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Makrooh

Makrooh

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I t i s makrooh t o f a s t the day o f doubt4 A mar i bn m Yase r sa id : “ One who f a s t s .

on the day which people are uncertain of, disobeys Abu Al-Qassem5,6 However it is not makrooh to fast the day of uncertainty if it coincides with a day one habitually fasts, or if someone has to fast for a vow or penance or make up for missed fasting. Its makrooh to fast the second half of Sha’ban. Abu Hurayrah narrated that the Messenger of Allah said: "If half of Sha'ban is left, then do not fast." 7 However, it is not makrooh to fast on days one habitually fasts or for a vow or penance or to make up for missed fasting. Similarly, if one has been fasting before mid-Sha'ban, even for one day, such as fasting the day of mid-Sha'ban, then it is permissible to continue fasting the second half. If one has been fasting before mid-Sha'ban and continues fasting the second half then interrupts his fasting, it is makrooh to continue to fast again without a reason. makrooh- not good, haram- forbided 3 days of tashric forbidden to fast 4th days after Eidul Adha 2cd 3rd and

husband cant forbid u during the Ramadan fasting because its obligatory. Husband can only forbid u thru sunnah fasting but not obligatory fasting. However i f he i s worr ied about your hea l th you need

to look into your health because we are not to fast if there is valid health reason and he is warningyou for that valid reason then that is different

Today co mpanion story i s : Abdu r - Rah man i bn Awf

One day while Al-Madinah was calm, heavy dust was accumulating near it till it covered the horizon. The wind pushed these quantities of yellow dust coming from the soft sand of the desert so that they came near the gates of Al-Madinah, blowing strongly over the streets. People were calling each other to see the festive scene and rejoicing at the provisions the caravan might be carrying. People were calling each other to see the festive scene and rejoicing at the provisions the caravan might be carrying. The Mother of the Faithful nodded and looked away as if searching for the memory of a scene she had witnessed or a conversation she had heard, then she said,” I heard the Messenger of Allah (sollallahu 'alayhi wa sallam) saying, ‘I saw Abdur-Rahman Ibn ‘Awf crawling into Paradise.’”
Question: Abdur-R ah man Ibn ‘Awf crawl ing in to Paradise! W hy does he not jump or hurry in to i t with the f i rs t ones to e mbrace I s lam a mong the Co mpanions of the M essenger? W hen some o f h i s f r i ends i n fo rmed h im o f what ‘ Aa ’ i shah sa id , he reme mbered tha t he heard the Prophet ( so l l a l l ahu ' a l ayh i wa sa l l am) say th i s had i th more than once i n var i ous f o rms .

Before unloading the camels, he hastened to ‘Aisha’s house and told her, “I call you to witness that this caravan with all its loads is in the cause of Allah Almighty.” And the loads of 700 camels were distributed among the people of Al-Madinah and the places around it in a great charity festival. This incident alone represents the complete image of the life of Abdur-Rahman Ibn ‘Awf, Companion of the Messenger of Allah. He was very much a successful merchant and rich man. He was the wise believer who refused that his portion of this life would sweep away his portion of religion, or that his fortune would make him lag behind the caravan of belief or the reward of Paradise. He would generously sacrifice his fortune and feel satisfied. Q11: he sold some land for 40,000 dinars and what did he do with that money ? (3 things he did) distributed it all to the people of Zuhrah tribe, the Mothers of the Faithful, and the poor Muslims. gave i t away t o the poor m l ims us bought 500 hourses and 1500 camles f o r the army Q12: what age he died? 75 what did he owe when he was about to die? he bequeathed 5,000 dinars in the cause of Allah and 400 dinars for each one who was still living of those who had witnessed Badr. What imam Ali narrated what Prophet(pbuh) said about him? I heard the Messenger of Allah describing you as honest among the people of heaven and earth.” Q12: was his money pure and halal? yes w hich Cal iph sa id so? Uthman b in a f fan

w hat i s the Cal iph Uth man say ing ? Abd Ar- Rah “ man ’s money i s ha laa l and pure . I t s f ood g ives hea l th and b less ing . ” Q13: once he was fasting he wa about to eat after break fasting he lost appetite and cried ,why? “When Mus’ab Ibn Umair was martyred -and he was better than me - he was wrapped in his garment so that if it covered his head, his feet showed, and if it covered his feet, his head showed. W hen Ha mzah was mar ty red - and he was bet te r than me - they f ound noth ing t o wrap h im wi th except h i s garment . Q14: he cried again when his friend about to serve food ,why? “The Messenger of Allah (sollallahu 'alayhi wa sallam) died when he and his f ami l y had not even sa t i s f i ed the i r appet i tes wi th bar ley bread . I can ’ t see tha t our l a t te r days have shown someth ing bet te r . ” Q15: what ppl said they know him as a rich man w/o pride? “If a stranger sees him sitting among his servants, he wouldn’t be able to distinguish him from the others.” Q16: Describe his physical look? tall, bright face, lost front teeth, one leg is lame permanent lameness in one leg, and that some of his teeth fell out on the same day, leaving a clear defect in his articulation - then the stranger would know that this tall man who had a bright face but had lost his front teeth as a result of his injury at Uhud was Q17: Describe this companion you know l he fufill his duty toward his religion- prepared kind, caring, generous and giving a- successful merchant

b- richman c- a splendid model of a great believer the army l he keep close tie and his duty to his family and relatives l he fufill his duty to muslim community by helping the poor and neeed l he is generous and hospitable in distributing his fortune l he is as what Prophet (pbuh) describe as honest as people in the heaven and earth l he live a simple humble life <font face="Wingd Q 18: what did you learn from this companion lesson today? 1- One can be a successful merchant while he as a pious believer. If one can behold to his belief firmly and generously sacrifice one’s fortune and feel satisfied. 2- One shall be master of his money and fortune not as slave. One shall not be greedy and desire for the enjoyment of this decorative world, but work honourable and fullfill one’s duty with enthusiastic nature to gain them and improve one’s weakness. 3- Learn to have all his quality. 4- One’s trade and deals shall always watch out to be sure in halal deals in selling and buying 5- One shall share his duty and fortune always to help and keep close tie with ones family,friends,relatives and brethren. 6- When alive, always think of death,cherish what we have Think of people passed before Think of people live in worse condition but they walk over with success Remind the fear of Allah always and longing always for the hereafter more

7- One’s fortune shall not bring him pride, one shall always try to live in a simple humble life and be a humble servant of Allah 8- When one live in all temptation with trial of life ,one shall stay firm in belief and mold himself by following the best model -our Prophet (pbuh) and the good quality of his companions had taught. Definitely there could be no greater and more important a statement than ' Laa i laaha i l la Al lah ' re i s no de i ty ( the wor thy o f worsh ip but A l l ah ) . - It is the statement of declaration of belief in the Tawheed of Allah which is the dividing line between Imaan and kufr - It was the call of all of the previous Messengers and Prophets. - Allah (T) Himself attested to the importance of this statement in the Quraan: He (T) said: " . . .and kno that Laa i laaha i l l Al lah ( that w there i s no dei ty w orthy of w orsh ip but l l ah ) . . . " [47 :19 , A 20 :8 , 3 :18 , 59 :22 - 3] As long as this statement is an obligation for an unbeliever to declare in order for him to become a Muslim, and also, since a person who pronounces it faithfully his propert As long as this statement is an obligation for an unbeliever to declare in order for him to become a Muslim, and also, since a person who pronounces it faithfully his property and life are safeguarded in this world, it becomes an obligation upon any Muslim who wants to understand the Deen of Islaam to realize its meaning, merits, principles, conditions and its place in life. Re m me ber ing Al lah (Dhikr Al lah) i s one of the m ost important co m ments of Al lah . Th i s He Himse l f m and com manded i n many verses o f the Quraan , espec ia l l y a f te r the per fo rmance o f impor tan t re l i g i ous ob l i ga t i ons : The best way to remember Allah is described to us in the Hadeeth of the Messenger (S), he said:

"...and the best (supplication) I and the other prophets who were sent who were sent before me proclaimed was: There i s no dei ty w orthy of w orsh ip but Allah, He is Alone and has no partner. To Him belongs the Ownership (of everything), and to Him belongs all Praise, and He has total power over all things." [Laa ilaaha ill Allah, wah.dahu laa shareeka lahu, lahul mulku wa lahul h.amdu wa huwa `alaa kulli shay'in Qadeer.] At-Tirmidhi "The best remembrance of Allah is to say 'laa ilaaha ill Allah' (there is no deity worthy of worship except Allah)." THE PLACE OF LAA ILAAHA ILL ALLAH IN THE LIFE OF A MUSLIM - It is pronounced daily by him in: (a) The call to prayer. (b) At the beginning of their prayers (c) During Tashahud. (d) During times of 'Dhikr', which is before and after prayers, in the late evening and also in the early mornings. (e) With this 'Kalima' did Allah send all His Messengers. (f) About it and its obligations will people be questioned (g) To establish it when the swords of Muslims are drawn for Jihaad. (h) The first question in the grave will be about this 'Kalima'. (i) It is the key to Al-Jannah. (j) It is what the Muslims are commanded to invite to as is estbalished in the Hadeeth of Muadh when he was sent to Yemen to call the people to Is what the Muslims are commanded to invite to as is estbalished in the Hadeeth of Muadh when he was sent to Yemen to call the people to Islaam. The Messenger of Allah (S) said: "You are going to encounter with a people of the Book, so let the first thing you call them to is the proclamation of 'laa ilaaha ill Allah' (there is no deity worthy of worship but Allah)..." [Bukhari]

THE MERITS OF THE 'KALIMAH' (LAA ILAAHA ILL ALLAH) Abu Sa`eed al-Khudri said, that the Messenger of Allah (S) said: "Moses (AS) said: O Lord! Teach me something that I can remember You with and I can supplicate You with. He (T) said: Say ' Laa i laaha Allah', O Musaa. He (Musaa) said: ill All of your servants say this. He (T) said: If the seven Heavens and those who dwell in them other than Me and the seven Earths are put into one pan (of the scale) and 'Laa ilaaha ill Allaah' is put into the other; 'Laa ilaaha ill Allah' would be heavier." [Ibn Hibbaan and Haakim] The Messenger of Allah (S) said: "The best Dhikr (remembrance) is 'Laa ilaaha ill Allah' (There is no deity worthy of worship but Allah)..." to Islaam. The Messenger of Allah (S) said: "You are going to encounter with a people of the Book, so let the first thing you call them to is the proclamation of 'laa ilaaha ill Allah' (there is no deity worthy of worship but Allah)..." [Bukhari] The Messenger of Allah (S) said: "A person from my Ummah will be summoned in the presence of all creatures on the Day of Judgement. Ninetynine records (of his deeds) would be unfolded, each extending as far as the range of the vision can stretch, then he would be asked: 'Do you deny any of these deeds?' He will reply: 'No, My Lord.' He will be asked: 'Do you have any excuse or any good deed?' The man who will be scared will say: 'No' It will be said to him: 'Yes you have some good deeds. No iniquity will befall you. A card wll then be shown to him, on it will be written: 'Laa ilaaha ill Allah, Muhammad Rasool Allah.' He will say: 'O Allah! What cards and records are these.' It will be said to him: 'No injustice shall befall you.' The (ninety-nine) records will then be placed in one pan of the scale and the card on the other. The card will then outweigh the records." [AtTirmidhi and Al-Haakim]

All of These Merits of the 'Kalimah' Are Summarized by Ibn Rajab As Follows: Al-Jannah is its reward. - Uttering it before death will cause one to be admitted to the Jannah. - It is a refuge from the Fire of Hell. - It is a cause for a Muslim to be forgiven. - It is the best of good deeds. - It wipes out sins. - It traverses all bariers in order to be accepted by Allah, the Almighty - It is a statement whose pronouncer will be accepted by Allah. - It is the best proclamation ever uttered by the Prophets. - It is the best celebration of His praises. - It is the best of deeds and it multiplies into many good deeds. - It is a protection against Satan. In explaining the testimony of faith, Muslim scholars have listed seven conditions of the shahadah, which a Muslim must fulfill so that s/he may be acknowledging the unity of Allah in open and in secret. These seven are: 1. Al - ` I lm (Know ledge o f the mean ing o f the shahadah , i t s negat i on and a f f i rmat ion ) 2. Al -Yaqeen (Cer ta in ty - per fec t know ledge o f i t tha t counte r - ac t s susp i c i on and doubt ) 3. Al - Ikh laas (S ince r i t y which negates sh i r k ) 4. Al - Sidq ( Tru th fu lness tha t permi t s ne i the r f a l sehood nor hypoc r i sy ) 5. Al - M ahabbah ( Love o f the shahadah and i t s mean ing , and be ing happy wi th i t ) 6. Al - Inq iad (Submiss ion t o i t s r i gh t fu l requ i rements , wh ich a re the dut ies tha t m ust be per fo rmed wi th s ince r i t y t o A l l ah ( a lone ) seek ing His p l 7. Al - Qubool (Accep tance tha t con t rad i c t s re jec t i on ) .

The Second Condition Certainty: al-Yaqeen Certainty - it is perfect knowledge of it that counter-acts suspicion and doubt. The evidence of certainty is His, the Exalted, saying: Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful. [Surah al-Hujurat (49):15] ) . A l l ah made cer ta in ty , wi thou t doubt ( o r susp i c i ons ) , a cond i t i on o f t rue be l i e f ( i n A l l ah and His Messenger ) , s ince the doubte r i s f rom the ranks o f the hypoc r i tes ( the Munaf iqun It is narrated from Abu Hurairah radhiallahu `anhu that the Messenger of Allah sallallahu `alayhi wa sallam said: "The servant meeting Allah having testified that there is no deity worthy of worship except Allah and that I am the Messenger of Allah, not doubting them shall enter the Jannah (paradise)." [Muslim - the Book of Iman] In another narration: "… meeting Allah having testified … is not excluded from Al-Jannah (paradise)." [Muslim - Book of Iman] It is also narrated from Abu Hurairah (radhiallahu `anhu) in a long hadith ending with, that the Messenger of Allah said: "… whomever you meet behind this wall, testifying that there is no deity worthy of worship except Allah, his heart certain of it Eman work for hereafter: It is narrated from Abu Hurairah radhiallahu `anhu that the Messenger of Allah sallallahu `alayhi wa sallam said: "The servant meeting Allah having testified that there is no deity worthy of worship except Allah and that I am the Messenger of Allah, not doubting them shall enter the Jannah (paradise)." [Muslim - the Book of Iman] In another narration: "… meeting Allah having testified … is not excluded from Al-Jannah (paradise)." [Muslim - Book of Iman]

It is also narrated from Abu Hurairah (radhiallahu `anhu) in a long hadith ending with, that the Messenger of Allah said: "… whomever you meet behind this wall, testifying that there is no deity worthy of worship except Allah, his heart certain Eman work for hereafter: of it His saying: "Only those are the believers who have believed in Allaah and His Messenger…" "Only…" - confirms that those mentioned are included and all others are excluded. This means that the people of true belief (Iman), both apparent and hidden, are oly those who believe in Allah and His Messenger. They believe without doubt or suspicion, by their word of mouth and deeds, and they strive in the cause of Allah with their wealth and their lives. He, the Exalted, therefore says: "…Those! They are the truthful." From the evidence of the verse (ayah): "…And afterward doubt not…" In this ayah is something that the compiler did not conclude, that the deed is derived from Iman (belief). Eman work for hereafter: His saying: "Only those are the believers who have believed in Allaah and His Messenger…" "Only…" - confirms that those mentioned are included and all others are excluded. This means that the people of true belief (Iman), both apparent and hidden, are oly those who believe in Allah and His Messenger. They believe without doubt or suspicion, by their word of mouth and deeds, and they strive in the cause of Allah with their wealth and their lives. He, the Exalted, therefore says: "…Those! They are the truthful." From the evidence of the verse (ayah): "…And afterward doubt not…" In this ayah is something that the compiler did not conclude, that the deed is derived from Iman (belief). aboo_saaadi: This is confirmed in the Sunnah by a hadith narrated by Abu Jumrah radhiallahu `anhu who said I was with Ibn `Abbas radhiallahu `anhu interpreting for him to the people, when a woman approached him and asked him

about wine. He said: a deputation of `Abdul-Qais came to the Messenger of Allah sallallahu `alaihi wa sallam. The Messenger of Allah sallallahu `alaihi wa sallam asked: "Who are the deputation?" (or: Who are the people?) They replied: "Rabiah". He sallallahu `alaihi wa sallam said: Welcome to the people (or welcome to the deputation) neither dishonoured nor regretful. He (meaning Ibn `Abbas radhiallahu `anhu) said: They said: "O Messenger of Allah sallallahu `alaihi wa sallam, we came from a palestine_heart3 has left the conference.

They said: "O Messenger of Allah sallallahu `alaihi wa sallam, we came from a long distance and between us and you is the habitation of the unbelievers (kuffar) of Mudhar. We can only come to you during the proh ib i ted month ( i . e . when f i gh t ing i s not a l l owed) . Order us wi th a dec i s i ve order tha t we may convey t o those we l e f t beh ind , and ( i f we f o l l ow i t ) ente r A l - J annah (pa rad i se ) " , He ( I bn `Abbas radh ia l l ahu `anhu) sa id : "He [ the Messenger o f A l l ah sa l l a l l ahu `a la ih i wa sa l l am] orde red them ( t o do) f ou r ( th ings ) and f o rbade them f ou r ( th ings ) . He ( I bn Abbas radh ia l l ahu `anhu) sa id : "He orde red them t o be l i eve i n A l l ah a lone and sa id : "Do you know what be l i e f i n A l l ah enta i l s ? " They sa id : "A l l ah and His Messenge Eman work for hereafter: This is confirmed in the Sunnah by a hadith narrated by Abu Jumrah radhiallahu `anhu who said I was with Ibn `Abbas radhiallahu `anhu interpreting for him to the people, when a woman approached him and asked him about wine. He said: a deputation of `Abdul-Qais came to the Messenger of Allah sallallahu `alaihi wa sallam. The Messenger of Allah sallallahu `alaihi wa sallam asked: "Who are the deputation?" (or: Who are the people?) They replied: "Rabiah". He sallallahu `alaihi wa sallam said: Welcome to the people (or welcome to the deputation) neither dishonoured nor regretful. He (meaning Ibn `Abbas radhiallahu `anhu) said: They said: "O Messenger of Allah sallallahu `alaihi wa sallam, we came from a Eman work for hereafter: They said: "O Messenger of Allah sallallahu `alaihi wa sallam, we came from a long distance

and between us and you is the habitation of the unbelievers (kuffar) of Mudhar. We can only come to you during the prohibited month (i.e. when fighting is not allowed). Order us with a decisive order that we may convey to those we left behind, and (if we follow it) enter Al-Jannah (paradise)", He (Ibn `Abbas radhiallahu `anhu) sa id : "He [ the Messenger o f A l l ah sa l l a l l ahu `a la ih i wa sa l l am] orde red them ( t o do) f ou r ( th ings ) and f o rbade them f ou r ( th ings ) . He ( I bn Abbas radh ia l l ahu `anhu) sa id : "He orde red them t o be l i eve i n A l l ah a lone and sa id : "Do you know what be l i e f i n A l l ah enta i l s ? " They sa id : "A l l ah and His Messenge They said: "O Messenger of Allah sallallahu `alaihi wa sallam, we came from a long distance and between us and you is the habitation of the unbelievers (kuffar) of Mudhar. We can only come to you during the prohibited month (i.e. when fighting is not allowed). Order us with a decisive order that we may convey to those we left behind, and (if we follow it) enter Al-Jannah (paradise)", He (Ibn `Abbas radhiallahu `anhu) said: "He [the Messenger of Allah sallallahu `alaihi wa sallam] ordered them (to do) four (things) and forbade them four (things). He (Ibn Abbas radhiallahu `anhu) said: "He ordered them to believe in Allah alone and said: "Do you know what belief in Allah entails?" They said: "Allah and His Messenge He ordered them to believe in Allah alone and said: "Do you know what belief in Allah entails?" They said: "Allah and His Messenger know best." He said: "To testify that there is no deity worthy of worship except Allah and that Muhamad is the Messenger of Allah and to perform regular prayers, to practice charity, to fast the month of Ramadhan and to give one fifth of your spoils (of war)…" etc. [Al-Bukhari, Book of Prayer Times] Eman work for hereafter: "He ordered them to believe in Allah alone and said: "Do you know what belief in Allah entails?" They said: "Allah and His Messenger know best." He said: "To testify that there is no deity worthy of worship except Allah and that Muhamad is the Messenger of Allah and to perform regular prayers, to practice charity, to fast

the month of Ramadhan and to give one fifth of your spoils (of war)…" etc. [Al-Bukhari, Book of Prayer Times] The evidence, from the Sunnah, is that the Prophet sallallahu `alaihi wa sallam explained belief (Iman) by the visible Islamic deeds and practices It is in the Sahih Muslim and it has a story that Abu Hurairah radhiallahu `anhu said: "We were with the Prophet sallallahu `alaihi wa sallam on a journey until all the food the people had with them was exhausted. So some slaughtered some of their mounts. `Omar radhiallahu anhu said: "O Messenger of Allah (sallallahu `alaihi wa sallam) why not collect all that remains of the food of the people and invoke Allah." He did. Those who had wheat brought their wheat, those who had dates brought their dates. Mujahid (radhiallahu `anhu) said: "…and those who had date stones brought their date stones." I (Abu Hurairah radhiallahu `anhu) said: "and what did they do with the stones?" He said: "They sucked them and drank water afterward nicole_steckley_1978 has joined the con He sa id :"They sucked them and drank water a f te rwards . " He sa id : "He i nvoked A l l ah unt i l a l l the peop le had p len ty o f f ood ( and he ment ioned i t ) . " [Mus l im - the Book o f Iman] ference. The ev idence , f rom the Sunnah , i s tha t the Prophet sa l l a l l ahu `a la ih i wa sa l l am exp la ined be l i e f ( Iman) by the v i s ib l e I s l amic deeds and prac t i ces I t i s i n the Sah ih Mus l im and i t has a s to ry tha t Abu Hura i rah radh ia l l ahu `anhu sa id : "We were wi th the Prophet sa l l a l l ahu `a la ih i wa sa l l am on a j ou rney unt i l a l l the f ood the peop le had wi th them was exhaus ted . So some s laughte red some o f the i r mounts . `O mar radh ia l l ahu anhu sa id : "O Messenger o f A l l ah ( sa l l a l l ahu `a la ih i wa sa l l am) why not co l l ec t a l l tha t rema ins o f the f ood o f the peop le and i nvoke A l l ah . " He d id . Those who had wheat brought the i r wheat , those who had dates brought the i r dates . Mujah id ( radh ia l l ahu `anhu) sa id : "…and those who had date s tones brought the i r date s tones . " I (Abu Hura i rah radh ia l l ahu `anhu) sa id : "and what d id they do wi th the s tones?" He sa id : "They sucked them and drank water a f te rward

He said: "They sucked them and drank water afterwards." He said: "He invoked Allah until all the people had plenty of food (and he mentioned it)." [Muslim - the Book of Iman] Regarding his sallallahu `alayhi wa sallam saying: "I bear witness that there is no deity worthy of worship except Allah and that I am the Messenger of Allah." To witness is to inform and testify. Man is obliged to testify that only Allah is worthy of worship and that He is one that the Prophet sallallahu `alaihi wa sallam is the Messenger of Allah.

Regarding his sallallahu `alayhi wa sallam saying: "I bear witness that there is no deity worthy of worsh ip excep t A l l ah and tha t I am the Messenger o f A l l ah . " To wi tness i s t o i n fo rm and t es t i f y . Man i s ob l i ged t o t es t i f y tha t on ly A l l ah i s wor th o f worsh ip and tha t He i s one tha t the Prophet sa l l a l l ahu `a la ih i wa sa l l am i s the Messenger o f A l l ah . His saying: "The servant meeting Allah having testified…" This is the evidence from the hadith as in the other narration stating: "The servant meeting Allah having testified… is not excluded from Al-Jannah (Paradise)." His saying: "The servant meeting Allah having testified…" This is the evidence from the hadith as in the other narration stating: "The servant meeting Allah having testified… is not excluded from Al-Jannah (Paradise)." Al-Jannah (Paradise)." To clarify his sallallahu `alaih wa sallam saying: "… he is not excluded from Al-Jannah (ParFirst: To exclude from Al-Jannah (Paradise) is of two kinds: · Permanent exclusion - in the case of unbelievers. This does not apply to those who meet Allah on Tawhid. · Temporary exclusion - this may happen to some believers for major sins they committed as proven in the authentic traditions (Ahadith Mutawaterah) of intercession (AlShafa`a). Al-Jannah (Paradise)." To clarify his sallallahu `alaih wa sallam saying: "… he is not excluded from Al-Jannah (Paradise)", we must explain two things:adise)", we must explain two things:

First: To exclude from Al-Jannah (Paradise) is of two kinds: · Permanent exclusion - in the case of unbelievers. This does not apply to those who meet Allah on Tawhid. · Temporary exclusion - this may happen to some believers for major sins they committed as proven in the authentic traditions (Ahadith Mutawaterah) of intercession (AlShafa`a). Second : To say tha t permanent exc lus ion does not app ly t o those who meet A l l ah on Tawh id i s s t r i c t l y speak ing cond i t i ona l and the c r i t e r i a app l i ed i s de mand ing . I t beg ins wi th know ledge o f the mean ing o f La i l aha i l l A l l ah and ac t ing upon i t . Other cond i t i ons wi l l be presen ted when the t rad i t i on nar ra ted by `Otban on the cond i t i on o f s ince r i t y , i s d i scussed . Second: To say that permanent exclusion does not apply to those who meet Allah on Tawhid is strictly speaking conditional and the criteria applied is demanding. It begins with knowledge of the meaning of La ilaha ill Allah and acting upon it. Other conditions will be presented when the tradition narrated by `Otban on the condition of sincerity, is discussed. sandals. Whomever you meet behind this wall and who witnesses that there is no deity worthy of worship except Allah, his heart certain in its belief, give him the glad tidings of Al-Jannah (Paradise)." He mentioned the tradition and in it `Omar radhiallahu anhu asked: "O Messenger of Allah, may parents be sacrificed for you, did you send your sandals with Abu Hurairah (radhiallahu `anhu) to give glad tidings of Al-Jannah to whomever he met witnessing with certainty that there is no deity worthy of worship except Allah?" He said: "Yes." He said (meaning `Omar radhiallahu `anhu): "Then do not. I fear that people may depend upon it (meaning they will become lax). Let them do (good deeds). The Messenger of Allah sallallahu `alaihi wa sallam said: "Let them."

He mentioned the tradition and in it `Omar radhiallahu anhu asked: "O Messenger of Allah, may parents be sacrificed for you, did you send your sandals with Abu Hurairah (radhiallahu `anhu) to give glad tidings of Al-Jannah to whomever he met witnessing with certainty that there is no deity worthy of worship except Allah?" He said: "Yes." He said (meaning `Omar radhiallahu `anhu): "Then do not . I f ea r tha t peop le may depend upon i t (mean ing they wi l l become l ax ) . Le t them do (good deeds ) . The Messenger of Allah sallallahu `alaihi wa sallam said: "Let them." nicole_steckley_1978 has left the conference. His saying: "Give him glad tidings." [If a man is given glad tidings his face becomes relaxed. That is because if a person is happy, the blood will rush to his face like water in plants]. The meaning is that the Messenger of Allah sallallahu `alaihi wa sallam knew that every Muslim that Abu Hurairah (radhiallahu `anhu) was going to meet will enter Al-Jannah (Paradise). His saying: "Give him glad tidings." [If a man is given glad tidings his face becomes relaxed. That is because if a person is happy, the blood will rush to his face like water in plants]. The meaning is that the Messenger of Allah sallallahu `alaihi wa sallam knew that every Muslim that Abu Hurairah (radhiallahu `anhu) was going to meet will enter Al-Jannah (Paradise). His saying: "…his heart is certain…" The condition of certainty requires the negation of suspicion and doubt and this is the main point of narration. These traditions tell us: First: The belief in the Hereafter, judgment and recompense is necessary. Second: The excellence of Tawhid and that whoever dies upon it, certain in its belief will enter Al-Jannah (Paradise).

Third: The (decision) of al-Shurah (consultation) is acceptable provided it is correct even if it were from one person. The idea is not to collect votes. Fourth: To prevent corruption/mischief is given preference over bringing benefits. This is in accordance with the Shari`ah not with human judgment. Evidences of that are to be found in the numerous texts which we are unable to recount here. Third: The (decision) of al-Shurah (consultation) is acceptable provided it is correct even if it were from one person. The idea is not to collect votes. Fourth: To prevent corruption/mischief is given preference over bringing benefits. This is in accordance with the Shari`ah not with human judgment. Evidences of that are to be found in the numerous texts which we are unable to recount here.

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