True Goodness

True Goodness

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It is reported that ‘Alî b. Abî Tâlib – Allâh be pleased with him – said:

“Goodness is not in your wealth and offspring being plentiful; true goodness is when your [good] deeds are plenty and you have great understanding and forbearance, and when you compete to worship your Lord. If you do good you praise Allâh and thank Him, and if you sin you beg Allâh’s forgiveness. There is no good in this life except with two types of men: A man who sins but then corrects himself through repentance, and a man who strives and hastens to get [the good] of the hereafter.”

For Those Who Acquire Knowledge

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Reference:

Ibn ‘Asâkir, Al-Tawbah article 13.

دعاء for Others in Righteousness

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

From Anas, “When he صلى الله عليه وسلم would strive in supplicating for someone he would say:

جَعَلَ اللهُ عَلَيْكُمْ صَلَاةَ قَوْمٍ أَبْرَار، يَقُوْمُوْنَ الْلَّيْلَ وَيَصُوْمُوْنَ الْنَّهَارَ، لَيْسُوْا بِأَثَمَةٍ وَلَا فُجَّارٍ

Jaʿalallāhu ʿalaikum ṣalāta qowmin abrār, yaqūmūnal-laila wa yaṣūmūna-nahāra laisū bi athamatin wa lā fujjār

‘May Allaah cause to be over you the prayers of a righteous people who stand [in prayer] at night and fast during the day, and who are neither sinners nor wicked evil-doers.’”

Silsilah | 1810 | Saheeh

From:

Also:
The Messenger of Allah صلى الله عليه وسلم said;

“The supplication of a Muslim for his brother in his absence will certainly be answered. Every time he makes a supplication for good for his brother, the angel appointed for this particular task says: Aameen! May it be for you, too’.” [Muslim].

One of the scholars wrote “If your du’a’ is responded to because your brother is absent from you, then we hope that the angel’s du’a’ for you will also be responded to because you are absent from the angel!”

~~~

The Prophet صلى الله عليه وسلم  said: 

“The slave will receive a response so long as his du’aa does not involve sin or severing of family ties, and so long as he is not hasty.” It was said, “What does being hasty mean?” He said: “When he says, ‘I made du’aa and I made du’aa, and I have not seen any response,’ and he gets frustrated and stops making du’aa.”

Narrated by AlBukhaaree, 6340; Muslim, 2735.

It was narrated that Faddalah ibn ‘Ubayd said:

The Prophet صلى الله عليه وسلم heard a man making du’aa after his prayer, but he did not send blessings upon the Prophet صلى الله عليه وسلم . The Prophet صلى الله عليه وسلم  said: “This man is in a hurry.” Then he called him and said to him or to someone else: “When any one of you has finished praying (and makes du’aa), let him start by praising Allaah, then let him send blessings upon the Prophet صلى الله عليه وسلم , then after that let him ask for whatever he wants.”

Shaykh Al-Albaani said it is a Saheeh Hadeeth.

(See: Saheeh Sunan AtTirmidhi, 2765)

 

What is Sincerity and to Whom?

بسم الله الرحمن الرحيم

Abû Ruqayyah Tamîm b. `Aws al-Dârî relates that the Prophet (peace be upon him) said: “Religion is Sincerity.”

We asked: “To whom, O Messenger of Allah?”

He said: “To Allah, His Book, His Messenger, and the leaders of the Muslims and to the common Muslim.”

[Sahîh Muslim]

The meaning of ‘Religion is sincerity’:

The terms in both the subject and the predicate of this sentence are categorical. This conveys in Arabic an all-inclusive meaning. It is as if the Prophet (peace be upon him) had said: “Religion is naught but sincerity.”

This is a very weighty statement showing the importance of sincerity in Islam. It brings us immediately to ask the question that the Companions asked: Sincerity to whom? The Prophet (peace be upon him) responded by mentioning five things to which Muslims must be sincere. We shall briefly touch upon each of these.

Sincerity to Allah:

Being sincere to Allah is of paramount importance in Islam. There are two aspects to this sincerity. The first of these is sincerity in worship. We must worship Allah alone, offering all of our devotions to him and to no other. The second is sincerity in our belief. We must have absolute faith that Allah alone is our Creator, our Sustainer, and our Lord.

Allah says: “They were not commanded but that they should worship Allah sincerely and worship none but Him, and that they should perform prayer and pay Zakâh. That is the right religion.” [Sûrah Al-Bayyinah: 5]

Sincerity to His Book:

Sincerity to Allah’s Book comprises a number of ideas. We must believe in what the Qur’ân tells us and doubt nothing that it says. We must know that the Qur’ân is Allah’s word that was revealed to Muhammad (peace be upon him).

Likewise, we must submit to Allah’s commands found within it and guide our lives by its teachings. We must believe that the laws enumerated in the Qur’ân are the best of laws that can never be rivaled by man-made laws.

Another aspect of this sincerity is to come to the defense of the Qur’ân from those who would aspire to corrupt, abuse, and misinterpret it with their tongues. Allah has taken the preservation of the Qur’ân upon Himself. However, this does not mean that people will not try to misrepresent it and corrupt how people approach it and understand it.

Sincerity to Allah’s Messenger (peace be upon him):

We must have unwavering faith that Muhammad (peace be upon him) is indeed the Messenger of Allah and that everything that he tells us is true. We must obey him in all of his commands and prohibitions. We must know that everything that comes to us by way of the Prophet (peace be upon him) comes from Allah, for Allah informs us: “He does not speak of his own accord. It is but revelation that is revealed to him.” [Sûrah al-Najm: 3-4]

Allah equates obeying the Messenger (peace be upon him) to belief when He says: “O you who believe, obey Allah and obey His Messenger” [Sûrah al-Nisâ’: 59]

Obedience to the Messenger (peace be upon him) is obedience to Allah. Allah says: “Whoever obeys the Messenger has indeed obeyed Allah.” [Sûrah al-Nisâ’: 80]

He also says: “Whatever the Messenger gives you, take it, and whatever he forbids you, abstain from it.” [Sûrah al-Hashr: 7]

Sincerity to Allah’s Messenger (peace be upon him) also includes coming to his defense. During his lifetime, this meant literally defending him and physically standing by his side. Today, it means to defend his honor from those who malign it and his Sunnah from those who would disparage it or corrupt it.

Sincerity to the leaders of the Muslims:

There are two classes of people being referred to here. The first are the scholars whose duty is to know the religion, put it into practice, and teach it to the people. The second are the Muslim rulers whose duty is to carry out the Law of Islam.

Sincerity to the scholars entails loving them, respecting them, and helping them to propagate the faith. It also includes learning from them and benefiting from their knowledge. Sincerity to the scholars, however, does not mean to follow them blindly. If we find that we disagree with a scholar on a matter, we should seek out the evidence for what he says. Then, if we find that he is correct, we should follow him and if we find that he is mistaken, we should inform him respectfully of his error without disparaging him or belittling his knowledge.

Sincerity to the scholars also includes being careful of the statements and opinions that we attribute to them so that we do not falsely attribute to them anything that they did not say.

Sincerity to the Muslim rulers entails loving the righteous and just people among them. It also means to recognize the leadership of those in authority and to love that there is solidarity to among Muslims in their support and to hate disunity and dissention. It means to obey them in everything that entails no disobedience to Allah and to hate those who rise up against them.

Allah says: “O you who believe, obey Allah and obey His Messenger and those in authority among you.” [Sûrah al-Nisâ’: 59]

We must obey the Muslim rulers in everything that does not entail disobedience to Allah, and we must refrain from rising up against them even if they fall short of what is expected from them. The Prophet (peace be upon him) said: “There will be rulers over you. You will agree with some of what they come with and reject some of it. Whoever rejects what must be rejected will maintain his innocence and whoever hates it will maintain his innocence. However, those who accept (what should be denied) and follow the ruler will be sinners.”

The Companions said: “O Messenger of Allah, shall we fight these rulers?”

He said: “No, as long as they pray.” [Sunan al-Tirmidhî]

The Prophet (peace be upon him) said: “The best among your Imams (rulers) are those whom you love and they love you, pray (make supplication) for you and you pray for them, and the worst of your rulers are those whom you hate and they hate you and you curse them and they curse you.”

Someone asked: “O Messenger of Allah! Shall we confront them with swords?”

The Prophet (peace be upon him) said: “No, as long as they hold prayers among you. If you see from your rulers what you hate, hate the action they do but do not rebel against them.” [Sahîh Muslim]

Hudhayfah b. al-Yamân asked the Prophet (peace be upon him): “O Messenger of Allah, we were living in an evil (atmosphere) and Allah brought us good (Islam) and we live in it now. Will there be evil after this good?”

The Prophet (peace be upon him) said: “Yes.”

Hudhayfah b. al-Yamân said: “And any good after this evil?”

He said: “Yes.”

Hudhayfah b. al-Yamân said: “And any evil after this good?”

He said: “Yes.”

Hudhayfah said: “How will it be?”

He said: “Imams (rulers) after me who do not abide by my guidance and Sunnah. Some of their men will have Satan’s heart in a human’s body.”

Hudhayfah said: “What should I do, O Messenger of Allah, if I live to see that time?”

The Prophet (peace be upon him) said: “You should listen and obey them even if (the ruler smites your back and takes your wealth.” [Sahîh al-Bukhârî and Sahîh Muslim]

These hadîth are evidence that is unlawful to rebel against the rulers even if they are oppressive as long as they do not exhibit outright unbelief.

Sincerity to the common Muslim:

We should have sincere love in out hearts for our Muslim brothers and sisters. We should greet our fellow Muslims with the greeting of “salâm”.

We must feel joy at the prosperity of the Muslims and feel pain and sympathy for them when calamity befalls them.

We must sincerely advise our fellow Muslims about what is best for them in their faith and their worldly lives and teach them what is right. We must exhort them to what is right and forbid them from what is wrong and do so with the intention that they should benefit from it.

From:

http://en.islamtoday.net

Also

For more information and references please see:

Abundance of Sincerity in their Knowledge and Actions.

The Definition of Hijrah

The linguists have noted many uses for the word hajara, such that I will only mention what will be of benefit to this research, with the will of Allaah…

It is stated in Al-Lisaan [Al-Arab]:

“Al-Hajar migrating is the opposite of Al-Wasl arriving and establishing oneself. The word Hijrah and Hujrah both mean leaving from one land to another land. The ‘Muhaajireen’ – those that migrated with the Prophet sallAllaahu ‘alayhi wa sallam – is a derivative of this word. And every person that abandons his place of dwelling transferring to another group of people to live amongst them, he has made Hijrah. The Muhaajireen are called this name because they left their lands and dwelling places, which they grew up in, for the sake of Allaah. And they proceeded until they entered a land, in which they had no family or possessions, which was the case when they migrated to Madeenah. So every individual that separates from his land, whether he lives in the rural areas i.e. a Bedouin or in the urban areas, then he is considered a Muhaajir. And the noun form derived from that is Hijrah.”[1]

And in Mujmal-ul-Lughghah it states:

” ‘And a people made Hijrah migrated from one land to another’ means that they abandoned the first for the second.”

And it states in Al-Qaamoos-ul-Muheet:

“The phrase ‘hajara Hajaran’ or ‘Hijraanan’ means that one has cut off or separated from something or someone.

And the noun form of it is Hijrah.

“It is stated in Fath-ul-Baaree 7/229:

“The origin of the word Hijrah comes from migrating from one’s homeland.”

It occurs in An-Nihaayah and other books:

“When there occurs the mention of two Hijrahs in the hadeeth, then it refers to the Hijrah made to Abyssinia and the Hijrah made to Madeenah.”

Husayn Al-’Awaayishah Al-Fasl-ul-Mubeen fee Mas’alat-il-Hijrah wa Mufaaraqat-il-Mushrikeen pg. 11-12 Al-lbaanah.com

via Definition of Hijra The Complete Guide to Hijra and Emigrating to Muslim Countries MakeHijra.

Fleeing unto ALLAAH ~ ففروا الى الله

فَفِرُّواْ إِلَى اللَّهِ إِنِّى لَكُمْ مِّنْهُ نَذِيرٌ مُّبِينٌ

سورة الاذاريات: 50

Actions are by Their Intentions

إِنَّمَا الْأعْمَالُ بِالنِّـيَّاتِ وَإِنَّمَا لِكُلِّ امْرِيءٍ مَا نَوَى

فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ
وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِامْرَأَةٍ يَنْكِحُهَا
فَهِجْرَتُهُ إِلَى مَاهَاجَرَ إِلَيْهِ

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Actions are by Intentions
عَنْ أَمِيرِ الْمُؤْمِنِينَ أَبِي حَفْصٍ عُمَرَ ابْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ

On the authority of the leader of the believers, ‘Abee Hafs `Umar ibn al-Khattaab –Radiyallaahu`anhu – who said:
سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ
“I heard the Messenger of Allaah –Sallallaahu`alayhi wasallam – say:
إِنَّمَا الْأعْمَالُ بِالنِّـيَّاتِ وَإِنَّمَا لِكُلِّ امْرِيءٍ مَا نَوَى
‘Actions are but by intentions and every man shall have only that which he intended.
فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ
‘Thus he whose migration was for Allaah and His Messenger, his migration was for Allaah and His Messenger,
وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِامْرَأَةٍ يَنْكِحُهَا
‘And he whose migration was to achieve some worldly benefit or to take some woman in marriage,
فَهِجْرَتُهُ إِلَى مَاهَاجَرَ إِلَيْهِ
‘His migration was for that for which he migrated.’”
رَوَاهُ إِمَامَا الْمُحَدِّثِينَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ الْمُغِيرَةِ ابْنِ بَرْدِزْبَهْ الْبُخَارِيُّ وَ أَبُو الْحُسَيْنِ مُسْلِمُ بْنُ الْحَجَّاجِ بْنِ مُسْلِمٍ الْقُشَيْرِيُّ النَّيْسَابُوْرِيُّ فِي صَحِيحَيْهِمَا اللَّذَيْنِ هُمَا أَصَحُّ الْكُتُبِ الْمُصَنَّفَةِ
It is reported by the two Imaams of the scholars of Hadeeth, Aboo `Abdillaah Muhammad ibn Ismaa`eel ibn Ibraheem ibn al-Mugheera ibn Bardizbah al-Bukhaaree and Abool-Husayn Muslim ibn al-Hajjaaj ibn Muslim al-Qushairee an-Naisaabooree, in their two Saheehs, which are the soundest of compiled books.

Sincere Devotion and It’s Requirements

عن أبو هريرة رضي الله عنه:
قال رسول الله صلى الله عليه وسلم:
«قَالَ اللهُ تَعَالَى:
يَاابْنَ آدَمَ
تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ،
وَإلَّا تَفْعَلْ مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك»
رواه أحمد
Allaah the Exalted said,
“O Son of Adam! “Empty” yourself for worshiping Me,
and I will fill your chest with riches and dissipate your meekness.
Otherwise, I will fill your chest with distracting affairs
and will not do away with your meekness.”

Ahmed

What isمهاجر?

بسم الله الرحمن الرحيم

حدثنا آدم بن أبي إياس قال

حدثنا شعبة عن عبد الله بن أبي السفر وإسماعيل عن الشعبي عن عبد الله بن عمرو رضي الله عنهما
عن النبي صلى الله عليه وسلم قال:

المسلم من سلم المسلمون من لسانه ويده
والمهاجر من هجر ما نهى الله عنه
البخاري: كتاب الإمان

The Prophet said,
“A Muslim is the one who avoids harming Muslims with his tongue and hands.
And a Muhaajer (emigrant) is the one who gives up (abandons) all what Allaah has forbidden.”

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Saheeh AlBukhaaree: Ketaab AlEmaan

السلام عليكم ورحمة الله وبركاته

السلام عليكم ورحمة الله وبركاته

This blog is about everything “Muhaajerah” for the مسلمة emigrant seeking information for increasing her worship to her Lord الله عز و جل in migrating towards HIM and His Messenger…