1) From Shaykh Ibn Uthaymeen: There is nothing wrong with seeking out Imams with beautiful voices to increase one's hushoo (proper focus in prayer), so long as that does not lead to neglecting neighborhood mosques, because there is a shar'i interest to be served in the gathering of people of a neighborhood with their Imam.
2) Hadeeth: "Whoever provides food for afasting person to break his fast will have a reward like his." Ibn Taymiyah said: What is meant by providing food means giving him enough to satisfy him. If he cannot give him more than a date or a drink of milk or water, then he should do that and he will have a reward commensurate with his efforts.
3) Do not give zakah to offer food to fasting people, because it should be given to the poor, and some of those who break the fast may not be poor. Do not give it to an orphan unless he is poor, because he may be independent of means due to an inheritance. Servants and drivers must be in genuine need and the one who gives them zakah should not benefit from that.
4) Things that a person keeps for his own uses and needs, such as dwellings, household, furniture, clothing, jewellery, means of transportation, tools of his trade, machinery, equipment, shop decor and so on are not subject to zakah, except for gold and silver.
5) If a Muslim wants to observe i'tikaf for one night, he should enter the mosque before Maghrib and come out after Fajr. The last ten days begin when sun sets on the 20th of Ramadan, at which point the night of the 21st begings. Whoever wants to observe i'tikaf for the ten days or the first of them should enter the mosque before the sun sets.
Friday, September 19, 2008
Thursday, September 18, 2008
Jawal Zad SMS 18
1) Sahoor is a blessing, even if it is only a sip of water. The best food of sahoor is dates. It can only be called sahoor if it occurs in the second part of the night. Eating sahoor involves being different from the People of the Book, and it helps one to worship Allah by fasting and getting up for Fajr prayer. It is Sunnah to delay Sahoor.
2) There is nothing wrong with smelling pleasant fragrances when one is fasting, but one should not inhale incense deeply. Beware of things that may kindle one's desires and spoil the fast, such as speaking, looking repeatedly, or touching. Remember the hadeeth qudsi which praises the fasting person: "He gives up his desire (and according to one version: his wife) for My sake."
3) Having a blood sample taken, if it is a small amount that does not weaken the body, does not break the fast, but if it is a large amount that does cause weakness, then it breaks the fast as cupping does. Based on this, donating blood breaks the fast so it should only be done if it is necessary and that day should be made up.
4) When breaking the fast, the fasting person experiences joy for several reasons: what was forbidden of food and drink has now become permissible, he was able to do an act of worship and complete the day, he breaks the fast with things that Allah has permitted, and he follows the Sunnah by hastening to break the fast, and he is granted a prayer to be answered when he breaks the fast.
5) Allah has honoured us in Ramadan by chaining up the devils, opening the gates of Paradise, closing the gates of Hell and multiplying the reward. Fasting will intercede for a person and protect him from Hell, and admit him to Paradise through the gate of al-Rayyan. If someone were to ask why sins occur during Ramadan when the devils are chained? The answer is that it is the maarids (most of evil jinn) that are chained up, not every devil. And it was said that the chains weaken their movements but do not prevent their whispering (waswaas). If we add to that the devils among mankind, and the self which is inclined towards evil, then we will know the reason why sins happen in Ramadan, although evil is still less at this time.
2) There is nothing wrong with smelling pleasant fragrances when one is fasting, but one should not inhale incense deeply. Beware of things that may kindle one's desires and spoil the fast, such as speaking, looking repeatedly, or touching. Remember the hadeeth qudsi which praises the fasting person: "He gives up his desire (and according to one version: his wife) for My sake."
3) Having a blood sample taken, if it is a small amount that does not weaken the body, does not break the fast, but if it is a large amount that does cause weakness, then it breaks the fast as cupping does. Based on this, donating blood breaks the fast so it should only be done if it is necessary and that day should be made up.
4) When breaking the fast, the fasting person experiences joy for several reasons: what was forbidden of food and drink has now become permissible, he was able to do an act of worship and complete the day, he breaks the fast with things that Allah has permitted, and he follows the Sunnah by hastening to break the fast, and he is granted a prayer to be answered when he breaks the fast.
5) Allah has honoured us in Ramadan by chaining up the devils, opening the gates of Paradise, closing the gates of Hell and multiplying the reward. Fasting will intercede for a person and protect him from Hell, and admit him to Paradise through the gate of al-Rayyan. If someone were to ask why sins occur during Ramadan when the devils are chained? The answer is that it is the maarids (most of evil jinn) that are chained up, not every devil. And it was said that the chains weaken their movements but do not prevent their whispering (waswaas). If we add to that the devils among mankind, and the self which is inclined towards evil, then we will know the reason why sins happen in Ramadan, although evil is still less at this time.
Sunday, September 14, 2008
Jawal Zad SMS 17
1) Medical Injections that do not provide nourishment, such as penicillin, insulin, anaesthetics, inoculations and dyes for diagnostic imaging, whether they are intramuscular or intravenous, endoscopy and the like, suppositories and pessaries none of these break the fast.
2) Having teeth filled, extracted or cleaned, using the siwak without added flavours, brushing the teeth with toothpaste, gargling with medicine, using a puffer that is placed in the mouth, and tasting food if necessary, none of these break the fast so long as nothing passes the throat.
3) Kidney dialysis, in which the blood is removed and cleaned then returned to the body with some nutritional substances, breaks the fast. [Fatwa al-Lajnah al-Da'imah (190/10)]. the days when one has dialysis have to be made up. Be patient if you suffer from this complaint, and if you are healthy then give praise to Allah for well being.
4) One of the wonders of fasting is that Allah says, "It is for Me." Allah has singled out it for Him because no one can see it but Him, so it is a sacret between you and Him. Only He knows what the reward for it is, and there is no other act of worship like it. It is patience which brings reward beyond measure, so congratulations to the men and women who fast.
5) The mosques must be kept free of the smell of garlic, onions, sweat, cigarettes and every foul smell, lest it offend the angels and the worshippers. It is permissible for the one who is praying next to someone whose smell he cannot stand to interrupt his prayer and move to another spot, but he should strive to be polite and offer advice in a kind manner.
2) Having teeth filled, extracted or cleaned, using the siwak without added flavours, brushing the teeth with toothpaste, gargling with medicine, using a puffer that is placed in the mouth, and tasting food if necessary, none of these break the fast so long as nothing passes the throat.
3) Kidney dialysis, in which the blood is removed and cleaned then returned to the body with some nutritional substances, breaks the fast. [Fatwa al-Lajnah al-Da'imah (190/10)]. the days when one has dialysis have to be made up. Be patient if you suffer from this complaint, and if you are healthy then give praise to Allah for well being.
4) One of the wonders of fasting is that Allah says, "It is for Me." Allah has singled out it for Him because no one can see it but Him, so it is a sacret between you and Him. Only He knows what the reward for it is, and there is no other act of worship like it. It is patience which brings reward beyond measure, so congratulations to the men and women who fast.
5) The mosques must be kept free of the smell of garlic, onions, sweat, cigarettes and every foul smell, lest it offend the angels and the worshippers. It is permissible for the one who is praying next to someone whose smell he cannot stand to interrupt his prayer and move to another spot, but he should strive to be polite and offer advice in a kind manner.
Thursday, September 11, 2008
Jawal Zad SMS 16
1) It is allowed for the person who missed his Isha' prayer in congregation to join the Imam in taraweeh with the intention of Isha' prayer.
2) If a person has prayed the taraweeh and witr with the Imam but still wants to pray more raka'hs at tahajjud time then it is permissible for him to pray two by two raka'hs without repeating the witr.
3) It is permissible for a person to break his fast if the disk of the sun has disappeared completely from the horizon even if he didn't hear the adhaan.
4) It is permissible to read the opening dua' in the first raka'h of every prayer in taraweeh and tahajjud (night prayer). [Ibn Uthaymeen]
5) The non-menstrual blood (Istihaada) does not affect a womans fast. [Ibn Baaz]
6) An ointment that moisturizes, softens, or soothes the skin and medication plasters for skin do not break the fast. [The Standing Committee]
7) The reward is for concentration and length of prayer and not for the lesser and quicker prayer.
8) We ask Allah to guide more people to pray in the Mosque. Prayer is better than sleep and taraweeh is better than watching serials.
2) If a person has prayed the taraweeh and witr with the Imam but still wants to pray more raka'hs at tahajjud time then it is permissible for him to pray two by two raka'hs without repeating the witr.
3) It is permissible for a person to break his fast if the disk of the sun has disappeared completely from the horizon even if he didn't hear the adhaan.
4) It is permissible to read the opening dua' in the first raka'h of every prayer in taraweeh and tahajjud (night prayer). [Ibn Uthaymeen]
5) The non-menstrual blood (Istihaada) does not affect a womans fast. [Ibn Baaz]
6) An ointment that moisturizes, softens, or soothes the skin and medication plasters for skin do not break the fast. [The Standing Committee]
7) The reward is for concentration and length of prayer and not for the lesser and quicker prayer.
8) We ask Allah to guide more people to pray in the Mosque. Prayer is better than sleep and taraweeh is better than watching serials.
Tuesday, September 2, 2008
Jawal Zad SMS 15
71) The intention (niyyah) for Ramadan fasts is made at night, before the dawn comes. The Prophet (peace be upon him): "Whoever does not intend to fast from the night before, there is no fast for him." (al-Nisaa'i; classed as hasan by al-Albani) Whoever does not resolve to do so, his fast is not valid. The correct intention is when a person resolves in his heart that he is going to fast tomorrow. It is not prescribed for him to utter it out loud.
72) The "day of doubt": when people are not sure whether it is the last day of Sha'ban or the first of Ramadan because of cloudy weather or another reason. Fasting on this day is haraam. The Prophet (peace be upon him) said: "Fast when you see the new moon abd break your fast when you see the new moon, and if you are not sure then complete Sha'ban as thirty days." (al-Bukhari)
73) The Prophet (peace be upon him) said: "Do not preempt Ramadan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast." (al-Bukhari). A person may also fast if he is bound by a vow or has to make up an obligatory fast. Fasting at the end of Sha'ban is prohibited to maintain a distinction between the obligatory and voluntary fasts.
74) Zakaah must be paid immediately when one full hijri year has passed since the nisaab [minimum threshold] is acquired. If a person pays it in advance in Ramadaan before the year has passed (to take advantage of the virtue of the month), there is nothing wrong with that. But after the year has passed it is not permissible to delay it until Ramadaan. Zakaah on agricultural crops must be paid on the day of harvesting.
75) One of the conditions of zakaah is having the proper intention at the time of paying it. It is not acceptable to decide that what one has previously given (with the intention of sadaqah) is now zakaah.
72) The "day of doubt": when people are not sure whether it is the last day of Sha'ban or the first of Ramadan because of cloudy weather or another reason. Fasting on this day is haraam. The Prophet (peace be upon him) said: "Fast when you see the new moon abd break your fast when you see the new moon, and if you are not sure then complete Sha'ban as thirty days." (al-Bukhari)
73) The Prophet (peace be upon him) said: "Do not preempt Ramadan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast." (al-Bukhari). A person may also fast if he is bound by a vow or has to make up an obligatory fast. Fasting at the end of Sha'ban is prohibited to maintain a distinction between the obligatory and voluntary fasts.
74) Zakaah must be paid immediately when one full hijri year has passed since the nisaab [minimum threshold] is acquired. If a person pays it in advance in Ramadaan before the year has passed (to take advantage of the virtue of the month), there is nothing wrong with that. But after the year has passed it is not permissible to delay it until Ramadaan. Zakaah on agricultural crops must be paid on the day of harvesting.
75) One of the conditions of zakaah is having the proper intention at the time of paying it. It is not acceptable to decide that what one has previously given (with the intention of sadaqah) is now zakaah.
Tuesday, August 19, 2008
Jawal Zad SMS 14
66) Abu Hurayrah narrated that the Messenger of Allah (peace be upon him) said: "People's deeds are shown [to Allah] twice each week, on Monday and Thursday, and every believing slave is forgiven except a person between whom there is a dispute, and it is said, "Leave these two untill they reconcile." (From Muslim)
67) Imitation of the Kufaar that is permissible means doing something that is not originally taken from them, but they do it too. It is permissible only when the following conditions are met: 1) The resemblance should not be to any of their traditions or rituals by which they are distinguished. 2) That it should not be part of their religion. 3) That it should not be anything that Islam refers specifically to. If there is a specific reference in Islam, either approving or disapproving of it, then we must follow what our religion says about it. 4) The resemblance should not lead to going against any of the commands of shareea'ah. 5) That it should not involve celebrating any of their festivals. 6) The resemblance should be only according to what is needed, and no more.
68) The Prophet (peace be upon him) said: "I have been given the Qur'aan and something like it with it." The phrase "something like it with it" refers to the Sunnah. (Saheeh hadeeth). Allah commanded us to refer to these two constitutional references,when He said (interpr. of meaning): ".....if you differ in anything amongst yourselves, refer it to Allah and His Messenger....." [al-Nisa' 4:59]. The Qur'an is the primary source of legislation, then the Sunnah. And Allah knows best.
69) There is no suggestion that at the end of an old year or the beginning of a new year the records of deeds are closed and deeds are shown to Allah. Shaykh Saalih al-Fawzaan said concerning commemorating the end of the year: "There is no basis for that, and singling out the end of the year for specific acts of worship such as fasting is a reprehensible innovation (bid'ah)." End quote.
70) Abu Hurayrah narrated that the Messenger of Allah (peace be upon him) said: "The angels of the night and the day come to you in succession, and they meet at Fajr prayer and at Asr prayer, then those who stayed among you ascend and their Lord asks them, although He knows best about them, "How did you leave My slaves?" and they say, "We left them when they were praying and we came to them when they were praying."" (From Bukhari, Muslim)
67) Imitation of the Kufaar that is permissible means doing something that is not originally taken from them, but they do it too. It is permissible only when the following conditions are met: 1) The resemblance should not be to any of their traditions or rituals by which they are distinguished. 2) That it should not be part of their religion. 3) That it should not be anything that Islam refers specifically to. If there is a specific reference in Islam, either approving or disapproving of it, then we must follow what our religion says about it. 4) The resemblance should not lead to going against any of the commands of shareea'ah. 5) That it should not involve celebrating any of their festivals. 6) The resemblance should be only according to what is needed, and no more.
68) The Prophet (peace be upon him) said: "I have been given the Qur'aan and something like it with it." The phrase "something like it with it" refers to the Sunnah. (Saheeh hadeeth). Allah commanded us to refer to these two constitutional references,when He said (interpr. of meaning): ".....if you differ in anything amongst yourselves, refer it to Allah and His Messenger....." [al-Nisa' 4:59]. The Qur'an is the primary source of legislation, then the Sunnah. And Allah knows best.
69) There is no suggestion that at the end of an old year or the beginning of a new year the records of deeds are closed and deeds are shown to Allah. Shaykh Saalih al-Fawzaan said concerning commemorating the end of the year: "There is no basis for that, and singling out the end of the year for specific acts of worship such as fasting is a reprehensible innovation (bid'ah)." End quote.
70) Abu Hurayrah narrated that the Messenger of Allah (peace be upon him) said: "The angels of the night and the day come to you in succession, and they meet at Fajr prayer and at Asr prayer, then those who stayed among you ascend and their Lord asks them, although He knows best about them, "How did you leave My slaves?" and they say, "We left them when they were praying and we came to them when they were praying."" (From Bukhari, Muslim)
Tuesday, August 12, 2008
Jawal Zad SMS 13
61) Abu Hurayrah said: the Messenger of Allah (peace be upon him) said: "Jibreel came to me and said: "I came to you yesterday and nothing prevented me from entering except that there was a statue by your door, and there was a curtain in your house with images on it, and there was a dog in the house. So tell someone to cut the head off the statue by your door, so it will look like a tree; tell someone to cut up the curtain and make it into floor-cushions that will be stepped on; and tell someone to put the dog outside."" So the Messenger of Allah (peace be upon him) did that. (Narrated by Abu Dawood, al-Tirmidhi, Ahmad) The hadeeth of Ibn Abbaas: the Prophet (peace be upon him) said: "The angels do not enter a house in which there is a dog or images." (Agreed upon)
62) The Prophet (peace be upon him) said: "When one of you prays facing something that is screening him from the people, and someone wants to pass in front of him, let him push back, and if he insists then let him fight him, for he is no more than a devil." (Agreed upon) What is meant by the phrase "let him fight him" is let him push him back forcefully.
63) Even if a child passes in front of you in the prayer you must stop him, because of the general meaning of the evidence. If the child passes frequently and stopping him will distract the worshipper, then he should let him be. From Fath al-Baari: Ibn Battaal and others narrated that there was ascholarly consensus that it is not permissible for a person to move away from his spot in order to push (another person) away, or to move a great deal in doing so, because that has a greater effect on the prayer than his passing in front.
64) In prayer, it is better to recite Quran from memory rather than from a Mushaf, to prevent physical distractions such as holding the Mushaf, putting it down, turning its pages, looking at the letters, etc. By doing so he will miss out on putting his right hand over his left hand on his chest while standing during the prayer, or spreading out his arms during rukoo and sujood, if he puts the Mushaf under his arm. Shaykh ibn 'Uthaymeen, al-Fataawa al-Islamiyyah, 8/4.
65) Abu Moosa al-Ash'ari said: The Messenger of Allah (peace be upon him) stood up before us and told us five things. He said: "Allah, may He be glorified and exalted, does not sleep and it is not befitting that He should sleep. He lowers the Balance and raises it; the deeds of the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night...." (From Muslim)
62) The Prophet (peace be upon him) said: "When one of you prays facing something that is screening him from the people, and someone wants to pass in front of him, let him push back, and if he insists then let him fight him, for he is no more than a devil." (Agreed upon) What is meant by the phrase "let him fight him" is let him push him back forcefully.
63) Even if a child passes in front of you in the prayer you must stop him, because of the general meaning of the evidence. If the child passes frequently and stopping him will distract the worshipper, then he should let him be. From Fath al-Baari: Ibn Battaal and others narrated that there was ascholarly consensus that it is not permissible for a person to move away from his spot in order to push (another person) away, or to move a great deal in doing so, because that has a greater effect on the prayer than his passing in front.
64) In prayer, it is better to recite Quran from memory rather than from a Mushaf, to prevent physical distractions such as holding the Mushaf, putting it down, turning its pages, looking at the letters, etc. By doing so he will miss out on putting his right hand over his left hand on his chest while standing during the prayer, or spreading out his arms during rukoo and sujood, if he puts the Mushaf under his arm. Shaykh ibn 'Uthaymeen, al-Fataawa al-Islamiyyah, 8/4.
65) Abu Moosa al-Ash'ari said: The Messenger of Allah (peace be upon him) stood up before us and told us five things. He said: "Allah, may He be glorified and exalted, does not sleep and it is not befitting that He should sleep. He lowers the Balance and raises it; the deeds of the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night...." (From Muslim)
Thursday, July 24, 2008
Jawal Zad SMS 12
56) Ali bin Abi Talib (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: "There is no Muslim who visits a (sick) Muslim early in the morning but seventy thousand angels send blessings upon him until evening comes, and if he visits him in the evening, seventy thousands angels send blessings upon him until morning comes, and he will have a garden in Paradise." Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
57) A sin that is committed in secret is lighter in sanctity than one committed openly. Via Abu Hurairah the Prophet (peace be upon him) said that all of my Ummah is pardoned except for the mujahiroon (those who do things openly). Among [those] are people who do a deed during the night which Allah has hidden (from the eyes of others), then they go during the day and tell others that yesterday they did so and so. Whereas their Lord had concealed their wrongs overnight, they awake disclosing what their Lord had hidden. Bukhari and Muslim.
58) Participating in the holidays of the nonbelievers and congratulating them on them is part of imitating them and taking allegiance to them. Ibn ul-Qayyim said: it is haram by unanimous agreement; and if it is not considered kufr (disbelief) then it is at the very least forbidden and considered the same as one who congratulates one for prostrating to the cross.
59) Allah created the angels from light. The Prophet (peace be upon him) said: "The angels were created from light, the jinn were created from smokeless fire, and Adam was created from that which has been described to you." (From Muslim) The angels are by nature obedient to Allah: "[they i.e., angels] disobey not, [from executing] the Commands they recieve from Allah, but do that which they are commanded" [al-Tahreem 66:6- interpr. of meaning]
60) Angels are created in such a way that they do not eat or drink. Their food is glorification of Allah (tasbeeh) and saying Laa ilaaha ill-Allah (tahleel), as Allah tells us concerning them (interpr. of meaning): "They [i.e the angels] glorify His Praises night and day, [and] they never slacken [to do so]" [al-Anbiyaa' 21:20]
57) A sin that is committed in secret is lighter in sanctity than one committed openly. Via Abu Hurairah the Prophet (peace be upon him) said that all of my Ummah is pardoned except for the mujahiroon (those who do things openly). Among [those] are people who do a deed during the night which Allah has hidden (from the eyes of others), then they go during the day and tell others that yesterday they did so and so. Whereas their Lord had concealed their wrongs overnight, they awake disclosing what their Lord had hidden. Bukhari and Muslim.
58) Participating in the holidays of the nonbelievers and congratulating them on them is part of imitating them and taking allegiance to them. Ibn ul-Qayyim said: it is haram by unanimous agreement; and if it is not considered kufr (disbelief) then it is at the very least forbidden and considered the same as one who congratulates one for prostrating to the cross.
59) Allah created the angels from light. The Prophet (peace be upon him) said: "The angels were created from light, the jinn were created from smokeless fire, and Adam was created from that which has been described to you." (From Muslim) The angels are by nature obedient to Allah: "[they i.e., angels] disobey not, [from executing] the Commands they recieve from Allah, but do that which they are commanded" [al-Tahreem 66:6- interpr. of meaning]
60) Angels are created in such a way that they do not eat or drink. Their food is glorification of Allah (tasbeeh) and saying Laa ilaaha ill-Allah (tahleel), as Allah tells us concerning them (interpr. of meaning): "They [i.e the angels] glorify His Praises night and day, [and] they never slacken [to do so]" [al-Anbiyaa' 21:20]
Tuesday, July 22, 2008
Jawal Zad SMS 11
51) Allah has guarenteed to preserve the Qur'an. He says (interp. of the meaning): "Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'an) and surely, We will guard it (from corruption)." [al-Hijr 15:9]. Everything revealed to the Prophet (peace be upon him) was written down in front of him. The transmission of the Qur'an by memory and writing was mutawaatir, narrated by groups to groups. The Qur'an was compiled by the Sahabah, and Uthman sent copies of the Mus-haf to all the main centers of Islam. There are several ancient manuscripts of the Qur'an in libraries and museums which bear visible testimony to the fact that nothing has been changed in the Book of Allah. Allah says (interpr. of the meaning): "And verily, it is an honorable well fortified respected Book (because it is Allah's Speech, and He has protected it from corruption). Falsehood cannot come to it from before it or behind it , (it is) sent down by thw All Wise, Worthy of all praise (Allah)." [Fussilat 41:41-42]
52) The shaytan has troops whom he sends to keep people from following the religion. They are the ones who prevent people from obeying Allah and push them to commit sins. Allah says (interpr. of the meaning): "And so We have appointed for every Prophet enemies" Shayateen (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (for by way of deception). If your Lord had so willed, they would not have done it; so leave them alone with their fabrications" [al-An'aam 6:112].
53) The basic principle of religion is that the halal is that which Allah and His Messenger have permitted, and the haram is that which they have forbidden. The religion is that which Allah and His Messenger have prescribed. No one has the right to transgress those limits. Allah says (interp. of the meaning): "And verily, this is My straight path, so follow it, and follow not (other) paths, for they will seperate you away from His path. This He has ordained for you that you may become Al-Muttaqoon (the pious)" [al-An'aam 6:153].
54) Allah offers a great reward if you bear the insults of foolish people with patience in this world. Allah says (interpret. of the meaning): "Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who obey Allah's Orders and keep away from what he has forbidden, will be above them on the Day And Allah gives (of His Bounty, Blessings, Favors, and Honors on the Day of Resurrection) to whom He wills without limit." [al-Baqarah 2:212]
55) The believer combines good deeds with fear of punishment: A'ishah asked the Prophet (peace be upon him) about the verse: "And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear" [al-Mu'minoon 23:60]
52) The shaytan has troops whom he sends to keep people from following the religion. They are the ones who prevent people from obeying Allah and push them to commit sins. Allah says (interpr. of the meaning): "And so We have appointed for every Prophet enemies" Shayateen (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (for by way of deception). If your Lord had so willed, they would not have done it; so leave them alone with their fabrications" [al-An'aam 6:112].
53) The basic principle of religion is that the halal is that which Allah and His Messenger have permitted, and the haram is that which they have forbidden. The religion is that which Allah and His Messenger have prescribed. No one has the right to transgress those limits. Allah says (interp. of the meaning): "And verily, this is My straight path, so follow it, and follow not (other) paths, for they will seperate you away from His path. This He has ordained for you that you may become Al-Muttaqoon (the pious)" [al-An'aam 6:153].
54) Allah offers a great reward if you bear the insults of foolish people with patience in this world. Allah says (interpret. of the meaning): "Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who obey Allah's Orders and keep away from what he has forbidden, will be above them on the Day And Allah gives (of His Bounty, Blessings, Favors, and Honors on the Day of Resurrection) to whom He wills without limit." [al-Baqarah 2:212]
55) The believer combines good deeds with fear of punishment: A'ishah asked the Prophet (peace be upon him) about the verse: "And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear" [al-Mu'minoon 23:60]
Thursday, July 17, 2008
Jawal Zad SMS 10
46) Anyone who studies the creation of Allah will see some of the signs of His greatness. The Prophet (peace be upon him) said, describing the Kursiy (Footstool) and Throne: "The seven heavens, in comparison to the Footstool, are like a ring lying in the wilderness, and the superiority of the Throne to the Footstool is like the superiority of the wilderness to that ring." (Classed as saheeh by al-Albani)
47) This world should not be the main concern of the Muslim. Worry about his provision should not find any room in his heart or mind. Anas said: The Prophet (peace be upon him) said: "Whoever is mainly concerened about the Hereafter, Allah will make him feel independent of others and will make him focused and content, and his wordly affairs will fall into place. But whoever is concerned with this world, Allah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him." (Classed as saheeh by al-Albani.)
48) Prayer is the greatest pillar of Islam after the Shahadatayn, and it is not wavied for anyone so long as he is of sound mind. Whoever can pray standing must do that, otherwise he should pray sitting or on his side, or by making gestures, according to what he is able to do, and Allah does not burden any soul beyond its scope. That is because the Prophet (peace be upon him) said: "Pray standing, and if you cannot, then sitting, and if you cannot, then on your side." (Bukhari)
49) In prayer it is better to recite Qur'an from memory, because if a person recites from the Mushaf, he will be doing repeated actions such as holding the Mushaf, putting it down, and turning its pages. By doing so he will miss out on putting his right hand over his left hand on his chest when standing, or spreading out his arms during rukoo ans sujood. Some people carry the Mushaf to the imam's recitation in the prayer. This is something which should not be done.
50) If one is reciting Qur'an in situations other than in prayer, then reading from the Mushaf is better, because it is more accurate and helps one to remember better. But if reciting from memory is easier and helps one to concentrate more and have better presence of mind (khushoo'), then one should recite from memory.
47) This world should not be the main concern of the Muslim. Worry about his provision should not find any room in his heart or mind. Anas said: The Prophet (peace be upon him) said: "Whoever is mainly concerened about the Hereafter, Allah will make him feel independent of others and will make him focused and content, and his wordly affairs will fall into place. But whoever is concerned with this world, Allah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him." (Classed as saheeh by al-Albani.)
48) Prayer is the greatest pillar of Islam after the Shahadatayn, and it is not wavied for anyone so long as he is of sound mind. Whoever can pray standing must do that, otherwise he should pray sitting or on his side, or by making gestures, according to what he is able to do, and Allah does not burden any soul beyond its scope. That is because the Prophet (peace be upon him) said: "Pray standing, and if you cannot, then sitting, and if you cannot, then on your side." (Bukhari)
49) In prayer it is better to recite Qur'an from memory, because if a person recites from the Mushaf, he will be doing repeated actions such as holding the Mushaf, putting it down, and turning its pages. By doing so he will miss out on putting his right hand over his left hand on his chest when standing, or spreading out his arms during rukoo ans sujood. Some people carry the Mushaf to the imam's recitation in the prayer. This is something which should not be done.
50) If one is reciting Qur'an in situations other than in prayer, then reading from the Mushaf is better, because it is more accurate and helps one to remember better. But if reciting from memory is easier and helps one to concentrate more and have better presence of mind (khushoo'), then one should recite from memory.
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