The Book of Supplicating Allah to Exalt the Mention of Allah's Messenger (phuh)

رياض الصالحين مترجما للإنجليزية

Riyad-us-SaliheenCompiled ByAl-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi

14-كتاب الصلاة على رسول الله صلى الله عليه و سلم
Book Fourteen: The Book of Supplicating Allah to Exalt the Mention of Allah's Messenger (phuh)
243 - باب وجوب الصلاة على رسول الله صلى الله عليه وسلم
Chapter 243
The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner

قال الله تعالى ( الأحزاب 56 ) : { إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما }Chapter 243 The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner Allah, the Exalted, says: "Allah exalts the mention of His Messenger (PBUH) and His angels supplicate Him to do so. O you who believe! supplicate Allah to exalt his mention and to grant him safety and security

1397 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أنه سمع رسول الله صلى الله
عليه وسلم يقول : [ من صلي علي صلاة صلى الله عليه بها عشرا ] رواه مسلم

1397. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying: "Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times.''
[Muslim].
Commentary: Recitation of Salat upon the Prophet (PBUH) means the recitation of benediction. Such as the one recited in Salat "O Allah, have mercy on Muhammad...)'' It is a prayer for mercy and exaltation of the Prophet (PBUH) which is highly meritorious. (At-Tirmidhi, Hadith Hasan).

1398 - وعن ابن مسعود رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أولى الناس بي يوم القيامة أكثرهم علي صلاة ] رواه الترمذي وقال حديث حسن
1398. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "The people who will be nearest to me on the Day of Resurrection will be those who supplicate Allah more often for me.''
[At-Tirmidhi].
Commentary: "Nearest to me'' signifies "those who are most entitled to my intercession''. Thus, this Hadith has also an inducement for very frequent recitation of Salat on the Prophet (PBUH).

1399 - وعن أوس بن أوس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن من أفضل أيامكم يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي ] فقالوا : يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت ؟ ( قال : يقول بليت ) قال : [ إن الله حرم على الأرض أجساد الأنبياء ] رواه أبو داود بإسناد صحيح
1399. Aus bin Aus (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Among the best of your days is Friday; so supplicate Allah more often for me in it , for your supplications will be displayed to me.'' He was asked: "O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?'' He (PBUH) replied, "Allah has prohibited the earth from consuming the bodies of the Prophets.''
[Abu Dawud].
Commentary: That "Allah has prohibited the earth from consuming the bodies of the Prophets'' means that the earth does not consume them. That "their Salat (salutations) will be presented to him'' indicates that angels present the salutation performed to him, as is elucidated in other Ahadith. Moreover, his soul is then returned to him and he answers the salutations also. (In the opinion of Muhaddithun, the Hadith relating to the return of the soul comes in the category of "Hadith Hasan'', i.e., it is acceptable).

1400 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ رغم أنف رجل ذكرت عنده فلم يصل علي ] رواه الترمذي وقال حديث حسن
1400. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me.''
[At-Tirmidhi].
Commentary: "May his nose soil with dust'' means to suffer humiliation and disgrace. That is "may such person be humiliated and disgraced who hears my name and does not invoke Allah's blessings upon me.'' Those who merely kiss thumbs of their hands can also be the addressee of this saying because they do not supplicate Allah for the Prophet (PBUH) while what is in fact ordained is salutation, and not kissing of thumbs. The latter gesture has not been ordained in any Hadith. Some religious scholars regard the salutation obligatory while others hold that it desirable.

1401 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تجعلوا قبري عيدا وصلوا علي فإن صلاتكم تبلغني حيث كنتم ] رواه أبو داود بإسناد صحيح
. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are.''
[Abu Dawud].
Commentary: "Do not make my grave a place of festivity'' means do not gather there as people do on the festival of `Eid. Unfortunately, a fraction of heretics consider such festivities laudable. When the Prophet (PBUH) did not like such gatherings on his own grave, how can it be permissible on the death anniversaries of other people? Some people misinterpret this Hadith and contend that what it means is that `You should not come to my grave once in a while but very frequently'' although its real meaning is that which we have just mentioned. The next sentence confirms this contention. There is no need for frequent gathering for the reason that wherever a Muslim may be, the salutations which he performs to the Prophet (PBUH) will be conveyed to him through the angels. Every Muslim has a desire to visit the Prophet's grave, and there cannot be any doubt about its desirability, but there is no need to undertake journey for paying homage and salutation only. In fact, the real intention of going to Al-Madinah should be to visit Prophet's Mosque which will include visiting his grave. This is the real meaning of this Hadith. There is another Hadith which prohibits undertaking a journey to any mosque except the three which have been marked by the Prophet (PBUH).

1402 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام ] رواه أبو داود بإسناد صحيح
1402. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.''
[Abu Dawud].
Commentary: We learn from this Hadith that the Prophet (PBUH) is alive in his grave and he answers the salutation offered by a Muslim. But this life of his is the life of Barzakh (an intervening state between death and the Day of Resurrection, and whoever dies, enters it) the reality of which is not known to us. Thus, it is wrong to say that the life of the Prophet (PBUH) is like worldly life or more vigorous than it. Such a claim is baseless because it is not confirmed by the Qur'an and Hadith. Were he to be alive the way he was in his lifetime, there would have been no need for "the returning of the soul to his body'' and he would be able to answer the salutations without it. As far this ambiguity is concerned, when countless Muslims are always offering salutations to the Prophet (PBUH) how does the return of the soul takes place after such short intervals? Such questions arise due to the lack of certitude in the Omnipotence of Allah. When the Prophet (PBUH) stated that his soul is returned to him then we should have absolute faith in his statement because Allah is Capable of doing every thing. What is its nature and form, it is not known to us, nor can we know it. Thus, the question of the return of soul in the grave should be considered similar to the ambiguous Ayat of the Qur'an in which every Muslim is required to have blind faith but their secret is known to Allah Alone.
This Hadith has an inducement for offering more and more supplications for the Prophet (PBUH) so that the devotee is blessed with the maximum reward in the form of the Prophet's response to his salutations. It is certainly a great blessing which a Muslim should try every nerve to achieve.

1403 - وعن علي رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ البخيل من ذكرت عنده فلم يصل علي ] رواه الترمذي وقال حديث حسن صحيح
1403. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The miser is the one in whose presence I am mentioned but he does not supplicate for me.''
[At-Tirmidhi].
Commentary: "Miser'' means to deny someone his right. If a Muslim does not supplicate for him upon hearing his name, then such a person is a miser beyond doubt. Thus, we learn that one must recite Salat when he hears the name of the Prophet (PBUH). It is sufficient to say May Allah render him from evil and exalt his mention) for this purpose.

1404 - وعن فضالة بن عبيد رضي الله عنه قال سمع رسول الله صلى الله عليه و سلم رجلا يدعو في صلاته لم يمجد الله تعالى ولم يصل على النبي صلى الله عليه و سلم فقال رسول الله صلى الله عليه و سلم : [ عجل هذا ثم دعاه ] فقال له أو لغيره : [ إذا صلى أحدكم فليبدأ بتحميد ربه سبحانه والثناء عليه ثم يصلي على النبي صلى الله عليه و سلم ثم يدعو بعد بما شاء ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1404. Fadalah bin `Ubaid (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) heard some one supplicating after his prayer without praising Allah and without supplicating Allah for the Prophet (PBUH). With regard to him, the Messenger of Allah (PBUH) said, "This man rushed.'' Then he called him and said, "When any one of you have performed Salat (prayer) and wants to supplicate, let him praise Allah first then glorify Him in the beginning and then he should supplicate Allah for me. Then he may supplicate for whatever he likes.''
[Abu Dawud and At-Tirmidhi].
Commentary: "Fi salatihi" means that after the Salat or at the end of Salat, he heard someone invoking Allah. Similarly, "idha salla ahadukum'' means when one completes the Salat and invokes Allah. In any case, it is necessary to praise Allah and supplicate Him for the Prophet (PBUH) before invoking Allah.

1405 - وعن أبي محمد كعب بن عجرة رضي الله عنه قال : خرج علينا النبي صلى الله عليه و سلم فقلنا : يا رسول الله قد علمنا كيف نسلم عليك فكيف نصلي عليك ؟ قال : [ قولوا : اللهم صل على محمد وعلى آل محمد كما صليت على آل إبراهيم إنك حميد مجيد اللهم بارك على محمد وعلى آل محمد كما باركت على آل إبراهيم إنك حميد مجيد ] متفق عليه
1405. Abu Muhammad Ka`b bin `Ujrah (May Allah be pleased with him) reported: The Prophet (PBUH) came to us and we asked him, "O Messenger of Allah, we already know how to greet you (i.e., say As-salamu `alaikum), but how should we supplicate for you?'' He (PBUH) said, "Say: `Allahumma salli `ala Muhammadin, wa `ala `ali Muhammadin, kama sallaita `ala `ali Ibrahima, innaka Hamidum Majid. Allahumma barik `ala Muhammadin, wa `ala `ali Muhammadin, kama barakta `ala `ali Ibrahima, innaka Hamidum Majid [O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.''']
[Al-Bukhari and Muslim].
Commentary: In this Hadith, the Salam means the supplication which is recited in At-Tashahhud. The Companions of the Prophet (PBUH) used to recite it in At-Tashahhud in the manner taught by him. When Almighty Allah ordained Muslims to supplicate for the Prophet (PBUH), it raised the question in their minds as to the wordings of the benediction (as they already knew how to greet him). They asked the Prophet (PBUH) and he taught it. Invoking Allah's blessings upon the Prophet (PBUH) should be done in the manner which he (PBUH) has taught us, because in doing so we get the reward of following the guidance of the Prophet (PBUH).

1406 - وعن أبي مسعود البدري رضي الله عنه قال أتانا رسول الله صلى الله عليه و سلم ونحن في مجلس سعد بن عبادة رضي الله عنه فقال له بشير بن سعد : أمرنا الله أن نصلي عليك يا رسول الله فكيف نصلي عليك ؟ فسكت رسول الله صلى الله عليه و سلم حتى تمنينا أنه لم يسأله ثم قال رسول الله صلى الله عليه و سلم : [ قولوا : اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وبارك على محمد وعلى آل محمد كما باركت على إبراهيم إنك حميد مجيد . والسلام كما قد علمتم ] رواه مسلم
1406. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: We were sitting in the company of Sa`d bin `Ubadah (May Allah be pleased with him), when the Messenger of Allah (PBUH) came to us. Bashir bin Sa`d said: "O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?'' The Messenger of Allah (PBUH) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (PBUH) said, "Say: `O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are the Praised, the Glorified,' and the method of greeting (i.e., Salam) is as you know.''
[Muslim].
Commentary: In this Hadith, the Prophet (PBUH) has showed us that the manner of offering Salam was the same as the one mentioned in the previous Hadith. "Al'' means the wives of the Prophet (PBUH) and those of his relatives who were from Banu Hashim and Banu `Abdul-Muttalib and had embraced Islam. Some scholars are of the opinion that it is general and applies to all his followers.
This Hadith also teaches us that if one does not have knowledge of a religious matter, he must seek guidance from the knowledgeable scholars of Islam about it, rather than going by his opinion. Knowledgeable persons (scholars) here means persons who are well-versed in the Qur'an and Hadith and can answer questions in the light of them, and not from the sayings of others or from their own intelligence.

1407 - وعن أبي حميد الساعدي رضي الله عنه قال قالوا : يا رسول الله كيف نصلي عليك ؟ قال : [ قولوا : اللهم صل على محمد وعلى أزواجه وذريته كما صليت على إبراهيم وبارك على محمد وعلى أزواجه وذريته كما باركت على إبراهيم إنك حميد مجيد ] متفق عليه
1407. Abu Humaid As-Sa`idi (May Allah be pleased with him) reported: The Companions of the Messenger of Allah (PBUH) said: "O Messenger of Allah! How should we supplicate for you?'' He (PBUH) replied, "Say: `Allahumma salli `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama sallaita `ala Ibrahima; wa barik `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama barakta `ala Ibrahima, innaka Hamidum-Majid (O Allah) sent Your Salat (O Allah), exalt the mention of Muhammad and his wives and offspring as You exalted the mention of the family of Ibrahim, and bless Muhammad and the wives and the offspring of Muhammad as you blessed the family of Ibrahim. You are the Praised, the Glorious'.''
[Al-Bukhari and Muslim].
Commentary: "Azwaj'' is the plural of "Zauj'' that is a pair. This is the reason that in Arabic it applies to both, masculine as well as feminine. Man is the Zauj of woman and woman is the Zauj of a man. In any case, here it means the Prophet's wives who are eleven in number. Two of them had died during the lifetime of the Prophet (PBUH) and nine survived after him. Islam does not permit more than four wives to a Muslim but the Prophet (PBUH) was given the exclusive permission for numerous considerations which have been discussed by religious scholars at length.
This Hadith also refutes the opinion of those who do not include his pious wives in the category of his "Al''. The progeny of the Prophet (PBUH) includes his male and female children and their descendants. But after his death none except Fatimah (May Allah be pleased with her) and her children remained alive. In short, his "Al'' includes his wives and progeny.

* * *

women who is from the people of Jannah

 ' Ata' bin Abu Rabah reported : Ibn Abbas (may Allah be pleased with them)
Asked him whether he would like that he should show him a women who is from the people of Jannah .When he replied that he certainly would, he said, " This black women, who came to the Prophet (peace and blessings of Allah be upon him) and said 'I suffer from epilepsy and during fits my body is exposed , so make supplication to Allah for me . ' He (peace and blessings of Allah be upon him) replied,' If you wish you endure it patiently and you be rewarded with Jannah , or if you wish , I shall make supplication to Allah to cure you? ' She said, I shall endure it.' Then she added: 'But my body is exposed, so pray to Allah that it may not happen.' He (Prophet (peace and blessings of Allah be upon him) ) then supplicated for her."
[ Al-Bukhari and Muslim]

Ethics Messenger of Allah peace be upon him with non-Muslims ..

The human soul in general, be honored and venerated .. This is the launch, and there is no exception because of the color or race or religion, he says in his book: {We have honored the sons of Adam, provided them with transport on land and sea and provided them with good things and preferred them above many of those who created favorable} [Al-Isra: 70].
 This honor is global and comprehensive, which cast a shadow over the Muslim and non-Muslims; Everyone carries on land and sea, and everyone is alive and with good things, and everyone is a favorite to many of God's creation.
 As for the second quarter is going on in the whole on the issue of recognition of non-Muslims, as claimed by some Altaji on Islam and Muslims that Muslims do not recognize them violators of religious beliefs, does not acknowledge the existence of Jews, Christians and others Ktoaúv entity to ensure its survival next to the Muslims. Dr. Ragheb has Sergani in this chapter to study rapid events Biography of the Prophet; transpires for them to answer these questions, and through Mbgesan: first topic: non-recognition of the Prophet the Muslims, the second topic: Do you recognize the non-Muslims to Muslims?!
 The recognition of others from the heart of the Islamic faith; as we do not accept under any circumstances have to hate anyone to change his religion, and everything we hope for the world to read about Islam from its sources to be released right before the provisions on the law of God. And above all of the above .. Is cut off by the Messenger of God with other offenders to recognize him at the end only?! You have exceeded the Messenger of Allah this stage to later and later .. Which was reviewed by Dr. Ragheb Sergani in the third chapter of the book, dealing with a party - not only from the recognition of non-Muslims - but also of respect for them and appreciation of their status, and through four topics: first topic: The beauty of the dialogue, the second topic: the method of preaching in his life , third topic: praise of offenders, the fourth topic: respect for the apostles and leaders (Protocol Prophet).
 Is there such a progress in the deal?! Is there anyone who follows these values ​​in its relations with the offending him?! If you wish to do the comparison Foodwa Crusaders at the fall of Andalusia, and the Romans did at the fall of Jerusalem in their hands ...
 And characterized Ddha things!!
 In a study on the life of the Prophet, and the principles that built on the basis of Sharia by Dr. Nazmi Luke, wrote these words: "What I see the law claimed to be fair and the law of nose for injustice and nervousness from the law says: {and let not the hatred of others not to do justice} [Table 8: .
 Any person after the honors himself condemned this principle without principle, or take less than Bdidn Tsampa, straightening ...?! ".
 This Certificate a Christian scholar, and more testimonies like it! This is not overlooked in our religion, nor in the biography of our Prophet, which is justice with non-Muslims, have dealt with Dr. Ragheb Sergani extensively and in detail in chapter IV of the book; and it is difficult to countless situations that appeared amended with non-Muslims in a single search; has been addressed through Chapter seven topics: Section One: Justice in Islamic law, the second topic: Justice in financial transactions, the third topic: Justice in the judiciary, the fourth topic: Justice with errant in his case, the fifth topic: governance for proof, the sixth topic: No bearer of burdens shall bear another's burden, the seventh thesis: Justice with the intensity of hatred. All this process is supported by the positions of the life of the Messenger of God.
 The world - by all its terms of reference and beliefs - to require the fact to the designated net ethics of prophecy, and the day people know this morality will change - inevitably - lots and lots of conditions of land, open roads and wide out of the many problems and crises.
 What will be the leaders of the world dealing in the history and reality of the plan, with plots to kill them?! What would be the reaction of these leaders at the death of their friends and loved ones?!!
 When measurement uncertainty will disappear!!
 When the comparison will clarify the distinction!!
 It should not be one of the people of the earth - whoever he is - to compare the morals of a morality of the Messenger of God; Vokhalaq something all men, and the ethics of prophecy is something else entirely ..
 Eager dreams of sane people to live in peace and understanding with them in conflict with religion, sex, and ideas, and develop these dreams and hopes would request the mutual respect between the different parties, or require fair dealing; there is injustice or aggression.
 The dream of a little of what is highest and most prestigious, is to reach deal - even in a position to reject - to the degree of intimacy and kindness; shall exchange Smilies - and sometimes gifts - and there is an atmosphere of calm and security.
 But to be kind to offenders, and the mainland opponents, followed by a law inherent in most aspects of life, this does not occur to one!!
 This is Islam, which does not know many of the worlds, but you may not know many Muslims ..!!
 About the meanings former was addressed by Dr. Ragheb Sergani in Chapter V of the book, on this land, the Prophet's non-Muslims, through Investigation Three: Section One: Land, non-Muslims approach God, the second topic: Libra non-Muslims, the third topic: the mainland who hurt him from non-Muslims.
 Not what Ahkmh of approach!! Stems approach the divine beauty of the land to non-Muslims from being a human is not a law make up the people to approve or cancel, but as a divine law divine, Muslims worship the Lord applied .. Allah says: {Allah forbids you not those who fight you not for religion nor drove you out of your homes, dealing kindly and justly with them: for Allah loves those who} [Mumtahinah: 8].
 Not what the God of Resurrection! And of the merciful Lord!
 I recommend it to believers Ebra range of people rejected the call of God, His Prophet and violated, and followed the approach is contrary to what the Almighty!!
 And Muslims come closer to the Lord paper these offenders in their creed, as long as they did not Iharbohem or Azlmohm!!
 If the previous pictures of pictures dealing rare, the following is almost impossible!!
 In the sixth and final chapter of the book dealt with Dr. Ragheb Sergani righteousness with the leaders of the enemies who resisted and fought for many years .. Righteousness to those who not only ridiculed him and plot against him, but stimulated others to do so, and they were in the period of their senior criminals, and the leaders of the lost.
 Through Mbgesan: Section One: Libra with the leaders of Mecca, the second topic: Libra with the leaders of other tribes.
 In conclusion .. Solemn appeal to all non-Muslims, we say to them:
 This is our religion ..
 Is there reason to fear the application of its provisions?!!
 The terms of Islamic law and its application to real witness to non-Muslims what they find in the whole world what is the greatest and fairest of the Upper and Islamic law .. The Christians and the Jews of the world did not enjoy the fair as Namoa it under Islamic rule.
 We do not find in our history - and the wider Rahapth - refers to the oppression or injustice or unfairness to non-Muslim communities in the Muslim community.
 We are - to our time - we still inherit the rules of righteousness in dealing, and justice in governance, and respect in relations with non-Muslims, whatever they were in our societies.
 If you see injustice real ruler of rulers, or of a judge in some stage of history, or in a scene from the scenes of reality, this - no doubt - for the exception, as it is - no doubt, too - the injustice and the reality of all parties , including the Muslim side!! The oppressor does not distinguish in the darkness between the Muslim and non-Muslim, and just as amended does not differentiate between the Muslim and non-Muslim.
 O people, you who live in the East and the West .. It is not in our power not our job to make you Muslims, but which we have, and commanded us to get our message to you pure white, then leave it to you in full freedom .. Say believe in him or do not believe} [Al-Isra: 107].
 We are sure that there are days when our Lord will judge us right, and everyone will know - then - who infected, and who was wrong, and who follow true guidance, and was in clear error. .. {The Lord provides for them on the Day of Resurrection concerning that wherein they differ} [Yunus: 93].

The Moment of Death

The Moment of Death Sheikh Yusuf Estes

Dzak is good Sheikh Yusuf Estes

Imâm an-Nawawî's 40 Hadîth Explanation 
by: Ibrahem Tleme

1st Hadith Of The Forty

Actions are judged by intentions

On the authority of Omar bin Al-Khattab, who said : I heared the messenger of Allah salla Allah u alihi wa sallam say : 

(Actions are but by intention and every man shall have but that which he intended. Thus he whose migration was for Allah and His messenger, his migration was for Allah and His messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated.) related by Bukhari and Muslim 

ISLAM IS YOUR BIRTHRIGHT

ISLAM

IS YOUR BIRTHRIGHT

ach person is born in a religious environment that is not of his/her own

choice. From the very beginning of human existence in this world, they

are assigned the religion of their family or the ideology of the state. By the

time individuals reach their teens they usually accept the beliefs of their

parents or that of their particular society.

However, when some people mature and are exposed to other beliefs

and ideologies, they begin to question the validity of their own beliefs.

Seekers of truth often reach a point of confusion upon realizing that

believers of every religion, sect, ideology and philosophy all claim to have

the one and only correct religion or ideology. There are only three

possibilities. They are either all correct; all wrong or only one is correct and

the rest are wrong. They cannot all be right since all religions are different

from each other in their fundamentals. Furthermore, the majority claim that

they alone are correct and the rest are wrong. On the other hand, to claim

The Importance of Manners

The Importance of Manners

Hadith - Bukhari's Book of Manners #271, Abu Dawud, Tirmidhi, Ahmad, and Ibn Hibban.

...Abu Darda' reported that the Prophet of Allah, upon him be peace, said, "Nothing is weightier on the Scale of Deeds than one's good manners."

Hadith - Bukhari's Book of Manners #286 and Ahmad

Abu Huraira, r.a., said, "I heard Abu al Qasim (the Prophet saaws), say, 'The best among you in Islam are those with the best manners, so long as they develop a sense of understanding.' "

Hadith - At-Tabaraanee collected it, and Albani authenticated it in Silsilatul-AHaadeethis-Saheehah (#432).

The Prophet (saaws) said: "The most beloved of Allah's servants to Allah are those with the best manners."

Hadith - Sahih Bukhari, Muslim, and Tirmidhi

... 'Abd Allah ibn 'Amr said, "The Prophet of Allah, upon him be peace, was never obscene or coarse. Rather, he used to tell us that the best among us were those with the best manners."

Hadith - Sahih Bukhari, Muslim and Ahmad

... Anas said, "I served the Prophet of Allah, upon him be peace, for ten years. During that time, he never once said to me as much as 'Oof' if I did something wrong. He never asked me, if I had failed to do something, 'Why did you not do it?,' and he never said to me, if I had done something wrong, 'Why did you do it?' "

Hadith - Bukhari's Book of Manners # 285, Hakim, and Abu Dawud

... Abu Huraira, r.a., said that the Prophet of Allah, saaws, said, "If one has good manners, one may attain the same level of merit as those who spend their nights in prayer."

Hadith - Bukhari's Book of Manners # 290, Tirmidhi, Ibn Majah, and Ahmad

... Abu Hurairah reported that the Prophet of Allah (saaws) said, "And what is most likely to send people to Paradise? Being conscious of Allah and good manners."

Hadith - Bukhari's Book of Manners # 296, Muslim, Tirmidhi, Darimi, Abu 'Awanah, Hakim, and Ibn Hibban.

... Nawas ibn Sam'an reported that the Prophet of Allah, saaws, was asked about doing good and evil. He replied, "Doing good is having good manners. Doing evil is what troubles you inside and what you would not like others to know about."

Hadith - Bukhari's Book of Manners #360, Abu Dawud, Tirmidhi, and Hakim

The Prophet of Allah, saaws, said, "He who does not show mercy to our young or show esteem for our elders is not one of us."

Shawwal. 6

FASTING SIX DAYS OF SHAWWAL

Shawwal is the tenth month in the lunar calendar, as mentioned earlier. The first of Shawwal is Eidul Fitr. After the festivity of Eid it is recommended to observe six days of fast. This fast may be observed continuously non-break, or it may be observed one day at a time. If you observe it continuously, you may start on the fourth day and end on the ninth of day Shawwal, or you may select days at random, provided you complete six days before the end of Shawwal. For instance, you may observe the third, fifth, seventh, ninth, 14th and 15th days. Abu Ayyub Al-Ansari (raa) related the Messenger of Allah, (saas), said:






"Whoever observes the Ramadan fast and follows it with six days of fast in Shawwal, it is as if he has fasted Dahr (the whole year)." (Bukhari) It has been mentioned earlier that Dahr means the whole year. Possibly it may also mean forever, or for life.



Analyzing this hadith, our jurists (`Ulama) explained how according to this hadith, a Muslim who fasts during Ramadan every year and follows it with six days fast of Shawwal, will be credited for fasting a whole lifetime. The Jurists correctly said: a good deed (hasanah) is rewarded a minimum of ten times its equivalent. It follows, then, that one Ramadan is equivalent to ten months of fasting, and the clincher, six days, is equal to two months, (6x10=60). That undoubtedly completes the year's twelve months. Thus, we see the wisdom and the reason why the Prophet (saas) mentioned six days after Ramadan in Shawwal, not five or seven.

Ramadan is the month of mercy

Ramadan is the month of mercy ...

It is a month down the great God God Verses

Allaah has enjoined upon the Muslims fasting

And promised them with good things

It is a month cream

Frequent mention of God

People work and good deeds

Have mercy on the poor and the rich

Thus, it was the owners of the Messenger of Allah peace be upon him

They rejoice in the arrival of this holy month

Because it will bring them closer to God Almighty

Ask God to help us in this holy month

And forgive us our sins

Ramadan is the month of mercy


Abu Elias

Honesty in Islam

slam orders the Muslim to be honest to himself and others. This order repeatedly comes in the Noble Qur'an and the sayings of Prophet Muhammad (SAWS). Islam orders the Muslim to tell the truth even if it is against the teller's interest. Orders him not to cheat or deceive other people. A Muslim is ordered by Allah to be honest in his words and deeds, privately and publicly alike.

Implication of Honesty

Honesty in words implies telling the truth in all cases and under all conditions. Honesty also implies fulfilling the promise, whether written or given orally, in text and spirit. Honesty also implies giving the right advice to the 


one who asks for it.

Honesty also implies doing one's work as sincerely and 
as perfectly as possible. Honesty also implies carrying out duties as fully as possible whether the person is supervised or not. Honesty means giving every person his due rights without his asking for these rights.

Honesty means doing the right thing in the right way at the right time. Honesty means objectivity in judgment, objectivity in evaluation, and objectivity in decisions of all types. Honesty implies the right selection of personnel and the right promotion of personnel, i.e., selection by merit and promotion by merit, not by temper or favouritism or personal relations.

Honesty is a blanket term that covers a wide range of traits. It covers telling the truth, sincerity in work, carrying out duties, fulfilling one's word, objective judgments, and objective decisions. Honesty is the opposite of lying, the opposite of bluffing, the opposite of hypocrisy, the opposite of favouritism, and the opposite of deceit.

External and Internal Honesty

By external honesty, I mean honesty, which is judged by other people. By internal honesty, I mean honesty which is judged by the person himself alone.

The reward of external honesty comes from Allah, from people, and from the psychological satisfaction the honest person feels. When you are honest, you are liked by God and people whom you deal with. Your honesty gives you the social approval you need and here comes the social value of honesty.

Further, when everybody is honest, a great deal of human problems disappear including lying, cheating, bluffing, stealing, forgery, and many other social diseases. In other words, honesty is something you give and something you take: others enjoy your honesty and you enjoy their honesty.

In the absence of honesty, many social diseases appear. If a person is dishonest, he is ready to tell lies, to bribe, to be bribed, to distort the truth, to cheat, to forge, to deceive others, and to break his promises. A dishonest person is a totality of diseases. He is ready to misbehave at any time. Each time he misbehaves, he causes a great disturbance or harm to one person or to a group of persons or to the whole nation, in some cases.

Internal Honesty: Thus honesty is a factor in the psychological health of the honest person himself and the health of other persons whom he deals with. However, Islam emphasises internal honesty, i.e., honesty which is judged by the person himself and cannot be seen by other people.

It often happens that a person acts privately. Sometimes we act with nobody seeing us. A believer in Allah feels that although no person is watching him, Allah is watching. This continuous watch of Allah develops the concept of internal honesty or conscience in the believer. This means that internal honesty becomes an overall strategy of the believer.

The Muslim is to be honest, internally and externally, privately and publicly, whether observed by other people or not, whether he acts or speaks. This overall honesty makes the Muslim confident of himself, of his behaviour, and of his words and deeds. Honesty makes the person feel that he trusts others and is trusted by others.

This mutual confidence makes the believer feel self-satisfied and socially secure.

Honesty implies unity of behaviour, unity of standards, and integrity of personality. Honesty implies being away from internal conflicts, social conflicts and self-contradiction.

Building Honesty

The important question, however, is this: how does Islam build honesty in the Muslim? Islam builds ethical qualities in general and honesty in particular in several ways:

1- Instructions. Allah orders the Muslim to be honest in all

 cases, in all deeds and words, to himself and others.

2. Reason. Allah shows the Muslim rationally that honesty is the best policy, even on utilitarian bases.

3. Reward. Allah promises the honest person generous rewards in the first life and in the second life.

4. Punishment. Allah threatens the dishonest person with severe punishment for his dishonest behaviour.

5. Practice. Allah develops the habit of honesty in the Muslim through actual practice, i.e., through fasting and prayer.

Thus Islam builds the habit of honesty in the Muslim through direct instructions, through rational arguments, through the reward and punishment principles, and through practice.

The Practice of Honesty

Taking fasting as an example, when a Muslim fasts, he should abstain from any kind of food or drink from dawn until sunset. This means that a fasting Muslim should not eat or drink for several continuous hours, including not engaging in sexual intercourse with his wife or her husband.

The important thing here is that a fasting Muslim does not allow a drop of water to go into his mouth from dawn until sunset in spite of his thirst, because he has learned to be honest, i.e., internally honest. The only observer of a fasting person is Allah and the person himself. Here is an actual and real practice of honesty exercised during the whole month of Ramadan.

Of course, one of the components of honesty is refusing to submit to temptations and impulses. In Ramadan, the Muslim is thirsty, but he does not drink; he is hungry, but he does not eat. In Ramadan, water is spatially near but psychologically far from the Muslim; water is near to the Muslim but far from his desire. This is a practical exercise of self-control and internal honesty.

So, Islam instructs the Muslim to be honest and trains him to be so. The outcome is a healthy self and a healthy social atmosphere that leads to the happiness of both the individual and the group