On the authority of Abū ʽAbdur-Raḥmān, ʽAbdullāh bin Masʽūd, who said: TheMessenger of Allah , and he is the truthful, the believed, narrated to us:”Indeed, the creation of one of you is brought together in his mother’s belly for
forty days in the form of a zygote, then he is a clinging clot for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the [human] soul into him and is commanded about four matters: to write down his provision, his life span, his actions, and [whether he will be] unhappy or happy. And by Allah, other than whom there is no deity, indeed, one of you does the deeds of the people of Paradise until there is not between him and it xcept an arm’s length, but the decree overtakes him so he does the deeds of the people of the Fire and enters it. And indeed, one of you does the deeds of the people of the Fire until there is not between him and it except an arm’s length, but the decree overtakes him so he does the deeds of the people of Paradise and enters it.” (Narrated by al-Bukhāri and Muslim) Continue reading
On the authority of Abū ʽAbdur-Raḥmān, ʽAbdullāh, son of ʽUmar bin al-Khaṭṭāb,who said: I heard the Messenger of Allah () say: “Islam has been built on five: testifying that there is no deity but Allah and that Muḥammad is the Messenger of Allah, the establishme nt of prayer, giving zakāh, making the pilgrimage to the House, and fast ing Ramadhān.”(Narrated by al-Bukhāri and Muslim) .
The pillars of Islam were enumerated in the previous ḥadīth in comparison with those of īmān in order to define and distinguish each. This ḥad īth presents them in another light. What is emphasized here is that these five “pillars,” as they have been called, are indeed the basis of Islam without which the religion cannot stand, just as abuilding cannot stand without strong supports rooted in a foundation. This does not mean, however, that Islam is limited to these five – far from it. For obedience in everything that Allah has ordained is included in Islam and is, in fact, essential for its completion and perfection. Every Muslim will be judged in the Hereafter according to his efforts to obey every
order and avoid every prohibition. What is meant here is simply that all of the other obligations are what completes Islam and makes it good (for what use is a building without walls, a roof, doors and windows, interior furnishings, etc.?), while the main pillars are the minimum that can be called “Islam.” Hence, the Prophet did not say that these five pillars are Islam but that Islam is built upon them; i.e., they must be present before Islam can be completed. And since, as noted previously, the deeds of Islam are principally actions which are observable (those of the tongue and the body), a person is considered a Muslim as long as the basic “pillars” are present. The first of them is shahādah or testimony that there is no deity, i.e., nothing worthy of worship except Allah (subḥānahu wa taʽālā) and that Muḥammad is His messenger, i.e., the spokesman for Allah by His authority. For this reason Allah, in the Qur’ān, has made obedience to the Prophet incumbent on all Muslims. Testifying requires that one be truthful and sincere, and it includes two aspects:1)recognition and admission within the self.2)bearing witness of the fact before others, i.e., asserting one’s conviction, which is then proven by his fulfillment of the other four requirements “No deity but Allah” involves the question of divine authority – submission and willing acceptance of the Creator’s right to govern creation.Shahādah is obviously the first building block of Islam without which there can be no Islam. Scholars’ views differ over the remaining four pillars – whether or not the omission of one of them removes one from the ranks of Muslim. Continue reading
Also on the authority of `Umar, who said:[One day] while we were sitting with the Messenger of Allah (), a man came over to us whose clothes were exceedingly white and whose hair was exceedingly black; no signs of travel were seen on him, but none of us knew him. He came and sat down opposite the Prophet () and rested his knees against his, placing the palms of his hands on his thighs. He said, “O Muḥammad , inform me about Islam.” The Messenger of Allah () said, “Islam is to testify that there is no god but Allah and that Muḥammad is the Messenger of Allah, to establish prayer, to give zakāh, to fast Ramadhān, and to make the pilgrimage to the House 6 if you are able to do so.” He said, “You have spoken the truth,” and we wondered at his asking him and confirming it. He said, “Then inform me about īmān.”7 He said, “It is to believe in Allah, His angels,His books,His messengers, and the Last Day, and to believe in predestination, both them good and the evil thereof.” He said, “You have spoken the truth.” He said,”Then inform me about iḥsān.”8 He said, “It is to worship Allah as though you see Him; if you do not see Him, indeed, He sees you.” He said, “Then inform me about the Hour.”9 He said, “The one questioned about it knows no more than the questioner.” He said, “Then inform me of its signs.” He said, “That the slave-woman will give birth to her mistress and that you will see Continue reading
Intensive and progressive research has uncovered astonishing facts about the effects on the human body when faced with threats, like injuries or illness.
Lines of defense and functional responses were uncovered, revealing what occurs in the body at the time of an organ’s affliction. Continue reading
الحديث الحادي عشر
عَنْ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِي بْنِ أبِي طَالِبٍ سِبْطِ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَرَيْحَانَتِهِ رَضِيَ الله عَنْهُمَا قَالَ : حَفِظْتُ مِنْ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: دَعْ مَا يَرِيْبُكَ إِلَى مَا لاَ يَرِيْبُكَ
[رواه الترمذي وقال : حديث حسن صحيح]
11th Hadith Translation
On the authority of Abu Muhammad Al-Hasan-Ibn-Ali Ibn-Abee-Talib (R.A.), the grandson of the Messenger of Allah (S.A.W.), and the one much loved by him, who said:
I memorized from the Messenger of Allah (peace and blessings of Allah be upon him): “Leave that which makes you doubt for that which does not make you doubt.”
This hadith indicates that one should only perform an act or deed (which is permissible and proper) if he is positive or certain of it. Performing this act will lead to some kind of tranquility or happiness in this life and in the Hereafter. This is one of the benefits of applying the hadith.
In the other version of this hadith mentioned above, falsehood leads to doubt and never to tranquility. So if a believer finds his heart being disturbed by something (i.e. he feels uncertain or doubtful), then he should stay away from it. The heart of the true believer is tranquil at the sight of truth and righteousness. And the heart becomes unsure and shaky at the sight of falsehood and wrong.
This hadith equips Muslims with a practical criterion by which to judge doubtful acts and situations, and enables them to make the right decision concerning these matters. However, Muslims need to understand how to apply such a criterion correctly and not to be deceived by wrong perceptions or personal interest.
(Reference: Commentary of Forty Hadiths of An-Nawawi by Dr. Jamal Ahmed Badi)
The more people increase in comfort and luxury and the more they open up before the people [with the Dunya], the more evils will open up before them. It is comfort and luxury that destroys a person. Because if a person was to concern himself with comfort and luxury and providing enjoyment to his body, he will become negligent of providing enjoyment to his heart, and his greatest worry will become providing enjoyment to this body that is doomed to become worms and rotten.
This is the ordeal, and this is what has harmed people today. You can hardly find anyone except that they say: “What is our palace? What is our car? What is our furniture? What is our food?” Even those who study [Islaamic] knowledge, some of them only study in order to gain rank or status to reach the blessings of the Dunya. As if man was not created for a significant purpose. The Dunya and its blessings are only a means, nothing more. We ask Allaah to make us and you use it as a means. Continue reading
On the authority of `Umar (ra) who said: