Becoming the Keys to Goodness

Becoming the Keys to Goodness

Author: Ustadz Abu Ahmad Said Yai, Lc. MA

The Hadith

عن أنس بن مالك قال: قال رسول الله صلى الله عليه و سلم:

إِنَّ مِنَ النَّاسِ مَفَاتِيحَ لِلْخَيْرِ مَغَالِيقَ لِلشَّرِّ وَإِنَّ مِنَ النَّاسِ مَفَاتِيحَ لِلشَّرِّ مَغَالِيقَ لِلْخَيْرِ فَطُوبَى لِمَنْ جَعَلَ اللَّهُ مَفَاتِيحَ الْخَيْرِ عَلَى يَدَيْهِ وَوَيْلٌ لِمَنْ جَعَلَ اللَّهُ مَفَاتِيحَ الشَّرِّ عَلَى يَدَيْهِ

From Anas Ibn Malik -may Allah be pleased with him-, he said, “The Messenger of Allah -peace and prayer of Allah be upon him- once said, “Verily, among men, there are persons who become the keys to goodness, and the locks of evil. And among men there are people who become the locks of goodness, and the keys to evil. Lucky those whom Allah put in their hands the key to goodness, and woe to those whom Allah put in their hands the key to evil.”

Explanation of Narrators:

This hadith was narrated by Ibn Maja in his book of Sunan, at the opening of the Book of Sunan Ibn Maja, chapter “The key to goodness”, no. 237 and Ibn Abi ‘Ashim in As Sunnah, no. 232.

It is classified as good hadith by Sheikh Al Albani in “Ash Shahihah” no. 1332, and “Dzhilâlul-jannah” (297/299) with its supporting narrations.

Explanation of Hadith:
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Where does the Division of Tawheed into 3 kinds come from?

Where does the Division of Tawheed into 3 kinds come from?

Question:

It is said that tawheed (monotheism, believing in Oneness of Allah) is divided into three kinds (rububiyya, uluhiyya, and asma’ wa shifat). Who did that division? And in what book, volume, and page?

Answer:

Tawheed is divided into three kinds (the rububiyya, uluhiyya, and asma’ wa shifat) based on a comprehensive study over indications that exist in the Qur’an and the sunnah, as the scholars of Arabic grammar (or nahwu) divided a word in Arabic language into three categories; the ism, fi’l, and harf, based on their comprehensive studies over the words that exist in Arabic language. (Refer to the book: “At-Tahdzir min Mukhtasharat Muhammad Ash-Shabuny fii At-Tafsir” by Sheikh Bakr Abu Zaid page 30, published by Darur Rayah- Riyadh )

Among the indications of tawheed rububiyya (believing that Allah is The Only One Who created the whole universe, distributes the sustenances, and regulates all universe) are:
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The Difference between A Prophet and A Messenger

The Difference between A Prophet and A Messenger

Question:

Assalamu’alaikum.

I apologize since I previously wanted to use the consultation column, but I couldn’t access it, thus I use the comments section instead. I’d like to ask about the definitions of a messenger and a prophet, because the definition that was taught at the school seemed to be quite inappropriate compared to the real one. I have been searching the internet for it but I haven’t found it. Would you please explain it to me, and send it to my email address? Thank you very much.

Wassalamu’alaikum.

From: Puryanto
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Patience over The Government’s Policy, and Obligations of Citizen

Patience over The Government’s Policy, and Obligations of Citizen

The Government and the Citizen

The main foundation to understand about the matter of interaction between government and their citizen is knowledge. Justice and injustice could only decided through knowledge. Thus, the whole religion is knowledge and justice, which opposites are injustice and ignorance. Allah the Holy and Exalted decreed, which can be translated as,

“but man carried it. Surely he is wrong-doing, ignorant. “ (QS. Al-Ahzab: 72)

Since men are very prone to be injustice and being emotional – which mostly done by the leaders, and sometimes the employee or common people, and on another time happened to others, then the knowledge and justice ordered in this matter is to be patient in facing the injustice and dictatorship of the leaders, as it is one of the principle of the Sunni. And as instructed by the Prophet -peace and prayer of Allah be upon him- through his numerous sayings, when he said,

“After I passed away, you will meet the selfish leaders; then be patient until you meet me at the lake (in heaven).”
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An invocation in asking for goodness in this world and the hereafter

An invocation in asking for goodness in this world and the hereafter

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“O our Lord, give us in this world that which is good and in the hereafter that which is good and save us from the torment of the fire!” (Al-Baqarah: 201)

An invocation for admiring the Power of Allah

رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

“O our Lord, You have not created all this without purpose, glory to You, give us salvation from the torment of the fire.” (Ali Imran: 191)

An invocation for the acceptance of the deeds

رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ

“O our Lord, accept this service from us, verily You are the All-Hearer and the All-Knower.” (Al-Baqarah: 127)

An invocation of fearing the torment of the fire

رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا

“Our Lord, avert from us the torment of hell. Verily, its torment is ever a permanent punishment.” (Al-Furqan: 65)
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Do not Make Debt as Your Habit!

Do not Make Debt as Your Habit!

Islam is a noble religion, and it has regulated all aspects of the society life, including the matter of debt and credit.

Not only Islam allows a person to owe to others, but it also regulates the etiquettes and rules in debt.

The basic rule of debt is permissible (jaa-iz). Allah the Glorified and Exalted mentioned some of the etiquettes in debt inside the Qur’an. Allah the Glorified and Exalted decreed:

{ يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى فَاكْتُبُوهُ }

“Believers! Whenever you contract a debt from one another for a known term,  commit it to writing.” (QS Al-Baqarah/The Cow: 282)
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The Reflection of You

The Reflection of You

Author: Ustadz Abu Ahmad Said Yai, Lc.

It is easy to know what is the reflection of yourself looks like; simply by looking at whom are the persons that you befriend with. The Messenger of Allah -peace and prayer of Allah be upon him- said:

(الْمُؤْمِنُ مِرْآةُ (أخيه) الْمُؤْمِنِ)

“A believer is like a mirror for his brother.” [1]

If a person usually gathers with a man whose hobby is gambling, then he is just like him, more or less. And vice versa, if he usually gathers with a man who is diligent in performing the congregational prayer, then more or less, he resembles him.

Allah the Glorified and Exalted had created spirit and its certain characteristics. Among the characteristics of the spirit is that it refuses to join other than its kind. The Messenger of Allah -peace and prayer of Allah be upon him- said:

(الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ)

“The spirits are like a gathering troop. Therefore, if they know each other, they will unite, and if they don’t, they will differ (separate).” [2]

Choosing a good friend is something that couldn’t be considered as trivial thing. Thus, Islam taught us not to make a wrong choice in it. The Messenger of Allah -peace and prayer of Allah be upon him- said:

(الرَّجُلُ عَلَى دِينِ خَلِيلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ)

“A man depends on the religion of his best friend. Therefore, you should pay attention on whom you befriend with.” [3]

Undoubtedly, a friend has a major impact on his friend. A friend could influence a man’s religion, view of life, habit, and characters.
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The Story of The Prophet’s companion: Sa’d Ibn Abi Waqqash -may Allah be pleased with him-

Sa’d Ibn Abi Waqqash -may Allah be pleased with him-

When Sa’d Ibn Abi Waqqash arrived at Mecca, his eyes were blind. But people came to him, asking him to pray for them. So Sa’d prayed, asking for the curing of various diseases. He was among those who, if they prayed, their prayer would be granted by Allah the Glorified and Exalted.

One day, Abdullah Ibn Sa’ib said, “When I was a little boy, I ever been brought to him. I introduced myself and he recognized me. At that time, he said, ‘ Are you the one who teach Qur’an recitation to the residents of Mecca?’. I answered, ‘Yes.’

Then he told me a story, until finally, I asked him, ‘O uncle, you don’t pray for yourself, thus Allah will restore your sight?'”

Sa’d smiled and said, ‘O son, know that the providence of Allah the Glorified and Exalted that happened to me is much better than my sight.” (See: Madarijus Salikin, 2/227)

Source: 99 Kisah Orang Shalih (99 Stories of The Pious People), by Muhammad Ibn Hamid Abdul Wahab, published by Darul Haq, fifth edition, Shafar 1430/2009.

Biography of Muslim Scholar – Abu Hanifa (80-150 H)

Biography of Muslim Scholar – Abu Hanifa (80-150 H)

He is An Nu’man Ibn Tsabit Ibn Zuthi At-Taimi Al-Kufi. He was originally from Persia. He was born on year 80 H, and he had a chance to live in a similar period with several companions of the Prophet, four of them to be exact: Anas Ibn Malik, Abdullah Ibn Abi Aufa, Sahl Ibn Sa’ad As-Sa’idi, and Amr Ibn Watsilah -may Allah be pleased with them-. Some said that he didn’t get a chance to meet any of the companions, but others said that he did meet Anas Ibn Malik -may Allah be pleased with him-, and he learned from him the hadith “studying is compulsory for every muslim”. If the news that he ever met Anas was true, then he was one of the tabeen.
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Biography of the companion of Prophet Muhammad : Ibn Mas’ud

Biography of the companion of Prophet Muhammad : Ibn Mas‘ud

His full name is Abdullah bin Mas’ud bin Ghafil Al-Hudzali. His nickname is Abu Abdurrahman. He often attributed to his mother, since his father died during the time of ignorance, whereas his mother was able to live until the light of Islam shone and she embraced Islam. That is why she was often dubbed “Umm Abd” (mother of Abd), while Ibn Mas’ud was dubbed “Ibn Ummi Abd” (son of Ummu Abd). He was one of the earliest group that embraced Islam at the dawn of its calling, and emigrated twice -to Habasya and Medina-. He also joined the battle of Badr and he was the one that killed Abu Jahl in that battle.

The Prophet -peace and prayer of Allah be upon him- once said about him, at the dawn of the calling to Islam, “You are a knowledgeable youth.” (Narrated by Ahmad, no. 3599; classed valid by Shuhaib Al Arnauth). The Prophet -peace and prayer of Allah be upon him- also said about Ibn Mas’ud, “Whoever wants to recite the Qur’an the way it is originally revealed, then he should recite it as the way of Ibn Ummi Abd recite (Ibn Mas’ud).” (Narrated by Ahmad no. 35; classed valid by Shuhaib Al Arnauth).
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