On the authority of Abu Hurairah (radiAllaahu anhu),
It was related by al-Bukhaaree and Muslim. Explanation of Hadeeth Number 16The author of "al-Ifsaah min al-Jaa'iz" said that the Prophet sallAllaahu alayhi wa sallam recognised in this man considerable anger, so he singled out for him this particular advice. And the Prophet sallAllaahu alayhi wa sallam has praised the one who is able to control himself at the time of anger, and has said "The powerful man is not the one who is able to wrestle, but the powerful man is the one who is able to control himself at the time of anger". And Allaah ta'aalaa has also praised such a person where He says : "those who repress their anger, and who pardon others" [aal-'Imraan, 134]. And it is narrated from the Prophet (sallAllaahu alayhi wa sallam) that he said : "Whoever represses his anger while he is able to express it and is not in the wrong, then Allaah 'azza wa jall will call him amongst the best of Creation on the Day of Resurrection, and he will be allowed to choose whoever he wishes from amongst the Hoor."And it has also been narrated in another hadeeth : "Verily anger is from Shaytaan", and it is because of this that the angry person is no longer able to deal justly, and he speaks falsehood, and he takes on many blameworthy characteristics, and he takes into his heart feelings of hatred and malice and other than that of the despicable, forbiddden characteristics - and all of this is from anger, may Allaah protect us from it. And it has been narrated in the hadeeth of Sulaymaan bin Sarud : "Verily seeking refuge with Allaah from Shaytaan, the outcast, causes the anger to recede." And this is because Shaytaan is the one who beautifies anger and all other such blameworthy affairs, for Shaytaan always tries to mislead man and keep him away from the Pleasure of Allaah 'azza wa jall, and so seeking refuge with Allaah from him is one of the strongest weapons available to repel his evil designs. Summary :
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Showing posts with label Hadith. Show all posts
Showing posts with label Hadith. Show all posts
Friday, May 13, 2011
An Nawawi 40 Hadith (16)
Friday, February 4, 2011
An Nawawi 40 Hadith (15)
Hadeeth 15 : Islaamic Manners
عن أبي هـريـرة رضي الله عـنه ، ان رســول الله صلي الله عـليه وسـلـم قــال : ( مـن كـان يـؤمن بالله والـيـوم الأخـر فـلـيـقـل خـيـرًا أو لـيـصـمـت ، ومـن كــان يـؤمن بالله واليـوم الأخر فـليكرم جاره ، ومن كان يؤمن بالله واليوم الأخر فليكرم ضيفه ).
رواه البخاري [ رقم : 6018 ] ، ومسلم [ رقم : 47 ]
On the authority of Abu Hurairah (radiAllaahu anhu) that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said :
Let him who believes in Allaah and the Last Day speak good, or keep silent; and let him who believes in Allaah and the Last Day be generous to his neighbour; and let him who believes in Allaah and the Last Day be generous to his guest.
It was related by al-Bukhaaree and Muslim.
Explanation of Hadeeth Number 15
His (sallAllaahu alayhi wa sallam) statement "Let him who believes in Allaah and the Last Day" means the one who believes with the complete Eemaan that will save him from the Punishment of Allaah, and will attain for him the Pleasure of Allaah; then for such a person, "let him speak good, or keep silent", because the one who believes in Allaah and does not fulfill everything that his Eemaan entails [ie. he falls into sin] then he fears His Threat [of Punishment] and he hopes in His reward, and he strives in performing what he has been commanded with, and in leaving that which he has been forbidden from. And the most important of what is upon him from this is being careful about his tongue and limbs, which are under his control, and which he will be asked about on the Day of Standing, as Allaah ta'aalaa has said : "Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allaah)" [al-Israa', 36]. And Allaah ta'aalaa has said : "Not a word does he (or she) utter, but there is a watcher by him ready (to record it)" [Qaaf, 18].
And the sins of the tongue are numerous, and because of this the Prophet sallAllaahu alayhi wa sallam said : "And what is it that throws the people into the Hellfire upon their noses, except what their tongues have harvested" and he (sallAllaahu alayhi wa sallam) has said : "Everything that the son of Aadam speaks will be a proof against him, except the dhikr of Allaah and his ordering the good and forbidding the evil". So whosoever understands this, and protects the rights of his Eemaan, then he will fear Allaah and have taqwaa of Him with regards to his tongue, and he will not speak except with good, or will remain silent.
Some of the 'ulamaa have mentioned that all of the Good Manners can be derived from four hadeeth, and they mentioned amongst them this hadeeth. And some them have said regarding the meaning of this hadeeth that if a person wishes to say something, then if that speech is good, and will surely be rewarded for, then let him say it. And if not, then let him keep silent - whether it is apparent that the speech is Haraam (forbidden) or Makrooh (disliked) or even Mubaah (permissible). So from this it is said that the permissible speech is to be left and avoided, and rather it is preferred to keep silent in such situations, out of fear that it may turn into something which is Haraam or Makrooh; and it is seen that this happens a great deal, and thus Allaah has said : "Not a word does he (or she) utter, but there is a watcher by him ready (to record it)" [Qaaf, 18].
However, the 'ulamaa have differed over whether everything that a person says is written down by the Recording Angels, including that which is considered Mubaah (permissible), or if it is only those things for which he may be rewarded or punished. And Ibn 'Abbaas (radiAllaahu anhu) and others have adopted this second opinion, and so in this case the aayah mentioned above would have its meaning restricted to those words or statements for which there is some kind of recompense - good or bad.
And his (sallAllaahu alayhi wa sallam) statement "let him be generous to his neighbour" and "let him be generous to his guest" contains instruction on the rights of the neighbours and guests, and on doing good to them and encouragement upon protecting the limbs from doing harm to them, and also Allaah ta'aalaa has advised us in His Noble Book with Ihsaan (good behaviour, kindness, good treatment) towards the neighbours. And the Prophet sallAllaahu alayhi wa sallam has said : "Jibreel - alayhi as-salaam - did not cease to advise me regarding the rights of the neighbour, until I began to think that they would also receive a part of the inheritance".
And hospitality is from Islaam, and from the character of the Prophets and the Pious. And some of the scholars have made it obligatory, though the majority consider it to be from the noble, recommended traits of character. And the author of "al-Ifsaah" has said regarding this hadeeth :
"It should be believed that hospitality to the guest is a means of attaining nearness to Allaah, and that it is a form of worship of the Lord, and that this worship is not decreased if the guest is a wealthy person (rather than a poor man), nor is it affected if one presents for ones guest simple things from what one posseses. Rather, the correct hospitality is achieved by keeping a smiling countenace for ones guest, and beautifying ones conversation with him, and the Pillar of Hospitality is preparing a meal for the guest; and so one should be eager to prepare for him from what Allaah has provided and made easy, without causing oneself undue difficulty."
He then mentioned some other points on hospitality, before saying :
"And as for his (sallAllaahu alayhi wa sallam) statement 'let him speak good or keep silent', then this indicates that the Good Speech is better than keeping silent, and that silence is better than Evil Speech, and this is because the form of the Prophet's (sallAllaahu alayhi wa sallam) statement contains a command. And from the Good Speech is conveying knowledge from Allaah 'azza wa jall and his Messenger sallAllaahu alayhi wa sallam, and teaching the Muslims, and commanding the good, and forbidding the evil, and reconciling the differences between people, and speaking well to the people, and from amongst the best of speech is the Statement of Truth, for the one who truly Fears and Hopes for the Recompense."
Summary :
That one should only speak what is good and true
That one must not under any circumstances speak evil or use filthy language
That one should be kind and generous to ones neighbour
That one should treat ones guest well
That if one is a true Muslim then one would do the above, else ones [true] belief in Allaah and the Last Day is in question
عن أبي هـريـرة رضي الله عـنه ، ان رســول الله صلي الله عـليه وسـلـم قــال : ( مـن كـان يـؤمن بالله والـيـوم الأخـر فـلـيـقـل خـيـرًا أو لـيـصـمـت ، ومـن كــان يـؤمن بالله واليـوم الأخر فـليكرم جاره ، ومن كان يؤمن بالله واليوم الأخر فليكرم ضيفه ).
رواه البخاري [ رقم : 6018 ] ، ومسلم [ رقم : 47 ]
On the authority of Abu Hurairah (radiAllaahu anhu) that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said :
Let him who believes in Allaah and the Last Day speak good, or keep silent; and let him who believes in Allaah and the Last Day be generous to his neighbour; and let him who believes in Allaah and the Last Day be generous to his guest.
It was related by al-Bukhaaree and Muslim.
Explanation of Hadeeth Number 15
His (sallAllaahu alayhi wa sallam) statement "Let him who believes in Allaah and the Last Day" means the one who believes with the complete Eemaan that will save him from the Punishment of Allaah, and will attain for him the Pleasure of Allaah; then for such a person, "let him speak good, or keep silent", because the one who believes in Allaah and does not fulfill everything that his Eemaan entails [ie. he falls into sin] then he fears His Threat [of Punishment] and he hopes in His reward, and he strives in performing what he has been commanded with, and in leaving that which he has been forbidden from. And the most important of what is upon him from this is being careful about his tongue and limbs, which are under his control, and which he will be asked about on the Day of Standing, as Allaah ta'aalaa has said : "Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allaah)" [al-Israa', 36]. And Allaah ta'aalaa has said : "Not a word does he (or she) utter, but there is a watcher by him ready (to record it)" [Qaaf, 18].
And the sins of the tongue are numerous, and because of this the Prophet sallAllaahu alayhi wa sallam said : "And what is it that throws the people into the Hellfire upon their noses, except what their tongues have harvested" and he (sallAllaahu alayhi wa sallam) has said : "Everything that the son of Aadam speaks will be a proof against him, except the dhikr of Allaah and his ordering the good and forbidding the evil". So whosoever understands this, and protects the rights of his Eemaan, then he will fear Allaah and have taqwaa of Him with regards to his tongue, and he will not speak except with good, or will remain silent.
Some of the 'ulamaa have mentioned that all of the Good Manners can be derived from four hadeeth, and they mentioned amongst them this hadeeth. And some them have said regarding the meaning of this hadeeth that if a person wishes to say something, then if that speech is good, and will surely be rewarded for, then let him say it. And if not, then let him keep silent - whether it is apparent that the speech is Haraam (forbidden) or Makrooh (disliked) or even Mubaah (permissible). So from this it is said that the permissible speech is to be left and avoided, and rather it is preferred to keep silent in such situations, out of fear that it may turn into something which is Haraam or Makrooh; and it is seen that this happens a great deal, and thus Allaah has said : "Not a word does he (or she) utter, but there is a watcher by him ready (to record it)" [Qaaf, 18].
However, the 'ulamaa have differed over whether everything that a person says is written down by the Recording Angels, including that which is considered Mubaah (permissible), or if it is only those things for which he may be rewarded or punished. And Ibn 'Abbaas (radiAllaahu anhu) and others have adopted this second opinion, and so in this case the aayah mentioned above would have its meaning restricted to those words or statements for which there is some kind of recompense - good or bad.
And his (sallAllaahu alayhi wa sallam) statement "let him be generous to his neighbour" and "let him be generous to his guest" contains instruction on the rights of the neighbours and guests, and on doing good to them and encouragement upon protecting the limbs from doing harm to them, and also Allaah ta'aalaa has advised us in His Noble Book with Ihsaan (good behaviour, kindness, good treatment) towards the neighbours. And the Prophet sallAllaahu alayhi wa sallam has said : "Jibreel - alayhi as-salaam - did not cease to advise me regarding the rights of the neighbour, until I began to think that they would also receive a part of the inheritance".
And hospitality is from Islaam, and from the character of the Prophets and the Pious. And some of the scholars have made it obligatory, though the majority consider it to be from the noble, recommended traits of character. And the author of "al-Ifsaah" has said regarding this hadeeth :
"It should be believed that hospitality to the guest is a means of attaining nearness to Allaah, and that it is a form of worship of the Lord, and that this worship is not decreased if the guest is a wealthy person (rather than a poor man), nor is it affected if one presents for ones guest simple things from what one posseses. Rather, the correct hospitality is achieved by keeping a smiling countenace for ones guest, and beautifying ones conversation with him, and the Pillar of Hospitality is preparing a meal for the guest; and so one should be eager to prepare for him from what Allaah has provided and made easy, without causing oneself undue difficulty."
He then mentioned some other points on hospitality, before saying :
"And as for his (sallAllaahu alayhi wa sallam) statement 'let him speak good or keep silent', then this indicates that the Good Speech is better than keeping silent, and that silence is better than Evil Speech, and this is because the form of the Prophet's (sallAllaahu alayhi wa sallam) statement contains a command. And from the Good Speech is conveying knowledge from Allaah 'azza wa jall and his Messenger sallAllaahu alayhi wa sallam, and teaching the Muslims, and commanding the good, and forbidding the evil, and reconciling the differences between people, and speaking well to the people, and from amongst the best of speech is the Statement of Truth, for the one who truly Fears and Hopes for the Recompense."
Summary :
That one should only speak what is good and true
That one must not under any circumstances speak evil or use filthy language
That one should be kind and generous to ones neighbour
That one should treat ones guest well
That if one is a true Muslim then one would do the above, else ones [true] belief in Allaah and the Last Day is in question
An Nawawi 40 Hadith (14)
The Prohibition of the Blood of a Muslim and the Reasons for Shedding it
عن ابن مسعود رضي الله عنه ، قال : قال رسول الله صلى الله عليه وسلم : ( لا يحل دم امرىء مسلم [ يشهد أن لا إله إلا الله ، وأني رسول الله ] إلا بـإحـدي ثـلاث : الـثـيـب الــزاني ، والـنـفـس بـالنفس ، والـتـارك لـد يـنـه الـمـفـارق للـجـمـاعـة ).
رواه البخاري [ رقم : 6878 ] ، ومسلم [ رقم : 1676 ]"
On the authority of Ibn Mas'ood (radiAllaahu anhu) who said : The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said :
It is not permissible to spill the blood of a Muslim except in three [instances] : the married person who commits adultery, a life for a life, and the one who forsakes his religion and separates from the community.
It was related by al-Bukhaaree and Muslim.
Explanation of Hadeeth Number 14
And in some of the narrations of this hadeeth, that are also agreed upon by al-Bukhaaree and Muslim, it mentions : "It is not permissible to spill the blood of a Muslim who testifies that there is none worthy of worship except Allaah, and that I am the Messenger of Allaah, except in three [instances] ...". So his (sallAllaahu alayhi wa sallam) statement "testifies that none is worthy of worship except Allaah and I am the Messenger of Allaah" is as though a tafseer (explanation) of his statement "a Muslim". Similarly, his statement "[who] separates from the community" is like a tafseer of his statement "who forsakes his religion". So in these three instances the blood of a Muslim can be spilt, from a textual evidence. And the meaning of the 'community' (al-jamaa'ah) is the community of Muslims. So separating from the Muslims by apostacy from the Religion of Islaam is a reason for the permissibilty of shedding his blood.
And his (sallAllaahu alayhi wa sallam) statement "the one who forsakes his religion and separates from the community" is general and refers to all those who apostate from Islaam, by whichever method this may occur, and it then becomes obligatory on the Muslims to kill him unless he returns to Islaam.
And the scholars have mentioned that this also includes all those who leave [being of] the community of Muslims through an innovation or transgression or other than that, and Allaah knows best. [Note: It would appear that this innovation or transgression must be of a very serious nature, such that the perpetrator would effectively leave the fold of Islaam]
And what is apparent is that this is a general rule [ie. killing a Muslim is only allowed in these three instances], but it also includes certain specific situations such as an attacker or similar to that. In such cases, then it is permissible to kill a Muslim out of defence from harm from him - indeed it may be that this becomes obligatory, as such an attacker comes under those who have separated from the community. And also, the meaning here is that killing a Muslim intentionally is not permitted except in these three instances, and Allaah knows best.
And some of the 'ulamaa have used this hadeeth to show that the one who abandons the Prayer (salaah) is killed, because the one who abandons the Prayer is included amongst these three. And the scholars have differed over this issue, so from them are those who say that the one who abandons the Prayer becomes a disbeliever (kaafir) while others say that he does not. And some of those who rule that he becomes a kaafir use as a proof another hadeeth in the Prophet sallAllaahu alayhi wa sallam said "I have been ordered to fight the people until they testify that none is worthy of worship except Allaah, and that I am the Messenger of Allaah, and they establish the Prayer (salaah) and pay the poor due (zakaah)". So it is said: "the angle of derivation of proof is that the Prophet sallAllaahu alayhi wa sallam made protection based upon fulfilling all of these conditions - the two shahaadahs, establishing the salaah and paying the zakaah. And the consequence of these things (protection) is not attained except by fulfilling all of them, and is negated by the absence of any one of them." And this is what is obtained if we consider only the apparent speech of the Prophet sallAllaahu alayhi wa sallam where he said "I have been ordered to fight the people ...", as this seems to indicate an order to fight until the goal is obtained. However, [in taking such an understanding] it is forgotton and overlooked that there is a difference between muqaatalah (fighting) over something, and qatl (killing) over it. For in fighting over something the purpose is to obtain what is desired [that they return to the Prayer] in any way that may occur, and it does imply the necessity of killing the one who leaves the Prayer, as long as they do not fight us, and Allaah knows best.
And as for his (sallAllaahu alayhi wa sallam) statement "the married person who commits adultery" then this includes both males and females, and it is a proof for that which is agreed upon by the Muslims that the ruling for the adulterer is stoning to death, with its conditions, as are mentioned in the books of Fiqh.
And his (sallAllaahu alayhi wa sallam) statement : "a life for a life" is in agreement with the statement of Allaah ta'aalaa "And we have prescribed for them in it (the Tawraat) : a life for a life" [al-Maa'idah, 45]. And its meaning is those who are equivalent in Islaam and Freedom, due to the statement of the Prophet (sallAllaahu alayhi wa sallam) "A Muslim is not killed [in requittal] for a kaafir". And also, Freedom is a condition for equality according to Imaams Maalik, ash-Shaafi'ee and Ahmad. [ie. A free man cannot be killed for a slave] However, the scholars of Ahl-ur-Rayy [The People of Opinion - a reference to the scholars of the Hanafee madhhab] have taken the position that a Muslim is killed for a dhimmee [a non-Muslim who pays the jizyaa, and lives under the protection of a Muslim state] and that a free man is killed for a slave, and they use this hadeeth as a proof. But the jamhoor (majority of the scholars) have ruled opposite to this.
Summary :
That a Muslim can be killed legally only for three crimes : a) adultery b) murder and c) apostacy
عن ابن مسعود رضي الله عنه ، قال : قال رسول الله صلى الله عليه وسلم : ( لا يحل دم امرىء مسلم [ يشهد أن لا إله إلا الله ، وأني رسول الله ] إلا بـإحـدي ثـلاث : الـثـيـب الــزاني ، والـنـفـس بـالنفس ، والـتـارك لـد يـنـه الـمـفـارق للـجـمـاعـة ).
رواه البخاري [ رقم : 6878 ] ، ومسلم [ رقم : 1676 ]"
On the authority of Ibn Mas'ood (radiAllaahu anhu) who said : The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said :
It is not permissible to spill the blood of a Muslim except in three [instances] : the married person who commits adultery, a life for a life, and the one who forsakes his religion and separates from the community.
It was related by al-Bukhaaree and Muslim.
Explanation of Hadeeth Number 14
And in some of the narrations of this hadeeth, that are also agreed upon by al-Bukhaaree and Muslim, it mentions : "It is not permissible to spill the blood of a Muslim who testifies that there is none worthy of worship except Allaah, and that I am the Messenger of Allaah, except in three [instances] ...". So his (sallAllaahu alayhi wa sallam) statement "testifies that none is worthy of worship except Allaah and I am the Messenger of Allaah" is as though a tafseer (explanation) of his statement "a Muslim". Similarly, his statement "[who] separates from the community" is like a tafseer of his statement "who forsakes his religion". So in these three instances the blood of a Muslim can be spilt, from a textual evidence. And the meaning of the 'community' (al-jamaa'ah) is the community of Muslims. So separating from the Muslims by apostacy from the Religion of Islaam is a reason for the permissibilty of shedding his blood.
And his (sallAllaahu alayhi wa sallam) statement "the one who forsakes his religion and separates from the community" is general and refers to all those who apostate from Islaam, by whichever method this may occur, and it then becomes obligatory on the Muslims to kill him unless he returns to Islaam.
And the scholars have mentioned that this also includes all those who leave [being of] the community of Muslims through an innovation or transgression or other than that, and Allaah knows best. [Note: It would appear that this innovation or transgression must be of a very serious nature, such that the perpetrator would effectively leave the fold of Islaam]
And what is apparent is that this is a general rule [ie. killing a Muslim is only allowed in these three instances], but it also includes certain specific situations such as an attacker or similar to that. In such cases, then it is permissible to kill a Muslim out of defence from harm from him - indeed it may be that this becomes obligatory, as such an attacker comes under those who have separated from the community. And also, the meaning here is that killing a Muslim intentionally is not permitted except in these three instances, and Allaah knows best.
And some of the 'ulamaa have used this hadeeth to show that the one who abandons the Prayer (salaah) is killed, because the one who abandons the Prayer is included amongst these three. And the scholars have differed over this issue, so from them are those who say that the one who abandons the Prayer becomes a disbeliever (kaafir) while others say that he does not. And some of those who rule that he becomes a kaafir use as a proof another hadeeth in the Prophet sallAllaahu alayhi wa sallam said "I have been ordered to fight the people until they testify that none is worthy of worship except Allaah, and that I am the Messenger of Allaah, and they establish the Prayer (salaah) and pay the poor due (zakaah)". So it is said: "the angle of derivation of proof is that the Prophet sallAllaahu alayhi wa sallam made protection based upon fulfilling all of these conditions - the two shahaadahs, establishing the salaah and paying the zakaah. And the consequence of these things (protection) is not attained except by fulfilling all of them, and is negated by the absence of any one of them." And this is what is obtained if we consider only the apparent speech of the Prophet sallAllaahu alayhi wa sallam where he said "I have been ordered to fight the people ...", as this seems to indicate an order to fight until the goal is obtained. However, [in taking such an understanding] it is forgotton and overlooked that there is a difference between muqaatalah (fighting) over something, and qatl (killing) over it. For in fighting over something the purpose is to obtain what is desired [that they return to the Prayer] in any way that may occur, and it does imply the necessity of killing the one who leaves the Prayer, as long as they do not fight us, and Allaah knows best.
And as for his (sallAllaahu alayhi wa sallam) statement "the married person who commits adultery" then this includes both males and females, and it is a proof for that which is agreed upon by the Muslims that the ruling for the adulterer is stoning to death, with its conditions, as are mentioned in the books of Fiqh.
And his (sallAllaahu alayhi wa sallam) statement : "a life for a life" is in agreement with the statement of Allaah ta'aalaa "And we have prescribed for them in it (the Tawraat) : a life for a life" [al-Maa'idah, 45]. And its meaning is those who are equivalent in Islaam and Freedom, due to the statement of the Prophet (sallAllaahu alayhi wa sallam) "A Muslim is not killed [in requittal] for a kaafir". And also, Freedom is a condition for equality according to Imaams Maalik, ash-Shaafi'ee and Ahmad. [ie. A free man cannot be killed for a slave] However, the scholars of Ahl-ur-Rayy [The People of Opinion - a reference to the scholars of the Hanafee madhhab] have taken the position that a Muslim is killed for a dhimmee [a non-Muslim who pays the jizyaa, and lives under the protection of a Muslim state] and that a free man is killed for a slave, and they use this hadeeth as a proof. But the jamhoor (majority of the scholars) have ruled opposite to this.
Summary :
That a Muslim can be killed legally only for three crimes : a) adultery b) murder and c) apostacy
Tuesday, December 7, 2010
An Nawawi 40 Hadiths (13)
Loves for his Brother that which he Loves for Himself
عـن أبي حـمـزة أنـس بـن مـالـك رضي الله عـنـه ، خــادم رسـول الله صلى الله عـلـيـه وسـلم،عن النبي صلي الله عـلـيـه وسـلـم قــال : ( لا يـؤمـن احـدكـم حـتي يـحـب لأخـيـه مــا يـحـبـه لـنـفـسـه ) .
رواه البخاري [ رقم : 13 ] ، ومسلم [ رقم : 45 ]
On the authority of Abu Hamzah Anas bin Maalik (radiAllaahu anhu) - the servant of the Messenger of Allaah (sallAllaahu alayhi wa sallam) - that the Prophet (sallAllaahu alayhi wa sallam) said :
None of you [truly] believes until he loves for his brother that which he loves for himself.
It was related by al-Bukhaaree and Muslim
Explanation of Hadeeth Number 13
This hadeeth has been narrated thus in Saheeh al-Bukhaaree as "for his brother" without any doubt on the part of the narrator, while in Saheeh Muslim the narrator mentions that the wording may have been "for his brother" or "for his neighbour".
The 'ulamaa have said that the meaning of the hadeeth is that the one who does not have this characteristic has not believed with the complete and perfect eemaan, while he has already achieved the basic level of eemaan.
And the intented meaning of "loves for his brother" is those things which are from obedience to Allaah, and the permissible matters, as opposed to the evil or Haraam matters, and this is proved from the narration collected by an-Nasaa'ee which mentions : "until he loves for his brother from the good that which he loves for himself".
Shaykh Abu 'Amr ibn as-Salaah said : And this appears to be something which is difficult/unobtainable, but this is not the case, beacuse its meaning is that the eemaan of one of you is not completed/perfected until he loves for his brother in Islaam that which he loves for himself [and not that he has no eemaan at all until he does so]. And establishing this is obtained through loving that he obtains something good without vying/competing with him in obtaining that thing, meaning that he does not desire any decrease in him of blessing. [This is the opposite of hasad or jealousy, where one wishes that his brother is deprived of a blessing, and that you posses it instead]. And this is easy and attainable for the Pure and Upright heart, but is difficult for the corrupt heart - may Allaah ta'aalaa forgive us and all of our brothers.
And Abu az-Zinaad said : What is apparent from this hadeeth is that one desires for ones brother the same as that which one wishes for oneself, but the real meaning is that one desires for him better than what one wishes for oneself. This is because man always wishes that he is the best of the people [in all things]; so if he loves for his brother what he loves for himself [to be the best], then he has placed his brother amongst the generality of those who are the best. [Also,] do you not see that man desires to receive justice for his rights and injustices done against him ? So if he has completed/perfected his eemaan, and then he sees that he has wronged his brother or his brother has a right upon him, then he makes haste to establish justice in that affair, even if this may cause himself difficulty.
And it is narrated that al-Fudail bin 'Iyaad said to Sufyaan bin 'Uyaynah "If you wish that the people are similar to you then you have not offered to Allaah, the Most Generous, the True Naseehah [sincerity - see Hadeeth 7], so how will it be if you love that they are less than you ?"
And some of the 'Ulamaa have said based upon this Hadeeth that the believer with another believer is like a single soul, and so it is desired that he loves for him that which he loves for himself, since they are as though a single soul. And similar to this has come in another hadeeth : "The Believers are like a single body; if a single limb feels pain, then the whole body along with it suffers with fever and sleeplessness."
Summary :
The hadeeth negates the perfection/completeness of Faith (eemaan) for someone who does not wish for his Muslim brother that which he likes for himself
That a believer will not want something to happen to another Muslim which he would not like for himself
عـن أبي حـمـزة أنـس بـن مـالـك رضي الله عـنـه ، خــادم رسـول الله صلى الله عـلـيـه وسـلم،عن النبي صلي الله عـلـيـه وسـلـم قــال : ( لا يـؤمـن احـدكـم حـتي يـحـب لأخـيـه مــا يـحـبـه لـنـفـسـه ) .
رواه البخاري [ رقم : 13 ] ، ومسلم [ رقم : 45 ]
On the authority of Abu Hamzah Anas bin Maalik (radiAllaahu anhu) - the servant of the Messenger of Allaah (sallAllaahu alayhi wa sallam) - that the Prophet (sallAllaahu alayhi wa sallam) said :
None of you [truly] believes until he loves for his brother that which he loves for himself.
It was related by al-Bukhaaree and Muslim
Explanation of Hadeeth Number 13
This hadeeth has been narrated thus in Saheeh al-Bukhaaree as "for his brother" without any doubt on the part of the narrator, while in Saheeh Muslim the narrator mentions that the wording may have been "for his brother" or "for his neighbour".
The 'ulamaa have said that the meaning of the hadeeth is that the one who does not have this characteristic has not believed with the complete and perfect eemaan, while he has already achieved the basic level of eemaan.
And the intented meaning of "loves for his brother" is those things which are from obedience to Allaah, and the permissible matters, as opposed to the evil or Haraam matters, and this is proved from the narration collected by an-Nasaa'ee which mentions : "until he loves for his brother from the good that which he loves for himself".
Shaykh Abu 'Amr ibn as-Salaah said : And this appears to be something which is difficult/unobtainable, but this is not the case, beacuse its meaning is that the eemaan of one of you is not completed/perfected until he loves for his brother in Islaam that which he loves for himself [and not that he has no eemaan at all until he does so]. And establishing this is obtained through loving that he obtains something good without vying/competing with him in obtaining that thing, meaning that he does not desire any decrease in him of blessing. [This is the opposite of hasad or jealousy, where one wishes that his brother is deprived of a blessing, and that you posses it instead]. And this is easy and attainable for the Pure and Upright heart, but is difficult for the corrupt heart - may Allaah ta'aalaa forgive us and all of our brothers.
And Abu az-Zinaad said : What is apparent from this hadeeth is that one desires for ones brother the same as that which one wishes for oneself, but the real meaning is that one desires for him better than what one wishes for oneself. This is because man always wishes that he is the best of the people [in all things]; so if he loves for his brother what he loves for himself [to be the best], then he has placed his brother amongst the generality of those who are the best. [Also,] do you not see that man desires to receive justice for his rights and injustices done against him ? So if he has completed/perfected his eemaan, and then he sees that he has wronged his brother or his brother has a right upon him, then he makes haste to establish justice in that affair, even if this may cause himself difficulty.
And it is narrated that al-Fudail bin 'Iyaad said to Sufyaan bin 'Uyaynah "If you wish that the people are similar to you then you have not offered to Allaah, the Most Generous, the True Naseehah [sincerity - see Hadeeth 7], so how will it be if you love that they are less than you ?"
And some of the 'Ulamaa have said based upon this Hadeeth that the believer with another believer is like a single soul, and so it is desired that he loves for him that which he loves for himself, since they are as though a single soul. And similar to this has come in another hadeeth : "The Believers are like a single body; if a single limb feels pain, then the whole body along with it suffers with fever and sleeplessness."
Summary :
The hadeeth negates the perfection/completeness of Faith (eemaan) for someone who does not wish for his Muslim brother that which he likes for himself
That a believer will not want something to happen to another Muslim which he would not like for himself
Monday, November 22, 2010
An Nawawi 40 Hadiths (12)
Hadeeth 12: Leaving that which does not concern a Muslim
عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلى الله عليه وسلم : ( من حسن إسلام المرء تركه ما لا يعـنيه ) .
حديث حسن ، رواه الترمذي [ رقم : 2318 ] ابن ماجه [ رقم : 3976 ]
On the authority of Abu Hurairah (radiAllaahu 'anhu) who said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) said:
Part of the perfection of one's Islaam is his leaving that which does not concern him.
A Hasan (Good) Hadeeth which was related by at-Tirmidhee and others in this fashion.
Explanation of Hadeeth 12
And this hadeeth has also been narrated by Qurrah bin 'Abd-ir-Rahmaan from [the great Muhaddith] az-Zuhree, from Abee Salamah from Abee Hurairah, and he considered its chains of narration Saheeh (Authentic), and then he said regarding the hadeeth that it is from the Comprehensive speech that contains many significant meanings, and all this in very few words. And similar to this [hadeeth] is the statement of Abu Dharr (radiAllaahu anhu) in some of his narrations from the Prophet (sallAllaahu alayhi wa sallam) that he said:
"And whoever accounts his speech by his actions, then his speech will be very little except in that which concerns him".
And Imaam Maalik mentioned that it reached him that it was said to Luqmaan: "What has enabled you to attain what we see in you of Grace and Blessing ?" to which he replied:
"Speaking the Truth, returning the Trusts, and leaving that which does not concern me."
And it has been narrated from Hasan [al-Basree] that he said:
"From the signs that Allaah ta'aalaa has turned away from the slave is that he finds himself continually engaged in those matters which are not of his concern."
And Abu Daawood as-Sijistaanee said:
"The basic principles of the Sunnah in each branch of learning are based upon four ahaadeeth"
and he mentioned among them this hadeeth.
Summary
That prying and interfering in others affairs is a sign of not being a good Muslim
عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلى الله عليه وسلم : ( من حسن إسلام المرء تركه ما لا يعـنيه ) .
حديث حسن ، رواه الترمذي [ رقم : 2318 ] ابن ماجه [ رقم : 3976 ]
On the authority of Abu Hurairah (radiAllaahu 'anhu) who said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) said:
Part of the perfection of one's Islaam is his leaving that which does not concern him.
A Hasan (Good) Hadeeth which was related by at-Tirmidhee and others in this fashion.
Explanation of Hadeeth 12
And this hadeeth has also been narrated by Qurrah bin 'Abd-ir-Rahmaan from [the great Muhaddith] az-Zuhree, from Abee Salamah from Abee Hurairah, and he considered its chains of narration Saheeh (Authentic), and then he said regarding the hadeeth that it is from the Comprehensive speech that contains many significant meanings, and all this in very few words. And similar to this [hadeeth] is the statement of Abu Dharr (radiAllaahu anhu) in some of his narrations from the Prophet (sallAllaahu alayhi wa sallam) that he said:
"And whoever accounts his speech by his actions, then his speech will be very little except in that which concerns him".
And Imaam Maalik mentioned that it reached him that it was said to Luqmaan: "What has enabled you to attain what we see in you of Grace and Blessing ?" to which he replied:
"Speaking the Truth, returning the Trusts, and leaving that which does not concern me."
And it has been narrated from Hasan [al-Basree] that he said:
"From the signs that Allaah ta'aalaa has turned away from the slave is that he finds himself continually engaged in those matters which are not of his concern."
And Abu Daawood as-Sijistaanee said:
"The basic principles of the Sunnah in each branch of learning are based upon four ahaadeeth"
and he mentioned among them this hadeeth.
Summary
That prying and interfering in others affairs is a sign of not being a good Muslim
An Nawawi 40 Hadiths (11)
Hadeeth 11: Being Cautious of the Doubtful
عن أبي محمد الحسن بن على بن ابي طالب سبط رسول الله صلى الله عليه وسلم وريحانته رضي الله عـنهـما ، قـال : حـفـظـت مـن رســول الله صلى الله عـليـه وسلم : ( دع ما يـريـبـك إلى ما لا يـريـبـك ).
رواه الترمذي [ رقم : 2520 ] ، والنسائي [ رقم : 5711 ] ، وقال الترمذي : حديث حسن صحيح.
On the authority of Abu Muhammad al-Hasan ibn 'Alee ibn Abee Taalib (radiAllaahu 'anhumaa), the grandson of the Messenger of Allaah (sallAllaahu alayhi wa sallam), and the one much loved by him, who said: I memorised from the Messenger of Allaah (sallAllaahu alayhi wa sallam):
Leave that which makes you doubt for that which does not make you doubt. [It was related by at-Tirmidhee and an-Nasaa'ee, with at-Tirmidhee saying that it was a good and sound (hasan saheeh) hadeeth.]
Explanation of Hadeeth 11
Its meaning returns back to what has already been said regarding the meaning of Hadeeth 6, that is "The Halaal is Clear, and the Haraam is Clear, and between them are Doubtful matters". And it has been narrated in another hadeeth that the Messenger sallAllaahu alayhi wa sallam said:
"The slave will never be able to attain the ranks of the Muttaqoon (pious ones) until he leaves those things which do not seem to have any harm in them, fearing that they may indeed be harmful/unlawful."
And this would be a higher station than that indicated by the first hadeeth.
And Allaah knows best.
Summary
That it is essential to leave the doubtful things
That one cannot continue doing the doubtful when one knows of an alternative with certainty
عن أبي محمد الحسن بن على بن ابي طالب سبط رسول الله صلى الله عليه وسلم وريحانته رضي الله عـنهـما ، قـال : حـفـظـت مـن رســول الله صلى الله عـليـه وسلم : ( دع ما يـريـبـك إلى ما لا يـريـبـك ).
رواه الترمذي [ رقم : 2520 ] ، والنسائي [ رقم : 5711 ] ، وقال الترمذي : حديث حسن صحيح.
On the authority of Abu Muhammad al-Hasan ibn 'Alee ibn Abee Taalib (radiAllaahu 'anhumaa), the grandson of the Messenger of Allaah (sallAllaahu alayhi wa sallam), and the one much loved by him, who said: I memorised from the Messenger of Allaah (sallAllaahu alayhi wa sallam):
Leave that which makes you doubt for that which does not make you doubt. [It was related by at-Tirmidhee and an-Nasaa'ee, with at-Tirmidhee saying that it was a good and sound (hasan saheeh) hadeeth.]
Explanation of Hadeeth 11
Its meaning returns back to what has already been said regarding the meaning of Hadeeth 6, that is "The Halaal is Clear, and the Haraam is Clear, and between them are Doubtful matters". And it has been narrated in another hadeeth that the Messenger sallAllaahu alayhi wa sallam said:
"The slave will never be able to attain the ranks of the Muttaqoon (pious ones) until he leaves those things which do not seem to have any harm in them, fearing that they may indeed be harmful/unlawful."
And this would be a higher station than that indicated by the first hadeeth.
And Allaah knows best.
Summary
That it is essential to leave the doubtful things
That one cannot continue doing the doubtful when one knows of an alternative with certainty
An Nawawi 40 Hadiths (10)
عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلي الله عليه وسلم :( إن الله تعالى طيب لا يقبل إلا طيبا ، وإن الله أمر المؤمنين بما أمر به المرسلين فقال تعالى :{ يا أيها الرسل كلوا من الطيبات واعملوا صالحا } ، وقال تعالى :{ يا أيها الذين امنوا كلوا من طيبات ما رزقناكم } ، ثم ذكر الرجل يطيل السفر أشعث أغبر يمد يده إلى السماء : يا رب ! يا رب ! ومطعمه حرام ومشربه حرام وملبسه حرام وغذي بالحرام فأنى يستجاب له ؟. رواه مسلم [ رقم : 1015 ]
On the authority of Abu Hurairah (radiAllaahu 'anhu) who said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) said:
Allaah the Almighty is Good and accepts only that which is good. And verily Allaah has commanded the Believers to do that which He has commanded the Messengers. So the Almighty has said:
"O (you) Messengers! Eat of the Tayyibaat [all kinds of Halaal (legal) foods], and perform righteous deeds." [23:51]
and the Almighty has said:
"O you who believe! Eat of the lawful things that We have provided you" [2:172]
Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying "O Lord! O Lord!", while his food is Haraam (unlawful), his drink is Haraam, his clothing is Haraam, and he has been nourished with Haraam, so how can [his supplication] be answered ?! [Narrated by Muslim.]
Explanation of Hadeeth 10
And this is one of those ahaadeeth upon which the Principles and Rulings of Islaam are built. And in it is encouragement towards spending upon that which is Halaal, and forbiddance from spending upon that which is other than that. And that what is eaten, and what is drunk and what is worn, and all such similar things should be purely Halaal, without any doubt in them. And that whosoever wishes to supplicate to Allaah should humble and submit himself before his Lord with that which is Halaal. And from the hadeeth we also understand that when the slave spends upon the good, Halaal things then these things purify him and bring him prosperity. And that delicious and tasty food which is not permissible to eat will instead be a source of evil and punishment, and the actions of the slave will then not be acceptable by Allaah.
And his (sallAllaahu alayhi wa sallam) statement "Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty ..." then its meaning is best known by Allaah. But we know from other ahaadeeth that the supplication of the traveller is more readily acceptable to Allaah, and a 'long journey' could be from amongst the actions of worship, such as the Hajj or Jihaad or other than that from the pious actions. And even in this case his supplication is still not accepted because his food, drink and clothing are Haraam. So how about the case of the one who is travelling for some purpose of the dunyaa, or for oppressing the people, or those who are ignorant of the various types of worship and goodness.
And his (sallAllaahu alayhi wa sallam) statement: "who spreads out his hands to the sky" means that he raises his hands in supplication to Allaah 'azza wa jall, while at the same time he is opposing His commands and is sinning. And his (sallAllaahu alayhi wa sallam) statement: "so how can [his supplication] be answered ?!" and in another narration "so how can he be answered because of that ?!", means that there cannot be an answer for the one who possesses such characteristics. Such a person cannot be amongst those whose supplication will be answered, unless Allaah the Almighty does so out of His infinite Grace and Kindness and Generosity, and Allaah knows best.
Summary
That Allaah accepts only that which is good
That every believer is obliged to do that which the Messengers were obliged to do (except what is specifically exempted)
That every Muslim must eat only Halaal and must take great care that he has avoided eating whatever he knew to be Haraam or suspicious
That performing righteous deeds is waajib for every one of us
That frequently we turn to Allaah for help while we do not try to eat, drink, maintain ourselves and earn in a pure way
That if we do not take care of the above then our prayers will not be effective
That it is correct to raise ones hands while asking Allaah for something
from:http://www.islaam.net/40hadeeth/frames.html
On the authority of Abu Hurairah (radiAllaahu 'anhu) who said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) said:
Allaah the Almighty is Good and accepts only that which is good. And verily Allaah has commanded the Believers to do that which He has commanded the Messengers. So the Almighty has said:
"O (you) Messengers! Eat of the Tayyibaat [all kinds of Halaal (legal) foods], and perform righteous deeds." [23:51]
and the Almighty has said:
"O you who believe! Eat of the lawful things that We have provided you" [2:172]
Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying "O Lord! O Lord!", while his food is Haraam (unlawful), his drink is Haraam, his clothing is Haraam, and he has been nourished with Haraam, so how can [his supplication] be answered ?! [Narrated by Muslim.]
Explanation of Hadeeth 10
And this is one of those ahaadeeth upon which the Principles and Rulings of Islaam are built. And in it is encouragement towards spending upon that which is Halaal, and forbiddance from spending upon that which is other than that. And that what is eaten, and what is drunk and what is worn, and all such similar things should be purely Halaal, without any doubt in them. And that whosoever wishes to supplicate to Allaah should humble and submit himself before his Lord with that which is Halaal. And from the hadeeth we also understand that when the slave spends upon the good, Halaal things then these things purify him and bring him prosperity. And that delicious and tasty food which is not permissible to eat will instead be a source of evil and punishment, and the actions of the slave will then not be acceptable by Allaah.
And his (sallAllaahu alayhi wa sallam) statement "Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty ..." then its meaning is best known by Allaah. But we know from other ahaadeeth that the supplication of the traveller is more readily acceptable to Allaah, and a 'long journey' could be from amongst the actions of worship, such as the Hajj or Jihaad or other than that from the pious actions. And even in this case his supplication is still not accepted because his food, drink and clothing are Haraam. So how about the case of the one who is travelling for some purpose of the dunyaa, or for oppressing the people, or those who are ignorant of the various types of worship and goodness.
And his (sallAllaahu alayhi wa sallam) statement: "who spreads out his hands to the sky" means that he raises his hands in supplication to Allaah 'azza wa jall, while at the same time he is opposing His commands and is sinning. And his (sallAllaahu alayhi wa sallam) statement: "so how can [his supplication] be answered ?!" and in another narration "so how can he be answered because of that ?!", means that there cannot be an answer for the one who possesses such characteristics. Such a person cannot be amongst those whose supplication will be answered, unless Allaah the Almighty does so out of His infinite Grace and Kindness and Generosity, and Allaah knows best.
Summary
That Allaah accepts only that which is good
That every believer is obliged to do that which the Messengers were obliged to do (except what is specifically exempted)
That every Muslim must eat only Halaal and must take great care that he has avoided eating whatever he knew to be Haraam or suspicious
That performing righteous deeds is waajib for every one of us
That frequently we turn to Allaah for help while we do not try to eat, drink, maintain ourselves and earn in a pure way
That if we do not take care of the above then our prayers will not be effective
That it is correct to raise ones hands while asking Allaah for something
from:http://www.islaam.net/40hadeeth/frames.html
Saturday, September 4, 2010
19 Hadith Mengenai Wanita
1. Doa perempuan lebih makbul daripada lelaki karena sifat penyayangnya yang lebih kuat daripada lelaki. Ketika ditanya kepada Rasulullah akan hal tersebut, jawab baginda, "Ibu lebih penyayang daripada bapa dan doa orang yang penyayang tidak akan sia-sia".
2. Apabila seseorang perempuan mengandung janin dalam rahimnya, maka beristighfarlah para malaikat untuknya. Allah mencatatkan baginya setiap hari dengan 1.000 kebajikan dan menghapuskan darinya 1.000 kejahatan.
3. Apabila seseorang perempuan mulai sakit hendak bersalin, maka Allah mencatatkan baginya pahala orang yang berjihad pada jalan Allah.
4. Apabila seseorang perempuan melahirkan anak, keluarlah dia dari dosa-dosa seperti keadaan ibunya melahirkannya.
5. Apabila telah lahir anak, lalu disusui, maka bagi ibu itu setiap satu tegukan daripada susunya diberi satu kebajikan..
6. Apabila semalaman ibu tidak tidur dan memelihara anaknya yang sakit, maka Allah memberinya pahala seperti memerdekakan 70 hamba dengan ikhlas untuk membela agama Allah.
7. Barangsiapa yang menggembirakan anak perempuannya, derajatnya seumpama orang yang sentiasa menangis karena takut akan Allah dan orang yang takut akan Allah, akan diharamkan api neraka ke atas tubuhnya.
8. Barangsiapa membawa hadiah, (barang makanan dari pasar ke rumah lalu diberikan kepada keluarganya, maka pahalanya seperti bersedekah. Hendaklah mendahulukan anak perempuan daripada anak lelaki. Maka barangsiapa yang menyukakan anak perempuan seolah-olah dia memerdekakan anak Nabi Ismail.
9. Tiap perempuan yang menolong suaminya dalam urusan agama, maka Allah memasukkan dia ke dalam syurga lebih dahulu daripada suaminya(10. 000 tahun).
10. Perempuan apabila sembahyang lima waktu, puasa bulan Ramadhan, memelihara kehormatannya serta taat akan suaminya, masuklah dia dari pintu syurga mana saja yang dikehendaki.
11. Wanita yang solehah (baik) itu lebih baik daripada 1.000 lelaki yang soleh.
12. Aisyah berkata, "Aku bertanya kepada Rasulullah, siapakah yang lebih besar haknya terhadap wanita? Jawab Rasulullah, "Suaminya. "Siapa pula yang berhak terhadap lelaki?" Jawab Rasulullah, "Ibunya".
13. Apabila memanggil akan engkau dua orang ibu bapamu, maka jawablah panggilan ibumu dahulu.
14. Wanita yang taat akan suaminya, semua ikan-ikan di laut, burung diudara, malaikat di langit, matahari dan bulan semua beristighfar baginya selama dia taat kepada suami serta menjaga sembahyang dan puasanya.
15. Wanita yang taat berkhidmat kepada suaminya akan tertutup pintu-pintu neraka dan terbuka pintu-pintu syurga. Masuklah dari mana-mana pintu yang dia kehendaki dengan tidak dihisab.
16. Syurga itu di bawah tapak kaki ibu.
17. Wanita yang tinggal bersama anak-anaknya akan tinggal bersama aku Nabi SAW) di dalam syurga.
18. Barangsiapa mempunyai tiga anak perempuan atau tiga saudara perempuan atau dua anak perempuan atau dua saudara perempuan lalu dia bersikap ihsan dalam pergaulan dengan mereka dan mendidik mereka dengan penuh rasa takwa serta bertanggungjawab, maka baginya syurga.
19. Dari Aisyah r.a., Barangsiapa yang diuji dengan sesuatu daripada anak-anak perempuan lalu dia berbuat baik kepada mereka, maka mereka akan menjadi penghalang baginya daripada api neraka.
Begitulah Islam mengangkat darjat kaum hawa....
tapi
adakah kita mangangkat darjat Islam?
2. Apabila seseorang perempuan mengandung janin dalam rahimnya, maka beristighfarlah para malaikat untuknya. Allah mencatatkan baginya setiap hari dengan 1.000 kebajikan dan menghapuskan darinya 1.000 kejahatan.
3. Apabila seseorang perempuan mulai sakit hendak bersalin, maka Allah mencatatkan baginya pahala orang yang berjihad pada jalan Allah.
4. Apabila seseorang perempuan melahirkan anak, keluarlah dia dari dosa-dosa seperti keadaan ibunya melahirkannya.
5. Apabila telah lahir anak, lalu disusui, maka bagi ibu itu setiap satu tegukan daripada susunya diberi satu kebajikan..
6. Apabila semalaman ibu tidak tidur dan memelihara anaknya yang sakit, maka Allah memberinya pahala seperti memerdekakan 70 hamba dengan ikhlas untuk membela agama Allah.
7. Barangsiapa yang menggembirakan anak perempuannya, derajatnya seumpama orang yang sentiasa menangis karena takut akan Allah dan orang yang takut akan Allah, akan diharamkan api neraka ke atas tubuhnya.
8. Barangsiapa membawa hadiah, (barang makanan dari pasar ke rumah lalu diberikan kepada keluarganya, maka pahalanya seperti bersedekah. Hendaklah mendahulukan anak perempuan daripada anak lelaki. Maka barangsiapa yang menyukakan anak perempuan seolah-olah dia memerdekakan anak Nabi Ismail.
9. Tiap perempuan yang menolong suaminya dalam urusan agama, maka Allah memasukkan dia ke dalam syurga lebih dahulu daripada suaminya(10. 000 tahun).
10. Perempuan apabila sembahyang lima waktu, puasa bulan Ramadhan, memelihara kehormatannya serta taat akan suaminya, masuklah dia dari pintu syurga mana saja yang dikehendaki.
11. Wanita yang solehah (baik) itu lebih baik daripada 1.000 lelaki yang soleh.
12. Aisyah berkata, "Aku bertanya kepada Rasulullah, siapakah yang lebih besar haknya terhadap wanita? Jawab Rasulullah, "Suaminya. "Siapa pula yang berhak terhadap lelaki?" Jawab Rasulullah, "Ibunya".
13. Apabila memanggil akan engkau dua orang ibu bapamu, maka jawablah panggilan ibumu dahulu.
14. Wanita yang taat akan suaminya, semua ikan-ikan di laut, burung diudara, malaikat di langit, matahari dan bulan semua beristighfar baginya selama dia taat kepada suami serta menjaga sembahyang dan puasanya.
15. Wanita yang taat berkhidmat kepada suaminya akan tertutup pintu-pintu neraka dan terbuka pintu-pintu syurga. Masuklah dari mana-mana pintu yang dia kehendaki dengan tidak dihisab.
16. Syurga itu di bawah tapak kaki ibu.
17. Wanita yang tinggal bersama anak-anaknya akan tinggal bersama aku Nabi SAW) di dalam syurga.
18. Barangsiapa mempunyai tiga anak perempuan atau tiga saudara perempuan atau dua anak perempuan atau dua saudara perempuan lalu dia bersikap ihsan dalam pergaulan dengan mereka dan mendidik mereka dengan penuh rasa takwa serta bertanggungjawab, maka baginya syurga.
19. Dari Aisyah r.a., Barangsiapa yang diuji dengan sesuatu daripada anak-anak perempuan lalu dia berbuat baik kepada mereka, maka mereka akan menjadi penghalang baginya daripada api neraka.
Begitulah Islam mengangkat darjat kaum hawa....
tapi
adakah kita mangangkat darjat Islam?
Tuesday, May 18, 2010
Rasulallah Quotations
A white has no superiority over black nor a black has any superiority over white except by piety and good action.
Even as the fingers of the two hands are equal, so are human beings equal to one another. No one has any right, nor any preference to claim over another.
Do not consider any act of kindness insignificant, even meeting your brother with a cheerful face.
The strong man is not the good wrestler; the strong man is only the one who controls himself when he is angry.
A man's true wealth here after is the good he does in this world to his fellow man.
The ink of the scholar is more sacred than the blood of the martyr.
One hour's meditation on the work of the Creator is better than seventy years of prayer.
Do you love your creator? Love your fellow-beings first.
Shall I not inform you of a better act than fasting, alms, and prayers? Making peace between one another: enmity and malice tear up heavenly rewards by the roots.
Even as the fingers of the two hands are equal, so are human beings equal to one another. No one has any right, nor any preference to claim over another.
Do not consider any act of kindness insignificant, even meeting your brother with a cheerful face.
The strong man is not the good wrestler; the strong man is only the one who controls himself when he is angry.
A man's true wealth here after is the good he does in this world to his fellow man.
The ink of the scholar is more sacred than the blood of the martyr.
One hour's meditation on the work of the Creator is better than seventy years of prayer.
Do you love your creator? Love your fellow-beings first.
Shall I not inform you of a better act than fasting, alms, and prayers? Making peace between one another: enmity and malice tear up heavenly rewards by the roots.
Wednesday, July 29, 2009
An Nawawi 40 Hadiths (9)
On the authority of Abu Hurairah, who said : I heard the Messenger of Allah(sallallahu alayhi wa sallam) say :
"What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can. It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you."
Related by Bukhari and Muslim
"What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can. It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you."
Related by Bukhari and Muslim
An Nawawi 40 Hadiths (8)
On the authority of the son of Omar[1] narrated that the Messenger of Allah(sallallahu alayhi wa sallam) said:
"I have been ordered to fight[2] against people until they testify that there is no god but Allah and that Muhammed is the Messenger of Allah and until they perform the prayers and pay the Zakat[3], and if they do so they will have gained protection from me for their lives[4] and property, unless [they do acts that are punishable] in accordance with Islam, and their reckoning will be with Allah the Almighty."
Related by Bukhari and Muslim.
[1] See note [1] to Hadith 2. / [2] Islam advocates that conversion be by conviction. The Holy Qur'an says: "No compulsion in religion", and in another passage the Almigty says: "Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way". The waging of war is enjoined against certain categories of persons such as those who attack a Muslim country, those who prevent the preaching and spread of Islam by peaceful means, and apostates. / [3] See note [2] to Hadith 2. / [4] Lit. "their blood".
"I have been ordered to fight[2] against people until they testify that there is no god but Allah and that Muhammed is the Messenger of Allah and until they perform the prayers and pay the Zakat[3], and if they do so they will have gained protection from me for their lives[4] and property, unless [they do acts that are punishable] in accordance with Islam, and their reckoning will be with Allah the Almighty."
Related by Bukhari and Muslim.
[1] See note [1] to Hadith 2. / [2] Islam advocates that conversion be by conviction. The Holy Qur'an says: "No compulsion in religion", and in another passage the Almigty says: "Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way". The waging of war is enjoined against certain categories of persons such as those who attack a Muslim country, those who prevent the preaching and spread of Islam by peaceful means, and apostates. / [3] See note [2] to Hadith 2. / [4] Lit. "their blood".
Monday, May 18, 2009
An Nawawi's 40 Hadith (7)
On the authority of Tamim Al-Dari that the Prophet(sallallahu alayhi wa sallam) said:
"Religion is sincerity[1]". We said: "To whom?" He said: "To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk".
Narrated by Muslim
[1] The Arabic word nasiha has a variety of meanings, the most common being "good advice", which is obviously unsuitable in the context. It also gives the meaning of "doing justice to a person or situation", "probity", "integrity, and the like.
"Religion is sincerity[1]". We said: "To whom?" He said: "To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk".
Narrated by Muslim
[1] The Arabic word nasiha has a variety of meanings, the most common being "good advice", which is obviously unsuitable in the context. It also gives the meaning of "doing justice to a person or situation", "probity", "integrity, and the like.
Friday, May 15, 2009
An Nawawi's 40 Hadith (6)
On the authority of Al-Numan bin Basheer, who said : I heard the Messenger of Allah(sallallahu alayhi wa sallam) say :
"That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart."
Narrated by Bukhari and Muslim
"That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart."
Narrated by Bukhari and Muslim
Wednesday, May 13, 2009
An Nawawi's 40 Hadiths (5)
On the authority of the Mother of the Faithful, Umm Abdullah Aishah (may Allah be pleased with her), who said :
The Messenger of Allah(sallallahu alayhi wa sallam) said:
"He who innovates something in this matter of ours that is not of it will have it rejected."
Narrated by Bukhari and Muslim
And in one version by Muslim it reads :
"He who does an act which our matter is not [in agreement] with will have it rejected."
The Messenger of Allah(sallallahu alayhi wa sallam) said:
"He who innovates something in this matter of ours that is not of it will have it rejected."
Narrated by Bukhari and Muslim
And in one version by Muslim it reads :
"He who does an act which our matter is not [in agreement] with will have it rejected."
Monday, May 11, 2009
An Nawawi's 40 Hadith (4)
On the authority of Abdullah bin Masud, who said : the Messenger of Allah, and he is the truthful, the believed narrated to us :
"Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters[1]: to write down his means of livelihood[2], his life span, his actions, and whether happy or unhappy. By Allah, other than Whom there is no god, verily one of you behaves like the people of Paradise until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Hell-fire and thus he enters it; and one of you behaves like the people of Hell-fire until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Paradise and thus he enters it."
Related by Bukhari and Muslim
[1] Lit. "words". / [2] The Arabic word rizq also possesses such shades of meaning as "daily bread", "fortune", 'lot in life", "sustenance provided by Allah", etc.
"Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters[1]: to write down his means of livelihood[2], his life span, his actions, and whether happy or unhappy. By Allah, other than Whom there is no god, verily one of you behaves like the people of Paradise until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Hell-fire and thus he enters it; and one of you behaves like the people of Hell-fire until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Paradise and thus he enters it."
Related by Bukhari and Muslim
[1] Lit. "words". / [2] The Arabic word rizq also possesses such shades of meaning as "daily bread", "fortune", 'lot in life", "sustenance provided by Allah", etc.
Sunday, May 10, 2009
An - Nawawi's 40 Hadith (3)
On the authority of Ibn Omar, the son of Omar bin Al-Khattab, may Allah be pleased with both, who said :
I heard the Messenger of Allah(sallallahu alayhi wa sallam) say :
"Islam has been built on five [pillars]1: testifying that there is no god but Allah and that Muhammed is the Messenger of Allah, performing the prayers, paying the Zakat[2], making the pilgrimage to the House[3], and fasting in Ramadhan."
Related by Bukhari and Muslim
Explanation:
[1] The word "pillars" does not appear in the Arabic but has been supplied for clarity of meaning. Pillars (arkan) is the generally accepted term in this context. / [2] See note [2] to Hadith 2. / [3] See note [3] to Hadith 2.
I heard the Messenger of Allah(sallallahu alayhi wa sallam) say :
"Islam has been built on five [pillars]1: testifying that there is no god but Allah and that Muhammed is the Messenger of Allah, performing the prayers, paying the Zakat[2], making the pilgrimage to the House[3], and fasting in Ramadhan."
Related by Bukhari and Muslim
Explanation:
[1] The word "pillars" does not appear in the Arabic but has been supplied for clarity of meaning. Pillars (arkan) is the generally accepted term in this context. / [2] See note [2] to Hadith 2. / [3] See note [3] to Hadith 2.
Friday, May 8, 2009
An Nawawi's 40 Hadith (2)
On the authority of Omar(1), who said :
One day while we were sitting with the Messenger of Allah(sallallahu alayhi wa sallam) there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the Prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:
"O Muhammed, tell me about Islam". The Messenger of Allah(sallallahu alayhi wa sallam) said: "Islam is to testify that there is no god but Allah and Muhammed is the Messenger of Allah, to perform the prayers, to pay the Zakat(2), to fast in Ramadhan, and to make the pilgrimage to the House(3) if you are able to do so." He said: "You have spoken rightly", and we were amazed at him asking him and saying that he had spoken rightly.
He said:"Then tell me about Iman(4)."He said: "It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof." He said: "You have spoken rightly".
He said: " Then tell me about ehsan(5)." He said: "It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you".
He said: "Then tell me about the Hour(6)". He said: "The one questioned about it knows no better than the questioner."
He said: "Then tell me about its signs." He said: "That the slave-girl will give birth to her mistress(7) and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings."
Then he took himself off and I stayed for a time. Then he said: "O Omar, do you know who the questioner was?" I said: "Allah and His Messenger know best". He said: "He was Jebreel (Gabriel), who came to you to teach you your religion."
Narrated by Muslim
Explanation:
[1] i.e Omar bin Al-Khattab, the second Caliph. / [2]Often rendered as "alms-tax" or "poor due", it is a tax levied on a man's wealth and distributed among the poor. / [3] The Ka'ba and Holy Mosque in Mecca. [4] Eman is generally rendered as "religious belief" or "faith". However, being a fundamental term in Islam, the Arabic word has been retained. [5] in this context the word ehsan has a special religious significance and any single rendering of it would be inadequate. Dictionary meanings for ehsan include "right action", "goodness" , "charity", "sincerity", and the like. The root also means "to master or be proficient at" and it is to be found in this meaning in Hadith 17 of the present collection. / [6] i.e. the Day of Judgement. / [7]This phrase is capable of more than one interpretation. Among those given by an-Nawawi in his commentary is that slave-girls will give birth to sons and daughters who will become free and so be the masters of those who bore them. The word ama, normally translated "slave girl", is also capable of meaning any woman in that we are all slaves or servants of God. The words are thus capable of bearing the meaning: "When a woman will give birth to her master" i.e. a time will come when children will have so little respect for their mothers that they will treat them like servants. The commentators point out there word rabba (mistress) includes the masculine rabb (master).
One day while we were sitting with the Messenger of Allah(sallallahu alayhi wa sallam) there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the Prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:
"O Muhammed, tell me about Islam". The Messenger of Allah(sallallahu alayhi wa sallam) said: "Islam is to testify that there is no god but Allah and Muhammed is the Messenger of Allah, to perform the prayers, to pay the Zakat(2), to fast in Ramadhan, and to make the pilgrimage to the House(3) if you are able to do so." He said: "You have spoken rightly", and we were amazed at him asking him and saying that he had spoken rightly.
He said:"Then tell me about Iman(4)."He said: "It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof." He said: "You have spoken rightly".
He said: " Then tell me about ehsan(5)." He said: "It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you".
He said: "Then tell me about the Hour(6)". He said: "The one questioned about it knows no better than the questioner."
He said: "Then tell me about its signs." He said: "That the slave-girl will give birth to her mistress(7) and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings."
Then he took himself off and I stayed for a time. Then he said: "O Omar, do you know who the questioner was?" I said: "Allah and His Messenger know best". He said: "He was Jebreel (Gabriel), who came to you to teach you your religion."
Narrated by Muslim
Explanation:
[1] i.e Omar bin Al-Khattab, the second Caliph. / [2]Often rendered as "alms-tax" or "poor due", it is a tax levied on a man's wealth and distributed among the poor. / [3] The Ka'ba and Holy Mosque in Mecca. [4] Eman is generally rendered as "religious belief" or "faith". However, being a fundamental term in Islam, the Arabic word has been retained. [5] in this context the word ehsan has a special religious significance and any single rendering of it would be inadequate. Dictionary meanings for ehsan include "right action", "goodness" , "charity", "sincerity", and the like. The root also means "to master or be proficient at" and it is to be found in this meaning in Hadith 17 of the present collection. / [6] i.e. the Day of Judgement. / [7]This phrase is capable of more than one interpretation. Among those given by an-Nawawi in his commentary is that slave-girls will give birth to sons and daughters who will become free and so be the masters of those who bore them. The word ama, normally translated "slave girl", is also capable of meaning any woman in that we are all slaves or servants of God. The words are thus capable of bearing the meaning: "When a woman will give birth to her master" i.e. a time will come when children will have so little respect for their mothers that they will treat them like servants. The commentators point out there word rabba (mistress) includes the masculine rabb (master).
Thursday, May 7, 2009
An - Nawawi's 40 Hadith
Assalamualaikum dear readers..
Inshaallah, every day or week so, I will post hadith, sourced by An Nawawi's 40 hadith..
1. On the authority of the Commander of the Faithful , Abu Hafs Omar bin Al-Khattab, may Allah be pleased with him, who said : I heard the Messenger of Allah salla Allah u alihi wa sallam say :
"Actions are but by intention and every man shall have but that which he intended. Thus he whose migration was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated."
Related by Bukhari and Muslim
Inshaallah, every day or week so, I will post hadith, sourced by An Nawawi's 40 hadith..
1. On the authority of the Commander of the Faithful , Abu Hafs Omar bin Al-Khattab, may Allah be pleased with him, who said : I heard the Messenger of Allah salla Allah u alihi wa sallam say :
"Actions are but by intention and every man shall have but that which he intended. Thus he whose migration was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated."
Related by Bukhari and Muslim
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