecture of Dr. Saleh as-Saleh
Anger
Transcribed Lecture of Dr. Saleh as-Saleh
You can Listen to the lecture Here
Transcribed by - Fatimah bint Mohamed min Canada
The next topic of tonight, insha Allah will be, on the following title, a short talk about a matter which all of us need, and this is to know of anger. We all get angry. And getting angry is just one of our natural instincts. And anger affects everybody, young and old. Muslim or non-Muslim. But the difference lies with the way a Muslim approaches his/her anger: how it should be. Because they are some Muslims who are not abiding by the way to deal with anger, that you can’t really differentiate them from others, from the non-Muslims, or otherwise. We know that whenever someone loses their temper, their anger begins to control them. It orders them and it forbids them, and so one becomes subservient to ones anger without realizing it. This sadly happens very frequently. If we look into our own selves or own lives, and often with disastrous consequences. People have kept off ties because of heated words, exchanged in anger. People have killed each other because of their anger. You can hit someone or kill someone because of your anger. The husband may hit his wife out of anger or the other way around. But there is an urgent need for Muslims to put into practice the teachings of our Prophet Muhammad (salAllahu ‘alayhi wasalam) and learn to control our anger. Anger in itself is not forbidden, we spoke about this earlier. Feeling angry is natural.
The Prophet Muhammad (salAllahu ‘alayhi wasalam) did not forbid anger itself but what has been forbidden is when we act upon the anger unjustly. He also told us what steps to take in order to control this anger. For example, Suleiman ibn Suraad relates, that he was sitting with the Prophet (salAllahu ‘alayhi wasalam) when two people fell out and exchanged hot words. The face of one of them became red, and his veins of his neck became swollen. The Prophet (salAllahu ‘alayhi wasalam) said, "If he could repeat a phrase of which I know, he will get rid of the condition of which he is in. If he said, “a’udubillahii minashaytaani rajeem” (I seek refuge with Allah against Shaytaan, the rejected one) then that which he is experiencing would have gone away from him". This is reported in Sahih Bukhari and Sahih Muslim. Another time the Prophet (salAllahu ‘alayhi wasalam) said: “when one of you gets angry while standing up, he should sit down. Then the anger will leave him. And if not, then he should lie down.” This is Sahih Hadeeth reported by Abu Dar, in Sunun Abi Dawud.
SubhanAllah, Islam does not leave anything out, from Aqeedah, from creed, to morals and manners. We are told everything. If you sit down when you are angry, it shows that you are in control of your anger. Unlike the other way around. Because when you do this action, you are now making yourself do something opposite to what your rage, anger, and Shaytaan want. I will repeat that, Islam doesn’t leave anything out from creed, to morals and manners. We are told everything. If one sits down when she/he are angry, it shows that she/he are in control. They are in control of their anger and not the other way around. Because when you do this action, you are now making yourself do something opposite to what your rage, anger and Shaytaan want. You are acting according to what Islam teaches you to do, so your anger subsides. Controlling anger is very important. Because when we get angry we know, we are going to say something that we will regret. Something that may ruin our dunya, our life, and or our next life. The Prophet (salAllahu ‘alayhi wasalam) said: A man speaks an evil word not realizing it its importance for which Allah records for him his displeasure till the day he meets him. This is part of a hadith, reported by at-Tirmidhi and others. And it is sahih. It’s correct. In this way anger can destroy faith, which is why you find that once --when-- a man came to the Prophet (salAllahu ‘alayhi wasalam) seeking some advice, the Prophet simply said “do not become angry” repeating it several times. What a beautiful piece of advice, undoubtly , so many of our problems would be solved if we just heeded this one piece of advice. On another occasion, the prophet (salAllahu ‘alayhi wasalam) said the strong, isn’t the one who overcomes the people by his strength, but the strong is the one who controls himself, while in anger. And of course we all know that when we fight to control anger, then indeed, you need to be very strong.
‘Abdullah ibn ‘Umar relates that the Prophet (salAllahu ‘alayhi wasalam) said: “no gulp has a greater reward with Allah than the swallowing of rage, which a servant surpasses seeking the Face of Allah.” So when someone has done some wrong to you and you are about to say or do something that neither you or that person will ever forget, and instead of acting upon his anger, if you stop and swallow this, then this so belongs to Allah (subhanahu wa Ta’ala).
These ahadith which I mentioned, should be taken in context. It doesn’t mean that we should never become angry or display our anger. There are certain situations where we should become angry. With tawheed being undermined for instance, or when people are looking down upon the Sunnah of the messenger Muhammad (salAllahu ‘alayhi wasalam) or when Muslims are being killed or treated unjustly. We know that under circumstances, such as these, it is correct to be angry because there are many occasions like these where the Prophet (salAllahu ‘alayhi wasalam) became angry. For example, when he saw pictures of animals hanging in ‘Aishah’s house, as in Sahih Bukhari or when he heard of men who failed to attend the congregational prayer, also in Sahih al Bukhari. All these things caused him to be angry. But his anger was always for the sake of Allah not for any person or injury. And that is why ‘Aishah (radiAllahu Ta’alaa anha) said: (talking about the Messenger (salAllahu ‘alayhi wasalam)) “he never took revenge on his own behalf for anything unless of which Allah has forbidden, has been transgressed, in which case he took revenge for it for Allah’s sake.” When we talk about anger, it is not only the anger we feel when we are in wrong, but also experience anger when we feel that we are in the right. We feel that someone has wronged us and that we must defend ourselves. Here again, we must not let shaytaan ever order us to act on that anger and be unjust making us believe we are correct in doing so.
The Prophet (salAllahu ‘alayhi wasalam) said: “I am a claimant for a house on the outskirts of paradise for one who leaves off arguing, even if he is right, and maybe our act of repressing anger, when in a position to give them to it, will yieldfruitful results.”[Hasan hadith. See 'Saheeh ul-Jaami us-Sagheer' (no.1477). ]
Allah says, in Surat Fussilat chapter 41, verse 34, “repel the evil with one which is better, then verily, he between whom, you are in enmity, will become as though you are close friends.”
Therefore, insha Allah, we must try to follow the example of Prophet Muhammad Muhammad (salAllahu ‘alayhi wasalam) to not become angry except for the sake of Allah. The Messenger (salAllahu ‘alayhi wasalam) has left us with numerous ahadith concerning anger and you can find them in chapters of that in books of ahadith. And we must really try to implement this guidance and this is a reminder for myself, wallahi first and for all of us.
Ahadeeth on Anger
Al-Adab al-Mufrad - by Imam Al-Bukhari - - A code For Everyday Living: The Example of the Early Muslims
Imam al-Bukhari is world-renowned for his major work, "al Jami' al Sahih" ("Sahih al Bukhari"), but he has also produced a number of other works, including "Al-Adab al-Mufrad", here translated into English. This book is a compilation of ahadith on Islamic morals and manners from various sources.
Anger
640. Anger
1317. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The person who is strong is not strong because he can knock people down. The person who is strong is the one who controls himself when he is angry."
1318. Ibn 'Umar said, "There is nothing that is swallowed greater with Allah in reward than a slave of Allah who swallows and contains his rancour out of desire for the pleasure of Allah."
641. What to say in anger
1319. Sulayman ibn Surad said, "Two men abused one another in the presence of the Prophet, may Allah bless him and grant him peace, and one of them began to get angry and his face got red. The Prophet, may Allah bless him and grant him peace, looked at him and said, 'I know some words that, if he says them, will remove this from him. They are: "I seek refuge with Allah from the Accursed Shaytan."' The man went to that man and said, 'Do you know what he said? He said, "I seek refuge with Allah from the Accursed Shaytan."' The man retorted. 'Do you think me mad?'"
1319. (sic) Another variant of 1319.
642. A person should remain silent when he is angry
1320. Ibn 'Abbas said, "The Messenger of Allah, may Allah bless him and grant him peace, said, ' Teach and make it easy. Teach and make it easy.' three times. He went on, 'When you are angry, be silent' twice."
643. Loving the one you love is an easy matter
1321. 'Ali was heard to say to Ibn al-Kawwa', "Do you know what the first one said? 'Loving the one you love is an easy matter. It may be that one day he will be the one you hate. Hating the one who hate is an easy matter, It may be that one day he will be the one you hate.'"
644. Do not let your anger be destruction
1322. Aslam said, " 'Umar ibn al-Khattab said, 'Do not let your love be a total infatuation. Do not let your anger be destruction.' I asked, 'How is that?' He replied, 'When you love, you are infatuated like a child. When you hate, you desire destruction for your companion.'"
Combining the prayers whilst travelling
Combining the prayers whilst travelling
*Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!*
Question: What is best to do whilst travelling: combining the prayers at their earliest (permissible) time (jam’u taqdeem) or combining the prayers at their latest (permissible) time (jam’u ta.kheer)?
Response: That which is best whilst travelling, with respect to combining (the prayers), is to do that which is most easiest for you.
So, if it is easier for you to combine the prayers at their earliest (permissible) time, then do that. And if it is easier for you to combine the prayers at their latest (permissible) time, then do that.
The best is that which is easiest for you to do, whether at the earliest (permissible) time or at the latest (permissible) time – both are legislated for within the Sunnah.
Shaykh Ibn 'Uthaymeen
Liqaa.aat al-Baab al-Maftooh – Volume 1, Page 54, Number 95
*Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!*
Question: What is best to do whilst travelling: combining the prayers at their earliest (permissible) time (jam’u taqdeem) or combining the prayers at their latest (permissible) time (jam’u ta.kheer)?
Response: That which is best whilst travelling, with respect to combining (the prayers), is to do that which is most easiest for you.
So, if it is easier for you to combine the prayers at their earliest (permissible) time, then do that. And if it is easier for you to combine the prayers at their latest (permissible) time, then do that.
The best is that which is easiest for you to do, whether at the earliest (permissible) time or at the latest (permissible) time – both are legislated for within the Sunnah.
Shaykh Ibn 'Uthaymeen
Liqaa.aat al-Baab al-Maftooh – Volume 1, Page 54, Number 95
What is permissible during travels?
What is permissible during travels?
Question: What is permissible during travels?
Answer:
There are four things permissible during travels:
i. The prayers consisting of 4 Raka’hs are shortened to 2 Raka’hs.
ii. Breaking the fast during Ramadhaan, making the same number of days up during other days.
iii. Wiping over the Khuffs 3 days and nights, beginning from the first time the person wipes over them.
iv. The recommendation for the Sunnah prayers of Dhuhr, Maghrib, and Ishaa is lifted. As for the Sunnah prayer of Fajr and the rest of the optional prayers, performing those remains legislated and preferred.
So the traveler prays the night prayer, the Sunnah prayer of Fajr, the two Rak’ahs of Dhuhaa, the Sunnah prayer after making Wudhoo, the two Rak’ahs of entering the masjid, and the two Rak’ahs of arriving from a journey - for surely, from the Sunnah is that when a person arrives from a journey, before he enters his house, he first begins with the masjid, entering it and praying two Rak’ahs in it. [1]
Likewise, the rest of the optional prayers remain legislated with regards to the traveler except for what I have previously said, and they are: the Sunnah prayers of Dhuhr, Maghrib, and Ishaa because the Prophet (صلى الله عليه وسلم) used not to pray these three optional prayers (while traveling).
--------------------------------------------------------------------------------
NOTES
[3] This has been reported in the long Hadeeth of K’ab ibn Maalik regarding his repentance with the wording, “He used to, when he arrived from a journey, begin with the masjid, praying two Rak’ahs in it.” Reported by al-Bukhaaree, no. 4418 and Muslim, no. 2769.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fataawaa Arkaan al-Islaam, Number 315
http://www.masjiduthaymeen.org
Question: What is permissible during travels?
Answer:
There are four things permissible during travels:
i. The prayers consisting of 4 Raka’hs are shortened to 2 Raka’hs.
ii. Breaking the fast during Ramadhaan, making the same number of days up during other days.
iii. Wiping over the Khuffs 3 days and nights, beginning from the first time the person wipes over them.
iv. The recommendation for the Sunnah prayers of Dhuhr, Maghrib, and Ishaa is lifted. As for the Sunnah prayer of Fajr and the rest of the optional prayers, performing those remains legislated and preferred.
So the traveler prays the night prayer, the Sunnah prayer of Fajr, the two Rak’ahs of Dhuhaa, the Sunnah prayer after making Wudhoo, the two Rak’ahs of entering the masjid, and the two Rak’ahs of arriving from a journey - for surely, from the Sunnah is that when a person arrives from a journey, before he enters his house, he first begins with the masjid, entering it and praying two Rak’ahs in it. [1]
Likewise, the rest of the optional prayers remain legislated with regards to the traveler except for what I have previously said, and they are: the Sunnah prayers of Dhuhr, Maghrib, and Ishaa because the Prophet (صلى الله عليه وسلم) used not to pray these three optional prayers (while traveling).
--------------------------------------------------------------------------------
NOTES
[3] This has been reported in the long Hadeeth of K’ab ibn Maalik regarding his repentance with the wording, “He used to, when he arrived from a journey, begin with the masjid, praying two Rak’ahs in it.” Reported by al-Bukhaaree, no. 4418 and Muslim, no. 2769.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fataawaa Arkaan al-Islaam, Number 315
http://www.masjiduthaymeen.org
The distance by which a traveller may shorten his prayers
The distance by which a traveller may shorten his prayers
Question:
What is the distance by which a traveller may shorten his prayers? Is combining them permissible rather than shortening them?
Answer:
The distance by which the prayers are shortened; some scholars specified it to be around 83 kilometers. Other scholars specified it to be whatever is customarily considered traveling, even if he (the traveler) did not go beyond 80 kilometers. And whatever the people consider not to be traveling, then it is not traveling even if it reached 100 kilometers.
This last (opinion) is the opinion of Shaykh al-Islaam Ibn Taymiyyah (رحمه الله) and that is because Allaah did not define a specific distance by which shortening the prayers is allowed nor did the Prophet (صلى الله عليه وسلم) specify an exact distance.
Anas ibn Maalik (رضي الله عنه) said:
“The Prophet (صلى الله عليه وسلم); whenever he went out for 3 miles or Faraasikh (a measurement of length) then he used to shorten the prayer and pray two Rak’aats.” [1]
The statement of Shaykh al-Islaam Ibn Taymiyyah is closer to what is correct. There is also no hardship, whenever there is a difference in what is customarily considered traveling, if the person acts according to the statement of the specific, defined distance because some of the Imaams and scholars sincerely striving towards a verdict (Mujtahideen) have said it. So there is no problem, In shaa Allaah. As long as the issue is left undefined, then acting in accordance to what is customarily considered travel is the correct opinion.
As for (the question), “Is combining (the prayers) permissible when shortening is allowed?” Then we say, “Combining (the prayers) is not associated with shortening. Rather, combining is associated with a need.” So whenever the person needs to combine whether he is traveling or not, then let him combine. For this, the people combine because of rain, which due to it; it would be a hardship to return to the masaajid. Also, the people combine if there is harsh, cold wind during the days of winter, which due to it, it would be a hardship to go out to the masaajid. He combines if he fears losing his wealth or any harm in it, or whatever is similar to that - the person combines (his prayers). It is reported in Saheeh Muslim from ‘Abdullaah ibn ‘Abbaas (رضى الله عنهما) that he said:
“The Prophet (صلى الله عليه وسلم) combined between Dhuhr and ‘Asr, and between Maghrib and Ishaa not due to any fear nor rain.” [2]
They asked, “Why did he do this?” He said that he did so in order not to cause any hardship upon his Ummah. Meaning, he did not want to place any hardship that would make one leave the congregation.
This is the condition - whenever the person finds a hardship which would lead him to leave off the congregation, then it is permissible for him to combine. If there is no hardship upon him, then he doesn’t combine. However, traveling is most likely to place a hardship which would lead to leaving the congregation. If this is so, then it is permissible for the traveler to combine whether he was in the middle of his journey or has stopped to reside (at his destination). If he is in the middle of his journey, then combining is preferable and if he has stopped traveling (reached his destination) then not combining is preferable.
The exception to this is when a person is residing (reached a destination) in a land where the congregation is established, then it is obligatory to attend the congregation. In that case, he would not combine nor shorten (his prayers). However, if he missed the congregation, then he shortens and does not combine, unless he needs to combine (for some reason).
--------------------------------------------------------------------------------
NOTES
[1] Reported by Muslim, The Book of The Traveler’s Prayer, Chapter: The Prayer of the Traveler, no. 691.
[2] Reported by Muslim, The Book of The Traveler’s Prayer, Chapter: Combining Between Two Prayers While Residing, no. 705.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fataawaa Arkaan al-Islaam, Number 312
http://www.masjiduthaymeen.org
Question:
What is the distance by which a traveller may shorten his prayers? Is combining them permissible rather than shortening them?
Answer:
The distance by which the prayers are shortened; some scholars specified it to be around 83 kilometers. Other scholars specified it to be whatever is customarily considered traveling, even if he (the traveler) did not go beyond 80 kilometers. And whatever the people consider not to be traveling, then it is not traveling even if it reached 100 kilometers.
This last (opinion) is the opinion of Shaykh al-Islaam Ibn Taymiyyah (رحمه الله) and that is because Allaah did not define a specific distance by which shortening the prayers is allowed nor did the Prophet (صلى الله عليه وسلم) specify an exact distance.
Anas ibn Maalik (رضي الله عنه) said:
“The Prophet (صلى الله عليه وسلم); whenever he went out for 3 miles or Faraasikh (a measurement of length) then he used to shorten the prayer and pray two Rak’aats.” [1]
The statement of Shaykh al-Islaam Ibn Taymiyyah is closer to what is correct. There is also no hardship, whenever there is a difference in what is customarily considered traveling, if the person acts according to the statement of the specific, defined distance because some of the Imaams and scholars sincerely striving towards a verdict (Mujtahideen) have said it. So there is no problem, In shaa Allaah. As long as the issue is left undefined, then acting in accordance to what is customarily considered travel is the correct opinion.
As for (the question), “Is combining (the prayers) permissible when shortening is allowed?” Then we say, “Combining (the prayers) is not associated with shortening. Rather, combining is associated with a need.” So whenever the person needs to combine whether he is traveling or not, then let him combine. For this, the people combine because of rain, which due to it; it would be a hardship to return to the masaajid. Also, the people combine if there is harsh, cold wind during the days of winter, which due to it, it would be a hardship to go out to the masaajid. He combines if he fears losing his wealth or any harm in it, or whatever is similar to that - the person combines (his prayers). It is reported in Saheeh Muslim from ‘Abdullaah ibn ‘Abbaas (رضى الله عنهما) that he said:
“The Prophet (صلى الله عليه وسلم) combined between Dhuhr and ‘Asr, and between Maghrib and Ishaa not due to any fear nor rain.” [2]
They asked, “Why did he do this?” He said that he did so in order not to cause any hardship upon his Ummah. Meaning, he did not want to place any hardship that would make one leave the congregation.
This is the condition - whenever the person finds a hardship which would lead him to leave off the congregation, then it is permissible for him to combine. If there is no hardship upon him, then he doesn’t combine. However, traveling is most likely to place a hardship which would lead to leaving the congregation. If this is so, then it is permissible for the traveler to combine whether he was in the middle of his journey or has stopped to reside (at his destination). If he is in the middle of his journey, then combining is preferable and if he has stopped traveling (reached his destination) then not combining is preferable.
The exception to this is when a person is residing (reached a destination) in a land where the congregation is established, then it is obligatory to attend the congregation. In that case, he would not combine nor shorten (his prayers). However, if he missed the congregation, then he shortens and does not combine, unless he needs to combine (for some reason).
--------------------------------------------------------------------------------
NOTES
[1] Reported by Muslim, The Book of The Traveler’s Prayer, Chapter: The Prayer of the Traveler, no. 691.
[2] Reported by Muslim, The Book of The Traveler’s Prayer, Chapter: Combining Between Two Prayers While Residing, no. 705.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fataawaa Arkaan al-Islaam, Number 312
http://www.masjiduthaymeen.org
Thursday, December 24, 2009
Don'ts for better Al-Ikhlaas
How to Attain Sincerity
As-Saree (may Allah have mercy on him) said:
لاَ تَعْمَلْ للِنَّاسِ شَيْئاً
Don't do anything for the sake of people!
وَ لاَ تَتْرُكْ لَهُمْ شَيْئاً
And don't stop doing things because of them!
وَ لاَ تُغَطِّ لَهُمْ شَيْئاً
And don't hide anything from them!
وَ لاَ تَكْشِفْ لَهُمْ شَيْئاً
And don't reveal anything to them!
Wednesday, December 9, 2009
Saturday, December 5, 2009
* A womans brain is tied to her tongue!!*
* A womans brain is tied to her tongue!!*
نحن نؤمن أن التوفيق بيد الله سبحانه وحدة وأن كل شيء مقدر ومكتوب .. ولكن هناك
أسباب يجب الأخذ بها مع التوكل على الله
We believe that success is in the hands of Allah SWT and that everything has
been written and destined.. but there are actions that we must be doing
whilst having Tawakul on Allah SWT
وهنا أذكر لكم ما قالته عجوز وهي سيدة حكيمة يحبها زوجها كثيراً حتى أنه كان
يحلو له أن ينشد لها أبيات الحب والغرام وكلما تقدماً في السن ازداد حبهما
وسعادتهما .. وعندما سألت تلك المرأة عن سر سعادتها الدائمة
And I shall mention to you what an old lady, that was very wise and greatly
loved by her husband to a point where he loved to sing love poetry to her
and as they grew old their love and happiness grew with them, said when she
was asked about the secret to her enduring happiness.
قالت : الحصول على السعادة الزوجية بيد المرأة , فالمرأة تستطيع أن تجعل من
بيتها جنة وارفة الظلال أو جهنم مستعرة النيران .>
She Said: Attaining married life happiness is in the hands of the woman, for
she can make her house a living heaven or turn it into burning hell.
لا تقولي المال .. فكثير من النساء الغنيات تعيسات وهرب منهن أزواجهن
Dont say money for alot of rich women are miserable and have been deserted
by their husbands.
ولا تقولي الأولاد .. فهناك من النساء من أنجبن 10 صبيان وزوجها يهينها ولا
يحبها ويمكن أن يطلقها
And dont say children for there are alot of women with 10 boys, have
husbands insulting them, not loving them and will probably divorce them.
ولا تقولي طباخة .. لأن الكثير منهن ماهرات في الطبخ , فالواحدة منهن تطبخ طوال
النهار ومع ذلك تشكو سوء معاملة زوجها وقلة احترامه لها
And dont say cooking because alot of them are experts at cooking, the one of
them cooks all day and yet complains about the maltreatment of and lack of
respect by her husband.
* إذا ما هو السر ؟؟؟
So what is the secret?
* ماذا كنت تعملين عند حدوث المشاكل مع زوجك ؟؟؟
What did you do when problems ocured with your husband?
قالت : عندما يغضب ويثور زوجي – وقد كان عصبياً – كنت ألجأ إلى الصمت المطبق
بكل احترام .. إياك والصمت المصاحب لنظرة سخرية ولو بالعين لأن الرجل ذكي و
يفهمها
She said: When my husband gets angry and is in rage I used to resort to
respectful silence, beware of silence whilst ridiculing him with your look
for men are smart and get it.
* لم لا تخرجي من الغرفة ؟؟
Why dont you leave the room?
قالت : إياك أن تخرجي من الغرفة .. قد يظن أنك تهربين منه ولا تريدين سماعه ,
عليك بالصمت وموافقته على ما يقول . كنت انتظره حتى يهدأ ثم بعد ذلك أقول له
وبصوتٍ خافت : هل انتهيت؟ ثم أخرج لأنه سيتعب وبحاجة للراحة بعد الكلام والصراخ
.. أخرج من الغرفة لأكمل أعمالي المنزلية وشؤون أولادي وأحاول أن لا أتذكر غضبه
وحربه لي .. وسيظل هو بمفرده وقد أنهكته الحرب التي شنها علي
She said: Never leave the room, he will think you are running away and dont
want to listen to him, you must keep silent and agreeing to what he says. I
would wait for him until he cools down and then I would tell him in a gentle
voice: Are you done? then I leave because he will get tired and needs to
rest after the rage and shouting, I leave the room to complete my housework
and my children chores and I try not to remember his anger and assault on
me, he will remain by himself tired from the rage he has given me.
* ماذا تفعلين هل تلجئين إلى أسلوب المقاطعة فلا تكلمينه لمدة أيام أو أسبوع ؟
What do you then do, do you give him the silent treatment for a few days or
a week?
قالت : لا .. إياك وإتباع أسلوب المقاطعة .. لأنها عادة سيئة وهي سلاح ذو حدين
عندما تقاطعين زوجك أسبوعاً قد يكون ذلك صعباً عليه في البداية ويحاول أن يكلمك
ولكن مع الأيام سوف يتعود على ذلك وإن قاطعته أسبوع قاطعك أسبوعين.
She said: No, never give the silent treatment, its a bad habbit and is a
double bladed sword, when you boycott him for a week it would be difficult
on him in the beginning and he will try to speak to you but with time he
will get used to it so that if you boycott him for a week he will boycott
you for two.
عليك أن تعوديه على أنك الهواء الذي يستنشقه والماء الذي يشربه ولا يستغني عنه
.. كوني كالهواء الرقيق وإياك والريح الشديدة
You have to make him used to the fact that you are the air he breathes, the
water which he drinks and cant live without, be like a gentle breeze and
never like a strong wind.
* إذاً ماذا تفعلين بعد ذلك ؟؟
So what do you do afterwards?
بعد ساعتين أو أكثر .. أضع له كوباً من العصير أو فنجاناً من القهوة وأقول له
تفضل أشرب , لأنه فعلاً محتاج إليه وأكلمه بشكل عادي ... سيقوم بسؤالي هل أنتِ
غاضبة ؟؟ فأقول لا
After two hours or more, I give him a glass of juice or a cup of coffee and
tell him please drink, for he is really in need for it and I talk to him
normaly, he will ask me: are you angry? and I say No.
فيبدأ بالاعتذار عن كلامه القاسي ويسمعني الكلام الجميل
He starts to apologize for his harsh talk and starts sweet talking me.
* وهل تصدقين اعتذاره وكلامه الجميل؟؟
And you believe his apology and sweet talk?
طبعاً ... لأني أثق بنفسي ولست غبية ...!!!
Ofcourse, because I trust myself and because I am not stupid.
هل تريدين مني تصديق كلامه وهو غاضب وتكذيبه وهو هادئ ؟؟؟
You want me to believe his talk whilst he is in rage and disbelieve it
whilst he is calm?
إن الإسلام لا يقر طلاق الغاضب ... وهو طلاق!! فكيف ما حصل معي أنا؟؟؟
Islam has not approved divorce whilst in rage , and thats divorce! so what
about what happened to me?
* فقيل لها ... و كرامتك ؟؟
She was told: What about your dignity?
قالت : أي كرامة ؟
She said: What dignity?
كرامتك ألا تصدقي أي كلمة جارحة من إنسان غاضب
Your dignity is when you dont believe a harsh word from an angry person.
و أن تصدقي كلامه عندما يكون هادئاً
And to believe his talk when he is calm.
أسامحه فوراً لأني قد نسيت كل الشتائم وأدركت أهمية
.سماع الكلام المفيد
I forgive him immediately because I have forgotten all the foul language and
realized the importance of hearing beneficial talk
وباختصار ومما سبق يمكن أن أقول :
سر السعادة الزوجية عقل المرأة ومربط تلك السعادة لسانها
And to summarize the above I can say: The secret to a happy marriage is the
woman's brain and that happiness's knot is her tongue.
نحن نؤمن أن التوفيق بيد الله سبحانه وحدة وأن كل شيء مقدر ومكتوب .. ولكن هناك
أسباب يجب الأخذ بها مع التوكل على الله
We believe that success is in the hands of Allah SWT and that everything has
been written and destined.. but there are actions that we must be doing
whilst having Tawakul on Allah SWT
وهنا أذكر لكم ما قالته عجوز وهي سيدة حكيمة يحبها زوجها كثيراً حتى أنه كان
يحلو له أن ينشد لها أبيات الحب والغرام وكلما تقدماً في السن ازداد حبهما
وسعادتهما .. وعندما سألت تلك المرأة عن سر سعادتها الدائمة
And I shall mention to you what an old lady, that was very wise and greatly
loved by her husband to a point where he loved to sing love poetry to her
and as they grew old their love and happiness grew with them, said when she
was asked about the secret to her enduring happiness.
قالت : الحصول على السعادة الزوجية بيد المرأة , فالمرأة تستطيع أن تجعل من
بيتها جنة وارفة الظلال أو جهنم مستعرة النيران .>
She Said: Attaining married life happiness is in the hands of the woman, for
she can make her house a living heaven or turn it into burning hell.
لا تقولي المال .. فكثير من النساء الغنيات تعيسات وهرب منهن أزواجهن
Dont say money for alot of rich women are miserable and have been deserted
by their husbands.
ولا تقولي الأولاد .. فهناك من النساء من أنجبن 10 صبيان وزوجها يهينها ولا
يحبها ويمكن أن يطلقها
And dont say children for there are alot of women with 10 boys, have
husbands insulting them, not loving them and will probably divorce them.
ولا تقولي طباخة .. لأن الكثير منهن ماهرات في الطبخ , فالواحدة منهن تطبخ طوال
النهار ومع ذلك تشكو سوء معاملة زوجها وقلة احترامه لها
And dont say cooking because alot of them are experts at cooking, the one of
them cooks all day and yet complains about the maltreatment of and lack of
respect by her husband.
* إذا ما هو السر ؟؟؟
So what is the secret?
* ماذا كنت تعملين عند حدوث المشاكل مع زوجك ؟؟؟
What did you do when problems ocured with your husband?
قالت : عندما يغضب ويثور زوجي – وقد كان عصبياً – كنت ألجأ إلى الصمت المطبق
بكل احترام .. إياك والصمت المصاحب لنظرة سخرية ولو بالعين لأن الرجل ذكي و
يفهمها
She said: When my husband gets angry and is in rage I used to resort to
respectful silence, beware of silence whilst ridiculing him with your look
for men are smart and get it.
* لم لا تخرجي من الغرفة ؟؟
Why dont you leave the room?
قالت : إياك أن تخرجي من الغرفة .. قد يظن أنك تهربين منه ولا تريدين سماعه ,
عليك بالصمت وموافقته على ما يقول . كنت انتظره حتى يهدأ ثم بعد ذلك أقول له
وبصوتٍ خافت : هل انتهيت؟ ثم أخرج لأنه سيتعب وبحاجة للراحة بعد الكلام والصراخ
.. أخرج من الغرفة لأكمل أعمالي المنزلية وشؤون أولادي وأحاول أن لا أتذكر غضبه
وحربه لي .. وسيظل هو بمفرده وقد أنهكته الحرب التي شنها علي
She said: Never leave the room, he will think you are running away and dont
want to listen to him, you must keep silent and agreeing to what he says. I
would wait for him until he cools down and then I would tell him in a gentle
voice: Are you done? then I leave because he will get tired and needs to
rest after the rage and shouting, I leave the room to complete my housework
and my children chores and I try not to remember his anger and assault on
me, he will remain by himself tired from the rage he has given me.
* ماذا تفعلين هل تلجئين إلى أسلوب المقاطعة فلا تكلمينه لمدة أيام أو أسبوع ؟
What do you then do, do you give him the silent treatment for a few days or
a week?
قالت : لا .. إياك وإتباع أسلوب المقاطعة .. لأنها عادة سيئة وهي سلاح ذو حدين
عندما تقاطعين زوجك أسبوعاً قد يكون ذلك صعباً عليه في البداية ويحاول أن يكلمك
ولكن مع الأيام سوف يتعود على ذلك وإن قاطعته أسبوع قاطعك أسبوعين.
She said: No, never give the silent treatment, its a bad habbit and is a
double bladed sword, when you boycott him for a week it would be difficult
on him in the beginning and he will try to speak to you but with time he
will get used to it so that if you boycott him for a week he will boycott
you for two.
عليك أن تعوديه على أنك الهواء الذي يستنشقه والماء الذي يشربه ولا يستغني عنه
.. كوني كالهواء الرقيق وإياك والريح الشديدة
You have to make him used to the fact that you are the air he breathes, the
water which he drinks and cant live without, be like a gentle breeze and
never like a strong wind.
* إذاً ماذا تفعلين بعد ذلك ؟؟
So what do you do afterwards?
بعد ساعتين أو أكثر .. أضع له كوباً من العصير أو فنجاناً من القهوة وأقول له
تفضل أشرب , لأنه فعلاً محتاج إليه وأكلمه بشكل عادي ... سيقوم بسؤالي هل أنتِ
غاضبة ؟؟ فأقول لا
After two hours or more, I give him a glass of juice or a cup of coffee and
tell him please drink, for he is really in need for it and I talk to him
normaly, he will ask me: are you angry? and I say No.
فيبدأ بالاعتذار عن كلامه القاسي ويسمعني الكلام الجميل
He starts to apologize for his harsh talk and starts sweet talking me.
* وهل تصدقين اعتذاره وكلامه الجميل؟؟
And you believe his apology and sweet talk?
طبعاً ... لأني أثق بنفسي ولست غبية ...!!!
Ofcourse, because I trust myself and because I am not stupid.
هل تريدين مني تصديق كلامه وهو غاضب وتكذيبه وهو هادئ ؟؟؟
You want me to believe his talk whilst he is in rage and disbelieve it
whilst he is calm?
إن الإسلام لا يقر طلاق الغاضب ... وهو طلاق!! فكيف ما حصل معي أنا؟؟؟
Islam has not approved divorce whilst in rage , and thats divorce! so what
about what happened to me?
* فقيل لها ... و كرامتك ؟؟
She was told: What about your dignity?
قالت : أي كرامة ؟
She said: What dignity?
كرامتك ألا تصدقي أي كلمة جارحة من إنسان غاضب
Your dignity is when you dont believe a harsh word from an angry person.
و أن تصدقي كلامه عندما يكون هادئاً
And to believe his talk when he is calm.
أسامحه فوراً لأني قد نسيت كل الشتائم وأدركت أهمية
.سماع الكلام المفيد
I forgive him immediately because I have forgotten all the foul language and
realized the importance of hearing beneficial talk
وباختصار ومما سبق يمكن أن أقول :
سر السعادة الزوجية عقل المرأة ومربط تلك السعادة لسانها
And to summarize the above I can say: The secret to a happy marriage is the
woman's brain and that happiness's knot is her tongue.
Advice to the Muslimah, Salafiyyah Sister from One Whose Husband Took on Another Wife'
Advice to the Muslimah,
Salafiyyah Sister from One
Whose Husband Took on
Another Wife'
الحمد لله وكفى ، والصلاة والسلام على النبي المصطفى
وبعد
فهذه نصيحة أخوية من القلب لمن تزوج عليها زوجها ،
أصارح بها الأخوات السلفيات الأثريات لعلها تتسلل إلى
العقول ، وتجد لها مكاناً في القلوب ، وتخفف عن النفس ذلك
الحزن والضيق ، بإذن الله عز وجل
First: Remember, O Wife, that this Life is Home of Tests, Trials, and Actions. So when you are tested with an infliction, or a disaster or tragedy befalls you, then be patient and content, and do not object the Wisdom of Allaah Azza wa Jall (Mighty and Majestic), nor His Decision nor His Decree, for indeed to Allaah belongs what He Gave and to Allaah belongs what He took.
And know that the test is a wordly practice (meaning, it always occurs), and that Allaah Subhaanahu wa Ta'aalaa (May He, the Most High, be Glorified), when He loves a people He tests them, and whoever He is pleased with will receive pleasure, and whoever makes Him angry will receive anger.
Second: Remember the protected Salafee sisters from the Mothers of the Believers, May Allaah be pleased with them, and those following them of the righteous female slaves, and comtemplate and closely examine their condition and their conditions, and how they accompanied the Prophet Sallallahu 'alayhe wa Sallam.
And know that you, however much you are a devout worshipper or not, you are not better than them, conditionally, nor in worship, may Allaah be pleased with them all.
Third: Remember patience and contentness and its reward, and that from the affairs of the Muslim is patience during trial, and that will raise you in status. As-Sabr (Patience) and Good Thoughts about Allaah Azza wa Jall is from the characteristics of al-Muttaqeen (the Pious), and they are two characteristics that are fitting for you to be keen about them in a condition like the one you are in.
Fourth: Remember the end result of anxiety, and displeasure about the Decision of Allaah and His Decree, and beware of the Anger of Allaah and sin, and refusing the Decision, and uttering words of anguish and disbelief. And do not give shaytaan a place in your heart or else he would scatter his poisons and increase animosity, disord, and enmity.
Fifth: Remember your evil deeds, call yourself to account, and learn lessons from this test that will help you with Obediance, Worship, Holding on to the Sunnah, Qiyaamul-Layl (the Superogatory Night prayers), Leaving bid'ah (innovations), and a lot of Tawbah (Repentance), Istighfaar (Seeking forgiveness), 'Inaabah (turning repentantly) and Tawakkal (Reliance upon Allaah).
Sixth: Remember that jealousy is a natural characteristic with the woman, but beware of transgressing the Islaamic Limit, and of undergoing malice and trials which divide the Muslim Homes and the Noble Family, and destroy the children.
Seventh: Remember your house, your sons, your daughters, your family, and your place, and beware of seeking divorce and hasty disconnection. So after this sacrifice, and this care and fatigue in building this family, the destruction due to an affliction that affected you?
Eighth: Remember the time and its blessings, and busy yourself with reading and memorizing al-Quraan, and preserving the Sunnah and the Books of Sharee'ah (Islaamic Law), and joining Salafee Sharee'ah knowledge courses, and presenting advice to the members of your house and your sisters, and take care of organizing and cleaning your house, and in protecting your children and raising them righteously Salafee.
والله أسأل الله أن يديم عليك نعمه ظاهرة وباطنة ، وأن
يحفظ لك بيتك وزوجك وأبنائك إنه ولي ذلك والقادر عليه
http://www.sahab.net/forums/showthread.php?t=338489
Salafiyyah Sister from One
Whose Husband Took on
Another Wife'
الحمد لله وكفى ، والصلاة والسلام على النبي المصطفى
وبعد
فهذه نصيحة أخوية من القلب لمن تزوج عليها زوجها ،
أصارح بها الأخوات السلفيات الأثريات لعلها تتسلل إلى
العقول ، وتجد لها مكاناً في القلوب ، وتخفف عن النفس ذلك
الحزن والضيق ، بإذن الله عز وجل
First: Remember, O Wife, that this Life is Home of Tests, Trials, and Actions. So when you are tested with an infliction, or a disaster or tragedy befalls you, then be patient and content, and do not object the Wisdom of Allaah Azza wa Jall (Mighty and Majestic), nor His Decision nor His Decree, for indeed to Allaah belongs what He Gave and to Allaah belongs what He took.
And know that the test is a wordly practice (meaning, it always occurs), and that Allaah Subhaanahu wa Ta'aalaa (May He, the Most High, be Glorified), when He loves a people He tests them, and whoever He is pleased with will receive pleasure, and whoever makes Him angry will receive anger.
Second: Remember the protected Salafee sisters from the Mothers of the Believers, May Allaah be pleased with them, and those following them of the righteous female slaves, and comtemplate and closely examine their condition and their conditions, and how they accompanied the Prophet Sallallahu 'alayhe wa Sallam.
And know that you, however much you are a devout worshipper or not, you are not better than them, conditionally, nor in worship, may Allaah be pleased with them all.
Third: Remember patience and contentness and its reward, and that from the affairs of the Muslim is patience during trial, and that will raise you in status. As-Sabr (Patience) and Good Thoughts about Allaah Azza wa Jall is from the characteristics of al-Muttaqeen (the Pious), and they are two characteristics that are fitting for you to be keen about them in a condition like the one you are in.
Fourth: Remember the end result of anxiety, and displeasure about the Decision of Allaah and His Decree, and beware of the Anger of Allaah and sin, and refusing the Decision, and uttering words of anguish and disbelief. And do not give shaytaan a place in your heart or else he would scatter his poisons and increase animosity, disord, and enmity.
Fifth: Remember your evil deeds, call yourself to account, and learn lessons from this test that will help you with Obediance, Worship, Holding on to the Sunnah, Qiyaamul-Layl (the Superogatory Night prayers), Leaving bid'ah (innovations), and a lot of Tawbah (Repentance), Istighfaar (Seeking forgiveness), 'Inaabah (turning repentantly) and Tawakkal (Reliance upon Allaah).
Sixth: Remember that jealousy is a natural characteristic with the woman, but beware of transgressing the Islaamic Limit, and of undergoing malice and trials which divide the Muslim Homes and the Noble Family, and destroy the children.
Seventh: Remember your house, your sons, your daughters, your family, and your place, and beware of seeking divorce and hasty disconnection. So after this sacrifice, and this care and fatigue in building this family, the destruction due to an affliction that affected you?
Eighth: Remember the time and its blessings, and busy yourself with reading and memorizing al-Quraan, and preserving the Sunnah and the Books of Sharee'ah (Islaamic Law), and joining Salafee Sharee'ah knowledge courses, and presenting advice to the members of your house and your sisters, and take care of organizing and cleaning your house, and in protecting your children and raising them righteously Salafee.
والله أسأل الله أن يديم عليك نعمه ظاهرة وباطنة ، وأن
يحفظ لك بيتك وزوجك وأبنائك إنه ولي ذلك والقادر عليه
http://www.sahab.net/forums/showthread.php?t=338489
Friday, December 4, 2009
How to Attain Sincerity
How to Attain Sincerity
As-Saree (may Allah have mercy on him) said:
لاَ تَعْمَلْ للِنَّاسِ شَيْئاً
Don't do anything for the sake of people!
وَ لاَ تَتْرُكْ لَهُمْ شَيْئاً
And don't stop doing things because of them!
وَ لاَ تُغَطِّ لَهُمْ شَيْئاً
And don't hide anything from them!
وَ لاَ تَكْشِفْ لَهُمْ شَيْئاً
And don't reveal anything to them!
The Reality of This Dunya
The following are notes taken from the lecture ‘The Reality of This Dunya’ by Shaykh Abdullaah Al Bukhaari
- Salama ibn Dinar Al ‘Araj, from the major ulama and scholar of hadeeth, said: Every bounty of Allaah, if it does not bring you closer to Allah, then it is a misfortune and an affliction upon you
- Everything Allah has blessed you with, no matter how small or simple, if it doesn’t bring you to Allaah, it’s a problem, and Allah has established a proof against you
- From these favours are: health, time, wealth
- Therefore it is upon us to realize the tremendous favours Allah has blessed us with
- Abdullah bin Mu’taz said: The ni’ma goes away very fast and it returns very slow
- So if Allah doesn’t see the slave thankful, and it doesn’t bring about acts of obedience and following the Messenger, then no doubt, these favours are an affliction upon the person
- But if he is thankful, then he is amongst the Muhajireen, those who make hijrah to Allaah ta’ala
- Why am I reminding you of this? Because today you have good health, but tomorrow there could be sickness
- The Messenger salAllahu alayhi wa sallam said: “Take benefit of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free-time before your preoccupation, and your life before your death.”[al-Haakim, al-Bayhaqee, Saheeh]
- Rush forth and hasten to the da’aa (obedience)
- Imam Ibn Abee Shaybah, on authority of Urwah ibn Zubayr, stated: if you see a man going to an act of obedience, then know for sure this act of obedience has sisters. But if you see a man performing acts of disobedience then know for sure that it has sisters.
- Meaning these good acts have sisters, just as the bad acts do
- This athar is extremely important
- The ma’siyah have sister acts of disobedience; when he’s alone and by himself, he performs the acts that are forbidden
- The obedience points a person to more obedience, and similarly the disobedience points a person to more disobedience
- When a person performs disobedience, the Shaytaan causes one to fall into disobedience, and sins continue to pile up and there are three different things he’s responding to:
- He falls into hawa (following his lusts and vain desires)
- The soul that orders him to do bad – nafs-amara-bis-soo’
- The Shaytaan who encourages the evil
- These things call him to abandon the straight path
- And the person who performs acts of obedience, he also answers the call of three:
- He answers the call of Ar Rahmaan, the Angels, and the soul that is blameworthy (but still has good in it)
- Whenever you become weak you will incline to the three things (hawa, soul that order evil, and Shaytaan)
- Whenever you become inclined to the good, you will incline to: the call of Allaah, Jannah
- So therefore, the believer who has common sense, and correct understanding, it’s upon him to reflect and think about this worldly life
- In reality, it is nothing other than days and nights, passing very quickly
- Ibn Al Qayyim stated: ‘The reality of the worldly life is a time between two times, this is, a time that has already passed (and it’s important to realize it’s already passed), and there’s a time that’s coming in the future (tomorrow), and the time between these two is the present time, today.’ (You cannot go in the past, or the future, you must focus on time you’re actually in)
- The reality of the life is that it’s current and realize that it is extremely short
- Some people say fulaan lived for 100 yrs and had a long life, however in reality, it was a very short life
- The only time you have to reform and rectify is the time that you’re standing in today
- From the complete thankfulness to Allah is rectifying and correcting that which has already passed
- Ibn Qayyim mentioned that reforming what has passed is not difficult or burdensome, rather, there’s no action in it. For rectifying it takes place by tawbah, and seeking forgiveness, and having regret for his shortcomings
- So therefore this nadam (regret) is an act of the heart, and the tongue and doesn’t involve the bodily limbs
- Imam Ahmad in his musnad, recorded that the Prophet salAllaahu alayhi wasallaam said: “Tawbah itself is nadam (regret)”
- O you who believe! Turn to Allâh with sincere repentance!(Tahreem 66:8)
- Ibn Mas’ood: Sincere repentance is regretting it and not returning to the sin
- He can reform his life by turning back to Allah in repentance
- So you correct your future by having a firm belief that you will not return to the disobedience
- Speak to yourself and tell yourself that you’ll be far and remote from the things that gain His anger and displeasure
- Allah will reward you for that intention and bless you with recompense
- The current time is corrected by strictly guarding Allah’s rules and legislations and performing the faraa’id and staying away from the disobedience (Surah Baqarah, these are the set limits of Allah so do not transgress them, and in another place: do not come near these set limits, and in another place: whoever transgresses this, he transgresses himself)
- The current day is the most difficult of the three times
- The intellectual one: he doesn’t give away to that which is great for that which is small and meager
- So he doesn’t give into the current pleasure of the worldly life for the pain of the everlasting life
- So therefore, in closing, the slave must be patient upon Allah’s obedience, and staying away from disobedience
- If a believer does these things, then this is the bounty of Allah, to whom He gives what he wills
- These things are proven in the Qur’aan and Sunnah
- The Sahabah, and the Khulafa, and the Taabi’een proceeded upon the affairs we previously mentioned
- And this is the fiqh un nafs, having an understanding of one’s soul, something that not many people have
- Salama ibn Dinar Al ‘A’raj stated: The difference between us and between them, is that the worldly life ran behind them, It chased the sahaba, and they ran away from it, and as for us, the worldly life is running away from us, and we’re running behind it.
- This is the clear difference between the sahaba and those besides the sahaba, they had an understanding that the dunya had a putrid smell
- Abu Bakr used to sit down and grab his beard and say to the dunya, put someone else through the fitnah, and don’t deceive me (this right here is the true understanding, fiqh un nafs)
- A man made the du’aa: ‘O Allah make me from the few’ – Umar radiAllaahu ‘anhu asked what he meant by this, and he said haven’t you heard from Allah, But few of My slaves are grateful (Saba 34:13)
- So how many bounties do we have, and we have little gratitude
- Thankfulness takes place with the heart, the tongue and the bodily limbs
- This is a tremendous statement, when the sahaba realized the reality of the dunya, every path that lead them to Allah, they tread it
- I’ll ask you a question: The sahaba that fought in the different battles, some of them were wounded, others killed – where did the physical pain go? It’s gone away
- From the sahaba are those that were informed that they would be the inhabitants of Jannah
- The pain has gone away, it’s nothing but a story now, but their levels are high, and they’re mentioned with praise
- Imam Ahmed was put through trails and physical pain, yet where did the pain go? It is gone, but he is still mentioned today, with praise and has a high level
- So then look at the people who had the luxuries of the worldly life, Qarun, and Fir’aun, they died and went away and their punishment remains and they’re mentioned in a bad manner – they’re never mentioned with good
- Remember: the intellectual person doesn’t give away the greater portion for the lesser portion
- Al Masrook ibn Ajda’ (student and friend of Abdullah ibn Mas’ood), was very elderly, he was from those who were alive during the time of the Prophet salAllaahu alayhi wasallam, but he didn’t meet him as a believer, he was actually older in age than Abu Bakr
- Al Masrook, was from the leaders of the tabieen, Ibn Abee Shybah mentions in his biography: Once he made hajj and Masrook never slept except that he was in sujood, he didn’t sleep at all, and he used the time in Hajj for this ibadah, he only slept in sujood, but he didn’t intentionally fall asleep in sujood, the lack of sleep made him sleep in the sajdah position, his wife would cry when she saw this, as he wouldn’t sleep and the hardship she would see him undergo
- Therefore, the difficulty and pains that you undergo in the dunya, pleasures and good shall come from them
- AbdulHaqq Ibn Muzahim (from the tabi’een) – whenever the night would come he’d begin to cry: ‘I don’t know which of my deeds that I’ve done today has ascended to Allah’
- And yet if people would say to him, the Angel of death is at your door, there’s nothing extra he could do (and this was how righteous he was)
- All of his time was spent in ‘ibadah (and what of us?)
- They had himmah ‘aaliyah (great aspirations, great goals ) and they weren’t pleased with that which was lower, only pleased with that which is greater
- That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn. And you will not be asked of what they used to do. (Al-Baqarah 2:141)
- So the person will be resurrected by himself: On that Day man will be informed of what he sent forward (of his evil or good deeds), and what he left behind (of his evil or good deeds). (Al-Qiyamah 75:13)
QUICK SUGGESTIONS:
QUICK SUGGESTIONS:
-Make continual du'aa asking Rabbil-'Aalameen to make your intentions sincere, pure, and correct upon the Sunnah in this particular process and of course, in all matters in general.
-Read and reflect on the Share'ah of marriage in Islaam.
-Be confident in your hope and trust of the promises that Allah, the Ever Merciful and Compassionate has made to the obedient believer who seeks to get closer to Him by submitting to what is legislated and commanded of us as revealed in Al-Qur'aan and Ahadeeth of our Prophet sallallaahu alayhi wa sallam.
-And then, do what, be patient.
-Don't worry about the pressures upon you. Qadarallaahu wa maa shaa afa'ala.
-Tell whomever (including yourself) that you are doing the best you can to obey your Lord by being dutiful to Him first and of course, DO your very best to fulfill your duty to Allah, azza wajal, after that, respect and obey your parents, by following the commandments of your Lord in this very important process.
-Ask whoever is pressuring you for their forgiveness if they feel you have harmed or disrespected them in any way.
-Be sincere.
-Don't let the comments make you angry.
-Seek refuge in Allah when you feel frustrated.
-Make du'aa immediately and fight the shaythaan by calling on Allahul-Azeez-ul-Aztheem for help and relief.
Thursday, December 3, 2009
The stranger is not
بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله وبركاته
من أجمل الكلمات التي سمعتها قصيدة زين العابدين بن على بن أبي طالب . .
لَيْسَ الغَريبُ غَريبَ الشَّأمِ واليَمَنِ *إِنَّ الغَريبَ غَريبُ اللَّحدِ والكَفَنِ
إِنَّ الغَريِبَ لَهُ حَقٌّ لِغُرْبَتـِهِ * على الْمُقيمينَ في الأَوطــانِ والسَّكَنِ
إِنَّ الغَريِبَ لَهُ حَقٌّ لِغُرْبَتـِهِ * على الْمُقيمينَ في الأَوطــانِ والسَّكَنِ
سَفَري بَعيدٌ وَزادي لَنْ يُبَلِّغَنـي * وَقُوَّتي ضَعُفَتْ والمـوتُ يَطلُبُنـي
وَلي بَقايــا ذُنوبٍ لَسْتُ أَعْلَمُها * الله يَعْلَمُهــا في السِّرِ والعَلَنِ
وَلي بَقايــا ذُنوبٍ لَسْتُ أَعْلَمُها * الله يَعْلَمُهــا في السِّرِ والعَلَنِ
مـَا أَحْلَمَ اللهَ عَني حَيْثُ أَمْهَلَني * وقَدْ تَمـادَيْتُ في ذَنْبي ويَسْتُرُنِي
تَمُرُّ سـاعـاتُ أَيّـَامي بِلا نَدَمٍ * ولا بُكاءٍ وَلاخَـوْفٍ ولا حـَزَنِ
تَمُرُّ سـاعـاتُ أَيّـَامي بِلا نَدَمٍ * ولا بُكاءٍ وَلاخَـوْفٍ ولا حـَزَنِ
أَنَـا الَّذِي أُغْلِقُ الأَبْوابَ مُجْتَهِداً * عَلى المعاصِي وَعَيْنُ اللهِ تَنْظُرُنـي
يَـا زَلَّةً كُتِبَتْ في غَفْلَةٍ ذَهَبَتْ * يَـا حَسْرَةً بَقِيَتْ في القَلبِ تُحْرِقُني
يَـا زَلَّةً كُتِبَتْ في غَفْلَةٍ ذَهَبَتْ * يَـا حَسْرَةً بَقِيَتْ في القَلبِ تُحْرِقُني
دَعْني أَنُوحُ عَلى نَفْسي وَأَنْدِبُـهـا * وَأَقْطَعُ الدَّهْرَ بِالتَّذْكِيـرِ وَالحَزَنِ
كَأَنَّني بَينَ تلك الأَهلِ مُنطَرِحــَاً * عَلى الفِراشِ وَأَيْديهِمْ تُقَلِّبُنــي
كَأَنَّني بَينَ تلك الأَهلِ مُنطَرِحــَاً * عَلى الفِراشِ وَأَيْديهِمْ تُقَلِّبُنــي
وَقد أَتَوْا بِطَبيبٍ كَـيْ يُعالِجَنـي * وَلَمْ أَرَ الطِّبَّ هـذا اليـومَ يَنْفَعُني
واشَتد نَزْعِي وَصَار المَوتُ يَجْذِبُـها * مِن كُلِّ عِرْقٍ بِلا رِفقٍ ولا هَوَنِ
واشَتد نَزْعِي وَصَار المَوتُ يَجْذِبُـها * مِن كُلِّ عِرْقٍ بِلا رِفقٍ ولا هَوَنِ
واستَخْرَجَ الرُّوحَ مِني في تَغَرْغُرِها * وصـَارَ رِيقي مَريراً حِينَ غَرْغَرَني
وَغَمَّضُوني وَراحَ الكُلُّ وانْصَرَفوا * بَعْدَ الإِياسِ وَجَدُّوا في شِرَا الكَفَنِ
وَغَمَّضُوني وَراحَ الكُلُّ وانْصَرَفوا * بَعْدَ الإِياسِ وَجَدُّوا في شِرَا الكَفَنِ
وَقـامَ مَنْ كانَ حِبَّ لنّاسِ في عَجَلٍ * نَحْوَ المُغَسِّلِ يَأْتينـي يُغَسِّلُنــي
وَقــالَ يـا قَوْمِ نَبْغِي غاسِلاً حَذِقاً * حُراً أَرِيباً لَبِيبـاً عَارِفـاً فَطِنِ
وَقــالَ يـا قَوْمِ نَبْغِي غاسِلاً حَذِقاً * حُراً أَرِيباً لَبِيبـاً عَارِفـاً فَطِنِ
فَجــاءَني رَجُلٌ مِنْهُمْ فَجَرَّدَني * مِنَ الثِّيــابِ وَأَعْرَاني وأَفْرَدَني
وَأَوْدَعوني عَلى الأَلْواحِ مُنْطَرِحـاً * وَصـَارَ فَوْقي خَرِيرُ الماءِ يَنْظِفُني
وَأَوْدَعوني عَلى الأَلْواحِ مُنْطَرِحـاً * وَصـَارَ فَوْقي خَرِيرُ الماءِ يَنْظِفُني
وَأَسْكَبَ الماءَ مِنْ فَوقي وَغَسَّلَني * غُسْلاً ثَلاثاً وَنَادَى القَوْمَ بِالكَفَنِ
وَأَلْبَسُوني ثِيابـاً لا كِمامَ لهـا * وَصارَ زَادي حَنُوطِي حيـنَ حَنَّطَني
وَأَلْبَسُوني ثِيابـاً لا كِمامَ لهـا * وَصارَ زَادي حَنُوطِي حيـنَ حَنَّطَني
وأَخْرَجوني مِنَ الدُّنيـا فَوا أَسَفاً * عَلى رَحِيـلٍ بِلا زادٍ يُبَلِّغُنـي
وَحَمَّلوني على الأْكتـافِ أَربَعَةٌ * مِنَ الرِّجـالِ وَخَلْفِي مَنْ يُشَيِّعُني
وَحَمَّلوني على الأْكتـافِ أَربَعَةٌ * مِنَ الرِّجـالِ وَخَلْفِي مَنْ يُشَيِّعُني
وَقَدَّموني إِلى المحرابِ وانصَرَفوا * خَلْفَ الإِمـَامِ فَصَلَّى ثـمّ وَدَّعَني
صَلَّوْا عَلَيَّ صَلاةً لا رُكوعَ لهـا * ولا سُجـودَ لَعَلَّ اللـهَ يَرْحَمُني
صَلَّوْا عَلَيَّ صَلاةً لا رُكوعَ لهـا * ولا سُجـودَ لَعَلَّ اللـهَ يَرْحَمُني
وَأَنْزَلوني إلـى قَبري على مَهَلٍ * وَقَدَّمُوا واحِداً مِنهـم يُلَحِّدُنـي
وَكَشَّفَ الثّوْبَ عَن وَجْهي لِيَنْظُرَني * وَأَسْكَبَ الدَّمْعَ مِنْ عَيْنيهِ أَغْرَقَني
وَكَشَّفَ الثّوْبَ عَن وَجْهي لِيَنْظُرَني * وَأَسْكَبَ الدَّمْعَ مِنْ عَيْنيهِ أَغْرَقَني
فَقامَ مُحتَرِمــاً بِالعَزمِ مُشْتَمِلاً * وَصَفَّفَ اللَّبِنَ مِنْ فَوْقِي وفـارَقَني
وقَالَ هُلُّوا عليه التُّرْبَ واغْتَنِموا * حُسْنَ الثَّوابِ مِنَ الرَّحمنِ ذِي المِنَنِ
وقَالَ هُلُّوا عليه التُّرْبَ واغْتَنِموا * حُسْنَ الثَّوابِ مِنَ الرَّحمنِ ذِي المِنَنِ
في ظُلْمَةِ القبرِ لا أُمٌّ هنــاك ولا * أَبٌ شَفـيقٌ ولا أَخٌ يُؤَنِّسُنــي
فَرِيدٌ وَحِيدُ القبرِ، يــا أَسَفـاً * عَلى الفِراقِ بِلا عَمَلٍ يُزَوِّدُنـي
فَرِيدٌ وَحِيدُ القبرِ، يــا أَسَفـاً * عَلى الفِراقِ بِلا عَمَلٍ يُزَوِّدُنـي
وَهالَني صُورَةً في العينِ إِذْ نَظَرَتْ * مِنْ هَوْلِ مَطْلَعِ ما قَدْ كان أَدهَشَني
مِنْ مُنكَرٍ ونكيرٍ مـا أَقولُ لهم * قَدْ هــَالَني أَمْرُهُمْ جِداً فَأَفْزَعَني
مِنْ مُنكَرٍ ونكيرٍ مـا أَقولُ لهم * قَدْ هــَالَني أَمْرُهُمْ جِداً فَأَفْزَعَني
وَأَقْعَدوني وَجَدُّوا في سُؤالِهـِمُ * مَـالِي سِوَاكَ إِلهـي مَنْ يُخَلِّصُنِي
فَامْنُنْ عَلَيَّ بِعَفْوٍ مِنك يــا أَمَلي * فَإِنَّني مُوثَقٌ بِالذَّنْبِ مُرْتَهــَنِ
فَامْنُنْ عَلَيَّ بِعَفْوٍ مِنك يــا أَمَلي * فَإِنَّني مُوثَقٌ بِالذَّنْبِ مُرْتَهــَنِ
تَقاسمَ الأهْلُ مالي بعدما انْصَرَفُوا * وَصَارَ وِزْرِي عَلى ظَهْرِي فَأَثْقَلَني
واستَبْدَلَتْ زَوجَتي بَعْلاً لهـا بَدَلي * وَحَكَّمَتْهُ فِي الأَمْوَالِ والسَّكَـنِ
واستَبْدَلَتْ زَوجَتي بَعْلاً لهـا بَدَلي * وَحَكَّمَتْهُ فِي الأَمْوَالِ والسَّكَـنِ
وَصَيَّرَتْ وَلَدي عَبْداً لِيَخْدُمَهــا * وَصَارَ مَـالي لهم حـِلاً بِلا ثَمَنِ
فَلا تَغُرَّنَّكَ الدُّنْيــا وَزِينَتُها * وانْظُرْ إلى فِعْلِهــا في الأَهْلِ والوَطَنِ
فَلا تَغُرَّنَّكَ الدُّنْيــا وَزِينَتُها * وانْظُرْ إلى فِعْلِهــا في الأَهْلِ والوَطَنِ
وانْظُرْ إِلى مَنْ حَوَى الدُّنْيا بِأَجْمَعِها * هَلْ رَاحَ مِنْها بِغَيْرِ الحَنْطِ والكَفَنِ
خُذِ القَنـَاعَةَ مِنْ دُنْيَاك وارْضَ بِها * لَوْ لم يَكُنْ لَكَ إِلا رَاحَةُ البَدَنِ
خُذِ القَنـَاعَةَ مِنْ دُنْيَاك وارْضَ بِها * لَوْ لم يَكُنْ لَكَ إِلا رَاحَةُ البَدَنِ
يَـا زَارِعَ الخَيْرِ تحصُدْ بَعْدَهُ ثَمَراً * يَا زَارِعَ الشَّرِّ مَوْقُوفٌ عَلَى الوَهَنِ
يـَا نَفْسُ كُفِّي عَنِ العِصْيانِ واكْتَسِبِي * فِعْلاً جميلاً لَعَلَّ اللهَ يَرحَمُني
يـَا نَفْسُ كُفِّي عَنِ العِصْيانِ واكْتَسِبِي * فِعْلاً جميلاً لَعَلَّ اللهَ يَرحَمُني
The Stranger is Not: By Zain al Abideen bin Ali bin Abi Talib
1) The stranger is not the stranger to Yemen or Shaam
But the stranger is the stranger to the grave and the coffin
2: Verily the stranger has rights for his absence
Over the residents of the dwellings & homelands.
3) Don't chase away the outlander in his state of unfamiliarity
For time is also chasing him with hardship & distress
4) My travels are far and my provisions will not suffice me
My strength has weakened and death is calling unto me.
5) I still have sins which I know not of
Allah knows of them; those made in secret & in manifest
6) How merciful has Allah been to me by giving me respite
And I have increased in sins but Allah has always shielded me
7) The hours of my days pass by without regret
No crying, no fear, no sadness
8) I am the one who closes the doors with fatigue
on disobedience, & The Eye of Allah watches over me..
9) O' that which was written in a moment of heedlessness
O' the sorrow which remains in my heart is burning me.
10) Leave me to bewail myself and weep
and pass the time in sadness and remembrance.
11) Leave off your Blaming of me O' Ye who do so..
If you were but to know my situation you would have excused me..
12) Let me cry out tears that have no ending to them
for there will be no lesson that will set me free
13)It is As though I am with that family, laying..
Upon the mattress with their hands turning me over.
14) And they came to me with a doctor that he may cure me..
But of today I think not that medicine will benefit me..
15) My sufferings increased and death began to pull at me ..
From every vein, without ease or comfort..
16) My soul was then removed from me with a gurgle..
And my saliva became bitter at that point..
17) They then shut my eyes and left me…
after a long moment of despair,…. they hurried to the purchase of the shroud
18) And he who was dearest to me got up in a hurry..
To summon the person who was to wash me..
19) He said: O' my people we have attained a Washer who is skillful, clever, bright & intelligent..
20)So then one of the men came and removed my clothing..
He undressed me and denuded me...
21) They then placed me on top of a board
And the sound of water above me began to clean me
22)He poured the water on top of me and washed me..
Three times, before calling out to the people for the Shroud..
23) They shrouded me in a sleeveless garment..
And my provisions became the embalmment in which they embalmed me
24. They Bore me towards my journey Out of this World, Oh How Sorrowful!!
Will be this journey for which I have no provisions to take along with me.
25. Upon their shoulders, they carried me, Four….
Men, and behind me are those who come to bid me farewell
26.They set me before the mihraab then turned away from me
Behind the Imaam they went and he prayed on me then bade me farewell
27. They prayed over me a prayer consisting of neither Rukoo’ nor Sujood
Asking that Allah may have Mercy upon me.
28. They lowered me into my grave slowly
And one of them came forward to place me in the Lahd
29 He raised the garment from my face to gaze upon me
And the tears spilt from his eyes awashing me
30 Then he stood, honoring me, firm and resolute
And lined the bricks on my body then left me
31. And he said “Throw the dirt upon him and reap
The great rewards from Ar-Rahmaan, The Most Gracious”
32. In the darkness of the grave, no mother is there nor,
Is there an affectionate father, or a brother to comfort me
33. Alone….The only inhabitant of the Grave Oh how Sorrowful!!
Am I on parting the world bearing no Deeds to provision me.
34. And a sight which beheld my eye struck terror into me.
From a place of terror it came and startled me.."
35. Munkar and Nakeer, what shall I say to them?
The thought of them strikes terror into me, it causes me fear
36. And they made me to sit and put forth their questions
I have none other Than You now O Lord to deliver me!!.
37. So bestow upon me from your Mercy O Lord, How I hope in You!!
For verily I am fettered in my sins, I am confined by them
38. The relatives have divided my wealth amongst them after leaving me.
And my sins are now upon my back, burdening me
39. My wife has taken another husband in my place
And she has appointed him as overseer over my wealth and my home
40. She has made my children into servants to bid unto her needs
And my wealth has become to them a worthless means of enjoyment
41. So let not this World and its adornments deceive you.
And look at its (evil) effects in your family and homeland
42. And look at the one who collects the wealth of this Dunya in abundance
Will he depart from this world bearing other than the death shroud and embalmment?
43. Take from the dunya that which suffices you and be contented with that
Even if you were to have naught but good health
44. O ye who sow good, you will reap the fruit of your efforts.
O ye who sow evil you will find yourselves overcome with grief
45. O soul of mine, abstain from sinning and attain instead
Deeds which are Beautiful, for which Allah may be merciful towards me
46. O soul of mine, Woe upon you! Turn towards your lord in Repentance, and do that which is good
So that you will be recompensed after your death with that which is delightful
47. Lastly sending prayers upon the Chosen one, Our Sayyid (leader)
48. All praise is unto Allah, May he fill our days and nights with that which is Good, with forgiveness
With Ihsaan and Grace.
1) The stranger is not the stranger to Yemen or Shaam
But the stranger is the stranger to the grave and the coffin
2: Verily the stranger has rights for his absence
Over the residents of the dwellings & homelands.
3) Don't chase away the outlander in his state of unfamiliarity
For time is also chasing him with hardship & distress
4) My travels are far and my provisions will not suffice me
My strength has weakened and death is calling unto me.
5) I still have sins which I know not of
Allah knows of them; those made in secret & in manifest
6) How merciful has Allah been to me by giving me respite
And I have increased in sins but Allah has always shielded me
7) The hours of my days pass by without regret
No crying, no fear, no sadness
8) I am the one who closes the doors with fatigue
on disobedience, & The Eye of Allah watches over me..
9) O' that which was written in a moment of heedlessness
O' the sorrow which remains in my heart is burning me.
10) Leave me to bewail myself and weep
and pass the time in sadness and remembrance.
11) Leave off your Blaming of me O' Ye who do so..
If you were but to know my situation you would have excused me..
12) Let me cry out tears that have no ending to them
for there will be no lesson that will set me free
13)It is As though I am with that family, laying..
Upon the mattress with their hands turning me over.
14) And they came to me with a doctor that he may cure me..
But of today I think not that medicine will benefit me..
15) My sufferings increased and death began to pull at me ..
From every vein, without ease or comfort..
16) My soul was then removed from me with a gurgle..
And my saliva became bitter at that point..
17) They then shut my eyes and left me…
after a long moment of despair,…. they hurried to the purchase of the shroud
18) And he who was dearest to me got up in a hurry..
To summon the person who was to wash me..
19) He said: O' my people we have attained a Washer who is skillful, clever, bright & intelligent..
20)So then one of the men came and removed my clothing..
He undressed me and denuded me...
21) They then placed me on top of a board
And the sound of water above me began to clean me
22)He poured the water on top of me and washed me..
Three times, before calling out to the people for the Shroud..
23) They shrouded me in a sleeveless garment..
And my provisions became the embalmment in which they embalmed me
24. They Bore me towards my journey Out of this World, Oh How Sorrowful!!
Will be this journey for which I have no provisions to take along with me.
25. Upon their shoulders, they carried me, Four….
Men, and behind me are those who come to bid me farewell
26.They set me before the mihraab then turned away from me
Behind the Imaam they went and he prayed on me then bade me farewell
27. They prayed over me a prayer consisting of neither Rukoo’ nor Sujood
Asking that Allah may have Mercy upon me.
28. They lowered me into my grave slowly
And one of them came forward to place me in the Lahd
29 He raised the garment from my face to gaze upon me
And the tears spilt from his eyes awashing me
30 Then he stood, honoring me, firm and resolute
And lined the bricks on my body then left me
31. And he said “Throw the dirt upon him and reap
The great rewards from Ar-Rahmaan, The Most Gracious”
32. In the darkness of the grave, no mother is there nor,
Is there an affectionate father, or a brother to comfort me
33. Alone….The only inhabitant of the Grave Oh how Sorrowful!!
Am I on parting the world bearing no Deeds to provision me.
34. And a sight which beheld my eye struck terror into me.
From a place of terror it came and startled me.."
35. Munkar and Nakeer, what shall I say to them?
The thought of them strikes terror into me, it causes me fear
36. And they made me to sit and put forth their questions
I have none other Than You now O Lord to deliver me!!.
37. So bestow upon me from your Mercy O Lord, How I hope in You!!
For verily I am fettered in my sins, I am confined by them
38. The relatives have divided my wealth amongst them after leaving me.
And my sins are now upon my back, burdening me
39. My wife has taken another husband in my place
And she has appointed him as overseer over my wealth and my home
40. She has made my children into servants to bid unto her needs
And my wealth has become to them a worthless means of enjoyment
41. So let not this World and its adornments deceive you.
And look at its (evil) effects in your family and homeland
42. And look at the one who collects the wealth of this Dunya in abundance
Will he depart from this world bearing other than the death shroud and embalmment?
43. Take from the dunya that which suffices you and be contented with that
Even if you were to have naught but good health
44. O ye who sow good, you will reap the fruit of your efforts.
O ye who sow evil you will find yourselves overcome with grief
45. O soul of mine, abstain from sinning and attain instead
Deeds which are Beautiful, for which Allah may be merciful towards me
46. O soul of mine, Woe upon you! Turn towards your lord in Repentance, and do that which is good
So that you will be recompensed after your death with that which is delightful
47. Lastly sending prayers upon the Chosen one, Our Sayyid (leader)
48. All praise is unto Allah, May he fill our days and nights with that which is Good, with forgiveness
With Ihsaan and Grace.
Tuesday, December 1, 2009
Doing Udhiyyah(Sacrifice) on behalf of the dead
Doing Udhiyyah(Sacrifice) on behalf of the dead
By the Noble Shaykh Muhammad ibn Saalih al-`Uthaymeen
source : AlBaseerah.org Specail Eid al Adha Newsletter
Question:
Is it recommended to make the Udhiyyah (sacrifice) on behalf of the dead, as is the case with the living,even if they (the dead) did not order with it (the sacrifice), or is it a special worship limited to the living only, with the exception of the deceased who have ordered us with it?
Answer:
What we see is the Udhiyyah is legislated for the living only because this is what is reported from the
Messenger (Peace be upon him). It is for the living only, with the exception of the dead if they entrusted someone to do it for them. Then it should be done on their behalf because the dead person has ordered with it from his own wealth,
and his wealth is his to spend as he wishes as long as it is not in disobedience to Allah. So do as he ordered.
As for the living, then he sacrifices on his behalf, but there is no objection if he sacrifices and says “this is on behalf of my household” and he intends with that statement the living and the dead, as is apparent from the actions of the Messenger (Peace be upon him) when he used to say “this is on behalf Muhammad, the family of Muhammad and the Ummah of Muhammad,” the apparent meaning is that it includes the living and the dead.
As for sacrificing only on behalf of the dead, then this has not been related on the Prophet (Peace be upon him). Indeed the daughters of the Prophet (Peace be upon him) died -three of his daughters died during his lifetime and he did not sacrifice on their behalf; his wife Khadijah died and she was from the most beloved of his wives yet he did not sacrifice on her behalf, and his uncle Hamzah (radhi Allaahu Anhu) was martyred, and he did not sacrifice on his behalf.
If this was among the legislated matters, then the Messenger (Peace be upon him) would have legalized it for his Ummah either by his statement, action, or approval. As none of that happened, it is known that it is not legislated.
However, we do not say it is forbidden, or it is an innovation, or it is not allowed, because it is similar to a charity as some of the scholars have compared it with sadaqah (charity) on behalf of the dead, and sadaqah on behalf of the dead has been confirmed by the Sunnah.
By the Noble Shaykh Muhammad ibn Saalih al-`Uthaymeen
source : AlBaseerah.org Specail Eid al Adha Newsletter
Question:
Is it recommended to make the Udhiyyah (sacrifice) on behalf of the dead, as is the case with the living,even if they (the dead) did not order with it (the sacrifice), or is it a special worship limited to the living only, with the exception of the deceased who have ordered us with it?
Answer:
What we see is the Udhiyyah is legislated for the living only because this is what is reported from the
Messenger (Peace be upon him). It is for the living only, with the exception of the dead if they entrusted someone to do it for them. Then it should be done on their behalf because the dead person has ordered with it from his own wealth,
and his wealth is his to spend as he wishes as long as it is not in disobedience to Allah. So do as he ordered.
As for the living, then he sacrifices on his behalf, but there is no objection if he sacrifices and says “this is on behalf of my household” and he intends with that statement the living and the dead, as is apparent from the actions of the Messenger (Peace be upon him) when he used to say “this is on behalf Muhammad, the family of Muhammad and the Ummah of Muhammad,” the apparent meaning is that it includes the living and the dead.
As for sacrificing only on behalf of the dead, then this has not been related on the Prophet (Peace be upon him). Indeed the daughters of the Prophet (Peace be upon him) died -three of his daughters died during his lifetime and he did not sacrifice on their behalf; his wife Khadijah died and she was from the most beloved of his wives yet he did not sacrifice on her behalf, and his uncle Hamzah (radhi Allaahu Anhu) was martyred, and he did not sacrifice on his behalf.
If this was among the legislated matters, then the Messenger (Peace be upon him) would have legalized it for his Ummah either by his statement, action, or approval. As none of that happened, it is known that it is not legislated.
However, we do not say it is forbidden, or it is an innovation, or it is not allowed, because it is similar to a charity as some of the scholars have compared it with sadaqah (charity) on behalf of the dead, and sadaqah on behalf of the dead has been confirmed by the Sunnah.
Silsilaat alhadeeth athsaheeha by Shaykh Albanee سلسيلة الأحاديث الصحيحة
I love this book very much, it's a wonderful book alhamdulillah.
This is the summarized version of the book of Shaykh Albaneee Silsilaat alhadeeth athsaheeha - in this book the ahadeeth are organized by categories they fall in.
The book isn't thick and it is just one vol. and the chapter that i like much is the chapter on Adkhar and Dua. So many duas mash-Allah. When i read, i feel my emaan increases. Alhamdulillah.
and Because the book is all Arabic, it is a good practice for me also for my reading comprehension. alhamdulillah.
I bought this copy from the store of Brooklyn, "the house of knowledge", and the cost was a lot, mash-Allah, $35 dollars, he didn't give me any discount to this book mash-Allah.
But when i read the book and i benefit, i can forget the high cost. alhamdulillah.
I really wish to have complete book very much. Insha-Allah in near future i will. The full volumes cost a lot mash-Allah. I want to get all ahadeeth books of Shaykh Albanee insha-Allah.
May Allah benefit me from the books He has given me tawpiq to buy ameen.
I translated few ahadeeth from this book found here: The Translations of Works of Scholars
alhamdulillah.
Sunday, November 29, 2009
Importance of the supplication of intercourse
A question that was asked to Shaykh Saalih al Fouzaan may Allah preserve him:
Question: Oh noble Shaykh, is it true that the shaytaan has intercourse with the women if the man doesn't seek refuge with Allah from the outcast shaytaan?
Answer: I don't know about this, however he harms the child, he affects the child(negatively) , because in the hadeeth the messenger says: So if it is decreed between them to have a child then the shaytaan will not harm him. So the danger is if one leaves off saying "in the name of Allah" the shaytaan harms the child, as for him having intercourse with the women Allah knows best I don't know na'am.
Footnote:# Hadith of ibn `Abbas in Sahih Bukhari(397) and Muslim(2591) .
Taken from:http://www.alfawzan .ws/AlFawzan/ FatwaaTree/ tabid/84/ Default.aspx? View=Page& NodeID=17526& PageID=2436
Translated by: Abu Fouzaan Qaasim
Question: Oh noble Shaykh, is it true that the shaytaan has intercourse with the women if the man doesn't seek refuge with Allah from the outcast shaytaan?
Answer: I don't know about this, however he harms the child, he affects the child(negatively) , because in the hadeeth the messenger says: So if it is decreed between them to have a child then the shaytaan will not harm him. So the danger is if one leaves off saying "in the name of Allah" the shaytaan harms the child, as for him having intercourse with the women Allah knows best I don't know na'am.
Footnote:# Hadith of ibn `Abbas in Sahih Bukhari(397) and Muslim(2591) .
Taken from:http://www.alfawzan .ws/AlFawzan/ FatwaaTree/ tabid/84/ Default.aspx? View=Page& NodeID=17526& PageID=2436
Translated by: Abu Fouzaan Qaasim
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