How to Atone Our Sins

How to Atone Our Sins?

How to Atone Our Sins?

Question:

Assalamualaikum Ustadz.

About 2 months ago, I contracted a disease but according to the physician there was nothing wrong with my body. Since that, I realized that I’ve done so many sins and it was probably the way Allah the Glorified and Exalted reminded me to repent from my sins. And all praises be to Allah, by reciting remembrances after every prayer, the disease was gradually getting better. Allah the Glorified and Exalted indeed truly being merciful and gave me a chance to repent.

Ustadz, what I’d like to ask is about how could I atone for my past sins?

From: Anna

Answer:

Wa’alaikumsalam warahmatullahi wabarakatuh.

All praises be to Allah, who has given His guidance to us all. Likewise, Allah afflicted trial upon His slaves to remind them, and joys for those who were back to remind about it.

Among the ways to atone for sins is by doing sincere repentance (taubat nasuha). The scholars explained that the sincere repentance requires 4 things:

  1. Regret about what has passed.
  2. Abandon the sin.
  3. Intend not to repeat it in the future.
  4. Return the rights of others, if it was related to other people’s rights (such as stealing things from them, etc.)

Among expiation of sins is tawheed, because Allah will forgive our past sins as long as we do not worship any other deity beside Him. And we replace the sins we’ve committed with righteous deeds, according to examples set by the Messenger of Allah -peace and prayer of Allah be upon him- and we stay away from innovations in religion.

And we should try to find a pious teacher (ustadz) and friends who can give us advices and help us to be firm upon the straight path, and we should stay away from friends that can remind us about the past sin and persuade us to do it again.

Note: Reciting remembrances after prayer is a suggested deed in shari’a, but we shouldn’t believe that we got cured because of reciting those remembrances, since such belief needed to be supported by indication.

And Allah knows best.

Answered by: Ustadz Abdullah Roy, MA

Article of www.whatisquran.com

What Should we do for a Person who is about to die?

What Should we do for a Person who is about to die?

What Should we do for a Person who is about to die?

Question:

Assalamualaikum, Ustadz.

I’d like to ask, is there any deeds that we should do for our grandmother, who is now aged 80 years old and currently in critical condition? For this whole week, her grandchildren has been guiding her reciting “Laa ilaaha illallaah” and has been reciting the Qur’an for her, and we are all has sincerely let her go, so what else that we should do for her? Please give us an explanation. Wassalamualaikum

From: Abu Panji

Answer:

Wa’alaikumsalam warahmatullahi wabarakatuhu. May Allah grant us all the good end in our lives.

Firstly:

If it is possible, the family should advise her to repent, ask for Allah’s forgiven, be patient, accept the destiny, and think good to Allah. The Messenger of Allah -peace and prayer of Allah be upon him- said:

لا يموتن أحدكم إلا وهو يحسن بالله الظن

“Let not one of you dies except by having good thought to Allah.” (Narrated by Muslim, from Jabir Ibn Abdillah Al-Anshary).

Secondly:

If she has any obligations to be settled to anyone, it should be settled or fulfilled immediately (for example: debt, mandate, etc). If it is not possible, then she should write or make a will regarding it.

Thirdly:

If possible, There should be a member of the family who stands by at her side, so if anytime she is about to die, he or she could ask or guide her to recite “laa ilaaha illallaah” (talqin).

The Messenger of Allah -peace and prayer of Allah be upon him- said:

لقنوا موتاكم لا إله إلا الله

“Guide those among you who are about to die (to recite) “Laa ilaaha illallaah.” (Narrated by Muslim, from Abu Sa’id Al Khudry).

He -may peace and prayer of Allah be upon him- also said:

 

من كان آخر كلامه لا إله إلا الله دخل الجنة

 

“Whoever, whose last words is “laa ilaha illa” will go to heaven.” (Narrated by Abu Daud, from Mu’adz Ibn Jabal, and classed as valid by Sheikh Al Albany).

 

Fourthly:

 

Pray for her many times to get the good end, particularly at the time of her last breath, and do not say anything except good things at that time.

 

The Messenger of Allah -peace and prayer of Allah be upon him- said:

 

إذا حضرتم المريض أو الميت فقولوا خيرا فإن الملائكة يؤمنون على ما تقولون

 

“If one of you are attending the sick, or the one who is about to die, then say the good things, because indeed, the angels are approving of whatever you say.” (Narrated by Muslim, from Umm Salama).

 

As for reciting the Qur’an, or chapter Yaa sin, when someone is about to die, then there is no valid hadith regarding this deed.

 

And Allah knows best.

 

Answered by: Ustadz Abdullah Roy, Lc.

 

Article of www.whatisquran.com

 

By my father and mother

The saying “By my father and mother”, is it considered as an oath?

The saying “By my father and mother”, is it considered as an oath?

Question:

Assalamualaikum.

Ustadz, may Allah bless you,  i have a question that I haven’t been able to find the answer for it up until now. That is; as we know that an oath must only performed using the name of Allah. But what about the oath that was uttered by Abu Bakr, when he said, “By my father and mother.” Then how could we differentiate between the oaths above? May Allah reward you with goodnesses.

From: Mukhlish Abu Dzar Al-Batawy

Answer:

Wa’alaikumsalam warahmatullahi wabarakatuhu. May Allah bless you too.

The saying of “بابي و امي” is not included as an oath, rather, it is a sentence that the Arabs used to utter their depth of love to a person and the greatness of his position. (See: Al-Minhaj Syarh Shahih Muslim bin Al-Hajjaj, An-Nawawy 15/184).

The origin of this sentence was: أنت مَفْدِيٌّ بأبي وأمي or فَدَيْتُكَ بأبي وأمي which means: I will redeem you with my father and mother (that is if something bad happened), then it was abbreviated into: بابي و امي , since it has been frequently used and since it is already known about the people that is meant in the sentence. (See: An-Nihayah fii gharibil Hadist wal Atsar, Ibn al Atsir 1/20 by. Dar Ihya At-Turats Al-’Araby, and Lisanul ‘Arab, Ibn Mandhur page 17 published by Darul Ma’arif,)

Thus, if you’d like to translate it, then you should translate it completely, “I will redeem you with my father and my mother,” or, “My father and mother be your ransom,” etc, and not “By my father and my mother”, which means an oath.

And Allah knows best.

Answered by: Ustadz Abdullah Roy, Lc.

Article of www.whatisquran.com

Shirath

Is the Bridge (Shirath) as thin as a hair that is parted into seven parts?

Is the Bridge (Shirath) as thin as a hair that is parted into seven parts?

Question:

Ustadz, is it true that there is an indication that mentioned that the Bridge as “shirothol mustaqim”, and that it is as thin as a hair that is parted to seven parts?

From: Waldi, Pontianak

Answer:

The bridge (shirath) is a bridge that will be stretched upon the hell, towards the Paradise. All human being will walk on it, according to their deeds; some will fall into the Hell, Some will pass through it swiftly, and some will pass slowly.

It is called as “Ash Shirath” in a hadith from Abu Huraira -may Allah be pleased with him- :

فيُضربُ الصِّراطُ بين ظهرانَي جهنَّم….

“Then Ash Shirath (the bridge) is stretched upon the inferno…” (Narrated by Al Bukhari and Muslim).

And in another hadith:

وتُرسَلُ الأمانةُ والرَّحم، فتقومان جنبَتَي الصِّراط يميناً وشمالاً

“And the mandate and the kinship are sent, and they stand at the two edges of Ash Shirath…” (Narrated by Muslim).

It is narrated that Ash Shirath is more delicate than a hair and sharper than a sword, as said by Abu Sa’id al Khudry -may Allah be pleased with him-:

بلغني أن الجسر أدق من الشعرة وأحد من السيف

“It reached me that this bridge (Ash Shirath) is more delicate than a hair, and sharper than a sword.” (Narrated by Imam Muslim, 1/167)

As for the naming of “Ash Shirath” as the bridge of shirathal mustaqim, as for the word “mustaqim”, I don’t know where does it come from, likewise the attributing of Ash Shirath as it is as a hair that is parted into seven parts, I also don’t know about indications that support it.

As a result, a muslim is supposed to be satisfied with the informations stated within the Qur’an and the sunnah, whether it is about the name or the character of that Bridge.

And Allah knows best.

Answered by: Ustadz Abdullah Roy, MA 

Article of www.whatisquran.com

 

jihad in islam

Taking An Example from the Spirit of the Companions in Jihad

Taking An Example from the Spirit of the Companions in Jihad

From Anas Ibn Malik -may Allah be pleased with him- he said,

بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بُسَيْسَةَ عَيْنًا يَنْظُرُ مَا صَنَعَتْ عِيرُ أَبِي سُفْيَانَ فَجَاءَ وَمَا فِي الْبَيْتِ أَحَدٌ غَيْرِي وَغَيْرُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا أَدْرِي مَا اسْتَثْنَى بَعْضَ نِسَائِهِ قَالَ فَحَدَّثَهُ الْحَدِيثَ قَالَ فَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتَكَلَّمَ فَقَالَ إِنَّ لَنَا طَلِبَةً فَمَنْ كَانَ ظَهْرُهُ حَاضِرًا فَلْيَرْكَبْ مَعَنَا فَجَعَلَ رِجَالٌ يَسْتَأْذِنُونَهُ فِي ظُهْرَانِهِمْ فِي عُلْوِ الْمَدِينَةِ فَقَالَ لَا إِلَّا مَنْ كَانَ ظَهْرُهُ حَاضِرًا فَانْطَلَقَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ حَتَّى سَبَقُوا الْمُشْرِكِينَ إِلَى بَدْرٍ وَجَاءَ الْمُشْرِكُونَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُقَدِّمَنَّ أَحَدٌ مِنْكُمْ إِلَى شَيْءٍ حَتَّى أَكُونَ أَنَا دُونَهُ فَدَنَا الْمُشْرِكُونَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قُومُوا إِلَى جَنَّةٍ عَرْضُهَا السَّمَوَاتُ وَالْأَرْضُ قَالَ يَقُولُ عُمَيْرُ بْنُ الْحُمَامِ الْأَنْصَارِيُّ يَا رَسُولَ اللَّهِ جَنَّةٌ عَرْضُهَا السَّمَوَاتُ وَالْأَرْضُ قَالَ نَعَمْ قَالَ بَخٍ بَخٍ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا يَحْمِلُكَ عَلَى قَوْلِكَ بَخٍ بَخٍ قَالَ لَا وَاللَّهِ يَا رَسُولَ اللَّهِ إِلَّا رَجَاءَةَ أَنْ أَكُونَ مِنْ أَهْلِهَا قَالَ فَإِنَّكَ مِنْ أَهْلِهَا فَأَخْرَجَ تَمَرَاتٍ مِنْ قَرَنِهِ فَجَعَلَ يَأْكُلُ مِنْهُنَّ ثُمَّ قَالَ لَئِنْ أَنَا حَيِيتُ حَتَّى آكُلَ تَمَرَاتِي هَذِهِ إِنَّهَا لَحَيَاةٌ طَوِيلَةٌ قَالَ فَرَمَى بِمَا كَانَ مَعَهُ مِنْ التَّمْرِ ثُمَّ قَاتَلَهُمْ حَتَّى قُتِلَ

The Messenger of Allah -peace and prayer of Allah be upon him- once delegated Busaisa as a spy to spy on the activities of the caravan of Abu Sufyan. Busaisa then came to report whereas there were no other people in the house but me and the Messenger of Allah -peace and prayer of Allah be upon him-. Anas said, “I don’t know whether he privileging some of his wives (to heard about the secret report) or not.” Anas continued, “Then Busaisa reported his news. Then the Messenger of Allah -peace and prayer of Allah be upon him- went out and said, “We’ll departure now for a mission, whoever whose mounts is ready may go with us.” Then some men asked for his permission to take their mounts which were out of the town of Medina, but he said, “No, just those whose mounts are ready.” Then the Messenger of Allah -peace and prayer of Allah be upon him- and his companions departed thus they arrived ahead of the disbelievers at Badr. Not long after that, the disbelievers arrived, and the Messenger of Allah -peace and prayer of Allah be upon him- said, “Don’t do anything without my instruction.” When the disbelievers got nearer, then the Messenger of Allah -peace and prayer of Allah be upon him- said, “Go forth to Paradise, as wide as the heavens and the earth.” Anas said, “Suddenly, ‘Umair Ibn Al Humam Al Anshari said, ‘O Messenger of Allah, Paradise as wide as the heavens and the earth?” He replied, “Yes.” ‘Umair said, ” Well, well!” Then the Messenger of Allah -peace and prayer of Allah be upon him- said, “Why do you say, ‘well, well’?” ‘Umair replied, “Nay, by Allah, O Messenger of Allah, I didn’t say it but because I wish to be its resident.” He said, “Indeed, you are one of its resident.” Then he (‘Umair) took out several dates fruits from his pocket, and ate half of it. After that he said, “If I still live until I ate out all these dates of mine, it is certainly a long life.” Anas said, “Then he threw the dates that were left on his hand just that and went into the battle until he was killed.” (Narrated by Muslim, hadith no. 1901).

From Anas -may Allah be pleased with him- , he said,

غَابَ عَمِّي أَنَسُ بْنُ النَّضْرِ عَنْ قِتَالِ بَدْرٍ فَقَالَ يَا رَسُولَ اللَّهِ غِبْتُ عَنْ أَوَّلِ قِتَالٍ قَاتَلْتَ الْمُشْرِكِينَ لَئِنْ اللَّهُ أَشْهَدَنِي قِتَالَ الْمُشْرِكِينَ لَيَرَيَنَّ اللَّهُ مَا أَصْنَعُ فَلَمَّا كَانَ يَوْمُ أُحُدٍ وَانْكَشَفَ الْمُسْلِمُونَ قَالَ اللَّهُمَّ إِنِّي أَعْتَذِرُ إِلَيْكَ مِمَّا صَنَعَ هَؤُلَاءِ يَعْنِي أَصْحَابَهُ وَأَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ هَؤُلَاءِ يَعْنِي الْمُشْرِكِينَ ثُمَّ تَقَدَّمَ فَاسْتَقْبَلَهُ سَعْدُ بْنُ مُعَاذٍ فَقَالَ يَا سَعْدُ بْنَ مُعَاذٍ الْجَنَّةَ وَرَبِّ النَّضْرِ إِنِّي أَجِدُ رِيحَهَا مِنْ دُونِ أُحُدٍ قَالَ سَعْدٌ فَمَا اسْتَطَعْتُ يَا رَسُولَ اللَّهِ مَا صَنَعَ قَالَ أَنَسٌ فَوَجَدْنَا بِهِ بِضْعًا وَثَمَانِينَ ضَرْبَةً بِالسَّيْفِ أَوْ طَعْنَةً بِرُمْحٍ أَوْ رَمْيَةً بِسَهْمٍ وَوَجَدْنَاهُ قَدْ قُتِلَ وَقَدْ مَثَّلَ بِهِ الْمُشْرِكُونَ فَمَا عَرَفَهُ أَحَدٌ إِلَّا أُخْتُهُ بِبَنَانِهِ

My uncle, whose name was Anas Ibn an Nadhar didn’t join the battle of Badr, thus he said, “O Messenger of Allah, I didn’t join you the first time you battled the disbelievers. If Allah allows me to fight against the idolaters, surely Allah will see what I am going to do.” When the battle of Uhud began and some of the muslims ran away from the battlefield, he said, “O Allah, I ask for an excuse from You of what they are doing -he meant the companions of the prophet -peace and prayer of Allah be upon him- and I declare myself free of what they do -he meant the disbelievers.”

He (an Nadhr) then went forward to the battlefield but before that, he met Sa’d Ibn Mu’adz. Then he told him, “O Sa’d Ibn Mu’adz, Paradise. By the Lord of an Nadhar, verily, I smell the fragrance of Paradise from beyond this mount Uhud.” Sa’d said, “O Messenger of Allah, I couldn’t do as he did.” Anas said, “Then we found him with more than eighty wounds from the stroke of the blade of the sword or spear stab or from the hit by an arrow. We found him killed and the disbelievers had mutilated his body thus no one recognized his body but his sister who recognized his fingers.” (Narrated by Al Bukhari, no. 2805 and Muslim no. 1903).

From Syaddad Ibn Al Had -may Allah be pleased with him-. he said,

أَنَّ رَجُلًا مِنْ الْأَعْرَابِ جَاءَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَآمَنَ بِهِ وَاتَّبَعَهُ ثُمَّ قَالَ أُهَاجِرُ مَعَكَ فَأَوْصَى بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْضَ أَصْحَابِهِ فَلَمَّا كَانَتْ غَزْوَةٌ غَنِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَبْيًا فَقَسَمَ وَقَسَمَ لَهُ فَأَعْطَى أَصْحَابَهُ مَا قَسَمَ لَهُ وَكَانَ يَرْعَى ظَهْرَهُمْ فَلَمَّا جَاءَ دَفَعُوهُ إِلَيْهِ فَقَالَ مَا هَذَا قَالُوا قِسْمٌ قَسَمَهُ لَكَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخَذَهُ فَجَاءَ بِهِ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ مَا هَذَا قَالَ قَسَمْتُهُ لَكَ قَالَ مَا عَلَى هَذَا اتَّبَعْتُكَ وَلَكِنِّي اتَّبَعْتُكَ عَلَى أَنْ أُرْمَى إِلَى هَاهُنَا وَأَشَارَ إِلَى حَلْقِهِ بِسَهْمٍ فَأَمُوتَ فَأَدْخُلَ الْجَنَّةَ فَقَالَ إِنْ تَصْدُقْ اللَّهَ يَصْدُقْكَ فَلَبِثُوا قَلِيلًا ثُمَّ نَهَضُوا فِي قِتَالِ الْعَدُوِّ فَأُتِيَ بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحْمَلُ قَدْ أَصَابَهُ سَهْمٌ حَيْثُ أَشَارَ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَهُوَ هُوَ قَالُوا نَعَمْ قَالَ صَدَقَ اللَّهَ فَصَدَقَهُ ثُمَّ كَفَّنَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي جُبَّةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثُمَّ قَدَّمَهُ فَصَلَّى عَلَيْهِ فَكَانَ فِيمَا ظَهَرَ مِنْ صَلَاتِهِ اللَّهُمَّ هَذَا عَبْدُكَ خَرَجَ مُهَاجِرًا فِي سَبِيلِكَ فَقُتِلَ شَهِيدًا أَنَا شَهِيدٌ عَلَى ذَلِكَ

There was a Bedouin man who came to the Prophet -peace and prayer of Allah be upon him-, then he believed in him and followed him. Then he said, “I will emigrate with you?”. Thus he (the prophet) entrusted the man to some of his companions. After a war broke, the Prophet -peace and prayer of Allah be upon him- got some war booties in forms of captives, and he distributed them and spared some for the man, then he gave that man’s share to his companions whereas he himself was busy arranging their affairs. After the man arrived, they handed it to him, then the man said, “What is this?”. They (the companions) replied, “The share that the Prophet -peace and prayer of Allah be upon him- gave to you.” Then he took it and brought it to the Prophet -peace and prayer of Allah be upon him- then asked, “What is this?”. He answered, “The share I’ve given to you.” He said, “I’m not following you for this. But I follow you so that I’ll be thrown with a spear here – he gestured to his throat- until I die and enter the Paradise.” The Prophet said, “If you are being honest to Allah, then Allah will be honest to you.”

Not long after that, the companions stood again to fight the enemies. After the battle ceased, the man was brought to Prophet -peace and prayer of Allah be upon him- with a carrier, he was struck by a spear at the place where pointed. Then the Prophet -peace and prayer of Allah be upon him- said, “Is it him?”. The companions replied, “Yes.” He said, “He has been truthful in his promise to Allah, and Allah has granted his wish.” Then the Prophet -peace and prayer of Allah be upon him- put a shroud over him from his cloak -peace and prayer of Allah be upon him-. He brought him forward and prayed for him. Among the recitations that were heard from him was, “O Allah, here is Your slave, he had emigrated in Your Cause. Then he was killed as a martyr, and I am the witness of it.” (Narrated by An Nasa’i no. 1927 and classed as valid hadith by Al Arna’uth in “Ta’liq Zad Al-Ma’ad”: 3/324).

Morals of the stories:

  1. The great strength of the faith and belief of the companions in Allah the Exalted’s promises.
  2. The great magnitude of their love of martyrdom.
  3. The greatness of their courage in jihad.
  4. Their haste in heading towards goodness without procrastinating even for just consuming some dates.
  5. In the hadith of Syaddad Ibn Al Had, there is an example of supplication to be recited in the janaza prayer, if the dead died as a martyr.

Author: Ustadz Abu Muawiyah

Article of www.whatisquran.com

The story Abu Huraira

The story Abu Huraira: Enjoining His Mother

Enjoining His Mother

The story of Abu Huraira may Allah be pleased with him- in enjoining his mother to Islam

عَنْ أَبِى كَثِيرٍ يَزِيدَ بْنِ عَبْدِ الرَّحْمَنِ حَدَّثَنِى أَبُو هُرَيْرَةَ قَالَ كُنْتُ أَدْعُو أُمِّى إِلَى الإِسْلاَمِ وَهِىَ مُشْرِكَةٌ فَدَعَوْتُهَا يَوْمًا فَأَسْمَعَتْنِى فِى رَسُولِ اللَّهِ -صلى الله عليه وسلم- مَا أَكْرَهُ فَأَتَيْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- وَأَنَا أَبْكِى قُلْتُ يَا رَسُولَ اللَّهِ إِنِّى كُنْتُ أَدْعُو أُمِّى إِلَى الإِسْلاَمِ فَتَأْبَى عَلَىَّ فَدَعَوْتُهَا الْيَوْمَ فَأَسْمَعَتْنِى فِيكَ مَا أَكْرَهُ فَادْعُ اللَّهَ أَنْ يَهْدِىَ أُمَّ أَبِى هُرَيْرَةَ فَقَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « اللَّهُمَّ اهْدِ أُمَّ أَبِى هُرَيْرَةَ ».

From Abu Katsir, Yazid Ibn Abdurrahman, (he said), ‘Abu Huraira told me, “In the past, I used to enjoin my mother to embrace Islam, at the time when she was still a disbeliever. One day, I enjoined her, but instead of accepting it, she mocked the Messenger of Allah -peace and prayer of Allah be upon him- in front of me, which of course something that I hated to hear. Finally I went to see the Messenger of Allah -peace and prayer of Allah be upon him-, and I was crying. When I arrived in front of the Messenger of Allah -peace and prayer of Allah be upon him-, I said, “O Messenger of Allah, truly, I’ve been trying to enjoin my mother to embrace Islam, but she still rejected my call. Today, I tried again to enjoin her, but instead she mocked you. Therefore, please invoke Allah so that He bestow upon the mother of Abu Huraira, His guidance.” The Messenger of Allah -peace and prayer of Allah be upon him-then prayed, “O Allah, please give Your guidance to the mother of Abu Huraira.”

فَخَرَجْتُ مُسْتَبْشِرًا بِدَعْوَةِ نَبِىِّ اللَّهِ -صلى الله عليه وسلم- فَلَمَّا جِئْتُ فَصِرْتُ إِلَى الْبَابِ فَإِذَا هُوَ مُجَافٌ فَسَمِعَتْ أُمِّى خَشْفَ قَدَمَىَّ فَقَالَتْ مَكَانَكَ يَا أَبَا هُرَيْرَةَ. وَسَمِعْتُ خَضْخَضَةَ الْمَاءِ قَالَ – فَاغْتَسَلَتْ وَلَبِسَتْ دِرْعَهَا وَعَجِلَتْ عَنْ خِمَارِهَا فَفَتَحَتِ الْبَابَ ثُمَّ قَالَتْ يَا أَبَا هُرَيْرَةَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ –

“Then I (Abu Huraira) left the Messenger of Allah -peace and prayer of Allah be upon him- happily, because he was willing to pray for my mother. After I arrived at the front of my door, I found that it was locked. When my mother heard my footsteps, she said, “Stay at your place, O Abu Huraira.” Then I heard the sound of water. In fact my mother was taking a bath. After she finished, she wore her robe and took her head scarf, then opened the door. After the door was opened, she said, “O Abu Huraira, I testify that none has the right to be worshipped but Allah, and Muhammad is His slave and His messenger.”

قَالَ – فَرَجَعْتُ إِلَى رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَأَتَيْتُهُ وَأَنَا أَبْكِى مِنَ الْفَرَحِ – قَالَ – قُلْتُ يَا رَسُولَ اللَّهِ أَبْشِرْ قَدِ اسْتَجَابَ اللَّهُ دَعْوَتَكَ وَهَدَى أُمَّ أَبِى هُرَيْرَةَ. فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَقَالَ خَيْرًا – قَالَ – قُلْتُ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ أَنْ يُحَبِّبَنِى أَنَا وَأُمِّى إِلَى عِبَادِهِ الْمُؤْمِنِينَ وَيُحَبِّبَهُمْ إِلَيْنَا – قَالَ – فَقَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « اللَّهُمَّ حَبِّبْ عُبَيْدَكَ هَذَا – يَعْنِى أَبَا هُرَيْرَةَ وَأُمَّهُ – إِلَى عِبَادِكَ الْمُؤْمِنِينَ وَحَبِّبْ إِلَيْهِمُ الْمُؤْمِنِينَ ». فَمَا خُلِقَ مُؤْمِنٌ يَسْمَعُ بِى وَلاَ يَرَانِى إِلاَّ أَحَبَّنِى.

“Upon hearing her testimony, I rushed to see the Messenger of Allah -peace and prayer of Allah be upon him-. I met him while I was crying the happy tears because I was overwhelmingly happy. I told him, “O Messenger of Allah, be happy! Verily, Allah has granted your prayer and has given His guidance to the mother of Abu Huraira.” Hearing that, he praised Allah and exalted Him, then said, “Great.” Then I said to him, “O Messenger of Allah, please pray for me and my mother so that we’ll be the ones that are loved by all faithful believers.” He granted my wish, and prayed,” O Allah, make this slave of Yours, Abu Huraira and his mother as the ones that are loved by all your faithful believers and make them as the ones who love all the believers.” Therefore, there is no believer who heard about me or saw me, but he would love me.” (Narrated by Muslim, hadith no. 6551).

Morals of the story;

A believer is allowed to live in the same house with his disbeliever or polytheists parents.

A child who devoted to his parents would surely attempt seriously to enjoin his parents to be better; to change from a disbeliever into a believer, from polytheist to monotheist, from indulging in innovations to be firm on holding onto the sunnah, and from committing the evil doings to be a pious and obedient man. This is an example given by Abu Huraira as mentioned in the hadith.

Calling other people to do good must be done intensely, and not just one-time hit and then left. Therefore, Abu Huraira enjoined his mother repeatedly through various ways and approaches, until his mother were upset by him. This was the reason behind her mocking of the person her son respect the most, the Messenger of Allah -peace and prayer of Allah be upon him.

Among the points that should not be neglected in enjoining other people in general, and parents in particular, is through praying for them so that Allah will open their hearts to accept His guidance. Many of the preachers rely too much on the outer attempts, that they forget that human’s hearts are in the hand of Allah. Whereas maybe, through a prayer, the result that they have hardly achieved through various outer attempts will be realized.

The hadith above showed to us that it is allowed to ask for a prayer from a pious, living man, with a request which benefits are limited only to one who ask for that prayer, as Abu Huraira asked the Prophet to pray so that Allah would give His guidance to his mother.

A person who admitted that he was faithful but he grew hatred to Abu Huraira due to the doctrine of the orientalist, his faith is in danger because the characteristic of a faithful believer is that he’d love Abu Huraira, as in the prayer of the Prophet -peace and prayer of Allah be upon him-.

Having a bath for those who just embraced Islam is done before reciting the testimony.

The reason of crying is not all because of sadness, but it maybe due to joy and happiness.

About the hadith above, an Nawawi wrote in “Sharh Muslim”:

وَفِيهِ اِسْتِجَابَة دُعَاء رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ عَلَى الْفَوْر بِعَيْنِ الْمَسْئُول ، وَهُوَ مِنْ أَعْلَام نُبُوَّته صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ ، وَاسْتِحْبَاب حَمْد اللَّه عِنْد حُصُول النِّعَم .

“This hadith showed that the prayer of the Prophet might be granted at once, precisely as what he prayed, and this is a proof that he was indeed the prophet that Allah sent. The above hadith also showed that there is a suggestion to praise Allah when someone got a pleasurable thing.”

Author: Ustadz Aris Munandar

Article of www.whatisQuran.com

without Wealth

Being Rich without Wealth, is it possible?

Being Rich without Wealth, is it possible?

The true riches lies not on the amount of wealth, but on the contentment of soul (heart).

If we are asked, whether we’d like to be rich or poor, most, or even all of us would choose to be rich. It is just natural, since riches is identical with happiness; riches is identical with prosperity and peace in life. It seems like no one will choose to live a miserable life. But the problem lies on what tools to use to be rich, so that we could live a peaceful and prosper life? Is it merely by wealth, or job and worldly position?

The answer will surely be NO. Because the real fact shows that many people who have plenty of wealth and high position still have a life that is far from happiness and flanked by various chronic disease which come from their mind and heart that never rest.

If that so, then how could someone obtain riches, prosperity, and true happiness in life? Find the answer on this following hadith. From Abu Huraira -may Allah be pleased with him- , the Messenger of Allah -peace and prayer of Allah be upon him- said, “Riches is not (achieved) by the amount of wealth, but (the true) richnes is the riches/contentment of soul (heart).” (Narrated by al Bukhari, No. 6081 and Muslim, No. 1051).

This is the answer taken from a hadith of Allah’s messenger, that originally came from Allah’s divine revelation -may He be Glorified and Exalted. The Creator of the universe and all its contents, including the body and soul of mankind. He is The All-Knowing about all conditions of men, including the causes that could help them to reach riches, prosperity, and true happiness in life. Allah the Holy and Exalted declared, which can be translated as,

“Would He not know, He Who has created, when He is All-Subtle, All-Aware?” (QS. Al-Mulk/The Kingdom: 14)

The hadith above is the strong argumentation, strengthened by real the facts that show how riches and prosperity of one’s heart are the causes of his happiness in life, bodily and soul, although he doesn’t have plenty of wealth.

In another hadith, the Messenger of Allah-peace and prayer of Allah be upon him- said,

“Know that indeed, inside all human body, there is a lump of flesh; if that lump of flesh is decent, then the rest of man’s body will be good, and if it is evil, then the rest of man’s body will be evil; know that that lump of flesh is man’s heart.” (Narrated by al Bukhari no. 52 and Muslim No. 1599).

It is true that the true riches lies in faith in Allah the Holy and Exalted and by being please with all His givings and wills, that will lead to self-contentment (being content with all provisions that Allah gives). This is the character that will bring great benefit to a slave in this world and in the Hereafter. The Messenger of Allah -peace and prayer of Allah be upon him- said, “Indeed, how lucky is a man who embraced Islam, then got enough provision, and Allah bestow upon him the quality of contentment with the provision that Allah the Holy and Exalted gave to him.” (Narrated by Muslim, No. 1054).

The Meaning of Rich and Poor

What explained in the previous hadith is not something strange, because the true meaning of “rich” is the feeling of contentment and satisfied with whatever we have, and one who is never satisfied and always greedy to seek for money, even though his wealth is already plentiful, is indeed being doomed with a true poverty, since his needs will never be met.

Imam Ibn Baththal said, “The hadith means: The true riches doesn’t lie on the many amount of wealth, since (we could see) that many people whom Allah bestowed upon them plenty of wealth do not feel enough with His giving, thus they always work hard to add their amount of money and they do not care from where does the wealth come from (whether it is obtained through legal or illegal way). Therefore, (by that attitude), they seem like a very poor man due to his over greediness. The true riches is the riches (within) soul (heart), and that is a person who feels enough, content, and please with the provision that Allah bestowed upon him, thus he isn’t too ambitious to find more earning (since he already feels enough) and he isn’t being stubborn to run for it, therefore he resembles a rich man.” (See: “Tuhfatul ahwadzi, (7/35)

Therefore, the real poverty is greediness and over ambition to gain wealth and never feel satisfied with Allah’s provision. Whereas if someone wanted to think with a clear mind: is his greediness and avariciousness will increase or decrease the provision that Allah has ordained for him? The answer is absolutely no, since everything that He has ordained will never be changed, be it increased or decreased.

Even more, his greediness and over ambition in pursuing the worldly adornments that will cause him more pain and misery. The Messenger of Allah -peace and prayer of Allah be upon him- said, “Whoever makes the world as his main goal, Allah will tore apart his affairs and make poverty/the feeling of never enough (always be) with him, whereas he couldn’t get the worldly wealth more than what Allah has ordained for him. And whoever makes the Hereafter as his (main) intention (goal), Allah will unify his affairs, and make riches/the feeling of always being satisfied in his heart, and the worldly wealth will come, humbled to him (worthless in front of him).” (Narrated by Ibn Maja, no. 4105; Ahmad 5/183; ad Darimi no. 229; Ibn Hibban No. 680; etc, with a valid status, and classed valid by Ibn Hibban, al Bushiri, and Sheikh Al Albani).

The conclusion is: the richest man is the one who is the most contented (always be satisfied with the provision that Allah the Holy and Exalted gave to him) and pleased with all His divisions.

The Messenger of Allah – peace and prayer of Allah be upon him- said, “Be please (accept) with the provision that Allah has ordained for you, then you’ll be the richest man (by feeling contented)” (Narrated by at Tirmidhi No. 2305 and Ahmad 2/310; classed good by Sheikh al Albani).

Hope this article be useful for those who take lessons from it.

Author: Ustadz Abdullah Taslim, M.A

Article of www.WhatisQuran.com

Kaaba

Kaaba

What is Kaaba?

Kaaba is the first building that exists on earth. Allah decreed:

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ

“Behold, the first House (of Prayer) established for mankind is the one at Bakkah:…” (Q.s. Ali Imran/The Family of ‘Imran: 96)

The experts in tafseer have explained that Kaaba was built by the angels.

Article of www.whatisquran.com

The Story of Safina

The Story of Safina, former slave of Allah’s messenger, with a lion

The Story of Safina, former slave of Allah’s messenger, with a lion

Safina, a former slave woman of the Messenger of Allah -peace and prayer of Allah be upon him- said, “At that time, I rode in a boat, and out of the blue, my boat wrecked. I saved myself by climbing onto a remaining piece of that boat. Suddenly, a strong gush of wind blew me until I found myself in a jungle that was inhabited by a lion. The lion came to me, and I said to it, “O Abu Haris – an epithet for a lion -, I am a former slave of the Messenger of Allah -peace and prayer of Allah be upon him-“.

Then it nodded. It approached me and pushed me with its shoulder until we got out of the jungle. I was escorted until a particular roadside. After that, it roared. It seemed to me that it was saying its farewell. That was the end of my encounter with a lion.” (See: Al-Isti’ab: 2/684)

Source: (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

Biography of Muslim Scholar – Al Qadhi Abu Yusuf (died y.181 H)

Biography of Muslim Scholar – Al Qadhi Abu Yusuf (died y.181 H)

He is Ya’qub Ibn Ibrahim Al Anshari. He was born on year 113 H.

The Journey of Abu Yusuf to study

Abu Yusuf started to study sciences since he was a small boy under the tutelage of Ibn Abi Laila, then he moved to learn sciences from Abu Hanifa. He learned sciences from Imam Abu Hanifa for a very long time. Abu Yusuf said, “I learned sciences from Abu Hanifa for seventeen years. I never absent from his lesson, whether it was Eid al Fitr or eid al Adha, unless I was sick.”

Among his teachers were Abu Hanifah, Ibn Abi Laila, Al-A’masy, Ibn Ishaq, Ats-Tsauri, and many other scholars.

He had senior students, among them was Muhammad Ibn Hasan Asy Syaibani. He was once an appointed judge for several periods of caliphate of Bani Abbasiya. He was the first one to be dubbed as ““Qadhi Qudhat” (Judge of the judges).

Abu Yusuf was known as prominent Islamic figure who had expertise in jurisprudence, Qur’an interpretation, etc. Hilal Ibn Yahya said, “Abu Yusuf memorized the tafseer, history of battles, history of Arabs, and he was an expert of jurisprudence. Beside that, he was also considered as an expert of hadith.” Yahya Ibn Ma’in said, “I’ve never seen any of the logician who was stronger and more valid in the field of hadith than the narration of Abu Yusuf.”

He died on year 182 H. He had several writings, and the famous among those writings was the book “Al Kharraj”. Among the messages that he conveyed was, “I have taken back All information that I’ve issued in my fatwas, except the ones that in accordance with the Qur’an and the Sunnah.”(See: “Tarikh Tasyri’ Al-Islami”, Master Text Book of Mediu, page. 150)

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