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mramu

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  1. Sheikh Salim Al-amry

    Shaikh Salim al-Amry is from the United Arab Emirates. He is a Computer Engineer by profession, however has spent a major part of his youth studying under different scholars. He has taken the effort to obtain knowledge of the different sciences of Islam including Aqidah, Usool, Hadeeth, Fiqh, Tafseer, Arabic language and more. His teachers include: Shaikh Ali Khashshan and Shaikh Mahmood 'Atiyyah, who were two of the first students of Shaikh Albani and under both Shaikh Salim studied Aqidah. Shaikh Abdul Bari as-Salafee - hadeeth, Shaikh Hamad bin Aqeel, Judge from KSA - Fiqh Bulugh Al-Maraam, Shaikh Saad ash-Shalabi, Judge from KSA – inheritance, Shaikh Mustafa Makkee al-Azharee - Fiqh, Shaikh al-Maimoni al-Maghribi, Judge from Morocco - Arabic Language, Shaikh Ahmad Salaah al-Masri senior student of Shaikh Muqbil - Aqeedah , Shaikh Mohamad Sami Moqbil student of Shaikh Hudhaifi of Medina - Tafseer and Tajweed, Shaikh Sayed Hadi bin Ahmad al-Haddaar Mufti of Comoros - Saheeh Muslim.
  2. The Series Of The Manners: Mercy

    Thanks sister. FYI I am muslim brother
  3. Al-Waahid (The One ) Al-Ahad (The Singular) He is the One Who is singled out in all aspects of Perfection such that nothing else shares with Him in them. It is obligatory upon the servants to single Him out alone in belief, saying and action by acknowledging His unrestricted perfection, His uniqueness and singling Him out Alone for all types of worship. "'O two companions of the prison! Are many different lords better or Allah, the One, the Irresistible?'" (12:39) "Say: I am only a warner and there is no god except Allah the One, the Irresistible." (38:65) The following is taken from Islamqa###### The meaning of al-Ahad is the Unique, who is forever One and has never and will never have another alongside Him. (al-Nihaayah, 1/35). Allaah is Unique in His Oneness, in being One in His essence and attributes. Some (scholars) differentiated between al-Waahid and al-Ahad by saying that al-Waahid refers to His being one in His essence only, whilst al-Ahad means that He is one in both His essence and His attributes. (Tafseer Asmaa’ Allaah by al-Zajjaaj, p. 58). And it was said that al-Waahid means He is unique in His essence and does not have any peer or rival, and al-Ahad is Unique in His attributes. So al-Waahid is one in and of Himself, and al-Ahad means being one in His attributes. Al-Ahad is one of the attributes of Allaah which belong uniquely to Him, and in which nothing else has a share. (Lisaan al-‘Arab –Ahad – 1/35; wahida 8/4779 – 4783). Allaah is al-Waahid al-Ahad, and has no second, no partner, no peer and no rival. He is al-Waahid upon Whom His slaves depend and Whom they seek. They do not put their trust in anyone except Him. (Ishtiqaaq Asmaa’ Allaah, 90-93). He is al-Waahid and there is none like unto Him. Everything other than Him that is called one in some aspect will not be one in many other aspects. (Sha’n al-Du’aa’, 82-83) Ibn Jareer believed that the Oneness of Allaah ruled out there being anything else that could be like Him. Allaah has no peer and no rival. He is the One God, the One Lord, and no one other than Him deserves to be obeyed; no one other than Him should beworshipped. (Tafseer Ibn Jareer, 3/265-266) And Allaah says (interpretation of the meaning): “And your Ilaah (God) is One Ilaah (God — Allaah)†[al-Baqarah 2:163] Allaah is One and is Perfect in all ways; He has no partner or associate. His slaves must affirm His Oneness in their hearts and in their words and deeds, by acknowledging His absolute perfection and directing all acts of worship solely to Him. (Tayseer al-Kareem al-Rahmaan, 5/485) Islam Q&A Sheikh Muhammed Salih Al-Munajjid
  4. The Series Of The Manners: Mercy

    Taken from abdurrahman . org/tawheed/asmawasifat/RahmanRaheem.html Ar-Raheem : Bestower of Mercy [source fo the below : Based on: The Qur'an, Tafsir Ibn Kathir and "Tauheed of the Prophets and Messengers" (tapes) by Ali al-Timimi.] Allaah (subhaanahu wa ta`aaalaa) is Merciful to both disbelievers and believers, and to the more pious and the less pious among the believers. In Ibn Katheer’s tafseer it is reported that the effects of the attribute ar-Rahmaan extend to all creation, while those that of ar-Raheem are confined to the believers. "And He is Merciful (Raheem) to the believers." [33:43] Allaah in His Mercy rewards the believers in the Hereafter and due to their belief and righteous deeds and He admits them to the Jannah. When one knows that in the Hereafter Allaah confines His mercy to the believers (and deals with the unbelievers with His justice), one will seek to worship Allaah and come nearer to Him in order to deserve His mercy in the Hereafter. The Meaning of Ar-Rahman Ar-Rahim - the Most Gracious, the Most Merciful [source for the below : Based on: Tafsir Ibn Kathir] Ar-Rahman and Ar-Rahim are two names derived from Ar-Rahmah (the mercy), but Rahman has more meanings that pertain to mercy than Ar-Rahim. There is a statement by Ibn Jarir that indicates that there is a consensus on this meaning. Further, Al-Qurtubi said, "The proof that these names are derived (from Ar-Rahmah), is what At-Tirmidhi recorded - and graded Sahih from `Abdur-Rahman bin `Awf that he heard the Messenger of Allah say, (Allah the Exalted said, 'I Am Ar-Rahman. I created the Raham (womb, i.e. family relations) and derived a name for it from My Name. Hence, whoever keeps it, I will keep ties to him, and whoever severs it, I will sever ties with him.') He then said, "This is a text that indicates the derivation.'' He then said, "The Arabs denied the name Ar-Rahman, because of their ignorance about Allah and His attributes.'' Al-Qurtubi said, "It was said that both Ar-Rahman and Ar-Rahim have the same meaning, such as the words Nadman and Nadim, as Abu `Ubayd has stated. Abu `Ali Al-Farisi said, `Ar-Rahman, which is exclusively for Allah, is a name that encompasses every type of mercy that Allah has. Ar-Rahim is what effects the believers, for Allah said, (And He is ever Rahim (merciful) to the believers.)' (33:43) Also, Ibn `Abbas said - about Ar-Rahman and Ar-Rahim, `They are two soft names, one of them is softer than the other (meaning it carries more implications of mercy).''' Ibn Jarir said; As-Surri bin Yahya At-Tamimi narrated to me that `Uthman bin Zufar related that Al-`Azrami said about Ar-Rahman and Ar-Rahim, "He is Ar-Rahman with all creation and Ar-Rahim with the believers.'' Hence. Allah's statements, (Then He rose over (Istawa) the Throne (in a manner that suits His majesty), Ar-Rahman) (25:59),) and, (Ar-Rahman (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His majesty).) (20:5) Allah thus mentioned the Istawa - rising over the Throne - along with His Name Ar-Rahman, to indicate that His mercy encompasses all of His creation. Allah also said, (And He is ever Rahim (merciful) to the believers), thus encompassing the believers with His Name Ar-Rahim. They said, "This testifies to the fact that Ar-Rahman carries a broader scope of meanings pertaining to the mercy of Allah with His creation in both lives. Meanwhile, Ar-Rahim is exclusively for the believers.'' Yet, we should mention that there is a supplication that reads, (The Rahman and the Rahim of this life and the Hereafter) Allah's Name Ar-Rahman is exclusively His. For instance, Allah said, (Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names) (17:110),) and, (And ask (O Muhammad ) those of Our Messengers whom We sent before you: "Did We ever appoint alihah (gods) to be worshipped besides Ar-Rahman (Most Gracious, Allah)'') (43:45). Further, when Musaylimah the Liar called himself the Rahman of Yamamah, Allah made him known by the name `Liar' and exposed him. Hence, whenever Musaylimah is mentioned, he is described as `the Liar'. He became an example for lying among the residents of the cities and villages and the residents of the deserts, the bedouins. Therefore, Allah first mentioned His Name - Allah - that is exclusively His and described this Name by Ar-Rahman, which no one else is allowed to use, just as Allah said, (Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.'') (17:110) Only Musaylimah and those who followed his misguided ways described Musaylimah by Ar-Rahman. As for Allah's Name Ar-Rahim, Allah has described others by it. For instance, Allah said, (Verily, there has come unto you a Messenger (Muhammad ) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad ) is anxious over you (to be rightly guided) for the believers (he is) kind (full of pity), and Rahim (merciful)) (9:128). Allah has also described some of His creation using some of His other Names. For instance, Allah said, (Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer (Sami`) and seer (Basir) (76:2). In conclusion, there are several of Allah's Names that are used as names for others besides Allah. Further, some of Allah's Names are exclusive for Allah alone, such as Allah, Ar-Rahman, Al-Khaliq (the Creator), Ar-Raziq (the Sustainer), and so forth. Hence, Allah started the Tasmiyah (meaning, `In the Name of Allah, Most Gracious Most Merciful') with His Name, Allah, and described Himself as Ar-Rahman, (Most Gracious) which is softer and more general than Ar-Rahim. The most honorable Names are mentioned first, just as Allah did here. A Hadith narrated by Umm Salamah stated that the recitation of the Messenger of Allah was slow and clear, letter by letter, (In the Name of Allah, the Most Gracious, the Most Merciful. All the praises and thanks be to Allah, the Lord of all that exists. The Most Gracious, the Most Merciful. The Owner of the Day of Recompense) (1:1-4). The difference between al-Rahmaan and al-Raheem [source fo the below : From Sharh al-'Aqeedah al-Waasitiyyah , taken from Islamqa######.] Al-Rahmaan and al-Raheem are two of the names of Allaah which refer to Allaah's attribute of Mercy. Al-Rahmaan refers to the vastness of Allaah's mercy, and al-Raheem refers to its effect on His creation. So al-Rahmaan is the Owner of vast Mercy, and al-Raheem is the Owner of Mercy that encompasses His creation. Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: "Al-Rahmaan is the Owner of vast mercy, because the fa'laan form in Arabic indicates vastness and abundance, as it is said rajal ghadbaan (a very angry man) when he is filled with anger. Al-Raheem is a name which refers to the action, as the fa'eel form refers to the doer of an action. So the phrase al-Rahmaan al-Raheem indicates that the mercy of Allaah is vast, as is understood from the name al-Rahmaan, and that it encompasses His creation, as is understood from the name al-Raheem. This is what some of them meant when they said that al-Rahmaan refers to mercy in a general sense and al-Raheem refers to mercy that is specifically for the believers. But what we have mentioned is more accurate." From Sharh al-'Aqeedah al-Waasitiyyah, 1/22 And Allaah knows best. Islam Q&A Hadiths mentioning Allah's Mercy 419. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "When Allah created the creatures, He wrote in the Book, which is with Him over His Throne: `Verily, My Mercy prevailed over My Wrath" [Al-Bukhari and Muslim]. Another narration is: Messenger of Allah (PBUH) said, "(Allah wrote) `My Mercy dominated My Wrath". Still another narration is: Messenger of Allah (PBUH) said, "(Allah wrote) `My Mercy surpasses My Wrath". Commentary: Imam Al-Khattabi states that here the word "Kitab'' (translated here as `Book') means the decision of Almighty Allah which He has already made, an instance of which is the following Verse of the Noble Qur'an: "Allah has decreed: `Verily, it is I and My Messengers who shall be the victorious". (58:21). In this Ayah the Arabic word "Kataba'' is used in the sense of "Qada' (decided);'' or the word "Kataba'' signifies "Lauh Mahfooz'' on which He has recorded everything. Almighty Allah is on the 'Arsh' (the Throne of Allah) and this Book is with Him. (Fath Al-Bari, Kitab At-Tauhid, Bab: Wa kana Arshuhu `alal-Ma'.) **** ***** **** 420. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it". [Al-Bukhari and Muslim] Another narration is: Messenger of Allah (PBUH) said, "Allah has one hundred mercies, out of which He has sent down only one for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. Allah has retained ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection.'' [Al-Bukhari and Muslim]. Another narration in Muslim is reported: by Salman Al-Farisi: Messenger of Allah (PBUH) said, "Allah has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection.'' Another narration is: Messenger of Allah (PBUH) said, "Allah created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His Mercy". (That is He will use all the hundred units of mercy for his slaves on that Day). Commentary: 1. We learn from this Hadith that kind and compassionate treatment is liked by Allah and is in fact His Blessing and Benevolence. This is the reason He has given a part of it to His creatures, and a person who is so hard-hearted, that he is not even aware of it has a defect which is extremely displeasing to Allah. Moreover, it is a sign that such a person is deprived of Divine blessing and mercy. 2. On the Day of Resurrection, Almighty Allah will bestow upon the believers hundred mercies. This news has great hopes and joy for His slaves. **** ***** **** The Mercy of Allah (S.W.T.) (Friday speech was delivered by Imam Mohamed Baianonie at the Islamic Center of Raleigh, N.C., on December 4, 1987) Imam Bukhari and Muslim reported that the prophet (S.A.W.) said, "When Allah completed the creation, He wrote in His book which is with Him on His throne, "My mercy has overcome My anger."" Imam Bukhari and Muslim reported that the prophet (S.A.W.) said, "Allah has divided mercy into one hundred parts, and He kept ninety-nine parts with Him and sent down one part on the earth, and because of that, one single part. His creatures are merciful to each other, so that even the mare lifts up its hoof away from its baby animal, so that she would not trample on it." Imam Muslim reported that the prophet (S.A.W.) said: "When Allah created the heavens and the earth, he created one hundred mercies, each one can cover what is between the earth and the heaven. He allocated to the earth only one, with which the mother is compassionate with her child; the beast and the bird are compassionate with their babies. When the Day of Judgment comes, Allah will complete His mercy." Allah (S.W.T.) has told us that from His names are "Arrahman Arrahim" the Most Beneficent, the Most Merciful. He also told us in His Book about Himself, so He said in surat Al-An’am, (verse 54), what can be translated as, "…Your Lord has written mercy for Himself…" He (S.W.T.) also said about His mercy in surat Al-‘Araf, (verse 156), what can be translated as, "…And My mercy embraces all things…" These verses and many ahadith that talk about the mercy of Allah (S.W.T.), its extent, and its greatness, constitute an important aspect about the divine reality in the mind of the Muslim. It is a beautiful and reassuring concept that manifests itself in the merciful relationship between Allah (S.W.T.) and His servants. The mercy of Allah (S.W.T.) is manifested in all of His creatures in this universe. This is especially in the lives of human beings; it is of a magnitude that we can not confine or measure, but we can point to some of mercies, so that we can be remind, and reflect on many others aspects of Allah’s immense mercy. The mercy of Allah (S.W.T.) manifested itself in man at the point of His creation, and in making man better than many other creatures. Allah (S.W.T.) says when He talks about man in surat Al-Isra’, (verse 70), what can be translated as, "…And We have preferred them (human being) above many of those whom We have created with a marked preferment." The mercy of Allah (S.W.T.) manifests itself in His subjecting what is in this universe for man’s use. Allah (S.W.T.) says in surat Al-Jathiyah, (verse 13), what can be translated as, "And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favor and kindness from Him." The mercy of Allah (S.W.T.) manifests itself in what Allah (S.W.T.) in stilled in man. Byway of abilities to acquire knowledge and science and gave him the mind that can lead him to different sciences. The mercy of Allah (S.W.T.) manifests itself for man. When Allah (S.W.T.) made man the khalifah on earth, He did not leave him without guidance, but rather He sent many messengers to guide him to the straight path, especially the comprehensive and complete Islamic legislation, that would keep him away from hardship and misery. The mercy of Allah (S.W.T.) manifests itself in His overlooking the sins of the sinner when he unknowingly commits the sin then repents. Allah’s mercy is even beyond that; Allah (S.W.T.) changes the sins of the sinner, after his sincere repentance followed by righteous deeds, to good deeds (hasanat). Allah (S.W.T.) says in surat Al-Furqan, (verse 70), what can be translated as, "…Those who repent and believe, and do righteous deeds, for those, Allah will change their sins into good deeds…" All this is to prevent the sinners from feeling hopeless of the mercy of Allah (S.W.T.). The mercy of Allah (S.W.T.) is manifested when Allah (S.W.T.) counts the sin of the sinner as one sin. The mercy of Allah (S.W.T.) is manifested further when Allah (S.W.T.) rewards the righteous doer on his good deed ten times what his good deed is worth and Allah (S.W.T.) multiplies his reward even more than ten times to whom He wants from His servants. Imam Buhkari and Muslim reported that the prophet (S.A.W.) said, "Allah ordered (the appointed angels over you) that the good and the bad deeds be written, and He then showed (the way) how (to write). If someone intends to do a good deed and he dose not do it, then Allah will write for him a full good deed; and if he intends to do a good deed and actually did it, then Allah will write for him (its reward equal) from ten to seven hundred times to many more times. And If someone intends to do a bad deed and he dose not do it, then Allah will write for him a full good deed (in his account) with Him, and if he intends to do a bad deed and actually did it, then Allah will write for him one bad deed." Also, Allah (S.W.T.) erases the sin with the good deed. Allah (S.W.T.) says in surat Huod, (verse 114), what can be translated as, "…Verily, the good deeds remove the evil deeds…" Also, the mercy of Allah (S.W.T.) is the reason that Allah (S.W.T.) sends His believers to Paradise on the Day of Judgment. The prophet (S.A.W.) said: "None of you will enter Paradise with his deeds", They said: "Not even you, oh messenger of Allah?!", He said: "Not even me unless Allah bestows His mercy upon me." The prophet (S.A.W.) illustrates to us the greatness of the mercy of Allah (S.W.T.) with His servants in many ahadith: Imam Bukhari and Muslim reported that, "Some sabi (war prisoners, children and woman only) were brought before the prophet (S.A.W.) and behold, a woman amongst them, her chest was full of milk, and she found her baby boy amongst the captives, she took him over her chest and nursed him. The prophet said to his companions, "Do you think that this lady would throw her baby boy in the fire?" They replied, "No, if she has the power not to throw him in the fire." The prophet said, "Allah is more merciful to His servants than this lady to her son." Imam Bukhari and Muslim reported that the prophet (S.A.W.) said, "If a disbeliever knows of all the mercy which is in the hand of Allah, he would not lose hope of entering Paradise…" The prophet (S.A.W.) made utmost effort to clarify the reality of the mercy of Allah (S.W.T.) with His servants so that Muslims will be merciful among one another and be merciful with others, and know that this mercy is the way to gain the mercy of Allah (S.W.T.). Imam Abu Dawud, At-Tirmithi reported that the prophet (S.A.W.) said: "The merciful people will have mercy bestowed upon them by Allah (S.W.T.). Be merciful with those on earth, so He who in the heaven (Allah) will have mercy on you." Imam Bukhari, Muslim and At-Tirmithi reported that the prophet (S.A.W.) said: "Allah will not have mercy on the one who does not have mercy on people." The prophet (S.A.W.) clarified to us that snatching mercy from the heart of a person is evidence of his unkindness. Imam Abu Dawud and At-Tirmithi reported that the prophet (S.A.W.) said: "Allah does not snatch mercy except from the unkind person" The prophet (S.A.W.) taught us that mercy is not to be with man only but it is to be extended to include animals that Allah (S.W.T.) subjected to man to eat, so we should be kind to the animal when we slaughter it, and we should not torture it. Imam Muslim reported that the prophet (S.A.W.) said, "…And if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters." The prophet (S.A.W.) mentioned to us that Allah (S.W.T.) forgave a sinning man, and a fornicating woman for their mercy and kindness with a thirsty dog, so they gave it water to drink. Imam Bukhari and Muslim report both stories. Imam Abu Dawud and Ahmad reported that while the companions were once travelling with the prophet (S.A.W.), they noticed a bird that had two chicks, so they took away the two chicks, then the bird came and started to flap its wings. When the prophet (S.A.W.) came back, he asked: "Who has deprived this (bird) of its chicks? Return its chicks to it." Afterwards the prophet (S.A.W.) saw an ant colony had been burnt by some of his companions, he said: "Who has burnt this?" They replied, we did. Then he said: "No one has the right to torture with fire except the One who created the fire." And we ask that Allah the Most Merciful, bestow His favors and mercy on us in this life and the next. Ameen. **** ***** **** The Mercy of Allaah towards His slaves (from Islamqa######) Question: How merciful is Allah, because i heard he loves you more than 70 mothers. Is that true? please explain?. Answer: Praise be to Allaah. Allaah is the Most Merciful, Most Compassionate, and He is the most Merciful of those who show mercy. His Mercy encompasses all things. Allaah says (interpretation of the meaning): “and My Mercy embraces all things†[al-A’raaf 7:156] In Saheeh Muslim it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has one hundred parts of mercy, of which He sent down one between the jinn, mankind, the animals and the insects, by means of which they are compassionate and merciful to one another, and by means of which wild animals are kind to their offspring. And Allaah has kept back ninety-nine parts of mercy with which to be merciful to His slaves of the Day of Resurrection.†Muslim, al-Tawbah, 6908. It was narrated that ‘Umar ibn al-Khattaab said: “Some prisoners were brought to the Messenger of Allaah (peace and blessings of Allaah be upon him), and there was a woman among the prisoners who was searching (for her child). When she found her child she embraced him and put him to her breast. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us, ‘Do you think that this woman would throw her child in the fire?’ We said, ‘No, by Allaah, not if she is able not to.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah is more merciful to His slaves than this woman is to her child.’†Agreed upon. Al-Bukhaari, 5653; Muslim, 6912. One aspect of the mercy of Allaah to His slaves is that He sent the Messengers and revealed the Books and laws to organize their lives according to the ways of wisdom, far removed from hardship and difficulty. Allaah says (interpretation of the meaning): “And We have sent you (O Muhammad) not but as a mercy for the ‘Aalameen (mankind, jinn and all that exists)†[al-Anbiya’ 21:107] The mercy of Allaah is what will admit His believing slaves to Paradise on the Day of Resurrection. No one will ever enter Paradise because of his deeds alone, as the Prophet (peace and blessings of Allaah be upon him) said: “No one’s deeds will ever admit him to Paradise.†They said, “Not even you, O Messenger of Allaah?†He said, “No, not even me, unless Allaah shower me with His Mercy. So try to be near to perfection. And no one should wish for death; he is either doing good so he will do more of that, or he is doing wrong so he may repent.†Narrated by al-Bukhaari, 5349; Muslim, 7042 So the believer must remain in a state between hoping for the mercy of Allaah and fearing His punishment, for Allaah says (interpretation of the meaning): “Declare (O Muhammad) unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful. And that My Torment is indeed the most painful torment†[al-Hijr 15:49-50] With regard to your saying that Allaah loves us more than seventy mothers, Allaah knows best concerning that. It is sufficient for us to know that the mercy of Allaah encompasses all things. O Allaah, have mercy upon us, O Most merciful of those who show mercy. Islam Q&A **** ***** **** Taken from abdurrahman . org/tawheed/asmawasifat/RahmanRaheem.html
  5. 77 Branches Of Faith

    Jazakallah khair
  6. The Dragonfly

    good one
  7. Polishing the Hearts Imaam ibn al-Qayyim al-Jawziyyah (d.751 H), rahimahullaah 1 From al-Istiqaamah magazine Shawwal 1418H/ February 1998 Allaah - the Most High - said: "O you who believe! Remember Allaah and remember Him a lot." [soorah al-Ahzaab 33:4I]. "Those men and women who remember Allaah a lot." [soorah al-Ahzaab 33:35]. "So when you have finished the rights of your Pilgrimage, then remember Allaah as you remember your fore-father, or with more intense remembrance." [soorah al-Baqarah 2:200]. These verses contain a command to remember Allaah intensely and abundantly, since the worshipper is in dire need of [remembering Allaah] and cannot do without it even for a twinkling of an eye. This is because every moment that a person does not spend in the dhikr (remembrance) of Allaah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dhikr of Allaah is far greater than any benefits that can be gained. One of the 'aarifeen (those who are knowledgeable about Allaah) said:"If a person were to spend such and such number of years engaged [in the dhikr of Allaah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained." Al-Bayhaqee relates from 'Aaishah radiallaahu 'anhaa that the Prophet sallallaahu 'alayhi wa sallam said: "There is no time in which the son of Aadam does not remember AIIaah in it, except that it will be a source of regret for him on the Day of Judgement" 2 Mu'aadh ibn jabal radiallaahu 'anhu relates that the Prophet sallallaahu 'alayhi wa sallam said: "The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allaah." 3 Mu'aadh ibn Jabal also relates that Allaah's Messenger sallallaahu 'alayhi wa sallam was asked: What action is the most beloved to Allaah? So he replied: "That you continue to keep your tongue moist with the dhikr of Allaah, until you die." 4 POLISHING THE HEART Abu Dardaa radiallaahu 'anhu said:"For everything there is a polish and the polish for the heart is the dhikr of Allaah". Al-Bayhaqee relates from Ibn 'Umar radiallaahu 'anhu that AlIaah's Messenger sallallaahu 'alayhi wa sallam said: "For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allaah. There is nothing more potent in saving a person from the punishment of Allaah than the dhikr of Allaah." It was said: Not even Jihaad in the path of Allaah. So he replied: "Not even if you were to continue striking with your sword until it breaks."5 There is no doubt that hearts becomes rusty just as copper and silver coins become rusty. The polish for [this rust] is the dhikr of AIlaah. This is because [dhikr] is like a polish [which polishes the heart] like a shiny mirror. When dhikr is left, the rust returns. But when dhikr resumes, then the heart is [again] polished. And hearts become rusty due to two things:- (i) neglecting remembering Allaah, and (ii) committing sins. The polish for these two things is:- (i) seeking Allaah's forgiveness and (ii) dhikr. CONFUSING TRUTH WITH FALSEHOOD Whoever neglects [remembering Allaah] most of the time, then his heart will become rusty in accordance with how neglectful the person is. And when this [filthy] rust accumulates on the heart, then it no longer recognises things as they really are. Thus, it views falsehood as if it is the truth, and truth as if it is falsehood. This is because this rust darkens and confuses the heart's perception, and so it is unable to truly recognise things for what they really are. So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart's perception and recognition of things. The heart [then] does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dhikr] and following of whims and desires is a direct consequence of such a heart, which [further] extinguish the heart's light and blinds its vision. Allaah - the Most High - said: "And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost]." [soorah al-Kahf 18:28]. QUALITIES OF A GUIDE So when a worshipper desires to follow another person, then let him see: Is this person from the people of dhikr, or from the people who are negligent [about remembering Allaah]? Does this person judge in accordance with his whims and desires, or by the Revelation? So, if he judges by whims and desires then he is actually from those people who are negligent; those whose affairs have gone beyond bounds and whose deeds are lost. The term furat [which occurs in the above verse] has been explained in many ways. It has been explained to mean:- (i) losing the rewards of that type of action which is essential to do, and in which lies success and happiness; (ii) exceeding the limits of something; (iii) being destroyed; and (iv) opposing the truth. Each of these sayings are very close in meaning to each other. The point is that Allaah - the One free from all imperfections, the Most High - has prohibited following all those who possess such attributes. So it is absolutely essential that a person considers whether such attributes are found in his shaykh, or the person who's example he follows, or the person that he obeys. If they are, then he should distance himself from such a person. However, if it is found that the person is, in most cases, pre-occupied with the dhikr of Allaah and with following the Sunnah, and his affairs do not exceed the limits, but rather he is judicious and resolute in his affairs, then he should cling to him very firmly. Indeed, there is no difference between the living and the dead, except with the dhikr of Allaah; since [the Prophet sallallaahu 'alayhi wa sallam] said: "The example of one who remembers Allaah and someone who does not, is like the example between the living and the dead."6 -------------------------------------------------------------------------------- FOOTNOTES 1. AI-Waabilus-Sayyib min Kalimit-Tayyib (pp.78-82). 2. Hasan: Related by Abu Nu'aym in al-Hiliyatul-Awliyaa (51361-362). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami' (no.5720). 3. Saheeh: Related by lbnus-Sunnee in 'Aml al-Yawma wal-Laylah (no.3). Refer to Saheehul-Jaami' (no.5446). 4. Hasan: Related by lbn Hibbaan (no.2318). It was authenticated by Shaykh Saleem al-Hilaalee in Saheeh al-Waabilus-Sayyib (p.80). 5. Saheeh: Related by Ahmad (4/352), from Mu'aadh ibn Jabal radiallaahu 'anhu. It was authenticated by al-Albaanee in Saheehul-Jaami' (no.5644). 6. Related by al-Bukhaaree (11/208) and Muslim (1/539). From al-Istiqaamah magazine Shawwal 1418H/ February 1998 taken from abdurrahman . org
  8. AbdurRahman###### » zikr » Alhamdulillah From Wikipedia, the free encyclopedia Alhamdulillah (ÇáÃãà ááå) means "Praise to God" in Arabic, similar to the Hebrew Halelu Yah. In everyday speech it simply means "Thank God!" It used by Muslims as well as Arab Jews and Christians, but primarily by Muslims due to centrality of this specific phrase within the texts of the Quran and the speech/sayings of the Prophet Muhammad. However, its meaning and in-depth explanation has been the subject of much exegesis and explanation. The phrase has three basic parts: Al - The Hamd-u - Praise/Glorification/Thanks - untranslatable in it all shades of meaning li - preposition - for/to/belonging to Allah - (lit. The God, God) When one says the phrase, one is saying that: All Praise, Glorification, Thanks, Gratitude, that Praise ITSELF, Glorification ITSELF, the very concept, idea, and attibution of it - belongs to God and to God alone, and to no one else. It also means that anything in existence which is ascribed praise, thanks, glorification, or gratitude, is in fact only is able to achieve anything due to God's infinite Mercy and Grace. Alhamdulillah - is to be said with a profound sense of love, adoration, and awe of the power, glory, and mercy of God. Furthermore, it is a type of praise which not only praises God in general for the above-mentioned qualities, but also seeks to praise God specifically for those attributes of His in Islam, which He did not have to have as being Omnipotent (such as all-seeing, all-hearing), but rather CHOSE to have out of his Mercy (the Loving (Al-Wadud), the Merciful (Ar-Rahman)) and showers His Grace upon His servants. Some of the 99 Names of God in Islam, being referred to by this idea are: Al-Wadud (the Loving) Ar-Rahman (The Merciful) Ar-Raheem (The Beneficient) Al-Kareem (The Generous) Al-Ghafoor (The Forgiving) As-Salaam (The Peace) The phrase is first found in the first verse of the first surah of the Qur'an. So frequently do Muslims and Arabic-speaking Jews and Christians invoke this phrase that the quadriliteral verb Hamdala ÃãÃá, "to say al-Hamdu li-'llah" was coined, and the derived noun Hamdalah ÃãÃáÉ is used as a name for this phrase. In Islam, Alhamdulillah is used in the following situations: After sneezing. Alhamdu lillah - All thanks and praise be to Allah. Waking up. Alhamdulillah-hillathee ah-yana ba'da ma ama tana wa ilayhi nushoor. Many thanks to Allah who has given us life after having giving us death (sleep) and that our final return (on the Day of Qiyaamah End of the world) is to Him. Response to "How are you?" Keifik? or Keifilhal? Alhamdu lillahi Thanks to Allah, I am fine. In general, every time a Muslim desires to praise Allah Almighty, he says - Alhamdulillah The triconsonantal root H-m-d (à ã Ã), meaning "praise," can also be found in the names Muhammad, Mahmud, and Ahmad. Allah, "God", is the Arabic cognate of the ancient Semitic name for God, El.
  9. jazakallah kahir abdurrahman meda
  10. The Dislike Of The Salaf In Giving Faataawaa

    jazakallah kahir abdurrahman meda
  11. Dr Bilal Philips Lectures - All For Download

    Dr Bilal Philips Lectures - all for download abdurrahmanDOTorg/scholars/BilalPhilips.html#audio
  12. (www.)"http://abdurrahman/scholars/BilalPhilips.html#audio"]abdurrahman/scholars/BilalPhilips.html#audio[/url]
  13. Desire For The Aa-khirah

    MOULANA ASHRAF ALEE THANVIS STATEMENTS When one of the students of ashraf ali thanwi said, “There is no god but Allah and Ashraf Ali thanwi is his messenger” – instead of strongly rejecting this statement of kufr he mad an excuse for him and said “you say this because you are the student (mureed) of someone who follows the sunnah” Please see the monthly, “Burhaan, page. 7, publisher February 1952” AND “AL-IMDAAD (from Thanabhawan) page 35 Shawwal 1335” ============================== ======== In the above Hadeeth the Bedouin was excited and so you could have made an excuse for the Mureed who may be excited. But we are not condemning the Mureef. WE are condemning Ashraf Ali thanvi for not rejecting the statement of Kufr outright and we condemn the deobandis who record, publish and circulate such rubbish talk REMOVE THE BLIND-FOLD OF DEOBANDIA AND YOU MAY SEE THE TRUTH
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