Archive for October, 2010

Ibn Mas`ûd relates that the Prophet (peace be upon him) said: “Should I tell you what is a blatant lie? It is a rumor circulating among the people.” [Sahîh Muslim (2606)]
Here the Prophet (peace be upon him) is telling us how evil it is to spread rumors. The Arabic word for rumor here is namîmah. It is a kind of rumor that is meant to foster animosity between people. Al-Râghib al-Isfahânî defines the word namîmah as follows [al-Nihâyah (5/120)]:
It is to relate to people what others say about them in order to bring about problems. It is said that this rumor-mongering also includes divulging secrets and exposing about people what they wish to keep concealed.
It is a serious sin to go back and forth between people with rumors of what they are saying about each other and what they are scheming to do. Hudhayfah heard about a man who was spreading rumors and he said: “I heard Allah’s Messenger say: ‘A rumor-monger will not enter Paradise’.” [Sahîh al-Bukhârî (6056) and Sahîh Muslim (105)]

Al-Ghazâlî states the following [al-Ihyâ’ (3/156)]:
Those who circulate rumors say things like: “So-and-so said this about you” or “So-and-so did this against you.” or they tell you that someone is plotting against you or encouraging your enemies or is working to worsen your circumstances.
He then goes on to make six excellent recommendations for dealing with such rumor-mongers and their rumors. These recommendations are as follows:

1. Do not believe him.

This is because a rumor-monger is a sinner. He is a malefactor whose testimony is unacceptable. Allah says: “O you who believe, if a wicked person comes to you with any news, ascertain the truth, lest you harm people unwittingly, and afterwards become full of repentance for what ye have done.” [Sûrah al-Hujurât: 6]

2. Tell him that he should not spread rumors.

It is good to advise the person who brings you a rumor that he is behaving wrongly. He should know that his conduct is unsavory. Allah tells us: “Enjoin what is right and forbid what is wrong.” [Sûrah Luqmân: 17]

3. Detest the rumor-monger for the sake of Allah.

A rumor-monger is detestable to Allah, so one must detest the person as well.

4. Do not allow yourself to think ill of the person who is the subject if the rumor.

It is wrong to thing ill of someone in his absence. Allah says: “O you who believe! avoid most suspicion, for surely suspicion in some cases is a sin.” [Sûrah al-Hujurât: 12]

5. Do not try to verify the rumor by spying.

Do not let your suspicions cause you to spy on the person the rumor-monger told you about. Allah says: “And do not spy.” [Sûrah al-Hujurât: 12]

6. Do not fall into rumor-spreading yourself.

You should be vigilant not to convey the rumor-monger’s words to others. Ibn Mas`ûd relates that the Prophet (peace be upon him) said: “Should I tell you what is a blatant lie? It is a rumor circulating among the people.” The Prophet (peace be upon him) also said: “A man will continue to tell the truth until he is recorded among the truthful,or he will continue to lie until he is recorded among the liars.” [Sahîh Muslim (2606)]

We can take a good lesson from how the eminent Caliph `Umar b. `Abd al-`Azîz handled a rumor-monger who came to him and told him something about someone else. The Caliph said: “If you wish, we can verify your story. If it turns out that you are lying, then you are one of those referreed to by the verse of the Qur’ân that reads: ‘If a wicked person comes to you with any news, ascertain the truth.’ Or if you wish, we could pardon you.”

The man replied: “I beg your pardon, O Commander of the Faithful! I will never return to such conduct again.”

Al-Hasan al-Basrî said: “Whoever brings rumors to you is surely also spreading rumors about you.”

We will close with the following verses of classical Arabic poetry:

Do not accept the rumors that reach your ears
And be vigilant against the one who tells them,

Whoever gives to you the gift of a rumor
Will give to others, about you, an equal gift

by Sheikh Salman al-Oadah


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1 – Know what reward you get for memorising the Quraan.

Whoever memorizes Qur’aan and acts upon it, Allaah will reward him and honour him greatly for that, so that he will rise in status in Paradise to a level commensurate with what he memorized of the Book of Allaah.

Al-Tirmidhi (2914) and Abu Dawood (1464) narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan: Recite and rise in status, recite as you used to recite in the world, for your status will be at the last verse that you recite.” This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 5/218, no. 2240, after which he said: 

Note that what is meant by the “companion of the Qur’aan” is the one who memorizes it by heart, as the Prophet (peace and blessings of Allaah be upon him) said, “The one who knows more Qur’aan should lead the people in prayer,” meaning the one who has memorized the most.  The differentiation in status in Paradise will depend on how much was memorized in this world, not how much one will recite on that day as some people imagine. This clearly points to the virtue of the hafiz who has memorized the Qur’aan, but that is subject to the condition that he memorizes it for the sake of Allaah, not for worldly purposes or financial gain. Otherwise the Prophet (peace and blessings of Allaah be upon him) said: “Most of the hypocrites of my ummah are among those who have memorized Qur’aan.” 

2 – Know the Virtues of memorizing the Quran.

Concerning the virtue of the hafiz who memorizes the Qur’aan, al-Bukhaari (4937) narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “The likeness of the one who reads Qur’aan and memorizes it is that he is with the righteous honourable scribes. The likeness of the one who reads it and tries hard to memorize it even though it is difficult for him, he will have two rewards.” 

For the hafiz who has memorized the Qur’aan, praying qiyaam al-layl is easy. And the Qur’aan will intercede for him on the Day of Resurrection, because the Prophet (peace and blessings of Allaah be upon him) said: “Fasting and the Qur’aan will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of food and desires during the day, so let me intercede for him.’ The Qur’aan will say, ‘O Lord I deprived him of his sleep at night, so let me intercede for him.’ Then they will both intercede for him.” Narrated by Ahmad, al-Tabaraani and al-Haakim; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 3882 

3 – Know that you will be given a crown of honour and a garment of honour to wear. 

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The Qur’aan will come on the Day of Resurrection and will say, ‘O Lord, adorn him.’ So he will be given a crown of honour to wear. Then it will say, ‘O Lord, give him more.’ So he will be given a garment of honour.’ Then it will say, ‘O Lord, be pleased with him.’ So Allaah will be pleased with him. Then it will be said to him, ‘Recite and advance in status, and for each verse you will gain one more hasanah (reward for good deed).”

 4 – Know that the Qur’aan will intercede for you with your Lord. 

It was narrated that Abu Umaamah al-Baahili said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Recite the Qur’aan, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal ‘Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”  (Narrated by Muslim, 804, and by al-Bukhaari in a mu’allaq report). 

5 – Know the reward for the Parents of children who memorize Quran

With regard to his relatives and descendents, there is evidence concerning his parents that they will be clothed with garments which far surpass everything to be found in this world, and that will only be because they took care of and taught their child. Even if they themselves were ignorant, Allaah will honour them because of their child. But the one who prevented his child from learning the Qur’aan, he will be one of those who are deprived. 

It was narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Qur’aan will come on the Day of Resurrection like a pale man saying to its companion, “Do you recognize me? I am the one who made you stay up at night and made you thirsty during the day…” Then he will be given dominion in his right hand and eternity in his left, and a crown of dignity will be placed upon his head, and his parents will be clothed with garments which far surpass everything to be found in this world. They will say, “O Lord, how did we earn this.” It will be said to them, “Because you taught your child the Qur’aan.”’”

(Narrated by al-Tabaraani in al-Awsat, 6/51). 

It was narrated that Buraydah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever reads the Qur’aan, learns it and acts in accordance with it, on the Day of Resurrection his parents will be given a crown to wear whose light will be like the light of the sun, and his parents will be given garments which far surpass everything to be found in this world. They will say, “Why have we been given this to wear?” It will be said, “Because your child learned the Qur’aan.”’”

(Narrated by al-Haakim, 1/756)

 These two hadeeth support one another. See al-Silsilah al-Saheehah, 2829. 

(reference http://islam-qa.com/en)

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Imam Ahmad recorded from Suhayb that the Messenger of Allah said,

(Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, “I have become old and my time is nearly over, so please send me a boy whom I can teach magic.” So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, “Whenever you are afraid of the sorcerer, say to him: `My people kept me busy.’ And whenever you are afraid of your people, say to them: `The sorcerer kept me busy.”’ So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, “Today I shall know whether the sorcerer is better or the monk is better.” So, he took a stone and said, “O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road).” Then he struck it with a stone killing it and the people passed by on the road.

The boy came to the monk and informed him about it. The monk said to him, “O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me.” The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, “All these gifts are for you on the condition that you cure me.” The boy said, “I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you.” So, he believed in and supplicated to Allah, and Allah cured him.
Later, the courtier came to the king and sat at the place where he used to sit before. The king said, “Who gave you back your sight” The courtier replied, “My Lord.” The king then said, “I did” The courtier said, “No, my Lord and your Lord – Allah” The king said, “Do you have another Lord beside me” The courtier said, “Yes, your Lord and my Lord is Allah.” The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, “O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases” He said, “I do not cure anyone. Only Allah can cure.” The king said, “Me” The boy replied, “No.” The king asked, “Do you have another Lord besides me” The boy answered, “My Lord and your Lord is Allah.” So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, “Abandon your religion.” The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, “Abandon your religion.” He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, “Abandon your religion.” He refused and so the king sent him to the top of such and such mountain with some people. He told the people, “Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top.” They took him and when they ascended to the top, he said, “O Allah! Save me from them by any means that You wish.” So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, “What did your companions (the people I sent with you) do” The boy said, “Allah saved me from them.” So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, “If he renounces his religion (well and good), but if he refuses, drown him.” So, they took him out to sea and he said, “O Allah! Save me from them by any means that you wish.” So they were all drowned in the sea.

Then the boy returned to the king and the king said, “What did your companions do” The boy replied, “Allah, saved me from them.” Then he said to the king, “You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me.” The king asked, “And what is that” The boy said, “Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: `In the Name of Allah, the Lord of the boy.’ If you do this, you will be able to kill me.” So he did this, and placing an arrow in the bow, he shot it, saying, “In the Name of Allah, the Lord of the boy.” The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, “We believe in the Lord of the boy!” Then it was said to the king, “Do you see what has happened That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy).” So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, “Whoever abandons his religion, let him go, and whoever does not, throw him into the fire.” They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, “Be patient mother! For verily, you are following the truth!”) Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, “Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger :

(Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.) (85:4-9)” This is what Muhammad bin Ishaq said in his book of Sirah — that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur`ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As`ad Abi Karib, who was the Tubba` who invaded Al-Madinah and put the covering over the Ka`bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha`laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prison and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis).

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`Aishah (May Allah be pleased with her) reported: While the Prophet (PBUH) was reclining against me (during his last illness) I heard him saying: “Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-A`la (O Allah, forgive me, bestow Your Mercy on me and let me join with the exalted companions.”
[Al-Bukhari and Muslim].

Commentary: Most of the `Ulama’ believe that Allah is the Sublime Companion (Ar-Rafiq Al-A`la). Ar-Rafiq (the Companion) is one of the Divine Names. Some take it to mean the supreme communion of angels, Prophets, martyrs and the righteous. Prophet Yusuf (Joseph) had prayed to Allah, “… And join me with the righteous.” (12:101).

At the hour of death, man should cut off his link with the world and unite it with the Hereafter. By seeking Divine forgiveness, the Prophet (PBUH) aimed at moral elevation and abundance of goodness. Otherwise, he was protected by Allah and immune against sinning.

`Aishah (May Allah be pleased with her) reported: I saw the Messenger of Allah (PBUH) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, “O Allah! Help me over pangs and agony of death.”

Commentary: This Hadith, too, affirms the Prophet’s creatural aspect, that is to say, like other humans he was also overwhelmed by the intensity of illness and felt its agony. In his last days, he suffered from intense fever. In order to decrease the high temperature, he repeatedly wet his right hand with water and passed it over his face. Like all mortals, he too, experienced the agony of the last moments and prayed to Allah for its alleviation and sought His Help. Sheikh Al-Albani considers the authenticity of this Hadith as deficient. However, the Prophet (PBUH) is authentically reported to have lost consciousness during severe illness. Both the Ahadith of this chapter reveal that man should seek help from Allah at the hour of his departure from this world.

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Ibn `Abbas (May Allah be pleased with them) reported: When `Ali (May Allah be pleased with him) came out after visiting the Messenger of Allah (PBUH) during his last illness, the people asked: “How is Messenger of Allah (PBUH), O Abul-Hasan?” He replied: “Praise be to Allah, he (PBUH) is feeling better.”


Commentary: This Hadith shows that if a patient is in a critical condition and people are advised not to visit him, it will be appropriate to enquire of his blood relatives about his health. The family members, too, are supposed to give an encouraging report about the patient’s condition to enquirers.

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