Narrated Aisha (RadiAllahu anha) : With the start of the last ten days of Ramadan, the Prophet (SalAllahu alaihi wasallam) used to tighten his waist-belt(i.e. work hard) and used to offer Salat all the night, and used to keep his family awake for the Salat. Sahih Al-Bukhari 3:241 Narrated Abu Huraira (RadiAllahu anhu): The Prophet (SalAllahu alaihi wasallam) used to perform Itikaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in Itikaf for twenty days. Sahih Al-Bukhari 3:260 Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) prohibited us blowing in the drinking water. A man said: O Messenger of Allah! Sometimes I see some litter floating about on the surface. What should I do then? He (PBUH) replied, Pour them out. Then the man said: My thirst is not quenched with one draught. Messenger of Allah (PBUH) said, Then put away the cup from your mouth (in between three gulps), and take breath.[At-Tirmidhi]. Commentary: If one sees straw or something like that in the water-vessel, he should not blow in the water. Messenger of Allah (PBUH) has forbidden it. Instead, some of the water or all the water should be poured out. Also, if his thirst is not quenched in a single breath, one should remove the vessel from his mouth. After taking breath, he should again drink water. To drink water in three breaths is preferable. However, in case of hot tea or milk, sipping is permissible, no matter if sips are in plenty. 113/765 - Riyad Us-Saliheen (Gardens of the Righteous) [003:134] Those who spend (in Allâhs Cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allâh loves Al-Muhsinûn (the gooddoers). (V.3:134) Narrated Abu Hurairah [radhi-yAllâhu anhu]: The Prophet [sal-Allâhu alayhi wa sallam] said, Charity is obligatory everyday on every joint of a human being.* If one helps a person in matters concerning his riding animal by helping him to ride on it or by lifting his luggage on to it, all this will be regarded as charity. A good word, and every step one takes to offer the compulsory congregational prayer is regarded as charity; and guiding somebody on the road is regarded as charity. [Sahih Al-Bukhâri, Vol 4 Hadith No. 141]. * To show gratitude to Allâh for keeping your body safe and sound, you should give in charity or do charitable deeds. (V.3:134) Narrated Abu Hurairah [radhi-yAllâhu anhu]: Allâhs Messenger [sal-Allâhu alayhi wa sallam] said, The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger. [Sahih Al-Bukhâri, Vol 8 Hadith No. 135] What Does Islam Teach About Justice? Neither love nor hatred can be allowed to compromise justice. By Khalid Baig Source : albalagh.net There is one word that captures the essence of all Islamic laws and all Islamic teachings; one word that describes the overriding value that permeates all Islamic values. Justice. The Quran says: We sent aforetime our messengers with clear Signs and sent down with them the Book and the Balance, that men may stand forth in Justice. [Al-Hadeed 57:25] The sole purpose of sending the prophets was to establish Justice in the world and end injustice. Broadly speaking, doing justice means giving everyone his due. But this simple statement camouflages all the complexities of life in their myriad and ever-changing relations; all the temptations; all the apprehensions and concerns; all the conflicts and dilemmas. To guide the people, Allah sent down the prophets with clear signs, the Book, and the Balance. The Book contains the revelations that spell out whats fair and unfair or right and wrong. The Balance refers to our ability to measure and calculate so we can follow the path shown by the Book and explained by the Prophets. Together these sources taught us what are the rights of Allah, of other people, and of our own persons on us and how to balance them. A life lived in obedience to Allah, then, is a continuous balancing act, both individually and collectively. Under normal circumstances many people can be just. But Islam commands its followers to be just even in the face of strong conflicting emotions. In dealing with other human beings, two major impediments to justice are love and hatred. See how the Quran teaches us to overcome the first impediment when we are dealing with our closest relatives or even ourselves. O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do. [An-Nisa 4:135] Here is the resolution from the Quran of the perennial conflict between self-interest and justice. Be just, even if it is against your narrowly defined self-interest or of those very close to you. Ignorant people think they are protecting their self-interest by being unjust to others. Their decision to be just or unjust may be based on a cold calculation of self-interest. But real faith in Allah elevates one beyond that narrow-mindedness. These verses remind us that the real protector of interests of all people is also Allah and He will protect us when we follow His command to be just. The justice demanded by Islam permits no favoritism. The other equally potent impediment is hatred. Here again Quran commands: O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah. For Allah is well-acquainted with all that ye do. [Al-Maidah 5:8] In other words you cannot do injustice even when you are dealing with the enemy. The natural, uneducated, and uncivilized tendency is to treat the enemy as less than a human being; one who has no rights and deserves no justice or fairness. It was as true in the pre-Islamic tribal jahilya (based on ignorance) society as it is today. See how Islam directly curbs it. It is a command to the believers, with a reminder that Allah is watching you, that enmity of others cannot be used as an excuse for committing injustices against them. Justice does require retribution and Islam does call for, an eye for an eye. But it does not mean an innocent eye for an innocent eye; it means the eye of the perpetrator for the eye of the victim. It is amazing how those who call the latter as barbaric, actually rally for the former when a real crisis develops. Fourteen hundred years ago these commands created a society where rich and poor, friend and foe, Muslim and non-Muslim, the ruler and the ruled, were all treated equally and all of them could count on receiving justice. The qazis (judges) were independent and no one, including the khalifah was above the law. If a dispute arose between the Khalifah and an ordinary person, both had to appear in court and provide their evidence. Islamic history is full of stories of this justice that filled the earth wherever Muslims ruled in their golden era. Even during their period of decline, we find sporadic incidents that are just unparalleled. One example from recent history may suffice here. During the British Rule in India, once a dispute arose between Hindus and Muslims over a piece of land. Hindus claimed it belonged to a temple while Muslims claimed it to be mosque. Emotions were high on both sides and the possibility of a riot was real. The English judge could not find any means of ascertaining the truth. It was one groups words against the others. Finally the Judge asked both groups if they could trust the testimony of any person. They could. It was a particular Muslim imam (religious leader) who was known for his piety. The person was requested to come to the court as a witness in a very charged atmosphere, with the entire community urging him to help them win the case through his testimony. His testimony was brief. The Hindus are right, he said. The Muslim case is baseless. He had not betrayed the community. He had once more affirmed its unflinching commitment to truth and justice above all else. That is the justice the world needs today. Allah doth command you to render back your Trusts to those to whom they are due; and when ye judge between man and man, that ye judge with justice: verily how excellent is the teaching which He gives you! For Allah is He Who hears and sees all things. [An-Nisa 4:58] Dua’ for Increase in Knowledge – Compiled and translated By Abbas Abu Yahya Compiled & translated By Abbas Abu Yahya 1 – Al-Hafidh Ibn Hajr al-Assqalani (d.852 A.H.) -Rahimullaah- said: ‘Regarding the statement: ‘The saying of Allaah Azza wa Jal: وَقُل رَّبِّ زِدۡنِي عِلۡمٗا Rabbi Zidni Ilma This is a clear proof of the Excellence of knowledge. This is because Allaah Ta’ala did not order the Messenger -sallAllaahu alayhi wa sallam- with request for increase in anything except for an increase in knowledge.’ [From: ‘Fath al-Bari’ 1/141] 2 – Umm Salma -Radhi Allaahu anha- said, the Messenger of Allaah -sallAllaahu alayhi wa sallam- used to say in the supplication in the morning prayer: اللهم إني أسألك علماً نافعاً، ورزقاً طيباً، وعملاً متقبلاً ‘Allaahumma innee assaluka ilman nafia, wa rizzqan tayyeebun, wa amalan mutaqabilan,.’ ‘O Allaah indeed I ask You for beneficial knowledge, and a good Halal provision, and actions which are accepted.’ [Collected by Tayalisee, Tabraani & regarded Hasan by Hafidh Ibn Hajr] 3 – From Anas bin Malik - Radi Allaahu anhu – that he heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- supplicating: اللهم انفعني بما علمتني وعلمني ما ينفعني وارزقني علما تنفعني به Allahumman fa’nee bi-maa ‘allam-ta-nee wa ‘allim-nee maa yanfa’u-nee war zuq-nee ‘ilman yanfa’u-nee ‘O Allaah benefit me with what You have taught me, and teach me that which will benefit me, and grant me knowledge which will benefit me.’ [Collected by al-Hakim, Bayhaqi, Tabraani & authenticated by Albaani in Silsilah No. 3151] 4 – Allaah Ta’ala said: رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا حَسَنَةٗ وَفِي ٱلۡأٓخِرَةِ حَسَنَةٗ وَقِنَا عَذَابَ ٱلنَّارِ > [2:201] Al-Hasan said: ‘al-Hasana (good) in the Dunyaa is knowledge and worship, and in the Hereafter it is Paradise.’ Sufyan said: ‘al-Hasana (good) in the Dunyaa is knowledge and good provision, and in the Hereafter Paradise.’ [From: ‘Lattaif al-Ma’arif p.302] 5 – Abu Bakr Muhammad bin Jafar said: ‘I heard Ibn Khuzaimah while he was asked: ‘Where did you get this knowledge from?’ He answered: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ماء زمزم لما شرب له ‘Zam Zam water is what it is drank for.’ So, when I would drink Zam Zam water I would ask Allaah for beneficial knowledge.’ [From: ‘Tadhkiratul Huffadh’ 2/721] Al-Hakim said: ‘I drank Zam Zam water and I asked Allaah that he grant me the ability to compile works of books in a good way.’ [From: ‘Tadhkiratul Huffadh’ 3/1044] Al-Hafidh Ibn Hajr said: ‘Once I drank Zam Zam, and I supplicated to Allaah, at that time I was at the beginning of studying Hadeeth, I asked Allaah to grant me the status of Dhahabi in memorising Hadeeth. Twenty years later I went to perform Hajj, and I found in myself the ability to surpass that rank, so I asked Allaah for a higher rank than before, and I hope that Allaah grants me that rank.’ [From: ‘Juz hadeeth (Mau Zam Zam lema shuriba lahu)’ p.191 - 192] 6 – Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said: ‘The reality of the issue is that a slave of Allaah is in dire need of asking someone for knowledge and guidance, seeking and asking, then he remembers Allaah and of his dire need of Allaah, then Allaah guides and shows him. Just as Allaah said: يا عبادي كلكم ضال إلا من هديته فاستهدوني أهدكم ‘O My worshippers! All of you are astray except the one whom I have guided, so seek guidance from Me and I will guide you.’ [Collected by Muslim] And just as the Prophet -sallAllaahu alayhi wa sallam- used to say: اللَّهُمَّ رَبَّ جَبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ. فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ. عَالِمَ الْغَيْبِ وَالشَّهَادَةِ. أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ. اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ Allaahumma Rabba Jibreela wa Mikaa’eela wa Israafeel, faatir al-samawaati wa’l-ard, ‘aalim al-ghaybi wa’l-shahaadah, anta tahkumu bayna ‘ibaadika fima kaanu fihi yukhtalifoon, ihdini lima’khtulifa fihi min al-haqq bi idhnika, innaka tahdi man tasha’ ila siraatin mustaqeem ‘O Allaah, Lord of Jibraeel, Mikael and Israfeel, You are the Originator of the heavens and the earth, the One who has all knowledge of the unseen and what is visible. You judge between Your worshippers in what they differ, guide me to the truth by Your permission in what they differ, indeed You are the One who guides whom You want to the straight path.’ [Collected by Muslim] [Majmoo’ Fatawa 4/39] [Taken from: ‘an-Nubdha fee Adab Talab al-Ilm’ by Muhammad Uthman p.179-181] Above Post slightly updated by AbdurRahman.Org - added transliteration of the duaa Related Links: Explanation of Dua Oh Allaah, benefit me by that which you have taught me.. Author: Al ‘Allaamah Ash Shaikh Saalih Al Fawzaan – hafidhahullaah Word-Word by-Word Study Chart of the Supplication for Gaining Knowledge – PDF Designed and translated by Aboo ‘Imraan al-Mekseekee, Daar-ul-Kutub Publications URL: wp.me/p1VJ3-2uU Sincere Faith It is reported that Abu Hurayrah - Allah be pleased with him - said: Three things are from Iman: when a man has nocturnal emission during a cold night, so he gets up - only Allah sees him, and has a full wash; when a person fasts on a hot day; and when a man prays in a barren land, where none but Allah sees him. Al-Bayhaqi, Shu’ab Al-Iman article 51 ----------------- x ----------------- You cant force a person to become a better Muslim. But you can be the reason for a person to change for the best. In Shaa Allaah.
Posted on: Thu, 20 Feb 2014 10:04:58 +0000
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